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N00001.p4	The vvhole Booke of Psalmes faithfully translated into English metre. ; Whereunto is prefixed a discourse declaring not only the lawfullness, but also the necessity of the heavenly ordinance of singing Scripture psalmes in the churches of God. ; [Seven lines of Scripture texts]	[ "Cotton, John, 1584-1652.", "Mather, Richard, 1596-1669.", "Eliot, John, 1604-1690, tr.", "Mather, Richard, 1596-1669, tr.", "Weld, Thomas, 1590?-1662, tr." ]	Imprinted 1640.	Stephen Day],	[Cambridge, Mass. :	eng	[ "Music in churches.", "Psalmody.", "Psalters -- 1640." ]	THE VVHOLE BOOKE OF PSALMES Faithfully TRANSLATED into ENGLISH Metre. Whereunto is prefixed a discourse de∣claring not only the lawfullnes, but also the necessity of the heavenly Ordinance of singing Scripture Psalmes in the Churches of God. Let the word of God dwell plenteously in you, in all wisdome, teaching and exhort∣ing one another in Psalmes, Himnes, and spirituall Songs, singing to the Lord with grace in your hearts. any be afflicted, let him pray, and if any be merry let him sing psalmes. Imprinted 1640 THe singing of Psalmes, though it nothing but holy harmony, and such is the subtilty of the enemie, of our nature against the Lord, & his our hearts can finde matter of discord in , and crotchets of division in this . -for- There have been three questiō stirrīg cōcerning singing. First▪ are to be sung in churches? whether scripture psalmes, or the psalmes the gifts of godly men in every age of the Secondly, if scripture psalmes, whet owne words, or in such meter as english wont to run in? Thirdly· by whom are they o be sung? whether by the whole churches togethr with their voices? or by one man singing alōe ad the rest joynīg in silēce, & in the close sayīg amen. Touching the first, certainly the singing of Da∣vids psalmes was an acceptable worship of God, not only in his owe, but in succeeding tie▪ as in Solomons time 2 Chron. 5.13. in time 2 chron. 20.31. in Ez time Eza 3.10, 11. and the text is evint in Hezekiahs time they are commanded to sing praise in the words of David and Asaph, 2 chron. 29, 30. which one place may serve to resolve two of the questions (the first and the last) at once▪ for this commandement was it ceri∣moniall or morall? some things in it ideed were cerimoniall, as their musicall instruments &c but what cerimony was there in singing prayse with the wods of David and Asaph? what if Da∣vid was a typeof Christ, was Asaph also? was every thing of David typicall? are his words (which are of morall, universall, and perpetuall authority in all nations and ages) are they typi∣call? what type can be imagined in making use of his songs to prayse the Lord? If they were ty∣picall bcause the cerimony of musicall instru∣ments was joyned with them, then their prayers were alsotypicall, because they had that ceremo∣ny of incense admixt with them: but wee know that prayer then was a morall duty, notwithstand∣ing the incense; and soe singing those psalmes not∣withstanding their musicall instruments. Beside, that which was typicall (as that they were sung wih musicall instruments, by the twenty-foure orders of Priests and Levites. 1 chron 25.9.) must have the morall and spirituall accomlishment in the new Testament, in all the Churches of the Saints principally, who are made kings & priests Reu. 1.6. and are the first fruits unto God. Reu. 1 4. as the Levites were Num. 3.45. with hearts & lippes, in stead of musicall instruments, to prayse the Lord; who are set forth (as some iudiciously thinke) Reu. 4.4. by twēty foure Elders, in the ripe age of the Church, Gal. 4.1, 2, 3. answering to the twenty foure order of Priests and Levites 1 chron. 25.9. Therefore not some select members, but the whole Church is to teach one another in all the special singing of Davids psalmes, some being called by the th : psalms, some Hymns some : spirituall songs. oe that if the singing Davids psalmes be a morall duty & ther∣fore perpetuall; then wee under the new Testamēt are bound to sing them as well as they under the old: and if wee are expresly commanded to sing Psalmes, Hymnes, and spirituall songs, then either wee must sing Davids psalmes, or else may affirm they are not spirituall songs: which being penned by an extraordīay gift of the Spirit, for the sak especially of Gods spirtuall Israell; not to be read and preached only (as other parts of holy writ) but to be sung also, they are therefore most spirituall, and still to be sung of all the Israell of God: and verily as their sin is exceeding great, who will allow Davids psalmes (as other scrip∣tures) to be read in churches (which is one end) but not to be preached also, (which is another end foe their sin is crying before God, who will al∣low them to be read and preached, but seeke o deprive the Lord of the glory of the third of them, which is to sing them in christian obj. 1 If it be sayd hat the Saints in the Church did compile spirituall songs owne inditing, and sing them before the 1 Cor. 14, 15, 16. Ans. We answer first, that those Saints copiled these spirituall songs by the extraordinary gifts of the spirit (common in those dayes) whereby they were inabled to praise the Lord in strange tongu∣es, wherin learned Paras proves those psalme were uttered, in his Commēt on that place ers 14 which extraordinary gifts, if they were still in the Churches, wee should allow them the like liberty now. Secondly, suppose those psalmes were sung by an ordinary gift (which wee suppose cannot be victed) doth it therefore follow that they did no, & that we ought not to sing Davids psalmes? must the ordinary gifts of a private man quench the spirit still speaking to us by the extraordin¦ry gifts of his servant David? there is not the lst foot-step of example, or precept, or colour son for such a bold practise. obj. 2. Ministers are allowed to pray conceived rayers, and why not to sing conceived psalmes? must wee not sing in the spirit as well as pray in the spirit? Ans. First because every good minister hath not a gift of spirituall poetry to compose extempora∣ry psalmes as he hath of prayer. Secondly. Sup¦pose he had, yet seeing psalmes are to be sung by a oynt consent and harmony of all the Church in heart and voyce (as we shall prove) this cannot be done except he that composeth a psalme, bring¦th into the Church set formes of psalmes of his one invētion; for which wee finde no warrant or president in any ordinary officers of the Church houghout the sciptures. Thirdly. Because the book of psalmes is so compleat a System of psalmes, which the Holy-Ghost himselfe in wisdoe hath made to suit all the conditions, necessityes, temptations, affections, &c. of men in all ages; (as most of all our interpreters on the psalmes have fully and prticularly cleare where fore by this the Lord seemeth to stoppeth mens mouths and mindes ordinarily to compile or sing any other psames (under colour that the ocasions and conditions of the Church are new) &c. for the publick use of the Church, seing, let our condition be what it will, the Lord himselfe hath supplyed us with farre better; and therefore in Hezekiahs time, though doubtlesse there were among them those which had extraoridnary gifts to compile new songs on those new ocasions, as Isaiah and Micah &c. yet wee read that they are commanded to sing in the words of David and Asaph, which were ordinarily to be used in the publick worship of God: and wee doubt not but those that are wise will easily see; that those set formes of psalmes of Gods owne appoynt∣ment not of mans conceived gift or humane imposition were sung in the Spirit by those ho∣ly Levites, as well as their prayers were in the spirit which themselves conceived, the Lord not then binding them therin to any set formes; and shall set formes of psalmes appoynted of God not be sung in the spirit no, which others did then? Queston. But why may not one cōpose a psalme & sing it alone with a loud voice & the rst joyne with him in silence and in the end say Amen? Ans. If such a practise was found in the Church of Corith, when any had a psalme suggested by an extraordinary gift; yet in singing ordinary psalmes the whole Church is to ioyne together in heart and voyce to prayse the Lord. -for- First. Davids psalmes as hath beene shewed, were sung in heart and voyce together by the twenty foure orders of the musicians of the Tem¦ple, who typed out the twenty foure Elders all the members especially of christian Churches R 5.. who are made Kings and Priests to God to prayse him as they did: for if there were any other oder of singing Choristers beside the body of the people to succeed those, the Lord would doubtlesse have given direction in the gospell for their quallification, election, maintainance &c. as he did for the musicians of the Temple, and as his faithfullnes hath done for all other church officers in the new Testament. Secondly. Others beside the Levites (the chiefe Singers) in the ewish Church did also sing the Lords songs; else why are they commanded fre∣quently to sing: as in ps. 100, 1, 2, 3. ps 95, 1, 2, 3. ps. 102. title. with vers 18. & Ex. 15.1. not only Moses but all Israell sang that song, they spake saying (as it is in the orig.) all as well as Moses, the women also as well as the men. v. 20 21. and deut. 32. (whereto some thike, Iohn had refer∣ence as well as to Ex. 15.1. when he brings in the protestant Churches getting the victory over the Beast with harps in their hands and singing the song of Moses. Reu, 15.3.) this song Moses is commanded not only to put it into their hearts butinto their mouths also: deut. 31.19. which argues, they were with their mouths to sing i. to∣gether as well as with their hearts. Thirdly. Isiah foretells in the dayes of the new-Testament that Gods watchmen and desolate lost soules, (signified by wast places) should with their voices sing together, Isa. 52.8, 9. and Reu- 7.9, 10. the song of the Lamb was by many to∣gether, and the Apostle expresly commands the singing of Psalmes, Himnes, &c. not to any se∣lect christians, but to the whole Church Eph. 5.19 coll. 3.16. Paule & Silas sang together in private Acts. 16.25. and must the publick heare ōly one man sing? to all these wee may adde the practise of the primitive Churches; the testimony of an∣cint and holy Basil is in stead of many Epist. 63 When one of us (saith he) hath begun a psalme, the rest of us set in to sing with him, all of us with one heart and one voyce; and this saith he is the common practise of the Churches in Egypt, Lybi, Thebes, Palestina, Syria and those that dwell on Euphrates, and generally every where, where singing of psalmes is of any account. To the sme purpose also Eusebius gives witnes, Ecls. Hst. lib. 2. cap. 17. The objections made against this doe most of them plead against joyn∣ing to sing i heart as well as in voyce, as that by this meanes othrs out of the Curch will sing as also that wee are not alway in a sutable estte to the matter sung, & likewise that all cannot sng with understanding; shall not therefore all that have understanding ioyne in heart and voyce to∣gether? are not all the creatures in heaven, earth, seas: men, beasts, fishes, foules &c. commanded to praise the Lord, and yet none of these but men, and godly men too, can doe it with spirituall understanding? As for the scruple that some take at the trans∣latiō of the book of psalmes into meeer, because Davids psalmes were sung in his owne words without meeter: wee answer- First· There are many verses together in several psalmes of David which run in rithmes (as those that know the heb∣rew and as Buxtorf shews Thesau. pa. 62.) which shews at least the lawfullnes of singing psalmes in english rithmes. Secondly. The psalmes are pened in such verses as are sutable to the poetry of the hebrw Language, and not in the common style of such other bookes of the old Testament as are not poeticall; now no protestant doubteth but that all the bookes of the scripture should by Gods ordinance be extant in the mother tongue of each nation, that they may be understood of all, hence the psalmes are to be translated into our eng∣lish tongue; and if in our english tongue wee are to sing them, then as all our english songs (accord¦ing to the course of our english poetry) do run in metre, soe ought Davids palmes to be translated into meeter, that soe wee may sing the Lords songs, as in our engish tongue soe in such verses as are familar to an english eare which are com∣monly metricall: and as it can be no just offence to any good conscience to sing Davids hebrew songs in english words, soe neither to sing his poeticall verses in english poeticall metre: men might as well stumble at singing the hebrew psalmes in our english tunes (and not in the he∣brew tunes) as at singing them in english meeter, (which are our verses) and not in such verses as are generally used by Davi accordig to the po∣etry of the hebrew language: but the truth is, as the Lord hath hid from us the hebrew tunes, lest wee should think our selves bound to imitate them; soe also the course and frame (for the most part) of their hebrew poetry, that wee might not think our slves bound to imitate that, but that every ntion without scruple miht follow as the graver srt of tunes of their owne country songs, soe the graver sort of verses of their owne count∣ry poetry. Neither let any think, that for the meetre sake wee hae taken liberty or poeticall licence to depart from the true and proper sence of Davids words in the hbrew verses, noe; but it hath beene one part of our religious care and faithfull inavour, to keepe close to the originall text. As for othr obiections takn from the diffi∣culty of Amsworths tunes, and the corruptions in our common psalme books, wee hope they are answered in this new edition of psalmes which wee here present to God and his Churches. For although wee have cause to blesse God in many respects for the religious indeavours of the translaters of the psalmes into meetre usually an∣nexed to our Bibles, yet it is not unknowne to the godly learned that they have rather presented a paraphrase then he words of David translat∣ed according to the rule 2 chron. 29.30. and that their addition to the words, detrctions from the words are not seldome and rare, but very fre∣quent and many times needles, (which we sup∣pose would not be approved of if the psalmes were so translated into prose) and that their variations of the sense, and alterations of the sacred text too frequently, may iustly minister matter of offence to them that are able to com∣pare the translation with the text; of which fail∣ings, some iudicious have oft complained, others have been grieved, wherupon it hath bin generally desired, that as wee doe inioye other, soe (if it were the Lords will) wee might inioye this ordinance also in its native puity: wee have therefore done our indeavour to make a plaine and familiar translation of the psalmes and words of Dvid into english metre, and have not soe much as presumed to paraphrase to give the sense of his meaning in other words; we have therefore attended heerin as our chief guide the originall, shing all additions, except such as even the best tranlators of them in prose supply, avoiding all materiall detractions from words or sence. The word which wee translate and as it is redun∣dant sometime in the Hebrew, soe somtime (though not very often) it hath been left out, and yet not then, if the sence were not faire without it. As for our translations, wee have with our english Bibles (to which next to the Originall wee have had respect) used the Idioms of our owne tongue in stead of Hebraismes, lest they might seeme english barbarismes. Synonimaes wee use indifferently: as folk for peo∣ple, and Lord for Iehovah, and somtime (though seldome) God for Iehovah; for which (as for some other interpretations of places cited in the new Testament) we have the scriptures authority ps. 14. with 53. Heb. 1.. with psalme 97. Where a phrase is doubtfull wee have followed that which (in our owne apprehensiō) is most genu¦ine & edifying: Somtime wee have contracted, somtime dilated the same hebrew word, both for the sence and the verse sake: which dilatation wee conceive to be no paraphrasticall addition no more then the contraction of a true and full translation to be any unfaithfull detraction or di∣minution: as when wee dilate who healeth and say he it is who healeth; soe when wee contract, those that stand in awe of God and say Gods fearers. Lastly. Because some hebrew words have a more full and emphaticall signification then any one english word can or doth somtime expresse, hence wee have done that somtime which faith∣full translators may doe, viz. not only to translate the word but the emphasis of it; as mighty God, for God. humbly blesse for blesse; rise to stand, psalm 1. for stand truth and faithfullnes for truth. Howbeit, for the verse sake wee doe not alway thus, yet wee ren∣der the word truly though not fully; as when wee somtime say reioyce for shout for ioye. As for all other changes of numbers, tenses, and characters of speech, they are such as ither the hebrew will, uforcedly beare, or our english forceably calls for, or they no way change the sence; and such are printed usually in an other character. If therefore the verses are not alwayes so smooth and elegant as some may desire or expect; let them consider that Gos Altar needs not our pollishings: Ex. 20. for wee have respected rather a plaine transla∣tion, then to smooth ou verses with the sweetnes of any paraphrase, and soe have attendd Conscience rather then Elegance, fidelity rather then poetry, in translating the hebrew words into english language, and Davids poetry into english meerre; that soe wee may sing in Sion the Lords songs of praye according to his owne will; untill hee take us from hence, and wip away all our teares, & bid us enter into our masters ioye to sing eternall Halleluiahs.
N00003.p4	A declaration of former passages and proceedings betwixt the English and the Narrowgansets, with their confederates, wherein the grounds and iustice [sic] of the ensuing ware are opened and cleared. : Published, by order of the Commissioners for the United Colonies. At Boston the 11 of the sixth month 1645.	[ "Winthrop, John, 1588-1649.", "United Colonies of New England. Commissioners." ]	1645]	Printed by Stephen Day,	[Cambridge, Mass. :	eng	[ "Indians of North America -- Wars -- 1600-1750.", "Indians of North America -- New England.", "Narragansett Indians.", "New England -- History -- Colonial period, ca. 1600-1775." ]	THE most considerable part of the English Colonies professe they came into these parts of the world with desire to the kingdome of the Lord Jesus Christ, and inioye his preci∣ous Ordinances with peace, and (to be praise they confesse) he hath not fail∣ their expectation hitherto, they have found safety, warmth and refresh∣ing under his wing to the satisfaction of their soules. But they know, and have considered that their Lord & master is King of righteousnes and that he gives answerable lawes, and casts his subjects into such a mould and me; that (in their weak measure) they may hold forth his virtues in urse and carriage, not only with the nations of Europe, but with the bar∣barous natives of this wildernes. And accordingly both in their treaties & converse they have had an awfull respect to divine rules, endeavouring wordw alk uprightly and inoffensively, & in the midst of many injuries and inso∣lencies to exercise much patience and long-suffering towards them. The Pequots grew to an excesse of violence and outrage, and proudly turned aside from all wayes of justice & peace, before the sword was drawn any hostile attempts made against them. During those warrs, & after Pequots were subdued, the English Colonies were carefull to continue and establish peace with the rest of the Indians, both for the present & for posterity, as by several treaties with the Narrowganset & Mohiggi may appeare: which treaties for a while were in some good measure observed by all the Indians, but of late the Narrowgansets & especialy Niantcks their confederates have many wayes injuriously brokē & vio∣lated the same by entertaining and keeping amongst them, not only many of Pequot nation, but such of them as have had their hands in the blood & of the English, seizing and possessing at least a part of the Pequots Country, which by right of conquest justly appertaines to the English: by alling, or harbouring and withholding several Pequot-captives fled from the English, and making proud & insolent returnes, when they were rede∣manded, and lately the English had many strong & concurrent Indiā testimonies, from Long-Island, Uncoway, Hartford, Kinibeck and other parts, of Miantonimo's ambitious designes, travailing through all the plan∣tations of the neighbouring Indians, and by promises & gifts labouring to make himselfe their universall Sagamore or Governour, perswading and in∣gaging them, at once to cut off the whole body of the English in these parts. Which treacherous plots were confirmed by the Indians generall preparations, messages, insolencies and outrages against the English & such Indians as were subjects or freinds to them, so that the English Colonies, to their great charge and damage, were forced to Arm, to keep strong watch day & night, and some of them to travail with convoyes from one plantation to another: and when Miantonimo in his circular travel was questioned at New-Haven concerning these thing, in stead of other & bet∣ter satisfaction he threatened to cut off any Indians head that shld lay such a charge upon him to his face. The Commissioners by the premises observed Miantonimo's proud and treacherous disposition, yet thought not fit to proceed against him in that respect, till they had collected more legal and convincing proof. But while these things were under deliberation, Miantonimo was brought prisoner by Uncas to Hartford, and the case being opened & clear∣ed as followeth, he craved the commissioners advice how to proceed with him. Jt appeared that in a treaty made with the English at Massachusets Anno 1637. Miantonimo ingaged himselfe not to fight with any of the Indians, and partcularly not to invade Uncas without the English consent; and after in a tripartit agrement made and concluded at Hartford betwixt Miantonimo & Uncas with reference to the English An̄o 1638. in which one of the Articles runs, That though her of the said Indian Sagamores shold receive injurie from the other; yet neither of them shall make or begin warr, untill they had appealed to the English, and till their grievanes were first heard and de∣termined, and if either of shold refuse, the English might assist against, & compell the refusing and obstinate partie. Notwithstanding which, Miantonimo and his confoederates have both secretly and openly plotted and practised against the of Uncas not at all acquainting the English or advising with them, but more especially of late since the fore-mentioned plots and designes were in hand. First, a Pequot Indian one of Uncas his subjects in the spring 1643 aiming at Uncas life, shot him with an arrow through the arm, and pre∣sently fled to the Narrowgansets or their confoederates, boasting in the In∣dian plantations that he had killed Uncas; but when it was known Un∣cas (though wounded) was alive, the Pequot (taught as was supposed) chang∣ed his note, affirming that Uncas had cut through his owne arm with a flint, and had hyred him to say he had shot and killed him. Miantonimo being sent for by the Governour of the Massachusets upon another occasion, brought this Pequot with him, and would have covered him with the former disguise, but when the English out of his owne mouth found him guilty, and would have sent him to Uncas his Sagamre Miantonimo earnestly desired he might not be taken out of his hands, pro∣mising he would send him safe to Uncas to be examined and punished. But fearing (as it seems) his owne treachery would be discovered, within a day or two, he stopped the Pequots mouth by cuting off his head, but at parting he told the Governour in discontent, that he would com no more to Boston. After this, some attempts were made (as is reported) to take away Uncas life by poyson and by sorcery; these failing, som of Sequassons com∣pany (an Indian Sagamore allyed unto, and an intimate confoederate with Miantonimo) shot at Uncas with an arrow or two, as he was going down Conecticot river: Uncas according to the fore-mentioned treaty 1638 complained, and the English by mediation sought to make peace, but Se∣quasson expressing his dependance on Miantonimo refused, and chose warr. They fought, and Uncas had the . Lastly, Miantonimo without any provocotion from Uncas [unles the dissappointment of former plots provoaked] and suddenly without de∣nouncing warr, came upon the with 900 or 1000 men; when Uncas had not halfe so many to defend himselfe. Uncas (before the bat∣tel) told Miantonimo, that he had many wayes sought his life, and for the sparing of bloud, offered by a single comba betwixt themselves to end the quarrel, but Miantonimo presuming upon his number of men, would have nothing but a battel. to expectation, his en were ound, of considerable note shine, and himselfe taken prisoner. These things being duly weighed, the Commissioner judged that Uncas could not be safe, while Miantonimo lived, wherefore they thought he might justly put such a treacherous, and bloud-thirsty enemie to death; but advised him to doe it in his owne Jurisdiction, without torture or crueltie. And Uncas having hitherto shewed himselfe a friend to the English, and in this and former outrages (according to the treaty) craving their advise, if the Narrowgansets o their confoederats should for his just execution unjustly assault him, the Commissioners for the Colonies promised to assist and protect him. Uncas heerupon slew an enemy, but not the enmity against him. The Narrowgansets soon fell to new contriments. They pretended they had payd a ransome for their Sachems life, and gave in particulars to the value of about 40 li. This for a while cast an imputation of foule & unjust dealing upon Uncas; but in September 1644 the English Commissi∣oners meeting at Hartford, sent for the Narrowganset Sachems or their Deputies desiring they might be instructed to make good their charge. Uncas came himselfe, they sent their Deputies; but after due ex∣amination it appeared, though some loose discourses had passed that for such quantitie of wampom and such parcels of other goods to a great value, there might have been some probability of sparing his life, yet no such par∣cels were brought, and the Narrowganset Deputies did not alledge; much lesse prove, that any ransom was agreed, nor so much as any serious trea∣ty begun, to redeem their imprisoned Sachem. And for the wampom and goods sent, as they were but small parcels and scarce considerable for such a purpose, so they were disposed by Miantonimo himselfe to sundry persons for curtesies received during his imprisonment, and upon hope of further favour. The Narrowganset Deputies saw their proofs fell far short of for∣mer pretens, and were silent. The Commissioners promised that upon better evidence heerafter, they should have due satisfaction. Wherupon a truce was made, and both parties were ingaged that all hostility should cease till planting time 1645: and after that, they would give thirty days either at the Massachusets or Hart∣ford before the truce should cease. Yet in February lst, the Narrow∣gansets by messengers sent to Boston, declared▪ that unles Uncas would render 160 fathom of wampom or come to a new hearing within weeks they would begin the warr. This crossed the former agrement, and the season was such, as neither the Commissioners could be advised with, nor could Uncas travell if notice had been given. After which, about or before planting ▪ Tantaqyson Mohiggin Captain who took Miantonimo prisoner, dangerously and treacherously wounded in the night as he slept in his wig∣wam: and other hostile acts were on both part attempted, in a private and under-hand way as they could take advantage each against other. But since the Narrowgansets have at several times openly invaded Uncas, so that Connectict and New-haven were forced according to in∣gagement, to send men from those Colonies for his present defence but with expresse direction not to begin any offensive warr against the Narrow∣gansets or their confoederates till further order. Jn the mean time messengers were sent to the Narrowgansets from the General Court in the Massachusets, signifng the Commissioners meet∣ing, promising their agrievances should be fully and justly heard, and re∣quiring a cessation of warr in the mean time; but they refused: and hear∣ing probably that the English from the westerne Colonies were returned, they made a new assault upon Uncas, and have done him much hurt. The Commissioners being met, sent messengers the second time both to the Narrowganset and Mohiggin Indians, minding them of the former treatise and truce, desiring them to send their Deputies instructed and furnished with authority to declare and open the ground of the warr, to give and receive due satisfaction, and to restore and setle peace. At first the Narrowganset Sachē gave a reasonable and faire an∣swer, that he would send Guides with them to the Mohiggins, and if Un∣cas consented, he would send his Deputies to the Commissioners, and dur∣ing eight days hostility should cease: but he soon repented of this modera∣tion, told the English messengers his minde was changd, sen private instructions to the Niantik Sachem, after the delivery of which, there was nothing but proud & insolēt passages: the India guides which the English messengers brought with them from Puham and Socononoco were by frownes and threatning speeches discouraged and returned; no other Guides could be obtained though much pressed, they knew (as they ex∣pressed themselves) by the course held at Hartford last yeare, that the Com∣missiōers would mediate & presse for peace, but they were resolved to have no peace without Uncas his head; it mattered not who began the warr, hey were resolved to continue it; the English should withdraw their Gar∣rison from Uncas, or they would take it as a breach of former covenants, & would procure as many Moquanks as the English should affront them with: that they would lay the English cattle ō heaps as high as their houses: that no English man shold step out of doors to pisse, but he should be killed. They reviled Uncas, charged him with cutting through his own arm, and saying the Narrowgansets had shot him; affirmed, that he would now murder the English messengers as they went or returned [if he had oppertu∣nity] and lay it upon̄ the Narrowgansets. The English messengers upon this rude and uncivil usage, wanting Guides to proceed, and fearing danger, returned to the Narrowgansets, ac∣quainted Pesicus with the former passages, desired Guides from him, he [in scorne as they apprehended it] offered them an old Pequot Squaw, but would afford no other Guides. There also they conceived themselves in danger, three Indians with hatchets standing behinde the Interpreter in a suspicious manner, while he was speaking with Pesicus, and the rest frown∣ing & expressing much distemper in their countenance & carriage. The English messengers not hoping for better successe at that time, departed▪ telling Pessicus that if he would returne any other answer, he should send it to the English trading-house, where they intended to lodge that night. In the morning he invited them to returne, and promised them a Guide to Un∣cas, but would grant no cessation of Armes. When they came to Provi∣dence they understood that in their absence a Narrowganset Indian had bin there, and faining himselfe to be of Conecticot, spake in that dialect, but could not put off the Narrowganset tone. He told Benedict Aarnold's wife (who well understands the Indian language) that the English messen∣gers should not passe to the Mohiggins, he knew they shold have no Guides, but should be destroyed in the woods as they travelled toward Uncas. Thus the English messengers returned, and the Interpreter under his hand & upon his oath related the former passages, with others lesse material more aregly. Mr. Williams by the messengers wrote to the Commissioners assu∣ring them That the Country would suddenly be all on fyre, meaning by warr; that by strong reasons & arguments he could convince any man therof, that was of ano∣ther minde; That the Narrowgansets had been with the plantations combined with Providence and had solemnly treated & setled a nrality with them, which fully shews their councels and setted resolutions for warre. Thus while the Commissioners in care of the publick peace, sought to quench the fire kindled amongst the Indians, these children of strife breath out threatnings, provocations and warr against the English themselves, so that unles they should dishonour & provoak God, by violating a just ingage∣ment, and expose the Colonies to contempt & danger from the Barbarians, they cannot but exercise force, when no other meanes will prevail, to reduce the Narrowgansets and their confoederates to a more just and sober temper. The eyes of other Indians under the protection of the Massachusets, and not at all ingaged in this quarrel, are [as they have expressed themselves to the English messenger] fastened upon the English with strict observatiō, in what manner and measure they provide for Uncas safety. If he perish they will charge it upon them who might have preserved him: and no In∣dians wl trust the English (if they now breake ingagement) either in the present or succeeding generations. If Uncas be ruined in such a cause, they foresee their head▪ upon the next pretence shal be delivered to the wil of the Nartowgansets, with whom therfore they shall be forced to complye [as they may] for their future safety; & the English may not trust an Indian in the whole Country. The peises being duly weighed it clearly appear∣es that God calls the Colonies to a warr. The Narrowgansets and their confoederates rest on their numbers, weapons, & opportunityes to do mischief; and probably (as of old, Ashr, Amaek and the Phlist with others did confoederate against Israel) so Sa∣than may stir up & combine many of his instruments against the Churches of Christ: but their Redeemer is the Lord of Host, the Mighty One in battel, all the sheld of the earth are in his hand, he can ave by few & by weak means, as well as by many & great. In him they trust.
N00008.p4	A platform of church discipline gathered out of the Word of God: and agreed upon by the elders: and messengers of the churches assembled in the Synod at Cambridge in New England : To be presented at the churches and Generall Court for their consideration and acceptance, in the Lord. : The eight moneth [sic] anno 1649 : [Seven lines from Psalms]	[ "Cambridge Synod", "Mather, Richard, 1596-1669.", "Cotton, John, 1584-1652." ]	anno dom: 1649.	Printed by S G [i.e., Samuel Green] at Cambridge in New England and are to be sold at Cambridge and Boston,	[Cambridge, Mass.] :	eng	[ "Congregational churches -- New England.", "Congregational churches -- Doctrinal and controversial works.", "New England -- Church history." ]	1 Ecclesiasticall Polity or Church Government, or disci∣pline is nothing els,Ezek 43.11 Col. 2, 5 1 Tim 3 15 but that Forme & order that is to be observed in the Church of Christ vpon earth, both for the Constitution of it, & all the Admini∣strations that therein are to bee performed. 2 Church-Government is Considered in a double respect either of the parts of Government themselves, or necessary Circumstan hereof. The parts of Government are prescribed in the word,Hebr 3, 5, 6 because the Lord Iesus Christ the King and Law-giver of his Church, is no less faithfull in the house of God then was Moses,Exod 25 40 who from the Lord delivered a form & pattern of Government to the Chil∣dren of Israel in the old Testament:2 Tim 3 16 And the holy Scriptures are now also soe perfect, as they are able to make the man of God perfect & thoroughly furnished vnto euery good work; & therefore doubtless to the well ordering of the house of God. 3 The partes of Church-Government are all of them exactly des∣cribed in the word of God being parts or means of Instituted worship according to the second Commandement:1 Tim 3 15 1 Chron 15 13. Ex 20 1 Tim 6 13 16. Heb 1 17 18. 1 Cor 15 24. & therefore to continue one & the same, vnto the apearing of our Lord Iesus Christ as a king∣dom that cannot be shaken, untill hee shall deliver it up unto God, euen the Father. Soe that it is not left in the power of men, officers,Deut 12 32. Ezek 43 . 2 Kings 11.31 32 33 Churches, or any state in the world to add, or diminish, or alter any thing in the least measure therein. 4 The necessary circumstances, as time & place &c belonging un¦to order and decency,1 King 12 :28.29. are not soe left unto men as that under pretence of thou,Isi 13. Col 2 22 23 Acts 15 28 they may own Inventions upon the Churches: Being Circumscribed in the word with many Generall limitations; when they are detemined in respect of the matter to be nether wor∣ship it self,Mtt 15 9 1 Cor 11 23 8 34. nor Circumstances seperable from worship: in respect of their end, they must be done vnto edification: in respect of the man∣ner,1 Cor 14 26 1 Cor 14 40 1 Cor 11 14 1 Cor 11 16 1 Cor 14 12 19. Acts 15 2. decently, and in order, according to the nature of the things them selves, & Civill, & Church Custom▪ doth not euen nature it selfe teach you? yea they, are in some sort determined particularly, namely that they be done in such a manner, as all Circumstances considered, is most expedient for edification: so, as if there bee no errour of man concerning their determination, the determining of them is to be ac∣counted as if it were divine. Eph 1 2 23 & 5 25 26 30. Heb 12 23.THe Catholick Church, is the whole company of those that are elected, redeemed, & in time effectually called from the state of sin & death vnto a state of Grace, & Iesus Christ. 2 This church is either Triumphant, or Militant. Triumph∣ant,Rom 8 17. 2 Tim 2 12 C 4 8. Eph 6 12 13. the number of them who are Gloryfied in heaven: Militant, the number of them who are conflicting with their enemies vpon earth. 3 This Militant Church is to bee considered as Invisible, & Visible Invisible,2 Tim 19. Rev 217. 1 Cor. 6 17 Eph 3 1. Rom 1.▪ 1 Thes 8. Isay 2▪ 2. 2 Tim 6.12. in respect of their relation wherin they stand to Christ, as a body unto the head, being united unto him, by the spirit of God, & faith in their hearts: Visible, in respect of the profession of their faith, in their persons, & in particuler Churches: & so there may be acknowledged an universall visible Church. 4 The members of the Militant visible Church, considered either as not yet in church-order,Acts 19 1. Colos 2.5. Matt 18.17. 1 Cor 5 1 or as walking according to the church-order of the Gospel. In order, & so besides the spiritual union, & communion, common to all belevers, they injoy more over an union & communion ecclesiasticall-Politicall: so wee deny an universall visible church. 5 The state of the members of the Militant visible church in order, was either before the law, Oeconomical,Gen. 18.19 Exod: 19 6. that is the comming of Christ, only congregational. (The Independent, wee ap∣prove not:) Therfore neither national, provincial, nor classical.1 Cor: 14.13 1 Cor: 14.36 1 Cor. 1 2. 1 Cor: 12 27. Exo: 19 5 6 Deut: 29:1. & to 15 Acts. 2.42. 1 Cor 14 26. 6 A Congregational-church▪ is by the institution of Christ a part of the Militant-visible-church, consisting of a company of Saints by calling, united into one body▪ by a holy covenant, for the publick worship of God, & the mutuall edification one of ano∣ther, in the Fellowship of the Lord Iesus. THe matter of a visible church are by clling.1 : 1 Ephe 1 1. 2. By Saints, wee understand, 1 Such,Hebr: 6.1. 1 Cor. 1 5. Rom. 15 14. Isai: 50 6-17. Act 37. Matt: 3 6. Rom. 6 17. 1 Cor. 1 2. Phillip. 1 1. Collos 1 2. as haue not only attained the knowledge of the prin∣ciple of Religion, & are free from gros & open scandals, but also do together with the profession of their faith & Repentance, walk in blameles obedience to the word, so as that in charitable discretion they may be accounted Saints by calling, (though perhaps some or more of them be unsound, & hypocrites inwardly:) because the members of such particular churches are commonly by the holy ghost called Saints & faithfull brethren in Christ,Ephes. 1 1. 1 Cor 52 3 Rev. 15 & 20. Ezek. 44.7 & 9. & chap. 23 38 9. Num 9 & 20. Hagg. 2 13 14. 1 Cor. 11 1 2 & 14. 2 21 1 5 1 Ier. 14 . 5 4. 2 Cor. 12 21. Re 2 5. . . and sundry church¦es haue been reproued for receiving, & suffering such persons to cntinu in fellowship amongst them, as have been offensive & scan∣dalous: the name of God also by this means is Blasphemed: & the holy things of God defiled & Prophaned, the hearts of godly grie∣ved: & the wicked themselves hardned: & holpen forward to dam∣nation▪ the example of such doeth endanger the sanctity of others. A litle Leaven Leaveneth the whole lump. 2 The children of such, who are also holy. 3 The members of churches though orderly constituted, may in time degenerate, & grow corrupt & scandalous, which though they ought not to be tolerated in the church, yet their continuance therein, through the defect of the execution of dscipline & Just censures, doth not immediately dssol the being of the church, as appeares in the church of Israell, & the churches of Galatia, & Pergamus, & Thyati. 4 The matter of the Church in respect of its quantity be of greater number when may ordinarily meet together in one place:1 Cor 4 2 Matt 28 37 not ordinarily fewer, then may conveniently carry on Church-work. Hence when the holy Scripture maketh mention of the Saints combined into a church-estate, in a Town or Citty, where was but one Congregation,Rom 16 1 1 Thes 1 1 Rev 2 c 3 7 it usually calleth those Saints [the church] in the singular number, at the church of the Thessalonians the church of Smyrnae, Philadelphia, & the like: But when it speaketh of the Saints in a Nation, or Province, wherin there were sundry Congrega∣tions, It frequently & usually calleth them by the name of churches in the plurall number,1 Cr 16 1 19 Gal 1.2 2 Cor 8 1. 2 Thes 2, 14 as the [churches] of Asia, Galatia, Macedonia, & the like: which is further confirmed by what is written of sundry of those churches in particular, how they were Assembled & met to∣gether the whole church in one place, as the church at Jerusalem, the church at Antioch,Acts 2 46 c 5 12. c 6 2. Acts 14, 2 c 15 38. 1 Cor 5.4. c 14.23. Rom 16.1 the church at Corinth, & Ceuchrea, though it were more neer to Corinth, it being the port thereof, & answera∣ble to a Village, yet being a distinct Congregation from Corinth, it had a church of its owne as well as Corinth had. 5 Nor can it with reason be thought but that every church appointed & ordained by Christ, had a ministrie ordained & appointed for the same: & yet plain it is, that there were no ordi∣nary officers appointed by Christ for any other, then Congregational churches: Elders being appointed to feed, not all flocks, but that particular flock of God over which the holy Ghost had made them overseers,Acts 20 28. & that flock they must attend, even the whole flock: & one Congregation being as much as any ordinary Elders can attend, therfore there is no greater Church then a Congregation, which may ordinarily meet in one place. SAints by Calling, must have a Visible-Political-Union a∣mongst themselves, Cor 2. 1 Tim 3 15. or else they are not yet a particular church: as those similitudes hold forth which the Scripture makes use of, shew the nature of particular Churches: As a Body▪ A building, or House, Hands, Eyes, Feet,Ephe 2 22 1 Cor 1.15 16 27. & other members must be united, or else, remaining seperate are not a body. ▪ Timber, though squared, hewen & pollished, are not an house untill they are compacted & united: so Saints or believers in judgment of charity, are not a church, unless Orderly knit together. 2 Particular churches cannot be distinguished one from another but by their formes. Ephesus is not Smyrna, & Per∣gamus Thyatira, but each one a distinct society of it self,Rev having officers of their owne, which had not the charge of others: Vertues of their own, for which others are not praysed: Cor∣ruptions of their owne, for which others are not blamed. 3 This Form is the Visible Covenant, Agreement,Exod 9 ver 8. Deu 29 12 13. Zach 1 14. cap 1 or con∣sent wherby they give up themselves unto the Lord, to the observing of the ordinances of Christ together in the same society, which is usually called the Church-Covenant; For wee see not otherwise how members can have Church-power one over an∣other mutually. The comparing of each particular church unto a Citty,Ephe 2.9 2 Cor 1 & unto a Spouse, seemeth to conclude not only a Form, but that that Form, is by way of Covenant. The Covenant,Gen 17.. Deu 29 1 13. Ephe .12 29. as it was that which made the Family of Abra∣ham and children of Israel to be a church and people unto God, so is it that whch now makes the severall societyes of Gentil-believers to be churches in these dayes. 4 This Voluntary Agreement, Confine or Covenant (for all these are here taken for the same): Although the more ex∣press & plain it is, the more fully it puts us in mind of our mu∣tuall duty, & stirreth us up to it, & leaveth lesse room for the questioning of the Truth of the Chch-estate or a Company of proessors, & the truth of membership of particular persons: yet wee conceive, the substance of it is kept, where there is real Agreement & consent, of a company of faithful persons to meet con∣stantly together in one Congregation, for the publick worship of God, & their mutuall edification: which real agreement & consent they doe express by their constant practise in comming together for the publick worship of God, & by their religious subjection unto the ordinances of God there:Exod 19 5 to 8 & 24 3 17. Iosh 24 18 to 24 Psl 0 5. Neh 9 38 c 10 1. Gen 17. Deu 29. the rather, if wee doe consider how Scripture covenants have been entred into, not only expressly by word of mouth, but by sacrifice; by hand writing, & seal; & also somtimes by silent consent, without any writing, or expres∣sion of words at all. 5 This forme then being by mutuall covenant, it followeth, it is not faith in the heart, nor the profession of that faith, nor cohabi∣tation, nor Baptisme; 1 Not faith in the heart? becaus that is invisible. 2 not a bare profession; because that declareth them no more to be members of one church then of another: 3 not Cohabitation; Ahiests or Infidels may dwell together with beleivers: 4 not Baptism; because presupposseth a church estate, as circumcision in the old Testament, which gave no being unto the church, the church being before it, & in the wildernes without it▪ seals presuppose a covenant already in being, one person is a compleat subiect of Baptism: but one person is uncapable of being a church. Act 2 47. & 9 26. Matt 3 13 14 15. & 2 19 20. Psal 133. 2 3 & 87 7 Matt 18 0. Iohn 1 3.6 All believers ought, as God giveth them opportunity there unto, to endeavour to joyn themselves unto a particular church & that in respect of the honour of Jesus Christ, in his example, & Insti∣tution, by the professed acknowledgment of, & subiection unto the order & ordinances of the Gospel: as also in respect of their good of communion founded upon their visible union, & containd in the promises of Christs special presence in the church: whence they have fellowship with him, & in him one with an other: also for the keeping of them in the way of Gods commandments,Psal 119 last Pet 2.25 Eph 4 16 Ioh 22 24.25. Matt 1 16 17. & reco∣vering of them in case of wanding, (which all Christs sheep are sub∣iect to in this life), being unable to returne of themselves; together with the benefit of their mutual edification, and of their posterity, that they may not be cut of from the priviledges of the covenant▪ otherwis, if a believer offends, he remaines destitute of the remedy provided in that behalf, & should all believers neglect this duty of joyning to all particular congregations: it might follow thereupon, that Christ should have no visible political churches upon earth, THe first subject of church powr, is eyther Supream, or Subordinat, & Mnisterial▪ the Supream (by way of gift from the father) is the Lord Iesus Christ▪ the Ministerial▪ is either extraordinary▪ as the Apostles, Prophets, & Evangilists: o Ordinary; as every particular Congregational church. 2 Ordinary church powr, is either the power of office, that is such as is proper to the eldership: or, power of priviledge, such as be longs unto the brotherhood▪ the latter, is in the brethren formally, & immediately from Christ, that is, 12 4 8. Acts 1 23 6 3 4 C 14 23. 1 Cor 12 29 30. so as it may according to order be acted or excercised immediately by themselves: the former, is not in them formally or immediately, & therfore cannot be acted or ex∣cercised immediately by them, but is said to be in them, in that they design the persons unto office, who only are to act, or to excercise this power. A Church being a company of people combined together by cove∣nant for the worship of God, it appeareth therby, that there may be the essence & being of a church without any officers, seeing there is both the form and matter of a church, which is implyed,Acts 1. when it is said, the Apostles ordained elders in every church, 2 Nevertheless, though officers be not absolutely necessary,Rom. 0 . Ier 3 15 1 Cor 12 2 Ephe 4 11 Psal 6 18 Eph 4. 11 to the simple being of churches, when they be called: yet ordinarily to their calling they are, and to their well being: and therfore the Lord tender compassion hath appointed, and ordained officers which would not have done, if they had not been usefull & need¦full for the church; yea, being ascended into heaven,Eph 4 12 13 he received gifts for men, and gave gifts to men, whereof officers for the church are Justly accounted no small parts,1 Cor 12 23 Eph 11 G 1 Act 8 6 26 19. Cor 8 Rom 1 78. they being to continue to the end of the world, and for the perfectng of all the Saints. 3 These officers were either extraordinary, or ordinary, ex∣traordinary as Apostles, Prophets▪ Evangilists▪ ordinary as Elders & Deacons. The Apostles, Prophets, & Evangelists, as they were called ex∣traordinarily by Christ, so their office ended with them selves whence it is,1 Cor 4 9 that Paul directing Timothy how to carry along Church-Administrations, Giveth no direction about the choice or course of Apostle,1 Tim 3 1.2 Prophets, or Evangelists, but only of Elders, & Deacons▪ & when Paul was to take his last leave of the church of Ephesus, he committed the care of feeding the church to no other, but unto the Elders of that church. The like charge doth Pete commit to the Elders. 1 Tim 3 2 Phi 1 1. Acts 20 17 28. 1 Tim 5 17.4 Of Elders (who are also in Scripture called Bishops) Some attend chiefly to the ministry of the word, As the Pstors & Teachers Others, attend especially unto Rule, who are therfore called Ruling Elders. Eph 4 11. Rom 12 7 8. 1 Cor 2 85 The office of Pastor & Teacher, appears to be distinct. The Pastors special work is, to attend to exhortation: & therein to Administer a word of Wisdom the Teacher is to attend to Doctrine, & therein to Administer a word of Knowledg: & either of them to administer the Seales of that Covenant, unto the dispensation wherof the are alike called:2 Tim 4 1 2 Tit 2 9 as also to execute the Censures, being but a kind of application of the word, the preaching of which, together with the application therof they are alike charged withall. 6 And for as much as both Pastors & Teachers are given by Christ for the perfecting of the Saints,Eph 4 11 12 Cap 1 22 23 & edifying of his body, which Saints, & body of Christ is his church; Therfore wee account Pastors & Teachers to be both of them church-officers; & not the Pastor for the church: & the Teacher only for the Schools, Though this wee gladly acknowledg, that Schooles are both lawfull, profitable, & necessary for the trayning up of such in good Litrature, Sam 0 12 v 19 20 2 king 2 3 v 15. or learning, as may afterwards be called forth unto office of Pastor or Teacher in the church. Rom 12 7 9. 1 Tim 5 17. 1 Cor 12 28.THe Ruling Elders office is distinct from the office of Pastor & Teacher. The Ruling Elders are not so called to exclude the Pastors & Teachers from Ruling, because Ruling & Governing is common to these with the other;Heb 13 17 1 Tim 5 17 wheras attending to teach and preach the word is peculiar unto the former. 1 Tim 5, 7.2 The Ruling Elders work is to joyn with the Pastor & Teacher in those acts of spiritual Rule which are distinct from the ministry of the word & Sacraments com∣mitted to them▪ of which sort, these be, as followeth.2 Chro. 23 19. Rev 21 12. 1 Tim 4 14. Mat 1 17. 2 Cor 2 7, 8 Act 2.6 I to open & sou the dores of Gods house, by the Admission of members approv∣ed by the church: by Ordination of officers chosen by the church: & by excommunication of notorious & obstinate offenders renoun∣ced by the church: & by restoring of poenitents, forgivē by the church. II To call the church together when there is occasion, & seasonably to dismiss them agayn. III To prepare matters in private,Acts 1.28 22, 23. that in publick they may be carried an end with less trouble, & more spee∣dy dispatch. IV To moderate the carriage of all matters in the church assembled▪ as, to propound matters to the church,Acts 6.2.3 c 13. v 15 2 Cor 8.10 Heb 1.7, 7 2 Thes 2.10 11.12 to Order the season of speech & silence; & to pronounce sentence according to the minde of Christ, with the consent of the church. V To be Guides & leaders to the church, in all matters what-soever, pertaining to church administrations & actions. VI To see that none in the church live inordinately out of rank & place; without a calling, or Idlely in their calling. VII To prevent & heal such offences in life,Acts 20.28 v 32. 1 Thes 5.12 Jam. 5.14 Acts 20.20 or in doctrin; as might corrupt the church. IIX To feed the flock of God with a word of admonition. IX And as they shall be sent for, to visit, & to pray over their sick brethren. X & at other times as opportunity shall serve therunto. 3 The office of a Deacon is Instituted in the church by the Lord Jesus▪ somtime they are called Helps.Act 6.3. v 6 Pil 1.1 1 Tim .8 1 Cor 12.28 1 Tim 3., 9. The Scripture telleth us, how they should be qualified: Grave, not double tongue, not given to much wine, not give to filthy lucre▪ they must first be proved & then use the office of a Deacon, being found Blameless. The office and work of the Deacons is to receive the offrings of the church, gifts given to the church,Acts 4.36, c 6.2.3 c 6.2 & to keep the treasury of the church: & therewith to serve the Tables which the church is to pro∣vide for: as the Lords Tabe, the table of the ministers,Rom 1.8 & of such as are in necessitie, to whom they are to distribute in simplicity. 4 The office therefore being limited unto the care of the temporall good things of the church,1 Cor 7.17 it extends not unto the attend∣ance upon, & administration of the spirituall things thereof, as the word, and Sacraments, or the like. 5 The ordinance of the Apostle, & practice of the church,1 Cor 16.1.2.3 commends the Lords day as a fit time for the contributions of the Saints. 1 Co 1.28 Eph 4.3.11 Acts 20.26 The Instituting of all these officers in the Church, is the work of God himselfe; of the Lord Jesus Christ; of the holy Ghost▪ & therefore such officers as he hath not appointed, are altogether unlawfull either to be placed in the church, or to be retained therin; & are to be looked at as humane creatures, meer Inventions & ap∣pointments of man, to the great dishonour of Christ Jesus, the Lord of his house, the King of his church, whether Popes, Patriarkes▪ Cardinals, Arch-bishop, Lord bishops, Arch-deacons, Officials, Com∣missaries▪ & the like. These & the rest of that Hierarchy & Rei∣nue, not being plants of the Lords planting, shall all be certeinly be rooted out, & cast forth. 7 The Lord hath appointed ancient widdows, (where they may be had) to minister in the church,1 Tim 5.9, 10. in giving attendance to the sick, & to give succour unto them, & others, in the like necessities. NO man may take the honour of a Church-Officer unto himself, but he that was called of God,Act. 5.4 as was Aaro. 2 Calling unto office, is either Immediate, by Christ himself: such was the call of the Apostles,Galat 1.1 Acts 14.23 cap 6.3 & Prophets: this manner of calling ended with them, as hath been said: or Medi, by the church. 3 It is meet, that before any be ordaned or chosen officers, they should first be Tryed & proved;1 Tim 5.22 cp 7 10 Acts 16.2 cap 6.3 because hands are not suddenly to be laid upon any, & both Elders & Deacons must be of honest & good report. 4 The things in respect of which they are to be Tryed, are those gifts & virtues which the Scripture requireth in men, that are to be elected into such places. viz, that Elders must be blameless, sober, apt to teach, & endued with such other qualifications as are layd downe, 1 Tim: 3 & 2. Tit: 1, 6 to 9. Deacons to be fitted, as is directed, Acts. 6, 3. 1 Tim: 3 8, to 11. Act 14.23 c 1.23. c 6 3.4.5.5 Officers are to be called by such Churches, whereunto they are to minster▪ of such moment is the preservation of this power, that the churches excercsed it in the presence of the Apostles. Gal .136 A Church being free cannot become subject to any, but by a free election; Yet when such a people do chuse any to be over them in the Lord, then do they becom subject,Hebr. 13.17 & most willingly submit to their mi∣nistry in the Lord, whom they have so chosen. 7 And if the church have powr to chuse their officers & mi∣nisters, then in case of manifest unworthyness,Rom. 16.17 & delinquency they have powr also to depose them. For to open, & shut: to chuse & refuse; to constitute in office, & remove from office: are acts be∣longing unto the same powr. 8 Wee judge it much conducing to the wel-being, & com∣munion of churches, that where it may conveniently be done,Cant. 8.8, 9 neigh∣bour-churches withall, & their help made use of in the triall of church-officers, in order to their choyce. 9 The choyce of such Church-officers belongeth not to the civil-magistrates, as such, or diocesan-bishops, or patrones: for of these or any such like, the Scripture is wholly silent, as having any power therin. CHurch-officers are not only to be chosen by the Church,Acts. 13. cap 14.23 1 Tim. 5.22 but also to be ordeyned by Imposition of hand, & prayer▪ with which at the ordination of Elders, fasting also is to be joyned. 2 This ordination wee account nothing else,Num. 8.10 Act. 6.5.6 cap 13.2, 3 but the solemn putting of a man into his place & office in the Church wher-unto he had right before by election, being like the installing of a magistrat in the common wealth. Ordination therefore is not to go before, but to follow election▪Acts. 6.5.6 cap 14.23 the essence & substance of the outward calling of an ordinary officer in the Church, doth not consist in his ordination, but in his voluntary & free election by the Church, & in his accepting of that election▪ wher-upon is founded the relation between Pastor & flock, between such a minister, & such a people. Ordination doth not constitute an officer, nor give him the essentials of his office. The Apostles were elders, without Imposition of hands by men: Paul & Barnabas were officers, before that Imposition of hands. Acts. 13.3. The posterity of Levi were Prests, & Levits, before hands were laid on them by the Children of Israel. 1 Tim 4.4 Acts 23.3 1 Tim 5.223 I such Churches where there are Elders, Imposition of hands in ordination is to be performed by those Elders. 4 In such Churches where there are no Elders, Imposition of hands may be performed by some of the Brethren orderly chosen by the church therunto▪ 10 For if the people may elect officers which is the greater, & wherin the substance of the Office consists, they may much more▪ occasion & need so requiring) impose hands in ordina∣tion, which is the less, & but the accomplishment of the other. 5 Nevertheless in such Churches where there are no Elders, & the Church so desire, wee see not why Imposition of may not be performed by the Eders of other Churches. Ordinary officers laid hands upon the officers of many Churches: The presbytery at Epsus layd hands up in an Evangelist. The presbytery at Antioch laid hands upon Paul & Brnabas.1 Ti 4.4 Acts. 13. 1 Pe. 5.2 Acts 20.26 Church Officers, are officers to one church, even that parti∣cular, over which the Holy Ghost hath made them overseers▪ Inso∣much as Elders are cōmanded to feed, not all flocks, out that flock which is cōmited to their faith & trust, & dependeth upon them. Nor can cōstant residence at one cōgregation, be necessary for a mi∣nister, no no yet lawfull, if he be not a minister to one cōgregation on∣ly, but to the church universall: because he may not attend one part only of the church,Acts 20.28 wherto he is a minister▪ but he is called to attend unto all the flock. 7. Hee that is clearly loosed from his office-relation unto that church wherof he was a minister, can̄ot be looked at as an officer, no perform any act of Offce in any other church vnless he be again or∣derly called unto Office: which when it shall be, wee know nothing to hinder▪ but Imposition of hand also in his ought to be used towards him again. For so Paul the Apostle received of hands twice at least, from Ananias. Acts▪ 9.17. & Acts. 13.3. 2.6 Eph 1.21, 22 Isy 9.6 Mat 28.18Supream & Lordly power over all the Churches upon earth, doth only belong unto Jesus Christ, who is King of the church, & the head therof. He hath the Governmēt upon his shoulders, & hath al powr given to him, both in heven & earth. 2 A Cōpany of professed believers Ecclesastically Confoederat, as they are a church before they have officers, & without them; so ev∣en in that estate,Acts 1.2 c: 14.13 c: 6.3, 4 Mt: 1.1 1 Cor, .4. subordinate & powe under Christ deligated to them by him, doth belong to them, in such a man̄er as is before ex∣pressed. . 5 2. & as flowing from the very nature & Essēce of a church: It being naturall to all bodyes, & so unto a church body, to be furnished with sufficient powr, for its own preservatiō & subsistāce. 3 This Government of the church, is a mixt Goverment (& so hath been acknowledged long before the term of Indepēdency was heard of:) In respect of , the head & King of the church, & the Soveraigne power residing in im, & exercised by him,Rev 3.7 1 Cor 5.12 it is a Mo∣nachy: In respect of the body, or Broherhoo of the church, & powr from Christ graunted unto them, it resembles a Democracy,1 Tim 5.1 In respect of the & powr comited to them, it is an Aristocracy. 4 The Soveraigne powr whch is peculiar unto Christ, is exer∣cised. I In calling the church out of the world unto holy fellowship with himselfe II In instituting the ordināces of his worship,Gal 1.4. Rev 5.8, 9 Matt 28.20 Eph 4.8.1 Jam 4.12 Isy 33.22 1 Tim 3.1. 2 Cor 1.4▪ 5 Isy 32.2 Luk 2.51▪ & ap∣pointing his ministers & officers for the dispensing of them. III In giving lawes for the ordering of all our wayes, & the wayes of his house. IV In giving powr & life to all his Institutions, & to his peo∣ple by them. V In protectīg & delivering his church against & from all the enemies of their peace. 5 The power graunted by Christ unto the body of the church & Brotherho, is a prerogative or priviledge which the church doth exercise: I In Chsing their own fficers, whether Elders, or Dea∣cons. II In of their own members & therfore, there is great reason they should have power to Remove any frm their fel∣lowship again.Acts 6.5. c 14.23 c 9.26 Hence in cae of offence any one brother hath powr to convince & Admonish an offending brother: & in case of not hear∣ing him, to take one or two more to tt on the Admonitiō,Matt 18.1▪ 16, 17 & in case of not hearing them, to proceed to tell the church: & as his offence y requre the whole church hath powr to proceed to the publick Censu of him▪ whether by , or Excomuncation:Tit 3.0 Cll 4. 18. 2 Cor 2.7, 8 & upon his repentance to restore him▪ againe unto his former cōmunion. 6 In case Elder offend incorrigibly the matter s requiring, as the church had powr to call him to office, so they have powr accord¦ing to order (the counsell of other churches where it may be had,Collo 4.1 Rom 16.17 direct¦ing therto to remove him frō his Office: & beīg now but a mēber, in case he add cōtumacy to his sin, the Church that had powr to receive him into their fellowship, hath also the same powr to cast him out,Matt. 13.17 that they have concerning any other member. 1 Tim. 5.17 Hebr. 13.17 Thes. 5.127 Church-government, or Rule, is placed by Christ in the officers of the church, who are therefore called Rlers, whle thy rule with God: yet in case of mal-administration, they are subject to the power of the church, according as hath been sad before, the Hly Ghost frequently,Rom. 12.8 1 Tim. 5.17 1 Cor. 12.28 29. Hebr. 13 7.17. yea alwayes, where it mentioneth Church-Rule, & church-government, ascribeth it to Elders: wheras the work & duty of the people is expressed in the phrase of obeying their Elders; & submiting themselves unto them in the Lord: so as it is manifest, that an organick or compleat church is a body politick, consisting of some that are Governors, & some that are governed, in the Lord. 8 The powr which Christ hath committed to the Elders is to feed & rule the church of God,Acts. 20.28 cap 6.2 Num. 16.12 Ezek. 46.10 Acts. 13.15 & accordingly to call the church together upon any weighty occasion, when the members so called, without just cause, may not refuse to come: nor when they are come, depart before they are dismissed: nor speak in the church, before they have leave from the elders:Hosh▪ 4.4. nor continue so doing, when they require silence, nor may they oppose nor contradict the judgment or sentence of the Elders, without sufficient & weighty cause becaus such practices are manifestly contrary unto order, & government, & in-lets of disturbance, & tend to confusion. Rev. 2.2 1 Tim. 5.19 Acts. 21.18 22, 23 1 Cor. 5.4▪ 59 It belongs also unto the Elders to examine any officers, or members, before they be received of the church: to receive the ac∣cusations brought to the Church, & to prepare them for the church∣es hearing. In handling of offences & other matters before the Church they have powr to declare & publish the Counsell & will of God touching the same,Num. 6.23, to 26. & to pronounce sentence with consent of the Church: Lastly they have powr, when they dismiss the people, to bless them in the name of the Lord. 10 This powr of Government in the Elders, doth not any wise prejudice the powr of priviledg in the brotherhood; as neither the powr of priviledg in the brethren, doth prejudice the power of government in the Elders;Acts. 14.15 ve. 23. c 6.2 1 Cor. 5.4 Cor. 2.6▪ 7 but they may sweetly agree together, as wee may see in the example of the Apostles furnished with the greatest church-powr, who took in the concurrence & consent of the brethren in church-administrations. Also that Scripture, 2 Cor 2.9. & chap 10:6. doe declare, that what the churches were to act & doe in these matters, they were to doe in a way of obedience,Hebr. 13.17 & that not only to the direction of the Apostles, but also of their ordinary Elders. 11 From the premisses, namely, that the ordinary powr of Government belonging only to the elders, powr of priviledg re∣maineth with the brotherhood, (as powr of judgment in matters of censure, & powr of liberty, in matters of liberty:) It followeth, that in an organick Church, & right administration; all church acts, proceed after the manner of a mixt administration, so as no church act can be consummated, or perfected without the consent of both. THe Apostle concludes, that necessary & sufficient maintenance is due unto the ministers of the word:1 Cor. 9. 15. Matt. 9.3. c 10.10 1 Tim. 5.18 from the law of nature & nations, from the law of Moses, the equity thereof, as also the rule of common reason▪ moreover the scripture doth not only call Elders labourers, & workmen, but also speaking of them doth say,Gala. 6.6. that the labourer is worthy of his hie: & requires that he which is taught in the word, should communicate to him, in all good things;1 Cor. 9.9 vers. 14. 1 Tim. 5.1 & mentions it as an ordinance of the Lord, that they which preach the Gospel, should live of the Gospel; & forbideth the muzling of the mouth of the ox, that treadeth out the corn. 2 The Scriptures alledged requiring this maintenance as a bounden duty, & due de, & not as a matter of almes, & free gift therefore people are not at liberty to doe or not to doe, what & when they pleas in this matter, no more then in any other commanded duty, & ordinance of the Lord: but ought of duty, to minister of their carnall things to them,Rom 15.▪ 1 Cor. 9.11▪ that labour amongst them in the word & doctrine, as well as they ought to pay any other work men their wages, or to discharge & satisfie their other debts, or to submit themselves to observe any other ordinance of the Lord. 3 The Apostle,Gala. 6.6 Gal: 6, 6. injoyning that he which is taught communicate to him that teacheth in all good things: doth not leave it arbitrary, what or how much a man shall give, or in what pro∣portion▪ but even the later, as well as the former, is prescribed & appointed by the Lord.1 Cor. 16.2 4 Not only members of Churches, but all that are taught n in the word, are to contribute unto him that teacheth, in all good things.Galat. 6.6 In case that Congregations are defective in their contributi∣ons,Act. 6.3.4 the Deacons are to call upon them to doe their duty: if their call sufficeth not, the church by her powr is to require it of their members, & where church-powr through the corruption of men, doth not, or can̄ot attaine the end, the Magistrate is to see ministry be duely pro∣vided for,Neh. 13.11 as appeares from the commended example of Nehemiah. The Magistrates are nursing fathers▪ & nursing mothers, & stand charged with the custody of both Tables;Isay. 49.23 because it is better to pre∣vent a scandal, that it may not come & easier also, then to remove it when it is given,2 Cor. 8.13 14 Its most suitable to Rule, that by the churches care, each man should know his proportion according to rule, what he should doe, before he doe it, that so his iudgment & heart may be satisfied in what he doeth, & just offence prevented in what is done. 2 Chron. 23.19. Mat. 3.25. & 22.12THe doors of the Churches of Christ upon earth, doe not by Gods appointment stand so wide open, that all sorts of people good or bad, may freely enter therein at their pleasure; but such as are ad∣mitted therto, as members ought to be examined & tryed first; whe∣ther they be fit & meet to be received into church-society, or not. The Evnuch of Aethiopia,Acts. 8.37 before his admission was examined by Philip,Rev. 2.2 whether he did beleive on Jesus Christ with all his heart the Angel of the church at Ephesus is commended, for trying such as said they were Apostles & were not.Acts 9.26 There is like reason for try∣ing of them that profess themselves to be beleivers. The officers are charged with the keeping of the doors of the Church,Rev. 21.12 2 Chr 23.19 & therfore are in a special man̄er to make tryall of the fit∣nes of such who enter. Twelve Angels are set at the gates of the Tem¦ple, lest such as were Ceremonially unclean should enter therinto. Act 2.3 to 4. c 8.32 The things which are requisite to be found in all church members, are, Repentance from sin, & faith in Jesus Christ. And therfore these are the things wherof men are to be examined, at their admission into the church & which then they must profess & hold forth in such sort, as may satisfie atinall charity that the things are there ndeed. Iohn Baptist admitted men to Baptism,Matt 3.6. confessing & bwyling their sinns: & of other it is said, that they came,Acts 9.▪ & confessed, & shewed ther deed. 3 The weakest measure of faith is to be accepted in those that desire to be admitted into the church: becaus weak christians if sincere▪ have the sustance of that faith,Rom 4.1 repentance & holiness which is required in church members: & such have most need of the ordi∣nances for their confirmation & growth in grace The Lord Jesus would not quench the smoaking flax, nor breake the bruised reed,Mtt 12.20. Isy 40.1. but gather the tender lambes in his arms, & carry them gently in his bosome. Such chrity & tenderness is to be used, as the weakest christian if sincere, may not be excluded, nor discouraged▪ severity of examination is to be avoyded. 4 In case any through excessive fear, or other infirmity, be vnable to make their personal relation of ther spirituall estate in pub∣lck, it is sufficient that the Elders having received private satisfacti∣on, make relatio therof in publck before the church, they testifying their assents therunto; this being the way that tendeth most to edifi∣cation. But wheras persons are of better abiltyes, there it is most ex∣pdient, that they make their elatn, 66. & confessions personally with their own mouth, as David professeth of himselfe. 5 A personall & publck confession, & declaring of Gods manner of workng upon the soul, is both lawfull, expedient, & usefull, in sundry respects, & upon sundry grounds. Those three thusands. Acts 2.37.41 Before they were admitted by the Apostles, did manifest that they were pricked n ther hearts at Peters sermon, together with earne desire to be delvered from their sinn, which now wounded their consciences, & their ready receiving of the word of promise and exhortation. Wee are to be ready to render a reason of the hope that is in us, to every one that asketh u:1 Pet 3.1 therfore wee must be able and ready upon any occasion to do this & shew our , because these are the reason of a well grouded hope▪Her 11.1 1.. I have not hidden thy righteousness from the get congregation. Psal. 40.10. 6 This profession of faith & repentance, as it must be made by such at their admission, that were never in Church-society before: so nothing hindreth, but the same way also be performed by such as have formerly been members of some other church, & the church to which they now joyn themselves as members, may lawfully require the same. Those three thousand. Acts. 2. which made their con∣fession, were mēbers of the church of the Jewes before, so were they that were baptised by John.Matt. 3.5.6 Gallat. 2▪ 4 Tim. 5.24 Churches may err in their admission: & persons regularly admitted, may fall into offence. Otherwise, if Churches might obtrude their members, or if church-members might obtrude themselves upon other churches, without due tryall, the mat∣ter so requiring, both the liberty of churches would hereby be infring∣ed, in that they might not examine those, concer̄ing whose fitness for communion, they were unsatisfied: & besides the infringing of their liberty, the churches themselves would ūavoidably be corrupted, & the ordinances defiled, whilst they might not refuse, but must re¦ceive the unworthy: which is contrary unto the Scripture, teaching that all churches are sisters, & therfore equall. 7 The like tryall is to be required from such members of the church, as were born in the same, or received their membership, & were baptized in their infancy, or minority, by vertue of the covenāt of their parents, when being grown up unto yeares of discretion they shall desire to be made partakers of the Lords supper: unto which, because holy things must not be given unto the unworthy,Matt. 7.6 Cor. 11.27 therfore it is requisit, that these as well as others, should come to their tryall & examīation, & manifest their faith & repentance by an open professi∣on therof, before they are received to the Lords supper, & otherwise not to be be admitted there unto. Yet these Church-members that were so born, or received in their childhood, before they are capable of being made partakers of full cōmunion, have many priviledges which others▪ not church-mēbers▪ have not: they are in covenant with God; have the seale therof upon them, viz. Baptisme; & so if not regenerated, yet are in a more hopefull way of attayning regenerating grace, & all the spiritual bles∣sings both of the covenāt & seal; they are also under Church-watch & consequently subject, to the reprehensions, admonitions, & cen∣sures therof, for their healing and amendment, as need shall require. CHurch-members may not remove or depart from the Church, & so one from another as they please,Hebr. nor without just & weigh∣ty cause but ought to live & dwell together: for as much as they are cōmanded, not to forsake the assembling of themselves together. Such departure▪ tends to the dissolution & ruine of the body: as the pullng of stones, & peeces of timber from the building, & of members from the naturall body, tend to the destruction of the whole. 2 It is therfore the duty of Church-members, in such times & places when counsell may be had, to consult with the Church wherof they are members, about their removall,Prov. that accordingly they having their approbation, may be incouraged or otherwise de∣sist. They who are joyned with consent, should not depart with∣out consent, except forced therunto. 3 If a members departure be manifestly unsafe, and sinfull, the church may not consent theunto: for n so doing,Rom 14.23. 1 Tim 5.22. Acts 2.14. they should not act in fath: & should pertake with him in his sinn. If the case be doubtfull & the person not to be perswaded, it seemeth best to leave the matter unto God, & not forcibly to detayn him. 4 Just reasōs for a mēbers removall of himselfe from the church are, I If a man cānot contnue without partakīg in sin.Ephe. 5.1 Acts 9.25. & ver 29.30 chap 8.1 II In case of personall persecutio, so Paul departed from the disciples at Damas∣cus. Also, in case of generall persecution, when all are scattered. III In case of real & not only pretended, wnt of competent subsis∣tence, a door being opened for better supply in another place,Nehe 3. toge∣ther with the meanes of spirituall edification. In these, or like cases, a member may lawfully remove, & the church cannot lawfully de∣tayne him. 5 To seperate from a Church, eyther out of contemp of their holy fellowship,2 4. or out of coveteousness▪ or for greater inlargements with just greife to the church; or out of schisme, or wnt of ; & out of a spirit of contention in respect of some unkindness,Rom 16. Jude. 1. or some evll only conceived▪ or indeed, in the Chuch which might & should be tolerated & heal∣ed with a spirit of meekness,Eh 4.2.3 Coll 3.1: 6.1. & of which evll the church is not yet cō∣vinced, (though perhaps himselfe bee) nor admonished: for these or like reasons to withdraw from publick cōmunion, in word, or seales, or censures, is unlawfull & sinfull. 6 Such members as have orderly removed their habitation ought to joyn themselves unto the church in order,Isay 56.8 Acts 9.26 where they doe inhabit if it may bee▪ otherwise, they can neyther perform the du∣tyes, nor receive the priviledges of members; such an example tolera∣ted in some, is apt to corrupt others; which if many should follow, would threaten the dissolution & confusion of churches,1▪ Cor. 4.33 contrary to the Scripture. Acts. 18.277 Order requires, that a member thus removing, have letters testimonial; & of dismission from the church wherof he yet is, unto the church wherunto he desireth to be joyned, lest the church shuld be deluded; that the church may receive him in faith; & not be corrupt∣ed, by receiving deceivers, & false brethren. Untill the person dis∣missed be received into another church, he ceaseth not by his letters of dismission to be a member of the church wherof he was. The church can̄ot make a member no member but by excōmunication. 8 If a member be called to remove only for a time, where a Church is,Rom 16.1, 2 Cor. 3.1 letters of Recommendation are requisite, & sufficient for cōmunion with that church, in the ordinances, & in their watch: as Phoebe, a servāt of the church at Cenchrea, had letters writtē for her to the church of Rome, that shee might be received, as becōmeth saints. 9 Such letters of Recommendation & dismission were written for Apollos: For Marcus to the Colosiās; for Phoebe to the Romāes; for sūdry others to other churches.Acts. 18.27 Coll 4.10. Rom. 16.1 & the Apostle telleth us, that some persons, not sufficiently known otherwise, have special need of such letters, though he for his part had no need therof. The use of them is to be a benefit, Cor. 3.1. & help to the party, for whom they are writtē; & for the furthering of his receiving amongst the Saints in the place wherto be goeth; & the due satisfaction of them in their receiving of him. THe Censures of the church, are appointed by Christ, for the pre∣venting, removing, & healing of offences in the Church:Iude. 29. Dut. 13.11 1 Cor. 5.6 Rom. 2.24 for the reclayming & gayning of offending brethren: for the deterring of others from the like offēc∣es: for purging out the leaven which may infect the whole lump: for vindicating the honour of Christ, & of his church, & the holy profes∣sion of the gospel: & for preventing of the wrath of God,Rev. 2.14.15, 16, & 20 that may justly fall upon the church, if they should suffer his covenant, & the seales therof, to be prophaned by notorious & obstinate offenders. 2 If an offence be private (one brother offending another) the offender is to goe,Mat. 5.23.24 Luk. 17.3, & acknowledg his repentāce for it unto his offend∣ed brother, who is then to forgive him, but if the offender neglect or refuse to doe it, the brother offēded is to goe, & cōvince & admonish him of it, between themselves privatly:Matt. 8.1 if therupon the offender bee brought to repent of his offēce, the admonisher hath won his brother, but if the offender heare not his brother, the brother offended is to take with him one or two more,V 16 that in the mouth of two or three witnes∣es, every word may be established, (whether the word of admonition if the offender receive it, or the word of complaint, if he refuse it:) for if he refuse it,V 1 the offēded brother is by the mouth of the Elders to tell the church, & if he heare the church, & declare the same by penitēt confession, he is recovered & gayned; & if the church discern him to be willing to hear, yet not fully cōvinced of his offence,Tit. 3.10▪ as in case of heresy; They are to dispēce to him a publick admonition; which de∣claring the offēder to ly under the publick offence of the church, doth therby with-hold or suspend him from the holy fellowship of the Lords supper, till his offence be removed by penitent cōfession.Mtt. 18.1 If he still continue obstinate they are to cast him out by excōmunication. 3 But if the offēce be more publick at first, & of a more heinous & criminall nature, to wit, such as are condēned by the light of nature;1 Cor 5.4▪ 5. & v 11. then the church without such graduall proceeding, is to cast out the offender from their holy cōmunion, for the further mortifying of his sinn & the healing of his soule, in the day of the Lord Jesus. 4 In dealing with an offēder, great care is to be takē, that wee be neither overstrict or rigorous, nor too indulgent or remiss: our pro∣ceeding herein ought to be with a spirit of meekness,Galat 6 1. considering our selves left wee also be tēpted; & that the best of us have need of much forgivness from the Lord. Yet the winīg & healīg of the offēders soul,Mt 18.24▪ 25 6.14 being the end of thse ēdeavours, wee must not daub with ūtempered morter, nor heal the wounds of our brethren seightly, on some have compassiō others save with fear. Matt 1.1. 2 Cor. .11. The. 3.6.145 While the offender remayns excōmunicate, the Church is to refrayn from all member-like communion with him in spiritull things, & also from all familiar cōmuniō with him in civil thng, farthe then the necessity of natural, or domestcal, or civil relatiōs doe require: & are therfore to forbear to eat & drīke with him, that he may be ashamd. 6 Excōmunication being a spirituall punishment, it doth not prejudice the excōmunicate in, nor deprive him of hs civil rights, & therfore toucheth not princes, or other magistrates, in point of their civl dignity or authority And,1 Cor 14▪ 24 25. the excōmunicate being but as a publcan & a heathen▪ heathens being lawfully permitted to come to hear the word in church assemblyes; wee acknowledg therfore the like liberty of hearing the word, Thes 3.14 may be permitted to persons excom∣municate, that is permitted unto heathen. And because wee are not without hope of his recovery, wee are not to account him as an ene∣my but to admonish him as a brother. 7 If the Lord sanctifie the censure to the offender, so as by the grace of Chrst, he doth testifie hs repentance, with humbl cōfession of his sinn, Cor 2.7, & judging of himselfe, givng glory unto God; the Church is then to forgive him, & to comfort him, & to him to the wonted brotherly communion, which formerly he injoyed with them. 8 The suffring of prophane or scandalous livers to continue in fellowship, & partake in the sacrament, is doubtless a great sinn in those that have power in their hand, .14, 15. ver. 20 to redess it; & doe it not. Ne∣vertheless, inasmuch as Christ & his Apostles in their times, & the Prophets & other godly in theirs,Mat 23.3. 3. did lawfully partake of the Lords commanded ordinances in the Jewish church, & neyther taught not practised seperation from the same, though unworthy ones were per∣mitted therin; & inasmuch as the faithfull in the church of Corinth, wherin were many unworthy persons, & practises, are never com∣manded to absent themselves from the Sacramēts, Cor. chap 15.12 because of the same: therfore the godly in like cases, are not presently to seperate. 9 As seperation from such a Church wherin prophāe & scan∣dalous livers are tolerated, is not presently necessary: so for the mem∣bers therof, otherwise worthy, hereupon to abstan from communi∣cating with such a church, in the participation of the Sacraments, i unlawfull For as it were unreasonable for an in̄ocent person to be punished, Chron. 0 8. .25. for the faults of other, wherin he hath no hand, & wher∣unto he gave no consent: for s it more unreasonable, that a godly man should , & punish himselfe in not cōming for his portion in the of the seales, as he ought, because others are suffered to come, that ought not: especially, considering that himselfe doth neyther consent to their sinn, nor to their approching to the or∣dinance in their sinn, nor to the neglect of others who should put them away, & doe not: but on the contrary doth heartily mourn for these things, modestly & seasonably stirr up others to doe their duty. If the Church cannot be reformed, they may use their liberty, as is spe∣cified, chap: 13. sect: 4. But this all the godly are bound unto, even every one to do his indeavour, according to his powr & place, that the unworthy may be duely proceeded against, by the Church whom this matter doth appertain. ALthough Churches be distinct, & therfore may not be confoūd∣ed one with another: & equall,Rev 1.4▪ Cant. 8.. Rom 1.16. 1 Co 16.1 Acts 15, 2 Rev . & therfore have not dominion one over another: yet all the churches ought to preserve Church-commu∣nion one with another, because they are all united unto Christ, not on∣ly as mysticall, but as a politicall head; whence is derived a commu∣nion suitable therunto. 2 The communion of Churches is exercised sundry wayes. I By way of mutuall care in taking thought for one anothers wellfare..Cant 8.8▪ II By way of Consultation one with another, when wee have occa∣sion to require the judgment & counsell of other churches, touching any person, or cause wherwith they may be better acquainted then our selves. As the church of Antioch consulted with the Apostles, & Elders of the church at Ierusalem, about the question of circumci∣sion of the gentiles,Acts 1. & about the false teachers that broached that doc∣trine. In which case, when any Church wanteth light or peace a∣mongst themselves,Acts 15.6. it is a way of communion of churches (according to the word) to meet together by their Elders & other messengers in a synod, to consider & argue the points in doubt, or difference,ver: 22.23▪ & haveing found out the way of truth & peace, to commend the same by their letters & messengers to the churches, whom the same may concern. But if a Church with dvision amongst , or ly un∣der any open , & yet refse to consult , for healing or reoving of the same; t is matter of just offce both to the Lord Jesu, & to other chrches, as bewraying too much want of mercy & faithfulness, not to seek to bind up the breach, & wounds of the church & brethren;Ezek 34.4. & therfore the state f such a church call∣eth aloud upon other churches, to excertse a fller act of brotherly communion, to witt, by way of admonition. III A third way then of cōmunion of churches is by way of admo∣nition, to wtt, in case any publick offēce be found in a church, which they either discern not, or are slow in proceeding to use the for the removng & healing of.ll 2.11 to 14. Paul had no authority over Peter, yet when he saw Peter not walking with a right foot, he publickly re∣buked him before the church: though churches have no more autho∣rity one over another, then one Apostle had over another; yet as one Apostle might admonish another, so may one church admonish ano∣ther, & yet without usurpation. In which , if the church that ly∣eth under offence do not harken to the church which doth admonish he,Math 18▪ 15▪ 16.17. by proportion the church is to aquaīt other neighbour-churches with that offēce, which the offending church stll lyeth under, together with their neg∣lect of the brotherly admonition given unto them; wherupon those other churches are to joyn in seconding the admonitiō formerly givē: and if still the offēding church connue in obstinacy & impenitency, they may forbear communion with them; & are to proceed to make use of the help of a Synod, or counsell of neighbour-churches walkīg orderly (if a reater can̄ot conveniētly e had) for their convction. If they hear not the Synod, the Synod having dclared them to be ob∣stinate, particular churches, approving & acceptng of the judgmēt of the Synod, are to declare the sentence of non-cōmunion respect∣ively concerning them: & therupon out of a relgious care to keep their own communion pure, they may justly wthdraw themselves from participation with them at the Lords table, & from such other acts of holy cōmunion, as the communion of churches doth otherwise allow & require. Nevertheless, if any members of such a church as lyeth under publick offence; doe not consent to the offence of the church, but doe in due sort beare witness against it, they are stll to be received to wonted cmmunion: 18.25 for it is not equall, that the in∣nocent should suffer with the offensie. Yea furthermore; if such innocent members after due wayting in the use of all good meanes for the healing of the offence of their own church, shall at last (with the allowāce of the counsel of negh∣bour-churches) withdraw from the fellowshp of their own chuch & offer themselves to the fellowshp of another; wee judge it law∣full for the other church to receive them being otherwise fitt) as if they had been orderly dismissed to them from their own church. IV A fourth way of communion of churches, is by way of partici∣pation: the members of one church occasionally comming unto an∣other, wee willingly admitt tem to prtake with us at the Lords table, it being the seale of our communion not only with Christ, nor only with the members of our own church, but also with all the churches of the saints: in which regard,1 Cor 2. wee refuse not to baptize their children presented to us, if either their own minister be absent, or such a fruite of holy fellowship be desired with us. In like case sch churches as are furnshed with more ministers then one, doe wil∣lingly afford one of their own ministers to supply the place of an ab∣sent or sick minister of another church for a needfull season. V A fifth way of Church-communion is,Rom 16. by way of recomendation when a member of one church hath occasion to reside in another church; if but for a season, wee cōmend him to their watchfull ffel∣lowshp by letters o recommendation: but if he be called to settle his abode there, wee commit him according to his desire,Acts .27 to the ffel∣lwship of their covenant, by letters of dismission. VI A sixt way of Church-communion, is in case of Need, to mi∣nister relief & succour one unto another:Acts 11.22 either of able members to furnish them with officers▪ or of outward support to the necessi∣tyes of poorer churches;vers 29. Rom 13.26.27 as did the churches of the Gentiles contri∣bute liberally to the poor saints at Ierusalem. 3 When a compāy of beleivers purpose to gather into church fellowship, it is requisite for their safer proceeding, & the maintain∣ing of the communion of churches, that they signifie their intent un∣to the neighbour-churches, pro∣portion. walking according unto the order of the Gospel, & desire their presence, & help, & right hand of fellowship which they ought readily to give unto them, when their is no just cause of excepting against their proceedings. 4 Besides these severall wayes of communion, there is also a way of propagation of churches; when a church shall grow too ∣mrous, it is a way, & fitt season, to propagate one Church out of an other,Isy 40.20. Deut 8.8, 9. by sending forth such of their mēbers as are willing to remove, & to procure some officers to them, as may enter with them unto church-estate amongst themselves: as Bees, when the hive is too full, issue forth by swarmes, & are gathered into other hives, soe the Churches of Christ may doe the same upon like necessity; & therin hold forth to thē the right hand of fellowship, both in their gather∣ing into a church; & in the ordination of their officers. SYnods orderly assembled, & rightly proceeding according to the pattern, Acts. 15. wee acknowledg as the ordinance of Christ:Acts 15.2. .15. & though not absolutely necessary to the being, yet many times, through the iniquity of men, & perversness of times necessa∣ry to the wel-being of churches, for the establishment of truth, & peace therin. 2 Synods being spirituall & ecclesiasticall assemblyes, are therfore made up of spirituall & ecclesiasticall causes. The next effi∣cient cause of them under Christ, is the powr of the churches, send∣ing forth their Elders, other messengers; who being mett together in the name of Christ,Acts 5·2, 3 are the matter of the Synod: & they in argue∣ing,ver 6. debating & determining matters of religion according to the word,vers 7. to 23 & publishing the same to the churches whom it concerneth, doe put forth the proper & formall acts of a Synod; to the convictiō of errours & heresye,vers 31. Act 104.15 & the establishment of truth & peace in the Churches, which is the end of a Synod. 3 Magistrates, have powr to call a Synod, by calling to the Churches to send forth their Elders & other messengers, to counsel & assist them in mattters of religion:2 Chron 29.4.5. to 11. but yett the constituting of a Synod, is a church act, & may be transacted by the churches, even when civil magistrates may be enemyes to churches & to church-assemblyes.Acts 1 4 It belongeth unto Synods & counsels, to debate & deter∣mine controversies of faith,Acts 15.1.2 6. 1 Cho 1.13. & cases of consciēce; to cleare from the word holy directions for the holy worship of God, & good govern∣ment of the church▪ to beare witness against d-adnistration & Corruption in doctrine or man̄ers in any particular Church,2 Chron 9.6.7. Acts 15.24 vers 2▪29 & to give directions for the reformation therof: Not to exercise Church-censures in way of discipline, nor any other act of church-authority or jurisdiction: which that presidentiall Synod did forbeare. 5 The Synods directions & determinations, so farr as conso∣nant to the word of God, are to be received with reverence & sub∣mission; not only for their agreement therwith (which is the princi∣pall ground therof, & without whch they bind not at all:) ut also secondarily, for the powr wherby they are made,Acts. 15. as being an ordi∣nance of God appointed therunto in his word. 6 Because it is difficult, if not impossible, for many churches to com altogether in one place, in all their universally: therfore they may assemble by their delegates or messenger, as the church of Antioch went not all to Ierusalem,Acts 15. but so men for that pur∣pose. Bcause none are o should be more to know the state of the churches, nor to advise of wayes for the good thereof then Elders; therfore it is fitt that in the choice of the messengers for such assembles, they have special respect ūto such. Yet in a much as not only Paul & Barnabas,Acts 15.2 vers 22▪ 23▪ but certayn others also were sent to Ierusalem fro Antioch. Acts. 15▪ & when they were come to Ierusalem, not only the Apostles & Elders, but other brethren also di assemble, & meet about the matter; therfore Synods are to consist both of Elders, & other church-members, endued with gifts, & sent by the churches, not excluding the presence of any brethren in the churches. IT is lawfll, profitable, & necessary for christians to gather themselves into Church estate, & therin to exercise all the or∣dnāes of chrst according unto the word,Act 2.41.47 cap 4.▪ 2, 3 although the consent of Magistrate cold not be had therunto; because the Apostles & chri∣stans in their time did frequently thus practise, when the Magistrates beng all of them Jewish or pagan, & mostly persecuting enemies, would gve no countenance or consent to such matters. 2 Church-government stands in no opposition to civil goven∣ment of cōmon-welths,ohn 18▪ nor any intrencheth upon the authority of Civil Magistrates in their jurisdictions;John 1.36 Acts 5.8. nor any whit weakneth their hands in governing; but rather strengthneth them, & furthereth the people in yielding more hearty & conscionable obedience ūto them, whatsoever soe ll affected persons to the wayes of Christ have sug∣gested, to alienate the affections of Kings & Princes from the ordi∣nances of Christ; as if the kingdome of Christ in his church could not rise & stand, without the falling & weakning of their government, which is also of Christ: wheras the contrary is most true, that they may both stand together & flourish the one being helpfull unto the other, 4.23. in their distinct & due administrations. 3 The powr & authority of Magistrates is not for the restraī∣ing of churches, or any other good workes, but for helping in & fur∣thering therof;Rom 13.4. 1 Tim 2.2. & therfore the consent & countenance of Magistrates when it may be had, is not to be sleighted, or lightly esteemed; but on the contrary; it is part of that honour due to christan Magistrates to desire & crave their consent & approbation therin: which being obtayned, the churches may then proceed in their way with much more encouragement, & comfort. 4 It is not in the powr of Magistrates to compell their sub∣jects to become church-members, & to partake at the Lords table: for the priests are reproved,Ezek 44.7, 9 that brought ūworthy ones into the sāctu∣arie: then, as it was unlawfull for the preists, so it is as unlawfull to be done by civil Magistrates.1 Cor 5.11 Those whom the church is to cast out if they were in, the Magistrate ought not thrust into the church, nor to hold them therin. 5 As it is unlawfull for church-officers to meddle with the sword of the Magistrate, so is it ūlawfull for the Magistrate to meddle with the work proper to church officers▪Matth 0.25.26. the Acts of Moses & David, who were not only Prīces, but Prophets, were extraordnary; therfore not imitable.2 Chron 26 16.17. Against such usurpation the Lord witnessed, by smit∣ing Uzziah with leprosie, for presuming to offer incense 6 It is the duty of the Magistrate, to take care of matters of religion, & to improve his civil authority for the observing of the duties commanded in the first,Psal▪ 82.2. as well as for observing of the duties commanded in the second table They are called Gods. The end of the Magistrates office, is not only the quiet & peaceable life of the subject,1 Tim 2.▪ 2 in matters of righteousness & honesty, but also in matter▪ of godliness, yea of all godliness. Moses, Joshua, David, Solom̄▪ Asa, Jehoshaphat, Hezekiah, Josiah,1 Kings 15.14. c 22.4 2 King 12.3 c 14.4. c 15.35. 1 Kings 20.42. Job 29.25. c 3.26.28. Ne 1 Jonah 3.7. Ezra 7. 3.. are much commended by the Holy Ghost, for the putting forth authority in matters of religi∣on: on the contrary, such Kings as have been fayling this way, are frequently taxed & reproved by the Lord. & not only the Kings of Judah, but also Job, Nehemiah, the king of Niniveh, Darius, Artaxerxes, Nebucadnezar, whom none looked at as types of Christ, (thouh were it soe, there were no place for any just objection▪) are cōmēded in the book of God, for exercising their authority this way. 7 The object of the powr of the Magistrate, are not things meerly inward, & so not subject to his cognisance & view, as unbe∣leife hardness of heart, erronious opinions not vented; but only such things as are acted by the outward man; neither is their powr to be exercised, in commanding such acts of the outward , & pun∣nishīg the neglect therof, as are but meer invētions, & devices of men;1 Kings 2▪ 2. vers 4. but about such acts, as are commanded & forbidden in the word; yea such as the word doth clearly determine, though not alwayes clearly to the judgment of the Magistrate or others, yet clearly in it selfe. In these he of right ought to putt forth his authority, though oft-times actually he doth it not.Deut 13. 1 Kings 2.28. vers 42. Dan 3.29. Zach 13. Neh 13.2▪ 1 Tim 2.2. Rom 8 Idolatry, Blasphemy, Heresy, venting corrupt & pernicious opinions, that destroy the foundation, open contempt of the word preached, prophanation of the Lords day, dsturbing the peaceable administration & exercise of the worship & holy things of God, & the like, are to be restrayned, & punished by civil authority. 9 If any church one or more shall grow schismaticall, rending it self from the communion of other churches, or shall walke incor∣rigibly or obstinately in any corrupt way of their own, contrary to the rule of the word; in such case, the Magistrate is to put forth his coercive powr, as the matter shall require.Joshua ▪ The tribes on this side Jordan intended to make warr against the other tribes, for building the altar of witness, whom they suspected to have turned away therin from following of the Lord.
N00010.p4	The book of the general lauues and libertyes concerning the inhabitants of the Massachusets collected out of the records of the General Court for the several years wherin they were made and established, and now revised by the same Court and disposed into an alphabetical order and published by the same authoritie in the General Court held at Boston the fourteenth of the first month anno 1647. : [Two lines from the Epistle to the Romans]	[ "Massachusetts." ]	[1648]	Printed [by Matthew Day] according to order of the General Court. 1648. And are to be solde at the shop of Hezekiah Usher in Boston.,	Cambridge [Mass.]. :	eng	[]	FORASMUCH as the free fruition of such Liberties, Immunities, priviledges as hu∣mantie, civiliie & christianity call for as due to everie man in his place, & propor∣tion, without impeachmt & infringement hath ever been, & ever will be the tranquil∣lity & stability of Churches & Comon-wealths; & the deniall or deprivall therof disturbance, if not ruine of both: It is therfore ordered by this Court, & Authority therof, That no mans life shall be taken away; no mans honour or good name shall be stayned; no mans person shal be arrested, restrained, bannished, dismembred nor any wayes punished; no man shall be deprived of his wife or children; no mans goods or estate shal be taken away from him; nor any wayes indamaged under colour of Law or countenance of Authoritie unles it be by the vertue or equity of some expresse law of the Country warranting the same estab∣lished by a General Court & sufficiently published; or in case of the defect of a law in any particular case by the word of God. And n capital cases, or in cases concerning dis∣mēbring or banishmt according to that word to be judged by the General Court [1641 All persons of the age of twenty one years,Excmiat & condemned persons may dis¦pose of their estates and of right understanding & memorie whether excōmunicate, condemned or other, shall have full power and libertie to make their Wills & Testaments & other lawfull Alienations of their lands and estates. [1641] see children. All Actions of debt, accounts, slaunder, and Actions of the case concerning debts and accounts shal henceforth e tryed where the Plantiffe pleaseth;where all act shal be tryed. so it be in the juris∣diction of that Court where the Plantiffe, or Defendant dwellethe unles by consent un∣der both their hands it appeare they would have the case tryed in any other Court. All other Actions shal be tryed within that jurisdiction where the cause of the Action doth arse. [1642] 2 It is ordered by this Court & Authoritie therof, That every person impleading an∣other in any court of Assistants,Fees 10 ss. or County court shal pay the sum of ten shillings before his case be entred, unles the court ee cause to admit any to sue in form paupers. [1642] 3 It is ordered by the Authority aforesayd, That where the debt or damage recover∣ed shall amount to ten pounds in every such case to pay five shillings more, and where it shall amount to twenty pounds or upward there to pay ten shillings more then the first ten shillings,more 5 ss. which sayd additions shall be put to the udgement and Execution to be levied by the Marshall and accounted for to the Treasurer.more 10 ss. [1647] 4 In all actions brought to any court the Plantiffe shall have liberty to withdraw his action or to be non-suted before the Jurie have given in their verdict;Libertie to withdraw or be nonsuted. in which case he shall alwayes pay full cost and charges to the Defendant, and may afterward renew his sute at another Court. [1641] see Causes. see Records. It is ordered by this Court & the Authoritie therof, that the age for passing away of land, or such kinde of heredtaments, or for giving of votes, verdicts or sentences in any civil courts or causes,Full age and Age of discre∣tion. shall be twenty and one years: but in case of chusing of Guardions, fourteen years. [1641 1647] Forasmuch as experience hath plentifully & often proved that since the first arising of the Ana-baptists about a hundred years past they have been the Incendiaries of Common-wealth & the Infectors of persons in main matters of Religiō, & the Troublers of Churches in most pla∣ces where they have been, & that they who have held the baptizing of Infants lawful, have usually held other errors or heresies together therwith (though as hereticks use o doe they have concealed the same untill they espied a fit advantage and opportunity to vent them by way of question or scruple) and wheras of this kind have since out cōming into New-England appeared amongst our selvs, some wherof as before them have the Ordinance of of making ware, the law of Magistrate , and Inspection breach of the first Ta∣ble: which opinions if coved a by us are like to be increased among us & so necessarily bring & trouble to the Churches & hazzard to the whole Common-wealth. It is therfore ordered by this Court & Authoritie therof, that if any person or per∣sons within this urisdiction shall either openly condemn or oppose the baptizing of In∣fants,Oppose Bapt; &c. or goe about secretly to seduce others from the approbation o use therof, or shal purposely depart the Congregation at the administration of that Ordinance; or shal de∣y the Ordinance of Magistracy, or their lawfull or to punish the outward breaches of the first Table,continue obsti∣nate. Banished. and shall and obstinately to continue therin, after persons shall be anishment. [1644] It is ordered by this Court and the Authoritie therof, that it shall of every , condemned, or many Court to the Court As all to appeal from the other persons deputed to and determine small ,Appeal to shire Courts. Jurisdiction where the cause was determined. Provided they tender their and put in of the Court or other Ap∣peals to prosecute into and also to satisfie all damages before which shal not be after judgement,Securitie to prosecute &c. Execution res∣pited. except by of the and if the cause be of a criminal and not capital nature [in which case wee admit or three of six or seven,Criminal causes or of number of Magistrate or other then present shall actually ] then also to for the good behavior and appearance at the same time, And if the of ap∣peal be in matter of law to be determined by the .Mater of [Law [Fact the and . And further ordered all appeal with the secur foresayd shall be recorded at the charge of the partie appealing and certified unto the Court to which they are . 2 Wheras the is put to great charges by this Court's attending sues or renewed either by appeal, petition or review▪ It is ordered by this Court &c▪ Authoritie , That in all such cases if it appear to the Court that the Plantiffe any such action, appeal, petition or review hath no just cause of any such proceeding the said Plantiffe shall bear the whole charges of the Court both for and expences which? they shall judge to have been expended by his occasion: and may further impose fine upon him as the merit of the cause shall require, but if they shal finde the Defendant in▪ fault they shall impose the charges upon such Defendant. [1642] [1647] High-wayes. see Lying▪ see Town-ships; It is ordered by this Court and Authoritie therof, That no man shall be punished for not appearing at or before any civil Assemblie, Court, Council, Magistrate or Offi∣cer; not for the omission of any Office o service if he shall be necessarily hindred by any apparent act or providence of God which he could neither foresee nor avoid: provided that this law shall not prejudice any person of his just cost and damage in any civil [1641] see Armes. see Indians. see Military. see Summons. It is ordered and decreed by this Court & Authoritie therof, That no mans person shall be arrested or imprisoned for any debt or fine if the law can finde any competent of satisfaction otherwise from his estate.None arrested or imprisoned. And if not his person may be arrested and imprisoned, where he shall be kept at his own charge, not the Plantiffs, till satis∣faction be made; unles the Court that had cognisance of the cause or some sper our Court shall otherwise determine: provided neverthelesse that no mans person shall be kept in prison for debt but when there appears some estate which he will not produce, to which end any Court or Commissioners authorized by the General Court may administer an oath to the partie or any others suspected to be privie in concealing his estate, but shall satisfie by service if the Creditor require it but shall not be solde to any but of the English nation. [1641: 1647] see sect 1. page 1. It is ordered by this Court and Authoritie therof that no attachment shall be granted in any civil action to any Forreigner against a setled Inhabitant in this Jurisdic∣tion before he hath given sufficient securitie or caution to prosecute his action and to an∣swer the defendant such costs as the Court shall award him.Forreigner shal not attach Inhabits ∣out cautiō. And further it is ordered that in all attachments of good and chattel, or of lands, or hereditaments legall notice shall be given unto the partie or left in writing at his house, or place of usuall aboad, o∣therwise the sute shall not proceed; notwithstanding if he be out of this Jurisdiction the cause shall then proceed to triall,Respit of judg∣ment but judgement shall not be entered before the next court.Of execution. And if the Defendant doe nor then appear judgement shall be entered but exe∣cution shall not be granted before the Plantiffe hath given securitie to be responsall to the Defendant if e hll reverse the judgement within one year or such further time as the Court shall . 1644] see actions. see Elwuts. see Presidents. see Rates. see Recorder. It is ordered by this Court and Authoritie therof, that henceforth every Baker shall have a distinct mark for his bread, & keep the true assizes as heerafter is expressed viz. When wheat is ordinarily sold at these severall rates heerafter mentioned the pen̄ie white loaf by averdupois weight shall weigh when wheat is by the busheli— at 3 ss. 0 d. The white 11 ōces 1 qr. wheaten 17 ōc. 1 qr. houshould 23 ōc. 0. at 3 6 10 1 15 1 20 2. at 4 0 09 1 14 0 18 2. at 4 6 08 1 11 3 16 2. at 5 0 07 3 11 2 15 2. at 5 6 07 0 10 2 14 0. at 6 0 06 2 10 0 13 0. at 6 6 06 0 09 2 12 2. and so proportionably:Penaltie. under the penaltie of forfeiting all such bread as shall not be of the severall assizes as is aforementioned to the use of the poor of the towne where the offence is committed, and otherwise as is heerafter expressed: and for the better execu∣tion of this present Order;Clerk of mar∣ket. Their power. there shall be in everie market towne, and all other townes needfull, one or two able persons annually chosen by each towne, who shall be sworn at the next county Court. or by the next Magistrate, unto the faithfull discharge of his or their office; who are heerby authorized to enter into all houses, either with a Constable or without where they shall suspect or be informed of any bread baked for sale: & also to weigh the said bread as oft as they see cause:Butter. and to seize all such as they finde defec∣tive. As also to weigh all butter made up for sale; and bringing unto, or being in the towne or market to be solde by weight: which if found light after notice once given shall be forfeited in like manner.bread not mark∣ed. Clerks fee. The like penaltie shall be for not marking all bread made for sale. and the sayd officer shall have one third part of all forfeiture, for his panes; the rest to the poor as aforesayd. [1646] It is ordered by this Court and Authoritie therof; that no ballast shall be taken frō any towne shore by any person whatsoever without allowance under the hands of the select men upon the penalty of sixpence for every shovel-full so taken;Penaltie. unles such stones as they had layd there before. 2 It is also ordered by the Authoritie aforesayd; that no ship nor other vessell shall cast out any ballast in the chanel,Penaltie. or other place inconve∣nient, in any Harbour within this Jurisdiction upon the penaltie of ten pounds. [1646-1642] It is ordered, decreed and by this Court declared; that if any man be proved and judged a common barrater, vexing others with unjust, frequent and endles sutes: t shall be in the power of Courts both to reject his cause and to punish him for his Bar¦ratri. [1641] It is decreed, that this Court heerafter will graunt no benevolence, except in for∣reigne occasions & when there is mony in the Treasurie sufficient and our debts first sa∣tisfied. [1641] It is ordered by the Authority of this Court that any debt, or debts due upon bill, or other specialtie assigned to another; shall be as good a debt & estate to the Assignee as it was to the Assigner at the time of it's assignation. And that it shall be lawfull for the sayd Assignee to sue for and recover the said debt, due upon bill, and so assigned, as fully as the originall creditor might have done, provided the said assignement be made upon the backside of the bill or specialtie. [1647] see usure. It is ordered by this Court and authoritie therof, that there shall never be any bond-slavery, villenage or captivitie amongst us; unlesse it be lawfull captives, taken in just warrs, and such strangers as willingly fell themselves, or are solde to us: and such shall have the libertyes and christian usages which the law of God established in Israell concerning such persons doth morally require, provided, this exempts from servi∣tude who shall be judged thereto by Authoritie. [1641] Forasmuch as the bounds of townes & of the lands of particular persons are care∣fully to be maintained, & not without great danger to be removed by any, which not∣withstanding by deficiency and decay of marks, may at unawars be done, whereby great jealousies of persons, trouble in townes and incumbrances in courts o often arise, which by due care and meanes might be prevented:— It is therefore ordered by this Court and the Authoritie therof, that every towne shall set out their bounds within twelve months after their bounds are graunted.Bounes of towne set out within 12 mon. And that when their bounds are once set out: once in the year three or more persons of a towne,Perambulation. appoynted by the select men, shall appoynt with the adjacent townes to go the bounds betwixt their said townes, and renew their marks; which marks shal be a great heap of stones, or a trench of six foot long and two foot broad. The most ancient town to give notice of the time and place of meeting for this perambulation.In 1 or 2 on payn of 5 Which time shall be in the first or second month, upon payne of five pounds for everie towne that shall neglect the same; provided that the three men appoynted for perambulation shall goe in their severall quarters by order of the Select men and at the charge of the severall townes. And it is further ordered that if any particular proprietor of lands lying in com∣mon with others shall refuse to goe the bounds betwixt his land and other mens once a yeare in the first or second month,Particular per : being requested therunto upon one weeks warning, he shall forfeit for every day soe neglecting,Penalty 10 ss. ten shillings, halfe to the partie moving thereto, the other halfe to the towne. [1641 1647] Forasmuch as many persons of late years have been, and are apt to be injurious to the goods and lives of others, notwithstanding all care and meanes to prevent and pu∣nish the same;— It is therefore ordered by this Court and Authoritie therof that if any person shall commit Burglarie by breaking up any dwelling house,House, field or high wayes. First offence. or shall rob any person in the field, or high wayes; such a person so offending shall for the first offence be branded on the forehead with the letter (B) If he shall offend in the same kinde the second time,Third offence death. he shall be branded as before and also be severally whipped: and if he shall fall into the like offence the third time he shall be put to death, as being incorrigible. And if any person shal commit such Burglarie, or rob in the fields or house on the Lords day besides the former punishments, he shal for the first offence have one of his ears cut off.Lords And for the second offence in the same kinde he shal loose his other ear in the same mā∣ner. And if he fall into the same offence a third time he shal be put to death if it appear to the Court he did it presumptuously. [1642 1647] 2 For the prevention of Pilfring and Theft,[orchard Rob [[ [garden Steal goods. it is ordered by this Court and Authori∣tie therof; that if any person shal be taken or known to rob any orchard or garden, that shall hurt, or steal away any grafts or fruit trees, fruits, linnen, woollen, or any other goods left out in orchards, gardens, backsides, or any other place in house or fields: or shall steal any wood or other goods from the water-side,Treble damage. from mens doors, or yards; he shall forfeit treble damage to the owners therof. And if they be children, or servants that shall trespasse heerin,Whipped. if their parents or masters will not pay the penaltie before ex∣pressed, they shal be openly whipped. And forasmuch as many times i so falls out that small thefts and other offences of a criminall nature, are committed both by English & Indian, in townes remote from any prison, or other fit place to which such malefactors may be committed till the next Court,One Magistr may hear & de∣termine. it is therfore heerby ordered; that any Magistrate upon complaint made to him may hear, and upon due proof determin any such small of∣fences of the aforesayd nature, according to the laws heer established, and give warrant to the Constable of that town where the offender lives to levie the same: provided the damage or fine exceed not fourty shillings: provided also it shall be lawfull for either partie to appeal to the next Court to be holden in that Jurisdiction,Appeal. Magistrate and Cost: to make return giving sufficient caution to prosecute the same to effect at the said Court. And everie Magistrate shall make return yearly to the Court of that Jurisdiction wherin he liveth of what cases he hath so ended.stocks or whip And also the Constables of all such fines as they have received. And where the offender hath nothing to satisfie Magistrate may punish by stocks, or whipping as the cause shall deserve,Servants and workmen. not exceeding ten stripes. It is also ordered that all servants & workmen imbeazling the goo masters, or such as set them on work shal make restitution and be lyable to all law & penalties as other men. [1646] IF any man after legal conviction shall HAVE OR WORSHIP any other God, but the LORD GOD:Idolatrie. he shall be put to death. Exod. 22. 20 Deut. 13. 6. & 10. Deut. 17. 2. 6. 2 If any man or woman be a WITCH,Witch-craft. that is, hath or consulteth with a familiar spirit, they shall be put to death. Exod 22. 18. Levit. 20. 27. Deut. 1. 10. 11. 3 If any person within this Jurisdiction whether Christian or Pagan shall wittingly and willingly presume to BLASPHEME the holy Name of God,Blasphemie. Father, Son or Holy-Ghost, with direct, expresse, presumptuous, or high-handed blasphemy, either by wilfull or obstinate denying the true God, or his Creation, or Government of the world: or shall curse God in like manner, or reproach the holy Religion of God as if it were but a politick device to keep ignorant men in awe; or shal utter any other kinde of Blasphemy of the like nature & degree they shall be put to death. Levit. 24. 15. 16. 4 If any person shall commit any wilfull MURTHER, which is Man slaughter, committed upon premeditate malice,Murther. hatred, or crueltie not in a mans necessary and just defence, nor by meer casualty against his will, he shall be put to death. Exod. 21. 12. 13. Numb. 35. 31. 5 If any person slayeth another suddenly in his ANGER, or CRUELTY of passion, he shall be put to death. Levit. 24. 17. Numb. 35. 20. 21. 6 If any person shall slay another through guile, either by POYSONING, or o∣ther such devilish practice,Poysoning. he shall be put to death. Exod. 21. 14. 7 If any man or woman shall LYE WITH ANY BEAST,stialitie. or bruit creature, by car∣nall copulation; they shall surely be put to death: and the beast shall be slain, & buri∣ed, and not eaten. Lev. 20. 15. 16. 8 If any man LYETH WITH MAN-KINDE as he lieth with a woman, both of them have committed abomination,Sodomi Genis. 19. 5. they both shal surely be put to death: unles the one partie were forced (or be under fourteen years of age in which case he shall be seveerly punished) Levit. 20. 13. 9 If any person commit ADULTERIE with a married,Adulterie. or espoused wife; the Adul∣terer & Adulteresse shal surely be put to death. Lev. 20. 19. & 18. 20. Deu. 22. 23. 27. 10 If any man STEALETH A MAN,Man-stealing. or Man-kinde, he shall surely be put to death Exodus 21. 16. 11 If any man rise up by FALSE-WITNES wittingly,False-wittnes. and of purpose to take away any mans life he shal be put to death. Deut. 19. 16. 18. 16. 12 If any man shall CONSPIRE,Conspiaie. and attempt any Invasion, Insurrection, or publick Rebellion against our Common-Wealth: or shall indeavour to surprize any Town, or Townes, ort, or Forts therin; or shall treacherously, & perfidiously attempt the Alter∣ation and Subversion of our frame of Politie, or Government fundamentally he shall be put to death. Numb. 16. 2 Sam. 3. 2 Sam. 18. 2 Sam. 20. 13 If any child,Child curse or smite or children, above sixteen years old, and of sufficient understanding, shall CURSE, or SMITE their natural FATHER, or MOTHER; he or they shall be put to death: unles it can be sufficiently testified that the Parents have been very un∣christianly negligent in the education of such children; or so provoked them by ex∣tream, and cruel correction; that they have been forced therunto to preserve themselves from death or maiming. Exod. 21. 17. Lev. 20. 9. Exod. 21. 15. 14 If a man have a stubborn or REBELLIOUS SON,Rebellious Sō of sufficient years & derstand∣ing (viz.) sixteen years of age, which will not obey the voice of his Father, or the voice of his Mother, and that when they have chastened him will not harken unto them: then shal his Father & Mother being his natural parts, lay hold on him, & bring him to the Magistrates assembled in Court & testifie unto them, that their Son is stubborn & rebel∣lious & will not obey their voice and chastisement, but lives in sundry notorious crimes, such a son shal be put to death. Deut. 21. 20. 21. 15 If any man shal RAVISH any maid or single womā, cōmitting carnal copulation with her by force, against her own will; that is above the age of ten years he shal be pu∣nished either with death, or greiv according to circum∣stances as the Judges, or General court shal determin. [1641] It is ordered by this Court and authoritie therof,. that all cask used for any liquor, fish, or to be put to sale shall be of London assize, and that fit persons shal be appointed from time to time in all places needfull, to gage all such vessels or cask such shal be found of due assize shal be marked with the Gagers mark,. & no other who shal have for his ines four pence for every tun,Who shall ap∣point Gager. & so proportionably. And every County court or any one Magistrate upon notice given them shall appoint such Gagers o view the said cask,Coopers brand & to see that they be right, & of found & wel seasoned timer, & that everie Cooper have a distinct brand-mark on his own cask, upon payn of forfeiture of twenty shilling in either case, & so proportiōably for lesser vessels. [1642 1647] It is ordered by this Court and authoritie therof,each petty make good his . That in all corn-fields, which are inclosed in common: everie partie interested therin, shall from time to time make good his part of the fence,-catle put in till corn be out and shall not put in any cattel, so long as any corn shal be upon any part of it, upon payn to answer all the damage which shal come, therby. [1647] 2 Where that there hath been much trouble & difference in severall townes,Occupiers of land may orde about the fencing, planting, sowing, feeding & ordering of common fields, It is therfore ordered by the Court & authoritie therof, that where the occupiers of the land, or of the greatest part therof agree about the fencing or improvmt of such their said fields, that th the Select men in the several towns shal order the same, or in case where no such xe, then the major part of the Freemn (with what convenient speed they may) shal de∣termin any such difference,xe: partie: . as may arise upon any informatiō given them by the said oc∣cupiers, excepting such occupier's land as shal be sufficiently fenced in by it selfe, which any occupier of land may lawfully do. [1643.1647] 3 Wheras this Court hath long since provided that all men shall since their corn, meadow ground and such like against great cattle, to the end the increase of cattle especially of cowes and their breed should not be hindred, there being then but few horses in the countrie, which since are much increased, many wherof run in a sort wilde, doing much damage in corn and other things, notwithstanding fences made up according to the true intent of the order in that case established: many wherof are unknown, most so unruly that they can by no means be caught, or got into custodie, wherby their owners might answer damages: & if sometimes with much difficulti and charge they be; they are in danger of perishing before the owner appears or can be found out: all which to prevent. It is ordered by this Court & authoritie therof; That everie towne and peculiar in this Jurisdictiō shall henceforth give some distinct Brand-mark appointed by this court (a coppie of which marks each Clerk of writs in everie town shal keep a record of) upon the horn, or left buttock or shoulder of all their cattle which feed in open cōmon with∣out constant keepers,Double da∣mage. wherby it may be known to what town they doe belong. And if any trespasse not so marked they shall pay double damages: nor shall any person know∣ing, or after due notice given of any beast of his to be unruly in respect of fences, suffer him or them to go in cmon or against com fields, or other impropriate inclosed groūds fenced as aforesaid,Fetters. without such shackles or fetters as may restrein and prevent trespasse therin by them from time to time. And if any horse or other beast trespasse in corn, or other inclosure being fenced in such sort as secures against cows, oxen and such like or∣derly cattel: the partie or parties trespassed shall procure two sufficient Inhabitants of that town, of good repute and credit to view and adjudge the harms, viewed which the owner of the beast shal satisfie, when known, upō reasonable demand, whether the beast were impounded or not. But if the owner be known, or neer residing as in the same town or the like, he shall forthwith have notice of the trespasse and damage charged upon him, that if he approve not therof he may nominate one such man, who with one such other chosen by the partie damnified as aforesaid, shal review & adjudge the said harms, pro∣vided they agree of damage within one day after due notice given, & that no after harms intervene to hinder it. Which being forth with discharged, together with the charge of the notice,Notice of da∣mage. former view and determination of damages, the first judgement shall be void, or else to stand good in law. And if any cattle be found damage faisant,Damage fai∣sant the par∣tie damnified may ipound or keep them in his own private close, or yard till e may give notice to the owner, and if they cannot agree, the owner may repleve them, or the other partie may retu them to the owner & take his remedie according to law. [1647] 4 It is ordered by the authoritie of this Court that for all harms done by goats,Goats shall pay double damage there shall be double damage allowed: and that any goats taken in corn or gardens, the ow∣ners of such corn or gardens may keep or use the said goats till full satisfaction be made by the owners of such goats. [1646] 5 Forasmuch as complaints have been made of a veri evil practice, of some disordered persons in the countrie▪ who use to take other mns horses, sometimes upon the commons and sometimes out of their own grounds, and closures, and rid them at their pleasure without any leave or privae of the owners: It is therfore ordered and enacted by the authoritie of this Court,Unruly taken that whosoever shall take any other mans horse, mare, asse or drawing beast, either out of his inclosure, or upon any common or elsewhere, (except such be taken dam faisant and disposed of according to law) without leave of the owner: & shall ride or use the same, he shal pay to the partie wronged, treble damages,Penaltie. or if the complainant shall desire it then to pay only ten shillings,Corporal pu∣nishment One Magistr: power. and such as have not to make satisfaction, shall be punished by whip∣ping, imprisonment, or otherwise as by law shal be adjudged, and any one Magistrate or County court may hear &c determin the same. [1647] 6 For the better preserving of corn from damage by all kinde of cattle, and that all fen∣ces of corn fields may from time to time be sufficiently upheld and maintained; It is therfore ordered that the Select men of every town within this Jurisdiction shall appoynt from year to year two (or more if need require) of the Inhabitants therof to view the cōmon fences of everie their corn fields, mn to appoint mn to viewfen: to the end, to take due notice of the reall defects and insufficient therof,give notice of defects. Owners to mend in 6 days else Viewers to have doubl pay who shall forth with acquaint the owners therof with the same: and if the said owners do not within six dayes time or otherwise as the Select men shall appoint, sufficiently repair their said defective sences, then the said two or more Inhabitants appointed as aforesayd shall forth with repair or renew them and shall have double recompence, for all their labour, care, cost and trouble, to be payd by the owners of the said insufficient fence or fences, and shall have warrant from the sayd Select men directed to the Constable to levie the same, either upon the corn or other e∣state of the delinquent.upō due proof Provided the defect of the fence or fences be sufficiently proved by two or three witnesses. [1647] 7 Where lands lye in common unfenced, if one man shall improve his lands by fenc∣ing in severall & another shall not,Paitiō fenc. be who shall so improve shall secure his land against other mens cattle; & shall not compel such as joyne upon him to make any fence with him; except he shall also improve in severall as the other doth. And where one man shal improve before his neighbour & so make the whole fence, if after his said neighbour shall improve also, he shal then satisfie for halfe the others fence against him, according to the present value and shall maintain the same: and if the first man shall after lay open his said field, then the sayd neighbour shal injoye his said halfe fence so purchased to his own use, & shal also have libertie to buy the other halfe fence paying according to pre∣sent valuation to be set by two men chosen by either partie one: the like order shal be where any man shall improve land against any town cōmon. provided this order shall not extend to house lots not exceeding ten acres,House lots not exe: 10 acrs. but if in such, one shall improve, his neighbour shal be compellable to make & maintain one half of the fence between them whether he improve or not.In fence not dm: exc: by swine calve unruly cattle, or wilful spoil Provided also that no man shall be lyable to satisfie for da∣mage done in any ground not sufficiently fenced except it shall be for damage done by swine or calves under a year old, or unruly cattle which will not be restreined by ordina∣ry fences, or where any man shall put his cattle, or otherwise voluntarily trespasse upon his neighbours ground, & if the partie damnified finde the cattle damage faisant he may impound or otherwise dispose of them as in Sect: 3. [1642] For easing the charge & incumbrance of courts by small causes, It is ordered by this Court and authoritie therof, That any Magistrate in the town where he dwells may hear and determin by his discretion (not by Jurie) according to the laws heer established,One Magistr: may end can not exc: 40 ss all causes arising in that County wherin the debt, trespasse or damage doth not exceed fourty shillings, who may fend for parties, & wittnesses by Sūmons or Attachment di∣rected to the Constable who shall faithfully execute the same. And it is further ordered that in such towns where no Magistrate dwells,or 3 : the Court of Assistant or County court for each Shire shall from time to time upon request of the said towns signified under the hands of the Constable appoint three of the Freemen as Commissioners to such cases any two wherof shall have like power to bear and determin by their (not by Jurie) all such causes aforesaid according to the laws heer established,send for partys & witnesses. give oath to witnesses. who also have heerby power to send for part as and wittnesses by Sōmons or Attachment directed to the Con∣stable, as also to administer oaths to wittnesses & to give the Defend to answer if they see cause,Cōmis: may charg Const: with party in some cases. & if the partie sentenced refuse to give own nd for appearance or satisfaction where no goods appear in the same town where the Plantiffe or Defendant dwells, they may charge the Constable with the partie to carry him before a Magistrate or Shire court (if then sitting) to be further proceeded with according to law; but the said three men may not commit to prison in any case. in any town at pl lib And it is further ordered that such as be found in any town shall be lyable to be sued in that town at libertie of the Plantiff. And forasmuch as the Governour, Deputy Governour and Assistants are under an oath of God for dispensing equal justice according to law, & Com¦mis: swo. It is ordered by the Authoritie afore∣said; that henceforth all Associates for County courts when and where there be any; and all such Freem authorized as aforesayd, shall be sworn before each Shire court, or some Magistrate in that County unto the faithfull discharge of the trust and power committed to them. And it is further ordered by the Authoritie aforesaid, that in all small causes as aforesayd,Cau: concer: Magistr: & : where only one Magistrate dwells within the town, and the cause concerns himselfe, as also in such towns where no Magistrate is, and the cause concerns any of the three Freemen aformentioned,Sel: men may end. that in such cases the five, seven, or other number of Se∣lected townsmen shall have power to hear and determin the same: and also to graunt execution for the levying, and gathering up such damages, for the use of the person dam∣nified.court reject such cause if not first heard as aors. And any Court may reject any such cause shall the cases beforementioned in this law, if it were not first brought to the power heerby authorized in towns to end the same. [1647] Is is ordered by this Court that no Governour,Magi: & offic: charges Deputy Gove: Assistant, Associate, Grand, o Petty Jurie-man, at any court; nor any Deputie for the General court, not any Cōmissioner for martial dsciplin at the time of their publick meetings; shall at any time bear his own charges: but their necessary expences shal be defrayed either by the town,how defrayed or the Shire on whose service they are, or by the Country in generall. [1634. 1641] 2 It is ordered by this Court that in all ordinary publick works of the Cōmon-weal, one Assistant and the Overseer of the work shal have power to send their warrants to the Constables of the next towns to send so many labourers & artificers as the warrant shall direct,Publ: works which the Constable and two other or more of the Freemen which he shall take to himselfe shall forthwith execute: for which service such Assistant and Overseer afor∣said shall have power to give such extraordinary wages as they shall judge the work to deserve.sutable wages Provided that for any ordinary work no man shal be compelled to work from home above a week together. And for all extraordinarie publick works it is ordered that one Assistant & the Overseer of the said work shall have power to send their warrants to the Constable of any town for so many men of any condi except Magistrates & Offi∣cers of Churches and Cōmon-wealth,persons exe: as the warrant shall direct, which the Constable & two or more that he shal chuse shal forthwith send: to advise & attd the same. 1634 3 This Court taking into consideration the necessity of an equal contribution to all com∣mon charges in towns, and observing that the cheif occasion of the defect heerin ariseth from hence, that many of those who are not Freemen, nor members of any Church doe take advan∣tage therby to withdraw their help in such voluntary contributions as are in use. It is therefore ordered by this Court and Authoritie therof,Every Inhabi: pay to ch & cōmon-weal. That everie Inhabitant shal henceforth contribute to all charges both in Church & Commonwealth wherof he doth or may receive benefit: and every such Inhabitant who shal not voluntarily contri∣bute proportionably to his ability with the Freemen of the same town to all comon char∣ges both civil and ecclesiastical shall be compelled thereto by assessment & distresse to be levied by the Constable or other Officer of the town as in other cases:or distreined and that the lands & estates of all men (wherever they dwell) shall be rated for all town charges both civil and ecclesiasticall as aforesaid where the lands and estates shal lye:Land & to pay where they are. their persons where they dwell. [1636 1643 1644] 4 For a more equall ready way of caysing meanes for defraying publick charges in time to come: and for preventing such inconveniences as have fallen out upon former assess∣ments; It is ordered and enacted by the authoritie of this Court,Rates. Tres: to send war: to towns every 6 mon: That the Treasurer for the time being shal from year to year in the first month without expecting any other order send forth us warrants to the Constables & Select men of every town within this Jurisdiction, requiring the Constable to call together the Inhabitants of the town who being so assembled: shal chuse some one of their Freemen to be a Commissioner for the town, who together with the Select men for their prudential affairs shall some time or times in the sixt month then next ensuing make a List of all the male persons in the same town, from sixteen years old & upwards; and a true estimation of all personall & real e∣state, being, or reputed to be the estate of all & everie the persons in the same town, or otherwise under their custody, or managing according to just valuation, and to what person; the same doe belong whether in their own town or other where, so neer as they ca by all lawful wayes and means which they may use. viz: of houses, lands of all sorts as well unbroken up as other (except such as doth or shal lye common for free feed of cattle to the use of the inhabitants in generall whether belonging to towns, or particular persons but not to be kept or hearded up it to the damage of the Proprietors) mills, ships & all small vessells, merchantable goods, cranes, wharfes & all sorts of cat∣tle & all other town estate whatsoever;All known & visible estate as also all visible estate either at sea or on shore all which persons and estates are by the said Commissioners & Select men to be assessed, and rated as heer followeth viz: every person aforesaid except Magistrates and Elders of Churches,Persons ex∣empts fr pol mony 1 d. in the . upon estate. two shillings sixpence by the head, & all estates both the reall & personall at one pennie for everie twenty shillings, according to the rates of cattle heerafter mentioned. And for a more certein rule in rating of cattle: everie cow of four year olde and upward shall be valued at five pounds,Rates of cattle everie heifer, and steer betwixt three and four years old four pounds, and between two & three years old at fifty shillings, and between one and two years thirty shillings: everie or & bull of four year old & upward six pounds. Eve∣rie horse & more of four year old and upward seven pounds, of three year old five poūds between two and three year old three pounds, of one year old fourtie shillings. Everie sheep above one year old thirty shillings: everie goat above one year old eight shillings: everie swine above one year old twenty shillings: everie asse above one year old fourty shillings. And all cattel of all sorts under a year old are heerby exempted, as also all hay and corn in the husbandmans hand, because all meadow, arrable ground and cattle are ratable as aforesaid. And for all such persons as by the advantage of their arts & trades are more enabled to help bear the publick charge then common laborours and workmn, a Butchers, Bakers, Brewers, Victuailers, Smiths, Carpenters, Taylors, shoe-makers, Joyners, &c Barbers, Millers & Masons with all other manuall persons & artists, such are to be rated for their returns & gains proportionable unto other men for the produce of their estates. Provided that in the by the poll, such persons as are disabled by sicknes, lamenes or other infirmitie shall be exempted. And for such servants & children as take not wages,Impotent per¦sons exempt: their parents and masters shall pay for them, but such as take wages shal pay for themselves. And it is further ordered that the Cōmissioners for the severall towns in everie Shire shall yearly upon the first fourth day of the week in the seventh month,Cōmiss: meet in 7 month at Shire town as∣semble at their shire Town: & bring with them fairly written the just number of males lifted as aforesaid, and the assessments of estates made in their several towns according to the rules & directions in this present order expressed, and the said Cōmissioners being so assembled shall duly and carefully examin all the said lists and assessments of the severall towns in that Shire, and shall correct & perfect the same according to the true intent of this order,to perfect as∣sessments. as they or the major part of them shal determin, & the same so perfected they shal speedily transmit to the Treasurer ūder their hands or the hands of the major part of them and therupon the Treasurer shal give warrants to the Constables to collect & levie the same; so as the whole assessment both for persons & estates may be payd in unto the Treasurer before the twentith day of the ninth mōth,Constable to collect & pay in 9 mōth yearly, & everie one shal pay their rate to the Constable in the same town where it shal be assessed. Nor shall any land or estate be rated in any other town but where the same shal lye, is, or was improved to the owners,Land rated where it lyes reputed owners or other propietors use or behoof if it be within this Jurisdictiō. And if the Treasurer can̄ot dispose of it there, the Constable shal send it to such place in or elswhere as the Treasurer shall appoint as the charge of the Countrie to be al∣lowed the Constable upon his accot with the Treasurer. And for all peculiars viz: such places as are not yet layd within the bounds of any town the same lands with the persons and estates therupon shall be assessed by the rates of the town next unto it,Pecul the measure or estimation shall be by the distance of the Meeting houses. And if any of the said Commissioners or of the Select men shall wittingly fail or neglect to perform the trust committed to them by this Order in not making,Commiss: or Select men defaulting correct∣ing, perfecting or transmitting any of the said Lists or Assessments according to the in∣tent of this Order; everie such offendor shall be fined fourty shillings for everie such offence; 40 ss. or so much as the Country shall be damnified therby, so as it exceed not fourty shillings for one offence. Provided that such offence or offences be complained of and prosecuted in due course of law within six months. And it is farther ordered that upon all distresses to be taken for any of the rates and assessments aforesaid: the Officer shall distrein goods, or cattle if they may be had, and if no goods then lands or houses, if neither goods nor lands can be had within the town where such distresse is to be taken, then upon such return to the Treasurer he shall give warrant to attach the body of such person to be carried to prison, there to be kept till the next court of that Shire; except they put in securitie for their appearance there, or that payment be made in the mean time. And it is farther ordered that the prizes of all sorts of corn to be re∣ceived upon any rate,Priz of corn by vertue of this order, shall be such as this Court shall set from year to year; and in default therof they shall be accepted at the prcie current to be judg∣ed by the sayd Commissioners of Essex, Midlesex and Suffolk. And it is farther order∣ed that all estates of land in England shall not be rated in any publick assessment. And it is heerby declared that by publick rates and assessments,Lands in Eng∣lands exempt Intent of pu∣blick rates. is intended only such as are assessed by order of the General court for the coūtrys occasion & no other. [1646 1647] Forasmuch as the good education of children is of singular behoof and benefit to any Com∣mon-wealth; and wheras many parents & masters are too indulgent and negligent of their duty in that kinde. It is therfore ordered that the Select men of everie town,Can of Se∣lect men in the severall precincts and quarters where they dwell, shall have a vigilant eye over their brethren & neighbours, to so, first that none of them shall suffer so much barbarism in any of their families as not to indeavour to teach by themselves or others, their children & apprenti∣ces so much learning as may inable them perfectly to read the english tongue, all children m read on en: of 20 ss. & know∣ledge of the Capital lawes: upō penaltie of twentie shillings for each neglect therin. Also that all masters of families doe once a week (at the least) catechize their children and ser∣vants in the grounds & principles of Religion, & if any be unable to doe so much: that then at the least they procure such children or apprentices to learn some short orthodox catechism without book,Catechism that they may be able to answer unto the questions that shall be propounded to them out of such catechism by their parents or masters or any of the Select men when they shall call them to a tryall of what they have learned in this kinde. And further that all parents and masters do breed & bring up their children & apprenti∣ces in some honest lawful calling, labour or imploymt, either in husbandry, or some o∣ther trade profitable for themselves, and the Common-wealth if they will not or cannot train them up in learning to fit them for higher imployments. And if any of the Select men after admoiti by them given to such masters of families shal finde them still neg∣ligent of their dutie in the particulars aforementioned, wherby children and servants be∣come rude, stubborn & unruly; the said Select men with the help of two Magistrates,Unruly child∣ren or the next County court for that Shire, shall take such children or apprentices from them & place them with some masters for years (boyes till they come to twenty one,placed forth and girls eighteen years of age compleat) which will more strictly look unto, and force them to submit unto government according to the rules of this order, if by fair means and former instructions they will not be drawn unto it. [1642] 2 Wheras sundry Gentlemen of qualitie, and others oft times send over their children into this country unto some friends heer,Extravagancy hoping at the least therby to prevent their extravagant and riotous courses, who notwithstanding by means of some unadvised and ill-affected persons, which give them credit, in expectation their friends, either in favour to them, or prevention of blemish to themselves, will discharge what ever is done that way they are no lesse lavish & profuse heer to the great greif of their friends, dishonour of God & reproach of the Countrie. It is therfore ordered by this Court & authoritie therof;Debts of per∣sons in nge no:recoy. That if any person after publication heerof shall any way give credit to any such youth, or other person under twentie one years of age, without order from such their freinds, heer, or elswhere, under their hands in writing they shall lose their debt whatever it be. And further if such youth or other person incur any penalty by such means and have not wherwith to pay, of their disor: to pay their fine. such person, or persons, as are occasions therof shall pay it as delinquents in the like case should doe. [1647] See Abilitie. 3 If any parents shall wilfully, and unreasonably deny any childe timely or conveni∣ent marriage,Parents or shall exercise any unnaturall severitie towards them, such children shal have libertie to complain to Authoritie for redresse in such cases. [1641] 4 No Orphan during their minority which was not committed to tuition,Orphan not dis∣ of Authority. or service by their parents in their life time, shall afterward be absolutely disposed of by any with∣out the consent of some Court wherin two Assistants (at least) shall be present, except in case of marriage, in which the approbation of the major part of the Select men, in that town or any one of the next Assistants shall be sufficient.Minority of women. And the minoritie of women in case of marriage shall be till sixteen years. [1646] See Age. Cap: Laws. Lib: cōm: marriage. It is ordered by this Court and Authoritie therof; that in everie town throughout this Jurisdiction there shall henceforth be a Clerk of the writs nominated by each town and allowed by each shire Court, or court of Assistants to graunt Summons and Attach∣ments in all civil actions: and attachments (or Summons at the libertie of the Plantiffe) shall be graunted when the partie is a stranger not dwelling amongst us or for some that are going out of our Jurisdiction, or that are about to make away their estates to defraud their creditors,Doubtful in . or when persons are doubtfull in their estates not only to the Plantiffe, but to the Clerk of the writs, signified ūder the hands of two honest persons,Cl: grt repl: neer dwel∣ling unto the sayd partie. Ad the sayd Clerks of writs are authorized to graunt reple∣vins and to take bond with sufficient securitie of the partie to prosecute the Sute whose fees shall be for every Warrant two pence, a Replevin or Attachment three péce, & for Bonds four pence a pce. All Attachments to be directed unto the Constables in towns where no Marshall is. Also the sayd Clerks shal graunt Smons for Witnesses. [1641] See Recorder. Wheras through the good kind of God upon us there is a Colledge founded in Cambridge in the County of Massachusets Harvard Colledge.Harvard Coll. for incouragement wherof this Court hath gives the summe of four hundred porats and also the revenue of the Fervie betwixt Charlstown and Boston and that the well ordering and manging of the said Colledge is of great concernment, It is therfore ordered by this Court and Authoritie therof, That the Governour & Deputie Gover: for the time being and all the Magistrates of this Jurisdiction together with the teaching Elders of the six next adjoyning towns viz: Cambridge,Commissioners. Water-town Charlstown, Boston, Roxburie and Dorchester, & the President of the said Colledge for the time being,to establish or∣ders. shal from time to time have full power & authoritie to make and estab∣lish all such orders, statutes and constitutions, as they shall see necessary for the institut∣ing, guiding and furthering of the said Colledge, and several members therof, from time to time, in Pietie, Moralitie & Learning, as also to dispose, order and manage to the use and behoof of the said Colledge and members therof,dispose gifts & reven. all gifts, legacyes, bequeaths, re∣venues, lands and donations as either have been, are, or shall be conferred, bestowed, or any wayes shall fall or come to the sayd Colledge. And wheras it may come to passe that many of the Magistrates and said Elders may be absent and otherwise imployed in other weighty affair▪ whn the said Colledge may need their present help and counsell. It is therfore ordered that the greater number of Magistrates and Elders which shall be present with the President,power of port. shall have the power of the whole. Provided that if any constitution, order or orders by them made shall be found hurtfull unto the said Col∣ledg,Lib: of appeal or the members therof, or to the weal publick then upō appeal of the partie or par∣ties greived, unto the company of Overseers first mentioned,Power to rep. they shal repeal the said or∣der or orders (if they see cause) at their next meeting or stand accountable therof to the next Generall court. [1636 1640 1642] It is ordered by this Court that no man condemned to dye shall be put to death within four dayes next after his condemnation,; within 4 days unles the Court see speciall cause to the contrary, or in case of martial law: nor shall the body of any man so put to death be unburied twelve hours unles it be in case of anatomy. [1641] It is ordered by this Court,Constables rect ∣other That Constables are to whip or punish any to be pu∣nished by order of Authoritie (where there is not another officer appointed to doe it) in their own towns; unles they can get another to do it. 2 It is farther ordered by the Authoritie aforesaid, That any person tendered to any Constable of this Jurisdiction by any Constable or other Officer belonging to any for∣reign Jurisdiction in this Countrie,Form Juris: Offence . or by warrant from any such authoritie, such shall presently be received, and conveyed forthwith from Constable to Constable, till they be brought unto the place to which they are sent or before some Magistrate of this Juris∣diction who shall dispose of them as the justice of the cause shall require. And that all Hue-&-cries shall be duly received and dilligently pursued to full effect.Hue-&-cries pursued. Constiy put forth Hu-&-cries. [1641] [164] 3 It is ordered by the authoritie of this Court, That everie Constable within our Ju∣risdiction shall henceforth have full power to make, signe & put forth Pursutes or Hue-&-cries after Murtherers, Manslayers, Peace-breakers, Thevs, Robbers, Burglarers and other Capital offenders, when no Magistrate is neer hand,appehend di∣vers offenders also to apprehend without Warrant, such as are overtaken with drink, swearing, Sabboth-breaking, lying, vagrant persons, night-walkers, or any other that shall offend in any of these. Provided they be taken in the manner, either by sight of the Constable, or by present informatō from others. As also to make search for all such persons, either on the Sabboth day or other,Search for the when there shal be occasion, in all houses licensed to sell either beer or wine, or in any o∣ther suspected or disordered places,cōmit to custodie and those to apprehend and keep in safe custodie, till opportunitie serve to bring them before one of the next Magistrates for further examina∣tion. Provided when any Constable is imployed by any of the Magistrates for appre∣hending of any person,All to Const: he shall not doe it without warrant in writing, and if any person shall refuse to assist any Constable in the executiō of his office, in any of the things afore∣mentiōed being by him required therto, they shal pay for neglect therof ten shillings,on penaltie of os. to the use of the Country to be levied by warrant from any Magistrate before whom any such offender shal be brought. And if it appear by good testimonie, that any shal wil∣fully, obstinately or contemptuously refuse or neglect to assist any Constable as is before expressed,willful neglect 40 ss. he shall pay to the use of the Country fourty shillings. And that no man may plead ignorance for such neglect or refusal, it is ordered that everie Constable shall have a black staffe of five foot long,Const: staffe. tipped at the upper end, about five inches with brasse, as a badge of his office, which he shal take with him when he goeth to discharge any part of his office:Magistr: Const: &c &crie of Cap: offences on penal. of 40 ss. which staffe shall be provided at the charge of the town, and if any Magist∣rate or Constable or any other, upon urgent occasion, shall refuse to doe their best indea∣vours, in raising & prosecuting Hue-&-cries by foot, & if need be, by horse, after such as have cōmitted Capital crimes, they shall forfeit for everie such offence to the use afore∣said fourty shillings. [1646] See in-keepers, Masters, Oaths, Rates, Untly death, watching. It is ordered by this Court and the Authoritie therof, That all covens or fraudu∣lent alctions or conveyances of lands, tenements or any eredtents shall be of no validitie to defeat any man from due debts or legacyes,Invalid. or from any just title, claim or possession of that which is so fraudulently conveyed. 2 For avoiding all fraudulent conveyances and that every man may know what or interest other men may have in any houses, lands or other heriditamts they are to deal in, it is therfore ordered by the of this Court; That after the end of October 1640 no morgage, bargain, sale, or made of any houses, lands, rents or other hereditaments where the Graunter in possession, shall be of force against other persons except the Graunter and his , unles the same be acknowledged before some Magistrate & recorded as is heerafter : and that no such bargain, recorded sale or graunt already made, in way of morgage, where the Graunter remains in possession shall be of force against other but the Graunter of his Heirs, ex∣cept the same shall be entred as is heerafter expressed within one month after the date a∣forementioned:within a mōth if the partie be within this Jurisdiction or else within three months af∣ter he shal return.or 3 months And if any such Graunter being required by the ; his or Assignes to make an acknowledgment of any graunt,Graunter re∣fuse to : imprisoned sale, bargain or morgage by him made shall refuse so to doe, it shall be in the power of any Magistrate to send for the partie so refusing, & commit him to prison without Bayle or Main-prison, untll he shall acknowledge the same, and the Grauntee is to enter his caution with the Recorder, and this shall save his interest in the mean time. And if it be doubtfull whether it be the deed and graunt of the partie, he shal be bound with Suerties to the next court of Assis∣tants & the caution shal remain good as aforesaid. And for recording of all such graunt, sales, bargains or morgages; it is further ordered, that there shall be one appointed in everie Share chosen by each court of the said Shires for Recorders to enter all such graunts,recorded in Shire in a mo: sales, bargains, morgages of houses, lands, rents and other hereditaments as afore∣said together with the names of Graunter and Grauntee,& certified to Secr: in 6 months. thing and estate graunted & the date therof. All which entries shall be certified unto the Recorder or Secretarie for the Generall Court within six months from time to time. [1640] [1641] This Court considering how the weighty affairs of this Jurisdiction whether they con∣cern this peculiarly or have reference to the rest of our confederated Colonies may be on∣ly and speedily-transacted in the vacancy of the Generall Court for the satisfaction of the Com∣missioners, its respect of the weighty and sodain occasions which may be then in hand, doth heerby expresse and declare, That the Generall Court ought to be called by the Governour,In case impor: a Geral court called by the Governour when the importancy of the busines doth require it, and that time and op∣portunitie will safely admit the same, and that all other necessary matters, are to be or∣dered and dispatched by the major part of the Council of the Common-wealth; & ther∣fore to that end letters signifying, breifly,standing Co∣ci how to be called How many may act for impressing men. the busines and the time and place of meeting for consultation ought to be sent unto the Assistants. Also it is heerby declared, that seven of the said Assistan meeting, the Governour or Deputy Governour being one is a sufficient Assembly to act, by impressing of soldiers or otherwise as need shall be. And in case of extream and urgent necessitie, when indeavours are reasonably used to call to∣gether the Assistants and the busines will not admit delay, then the acts of so many as do assemble are to be accounted, and are accounted valid,& all other things. & sufficient. Also it is intended that the generall words aforementioned contein in them power to impresse & send forth soldiers, and all manner of victails, vessels at sea, carriages and all other necessaries, and to send warrants to the Treasurer to pay for them. [1645] For the better of justice and easing the Countrie of unnecessary charge and travelle it is ordered by this Court and Authoritie therof; That there shal be four Quarter Courts of Assistants yearly kept by the Governour,4 courts of Assistants or Deputy Gover: and the rest of the Magistrates, the first of them on the first third day (viz: tuisday) in the fourth month called June: the second on the first third day of the seventh month the third on the first third day of the tenth mōth: the fourth on the first third day of the first month called March.4 Coū courts at Boston Also there be four County Courts held at Boston by such of the Magistrates as shall reside in, or neer the same, viz: by any five, four or three of them, who shall have power to assemble together upō the last fift day of the eight , second & fift months everie year,for all civil cause & crim: not extend: to life &c and there to hear & determin all civil causes & criminal, nor extending to life, member or banishment according to the course of the court of Assistants, & to summon Juries out of the neighbour towns, & the shall & other, Officers shall give attendance there as at other Courts.4 quar Courts in Essex. And it is fur∣ther ordered that there shall be four Quarter Courts kept yearly by the Magistrates of with such other persons of worth as shal frō time to time be appointed by the Ge∣neral nominatiō of the towns in that Shire by orderly agreemēt amōg th∣selves, in Commission with them so that with the Magistrates they be five in all and so that no Court be kept without one Magistrate at the least: and so any three of the Commissioners aforesaid may keep Court in the absence of the rest:not kept with Court yet none of all the Magistrates are excluded from any of these Courts who can, and please to attend the same. And the Generall Court to appoint from time to time, which of the said Magistrates shall specially belong to everie of the said Courts. Two of these Quarter Courts shall be kept at Salem, the other at Ipswitch. The first, the last third day of the week in the seventh month at Ipswitch.7 month at Ips¦witch. : at Sal &c: The second at Salem the last third day of the tenth month. The third at Ipswitch the last third day of the first month. The fourth the last third day of the fourth month at Salem. All and every which Courts shall be holden by the Magistrate of Salem and Ipswitch with the rest of that County or so many of them as shall attend the ; but no Jurie men shal be warned from Ipswitch to Sa∣lem nor from Salem to . Also there shall be a Grand Jurie at either place, once a year.for all civil & crim of exc: cases of lf, lis, or Court at for Midlesex. Which Courts shal have the same power in civil and criminal causes as the courts of Assistants have (at Boston) except tryalls for life, lins or banishment, which are who∣ly reserved unto the courts of Assistants. The like libertie for County courts and tryall of causes is graunted to the Shire town of Cambridge for the County of Midlesex, as Essex hath, to be holden by the Magistrates of Midlesex & Suffolk & such other men of worth as shall be nominated and chosen as aforesaid, one of which Courts shall be holden on the last third day of the eight month, and another on the last third day of the second month from year to year. And the like libertie for County Courts and tryall of causes is graunted to the County of Norfolk to be holden at Salisburie on the last third day of the second month;Courts at Sa∣lisburie and Hampton for Norforlk and another at Hampton on such day as the General Court shall appoint to be kept in each place from time to time. And if any shal finde himselfe greived with the sentence of any the said County courts he may appeal to the next court of Assistants.Appeal to court of Assist Provided he put in sffici according to law. Lastly, it is ordered by the Autho∣ritie aforesaid that all causes brought to the courts of Assistants by way of appeal, and o∣ther causes specially belonging to the said courts, shall be first determined from time to time:Divorce. & that cause, of shall be tryed only in the said court of Assistants. [1635 1636 1639 1641 1642] 2 For the more speedy dispatch of all causes which shall concern Strangers, who cannot stay to attend the ordinary Courts of justice, It is ordered by this Court and Authori∣tie therof; That the Governour or Deputy Governour with any two other Magistrates,Cour extra∣ordinary. or when the Governour or Deputy Governour cannot attend it, that any three Magistrates shall have power to hear and determin by a Jurie of twelve men, or otherwise as is used in other Courts, all causes civil and criminal triable in County Courts, which shall arise between such Strangers, or wherin any such Stranger shall be a partie. And all re∣cords of such proceedings shall be transmitted to the Records of the Court of Assistants, to be entred as tryalls in other Courts,at partyes charge all which shall be at the charge of the parties, as the Court shall determin, so as the Country be no wayes charged by such courts. [1639] 3 For the electing of our Governour, Deputy Governour, Assistants and other generall Officers upon the day or dayes appointed by our Pattent to hold our yearly Court being the last fourth day of the week (viz: Wednesday) of every Easter Term; it is solemnly and unanimously decreed and established. That henceforth the Freemen of this Jurisdiction shal either in person or by proxie without any Summons attend & consummate the Elections,Court of E∣lection out Summons. at which time also they shal send their Deputies with full power to consult of and determin such matters as concern the welfare of this Common-wealth:No member of Court depart ou licence. from which General Court no Magistrate or De∣puty shall depart or be discharged without the consent of the major part both of Ma∣gistrates and Deputies, during the first four dayes of the first Session therof, under the penaltie of one hundred pounds for everie such default on either part. And for the after Sessions, if any be, the Deputies for Dover are at libertie whether to attd or not. [1643] 4 Forasmuch as after long experience wee finde divers inconveniences in the manner of our proceeding in Courts by Magistrates and Deputies sitting together, and account it wisedome to follow the laudable practice of other States,Gen: Cour. who have yd ground works for go∣vernment and order for issuing busines of greatest and highest consequence: it is therfore or∣dered by this Court and Authoritie therof, That henceforth the Magistrates may sit and act busines by themselves,Magistrates act apart. by draw∣ing up Bills and Orders which they shall see good in their wis edom, which having a∣greed upon, they may present them to the Deputies to be considered of, how good and wholesom such orders are for the Countrie & accordingly to give their assent or dissent. The Deputies in like manner sitting apart by themselves and consulting about such or∣ders and laws as they in their discretion and experience shall finde meet for the common good: which agreed upon by them they may present to the Magistrates who having seriously considered of them may manifest their consent or dissent therto. And when any Orders have passed the approbation of both Magistrates and Deputies, then to be ingrossed:ils read over last day of the Session. Matter of Ju∣dicature which in the last day of this Court or Sessions shal be deliberately read over. Provided also that all matters of Judicature which this Court shall take cognisance of, shall be issued in like manner (unles the Court upon some particular occasion or busines agree otherwise). [1644] It is ordered by this court & Authoritie therof, That everie man that is to answer for any criminal cause,heard nex: Court whether he be in prison or under Bayle his cause shall be heard and determined at the next Court that hath proper cognisance therof and may be done without prejudice of justice. [1641] See Courts, Lib. com: Punishment, Torture. It is ordered by this Court and Authoritie therof; That no man shall exercise any tyrany or cruelty towards any bruit creatures which are usually kept for the use of man. [1641] It is ordered by this Court and Authoritie therof; That no man in any Sute or Ac∣tion against another shall falsly pretend great damages or debts to vex his adversary, and if it shall appear any doth so,inable. the Court shall have power to set a reasonable fine on his head. [1641] It is ordered by this Court and Authoritie therof; That whensoever any person shall come to any very sodain,Tryed by in∣quest. untimely or unatural death, some Assistant or the Consta∣ble of that town shall forthwith summon a Jurie of twelve discreet men to inquire of the cause and manner of their death, who shall present a true verdict therof, to some neer Assistant, or to the next court (to be holden for that Shire) upon their oath. [1641] It is ordered by this court and Authoritie therof; That no conveyance, deed or promise whatsoever shall be of validitie,Invalid. if it be gotten by illegal violence, imprison∣ment, threatening or any kinde of forcible compulsion, called Dures. [1641] For easing the body of Freemen now increasing, and better dispatching the busines of Generall Courts, It is ordered and by this Court declared; That henceforth it shall be lawfull for the Freemen of everie Plantation to choose their Deputies before every Generall Court,Towns choose Deputies, their power before the Court to confer of, and prepare such publick bu∣sines as by them shall be thought fit to consider of at the next General court. And that such persons as shall be heerafter so deputed by the Freemen of the several Plantations to deal on their behalfe in the publick affairs of the Common-wealth, shall have the full power and voices of all the said Freemen derived to them for the making and establish∣ing of Laws,their power in Court graunting of lands, and to deal in all other affairs of the Cōmon-wealth wherin the Freemen have to doe: the matter of election of Magistrates and other Officers only excepted wherin every Freeman is to give his own voice.matter of elec¦tion except [1634] 2 Forasmuch as through the blessing of God the number of towns are much increased, It is therfore ordered and by this Court enacted; That henceforth no town shall send more then two Deputies to the General Court;Nther of for each town. though the number of Freemen in any town be more then twenty. And that all towns which have not to the number of twenty Freemen shall send but one Deputy, & such towns as have not ten Freemen shall send none, but such Freemen shall vote with the next town in the choice of their Deputie or Deputies til this Court take further order. [1636 1638] 3 It is ordered by this Court and Authoritie therof, That when the Deputyes for severall towns are met together before, or at any General court,Deputies may setle differ: a∣bout elect: of Deputies & order their own body. it shall be lawfull for them or the major part of them to hear and determin any difference that may arise about the election of any of their members, and to order things amongst themselves that may concern the well ordering of their body. And that heerafter the Deputies for the General court shall be elected by papers as the Governour is chosen. [1634 1635] 4 It is ordered by this Court and Authoritie therof; That the Freemen of any Shire or town have liberty to choose such Deputies for the General court either in their own Shire, Town,Whèce cho∣sen. or elsewhere,How qualified. as they judge fittest, so be it they be Freemen and inhabiting within this Jurisdiction. And because wee cannot foresee what variety and weight of occasions may fall into future consideration, & what counsells we may stand in need of: wee decree that the Deputies to attend the General court in the behalfe of the Coū∣try shall not at any time be stated and enacted but from court to court,Stated but for one year at most. or at the most but for one year, that the Countrie may have an annual liberty to doe in that case what is most behoofall for the best welfare therof. [1641] It is ordered by this Court and Authoritie therof, That no mans corn or hay that is in the field or upon the cart, nor his garden-stuffe, nor any thing subject to present decay shall be taken in any distresse,Secured. unles he that takes it doth presently bestow it where it may not be imbeazled nor suffer spoyl or decay, or give securitie to satisfie the worth therof if it comes to any harm. [1641] Forasmuch as no provision hath yet been made for any certain maintainance for Wives after the death of their Husbands, be it ordered and enacted by this present Court and Authoritie therof; That every married Woman (living with her Husband in this Jurisdiction or other where absent from him with his consent or through his meer default,What wives are dowble or inevitable pro∣vidence, or in case of divorce where she is the innocent partie) that shal not before mar∣riage be estated by way of joynture in some houses, lands,wherof. tenements or other heredita∣ments for term of her life, shall immediatly after the death of her Husband have right and interest by way of er, in, and to one third part of all such houses, lands, teneméts, ents and hereditaments as her said Husband was seized of, to his own use, either in pos∣session, reversion or remainder in any estate of inheritance (or franc-tenement not then de∣termined) at any time during the marriage to have and injoy for term of her na∣tural life according to the estate of such Husband free,for life. and freely discharged of and from all titles, debts, rents, charges, judgements,free of incum∣brance. executions and other incumbran∣ces whatsoever had, made, or suffered by her said Husband during the said mar∣riage between them; or by any other person claiming by, from, or under him otherwise then by any act of consent of such Wife, as the laws of this Court shall ratefye and allow: and if the Heir of the Husband or other person inter∣rested, shall not within one month after lawfull demand made, assigne and set out to such widow, her just third part with conveniencie or to her satisfaction accord∣ing to the intent of this Law,How to be as∣signed then upō a writt of dower in the court of that Shire where the said houses, lands, tenements or other hereditaments shall lye; or in the court of Assistants (if the same lye in several Shires) her dower or third part shal be assigned her to be set forth in severall by mets and bounds, by such persons as the same Court shall ap∣point for that purpose,with costs & damages, Limitation with all costs and damages sustined. Provided alwayes that this Law shall not extend to any houses lands, tenements or other hereditaments solde or conveyed away, by any husband bona fide for valuable consideration, before the last of the ninth month now last past. And it is farther inacted that everie such Wise as is be∣fore expressed immediately after the death of her Husband, shal have interest in, and unto one third part of all such monie,Third of per∣sonal estate goods and chattels, real and personal of what kinde soe∣ver as her Husband shall dye possessed of (so much as shall be sufficient for the discharge of his Funerall and just debts being first deducted) to be allowed and set out to her as is heer before appointed for her Dowrie. Provided alwayes that every such widow so endowed as aforesaid shall not commit or suffer any strip or wast,restraint from wat. but shal maintain all such houses, fences and incloures as shall be assigned to her for her Dowrie, and shall leave the same in good and sufficient repairations in all points. [1647] It is ordered by this Court and Authoritie therof; That if any man shall have oc∣casion to lead or drive cattle from place to place that is far off,Liberty. so that they be weary or hungrie, or fall sick or lame, it shall be lawfull to rest and refresh them for a competent time in any open place that is not corn, meadow, or inclosed for some particular use. [1641] 1 All the people of God within this Jurisdiction who are not in a Church way and be orthodox in judgement and not scandalous in life shall have full libertie to gather them∣selves into a Church estate, provided they doe it in a christian way with due observati∣on of the rules of Christ revealed in his word. Provided also that the General Court doth not, nor will heerafter approve of any such companyes of men as shall joyne in any pretended way of Church fellowship unles they shall acquaint the Magistrates and the Elders of the neighbour Churches where they intend to joyn,Approbation. & have their approbation therin. 2 And it is farther ordered, that no person being a member of any Church which shal be gathered without the approbation of the Magistrates and the said Churches shal be admitted to the Freedom of this Common-wealth.Non-appoba: 3 Everie Church hath free liberty to exercise all the Ordinances of God according to the rules of the Scripture.Ordinances 4 Everie Church hath free libertie of election and ordination of all her Officers from time to time.Officers. Provided they be able, pious and orthodox. 5 Everie Church hath also free libertie of admission, recommendation, dismission & expulsion or deposall of their Officers and members upon due cause,Members. with free exercise of the disciplin and censures of Christ according to the rules of his word. 6 No injunction shall be put upon any Church,No humane Ordinances. church Officer or member in point of doctrine, worship o disciplin whether for substance or circumstance besides the in∣stitutions of the Lord. 7 Everie Church of Christ hath freedom to celebrate dayes of Fasting and prayer and of Thanksgiving according to the word of God.Fasts & Feasts 8 The Elders of churches also have libertie to meet monthly,Elders meet: quarterly or otherwise in convenient numbers and places, for conference and consultations about christian and church questions and occasions. 9 All Churches also have libertie to deal with any their members in a church way that are in the hands justice,Members ūder civil justice. so it be not to retard and hinder the course therof. 10 Everie Church hath libertie to deal with any Magistrate, Deputy of court, or o∣ther Officer whatsoever that is a member of theirs,civil Officers. in a church way in case of apparent and just offence, given in their places, so it be done with due observance and respect. 11 Wee also allow private meetings for edification in Religion amongst christians of all sorts of people so it be without just offence,Private meet: both for number, time, place and other circumstances. 12 For the preventing and removing of errour and offence that may grow and spread in any of the Churches in this Jurisdiction, and for the preserving of truth & peace in the se∣verall Churches within themselves, and for the maintaninc and exercise of brotherly cōmunion amongst all the Churches in the country. It is allowed and ratified by the authoritie of this Court, as a lawfull libertie of the Churches of Christ,Monthly meet¦ings. that once in every month of the year (when the season will bear it) it shall be lawfull for the Ministers and Elders of the Churches neer adjoyning, together with any other of the Brethren, with the consent of the Churches, to assemble by course in everie several church one after another, to the intent,For preaching & conference that after the preaching of the word, by such a Minister as shal be requested therto, by the Elders of the Church where the Assemby is held, the rest of the day may be spent in publick christian conference, about the discussing and resolving of any such doubts & cases of conscience concerning matter of doctrine, or worship, or government of the Church as shall be propounded by any of the Brethren of that Church; with leave also to any other Brother to propound his objections, or answers, for further satisfaction according to the word of God. Pro∣vided that the whole action be guided and moderated by the Elders of the Church where the Assembly is held,Moderators. or by such others as they shall appoint. And that nothing be concluded & imposed by way of Authoritie from one,No Presbyte∣rial authority over Chur: or more Churches, upon another, but only by way of brotherly conference & consultations, that the truth may be search∣ed out to the satisfying of every mans conscience in the sgin of God according to his word. And because such an Assemblie and the work therof cannot be duly attended if other Lectures be held the same week, it is therfore agreed with the consent of the Churches,no Lectures week. that in what week such an Assembly is held all the Lectures in all the neigh∣bouring Churches for the week dayes shall be forborne, that so the publick service of Christ in this Assembly may be transacted with greater diligence & attention. [1641] 13 Forasmuch as the open contempt of Gods word and Messengers therof is the desolat∣ing of civil States and Churches and that the preaching of the word by these who God send, is the chief ordinary means ordained of God for the converting, edifying and saving the soules of the Elect through the presence and power of the Holy-Ghost, ther∣unto promised: and that the ministry of the word, is set up by God in his Churches, for those holy ends: and according to the respect or contempt of the same and of those whom God set apart for his own work & imployment, of all Christian States is furthered and pro; it is therfore ordered and decreed, That if any christian (so called) within this Jurisdiction shall contemptuously be∣have hmself toward the Word preached or the Messengers therof called to dispense the same in any Congregation;cont of the word &c when he doth faithfully execute his Service and Office therin, according to the will and word of God, either by interrupting him in his preach∣ing, or by charging him falsely with any errour which he hath not taught in the open face of the Church: or like a son of Korah cast upon his true doctrine or himselfe any reproach, to the dishonour of the Lord Jesus who hath sent him and to the disparage∣ment of that his holy Ordinance, and making Gods wayes contemptible and ridicu∣lous: that everie ch person or persons (whatsoever censure the Church may passe) shall for the first be convented and reproved openly by the Magistrate at some Lecture,first offence openly reprov¦ed &c: Second offen: and bound to their good behaviour. And if a second time they break forth into the like contemptuous carriages, they shall either pay five pounds to the publick Treasure; or stand two hours openly upon a block or stool, four foot high on a lecture day with a paper fixed on his breast, written in Capital letters (AN O∣PEN AND OBSTINATE CONTEMNER OF GODS HOLY ORDINANCES] that others may fear and be ashamed of breaking out into the like wickednes. [164] 14 It is ordered and decreed by this Court and Authoritie therof; That whersoever the ministry of the word is established according to the order of the Gospell throughout this Jurisdiction every person shall duly resort and attend therunto respectively upon the Lords days & upon such publick Fast dayes, & dayes of Thanksgiving as are to be ge∣nerally kept by the appointmt of Authoritie:Absence from church Assem: & if any person with Jurisdictiō shal without just and necessarie cause withdraw himselfe frō hearing the publick ministry of the word after due meanes of conviction used, he shall forfeit for his absence from eve∣rie such publick meeting five shillings. All such offences to be heard and determined by any one Magistrate or more from time to time. 5 ss. [1646] 15 Forasmuch as the peace and prosperity of Churches and members therof as well as ci∣vil Rights & Liberties are carefully to be maintained, it is ordered by this Court & decreed, That the civil Authoritie heer established hath power and liberty to see the peace,Civil authors may preserve peace in chu; Punish chur: members nor shal chur: cns: disnul civil dignity. ordi∣nances and rules of Christ be observed in everie Church according to his word. As also to deal with any church-member in a way of civil justice notwithstanding any church relation, office, or interest; so it be done in a civil and not in an ecclesiastical way. Nor shall any church censure degrade or depose any man from any civil dignity, office or au∣thoritie he shall have in the Common-wealth. [1642] 16 Forasmuch as there are many Inhabitants in aers towns, who leave ther several habitations and therby draw much of the in-come of their estates into other towns wherby the ministry is much neglected, it is therfore ordered by this Court and the authoritie therof; That from henceforth all lands,What is for the ministry. cattle and other estates of any kinde whatsoever, shall be lyable to be rated to all cōmon charges whatsoever, either for the Church, Town or Cō∣mon-wealth in the same place where the estate is from time to time. And to the end there may be a convenient habitation for the use of the ministry in everie town in this Ju∣risdiction to remain to posterity. It is decreed by the authoritie of this Court that where the major part of the Inhabitants (according to the order of regulating valid town act▪) shall graunt, build, or purchase such habitation it shall be good in law, and the particu∣lar sum upon each person assessed by just rate, shal be duly paid according as in other ca∣ses of town rates. Provided alwayes that such graunt, deed of purchase and the deed of gift therupon to the use of a present preaching Elder and his next successour and so from time to time to his successors:to go to suc∣cessors. be entred in the town book and acknowledged be∣fore a Magistrate,recorded. and recorded in the Shire court. [1647] See charges publ: sec: 3. It is ordered by this Court and Authoritie therof: That for the yearly choosing of Assistants for the time to come in stead of papers the Freemen shall use indian corn and beans.Election by indian corn & beans. no mn put in above one, on penal: of ss. the indian corn to manifest election, the beans for blanks. And that if any Freeman shall put in more then one indian corn or bean for the choise or refusal of any publick Officer, he shall forfeit for everie such offence ten pounds. And that any man that is not free or otherwise hath not libertie of voting, non-Frem: any, on like penaltie. putting in any vote shal forfeit the like sum of ten pounds. [1643] 2 For the preventing of many inconveniences that otherwise may arise upon the yearly day of Election, and that the work of that day may be the more orderly, easily and speedily issued, it is ordered by this Court and the authoritie therof. That the Freemen in the several towns and villages within this Jurisdiction, shall this next year from time to time either in person or by proxie scaled up,Election by proxies how to be carried make all their e∣lections, by papers, indian corn and beans as hereafter is expressed, to be taken, sealed up, & sent to the court of Election as this order appoints, the Governour, Deputie Go∣vernour, Major Generall, Treasurer, Secretary and Cōmissioners for the united Colonies to be chosen by writing, open or once folded, not twisted or rolled up, that so they may be the sooner and surer perused: and all the Assistants to be chosen by indian corn and beans,. the indian corn to manifest election as in Sect: 1: and for such small villages as come not in person and that send no Deputies to the Court, the Constable of the said vil∣lage, together with two or three of the chiefe Freemen shall receive the votes of the rest of their Freemen, and deliver them together with their own sealed up to the Deputie or Deputies for the next town, who shall carefully convey the same unto the said Court of Election. [1647] 3 Forasmuch as the choice of Assistant; in case of supply is of great concernment, and with all care and circumspection to be attended; It is therfore ordered by this Court and Authoritie therof, That when any Assistants are to be supplyed, sup∣plyed the Deputies for the General Court shall give notice to their Constables or Select men to call together their Freemen in their severall towns:by vote sealed up: to give in their votes unto the number of seven persons, or as the Gene∣ral Court shall direct, who shall then and there appoint one to carrie them sealed up unto their Shire towns upon the last fourth day of the week in the first month from time to time; which persons for each town so assembled shall appoint one for each Shire to carrie them unto Boston the second third day of the second month there to be opened before two Magistrates.opened at Boston And those seven or other number agreed upon as aforesaid, that have most votes shall be the men which shall he nominated at the court of Election for Assistants as aforesaid. Which persons the Agents for each Shire shall fthwith signifie to the Constables of all their several towns in writing under their hands with the number of votes for each person:signified to Freemen. all which the said Constables shall forthwith signifie to their Freemen. And as any hath more votes then other so shall they be put to vote. [1647] 4 It is decreed and by this Court declared That it is the constant libertie of the Free∣men of this Jurisdiction to choose yearly at the court of Election out of the Freemen,Gen: officers [chosen how[ [discharg¦ed. all the general Officers of this Jurisdiction, and if they please to discharge them at the court of Election by way of vote they may doe it without shewing cause. But if at any other General Court,Explainat: of gen: Officers. we hold it due justice that the reason therof be allodged and proved. By general Officers we mean our Governour, Deputy Governour, Assistants, Treasurer, General of our wars, our Admirall at sea, Commissioners for the united-Colonies and such others as are, or heerafter may be of the like general nature. [1641] See courts Sect: 3. It is ordered by this Court and Authoritie therof, That where no Heir or Owner of houses, lands, tenements, goods or chattels can be found: they shall be seized to the publick Treasurie till such Heirs or owners shall make due claim therto, unto whom they shall be restored upon just and reasonable terms. [1646] It is ordered by this Court and Authoritie therof, That all Farms which are with∣in the bounds of any town shall henceforth be of the same town in which they lye, ex∣cept Meford. [1641] See see watches It is ordered by the Authoritie of this Court that there shall henceforth be a Mar∣ket kept at Boston in the county of upō the fift day of the week from time to time.At Boston. And at Salem in the county of Essex upon the fourth day of the week from time to time. And at Ln on the third day of the wk from time to time.. Charls-town. And at Charls-town at the county of Middlesex upon the sixt day of the week from time to time.Two . It is also or∣dered and heerby graunted unto Salem afore-mentioned to have two Fayrs in a year on the last fourth day of the third month and the last fourth day of the seventh month from year to year.Water-town. Also Water-town in the County of Middlesex is graunted two Fayrs on the first sixt day of the fourth month & the first sixt day of the seventh month from year to year.Dorchester. Also Dorchester in the County of Suffolk is graunted two Fayrs on the third fourth day of the first month and the last fourth day of the eight month from year to year [1633 1634 1636 1638] For setling all common ferries in a right course both for the Passengers and Owners, it is ordered by this Court and authoritie therof; That whosoever hath a Ferry graunted upon any passage shall have the sole liber∣tie for transporting passengers from the place where such Ferrie is graunted,Priviledge of Ferries. to any o∣ther ferrie-place where ferrie-boats use to land, and any ferrie-boat that shall land pas∣sengers at any other Ferrie may not take passengers from thence if the ferrie-boat of the place be ready.Men may pass in own or neighbours . Double pay in the night Now Ferry m may recover their pay. Magistr: and Dep: passage free: Provided this order shall not prejudice the libertie of any that do use to passe in their own or neighbours caooes or boats to their ordinary labour or busines. Also Ferrimen are allowed to take double pay at such common Ferries after day light is done, and those that make not present pay, being required, shall give their names in wri∣ting or a pawn to the Ferriman, or else he may complain of such before a Magistrate to get satisfaction. And it is ordered that all the Magistrates and such as are, or from time to time shall be chosen to serve as Deputies of the General Court, with their neces∣sary attendants viz: a man and a horse at all times, during the time of their being Ma∣gistrates or Deputies [and not their whole families] shall be passage free over all Ferries. Provided where Ferries are appropriated to any,payd by the Countrie for them & others 6 li. per : or rented out & so be out of the Coun∣tries hands their passage shall be paid by the Countrie. And the Ferrimen of Charls-River are allowed for the passage of the Magistrates, Deputies, Grand and petty Jurie∣men, prisoners; Keepers and Marshals, by agreement with them six pounds per annum▪ to be paid by the Treasurer. And wheras men doe passe over the common Ferries in great danger oftentimes, and the Ferrimen excuse themselves by th importunitie of passengers and want of law to in∣able them to keep due order touching passengers, its therfore heerby further ordered; That no person shall presse or enter into any ferrie-boat contrary to the will of the Ferrimen or of the most of the passengers first entred upon pay of ten shillings for every such attempt:Secur passen: and that everie Ferrimn that shall permit and allow any person to come into his boat against the will of any of the Magistrates or Deputies or any of the Elders shipped in such boat or the greater part of the passengers in the said boat, shall forfeit for everie person so admitted or received against such their will so declared the sum of twentie shillings.Ferriman's power. And it shall be in the power of any of the Ferrimen to keep out or put out of his boat any person that shall presse, enter into, or stay in any such fer∣rie-boat contrary to this Order. And it is further ordered that all persons shall be re∣ceived into such ferrie-boats according to their comming, first or last, only all Publick persons or such as goe upon publick or urgent occasions,men shall passe as they come exc: publick persons &c: as Phisitians, Chirurgeons and Midwives and such other as are called to labours, such shall be transported with the first. [1641 1644 1646 1647] See Colledge. Wheras divers persons indebted to the for publick Rates, & others for Fines who for avoiding payment sometime ll their houses and lands, and sd away their goods to other Plantations, it is therfore ordered by the authoritie of this Court, That the Treasurer shall graunt to the Marshall to attach the bodyes of such persons,where no est: is person attached. & keep them til they make satisfaction; and all such persons as are to pay any fines if they have not lands or goods to be distreited shall have their bodyes attach∣ed to make satisfaction.The court may disch: from prison. Provided that any Court of Assistants or County Court may discharge any such person from imprisonment if they shall finde them indeed unable to make satisfaction. [1638] It is ordered by this Court and the Authoritie therof,In what cases he kindles shal pay all damages that whosoever shall kindle any fyres in woods or grounds lying in common or inclosed, so as the same shall run into such corn grounds or inclosures; before the tenth of the first month or after the last of the second month, or on the last day of the week, or on the Lords day shall pay all damage, and half so much for a Fine,and be fined of corporally punished or if not able to pay then to be corporally punished by Warrant from one Magistrate or the next County Court as the offence shall deserve, not exceeding twenty stripes for one offence. Provided that any man may kindle fyre in his own ground at any time, so as no damage come therby either to the Country or any particular person.Wilfull bur∣ning timber, &c. double damage And whosoever shall wittingly and willingly burn or destroy any frame, timber hewed, sawn or ryven, heaps of wood, charcoal, corn, hay, straw, hemp or flax he shall pay double damages. UPON the petition of the Inhabitants of Marble-head this Court doth heerby de∣clare that howsoever it hath been an alled custom for forreign fishermen to make use of such Harbours and Grounds in this Countrie as have not been inhabited by English men,Forr: Fisher∣mens custom for timber &c: and to take timber and wood at their pleasure for all their occasions, yet in these parts which are now possessed and the lands disposed in proprietie unto severall towns and persons and that by his Majestyes graunt under the Great Seal of England, It is not now lawfull for any person either Fisherman or other,not allowed. either Forreiner or of this Countrie to enter upon the lands so appropriated to any town or person, or to take any wood or timber in any such place without the licence of such town or Proprie∣tor: and if any person shall trespasse heerin the Town or Proprietor so injured may take their remedie by Action at law, or may preserve their goods or other interrest by opposing lawfull force against such unjust violence.Lib: for ou own Fishermen Provided that it shall be lawfull for such Fishermen as shall be imployed by any Inhabitants in this Jurisdiction in the severall seasons of the year to make use of any of our Harbours and such lands as are neer adjoyning, for the drying of their fish or other needfull occasions, as also to have such timber or fire-wood as they shall have necessary use of for their fishing seasons where it may be spared,upon due sa∣tisfaction. so as they make due satisfaction for the same to such Town or Pro∣prietor. [1646] IT is ordered by this Court and Authoritie therof, That if any person shall forge any Deed or conveyance, Testament, Bond, Bill, Releas, Acquittance, Letter of Attourny or any writing to pervert equitie and justice, he shall stand in the Pillory three severall Lecture dayes and render double damages to the partie wronged and also be dissabled to give any evidence or verdict to any Court or Magistrate. [1646] IT is ordered by this Court and Authoritie therof, That if any man shall commit Fornication with any single woman, they shall be punished either by enjoyn∣ing to Marriage, or Fine, or corporall punishment, or all or any of these as the Judg∣es in the courts of Assistants shall appoint most agreeable to the word of God. And this Order to continue till the Court take further order. [1642] WHERAS there are within this Jurisdiction many members of Churches who to ex∣empt themselves from all publick service in the Common-wealth will not come in, to be made Freemen, is is therfore ordered by this Court and the Authoritie therof, That all such members of Churches in the severall towns within this Jurisdiction shall not be exempted from such publick service as they are from time to time chosen to by the Freemen of the severall towns;Who are com∣pellable to publ: services as Constables, Jurors, Select-men and Survey∣ors of high-wayes. And if any such person shall refuse to serve in, or take upon him any such Office being legally chosen therunto, he shall pay for every such refusall such Fine as the town shall impose, not exceeding twenty shillings as Freemen are lyable to in such cases. [1647] IT is ordered by this Court and Authoritie therof, That if any people of other na∣tions professing the true Christian Religion shall flee to us from the tyraie or op∣pression of their persecutors, or from Famine, Wars, or the like necessarie and compulsarie cause, they shall be entertained and succoured amongst us according to that power and prudence God shall give us. [1641] UPON complaint of great disorder by the use of the game called Shuffle-board, in houses of common entertainment, wherby much precious time is spent unfruitfully and much waft of wine and beer occasioned, it is therfore ordered and enacted by the Authoritie of this Court; That no person shall henceforth use the said game of Shuffle-board in any such house,Shuffle board nor in any other house used as common for such purpose, upon payn for every Keeper of such house to forfeit for ery such offence twenty shillings:penalties. and for every person playing at the said game in any such house, to forfeit for everie such offence five shillings:No gaming for mony on pen: of treble value. Nor shall any person at any time play or game for any monie, or mony∣worth upon penalty of forfeiting treble the value therof: one half to the partie in∣forming, the other half to the Treasurie. And any Magistrate may hear and deter∣min any offence against this Law. [1646 1647] IT is ordered,Who have power to e∣prive. and by this Court declared that the Governour and Deputie Gover∣nour joyntly consenting, or any three Assistants concurring in consent shall have power out of Court to reprive a condemned malefactor till the next Court of Assistants: or Generall Court.to pardon. And that the General Court only shall have power to pardon a condemned malefactor. Also it is declared that the General Court hath libertie and Authoritie to send forth any member of this Common-wealth,None free frō forrein Am∣bessie, that accepts the service. of what qualitie and condition or office whatso∣ever into forrein parts, about any publick Message or negociation: notwithstanding any office or relation whatsoever. Provided the partie so sent be acquainted with the affairs he goeth about, and be willing to undertake the service. Nor shall any General Court be dissolved or adjourned without the consent of the major part therof.Major part in Gen: Court dissolve or adjourn. [1641] See Counsell, Courts. IT is ordered,A casting vote in the Gove: and Pred: in Courts &. and by this Court declared that the Governour shall have a casting vote whensoever an equivote shall fall out in the Court of Assistants, or general Assemblie: so shall the President or Moderatour have in all civil Courts or Assemblies [1641] See Gen: Court. ALTHOUGH no humane power to Lord over the Faith & Consciences of men, and therfore may not constrein them to beleive or professe against their Consciences: yet because such as bring in damnable heresies, tending to the subversion of the Christian Faith, and destruction of the soules of men, ought duly to be restreined from such notorious im∣piety, it is therfore ordered and decreed by this Court; That if any Christian within this Jurisdiction shall go about to subvert and de∣stroy the christian Faith and Religion, by broaching or mainteining any damnable heresie; as denying the immortalitie of the Soul, or the resurrection of the body, or any sin to be repented of in the Regenerate, or any evil done by the outward man to be accounted sin: or denying that Christ gave himself a Ransom for our sins, or shal affirm that wee are not justified by his Death and Righteousnes, but by the perfection of our own works; or shall deny the moralitie of the fourth commandement, or shall indeavour to seduce others to any the heriies aforementioned, everie such person con∣tinuing obstinate therin after due means of conviction shall be sentenced to Banish∣ment.Banishment. [1646] WHERAS some persons more seeking their own private advantage then the good of the publick doe transport raw hydes & pelts,Rids it is ordered and by this Court enacted, That henceforth no person shall deliver aboard any ship or other vessell, direct∣ly or indirectly any raw hyde, skin, pelt or leather unwrought with intent to have the same transported out of this Jurisdiction upon pain to forfeit the same of the value therof.Forfeit. And that no Master of any ship or vessel shall receive any raw hyde, skin, pelt, or leather unwrought directly or indirectly, aboard his ship or vessel to be so transported upon the like penalty. Provided that any person stranger or other may transport any hydes or skins brought hither from beyond the seas by way of Merchan∣dize, or the skins of Beaver, Moos, Bear and Otter. [1646] TO the end there may be convenient high-wayes for Travellers, it is ordered by the Authoritie of this Court; That all common high-wayes shall be such may be most easie, and safe for tra∣vellers: to which purpose everie town (where any such high-way is made, at to be made) shall appoint two or three men of the next town,By whom layd out. whose Inhabitants have most occasion therof, chosen & appointed by their said town, who shal from time to time lay out all common high-wayes where they may be most convenient;Places ex∣empted. notwithstanding any mans proprietie, (so as it occasion not the pulling down of any mans house, or lay∣ing open any garden or orchard): who in common grounds or where the soyle is wet, myrie, or verie rockie shall lay out such high-wayes the wyder, viz: six, eight, ten or more rods. Provided that if any man be therby damaged in his improved ground the town shall make him reasonable satisfaction by estimation of those of the two towns that layd out the same.Recompence to Propriet: And if such persons deputed cannot agree in either case it shall be re∣ferred to the County Court of that Shire; or to the Court of Assistants who shall have power to hear and determin the Case. And if any person finde himselfe justly griev∣ed with any act or thing done by the persons deputed aforesaid:Appeal. he may appeal to the County Court aforesaid, or to the Court of Assistants, but if he be found to complain without cause he shall surely pay all charges of the parties and Court during that Action and also be fined to the Countrie as the Court shall adjudge. [1639] 2 It is ordered and declared by this Court that the selected Towns-men of everie town have power to lay out (by themselves or others) particular and private wayes concerning their own town only:Private wayes in towns. so as no damage be done to any man without due recompence to be given by the judgement of the said Towns-men, and one or two chosen by the said Towns-men and one or two chosen by the partie: and if any man shall finde himselfe justly greived he may appeal to the next County Court of that Shire who shall doe justice therin on both hands as in other cases of appeals. [1642] 3 UPON information that divers high-wayes are much annoyed and incumbred by gates and rayls erected upon them, it is ordered and enacted by the Authoritie of this Court, That upon any information or complaint made either to the court of Assistants, or any County Court or to any Magistrate of any such gates or rayls erected,Our Magistr: power to or∣der redresse or to be erected upon any common high-way, the same Court or Magistrate shall appoint a Committee of discreet and indifferent men to view such incumbrance, and to order the reformation therof. And if the parties whom it shall concern shall not submit to such orders, they shall require them to appear at the next Court for that : and also shall certifie the incumbrance found and order by them made, under their hands unto the said Court, or appear in person to prosecute the cause; where it shall be heard and determined for the case and conveniencie of Travellers, with due respect to the Proprietors cost and damage, but no person shal stand charged with the repair of com∣mon high-wayes through his own ground. [1647] IT is ordered by this Court and Authoritie therof, that no person, Houshol or other shall spend his time idlely or unproffitably under pain of such punishment as the Court of Assistants or County Court shall think meet to inflict. And for this end it is ordered that the Constable of everie place shall use speciall care and dili∣gence to take knowledge of offenders in this kinde,Constable care and dutie especially of common coasters, unproffitable fowlers and tobacco takers, and present the same unto the two next Assistants,The power of two Assistants who shall have power to hear and determin the cause, or transfer it to the next Court. [1633] THIS Court taking into consideration the great wars, combustions and divisions which are this day in Europe: and that the same are observed to be raysed and fo∣ed chiefly by the secret underwritings, and solicitations of those of the Jesuticall Order, men brought up and devoted to the ligion and court of Rome; which both occasioned di∣vers States to expell them their territories; for prevention wherof among our selves, it ordered and enacted by Authoritie of this Court, That no Jesuit, or spiritual or ecclesiastical person [as they are termed] ordained by the authoritie of the Pope, or Sea of Rome shall henceforth at any time repair to, or come within this Jurisdiction: And if any person shal give just cause of suspicion that he is one of such Societie or Order he shall be brought before some of the Magistrates,One Magistr: and if he cannot free himselfe of such suspicion he shall be committed to prison, or bound over to the next Court of Assistants,Banishment. to be tryed and proceeded with by Banish∣ment or otherwise at the Court shall see cause: and if any person so banished shall be taken the second time within this Jurisdiction upon lawfull tryall and conviction he shall be put to death. Provided this Law shall not extend to any such Jesuit, spiri∣tual or ecclesiasticall person as shall be cast upon our shoars, by ship-wrack or other ac∣cident, so as he continue no longer then till he may have opportunitie of passage for his departure; nor to any such as shall come in company with any Messenger hither upō publick occasions, or any Merchant or Master of any ship, belonging to any place not in enitie with the State of England, or our selves, so as they depart again with the same Messenger, Master or Merchant, and behave themselves in offensively during their aboad heer. [1647] IT is ordered by Authoritie of this Court that upon lying within this Jurisdiction shall be,Worrco. and be reputed as a part of the town of Spring∣field and lyable to all charges there, as other parts of the same town, until upon erect∣ing some other Plantation neer unto it it shall be thought fit by this Court to annex it to such new Plantation. It is also ordered that the Trading-house at Worrco and all other Trading-hou∣ses erected or to be erected,Trading-houses. mainteined or used within this Jurisdiction, for trading with the Indians only o chiefly contributarie to all publick and common char∣ges, both in Town and Countrie, and everie such person as shall inhabit or trade in any such Trading-house or neer the same shall pay unto the publick Treasurie (by the hands of such as shall be assigned to receive the same) for everie skin of Beaver,Two pene a . Otter, Bear or Moose two pence. And if such person so assigned shall have cause to suspect that any such Tra hath not given a true account of all such skins so traded, he shall inform one of the next Magistrates therof, who shall send for such Trader and require him to deliver account upon his , which if he shall refuse to doe, he may commit him to prison on take bond with Suretie for his appearance at the next Court of Assistants to an∣swer his contempt, and be proceeded with according to justice. And it is farther ordered that all such skins so received, by way of trading, in, or neer any such Trading-house for which the said Impost of two pence a skin shall not be satisfied within one week after demand therof shall be forfeited to the publick Treasurie, or the vae therof:Forfeit. to be levied by Warrant from any one Magistrate upon any skins or other goods in such Trading-house. [1647] 2 For the better support of the Government of this Common-wealth and the maintain∣ance of Fortifications for the protecting and safe-guarding of our Coasts and Harbours, for our selves and others that come to trade with us, it is ordered by this Court and the Au∣thoritie therof, That every person, Merchant, Seaman, or other that shall being wines into any our Harbours, in any ships or vessels whatsoever (except they come directly from Eng∣land as their first Port) before they land any of the said wines, more or lesse,Entrie of wine shall first make entrie of as many Buts, Pipes, or other vessels, as they or any of them shall put on shore, by a note under their hands, delivered unto the Officer at his house (who is to re∣ceive the Customs) upon pain of forfeiture and confiscation of all such wines as are land∣ed before such entrie made,on payn of forfeiture. wheresoever found, the one halfe to the Countrie, the other halfe to the Officer: and the Merchants or Owners of such wines of any kinde, as soon as he lands them,Custom when payd. shall deliver and pay unto the said Officer, what is due for Custom of them according to this Order, in wine according proportion of the goodnes of the parcel that is brought in, as the Officer and Own agree, to the contentment and sa∣tisfaction of the said Officer, or else the Owner and Officer to nominate a third man who shall put a small price between them, in point of valuation of the wines for Cus∣toms: but if they cannot agree, upon notice from the Officer unto the Treasurer for the time being, he shall determin the price therof, and being so ordered the Officer and Merchant shall accept therof. And it is farther ordered that he that is the cheife Officer to receive such Customes shall have under him a Deputie or Deputies who shall be as Searchers or waytors in severall places to take up such wines,Customers Deputie. by the cheif Officers appointment, and to take notice of what is landed in any place that the Country be not defrauded, who shall have such due recompence as the cheif Officer in his discretion shall agree with them for, either by the Butt or Pipe or by the year. All wines to pay customs according to these rates follow∣ing viz: for every Butt or pipe of Fyall wines or any other wines of those Western Is∣lands five shillings.Rates of wine For everie Pipe of Madarie wines six shillings eight pence. For everie Butt or Pipe of Sherris sack, algo or Canarie wines ten shillings. For Musca∣del, Malsies and other wines from the Streights ten shillings. For Bastards, Tents & Alligants ten shillings: and proportionably for greater or lesser vessels of each kinde. For everie Hogshead of French wines two shillings six pence, and proportionably for greater or lesser vessels. And for better recovering of any such Customs of ints or forfeitures, for not enter∣ing according to this Order and for refusing of payment of such Customs to the satisfaction of the Officer, it is further ordered,Customers power. That the said Officer hath heerby power and is required to goe into all Houses or Cellars where he knoweth or suspecteth any wine to be, and from time to time shall seiz upon such wines as are not entred according to this Order: and also seiz upon, and take possession of so much wines as to make payment of what Custom is due according to entries made, and is refused or neglected to be paid in due manner according to that Order.Const: &c: to ayd the Cus∣tomer: And all Constables and other Officers are heerby required to assist and ayd the Officer in the discharge of his duty, and helping to break open such Houses or Cel∣lars, if the Owners of such wines shal refuse to open their doors or deliver their keys in a peacable way. And any Smith, Carter, Owner of boat, Porter or other that shall be required by the Officer to put to their hand to help and assist in taking, loading & trans∣porting such wines for the use of the Country, and shall refuse or neglect such service for due hire shall forfeit to the common Treasurie ten shillings for everie such default,on penalty of 10 ss. to be levied by the Constable by warrant from any one Magistrate. And all debts due unto the Countrie for custom of wines, where wines are not to be found, they are to be reco∣vered by way of Action,Custom reco∣vered by Actiō according to a course of law as in other cases, and this Order to be in force to recover Customs from all those that have landed wine in this Jurisdicti∣on already and not payd Custom. IT is ordered, and by this Court declared, that no man shall be compelled to any publick work,Only by Gen Court upō due recompence. or service, unlesse the Presse be grounded upon some act of the Ge∣neral Court; and have reasonable allowance therfore: nor shall any man be compel∣led in person to any office,Pres-free, for defects: work, wars, or other publick service that is necessarily and sufficiently exempted, by any natural or personal impediment; as by want of years, greaes of age,from forrein warrs: defect of minde, failing of senses, or impotencye of lims. Nor shall any man be compelled to go out of this Jurisdiction upon any offensive wars, which this Common-wealth, or any of our friends or consederates shall voluntarily undertake; but only upō such vindictive and defensive wars,Limitation. in our own behalf, or the behalf of our friends and consederates; as shall be enterprized by the counsell, and consent of a Ge∣neral Court, or by Authoritie derived from the same. Nor shall any mans cattle or goods of what kinde soever be pressed,for cattle and goods. Limitation twofold. or taken for any publick use or service; unles it be by Warrant grounded upon some act of the General Court: nor without such rea∣sonable prizes and hire as the ordtie rates of the Countrie doe afford. And if his cattle or goods shall perish, or suffer damage in such service, the Owner shall be suffici∣ently recompenced.Recompence [1641] IT is ordered, and by this Court declared; that no mns person shall be restreined or imprisoned by any authoritie whatsoever before the Law hath sentenced him therto:Who be bayl∣able. if he can put in sufficient securitie, Bayle or Mainprize for his appearance, and good behaviour in the mean time: unles it be in crimes Capital, and contempt in open Court, and in such cases where some expresse Act of Court doth allow it. [1641] IT is ordered by Authoritie of this Court;Licence to buy their land. that no person whatsoever shall hence∣forth buy land of any Indian, without licence first had & obtained of the General Court: and if any shall offend heerin, such land so bought shall be forfeited to the Countrie. Nor shall any man within this Jurisdiction directly or indirectly amend,none must re∣pair their guns repair, or cause to be amended or repaired any gun, small or great, belonging to any Indian, nor shall indeavour the fame.nor sell gun or amunition on pen: of 10 li. Nor shall sell or give to any Indian, directly or indi∣rectly any such gun, or any gun-powder, shot or lead, or shot-mould, or any miitarie weapons or armour: upon payn of ten pounds fine, at the least for everie such offence: and that the court of Assistants shall have power to increase the Fine; or to impose cor∣porall punishment (where a Fine cannot be had) at their discretion. It is also ordered by the Authoritie aforesaid that everie town shall have power to restrein all Indians from profaning the Lords day.Who may re∣strein them frō prof, the Sabbath. [1633 1637 1641] 2 Wherin it appeareth to this Court the notwithstanding the former Laws, made a∣gainst , powder and Amunition to the Indians, they are yet supplyed by in∣direct therfore ordered by and Authoritie therof; That if any person after publication heerof,No arms sold to Indian or Forreiner ∣out licence. shall sell, give or barter any gun or guns, powder, bullets, shot or lead to any Indian whatsoever, or unto any person in∣habiting out of this Jurisdiction without licence of this Court, or the court of Assis∣tants, or some two Magistrates, on for: for gun 10 li, for 1 li, pow∣der 5 li, 1 li, shot &c: 40 ss. he shall forfeit for everie gun so sold, given or bat∣tered ten pounds: and for everie pound of powder five pounds: and for everie pound of , shot or lead fourty shillings: and so proportionably for any greater or suffer . [1642] 3 It is ordered by this Court and Authoritie therof, that in all places, the English and such others as co-inhabit within our Jurisdiction shall keep their cattl;e frō the Indians corn, preservation of their corn. in any ground where they have right to plant; and of any of their be destroyed for want of fencing, or hearding; the town shall satis∣faction, and shall have power among themselves to lay the charge where the occa∣sion of the damage did are. Provided that the Indians shall make the cattle of such a town, farm, or person did the damage. And for encouragement of the Indians toward the fencing in of their corn fields, such towns, farms or persons, whose cattle may annoy them that way, shall direct,Help in Fen∣cing. assist and help them in felling of trees, ryving, and sharpening of ray & holing of posts: allowing one English-man to three or more Indians. And shall also draw the fencing into place for them, and allow one man a day or two toward the setting up the same, and either lend or sell them tools to finish it. Provided that such Indians, to whom the Countrie, or any town hath given, or shall give ground to plant upon, or that shall purchase ground of the English shall fence such their corn fields or ground at their own charge as the English doe or should doe; and if any Indians refuse to fence their corn ground (being tendred help as aforesaid) in the presence and hearing of any Magistrate or selected Townsmen being met together they shall keep off all cattle or lose one half of their damages. And it is also ordered that if any harm be done at any time by the Indians unto the English in their cattle;Indians hurt∣ing cattle Satisfaction. the Governour or Deputie Governour with two of the Assistants or any three Magistrates or any County Court may order satisfaction according to law and justice. [1640 1648] 4 Considering that one end in planting these parts was to propagate the true Religion unto the Indians: and that divers of them are become subjects to the English and have ingaged themselves to be willing and ready to understand the Law of God, it is therfore ordered and decreed, That such necessary and wholsom Laws, which are in force, and may be made from time to time, to reduce them to civilitie of life shall be once in the year (if the times be safe) made known to them; by such fit persons as the General Court shall no∣minate, having the help of some able interpreter with them. Considering also that interpretation of tongues is appointed of God for propagating the Truth: and may therfore have a blessed successe in the hearts of others in due season, it is therfore further ordered and decreed, That two Ministers shall be chosen by the Elders of the Churches everie year at the Court of Election, and so be sent with the consent of their Churches (with whom∣soever will freely offer themselves to accompany them in that service) to make known the heavenly counsell of God among the Indians in most familiar manner, by the help of some able Interpreter; as may be most available to bring them unto the know∣ledge of the truth, and their conversation to the Rules of Jesus Christ. And for that end that somthing be allowed them by the General Court, to give away freely unto those Indians whom they shall perceive most willing & ready to be instructed by them. And it is farther ordered and decreed by this Court; that no Indian shall at any time powaw, or performe outward worship to their false gods: or to the devil in any part of our Jurisdiction; whether they be such as shall dwell heer, or shall come hi∣ther: and if any shall transgresse this Law, the Powawer shall pay five pounds; the Procurer five pounds; and every other countenancing by his presence or otherwise be∣ing of age of discretion twenty shillings. [1646] IF any person shall be indicted of any capital crime (who is not then in durance) & shall refuse to render his person to some Magistrate within one month after three Proclaimations publickly made in the town where he usually abides, there being a month betwixt Proclaimation and Proclaimation, his lands and goods shall be seized to the use of the common Treasurie, till he make his lawfull appearance. And such withdrawing of himselfe shall stand in stead of one wittnes to prove his crime, unles he can make it appear to the Court that he was necessarily hindred. [1646] FORASMUCH as there is a necessary use of houses of common entertainment in every Common-wealth, and of such as rel wine, beer and victuals; yet because there are so many abuses of that lawfull libertie, both by persons entertaining and persons enter∣tained, there is also need of strict Laws and Rules to regulate such an employment: It is therfore ordered by this Court and Authoritie therof; That no person or persons shall at any time under any pretence or colour whatsoever undertake to be a common Victuailer,No common Victuailer. Cook, Vintner &c without licence. Keeper of a Cooks shop, or house for common entertainment, Tavner, or publick ller of wine, ale, beer or strong-water (by re-tale), nor shall any fill wine privatly in his house or out of doors by a lesse quantitie, or under a quarter without approbation of the selected Towns∣men and Licence of the Shire Court where they dwell: upon pain of forfeiture of five pounds for everie such offence,On pen: 5 li. or imprisonment at pleasure of the Court, where satis∣faction cannot be had. And every person so licenced for common entertainment shall have some inoffen∣sive Signe obvious for strangers direction,Signe and such as have no such Signe after three months so licenced from time to time shall lose their licence: and others allowed in their stead.No beer above two pence the quart Any may sel out of doos of 1 d. a quart. And any licenced person that selleth beer shall not sell any above two-pence the ale-quart; upon penaltie of three shillings four pence for everie such offence. And it is permitted to any that will to sell beer out of doors at a pennie the ale-quart and under. Neither shall any such licenced person aforesaid suffer any to be drunken, or drink excessively viz: above half a pinte of wine for one person at one time; or to con∣tinue tippling above the space of half an hour, or at unseasonable times, or after nine of the clock at night in,In-holde forfeit or about any of their houses on penaltie of five shillings for everie such offence. And everie person found drunken viz: so that he be therby bereaved or disabled in the use of his understanding,Penalty of 10 ss. ex: 3 ss. 4 . Tip: unsea∣sonably. appearing in his speech or gesture in any the said hous∣es or elsewhere shall forfeit ten shillings. And for excessive drinking three shillings four pence. And for continuing above half an hour tippling two shillings six pence. And for tippling at unseasonable times, or after nine a clock at night five shillings: for everie offence in these particulars being lawfully convict therof. And for want of payment such shall be imprisoned untill they pay:Stocks. or be set in the Stocks one hour or more [in some open place] as the weather will permit not exceeding three hours at one time. Provided notwithstanding such licenced persons may entertain sea-faring men, or land travellers in the night-season,Proviso. when they come first on shore, or from their journy for their necessarie refreshment, or when they prepare for their voyage or jour∣nie the next day early; so there be no disorder among them; and also Strangers, Lodg∣ers or other persons in an orderly way may continue in such houses of common enter∣tainment during meal times, or upon lawfull busines what time their occasions shall require. Nor shall any Merchant, Cooper, Owner or Keeper of wines or other persons that have the government of them suffer any person to drink to excesse,The laws fur∣ther extent or drunkenes, in any their wine-Cellars, Ships, or other vessels or places where wines doelye; on pain to forfeit for each person so doing ten shillings. And if any person offend in drunkenes, excessive or long drinking the secōd time they shall pay double Fines.Secōd offence double penal: Third offen: Whipping. And if they fall into the same offence the third time they shall pay eble Fines. And if the parties be not able to pay the Fines then he that is found drunk shall be punished by whipping to the number of ten stripes:stocks. and he that offends in excessive or long drinking shall be put into the stocks for three hours when the weather may not hazzard his life or lims.Fourth offen: And if they offend the fourth time they shall be imprisoned untill they put in two sufficient Sureties for their good behaviour. And it is farther ordered that if any person that keepeth, or heerafter shall keep a common house of entertainmen,Victuailer : third time : shall be lawfully convicted the third time for any offence against this Law: he shall (for the space of three years next ensuing the said conviction) be disabled to keep any such house of entertainment, or sell wine, beer or the like; unles the Court aforesaid shall see cause to continue them. It is farther ordered that everie in-keeper, or Victuailer shall provide for the of strangers one or more inclosures for Summer and and provender for Winter with conveni room and attendance under penaltie of two shillings six for everie dayes ▪ for horses. and double damage to the partie therby wronged it be by inevitable accident. And in it farther ordered, by the Authoritie aforesaid,Vintner. that no Tavener or seller of wine by retale, iunced as aforesaid shall take above nine pounds profit by the Butt or of wine, (and proportionably for all blden vessels) toward his wast in drawing and otherwise:pay to the . out of which allowance everie such Taverner or Vintner shall pay fifty shillings be But or Pipe and proportionably for all other vessels to the Countrie. For which he shall account with the too general or his Deputie every six months and discharge and . All which they may doe by selling six pence a quart in (which they shall no time exceed) more then it cost by the Butt, beside the benefit of their which they know how to make use of.give account. And everie Tavereor Vintl shall give a true account and notice unto the Auditor or his Deputie of everie vessell of wine he from time to time within three dayes; upon pain of for∣feiting the same or the value therof. And all such strong water shall pay in like manner two pence upon everie art to the use of the Country,Two points a quart for re∣tai of strong water. who also shall give notice to the Auditor or hi Depu∣ and bottle or other quantitie they buy within three dayes upon . Also it is ordered that in all places where week day Lectures are kept, all Taver∣ers, and Tablers that are within a mile of the Meeting-house,Com: houses Lecture time, shall from time to time clear their houses of all persons able to goe to the Meeting, during the time of the (except upon extraordinary cause, for the necessarie refreshing of strangers ūexpectedly repairing to them) upō pain of five shillings for every such offence over and besides the penalties incurred by this Law for any other disorder. It is also ordered that all offences against this Law may be heard and determined by any one Magistrat,One Magistr: may he &c. who shall heerby have power by Warrant to send for parties, and witnesses, and to examin the said witnesses upon oath and the parties without concerning any of these offences: and upon due conviction either by of the said Magistrate, for affirmation of the Constable; and one sufficient witnes with cir∣cumstances concurring,Fines levied. or two witnesses, or confession of the partie to levie the said severall fines, by Warrant to the Constable for that end, who shall be accountable to the Auditor for the same. And if any person shall voluntarily confesse his offence against this Law any the particulars therof, his oath shall be taken in evidence and stand good against any other offending to the same time.Delinqents Lastly, it is ordered by the Authoritie aforesaid that all Constables may,Const: search and shall from time to time duly make search throughout the limits of their towns upon Lords dayes, and Lecture day in times of Exercise; and also at all other times, so oft as they shall for all offences and offenders against this Law in any the particulars therof. And information, or complains of any of their Inhabitants, or other persons other Taverner, Uictuaier, Tabler or other; they shall re∣fuse or neglect to make search as aforesaid,Constables neglect. or shall not to their power perform all other things belonging to their place and Office of Constableship: then upon com∣plaint and due proof before any one Magistrate within three months after such refusall or neglect▪ they shall be fined for everie such offence ten shillings, to belevied by the Marshal as in Warrant from such Magistrate before whom they are con∣victed, or Warrant from the Treasurer upon notice from such Magistrate. [1645 1646 1647] See , Licences. IT is ordered by this Court and Authoritie therof, that the Constable of everie town upon from the Recorder of each Court, shall give timely notice to the freemen of many able discreet men as the Proces shl direct which men so chosen he shall warn to attend the Court whereto they are appointed, and shall make return of the Proces unto the Recorder aforesaid:Juries for tryals. which men so cho∣sen shall be impannelled and sworn truly to try betwixt partie and partie, who shall finde the matter of fact with the damages and costs according to their evidence,Verdict ac∣cording to fact and the Judges shall declare the Sentence (or direct the Jurie to finde) according to the law. And if there be any matter of apparent equitie as upon the forfeiture of an Obligation,Equitie and law in the same case breach of covenant without damage, or the like, the Bench shall determin such matter of equitie. 2. Nor shall any tryall passe upon any for life or bannishment but by a special Jurie so summoned for that purpose,Tryall for life &c: by 12 or by the General Court. 3. It is also ordered by the Authoritie aforesaid that there shall be Grand-Juries sum∣moned everie year unto the several Courts,Juries for inquie in each Jurisdiction; to inform the Court of any misdemeanours that they shall know or hear to be committed by any person or persons whatsoever within this Jurisdiction. And to doe any other service of the Common-wealth that according to law they shall be injoyned to by the said Court;may be for tryal also. and in all cases wherin evidence so obscure or defective that the Jurie cannot clearly and safely give a positive verdict,Positive verd▪ Non lique whether it be Grand, or Petty Jurie, it shall have libertie to give a Non liquet or a special verdict, in which last, that is, a special verdict the judgement of the Cause shall be left unto the Bench. And all Jurors shall have libertie in matters of fact if they cannot finde the yet to finde and present in their verdict so much as they can.Partial verd: 4. And if the Bench and Jurors shall so differ at any time about their verdict that either of them cannot proceed with peace of conscnce,Differ: twixt Jury & Bench issued the Case shall be referred to the General Court who shall take the question from both and determin it. 5. And it is farther ordered that whensoever any June of tryalls, or Jurors are not clear in their judgements of consciences,Jurie in doubts any advise opty set but once a year except: concerning any Case wherin they are to give their verdict, they shall have libertie, in open Court to advise with any man they shall think fit to resolve or direct them, before they give in their verdict. And no Free∣man shall be compelled to serve upon Juries above one ordinary Court in a year: ex∣cept Grand-jurie men, who shall hold two Courts together at the least, and such others as shall be summoned to serve in case of life and or bannishment. [1634] [1641 1642] See Secreit. IT is ordered, and by this Court declared; that every person within this Juris∣diction, liberti. whether Inhabitant or other shall enjoy the same justice and law that is general for this Jurisdiction which wee constitute and execute one towards another, in all cases proper to our cognisance without partialitie or delay. [1641] IT is ordered, and by this Court declared; that all our Lands and Heritages shall be free from all Fines and Licences upon alienations, and from all Harms, Ward∣ships, Liveries, Primerseins, year, day and waft, Escheats and forfeitures, upon the death of Parents or Ancesters, be they natural, unnatural, casual or judicial and that for ever. [1641] See Abilitie, Escheats, Strangers. THIS Court taking into serious consideration the several and abuses which in other places have been and are commonly practiced by the Tanners, Currters and workers of leather▪ as also the abuses and inconveniences which acrue to the sever all mem∣bers of this Common-wealth, by leather not sufficiently tanned and wrought, which is oc∣casioned by the negligence and unskilfullnes of those severall trades-men which before, in, & after it is in the hands of the Tanner may be much bettered or impaired, for preven∣tion wherof, it is ordered by this Court and the Authoritie therof; That no person using or occupying the seat or mysterie of a Butcher, Currier, or Shoe-maker by himselfe or any other,Butcher: no Tann. shall use or exercise the feat or mysterie of a Tanner on pain of forfeiture of six shillings eight pence for everie hyde or skin by him or them so tanned whilest be or they shall use or occupie any of the mysteries aforesaid. Nor shall any Tanner during his using the said trade of tanning, use or occupie the feat or mysterie of either Butcher,Tanner no Butcher, Cur¦rier Shoem. Currier or Shoe-maker by himself or any other upon pain of the like forfeiture. Nor shall any Butcher by himself or any other person gash or cut any hyde of ox,Gash: hyde or skin 12 bull, steer, or cow in fleaing therof, or otherwise wherby the same shall be impaired or hurt, on pain of forfeiture for everie such gash or cut in any hyde or skin twelve pence. Nor shall any person or persons henceforth bargain, buy, make any contract, or bespeak any rough hyde of ox,Rough hyds bull, steer or cow in the hair, but only such persons as have and doe use and exercise the art of tanning. Nor shall any person or persons using, or which shall use the mysterie or facultie or tanning at any time or times heerafter, offer or put to sale any kinde of leather, which shall be insufficiently or not throughly tanned,well tasted & dyed, Penaltie. or which shall not then have been after the tanning therof well and throughly dryed, upon pain of forfeiting so much of his or their said leather as by any Searcher or Sealer of leather lawfully ap∣pointed shall be found insufficiently tanned, or not throughly dryed as aforesaid. Nor shall any person or persons using or occupying the mysterie of tanning, set any their Fats in tan-hills or other places,Leather tak∣ing ukinde heats, Penaltie 10 li where the woozes or leather put to tan in the same shall or may take any unkinde heats; nor shall put any leather into any hot or warm woozes whatsoever on pain of twenty pounds for everie such offence. Nor shall any person or persons using or occupying the mysterie or facultie of currying,Crriers duty currie any kinde of leather, except it be well and throughly tanned; nor shall currie any hyde being not throughly dyed after his wet season; in which wet season he shall not use any stale, urin, or any other deceitfull or subtil mixture, thing, way or means to corrupt or hurt the same: nor shall currie any leather meet for utter sole leather with any other then good hard tallow, nor with any lesse of that then the leather will receive: nor shall currie any kinde of leather meet for upper leather and inner soles, but with good and sufficient stuffe, being fresh and not salt, and throughly liquored till it will receive no more: nor shall burn or scald any hyde or leather in the currying, but shall work the same sufficiently in all points and respects;Penaltie. on pain of forfeiture for everie such offence or act done contrary to the true meaning of this Order the full value of everie such hyde maed by his evil workmanship or handling, which shall be judged by two, or more sufficient and honest skilfull persons, Curriers or others, on their oath given to them for that end by any Assistant. And everie town where need is, or shall be, shall choose one or two persons of the most honest and skilfull within their several Townships, and present them unto the County Court,Searchers sworn, their dutie or one Magistrate who shall appoint and swear the said persons: by their discretion to make search and view within the Precincts of the-limits as oft as they shall think good and need shall be, who shall have a Mark or Seal prepared by each town for that purpose, and the said Searchers or one of them shall keep the same,to . and therewith shall seal such leather as they shall finde sufficient in all points and no other. And if the said Searchers, or any of them shall finde any leather sold, or offered to be sold, brought, or offered to be searched or sealed, which shall be tanned, wrought, converted or used contrary to the true intent and meaning of this Order, it shall be lawfull for the said Searchers,seiz defective or any of them to seiz all such leather and to retain the same in their custodie, untill such time as it be tryed by such Tryers, and in such as in this Order i appointed viz. upon the forfeiture of any leather the Officer so seiing the shall within three dayes call to four or six men,Tryers of that seied honest and skilfull in such ware to view the same in the presence of the partie (who shal have timely notice therof) or without him, who shall certifie upon their oaths unto the next County Court for that Shirts, or unto one of the Assistants the defect of the same leather, except the partie shall before submit to their judgement. The like power shall the said Searcher have to search all leather wrought into shoes and boots,Searching Seal chief defaulting. as also to seize all such as they finde to be made of insufficient lea∣ther, not well and sufficiently wrought up And if any Searcher or Sealer of leather shall refuse with convenient speed to seal any leather sufficiently tanned, wrought and used according to the true meaning of this Order, or shall seal that which shall be insufficient, the everie such Searcher and Sealer of leather shall forfeit for everie such offence the full value of so much as shall be insufficiently tanned. And the Fees for searching and sealing of leather shall be one pennie a hyde for any parcel lesse than five,Searchers Fee and for all other parcels after the rate of six pence a which the Tanner shall pay upon the sealing of the said leather from time to time.payd by the . Lastly it is ordered by the Authoritie aforesaid that the severall Fines and in this Order mentioned,Fines : shall be equally divided into three parts and distri∣buted as viz. due path to the common Treasure of the Shire wherin the offence is committed, another third part the common Treasurie of the Township where such offender inhabiteth and the other third part to the Seizer or Seizers of such leather, or boots, as i insufficiently , crried or wrought from time to time [1640] FORASMUCH as the Marshal and other Officers have complained in this they are oftentimes in great doubt how to themselves no of their offices, it is ordered by the Authoritie of this Court; That in case of Fines and Assessements to be levied, and upon Excution in civil Actions, the Officer shall demand the same of the partie,Officer shall demnd refuse may break open &c or at his house or place of usuall abode, and upon refusall or nonpayment he shall have power (calling the Constable if he see cause for his assistance) to break open the door of any house, chest, or place where he shall have that any goods lyable to such Levie or Excution shall be;the person and if he be to take the person he may doe the like, if upon shall refuse o render himself. And charges the Officer shall necessarily be put unto upon any such occasion,Necessarie charge he shall have power to levie the same, as he doth the debt, Fine, or Exe∣cution: and where the Officer shall levie any such goods upon execution as cannot be conveyed to the place where the partie dwells, for whom such Execution shall belevied, without considerable charge, he shall levie the said charge also with the Execution. The like order shall be observed in leying of Fines. Provided it shall not be lawfull Things not subject to levie. Officer not our estate such Officer to levie any man necessarie bedding, apparel, tools, or Arms, neither implements of houshold which are for the necessarie upholding of his , but in such cases he shall his land or person according to law: and in case shall the Officer be put to seek out any mans estate farther then his place of us bode; but if the partie will not discover his goods or lands, the Officer may take his person. it is also ordered and declared that if any Officer shall doe injurie to any by colour of his Office, in these or any other cases he shall belyabe upon com∣plaint of the wronged, by Action or Information to make restitution. [164] IT is ordered by this Court, decreed and declared; that everie man whether Inhabitant or Forreiner,Freedom in publ. Assemb. [ [Strangers. Free or not Free shall have libertie to come to any pub∣lick Court, Counsell, or Town-meeting; and either by speech or writing, to move any lawfull, seasonable, or material question; or to present any necessarie motion, complaint, petition, bill or information wherof that Meeting hath proper cognisance, so it be done in convenient time, due order and respective manner. [1641] 2 Everie Inhabitant who is an hous-holder shall have free fishing and fowling,Fishing and fowl: where the Seaebs and flows except pro∣prieties. in any great Ponds, Bayes, Coves and Rivers so far as the Sea ebs and flows, within the precincts of the town where they dwell, unles the Free-men of the same town, or the General Court have otherwise appropriated them. Provided that no town shall appropriate to any particular person or persons, any great Pond contining more then ten acres of land: and that no man shall come upon anothers proprietie without their leave otherwise then as heerafter expressed; the which clearly to determin, it is de∣clared that in all creeks, coves and other places, about and upon salt water where the Sea ebs and flows,to low water no executing 100 rod. the Proprietor of the land adjoyning shall have proprietie to the low water mark where the Sea doth not ebb above a hundred rods, and not more wheresoever it ebs farther. Provided that such Proprietor shall not by this libertie have power to stop or hinder the passage of boats or other vessels in,water free & ponds above 10 acrs or through any sea creeks, or coves to other mens houses or lands. And for great Ponds lying in com∣mon though within the bounds of some town, it shall be free for any man to fish and fowl there, and may passe and repasse on foot through any mans proprietie for that end▪ so they trespasse not upon any mans corn or meadow. [1641 1647] 3 Every man of, or within this Jurisdiction shall have free libertie,Removals free (notwithstand∣ing any civil power) to remove both himself and his familie at their pleasure out of the same. Provided there be no legal impediment to the contrary. [1641] See Arrests, Records, Witnesses. WHERAS truth in words as well as in actions is required of all men, especially of Christians who are the professed Servants of the God of Truth; and wheras all lying is contrary to truth, and some sorts of lyes are not only sinfull (as all lyes are) but also pernicious to the Publick-weal, and injurious to particular persons; it is therfore order∣ed by this Court and Authoritie therof, That everie person of the age of discretion [which is accounted fourteen years] who shall wittingly and willingly make,Age of dis∣cretiō 14 years or publish any Lye which may be pernicious to the publick weal, or tending to the damage or injurie of any particular person, or with intent to deceive and abuse the people with false news or reports:One Magistr. may hear &c: First offence 10 s or socks. and the same duly proved in any Court or before any one Magistrate (who hath heerby power graunted to hear, and determin all offences against this Law) such person shall be fined for the first offence ten shillings, or if the partie be unable to pay the same then to be set in the stocks so long as the said Court or Magistrate shall appoint, in some open place, not exceeding two hours.Sec: offence 20 shill: or whipped. Third offence 40 shill: or whipped, Fourth offen: 10 ss more or 1 stripes more For the second offence in that kinde wherof any shall be legally convicted the sum of twenty shillings, or be whipped upon the naked body not exceeding ten stripes. And for the third offence that way fourty shillings, or if the partie be unable to pay, then to be whipped with more stripes, not exceeding fifteen. And if yet any shall offend in like kinde, and be legally convicted therof, such person, male or female, shall be fined ten shillings a time more then formerly: or if the partie so offending be unable to pay, then to be whipped with five, or six more stripes then formerly not exceeding fourty at any time. The aforesaid fines shall be levied, or stripes inflicted either by the Marshal of that Jurisdiction,Who shall excecute. or Constable of the Town where the offence is committed according as the Court or Magistrate shall direct. And such fines so levied shall be paid to the Treasurie of that Shire where the Cause is tried. And if any person shall finde himselfe greived with the sentence of any such Ma∣gistrate out of Court,Libertie to appeal. he may appeal to the next Court of the same Shire, giving suffi∣cient securitie to prosecute his appeal and bide the Order of the Court. And if the said Court shall judge his appeal causlesse, he shall be double fined and pay the charg∣es of the Court during his Action, or corrected by whipping as aforesaid not excced∣ing fourtie stripes; and pay the costs of Court and partie complaining or informing, and of Wittnesses in the Case. And for all such as being under age of discretion that shall offend in lying contra∣ry to this Order their Parents or Masters shall give them due correction,under 14 years corrected by Parents▪ the parties Ac∣tion sad and that in the presence of some Officer if any Magistrate shall so appoint. Provided also that no person shall be barred of his just Action of Slaunder, or otherwise by any proceed∣ing upon this Order. [1645] THIS Court being sensible of the great disorder growing in this Common-wealth through the contempts cast upon the civil Authoritie, which willing to prevent, doe order and decree; That whosoever shal henceforth openly or willingly defame any Court of justice, or the Sentences or proceedings of the same, &c: or any of the Magistrates or other Judges of any such Court in respect of any Act or Sentence therin passed,Convict: Penaltie. and being therof lawfully convict▪ in any General Court or Court of Assistants shall be punished for the same by Fine, Imprisonment, Disfrchiseme or Bannishment as the qualitie and mea∣sure of the offence shall deserve. And if any Magistrate or other member of any court shall use any reproachfull,Members of Court trans∣gressing: reproof. or un-besming speeches, or behaviour towards any Magistrate, Judge, or member of the Court in the face of the said Court he shall be sharply reproved, by the Governour, or other principal Judge of the same Court for the time being. And if the qualitie of the offence be such as shall deserve a farther censure,further csure, or if the person so reproved shall reply again without leave,next superior Court the same Court may proceed to punish any such offender by Fine, or Imprisonment, or it shall be presented to, and censured at the next su∣periour Court. 2 If in a General Court any miscarriage shall be amongst the Magistrates when they are by themselves,Offences in Gen: Court it shall be examined, and sentenced amongst themselves. If amongst the Deputies when they are by themselves, it shall be examined, and sentenced amongst themselves. If it be when the whole Court is together, it shall be judged by the whole Court, and not severall as before. [1637 1641] 3 And it is ordered by the Authoritie of this Court that the Governour,Who may call Gen: Court Deputie Governour, or greater part of the Assistants may upon urgent occasion call a General Court at any time. [1641] 4 And wheras there may arise some difference of, Judgement in doubtfull cases, it is therfore further ordered; That no Law, Order,What shal be a valid Act or Sentence shall passe as an Act of the Court without the consent of the greater part of the Magistrates on the one partie, and the greater num∣ber of the Deputies on the other part. 5 And for all occasions of partial and undue proceeding in Courts of justice▪ and of jealousies which may be taken up against Judges in that kinde, is further ordered, That in everie Case of civil nature between partie and partie where there shall fall out so relation between any Judge and any of the parties as between Father and Son,When a Ma∣gistrate shal have no vote either by nature or marriage, Brother and Brother; in like kinde Uncle and Nephew, Land lord and Tenent in matters of considerable value, such Judge though he may have libertie to be present in the Court at the time of the tryall, and give reason∣able advice in the Case, yet shall have no power to vote or give sentence therin, neither shall sit as Judge, but beneath the Bench when he shall so plead or give advice in the Case. [1635] See Burglary, Causes, Charges publ: Sect: 3. Death Dukees, Elections Sect: 3, Gaming, High-wayes, in-keepers, Leather, Marri∣age, Masters Servants, Oaths, Transportation. IT is ordered by this Court and Authoritie therof; that if any person in the just, and necessarie defence of his life, or the life of any other, shall kill any person attempting to rob, or murther in the field, or high-way,se de endend or to break into any dwel∣ling house of he conceive he cannot with safety of his own person otherwise take the Felon, or Assailant, or bring him to Tryall he shall be holden blameles. [1647] FOR preventing all unlawfull marriages, it is ordered by this Court and Authoritie therof, That after due publication heerof no persons shall be joyned in marriage before the intention of the partie oceeding therin hath been three times published at some time of publick Lecture or Town-meeting,Three times published or posted four¦teen dayes in both the towns where the parties or ei∣ther of them doe ordinarily reside; or be set up in writing upon some post of their Meeting-house door in publick view, there to stand so as it may easily be read by the space of fourteen dayes. [1639] 2 And wheras God hath committed the care and power into the hands of Parents for the disposing their Children in marriage: so that it is against Rule to seek to draw away the affections of young maidens under pretence of purpose of marriage before their Parents have given way and in that respect. And wheras it is a common practice in divers places for young men irregularly and disorderly to watch all advantages for their evil purposes to insiate nto the affections of young maidens, by coming to them in places, and seasons unknown to their Parents, for such ends; wherby much evil hath grown amongst us to the dishonour of God and damage of parties, for prevention wherof for time to come it is further ordered by Authoritie of this Court, That whatsoever person from henceforth shall indeavour directly,No pretence of marriage to any maid without con∣sent of Parents on payn of first offence, Sec: offence 10 li, and good behavi∣our. Third offen: imprisoned. or indirectly to draw away the affections of any maid in this Jurisdiction under pretence of marriage, before he hath obtained libertie and allowance from er Parents or Governours (or in absence of such) of the neerest Magistrate; he shall forfeit for the first offence five pounds, for the second offence toward the same partie ten pounds, and be bound to forbear any farther attempt and proceedings in that unlawfull designe without, or a∣gainst the allowance aforesaid. And for the third offence upon information, or com∣plaint by such Parents or Governours to any Magistrate, giving Bond to prosecute the partie, he shall be committed to prison, and upon hearing and conviction by the next Court shall be adjudged to continue in prison until the Court of Assistants shall see cause to release him. [1647] 3 Wheras divers persons both men and woemen living within this Jurisdiction whose Wives, and Husbands are in England, or els-where, by means wherof they live under great temptations heer, and some of them committing lewdnes and filthines heer among us, others make love to woemen, and attempt Marriage, and some have attained it; and some of them live under suspicion of uncleannes, and all to the great dishonour of God, re∣proach of Religion, Common-wealth and Churches, it is therfore ordered by this Court & Authoritie therof (for the prevention of all such future evils) That all such married persons as aforesaid shall repair to their said relations by the first opportunitie of shipping upon the pain, or penaltie of twenty pounds,Mar: persons to go to their Wives on pain of 10 li. except they shew cause. Constable to Summon on pain of . except they can shew just cause to the contrary to the next County Court, or Court of Assistants to be holden at Boston after they are summoned by the Constable there to appear, who are heerby required so to doe upon pain of twenty shillings for everie such default wit∣tingly made. Provided that this Order doe not extend to such as are come over to make way for their families, or are in a transient way only for traffick, or merchandize for some smalltime. [1647] 4 As the Ordinance of Marriage is honourable amongst all so should it be accordingly solemnized. It is therfore ordered by this Court and Authoritie therof; That no person whatsoever in this Jurisdiction shall joyn any persons together in Marriage but the Magistrate,Who may marriage. or such other as the General Court, or Court of Assistants shall authorize in such places where no Magistrate is neer. Nor shall any joyn them∣selves in Marriage but before some Magistrate,not before due publication. or person authorized as aforesaid, Nor shall any Magistrate, or other person authorized as aforesaid joyn any persons to∣gether in Marriage, or suffer them to joyn together in Marriage in their presence before the parties to be married have been published according to Law. [1648] See Children Sect. 3. 4. FORASMUCH as delay in executing justice is dangerous to any State, and wher∣as many offenders are punished only by Fines or pecrie is Mlcts; if there be delay or neglect in Officers, that such Fines and Penalties are not duly levied, then sin is unp∣nished, the Name and Ordinance of God may thereby be reproached, it is therfore or∣dered by this Court and Authoritie therof; That everie offender that shall at any time he fined for the breach of any paenal Law,All fines payd presently or securitie givn such person or persons so offending shall forthwith pay his or their Fine or Pe∣naltie, or put in securitie speedily to doe it, or else shall be imprisoned, or kept to work till it be payd that no losse may come to the Common-wealth: and what other fines or debts be already due,The Marshal by wr: fō: Treasurer to levie all fines on pain of tw scil: pound or fine. or shall be due to the Countrie the Marshal for the time being upon Warrant from the Treasurer, and according to his oath shall be faithfull in doing the duties of his place, in levying, and returning of the same upon pain of forfeiting two shillings out of his own estate for everie pound, or else such Fine as any Court of justice shall impose on him for his neglect. [1646] Sea Actions, Causes, Clerk of Writs, Oaths. IT is ordered by this Court and the Authoritie therof,No servant shall give or truck with∣ou his Masters leave Corporal pu∣nishment or Fine. How long men shall work. that no servant, either man or maid shall either give, sell or truck any commoditie whatsoever without licence from their Masters, during the time of their service under pain of Fine, or corporal pu∣nishment at the discretion of the Court as the offence shall deserve. 2 And that all workmen shall work the whole day allowing convenient time for food and rest. 3 It is also ordered that when any servants shall run from their masters,Pursuit after servants or Inhabit: ed. Impresse or any other Inhabitants shall privily goe away with suspicion of ill intentions, it shall be lawfull for the next Magistrate, or the Constable and two of the chief Inhabitants where no Magistrate is to presse men and boats or pinnaces at the publick charge to pur∣sue such persons by Sea or Land and bring them back by force of Arms. 4 It is also ordered by the Authoritie aforesaid, that the Free-men of everie town may from time to time as occasion shall require agree amongst themselves about the prizes,Wages to be for by towns. and rates of all workmens labours and servants wages. And everie person in∣habiting in any town, whether workman, labourer or servant shall be bound to the same rates which the said Freemen,Penaltie for giving or tak: more wages. If was diffr. County court decide it or the greater part shall binde themselves unto: and whosoever shall exceed those rates so agreed shall be punished by the discretion of the Court of that Shire, according to the qualitie and measure of the offence. And if any town shall have cause of complaint against the Freemen of any other town for allowing greater rates, or wages then themselves, the Quarter Court of that Shire shall from time to time set order therin. 5 And for servants and workmens wages,wherin wages may e pai and hour to be valued. it is ordered, that they may be paid in corn, to be valued by two indifferent Freemen, chosen the one by the Master, the, other by the servant or workman, who also are to have respect to the value of the work or service, and if they cannot agree then a third mn shall be chosen by the next Ma∣gistrate,Proviso for : ccts or if no Magistrate be in the town then by the next Constable, unles the par∣ties agree the price themselves. Provided if any servant or workman agree for any particular payment, then to be payd in specie, or consideration for default therin. And for all other payments in corn,Corn, how to be prized in all payments. if the parties cannot agree they shall choos two in∣different men, and if they cannot agree then a third as before. 6 It is ordered,Servants fly∣ing fr; cruelty releiv: and by this Court declared, that if any servant shall flee from the tyrannie and crueltie of his, or her Master to the house of any Freeman of the same town, they shall be there protected and sueined till due order be taken for their re∣leif. Provided due notice therof be speedily given to their Master from whom they fled,proviso for due notice and to the next Magistrate or Constable where the partie so fled is har∣boured. 7 Also that no servant shall be put off for above a year to any other,Servants not put off with∣out licence Two Magistr: neither in the life time of their Master, nor after their death by their Executors or Administrators, unles it be by consent of Authorite assembled in some Court, or two Assistants: other∣wise all, and everie such Assignment to be void in Law. 8 And that if any man smite out the eye,Servants mai∣med &c. Discharged. or tooth of his mn-servant, or maid∣servant; or otherwise maim, or much disfigure them (unles it be by meer casualtie) be shall let them goe free from his service, and shall allow such farther recompence as the Court shall adjudge him. 9 And all servants that have served diligently and faithfully to the benefit of their Masters seven years shall not be sent away emptie:Faithful ser∣vants recom∣penced, unfaithful fi∣ned, deteined and if any have been unfaithfull, negligent, or unprofitable in their service, notwithstanding the good usage of their Masters, they shall not be dismissed till they have made satisfaction according to the judgement of Authoritie. [1630 1633 1635 1636 1641] See Oppression▪ FORASMUCH as the wise, and well mannaging the Militia of this Common-wealth is a matter of great concernment, therefore that it may be carried an end with the utmost safety and certaintie for the best benefit of the Countrie, it is ordered by this Court and Author it is therof;Serg: Major how to be chosen. That henceforth there shall be one Sergeant Major of everie Regiment chosen by the trained soldiers of everie Town in each Shire, not only Freeman, but all others that have taken,Oath of fide∣litie. and shall take the Oath of fidelitie (except unsetled persons) who upon Warrant from the General Court, or Sergeant Major General shall meet together in their several Towns from time to time,where no Ma∣gistrate is cheif Officer may give the Oath and give in their Votes for such a man, or men as they shall judge fit for the Office of Sergeant Major of that Regiment, and where o Magistrate is in the Town, or neer hand to give Oath to such soldiers as desire to take the same before the Election, power is heerby given to the Captain, or in defect therof to the next cheif Officer of the Company in all Towns to administer the said Oath of fi∣delitie; who shall certifie the next Court of that County the names of all soldiers so to be recorded there: which Votes of the whole Company shall be sealed up, and delivered to one, or both the Deputies of the said Town, or any other Freeman that the Town shall appoint to carie them to the Shire town of each County at such time as the Warrant shall direct, and there before one or two of the neerest Ma∣gistrates to open the Proxies with the said Deputies or Freemen. And he that shall have the greater number of Votes, being a Freeman, shall be presented by one of the said Magistrates of each Shire unto the Sergeant Major General within one week after the Election,Serg: Major Gen: shal en∣stall him continue til new chosen. who shall enstall, confirm and establish each Sergeant Major in his place for one year; who shall also retein their place and power, till a new Election be made by the General Court, or otherwise according to this Order. And to avoid the vacancy of a place so necessarie for time to come,ajor Gen: to provide for supply &c: it is ordered, that if any such Officer leave their places, or be removed out of them the Sergeant Major General for the time being shall within one month at the farthest after such a change send forth his Warrants to each town in the same Shire to make chois of one or more for Majors according to the form afore-mentioned. 2 And it is farther ordered, that everie Sergeant Major not only hath libertie, but also is heerby injoyned once everie year at least, and oftener upon any needfull occasi∣on,Everie Regi∣ment to train once a year at com: of the Major Gener: or command from the Major General to draw forth his Regiment into one conveni∣ent place, and there to put everie Captain and Officer of their Companyes in their places, and to instruct them in their duties according to the rules of militarie Disciplin, and to exercise his Regiment, whether it shall consist of Horse, Pikes or Muskeriers according to his best skill and abilities as if he were to lead them forth against an ene∣mie. And farther, that everie Sergeant Major not only hath power, but is injoyned by the Court twice eerie year to send forth his Warrants or Summons to require the chief Officers of each Company in his Regiment to meet at such time and place as he shall appoint,The chief Officers of everie Regim: to meet twice a year by war: from Major for what ends and there, with them to confer, and give in command such Orders as shall by them be judged meet for the better ordering and setling their particular Com∣panyes in militarie Exercises: and that these Officers of particular Companyes shall bring with them a note from the Rolls of their severall Clerks of the names of such in their several Companyes as remain delinquents, and have not given satisfaction to the Captain, or chief Officers of their Companyes for all defects either in their arms, amu∣nition, appearances, watches, offences, or the like. And that the Sergeant Major with the consent of those Officers, then met together, shall impose such Fines or Penal∣ according Law upon delinqents as shall be judged equal,punish delin∣quents. and shall give order to the Clerks of the severall Bands to take distresse for the same, within one month after such order, if before, they give not satisfaction. 3 And because and understand many defects to be in making appear∣ances, in Arms unfit for service and otherwise, we order that it shall be inserted into the Oath of everie Clerk of the Bnd as followeth, First, that upon everie training day twice, once in the forenoon, as also in the after-noon at such time as the Captain, or cheif Officer that is then in the field shall appoint call, or cause to be called over the List of the names of all the soldiers; and that he shall give his attendance in the field all the day (except he have special leave from his Captain,Clerk of his duty. or chief Officer) for the taking notice of any defect by the absence of soldiers, and other offences that doe often fall out in the time of Exercise, as well as in the calling over of the Rolls. Secondly, that twice everie year, at least, he shall view all the Arms and Amu∣nition of the to see if they be all according to Law: to which end, by direction of the Captain, or chief Officer of the Band he shall give notice to the soldiers that upon such a training day appointed, they he required to bring (in the fore-noon) all their Arms and Amunition into the field that is required by Law; where they shall be ap∣proved or disallowed by the judgements of the said chief Officers then in the field, Also, the Clerk shall see that everie Muskeier have one pound of powder, twenty and two fathom of match, with Musket, Sword, and Rest, upon the penalty of ten shillings for everie defect. And to levie five shillings forfeit upon all soldiers that shall be absent from training, or defective in watching and warding, ex∣cept they he discharged, or their Fine mittigated in any the particulars afore-mentioned, by the chief Officers of the Company. And that the Clerk as often as be shall see occasion is injoyned to use all diligence to view everie ones Arms, whether they be com∣pleatly furnished with all Arms and Amunition that the Law requireth. Thirdly, he shall see that all Inhabitants, as well Sea-men as others have Arms in their houses fit for service, with Powder, Bullets, Match and other amunition as other soldiers: and that Fishermen, Ship carpenters and all others, not exempted by Law (except Deacons, who heerby are freed from watching and warding) shall watch on provide a sufficient Watch-man in their room, and to train twice a year according as the Order. Fourthly,milt: Officers appoint what Arms. that the militarie Officers of each Company shall appoint what arms everie soldier shall serve with, so that there be two third Muskets, and those which serve with Paes to have their Corss and Head-pieces. Fiftly, that the Clerk shall within one week after everie training day truly present a List of the names of all that are delinquents, and of the defects of the Band to the Captain,Clerk to pre∣sent defects within one week. or chief Officer of the Company, that he may have them all in a readi∣nes to carrie with him when the Major of the Regiment shall appoint his meeting, which have not before given satisfaction at home, according to Law. And the Order that gives power to Magistrates to releaf upon non-appearance is heerby repealed. Sixtly,Clerks duty about that the Clerk (without all partialitie) shall demand, and receive all Fines, which if any shall refuse to pay, then he shall make distresse upon the goods of all such persons as first by the chief Officer of their own Company at home, or by the Major and chief Officers met together (at before mentioned) shall be judged delinquents.How fines shall be imployed. And that the Clerk with the advise of the chief Officers of their own company shall speedily lay out all Fines received either in Ensigne, Drum, Halberds, candle, or wood for their Court of Guard, or to provide Powder or Arms for the poorer sort, or other∣wise for the use of the Company.The Clerk not charged any former Orders Provided, that no Clerk of the Band shall stand charged with the execution of any former Order by vertue of his said Office, other then such as are committed to his care and charge by this present Order. Lastly,refusing to be Clerk &c if any Clerk of a Band, chosen, shall refuse either to accept the place, or to take his Oath, he shall pay to the use of the Company fourty shillings, and the Company shall choos another,fourty shil∣lings fine fourth part of fines to the Clerk miit: watch how to be ordered. and all that refuse the said Place, or Oath as before shall pay fourty shillings a peece till one doth accept the Place. And he that doth hold the Place shall have a fourth part of the Fines for his labour. 4 For the militaris Watch in all Towns it is ordered; First, that the Watch shall be set and have their charge by the direction of the chief militarie Officers of that place, half an hour after sun-setting. Secondly, that the Watch being set [which shall stand double, a Pike and a Musket together] shall examin all persons that they shall meet withall within the com∣passe of their Watch or Round: and all such as they suspect they shall carry to the Court of Guard there to be kept untill the morning, and before they be dismissed they shall carrie them to their chief Officers to be examined and proceeded with according to Law. Thirdly, if the Centinel, or Watch shall meet with such persons as shall prove too strong for them, or by their carriage shall give just cause of suspicion, or will not submit to their command, or if they shall either draw upon them, or offer any such affronts, in words or actions as shall put them in fear or hazzard of their lives, they shall charge their Pike and discharge their Musket upon them, and return with speed to their Court of Guard and raise an Alarm.Cation for prevēt: Man∣slaughter Provided alwayes that in times of peace when the Council of war, or the chief Officers of any Company shall not apprehend danger by the neernes of an enemie, it shall not be in the libertie of any Centinel to hazzard the killing of any person, or persons, except in his own necessarie defence, but if the cause require it he shall raise an Alarm, or retire to the Court of Guard. 5 For the well ordering of the militarie Companies and affairs throughout this Juris∣diction▪ is ordered by this Court and Authoritie therof; That the militarie Officers of each Company upon three or four dayes warning or more,Who shall ap∣point train∣ing dayes in any publick Meeting, or otherwise in their own Town shall from time to time appoint the dayes for training their Companies; so as there be eight dayes ap∣pointed for the same everie year, and none of them to be in the fift or sixth months. Also,Dayes of gen: training e∣ducted frō the 8 days of the Company it is ordered, for ease of all soldiers when, and where the Regiments are exercised, That so many dayes as they shall necessarily expend by the injunction of the Serge∣ant Major, both in marching to and from exercise at General trainings, shall be deduct∣ed out of their eight dayes annual trainings. And that all Magistrat, Deputies, and Officers of court, Elders and Deacons, the President,persons ex∣empt from trainings. Fellows, Students and Officers of Harvard-Colledge, and all professed School-masters, allowed by any two Magistrates, the Treasurer, Auditor general and Surveyor General of the Arms, Publick Notaries, Physitians and Churgions, allowed by two Magistrates,Any Court may discharge upon cause Masters of shipps and other vessels above twenty tunnes, Millers and constant Heards-men, and such other as by any Court shall be discharged, either for bodily infirmity, or other reasonable cause shall be exempt from ordinary trainings, and from watchings and wardings but not their sons or servants, save one servant of everie Magistrate and Teaching Elder allowed exemption:whose sons & servants shal be exempted. and all such as keep families at remote Farms shall not be compellable to send their servants to watch and ward in Towns. And the sons, and houshold servants of the Major General for the time being shall be exercised by his own order,Major Gē.. and not otherwise compellable to attend the ordinary trainings.persons ex∣empt shal have Arms except. But all persons whatsoever exempted as aforesaid, except Magistrates and Teaching Elders shall be provided of Arms and Amunition, as other men are. 6 Also that everie soldier Listed in any trayned Band, having taken the Oath of fidelitie,who have vote in election of mil: Officers to be allowed by the next Coū: court and everie Freeman (though not so listed) shall have his Vote in nomina∣tion of militarie Officers of that Company, or Town whereof he is, provided they be Freemen. And everie Captain, Lievtenant and Ensigne so nominated shall be pre∣sented to the next County Court to be allowed. 7 And if any person who is by Law to provide Arms or Amunition cannot purchase them by such means as he hath,where Arms canot be had▪ he shall bring to the Clerk so much corn, or other merchantable goods as by apprizement of the said Clerk and two others of the Company (wherof one to be chosen by the partie) shall be adjudged of greater value, by a fift part then such Arms or Amunition is of, he shall be excused of the penaltie for want of Arms (but not for want of appearance) until he be provided. And the Clerk shall indeavour to furnish him so soon as may be by sale of such goods so deposi∣ted,want of abi∣lity to bring Arms rendring the partie the overplus. But if any person shall not be able to provide himselfe Arms or Amunition through meer povertie, if he be single, he shall be put to service by some Magistrate, & the Constable shall provide him Arms and Amu∣nition, and shall appoint him when, and with whom to earn it out. 8 Also,assize of mus∣kets & their furniture that no Musket shall be allowed for service under bastard musket bore, and not under three foot nine inches in length, nor any piece above four foot three inches long. And everie such soldier shall be furnished with a priming wyer, Worm, Scourer and Mould, fitted to the bore of his Musket: and everie soldier with a Snap-sack.Snap-sack. 9 It is also ordered by the Authoritie aforesaid;Smiths &c: attēd repair for country pay &c: Penalty pounds. Pen: ten shil: that upon any militarie expe∣dition upon occasion of an enemie all Smiths and other needful Workmen shall attend the repairing of Arms, and other necessaries: for which they shall not refuse such pay as the Countrie affords upon pain of five pounds for everie such neglect. And for such neglect at any other time more then ten dayes, to forfeit for everie such offence ten shillings.Suveyor Gē: may sell coun¦try Arms Town Arms safely kept pen. 10. ss. the week. 10 Also, power is given to the Surveyor general to sell any of the common Arms, when he seeth occasion. 11 And everie Town which shall have any arms or amunition belonging to the common Store of the Town shall provide a meet place to keep the same in; and shall safely preserve the same upon pain of ten shillings for everie weeks default therin. 12 Also, the militarie Officers of everie Company in such places and at such times as they shall apprehend danger from an enemie,Bring arms to Meet: houses shall have power to order the soldiers of their Companies what arms to bring to the Meeting-houses,Secur: Arms at arms Exercising youth &: at the times of the publick Assemblies▪ and to take order for the securing the arms and amunition at remote Farms. Also, in everie Company some under Officer shall be appointed by the cheif Commander to exercise such children as by their Parents and Masters allow∣ance shall resort to the Traynings.mil: wtches in time of danger. Shooting in night Penalty 40 ss. 13 it is also ordered, that in the times of danger the watches & wards shal be set by the militarie Officer, in such places as they shall judge most convenient, and if any man shall shoot off a gun after such watch is set (except in case of Alarm) he shall forfeit to the Treasurie fourty shillings. See Watches. 14 And for an Alarm, either the distinct discharge of three Muskets or the con∣tinued beat of the Drum or the fyring of a Beacon,What shall be a gen: Alarm very trained Soldier must take it Penaltie, five pond What spe∣cil Alarm what to be done upon it. or discharge of a Piece of Ordi∣nance and two Muskets after it, or any of these in the night; or the sending of a messenger on purpose to give notice of an enemie at hand shall be accounted a general Alarm, which everie trayned Soldier is to take immediately, on pain of five pounds. And besides the said general Alarm there shall be a special Alarm for the Town viz: one Musket discharged, which the Centinell shall answer by going to all the houses in his quarters and crying arm, arm. And if the danger appear the chief Officers may either strengthen their quarters, or give a general Alarm; and they shal set their Centinels or Courts of guard where they shall judge most convenient: and upon cer∣tain intelligence of an enemie at one Town, the Commanders of the three next Towns shall repair thither with a sufficient company according to the intelligence given them of the enemies strength. 15 Also any three chief Officers of each company shall heerby have power to punish such Soldiers as shall commit any disorder,Three chief Officers may punish con∣tempts &c: upon trayning days, or watch¦es and wards or send the offender to a Magistr: The Gover: General. or contempt upon any day, or time of militarie exercise, or upon any Watch or Ward by Stocks, Biloes or any other usu∣all military punishment, or by Fine, not exceeding twenty shillings, or may commit such offender to the Constable to be carried before some Magistrate, who may binde him over to the next Court of that Shire if the cause so require, or cōmit him to prison. 16 It is heerby declared, that it belongeth to the place of the Governour for the time being to be General of all the militarie Forces. But when occasion of service shal be against an enemie, the General Court or standing Council may appoint some other to that Office untill the Forces raysed shall be disbanded.watch-hous in everie town. 17 Lastly, even Town shall provide a sufficient Watch house before the last of the fifth month next upon pain of five pounds. [1645 1647] See Council. IT is ordered by this Court and Authoritie therof,Toll. weights & skoals. that no Miller shall take above the sixteenth part of the corn he grindes. And that everie Miller shall have all∣wayes ready in his mill, weights and skoals provided at his own charges, to weigh corn to and from mill, if men desire it. [1635 1638] IT is ordered, decreed and by this Court declared; that there shall be no Mono∣polies graunted or allowed amongst us, but of such new invention that are profit∣able for the Countrie, and that for a short time. [1641] IT is ordered and decreed,How for publ: Oaths binde. and by this Court declared; that no man shall be urged to take any oath, subscribe any Articles, Covenants, or remonstrance of publick and civil nature but such as the General Court hath considered, allowed and re∣quired. And that no oath of Magistrate, Counceller or any other Officer shall binde him any farther, or longer then he resident, or reputed an Inhabitant of this Jurisdictiō [1641] FOR avoyding such mischeifs as may follow by such ill disposed persons as may take liber∣tie to oppresse and wrong their neighbours, by taking excessive wages for work, or un∣reasonable prizes for such necessarie merchandizes or other commodities as shall passe from man to man, it is ordered, That if any man shall offend in any of the said cases he shall be punished by Fine, or Imprisonment according to the qualitie of the offence, as the Court to which he is presented upon lawfull tryall & conviction shall adjudge. [1635] IT is ordered by the Authoritie of this Court, that all payments of Debt, Legacyes and Fines shall be satisfied in kinde according to covenant or ingagement,Satisfaction according to covenant. or in default therof in corn, cattle, fish or other cōmodities at such rates as this Court shall appoint from time to time, or by apprizement of indifferent men to be appointed by the Officer one, and either partie one. Provided that in all and everie the cases aforesaid all just damages shall be satisfied together with the debt, or other payment to the partie for not paying in kinde according to the bargain. [1640] WHERAS information hath come to this Court from divers forrein parts of the insufficiencie of our Pipe-staves in regard especially of worm holes, wherby the com∣moditie is like to be prohibited in those parts, to the great damage of the Countrie; it is therfore ordered and encted by the Authoritie of this Court, That the Select-men of Boston and Charlstown and of all other towns in this Ju∣risdiction where Pipe-staves use to be shipped;Searchers of Pipe-staves shall forthwith, and so from time to time as need shall require nominate two men of each town, skilfull in that commoditie, and such as can attend that service to be Viewers of Pipe-staves;sworn. who so chosen, shall by the Constable be convented before some Magistrate, to be sworn diligently and faithfully to view and search all such Pipe-staves as are to be transported to any parts of Spain, Portugal, or within either of their Dominions, or elsewhere to be used for making of tight cask,Assize of Pipe-staves who shall cast bye all such as they shall judge not merchantable both in respect of worm-holes and due assize viz that are not in length four foot & half, in breadth three inches and half without sap, in thicknes three quarters of an inch, & not more or lesse then an eight part of an inch then three quarters thick: well, and even hewed and sufficient for that use. And they or some one of them shall at all times upon request give attendance;attend Register. & they shall cater in a book the number of all such mer∣chantable Pipe-staves as they shall approve, and for whom. And if any man shall put aboard any Ship,Owners ship∣ping awfull Pipestves. cask Forfeit. Searchers allowance. or other vessel any Pipe-staves other then shall be so searched and approved, to the end to be transported to any part of Spain or Portugal, except they should be shipped for dry cask, he shall forfeit the same whole parcell or the value therof; and the said Viewers shall he allowed two shillings for everie thousand of Pipe-staves which they shall so search, as well the re∣fuse as the merchantable, to be paid by him that sets them a work. And if any Master or other Officer of any Ship,Master, ship∣ping ūlawfull Pipe-staves or other vessel shall receive into such Ship or vessel any parcel of Pipe-staves to be transported into any of the said Do∣minions which shall not be searched, and allowed as merchantable, and so certified by a note under the hand of one of the said Viewers such Master shall forfeit for everie thousand of Pipe-staves soundly received five pounds;Forfeit. except he can procure one of the said Viewers to come aboard and search such staves as they shall be delivered into the Ship. Provided,Dry cask. cask staves or other red oak staves may be transported into those parts, which may be of good use for drye cask. And that there be the like Officers chosen for Salem and Pscaaway, where staves may be shipped away as well as from Boston [1646] IT is ordered by this Court and Authoritie therof;To be setled where, & by whom. that any Shire Court, or any two Magistrates out of Court shall have power to determin all differences about lawfull setling, and providing for poor persons: and shall have power to dispose of all unsetled persons into such towns as they shall judge to be most fit for the maintain∣ance, and imployment of such persons and families, for the case of the Countrie. [1639] FOR prevention, and due recompence of damages in corn fields, and other inclosures, done by swine and cattle, it is ordered by this Court and Authoritie therof; That there shall be one sufficient Pound, or more made and maintained in everie Town and Village within this Jurisdiction, for the impounding of all such swine and cattle as shall be found in any corn field or other inclosure. And who so impounds any swine or cattle shall give present notice to the Owner, if he be known, otherwise they shal be cryed at the two next Lectures or Marke ts, and if swine or cattle escape out of pound the owners, if known, shal pay all damages according to law. [1645 1647] 2. Wheras impounding of cattle in case of hath been alwayes found both needfull and profitable, and all breaches about the same very offensive and injurious, it is therfore ordered by this Court and Authoritie therof; That if any person shall resist, or rescue any cattle going to the Pound, or shall by anyway or means convey them out of pound or other of the Law,Rescues whereby the partie wronged may lose his damages, and the Law be deluded,Fine. that in case of meer rescues the partie so offending shall forfeit to the Treasurie fourty shillings. And in cause of pound breach five pounds,Pound breach. Fine. with Battery. and shall also pay all damages to the partie wronged and if in the rescues any bodily harm be done to the person of any man or other, they may have remedie against the Rescuers; and if either be done by any not of abilitie to answer the Forfeiture and damages aforesaid, they shall be openly whipped,Whipped. one Magistr: by War∣rant from any Magistrate before whom the offender is convicted, in the Town or Plan∣tation where the offence was committed,damage satis∣fied by srv: not exceeding twenty stripes for the rescues or pound breach. And for all damages to the partie they shall satisfie by service as in case of theft. And if it appear there were any procurement of the Owner of the cattle therunto, and that they were Abbetto therin, they shall also pay Forfeiture and damages as if themselves had done it. [1647] IT is ordered by this Court and the Authoritie therof, that whosoever shall trans∣port any Gun-powder out of this Jurisdiction without licence first obtained from some two of the Magistrates, shall forfeit for everie such offence all such powder as shall be transporting or transported, or the value therof. And that there may be no defect for want of an Officer to take care therabout,Searches for powder. this Court, the Court of Assistants, or any Shire Court shall appoynt meet persons from time to time in all needfull places, who have heerby power graunted them, to search all persons and vessels that are or any way shall be suspicious to them to be breakers of the Court Order in this respect; and what they finde in any vessel,Forfeit di∣vided. or hands without order, as aforesaid, to keep the one half to their own use, in recompence of their pains and vigilancy, the other half forthwith to deliver to the Treasurer. [1645] See IT is ordered, evil. decreed, and by this Court declared; that no Custom or Prescription shall ever prevail amongst us in any moral case [our meaning is] to maintain any thing that can be proved to be morally sinfull by the Word of God. [1641] IT is ordered by Authoritie of this Court; that such malefactors as are committed to any common Prison shall be conveyed thither at their own charge,Their charges. if they be able, otherwise at the charge of the Country. [1646] See Marshal. IT is ordered, and by this Court decreed, than if any person within this Juris∣diction shall swear rashly and vainly either by the holy Name of God, or any o∣ther , 10 ss. he shall forfeit to the common Treasurie for everie such severall offence ten shillings And it shall be in the power of any Magistrate by Warrant to the to call such person before him, and upon sufficient proof to passe sentence; and the said penaltie according to the usuall order of Justice. And if such person be not able or shall utterly refuse to pay the aforesaid Fine,. he shal be committed to the Stocks there to continue, not exceeding three hours, and not lesse than one hour. [1646] IT is ordered, decreed, and by this Court declared; that it is, and shall be the li∣bertie of any member,Freedom of diss. or members of any Court, Council or civil Assemblie in cases of making or executing any Order or Law that properly concernth Religion, or any cause Capital, or Wars, or subscription to any publick Articles, or Remonstrance in case they cannot in judgement and conscience consent to that way the major or Suffrage goes, to make their Remonstrance or Protestation in speech or writing, and upon their request, to have their dissent recorded in the Rolls of that Court, so it be done christianly and respectively, for the manner, and the dissent only be entred with∣out the reasons therof for avoiding tediousnes. [1641] IT is ordered,Once for one offence, None in hu∣mane. decreed, and by this Court declared; that no man shall be twice sentenced by civil Justice for one and the same Crime, Offence or Trespasse. And the bodily punishments, woe allow amongst us none that -humane, barbarous or cruel. [1641] See Appearance, Torture. WHERAS much wrong hath been done to the Countrie by the negligence of Constables in not gathering such Levies as they have received Warrants from the Treasure, during their Office, it is therefore ordered; That if any Constable shall not have gathered the Levies committed to his charge by the Treasurer then being,The Const: levie Rates after his Off: is expired. If defective Treasurer distr: Const: goods else himself payeth Town pays for Const: remedy where one suffers for town during the time of his Office, that he shall notwith∣standing the expiration of his Office have power to levie by all such Rates and Levies. And if he bring them not in to the old Treasurer according to his Warrants, the Treasurer shall distrein such Constables goods for the same. And if the Treasurer shall not so distrein the Constable, he shall be answerable to the Countrie for the same. And if the Constable be not able to make payment, it shall be lawfull for the Treasurer, old or new, respectively to distrein any man, or men of that Town where the Constables are unable for all arrerages of Levies. And that man, or men upon petition to the Ge∣neral Court shall have order to collect the same again equally of the Town, with his just damages for the same. [1640] See Charges : Constable, Ecclesiasticall: Fines. WHERAS Records of the evidence and reasons wherupon the Verdict and Judgement in cases doth passe, being duly entred, and kept would be of good use (for president to posterite, and to such as shall have just cause to have their causes reviewed) it s therfore ordered by this Court and the Authoritie therof. That henceforth everie Judgement given in any Court,presidents for posteritie with all the substantial reasons shall be recorded in a book, to be kept to posteritie. And that in all Towns within this Jurisdiction where there is no Magistrate,Tryalls by three men their records the three men appointed, and sworn to end small causes not exceeding fourty shillings value shall from time to time keep a true Record of all such Causes as shall come before them to be determined. And that everie Plaintiffe shall pay one shilling six pence for everie Cause so tryed,& Fees. toward the charge therof. And that the times of their meetings e published, that all may take notice therof that are concerned therin. And also that in all Towns where a Magistrate shall end such small Causes,One Magistr: to record he shall keep the like Record, and take the like Fee of one shilling sixpence. 2 Also,small causes tryable where it is ordered by the Authoritie aforesaid that where parties dwell in severall Towns it shall be in the libertie of the Plaintiffe in which Town to trie his Action. 3 Also,Town records, kept by Clerk of writs his Fee. Transcript recorded in that heerafter the Clerk of the Writs in severall Towns shall record all Birt and Deaths of persons in their Towns; and that for everie Birth and Death they so record they are allowed the sum of three pence: who shall yearly deliver in to the Recorder of the Court belonging to the Jurisdiction where they live a true Transcript therof, together with so many pence as there are Births and Deaths to be recorded, under the penaltie of fourty shillings for everie such neglect. 4 And it is ordered by the Authoritie aforesaid that all Parents, Masters of servants, Executors and Administrators respectively shall bring in, to the Clerks of the Writs in their severall Towns the names of such persons belonging to them,Births-deaths certified, or any of them, as shall either be born, or dye. And also, that everie new married man shall likewise bring in a Certificat of his marriage under the hand of the Magistrate which married him to the said Clerk of the Writs, who shall under the penaltie of twenty shillings deliver as aforesaid unto the Recorder a Certificat under his hand, with a penie a name, as well for the recording of marriages as the rest. And for each neglect the person to whom it doth belong shall forfeit as followeth viz if any person shall neglect to bring in a note or Certificat as aforesaid, together with three pence a name to the said Clerk of the Writs to be recorded more then one month after such Birth, Death, or Marriage he shall then pay six pence to the said Clerk: if he neglect two months twelve pence, if three months five shillings.Presentment All which forfeits shall be returned into the Treasury. Also, the Grand-Jurors may present all neglects of this Order. 5 It is ordered, decreed, and by this Court declared; that everie man shall have li∣bertie to record in the publick Rolls of any Court,Oaths record∣ed for eting estates. any testimonie given upon oath in the same Court, or before two Assistants; or any Deed or Evidence legally confirmed, there to remain in perpetuam rei memoriam.Free of Records. And that everie Inhabitant of the Coun∣trie shal have free libertie to search and view any Rolls, Records or registers of any Court or Office except of the Council. And to have a Transcript or exemplification therof written, examined and signed by the hand of the Officer of the Office, paying the ap∣pointed Fees therefore.Criminal & civil proceed∣ings recor: Also, everie Action between partie and partie and proceed∣ings against delinquents in criminal Causes shall be briefly and distinctly entred in the rolls of everie Court by the Recorder therof, that such Actions be not afterwards brought again to the vexation of any man. [1639 1642 1643 1644 1647] See Conveyances fraudulent. IT is ordered, decreed and by this Court declared; that everie man shall have libertie to replevi his cattle or goods impounded, distreined, seized or extended, unles it be upon Execution after judgement, and in payment of Fines. Provided he puts in good securitie to prosecute the Replevin, and to satisfie such demand as his Ad∣versarie shall recover against him in Law. [1641] See Clerk of Writs, Presidents. IT being one chief project of that old deluder, Satan, to keep men from the knowledge of the Scriptures, as in former times keeping them in an unknown tongue, so in these later times by perswading from the use of Tongues, that so at least the true sense and meaning of the Originall might be clowded with false glosses of Saint-foming-deceivers; and that Learning may not be buried in the graves of our fore-farthers in Church and Common-wealth, the Lord assisting our indeavours: it is therfore ordered by this Court and Au∣thoritie therof; That everie Township in this Jurisdiction,In what town: Schools be erected. how main∣tained after the Lord hath increased them to the number of fifty Housholders shall then forthwith appoint one within their Town to teach all such children as shall resort to him to write and read, whose wages shall be paid either by the Parents or Masters of such children, or by the Inhabitants in general by way of supply, as the major part of those that order the prudentials of the Town shall appoint. Provided that those which send their children be not oppressed by paying much more then they can have them taught for in other Towns.Proviso. 2 And it is farther ordered, that where any Town shall increase to the number of one hundred Families or Housholders they shal set upon a Grammar-School,Gram: the Masters therof being able to instruct youth so far as they may be fitted for the Universitie.town neglect: to pay the next School And if any Town neglect the performance heerof above one year then everie such town shall pay five pounds per annum to the next such School, till they shall perform this Order. [1647] IT is ordered, decreed, and by this Court declared; that no Magistrate, Juror, Officer or other man shall be bound to inform, present or reveal any private crime or offence wherin there is no peril or danger to this Colonie, or any member therof, when any necessarie tye of conscience,Proviso grounded on the word of God bindes him to se∣cresie; unles it be in case of testimonie lawfully required. [1641] See Oath Grand-Jur. TO the nd that all Acts of the General Court may be amply, distinctly and more ex∣actly drawn up, ingrossed and recorded, and the busines of all particular Courts may also be iner duly tred, and severally recorded for publick good, it is ordered by this Court and the Authoritie therof; That henceforth there shall be one able, judicious man chosen at the Court of E∣lection annually (as other general Officers are chosen) for Secretarie of the General Court. And that all other Courts shal choos their own Officers frō time to time. [1647] WHERAS now the Countrie is with the building of Ships, which is a busines of great importance for the Comon good, and therfore suitable care is to be taken that it be well performed according to the commendable course of England and other places, it is therefore ordered by this Court and the Authoritie therof; That when any Ship is to be built within this Jurisdiction,Surveyor appointed for vessels 30 tuns. or any vessell above thirty tuns, the Owner, or builder in his absence shall before they begin to plank, repair to the Governour or Deputie-Governour, or any two Magistrates upon the penaltie of ten pounds, who shall appoint some able man to survey the work and workmen from time to time as is usual in England.his power. And the same so appointed shall have such liber∣tie and power as belongs to his office. And if any Ship-carpenter shall not upon his advice reform and amend any-thing which he shall finde to be amisse, then upon com∣plaint to the Governour or Deputie Governour or any other two Magistrates, they shall appoint two of the most sufficient Ship-carpenters of this Jurisdiction,Two Ship-carpenters chosen and sworn. their office. and shall autho∣rize them from time to time as need shall require to take view of everie such ship, and all woks thereto belonging, and to see that it be performed and caried on according to the rules of their Art. And for this end an oath shall be administred to them to be faithfull and indifferent between the Owner and the Workmen;their charges. and their charges shall be born by such as shall be found in default. And those Viewers shall have power to cause any bad timbers, or other insufficient work or materials to be taken ou, and abounded at the charge of them through whose default it grows. [1641 1647] 2. It is ordered by the Authoritie of this Court, that all ships which come for trading only, from other parts,Freedom for forrein ships shall have free accesse into our Harbours, and quiet riding there, and free libertie to depart without any molestation by us: they paying all such duties, and changes required by law in the Countrie, as others doe. [1645] IT is ordered by this Court and the Authoritie therof; that whosoever shall take up any beast,How dis∣posed, Constable. Cred three dayes. or finde any goods lost wherof the owner is not known, he shall give of to the Constable of the same Town within six dayes, who shall book and take order that it be cryed at their next Lecture day, or ral Town-meeting upon three severall dayes. And if it be above twenty the next Market or two next towns publick meetings, where no Market is within ten miles; upon pain that the partie so finding, and the said Constable having such notice and fling to do as is heer appointed, to forfeit either of them for such one third part of the value of such straie, or loft goods. And if the finder shall not give notice as aforesaid within one month,Fin neg∣lecting &c. Forfeit. or if e keep it more then the months, and shall not apprize it by indifferent men, and also with the Recorder of the County Court where it is found, he shall then forfeit the full value therof.Resti: to owner. And if the Owner appears within one year after such publica∣tion he shall have restitution of the same, or the value therof paying all necessarie charg∣es,One Magistr: or 3 men. No Owner appears in the year. and to the Constable for his care and paines as one of the next Magistrates or the deputed three men of the Town shall adjudge. And if no Owner appear within the time prefixed the said Stray or lost goods shall be to the use of the finder, paying to the Constable ten shillings, or the fifth part of the value of such Strait or goods lost, at the finders choice. Provided that everie such finder shall put, and keep from time to time a With or Wreath about the neck of all such stray beast within one month after such finding,Proviso A with about the neck &c. upon penaltie of losing all his charges that shall arise about it afterwards. Provided also, that if any Owner or other shall take off such With or Wreath, or take away such beast before he have discharged according to this Order, the value. he shall forfeit the full value of the thing apprized as aforesaid, to the use of the finder, as is before expressed. [1647] IT is ordered by this Court and the Authoritie therof; that no Town or person shal receive any stranger resorting hither with intent to reside in this Jurisdiction, nor shall allow any Lot or Habitation to any, or entertain any such above three weeks, except such person shall have allowance under the hand of some one Magistrate,Strangers allowed by whom, and when. upon pain of everie Town that shall give, or sell any Lot or Habitation to any not so licenced such Fine to the Countrie as that County Court shall impose, not exceeding fifty pounds, nor lesse then ten pounds. How towns & persons suitable for entertain; And of everie person receiving any such for longer time then is heer expressed or allowed, in some special cases as before, or in case of entertain∣ment of friends resorting from other parts of this Country in ami with us, shall for∣feit as aforesaid, not exceeding twenty pounds,monthly for∣feit. Const: duty. nor lesse then four pounds: and for eve∣rie month after so offending, shal forfeit as aforesaid not exceeding ten pounds, nor lesse then fourty shillings. Also, that all Constables shall inform the Courts of new com∣mers which they know to be admitted without licence, from time to time. [1637 1638 1647] See Fugitives, com: Tryalls. IT is ordered, and by this Court declared; that no Summons, Pleading, Judge∣ment or any kinde of proceeding in Court or course of justice shall be abated, a∣rested or reversed upon any kinde of circumstantial errors or mistakes,Circūstant: errors not prejudice Six days allowed the Defendant. if the person and the Cause be rightly understood and intended by the Court. 2. And that in all cases where the first Summons are not served six dayes before the Court, and the Case briefly specified in the Warrant where appearance is to be made by the partie summoned; it shall be at his libertie whether he will appear, or not, ex∣cept all Cases that are to be handled in Courts suddenly called upon extraordinarie occa∣sion.Proviso. And that in all cases where there appears present and urgent cause any Assistant or Officer appointed shall have power to make out Attachments for the first Summons.Where, & by whom Attachments graunted &c. Also, it is declared that the day of Summons or Attachment served, and the day of ap∣pearance shall be taken inclusively as part of the six dayes: [1641 1647] see Presidents: IT is ordered and decreed, and by this Court declared; that in all Cases where it appears to the Court that the Plaintife hath willingly & wittingly done wrong to the Defendant in commencing and prosecuting any Action, Suit, Complaint or In∣dict in his own name or in the name of others,Treble : & Fine. he shall pay treble damages to the partie greived, and be fined fourty shillings to the Common Treasurie. [164 1646] IT ordered by this Court, and by the Authoritie therof; that everie Township within this Jurisdiction shall henceforth have power,Town make orders. and are heerby required from time to time to make Orders for preventing all harms by swine in corn, meadow, and gardens; as also to impose penalties according to their best discretion: appoint one of their Inhabitants by Warrant under the hands of the Select-men,impose pens levie them. or Constable where no Select-men are, to levie all such Fines and Penalties by them in case imposed (if the Town neglect it). And where Towns border each upon other, whose Orders may be various, satis∣faction shall be made according to the Orders of that Town where the damage it done.Orders of neigh: towns various. yoaked &c: But if the swine be sufficiently ringed and yoaked, as the Orders of the Town to which they belong doeth require, then where no fence is, or that it be insufficient through which the swine come to trespasse,insufficient ence. the Owner of the land or fence shall bear all damages. And if any swine be impounded for damage done as aforesaid, & there be kept three dayes,Swine in Pound 3 days how disposed. and that no person will own them; then the partie damnified shall give notice to the two next Towns (where any are within five miles compasse) that such swine are to be sold, by an out-crie, within three dayes next after such notice by the partie dam∣nified; and in case none will buy, he shall cause them to be apprized by two indiffer∣ent men (one wherof shall be the Constable, or one chosen by him) signified under their hands in writing, and may keep them to his own use. And in both cases if the Ow∣ner shall after appear, the overplus according to valuation as afore-said (all damages and charges being payd) shall forthwith be rendred to him. And if any Town shall neglect to take order for preventing harms by swine according to this Law,Town not order: swine forfeit 2 li. more then one month after due publication heerof, such town shall forfeit to the Treasurie four∣ty shillings for everie month so neglecting, to be levied by the Marshal by Warrant from the Treasurer,One Magist: may hear &c: upon due conviction before any Court or Magistrate, and signified to the Treasurer from time to time. [1647] IT is ordered by the Authoritie of this Court; that all Tile-earth to make sale ware shall be digged before the first of the ninth month, and turned over in the last, & first month ensuing, a month before it be wrought upon pain of forfeiting one half part of all such tiles as shal be otherwise made, to the use of the Common treasurie. [1646] THIS Court finding that since the repealing of the former Laws against Tobacco, the same is more abused then before doth therfore order, That no man shall take any tobacco within twenty poles of any house,Tobac: where not to be taken Penal: 10 ss, recompence besides. Nor in any In except &c: or so neer as may indnger the same, or neer any Barn, corn, or hay-cock as may occasion the fyr∣ing therof, upon pain of ten shillings for everie such off, besides full recompence of all damages done by means therof. Nor shall any take tobacco in any Inne or com∣mon Victualing-house, except in a private room there, so as neither the Master of the said house nor any other Guests there shall take offence therat, which if any doe, then such person shall forth with forbear,pen: 2 ss: 6 d. Penalty to the Informer & poor. upon pain of two shillings six pence for everie such offence. And for all Fines incurred by this Law, one half part shall be to the Informer the other to the poor of the town where the offence is done. [1638 1647] IT is ordered, decreed, and by this Court declared; that no man shall be forced by torture to confesse any crime against himselfe or any other, unles it be in some Capital case, where he is first fully convicted by clear and sufficient evidence to be guil∣ty. After which, if the Case be of that nature that it is very apparent there be other Conspirators or Confoeranes with him; then he may be tortured, yet not with such tortures as be barbarous and inhumane. 2. And that no man shal be beaten with above fourty stripes for one Fact at one time.whipping. Nor shall any man be punished with whipping, except he have not otherwise to answer the Law, unles his crime be very shamefull, and his course of life viious and igate. [1641]. IT is ordered,offensive be∣haviour not above 20 ss. by law &c: decreed, and by this Court declared, that if any man shall behave himselfe offensively at any Town-meeting, the rest then present shall have power to him for such offence, so be it the or penalty exceed not twty shillings. 2. And that the Freemen of everie Township, and others authorized by law, shall have power to make such Laws and Constitutions as may concern the welfare of their Town. Provided they he not of a criminal but only of a prudential nature, and that their penal∣ties exceed not twenty shillings (as aforesaid) for one offence,limitation. and that they be not repugnant to the publick Laws and Orders of the Countrie. And if any Inhabitant shall neglect or refuse to observe them,power to levie Penalties. they shall have power to levie the appointed penalties by distresse. 3. Also that the Freem of everie town or Township, with such other the Inhabitāts as have taken the Oath of fidelitie shall have full power to choos yearly, or for lesse time, within each Township a convenient number of fit men to order the planting and pruden∣tial occasions of that Town,Select Towns∣men their power in writing &c. not above nine. according to instructions given them in writing. Provided, nothing be done by them contrary to the publick Laws and Orders of the Countrie. Provided also that the number of such Select persons be not above nine. 4 Farther, it is ordered by the Authoritie aforesayd, that all Towns shall take care from time to time to order and dispose of all single persons,Single persons In-mates. and In-mates within their Towns to service, or otherwise. And if any be grieved at such order or dispose, they have libertie to appeal to the next County Court. 5 This Court taking into consider the usefull Parts and abilities of divers Inhabi∣tants amongst us, which are not Freemen, which if improved to public use, the affairs of this Common-wealth may be the easier caried an end in the severall Towns of this Jurisdiction doth order, and heerby declare; That henceforth it shall and may be lawfull for the Freemen within any of the said Towns, to make choice of such Inhabitants (though non-Freemen) who have taken,Non-, chosen o office in Towns. or shall take the Oath of fidelitie to this Government to be Jurie-men, and to have their Vote in the choice of the Select-men for the town Affairs, Assessements of Rates, and other Prudential, proper to the Select-men of the several Towns. Provided still that the major part of all companyes of Select-men be Free-men from time to time that shall make any valid Act.Caution. As also, where no Select-men are, to have their Vote in ordering of Schools, hearding of cattle, laying out of High-wayes and distributing of Lands; any Law, Use or Custom to the contrary notwithstanding.Caution. Provided also that no non-Freeman shall have his Vote, untill he have attained the age of twenty one years. [1636 1641 1647] See Ecclesst: Freeman, High-wayes. IT is ordered, decreed and by this Court declared;Publick Treasure that the general or publick Treasure, or any part therof shall never be expended but by the appointment of a General Court, nor any Shire treasure but by the appointment of the Freemen therof,Town Treasure. nor any Town treasure but by the Freemen of that Township; except small sums upon urgent occasion, when the Court or the Freemen cannot direct therin, pro∣vided a just account be given therof. [1641] IT is ordered, decreed, and by this Court declared; that in all trespasses, or da∣mages done to any man or men, if it can be proved to be done by the meer default of him or them to whom the trespasse is done, it shall be judged no trespasse, nor any damage given for it. [1641] See Punishment. WHERAS this Court is often taken up in hearing and deciding particular Case between partie and partie, which more properly belong to other Courts, it is therfore ordered, and heerby declared, That henceforth all Causes between partie and partie shall first be tryed in some ineriour Court.No Cause be∣tween partys come first to Gun: Court Review And that if the partie against whom the Judgment shall passe shall have any new evidence, or other new matter to plead, e may desire a new Tryall in the same Court upon a Bill of review. And if justice shall not be done him upon that Tryall he may then come to this Court for releif. [1642] See Causes, . 2 It is ordered, and by this Court declared, that in all Actions of Law it shall be the libertie of the Plaintiffe and Defendant by mutuall consent to choos whether they will be tryed by the Bench or a Jurie,: liberty for tryals unles it be where the Law upon just reason hath otherwise determined.& of delin: in criminals: The like libertie shall be graunted to all persons in any crimi∣nal Cases. 3 Also it shall be in the libertie both of Plaintiffe and Defendant,challenge & likewise everie delinquent to be judged by a Jurie, to challenge any of the Jurors, & if the challenge be found just and reasonable,tales de cir¦cumstant∣s by the Bench or the rest of the Jurie as the Challenger shall choos, it shall be allowed him, & tales de circumstants impanelled in their room. 4. Also, children, Ideots, distracted persons and all that are strangers or new comers to our Plantation shall have such allowances, and dispensations in any Case,Infnts, Ide∣ots, strangers, like libertie whether cri∣minal or others, as Religion and reason require, [1641]. IT is ordered, decreed and by this Court declared; that all, and everie Freeman, and others authorized by Law,Freedom of votes & Caution. called to give any Advice, Vote, Verdict or Sen∣tence in any Court, Council or civil Assemble, shall have full freedom to doe it accord∣ing to their true judgements and consciences so it be done orderly and inoffensively, for the manner.liberty to be silent or neuter And that in all cases wherin any Freeman or other is to give h Vote be it in point of Election, making Constitutiōs and Orders or passing Sentence in any case of Judicature or the like, if he cannot see light or reason to give it positively, one way or other, he shall have libertie to be silent, and not plessed to a determinate vote. And farther that whensoever any thing is to be put to vote, and Sentence to be pronounced or any other matter to be proposed, or ad in any Court or Assemblie, if the President or Moderator shall refuse to perform it,where the Preside: will-not put to vote. the major part of the members of that Court or Assemblie shall have power to appoint any other meet man of them to doe it. And if there be just cause, to punish him that should, and would not. [1641] See Age, Townships Sect. 5. IT is ordered, decreed & by this Court declared, that no man shall be adjudged for the meer forbearance of any debt, above eight pound in the hundred for one year, and nor above that rate proportionably for all sums whatsoever, ills of Exchange excepted, neither shall this be a colour or countenance to allow any usuri amongst us contrary to the Law of God. [1641 1643]. FOR the better keeping Watches and Wards by the Constables in time of peace, it is ordered by this Court and Authoritie therof; The everie Constable shall present to one of the next Magistrates the name of everie person who shall upon lawfull warning ,Const: pre∣sent defaults to next Magistrate. Fi 5 shil: to the use of the watch. or neglect so watch or ward, ei∣ther in person or by some other sufficient for that service. And if being convented, he cannot give a just excuse, such Magistrate shall graunt Warrant to any Constable to levie five shillings of such offender for everie such default; the same to be imployed for the use of the Watch of the same Town. And it is the intent of the Law that eve∣rie person of able body (not exempted by Law) or of estate sufficient to hire another, shall be lyable watch and ward, or to supplye i by some other when they shall be therunto required.Who are compellable to watch And if there be in the same house divers such persons, whether sons, servants or sojourners, they shall all be compellable to watch as aforesaid. Provided that all such as keep families at their Farms, being remote from any , shall not compellable to send their servants or sons from their Farms to watch, and ward in the Towns. [1636 1646] See Constables, Militarie: TO the measures and weights may be one and the same throughout this Juris∣diction is ordered by the Authoritie of this Court. within one month after publication heerof the Auditor general shall pro∣vide upon the Countries charg such weights and measures, of all sorts as are heerafter ex∣pressed is for Standards to be sealed with the Countrie Seal viz. one Bushell, one Peck and one Half-peck, one Aluars, one Wine- and and one lord: as also a Set of brass weights to four pounds, which shall be after sixteen to the Pound, with fit Shos and Steel- to weigh and trye withall. 2. And it is farther ordered by the Authortie aforesaid, that the Constable of everie Town within this Jurisdiction shall within three months after publication heerof pro∣vide upon the Towns charge all such Weights,: duty . at the least of, , or such like▪ and sufficient, Measures as are above expressed, tryed and fied by the Countries Standards, and sealed by the sayd Auditor general, or his Deputie in his presence (which shall be kept and used only for Standards for their severall town) who is heerby autho∣rized to doe the same;his F, two pence. for which he shall receive from the Constable of each town, two pence for everie weight and measure so proved, sized and sealed. And the said Constables of everie town shall commit these weights and measures unto the custo of the Select-men of their towns, for the time being,Const: and Select-men appoint a Sealer, to be sworn next County Court, his power & ury. who with the said Constable are heerby injoyned to choos out of their company one able man to be the Sealer of such things for their town from time to time, and till another be chosen: which man, so chosen, they shall present to the next County Court there to be sworn to the faithfull discharge of his duty, who shall have power to send forth his Warrants by the Con∣stables to all the Inhabitants of their town to bring in all such measures and weights as they make any use of, in the second month from year to year, at such time and place as he shall appoint, and make return to the Sealer in writing of all persons so summoned that then and there all such weights and measures may be proved and sealed with the towns Seal (such as in the Order for town cattle) provided by the Constable of each towns charge:his Fee. one pennie. who shall have for everie weight and measure so sealed, one pennie from the Owners therof at the first sealing. And all such measures and weights as cannot be brought to their just Standard he shall deface,What meas: destroyed, No ees. and after the first sealing shall have nothing so long as they continue just with the Standard. And that none may neglect their duty therin, it is farther ordered by the Authoritie aforesaid, that if any Constable, Select-men or Sealer doe not execute this Order, as to everie of them appertains, they shall forfeit to the common Treasurie fourty shillings for everie such neglect the space of one month: and also that everie person neglecting to bring in their weights and measures at the time and place appointed, they shall pay three shillings four pence for everie such default, one half part wherof shall be to the Sealer, and the other half to the common Treasurie, which the Sealer shall have power to levie by distresse from time to time. [1647] IT is ordered by this Court and the Authoritie therof; that these Orders shall be observed by all such as shall bring goods to any , and these rates follow∣ing be allowed;Rates for wharfage. first, for wood by the tun three pence, for timber by the tun four pence, for pipestaves by the thousand nine pence, for boards by the thousand six pence. For Merchants goods, whether in ck or otherwise, by the tun six pence; for drie fish by the all one pennie, for corn by the quarter one pennie and a half pennie, for great cattle by the head two pence, for Goats, Swine or other small cattle, except such as are sucking upon the dame, by the head a half-pennie: for hay, straw and all such combustable goods by the load six pence. For stones by the tun one pennie, for cot∣ten wool by the bag two pence, for sugar by the chest three pence. Provided that Wharfage be taken only where the Wharfs are made and maintained. And that wood,Wharf made & maintain or plac∣ing goods. stone and weighty goods shall be set up an end, or layd seven foot from the side of the Wharf, upon penalty of double Wharfage, and so for other goods. And that no goods lye upon the Wharf above fourtie eight hours, without farther agreement with the Wharfinger: and that it shall e lawful for the Wharfinger to take according to these out of the goods that are landed, except they be satified otherwise. 2 And it is farther ordered, that none shall cast an Anker, Graplin or Killack within, or Cove,cast: Ankers. pen: 10s. & damages. where it may indanger any other vessels, upon penaltie of ten shillings half on the Countrie, half to the Wharfinger besides paying all damages. 3 And that it shall not be lawfull for any person to cast any dung, draught, dirt, or any thing to fill up the Cove, or to annoy the neighbours,cast: dung &c: : 40 s. upon penaltie of fourty shil∣lings, the one half to the Countrie, and the other half to the Wharfinger. [1647] IT is ordered, and by this Court declared; that when Parents dye Intestate, eldest son shall have a double portion of his whole estate reall, and personall unles the General Court ripen just cause aledged shall judge otherwise. And when Parents dye intestate no their daughter partners, unles the General Court upon just reason shall judge otherwise. [164] IT is ordered, decreed and by this Court declared, that no man shall be put to death without the testimonie of two or three Witnesses, or that which is equivalent therunto. [164] 2 And it is ordered by this Court and the Authorize therof, that any one Magistrate,Testimonie taken before One Magist: or Commissioner authorized therunto by the General Court may take the Testimonie of any person of fourteen years of age, or above, of found understanding and reputation, in any Case civil or criminal;how ordered: and shall keep the same in his own hands all the , or deliver it to the Recorder, publick Norie or clerk of the writs to be recorded, that so nothing may be altered in it. Provided, that any such shall have his abode within ten miles of the Court,Where wit∣nesses to ap∣part in person. and there living and not disabled by sickness; or o∣ther infirmitie, the said Testimonie so taken out of Court shall not be received, or made use of in the Court, except the be also present to be farther examined about it.Capital cases. Provided also, that in all capital cases all witnesses shall be present whatsoever they dwell. 3 And it is further ordered by the Authoritie aforesaid, that any person summoned to appear as a in any civil Court between partie and partie,Charges of in civil cases to be layd down shall not be compellable to travell to any Court or place where he is to give his Testimonie, except he who shall to summon him shall lay down or give him satisfaction for his travell and expences, out∣ward and home-ward; and for such time as he shall spend in attendance in such case when he is at such Court or place, the Court shall award due recompence. And ordered th two shillings a day shall be accounted due satisfaction to any for travell and expences,Allowance to witnesses by the day. and that when the Witnes dwelleth within three , and is not at charge an puffs over any other Ferrie then bet and then one shilling six pence per dn shall be accounted . And if any such payment or satisfaction shall fail to appear to give his Testimonie be shall be ly∣able to pay the paies damages upon an action of the Case. And Witnesses crimi∣nal shall satisfaction,Witnes not appearing pay damages. payd by the Treasurer upon from the of Judge before whom the case is tryed. And for a general rule to be observ∣ed in all criminal causes, witnes in cri∣minal cases payd by the Treasurer, levied of delinquents where the Fines are put and also what they are other it s further ordered by the Authoritie aforesayd, that the changes of Witnesses in all such cases shall be bo: by the parties delinquent, and shall be added to the imposed; that so the Treasurer having upon Warrant from the Court or other Judge such Witnesses, it they be repayd him with the Fine; that so the Wit∣nesses may be timely satisfied, and the countrie not damnified; [1649] WHERAS & damage doth be full this Common-wealth by of Wolves which destroy great wonders of our earth notwithstanding for whole by this Court for suppressing of them, therfore for the better of, any of so great it is ordered by this Court . That any person either English or Indian that shall kill any ten miles of any in this jurisdiction, shall have them so killed ten shillings payd due of the of the Countrie that due-proof be therof unto the next adjoyning where Wolves were killed: and also they bring a Certificat under Magistrates the Constable of to the Treasurer. Provided also that then Orded in∣tend only such Plant as do with as to publick charges, and for such Plantation the of that do not joyn publick charges they shall make payment upon their own charge. [1645]. For earth and . That where wood is brought to any town or house, by , it shall be thus ac∣counted and affied. A of four tuns shall be accounted three load; twelve tun nine loads, twenty tun fifteen loads. Six tun four load and half, fourteen tun ten load and half, twenty-four tun eighteen load. Eight tun six load, sixteen tun twelve load, twenty eight tun twenty one load. Ten tun seven load and half, eighteen tun thirteen load and half; thirty tun twenty two load and half. Except such wood as shall be sold by the Cord, which is, and is heerby declared to be eight foot in length, four foot in height, and four foot broad. [1646 1647] BECAUSE the harvest of hay, , hemp and flax comes usually so together that much losse can hardly avoyded, it is ordered by the Authoritie of this Court: That the Constables of everie town, upon request made to them, shal require any artificers or handy-crafts-men meet to labour, to work by the day for their neighbours in mowing, reaping of corn and inning therof. Provided that those men whom they work for shall duly pay them for their work. And that if any person so required shall refuse, or the Constable neglect his Office herein, they shall each of them pay to the e of the poor of the town double so much as such dayes work comes unto. Provided no artificer or handy-crafts-man shall be compelled to work as aforesaid, for others, whiles he is necessarily attending on the like busines of his own. [1646] IT is ordered, decreed and by this Court declared; that if any ships or other ves∣sels, be it freind or enemie, shall suffer ship-wreck upon our Coasts, there shall he no violence or wrong offered to their persons, or good; but their persons shall be harboured and releived, and their goods preserved in safety, till Authoritie may be cer∣tified, and shall take farther order therin. Also, any Whale, or such like great fish, cast upon any shore shall be safely kept, or improved where it cannot be kept, by the town or other proprietor of the land; till the General Court shall set order for the same. [1641 1647] TO (IB) Carpenter, of (D). You are required to appear at the next Court,Summons. holden at () on the day of the month next ensu∣ing; to answer the complaint of (N C) for with-holding a debt of due upon a or : or r two heifers &c fold you by him, , or for a trespasse done him in his corn or hay, by your cattle or for a flaunder you have done him in his name, or for striking him, or the like, and heerof you are not to fall at your peril. Dated the day of the month 1641. TO the Marshal or Constable of () or to their Deputie. You are required to attach the body and goods of (W) and to ke Bd of him,Attach∣ment. to the value of with sufficient Sutie or Sureties for his appearance at the next Court, holden at (S) on the day of the month; then, and there to answer to the complaint of (I M) for &c: as before. And so make a true return thereof under your hand. Dated the day &c: KNOW all men by these presents,Bond for appearance thee (AB) or (D) Yeotan, and (C C) of the same Carpenter, doe binde our selves, our and Executors to (R F) Marshal, or M O Constable of D aforesaid, in pounds upon condition that the said A B shall personally appear at the next Court, at to answer L M in on Action of And to abide the order of the Court therin, & not to depart without licence. TO the Marshal or Constable of You are required to replace three of T now distreined or impounded by A B,Replevin. and to deliver them to the T P. Provided he give Bona to the value of with sufficient or Suerties, to prosecute his Replevin at the next Court, holden a() and so from Court to Court till the Cause be ended, and to pay such costs and damages as not said (A ) shall by recover against ; and so make a true return therof under your hand. Dated &c. WHERAS upon serious consideration, was have concluded a confdracie with the english Colonies of New-Plouth Connei and New-Haven,Commissio∣ners for the united Colonies. , and respect to our Nations doth . Woe have this Court chosen our trustie and well-beloved friends (S I) and () for this Colonie, for a full and compleat year, as any occasions and exigents may and particularly for the next Meeting at (L). And do invest them with full power and authoritie to treat, and conclude of all things, according to the true and meaning of the Articles of consideration of the united Colonies,their power concluded at this ninth day of the third month 1643. I (A ) being by Gods providence an Inhabitant within the Jurisdiction of this Common wealth, doe freely and sincerly acknowledge my selfe to be subject to the Government therof.Oath of fidelitie. And doe heer swear by the great and dreadfull Name of the Ever-living God, that I will be true and faithfull , and will accordingly yield assistance therunto, with my person and estate, as from bound: and will also truly indeavour to maintein and preserve all the Labours & Priviledges therof, sub∣ting my self unto the wholsom Laws made, & established by the same. And frther, that I will not plot or practice any evil against it, or consent to any that shall but will discover and reveal the same to lawfull Authoritie now heer established, for the speedy preventing therof. So help me God in our Lord Jesus Christ. I (A ) being by Gods providence an Inhabitant within the Jurisdiction of this Common-wealth, and now to be made free; doe heer freely acknowledge my self to be sube therof:Freemans Oath. nd therfore by the and dreadfull Name of the Ever-living God, that I will be true and faithfull to the same & will according support equitie I am bound, and will also truly indeavour to maintein & preserve all the Liber∣ties and Priviledges therof, submitting my self unto the wholsom Laws made and esta∣blished by the same. And farther, that I will not plot or practice any evil against it, or consent to any that shall so doe; but will timely discover & reveal the same to law∣full authoritie now heer established, for the speedy prevention therof. Moreover, I do solemnly binde my self in the ight of God, that when shall e called to give my voice touching my such matter of this State, wherin Free-men are to deal; I will give and as I shall in own conscience judge best to conduce and tend to the publick of the Body, without respect of persons, or fa∣vour of any man. So help me God &c: WHERAS you () are chosen to the place of a Governour over this Jurisdicti∣on,Governours Oath. for this year, and a new be chosen & sworn, you do wear by the Living God, that you will n all things concerning your place, according to your best power and skill carie and demean your self for the said of your Government, according to the Law of God, & for the advancement of his Gospell, the Laws of , and the good of the people of this Jurisdiction. You shall doe justice to without partialitie, as much as in you lyeth: you shall not exceed the limitation of a Governour in your place So help God &c: WHERAS you ,Deputie are chosen to the place of the Deputie- &c: in the Gover . WHERAS you () are chosen to the place of Assistant over this Jurisdiction,Assistants for this year, and till new be chosen and sworn: you doe heer swear by the Living God, that you will indeavour according to your best skill, to carie and your self in your place, for the said time, ascending to the Laws of God & of this land, for the advancement of the Gospell & the good of the people of this Jurisdictiō. You shall dispense justice equallie and , according to your best skill in all ca∣ses wherin you shall act by vertue of your place. You shall not wittinglie & willing∣lie exceed the limitations of your place. And all this to be understood, during your abode in this Jurisdiction. So help you God in our Lord Jesus Christ. WHERAS you, ( E) have been chosen to the Office of Sergeant Major General, of all the militarie Forces of this Jurisdiction, for this present year:Major General. You doe her swear by the Ever-living God; that by your best skill and abilitie you will faithfullie discharge the trust to you, according to the tenour and purport of the Com∣mission given you by this Court. So help you God. &c: I () being chosen Teasurer for the Jurisdiction of the Massachusets, for this year,Treasurer and untill a new be chosen; doe promise to give out Warrants with all convenient diligence, for collecting all such sums of monie as by any Court, or other∣wise have or shall be appointed, and to pay out the same, by such sums and in such I shall be lawfullie appointed by this Court, if I shall have it i my of the Common Treasurie. And will return the names of such Constables as shall be failing in their Office, in not collecting and bringing in to mee such sums as I shall give Warrant for. And will render a true account of all things concerning my said Office wh by the General Court I shall be called thereto. So help me God in our Lord Jesus Christ. YOu (W ) heer by the Name of the Living God; that in the Office of a Publick Notarie,Publick Notarie. to which you have been chosen, you shall demean your selfe and faithfullie of your Office. And in all writings, that you are to give estimonie unto, when you shall be required, you shall perform the same and according to the nature therof, without delay or . And you and keep a true Register of all such things as belong to . So help YOu (E M) shall diligentle, faithfullie, and with what speed you may, collect up all such , and sums of monie, in such good, as you can finde,Marshal. of person for which you shall have Warrant so to do by the Treasurer for the time being. And with like faithfullnes, speed and diligence levie the goods of everie person for which you shall have Warrant so to doe, by vertue of any Execution graunted by the Secretarie, or other Clerk authorized therunto, for the time being. And the same goods so shall with all convenient speed deliver to the Trea∣surer, or the shall belong. And you shall with like care & faithfullnes, directed to you, which shall come to your hands; & return the same to the Court where they are returnable, at the times of the return therof. And you shall perform, doe and execute all such lawfull commands, directiōs and , as by lawfull heer established shall be committed to your care & charge, according to your Office. All these things in the presence of the Living God you binde your selfe unto, by this your Oath to perform, during all the time you continue in your , hout favour, fear, or partialitie of any person. (And if you meet with case of which you cannot resolve by your selfe, you may sus∣pend till you may have advice from Authoritie) So help &c: YOu (N D) do swear by the Living God, that you will well and trulie serve this Common-wealth in the Office of Auditor General, wherunto you have been chosen;Auditor General. so long as you shall continue in the same. You shall keep a true account of all to your charge. You shall not omit or delay without just oc∣casion, to examin, signe and dispatch all accounts and bills which shall be brought to you for that end, without taking any Fee or reward for the same, other then the General Court hath allowed, or shall allow: and shall give a true account of all your busines, when you shall be thereto required by the said Court. So help you God &c. YOU (M N) being chosen Associate for the Court, for this year, and till new he chosen or other order taken,Associates. doe heer swear, that you will doe equal right and justice in all cases that shall come before you, after your best skill and knowledge, ac∣cording to the laws heer established. So help you God &c: Wheresoever any three men are deputed to end Causes, the Constable of the place with∣in one month after, shall return their names to the next Magistrate, who shall give Summ∣mons for them forthwith to appear before him; who shall to them this Oath: YOu (A B) being chosen & appointed to end small Causes, not exceeding fourty shillings value,Three . according to the laws of this Jurisdiction, for this year ensuing, doe heer swear by the Living God that without favour or affection, according to your best light, you will true Judgement give and make, in all the Causes that come before you. Se help you God &c: YOu swear by the Living God, that you will diligently inquire, & faithfully pre∣sent to this Court,Grand urie. whatsoever you know to be a breach of any law established in this Jurisdiction according to the minde of God; and what criminal offences you apprehend fit to be heer presented, unles some and religty con∣science truly grounded upon the word of God binde you to and whatsoever shall he legally committed by this Court to your judgement you will return a true and just Verdict therin, according to the evidence given you established a∣mongst us. So help you God &c: You swear by the Living God, that in the Cause or Causes now legally to be committed to you by this Court,Pettie uris. you will true triall , and just verdict give therin, according to the evidence given you, and of this Jurisdiction. So help you God &c: YOu doe swear by the great Name of Almighi God,Life & death. that you will well & tru∣ly trie, and true deliverance make of such person at the as you shall have in charge, according to your evidence. So help you god & YOu swear by the Living God, that the evidnce you shall give to this Court, concerning the Cause now in question,Witnesses. shall the truth, truth, and nothing but the truth. So help you God &c: YOu swear by the Living God, that you will truly present the cause and the of the death of (J K) according to evidence,Untimely death. or the light of your know∣ledge and conscience. So help you God &c: The forms of the Oath to be to the Sergeant Majors of the severall Regimen, and so, mutatis, mutandis to the other militarie Officers. WHeras you (R S) have been chosen to the Office of Sergeant Major, of the Re∣giment in the Countie of M. for this present year,Sergeant Major & other chief Officers. and untill another be chosen in your place; You doe heer swear by the Living God, that by your best skill & ill∣tie you will faithfully discharge the trust committed to you, according to such com∣mands and directions as you shall from time to time upon all occasions receive from the Sergeant Major General, by vertue of his Commission from the Court, and according to the Laws and Orders by this Court made and established in this behalf. So help you God &c: YOu (R. B) swear trulie to perform the Office of a Clerk of attained Bond, to the utmost of your abilitie,Clerk of the Band. or indeavours, according to the particulars specified [and peculiar to your office] the militari Laws. So help &c: YOu shall faithfullie indeavour with all good conscience, to discharge this trust committed to you,Commissio: of martial discipli. as you shall apprehend to conduce most to the stie of th Common-wealth. You shall not by any sinister devices, or for any partial respects, or private ends doe any thing to the hindrance of the effects of any good and seasonable Counsels. You shall appoint or remove no Officer by partialitie, or for personal resp or other prejudice: but according to the merit of the persons in your apprehentions. You shall faithfully indeavour to see that martial disciplin may be strictly upholden, not easing or burthening any, otherwise then you shall judge to be just and equal. You shall use your power over mens lives, as the last and only means which in your best apprehentions shall be most for the pub∣lick safety in such case. So help you God in our Lord Jesus Christ. WHERAS you (E G) are chosen Constable within the Town of (C), for one year now following,Constable. and untill other be sworn in the place: you doe heer swear by the Name of Almighty God, that you will carefully intend the preservation of the peace, the discovery and preventing all attempts against the same. You shall duly execute all Warrants which shall be sent unto you from lawfull Authoritie heer esta∣blished, & shall faithfully execute all such Orders of Court as are committed to your care: and in all these things you shall deal seriously and faithfully while you shall be in office, without any sinister respects of favour or displeasure, So help you God &c: WHERAS you (J G) are chosen an Officer for the searching and sealing of lea∣ther within the Town where you now dwell,Leather Sealer. for the space of a year, and till another be chosen and sworn in your room. You do heer swear by the Ever-liv∣ing God, that you will carefully and duly attend the execution of your said Office, with all faithfullnes for the good of the Common-wealth, according to the true intent of the Laws in such case provided, So help you God &c: YOU (C D) heer swear by the Living God that you will from time to time faith∣fully execute your Office of Clerk of the Market,Clerk of Market. in the limits whereto you are appointed, for this ensuing year, and till another be chosen and sworn in your place: and that you will doe therin impartially, according to the Laws heer estab∣lished, in all things to which your Office hath relation. So help you God &c: YOU (S S) doe heer swear by the Ever-living God, that you will to your power faithfully execute the Office of a Seare, for this year ensuing,Searcher. and till another be chosen and sworn in your place, concerning all goods prohibited; and in special, for Gun-powder, Shot, Lead and Amunition: and that you will diligently search all vessels, carriages and persons that you shall know, suspect, or be informed are about to transport, or carie the same out of this Jurisdiction contrary to Law. And that you will impartially seiz, take, and keep the same in your own custodie: one half part wherof shall be for your service in the said Place; the other you shall forthwith deliver to the Treasurer. All which goods so seized and disposed, you shall certifie under your hand to the Auditor-general within one month from time to time. So help you God &c: WHERAS you (T. D.) are chosen Apprizers of such lands or goods as are now to be presented to you,Apprizers. you doe heer swear by the Living God, that all par∣tialitie, prejudice and other sinister respects layd aside, you shall apprize the same, and everie part therof, according to the true and just value therof at this present, by common account, by your best judgement and conscience. So help you God &c: WHERAS you (J. B.) are chosen to be Viewers of Pipe-staves within the Town of (B) you doe heer swear by the Ever-living God,Viewers of Pipestave. that at all convenient times while you shall be in place, when you shall be required to execute your Office, you shall diligently attend the same; and shall faithfully without any sinister respects, try and sort all Pipe-staves presented to you, and make a true entrie therof according to law. So help you God in our Lord Jesus Christ.
N00012.p4	The psalms hymns and spiritual songs of the Old and New Testament, faithfully translated into English metre, for the use, edification, and comfort, of the saints, in publick, & private. Especially in New-England. ; [Six lines of Scripture texts]	[ "Dunster, Henry, 1609-1659?", "Lyon, Richard." ]	1651.	Printed by Samuel Green at Cambridg in New-England.,	[Cambridge, Mass.] :	eng	[ "Psalters -- 1651." ]	THE PSALMS HYMNS And SPIRITUAL SONGS Of the Old and New Test∣ament, faithfully translated into ENGLISH metre, For the use, edification, and comfort, of the Saints, in publick, & private, especially in New-England. Let the word of God dwell in you richly in all wisdom, teaching & ad∣monishing one another in Psalms, Hymns, and spirituall Songs, singing to the Lord with grace in your hearts. Ephe: 5.18, 19 Bee filled with &c. Printed by Samuel Green at Cambridg in New-England. 1651. WEE knew that these Psalms▪ and Hymns▪ & spiritual Songs though in other languages. (& so in ther prti∣cal measures) were iired y the Holy-Ghost, to holy mn of old for the edification, and of the Church and people of God in all ensuing ages the f the world. And for these Holy wee ve with speciall care & tran∣slated them into such Meetrs as are most usuall and for such holy poems, in any lnguage, he especial y th to the gravity of the of Sacred writt▪ and of the verse. And for fuller satisfaction of the godly desires of all. sundry inter∣pretations▪ accordng to the latitude of the sig∣nification of the ▪ commonly noted with an asterism thus [] And some other various readings, though not so noted.
N00015.p4	Gods mercy, shewed to his people in giving them a faithful ministry and schooles of learning for the continual supplyes therof. Delivered in a sermon preached at Cambridg, the day after the commencement, / by Charles Chauncy, B.D, president of Harvard Colledg in New-England. ; Published with some additions therunto at the request of diverse honoured, and much respected friends, for publick benefit, as they judged. ; [Four lines from I Thessalonians]	[ "Chauncy, Charles, 1592-1672." ]	1655.	Printed by Samuel Green, at Cambridg in New-England,	[Cambridge, Mass.] :	eng	[ "Clergy -- Sermons.", "Sermons -- 1655." ]	And I raysed up of your Sonns for Prophets, and of your Young men for Nazarits, is it not so O ye children of Israel, saith the LORD? THE Spirit of GOD by the Prophet Amos seemes to agravate the sins of Judah and Israel mentioned from vers. 4—9. by calling to remembrance the mereyes bestowed upon them. And four mercyes especially are here mentioned. 1. The destruction of the Amorite before them. (under whom are com∣prehended all the Canaanites,) which mercy is am∣plyfied two wayes 1. by the mighty stature and strength of this people [hat their height was like the height of Cedar, and he was strong as the Oaks,] 2. by their utter destruction [yet I destroyed his fruit from above, and his roots from beneath,] we gather the fruit of trees many times yet the tree stands many a year and bears new fruits, so the Lord doth impoverish a people, and suffer all their and substance to be taken away, or plan∣dred by their enemies, which doe afterwards re∣cover themselves and flourish again, but when a tree is rooted up, there is no more hope of it: thus did the Lord pluck up the Amorites by the roots, not withstanding their cedar-like talness, & strength as heart of Oak, this is the first mercy mentioned. 2. The Lord them of their deliverance out of Egypt, verse. 10. which the Lord often in∣sists upon, 3. Of their safe conduct through the wilderness fourty years together, and these were three great blessings, yet they were but tem∣porall▪ but the next and last passeth all the rest, and is spirituall. 4. I raysed up of your Sons &c. this is that blessing that is now to be spoken of. There be two generall parts of the text. 1. A description of the spirituall benefit bestow∣ed, in the first words [I raysed up of your Sons &c:] 2. A testificatiō; that such a benefit was bestowed in the last words [is it not so O ye children of Israel saith the Lord?] In the description we may note 1. The cause and of this benefit, [ the Lord] 2. The manner of working [ up] 3. The benefit and effect it self, [ and ] by the persons that were so raised up . 2. For the rest it is set down in the form of wherin note 1. who makes the question 1. the Lord. 2. the persons to whom the question is made [the people of Israel] 3 the intent and meaning of the question, which is a strong & vehement asseveration. for the meaning of [is it not so] is, that it is certainly so. Now to open the meaning of the words. And I] that destroyed the Amorites &c: it was the self same person and power that raised up these Prophets among you. Raised up] word for word, I made them to arise, I made Prophets to arise from among your Sonns, or I made them to be such, in this sence the word is used. Deut: 34. 10. there arose not a Prophet since in Israel like unto Moses: and among them that were of Women, there arose not a greater then John the Baptist. so then here I raised up viz I made them to be Prophets. I raised them out of low conditiō as if I had raised them out of the dust. I have raised up of your Sonns] or from among your Sonns, that is some of your Sons (saith Mercer) if they were Prophets, though strangers, it were no small mercy, but to raise them up from among your sonns, such as came forth out of your own loynes. (as Samuel and Jeremiah were) this fans exceeds the other. For Prophets] not onely to foretel things to come, but faithfully teach & instruct you, for there were two sorts of the Prophets in these times of the old Testament: 1. such as were taught in schooles (as Samuel) under the Discipline of other Prophets, such were usually called the sonns of the Prophets, 2 Kings. 4. 1. & 6. 1. this may appear by comparing together 2 Kings. 2. 12. & vers. 3. of the same chapter vers. 12. Elishah said my father my father, the chariots of Israell and the horsemen therof, Elijah was not Elishahs naturall father for it is said verse. 3. Elijah was Elishahs maister and so he was indeed, he taught him & instruct∣ed him, therefore the sons of Prophets were such as were trained up under the Prophets in good literature, and so fitd for the office of a Prophet afterwards, 2. Others had their calling imme∣diatly from God, and were by him extraordina∣rily inspired with gifts from above, as Amos. 7. 14, 15. Amos saith I was not a Prophet nor the son of a Prophet, but I was an heardsman, and a ga∣therer of sycamore fruit: that is I was not trayned up in any of the schooles of the Prophets, but I had another calling, untill the Lord was pleased to advance me to the office and dignity of a Prophet, & vers. 15. He took me as I followed the flock and said Prophecy to my people Israel, both these sorts of Prophets may be understord heere, both such as had there education in the schooles of the Pro∣phets, and such as were called immediatly, and extraordinarily inspired, God was the rayser up of them both, for humane instruction is not sufficient to make any man to be a Prophet: yea and no less power of God and grace is requisite to raise up your Sonns to be Prophets whatsoever their educatiō is, thē where he doth inspire others immediately & extraordinarily, therefore where extraordinary meanes is wanting, the goodness of God in blessing ordinary means must not be for∣gotten. [Of your young men] it is spoken of young men emphatically for it is a mighty change that young men that are addicted to their plea∣sures & lusts, that now they should be so changed as to preach Christ, & to savour heavenly things, and to be set apart to God, [To be Nazarites] the Nazarites were separati (saith Mercer) men separated from vulgar delights, that they might apply themselves and their study to the word of God and his worship. Some apply that which is spoken of our Saviour Christ Math. 2. Hee shall be called a Nazarene, to have some reference to this vow of a Nazarite, but no doubt that place hath respect meerly to the citty Nazareth, which is derived of Natzar that signifies to keep, and not of Nazar that signifies to separate, so the Nazarites were separated from the vulgar sort of men to a strict course of life, the Law of them is set down Num: 6. which ye may read at your leisure, now there were two sorts of Nazarites some limited to a certain time, others were per∣petuall, and these latter were consecrated to the study of the word of God, and trayned up there∣unto from their childhood, under a severe discipline and austeer course of life, that at length they might be able to goe before the people of God, as well by soundnes of doctrine, as by the example of an holy life. So that now the meaning of the text is that although All mighty God had done great things for Judah, and Israel, yet this benefit exceeded all the rest, that the Lord had provided a faithfull ministry, not onely extrordinary, but such as were raysed from the posterity of his people by his blessing upon the schooles of learning and meanes of education, to be separated unto God and set apart for the work of God in the salvation of mens souls. Doct. It is a special blessing of God to his people, when he affords and blesses the means of instruction for the education of youth, to raise up some from our Children, and young men and to fit them for the work of the Ministry. It is a blessing of God, for be saith [I raised up] no creature alone can do it, it is a special blessing, more then deliverance from any outward enemyes, as the Amorites and the Cnanites were, for they had but an arme of flesh, but here are spiritual wickednesses that be vanquished, it is greater then the deliverance out of Egipt, for many that were delivered from thence afterwards perished dude. 5. It is a greater mercy then the Lord shewed to his people in leading them through the wilderness forty yeares, though herein there was the angel of Gods presence that went before them in the pillar of cloud and fire, that directed them and kept them in all their way, yet neither was that mercy comparable to that in the text, for that was mainly an outward help, for notwithstanding that there were six hundred thousand of them, whose car∣casses fell in the wilderness, but in this spirituall mercy Eternall destruction is prevented, this ther∣fore exceeds all the rest, and there is an other kind of the Lords presence walking in the midst of the golden candlesticks, which brings us to spirituall & everlasting peace, and mercy in the ministry of Gods servuants. For the further proof of this ye may observe that the Lord much stands upon this, on all occa∣tions as the greatest savour in sending of his prophets and ministers, and messangers unto his people as 2 Chron: 36. 15. The Lord God of your fathers form unto you by his messangers, rising-up early & sending them, (when as Gods ministers rise up is then God himselfe is said to rise up , God will not sleep when his ministers . why did the Lord thus arise and send, because he had compas∣sion on his people and on his habitation, because of the bowels of his pitty and compassion on the poor souls of his people, so Jer: 3. 15. when he promises to give after his own heart to feed them with knowledg, and understanding, upon their unfeined repentance, yea this is such a mercy that it may comfort the hearts of Gods people what∣soever their afflictions bee, as the Lord saith Isai. 30. 20. though I seed them with the bread of affliction and give them the water of affliction to drink, yet their eyes shall see their teachers, and their teachers shall not be removed into a corner any more, as if he had said though your afflictions are heavy yet this shall be a mitigation of them, that you shall have faithfull teachers to instruct you still, this will surely mitigate and lighten all other afflictions: yea this will lift up Gods people above all their afflic∣tions, will lift them up to heaven as it is spoken of Capernaum Mat. 11. and observable is that of Paul Rom. 15. 29. I know that when I come unto you I shall come in the funess of the blessings of the Gospell. ye see that there is afulness of blessings in the preaching of the Gospell, they are but shal∣low blessings in comparisson that we have in outward thing. But now when the Lord raised up our sonns & young men to be our Prophets, and ministers the blessing increased, ye may remember how Zaharias was affected Luke. 1. 7. when it was vealed to him by the angel that he should have a form that should turn many of the children of Israell to the Lord their God, that that he should serve him in the work of the mi∣nistry, and should come in the spirit and power of Elias, what joy and gladnes he was filled with all? and brake forth into that heauenly song of prayses unto the Lord, and next unto the mercy of God in Christ; he prayses him for John Baptist and saith verse. 76. Thou child shalt be called the Prophet of the highest, for thou shalt goe before the face of the Lord to prepare his wayes, to give knowledg of salvation to his people by the remission of their sinns, this was the great argument of his prayses not only that John Baptist should be a Prophet, and should give knowledg of salvation to Gods people, but that his child should serve God in so high and heavenly a calling, & so great an imploiment, so it was granted for a great blessing that the Lord promised to Phinehas Num: 25. 13. he shall have he & his seed after him, even the covenant of an everlasting priesthood, because he was Zealous for his God, and made an atonement for the children of Israel: if the Lord had not accounted this a great mercy he would never have given it as a reward to his faithfull servant, neither on the contrary would the Lord have laid this as an heavy judgment on Elies house, that he cut them off from his altar, that is, he deprived them utterly from the office of the Priesthood, which afterwards the Lord did, when he cut off by the hands of Saul Nob the Citty of the Priests. Thus the Point is sufficiently clred by scripture. Reason 1. This must needs be a great blessing, Because the ministry is purchased at so high a rate, and the business was so great to set it up, now the providing of an able, and faithfull ministry cost much, and it was a mighty busynes to set it up. Ephe. 4. 8. Christ ascended up on high and led cap∣tivity captive, & gave gifts unto men: first that Christ must not only descend into the lower parts of the earth, but he must ascend into heaven farr above all principallityes and powers 2. He must lead captivity captive, that is over sin, sathan, and what soever had led us away captive, to do this. if all the powers of darknes could binder it, there should never haue been a faithfull ministry set up, therfore Christ must captivate all these for this end, this sheweth the blessing to be exceeding great, that so great a means was requisite for the procuring of it. Reason 2. There is in the same place annexed an other reason to prove the greatness of this blessing; taken from the excellency of the end of it, ver: 11. 12. He gave some Apostles, and some Prophets, & some Evangelists, and some Pastours and Teachers, for the perfecting of the saints, for the work of the min∣istry, for the of the body of Chris, as if he had said, that this benefit is of so great a necessity, that it concerns both the gathering and building up and the eternall salvation of the elect: Object: it will be said, that this was but for a short time, that the Apostles and Prophets and Evangelists did continue, Answ: But we have the writings of the Apostles Prophets and Evangelists to the end, and we must have Ordinary ministers, Pastours and Teachers, till we all come into the unity of the faith, and the knowledg of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ, that is, to the end of the world, and the consūmation of all things, and therefore it is an hellish delusion to conceive that the ministry should be lost quite and dissanulled, by Antichristian superstition, for this assertion doth plainly annihilate both the Church and saints, and any farther salvation of any souls, which were impious to conceive. Reas. 3. I may reason from the difficulty of the work, & the calling of the Prophets & Nazerites, it is a very high dignity, for our sons & young men to be advanced unto, it is such a dignity as God only can bestow, and such as they be raised up by God himself unto it, the Prophet is the name of Seers, 1 Sam: 9. 9. they have better eyes then other men, they are the men of God, (as the mountains of God, and Cedars of God are so called) by way of excellency, the persons that have more of God in them then other men, they are unto God, : 10. 3. and they bring others also neerer unto God. Yea the calling of a Prophet is such an honour, as that title was given to the Lord Jesus Christ himself, Deut: 18. 18. So the Galathians received Paul as Jesus Christ himself Gal. 4. 14. Likewise to be a Nazarite is a mighty dignity, for our sonns and young men to be separated to the Lord, & sanctified for his service, is no small prefer∣ment, (they are called, by the Septuagents) Lam: 4. 7. her Nazarites were whiter then snow, purer then milke, more ruddy in body then Rubyes, their pollshing was of Saphire: that is they were the most beautifull persons in the sight of God of all others; this is a mighty excellency therefore the blessing must needs be great. Reason 4. It is an invaluable mercy, for Parents and old men, that their children & young men are thus qualified & dignified, it is a singular blessing to have a gracious child, 3 John 4. I have no greater Joy then to hear that my children walk in the Truth, greatest joyes are fruits of the greatest blessings possessed by us. It is the fruit of Solomons Pro∣verbs, Chap: 10. 1. A wise Son maketh a glad Father, but to have a child, that will make others wise, is a fart greater joy to a parent. Dan. 12. 3. They that make others wise shall shine as the bright∣ness of the so mament, and boy that many to righteousness, as the Starrs for ever and ever: So what a joy is it for the aged to see godly young ones growing up, that the Lord gives us hope of future generations, say 58. 12. They that shall be of thee shall build up the old wast places, and thou shalt rayse up the foundations of many generations &c. It is more when they do these great things that shall be of us: viz. of our own posterity, but next it is comfortable, when as the younger sort, are hopefull and promising, that the Lord gives us to conclude that the future harvest is great, when he sends forth already so many labourers. Use 1. It is a ground of just double reproof, 1. Of our great unthankfulness unto God, that hath bestowed this great mercy upon N-England and let it be considered how it hath been general∣ly entertained by the Country: I may speak unto you, Men, Brethren, and Fathers, in the language of Samuel, 1 Sam: 12. 7. stand still that I may rea∣son with you before the Lord, of all the righteous acts of the Lord, which he did to you & to your fathers, and then he telleth them of the Lords sending of Moses & Aaron, and bringing them out of the land of Egipt, by the hand of these his servants: So I might relate unto you, what the Lord hath done for this Country, in providing, and sending hither a faithfull, sound and able Ministry to them, that he hath also in great part graciously preserved and continued unto them, and as if this had been too little, he hath added this in raysing up of our sons to be Prophets &c: he hath wonderfully erected Schools of learning, and meanes of education for our children, that there might be continually some comfortable supply & succession in the Ministry, Is it not so O ye people of God in New-England? If it hath been so, and be so still in a good measure then let me testifie against you in the Lords name for great unthankfulnes to the Lord for so great a mercy. Now there be several degrees of this unthankfulnes. As 1. To pass by a mercy without any serious acknowledgment thereof, as the Lord complaines, Hosea 2. 8. thou hast not known, (or acknowledged) that I gave thee thy corn & thy wine, and oyl &c: 2. To slight any mer∣cy of the Lord as the Israelites did also, Num 11. 6. Our soul (said they) is even dryed up, there is nothing but this before our eyes &c: 3. To deny any mercy of God, as they did Numb▪ 14. 3. they did not account it a mercy that the Lord brought them out of Egypt. 4. To account blessings for curses, as they at another time, Deut: 1. 27. Because the Lord hated us, he hath brought us (into the wilderness) to destroy us. 5. When as we abuse Gods blessings to sin so much the more against the Lord, as the same people did Hose. 110. 1. ac∣cording to the of his fruit he hath increased the : according to the goodness of his land, they have made goodly images. Now all this unthankfulnes is found in many, and in some measure some in all at this day, for this great blessing of the Ministry & the means of the continual success and succession therin. 1. Many will not acknowledg the mercy, but pass it by as a matter of litle or no worth: the great blessing of a painfull Ministry is not regarded by coveteous earth-wormes, neither do the schools of learning, that afford oyl to the lamps, come into their thoughts or language to prayse the Lord for them, this is that sin reproved in Israel Jer. 2. 6. Neither said they where is the Lord that brought us out of the land of Egipt? 2. There are others that do slight these mercys some litle good they apprehend in it, to have a Minister to spend the Sabbath, to baptize their children, and schools to teach their children, and keep them out of harmes way, or teach them to write and read, and cast accounts, but these de∣spise the Angels bread, and account it but light stuff in comparisson, of other things, these are like Jeshurun, Deut. 32. 15. that are fatted with other contentments, and do lightly esteem the rock of their salvation. 3. There are others that deny this to be a mercy there be many in the country that account it their happiness to live in the wast howling wilderness, without any ministry, or schooles, and means of education for their posterity, they have much liber∣ty (they think) by this want, they are not troubled with strict sabbaths, but they may follow their worldly bussiness at any time, and their children may for them at plough, or hough, or such like servil imployments, that themselves may be eas∣ed, wheras the scripture saith 2 Chron: 15. 3. that they that are without a teaching ministry are without the true God and without the law, surely so they are that do voluntarily make choise of such a condition, but their practice about their children is litle better then the mercyless unnaturall and prophaness of the Israelites Psal. 106. 36. That sacrificed their sonns and their daughters unto Devils. 4. Some goe so far as to account these blessings to be curses, so as to say that our ministryes are an∣tichristian, and schools of learning popish, and the seminaryes of wickedness, & loosness in the Coun∣try: it is not my purpose to confute their scurrilous reproaches of the ministry, (which are sufficiently consuted both by the doctrine and holy conversati∣on of Gods faithfull servants,) nor yet to plead for any dissolute courses, or disorder that is found a∣mongst schollers, but I desire rather to mouth for them, and to pray that some salt may be cast into the fountain that the waters may be healed, but let not whole societyes or professions be charged or blemished for the aylings or scandal us carriages of some: if there be , or had been more Judases among the disciples of Christ, yet let not all the rest be indighted or arraigned for the viciousness, and disloyalty of others. 5. Many do make wicked returns of these bles∣sings, and fearfully abuse them, aod seek what they can to weary out ministers, & to pull down schools of learning, or which is all one to take away oyl from the lamps, denying or withholding mainte∣nance from them, whereby they do as good as say let them tumble and fall, rase them rase them to the foundations: There be others that do foment and abett oppositions against Gods ministers raise factions in Churches, & Colledg, to make havock and utter dissipation of all; I might add also the poor and slender requital (to speak no worse) of such as have with most faithfullness and diligence served the Lord and his Churches in workes of so great importance: But I will spare the inlargemēt of these things, lest that I pass my bouds both of my strength and time. But now how extreamly hateful to the Lord all this unthankfulness is, I need not be long in shew∣ing; Deut: 32. 6. Do ye thus requite the Lord ye people foolish and unwise? and Isay 1. 2, 3. Hear O heavens and give eare O earth, for the Lord hath spoken; I have nourished & brought up children, and they have rebelled against me, the Ox knows his owner &c: and Micah 6. 2, 3. Hear O ye mountains, the Lords con∣troversie with his people, and he will plead with Israel O my people what have I done unto thee? wherein have I wearied thee? testifie against mee, for I brought thee out of the land of Egipt, and redeemed thee &c: this unthankfulness is that which causeth the Lord to take away his blessings from us: Hosea 2. 8, 9. Shee did mot know that I gave her corn & wine & oyl, therefore will I rèturn and take away her corn in the time therof, and wine in the season therof, and will recover my wooll & my flax, given to cover her naked∣ness: there is the same reason in other blessings, as if the Lord should say in this case, I will put out the light, and take away the ministry, pull down the schools of learning, for this unthankfullness of yours which also the Lord hath allready done in some parts of this Country. The Second branch of this reproof, 2. This serves to reprove whatsoever other sins Gods people do commit injoying these great mer∣eyes, look at this as an aggravation of all our sins that the Lord hath done these great things for us, he hath subdued the all our enemyes, Indians and others, whose hight was like the hight of Cedars, and they were strong as the Oaks, he brought us out of the land of Egipt, out of the iron furnace, from many grieveous taskmasters, from under the Prelates, who set us to pick straws: He lead us through this wilderness, some near upon fourty years, and hath strangely here provided for us: now I astly he hath raysed up of our sonns for Prophets, and our young men for Nazarites: surely then the Lord may justly take it unkindly at our hands, that we have so exceedingly provoaked him by our many sins, and as he saith for three trans∣gressions of Judah & Israel and for four, I will not turn away the punishment thereo For many, so he may say to us, for three transgressions of New-England and for four I will not turn away the pu∣nishment therof. And if God will not turn it away it is beyond all other power in the world to do it. There be diverse sins in Israel & Judah here re∣proved, which it would not be hard to find in New England, as the contempt of the Law in Judah, & that their lies caused them to erre. Suitably there is to be found in N-England the contempt of the word of God and his Ordinances, and listening to lying books & pamphlets, that are brought over into the country, whereby multitudes are poysoned amongst us: In the Israelites he reproves these sins. Their false worship, ver. 8. they set up false Gods, and diverse Altars, and turned Bethel the house of God, into Bethaven, the house of iniquity: this sin of corrupting the worship of God, is studyed by many even in churches, though not in such a gross manner as Israel did, we have not such Idols as they, but spiritual we have, in the fields and in our houses. The Apostle calls coveteousness Idolatry. Another sin of theirs was oppression, which no doubt abounds exceedingly in this country, and mark what he saith, they sell the righteous for silver and the poor for a pair of shoos, scarcely any com∣moditie can be had but for silver, but suppose a poor man wants a pair of shoos, or other clothes to cover his nakedness, that hath no silver: truely he must be fain almost to sell himself, to get some mean commodities. Another of their sins was that, they gave their Nazarites wine to drink. but hère I should rather say, ye give the Salvages and Indians wine & strong waters, & truck with them for that which ye know they will abuse to drunk∣enness, if not to murther. Lastly is is said, they commanded the Prophets saying prophisie not, I will not so apply it, as if there amongst us any com∣mand of Authority to that purpose, (yea we have cause to bless God for the contrary com∣mands & endeavours also of Government a∣mongst us,) but there is in too many places such cariage towards the Lords Prophets, and the Prophets sons, that the ministry & schooles of learning (as was said) are reproached, des∣posed, impoverished, if not undone. Oh (saith the Lord) vers 13. Behold I am pressed under you as a cart is pressed that is full of sheaves: So the Lord is pressed under such carnal Gospellours, He is crushed (as farr as they can) by such false-hearted professours, they lay all the load upon the Lord himself, and no doubt but that the Lord will also dsourthen himself of them: and it is no mervaile if the Lord by his ministers cryes out against such wickedness in professours, and saith as Isay. 22. 1. The burthen of the valley of vision that is, it is but e∣quall if they that see more and know more then, others, and enjoy more means do burthen the Lord by their sins, the Lord in like manner should lay upon them the heavy burthen of the threatnings of his word, and the execution thereof. Use 2. This may serve for instruction to schol∣lers and students, 1. First to shew them what they should mainly intend, study, and labour foe, viz. that they may be Prophets and Nazarites, 1. Prophets, 1 Cor 12. last. Covet earnestly the best gifts. as goodness is the object of the will, so the best things of the will rectified, and what are the best things? 1 Cor. 14. 1. desire spirituall gifts, but rather that ye may Prophecy amongst all gifts the gift of prophesying is the best, and what is prophe∣cying? but 1 Cor. 14. 4. speaking to edificatiō, ex∣hortation, & the comfort of others, this is a publick & a spirituals good, & therefore of an higher na∣ture, and most of all to be attended by you, and aimed at in all your studyes, It is a great matter also that the Lord takes the Prophets to be neer unto him, as in the placing of the tribes in the camp of Israel Num: 1. 50, 53. the Levites were to pitch round about the Tabernacle of Testimony (where the speciall presence of the Lord was) and the rest of the tribes without the Levites off, so the Prophets & Levites are neerest ūto the Lord, which is a matter of comfort, assuring them of the Lords presence, assistance & protection in their calling, of dignity, as being next unto God, and in ployed by him about greatest service; and also of duty, in strict keeping of the Lords charge, and holy walk∣ing before him: for which purpose remember often the Lords hand upon Hophni & Phtnehas, the sons of Eli, upon Nadab & Abihu, the sons of Aaron, whom the Lord slew for their prophaness, and said : 10. 3. that he would be sanctified in all those that draw neer unto him, and before all the people would be glorified, that is, that he would punish in some remarkable manner to the view of all, the scandalous and wicked carriage of any that were neer unto him in that function. 2. Consider further it is that ye may be Naza∣rites, that is, set apart in a peculiar manner unto the Lord, or separated unto him; Now there are Three things in this separation unto the Lord. 1. A Sequestration from wicked courses & com∣panys, and from common things. From wicked wayes & companyes, 2 Cor. 6. 16. Be ye seperate and touch no unclean thing &c: to use the vessells of the Temple to quaff & carrouse in, was a Babylo∣nish practise: yea there must be a sequestration from common things, as the Nazarites were from creatures & worldly delights & distra&ions, my meaning , that you that are addicted this way should have less to do with the world & worldly delights, and be less eumbred then others with the affaires of this life. 2. In separation, there is imployed a dedication unto the Lord, things that were o' old separated, were dedicated & devoted to an holy use, as the Lord speaks of the Levites; Numb: 16. 9. The God of Israel hath separated you from the Congregation of Israel to bring you neer unto himself: thus Hannah dedicated her first born unto the Lord 1. Sam: 1. 18. So are ye to be as persons devoted to the Lord. 3. There must be qualification with Holyness, other things sepe∣rated unto the Lord as the vessels of the Sanctuary and ministry, had a kind of relative holyness but in persons seperated there should be inherent holyness, students & especially ministers should have holy∣ness upon their foreheads, that is, professed & prac∣tised and visible unto all. Thus you may see what it is to be a Nazarite, and what ye should ayme at in your studyes. 2. Hence students should be instructed how they may attain to these excellencyes, & how they, may be had: for here we see that it was the Lord himself that raised up these young ones to be Pro∣phets, and Nazarites: & it is not either your own study or parts, nor the teaching and instruction of others, that can possibly rayse you up out of that dunghill wherin youly, to this degree to be true Prophets of the Lord, but it is the Lord himself that must put underneath you his everlasting armes to rayse you up: therefore it concernes students to be much in prayer unto the Lord: dayly and duely to draw neer unto the Lord, to beg of him the spirit of wisdom, and revelation, and a blessing upon, and assistance in your studyes, prayer was one of Luthers maisters, and it was but reason that the priest should first offer up sacrifice for his own sins, and then for the sinns of the people, Hebbr: 7. 27. first seek God for themselves, and then make intercession for others. But now by the way, some may object, here the Example of the Nazarites that they nourished their hair, they were not to suffer any raisor to come upon their heads, aureng the time of their seperation, Numb: 6, 5. here is a fair plea for students, and ministers to wear long hair. Answ, Because that this objection comes fair and full in my way give me leave to answer this objection, there is some need of it, and take it thus. 1. The Nazarites had a special Commandement from God to nourish their hair, they were not to suffer any rasor to come upon their heads, untill their vow was accomplished, and then they were to cut it off. Numb. 6. 18. But now all christians have a contrary Commandement 1 Cor: 11. 14. Doth not it self teach you &c: it is against the law & dark princples of nature, much more a∣gainst grace & the word of grace, yea same (if persons be not quite past shame) for men to weare long hair: here is a wide difference between the old Nazarites and students now. 2. The Nazarites did nourish their hair out of obedience unto God and holy devotion, wheras persons in these dayes do it out of pride, vain-glory effeminacy, and the like sinfull motives, and for sinister ends. 3. They only amongst the people of God did nourish it, & none else therefore this example doth evidently prove that all the rest of Gods people in the old Testament yea the Priests and Levites did not nourish their haire, so Christians are now to cut their hair unless they can find any where (which was never yet found) that the Commandment of the Lord hath allowed it. 4. The Nazarites were to nourish all their hair alike, they were not to cut off some part, and to leave long locks hanging down, as is practised by some now a dayes. 5. The Nazarites were to nourish their hair to burn it, Numb: 6. 18. But students & ministers & professours in these dayes nourish their hair to keep them from all deminution, it were much better they were burnt. 6. The Nazarites nourishing of their hair was to difference them from the common sort: but now the nourishing of the hair, is to hold corresponden∣cy with ruffains & swaggeers & , yea the vilest persons in the country, yea Indians & pagans whose abominable customs the Lord hath forbid∣den his people to follow, Levit. 18. 30. Object. It is true that the Lord hath forbid∣den unto men long hair, but what is long hair? can any man prescribe out of the word of God any set size for mens hair? if this cannot be done, why should any be offēded at our hair as if it were long This objection hath been made by some, and gene∣rally stood upon, therefore it is a fit season to give some answer to it. Answ: 1. This is most cleer that long hair (if menkind do wear it) is contrary to the word of God, & to nature, & shamefull as was said before. 2. It is no small reproach to the Lord aad his word, to find fault with long hair, and yet that he should not give us to understand which is long hair but that every man still is left to his liberty, to wear his hair as long as he lists; this makes the Trun pet to give an ūcertain sound which the Lord approves not. 3. That he that would keep a good conscience in such cases & controversies, wherin there appears any doubt, will make choise of the surer part, that is that part wherin he may be sure not to sin against the : so will be do in this case about the length of hair, short hair we may be sure will neither offend God nor good men, but long hair may and doth offend both: therefore be sure that God do not account thy hair long. 4. Christians are bound to abstain from all ap∣pearance of evill. 1 Thes. 5. 22. 5. Christians are to do whatsoever is of good re∣port Phil. 4. 8. But long hair in menkind hath great appearance of evill, and is of evill report. 6. All occasions of sin, as Just, pride, ensnaring our selves & others, should be avoided by christiās Jude 23. But such is wearing of looks &c: 7. Christians should give no offence to others, 1 Cor. 10. But this long hair gives offence, 1. As giving an ill example to others, who are often in∣duced by their ill president & example to imitate & second them in their guise. Hence it is that ma∣ny even children will not indure their hair to bee cut short, because that such & such professours do wear it long. 2. It animates & confirms others, especially profane ones, in their fantastick dress, and nourishing of their hair. 3. It offenas and grieves the soules of many devout, religions and gracious Christians, who do utterly disaprove it & condemn it in their judgments, as well as pctises. 8. The Scripture seems plainly to prescribe un∣to men the length of their hair, Ezek 44. 20. com∣pared with Lev. 19. 27. & 21. 5. They shall neither share their heaas, nor suffer then looks long, only shall poll their , now every one understands what is meant by polling of the head, it signifies the exiting of the any part therof is contrary therunto and to the word of God. But lest I should digress too farr, thus I finish this use. Take heed of that fear∣full threatning Psal. 68. 21. God shall wound the hairy scalp of such a one as goes on still in his wick∣edness. It is likely that there were some such hairy wicked scalps & pates in those dayes, as there are in these dayes. But consider that God in his due time will wound them. Use 3. This may serve to work thankfulness in parents, and in all sorts of people, especially in New England, seeing that the Lord hath bestowed or offered these mercyes to us all: he hath raysed up of our sonns for Prophets, that concerns parents, some parents more neerly; and he hath raysed up of our young men for Nazarites, that concerns all and all have or may have the benefit of it: For besides the Lords former mercyes, in sending in to us the old stock of faithfull ministers, and thrusting out of his labourers into this vineyard, (by the bles∣sing of God upon whose laboures, the Gospel of Christ, and the powerful dispensation of Gods Or∣dinances hath flourished many yeares, to the ad∣miration of all the christian world) I say besides those former mercyes never to be forgotten, the Lord hath graciously super-added this, in raysing up not only means for this end (viz. schools of learn∣ing) but also from thence some of our sons & young men to be & Nazarites. Is it not so O ye people of God in N-England? And if it be so, 'see what the Lord expects at our hands in answerable returns of thankfulnes unto him, and let us weigh seriously these motives to such thankfulness. 1. Let us consider what benefit and comfort all sorts have by , when as our sonns & young men are not only indued with the seed of knowledg & grace, but such as are sent forth as seedsmen to sow the Lords good seed in the hearts of others, it was the Lords blessing of Rachel, & Leah, that they two built up the house of Israel, that is the Church of God by their posterity, for sons to build up our own houses to be Banim & Builders thus according to their name is a great blessing, but farr greater, that they are builders up of Gods Church & house, Psal. 144. 12, 15. It is an happiness for Gods people when they are in such a case that their sonns are as plants grown up in their youth. But much rather to have the Lord for their God, and means to procure & continue so Is it not so O ye people of God in N-England? 2. Consider the state of the Country where wee live, which is such, that now the old stock of the country is well nigh worn out, and there is no like∣lyhood of further supply that way: now ye know how Gods people are fastned here, that if there should not be some supply by schools of learning, Gods people would soon be left without a teaching ministry &c. as 2 Chron. 15. 2. Is it not so O ye people of N-England? Object: But may we not be sufficiently supply∣ed from among our selves by the gifts and indow∣ments of gifted brethren? Answ. I could with as Moses, that all Gods people were Prophets: But you shall find it here, as in other trades, that there is a great difference be∣tween those that have been bound apprentices to a trade and others that are handy, & have gotten a litle skill by the observation of others, this latter will serve to patch or bungle, but wise men will ra∣ther choose to deal with those that have been train∣ed up in such a course: Thus from persons edu∣cated in good literature we may rather expect that they should be work men that need not to be ashamed &c: as Paul speaks to Tim: Isay 50. 4. they that have had an ear to hear as the learned, and the Lord hath given them the tongue of the learned, are most likely to speak a word in due season to him that is weary &c: 3. Consider what helps diverse particular Church∣es have from these schools, in greivous breach∣es that have been made in them, when any of the precious servants of God have been taken away, from hence others have stood up in their steads & have made up the breaches comfortably, as it was sometimes said in the like case, that the Sunn hath set and yet no followed. Is it not so O ye child∣ren of my people? 4. Consider that this makes for the continuance of the Church & propagation of religion, to after ages, for this was alwayes found true, that where the vision fales, there the people will be made naked Pro. 29, 18. they will be naked Congregations, and naked souls, and naked familyes, and naked posterities naked of what? naked of the righteousness of Christ which is put on by faith, and comes by hearing, and the shame of this nakedness will appear to God & man: naked of the Christian armour to defend themselves from spirituall enemyes; and where schools have been put down or ceased, there church as have been unprovided, and religion hath decayed and great ignorance & errours have succeeded in after ages: but on the contrary this course of the instruction of youth, is the meanes to provide for present & future times: and why do men plant or∣chards, or preserve the breed of the best cattle? but to provide for future times: but is not the pure re∣ligion of more weight, and the providing for the soules of posterityes to the worlds end? this is an other benefit of worth: is it not so beloved &c: 4. Let the Seperation consider this, some of whom are averse to schools of learning: that schools are available to rayse up Nazarites & to further an holy seperation: which is commanded unto christi∣ans, 2. Cor 6. 16. Is it not so beloved &c: Consider how the sons of , papists and heretics, they compass sea and land to support and spread & fortifie the Synagogues of Satan, the dens of devils, & suburbs of hell? should not the glory of God' and the salvation of souls be deerer unto us, then their destruction & condemnation is to them? all these things should forward our thankfulnėss to God for these mercys. But now it is not a verball thankfulness that will serve our turn, (that would be gross hypocrisie) but it must be really expressed, towards the education of youth, & the incouragement of the ministry, and the propagatiō of the Gospel. The reality of your thankfulness let it be ex∣pressed in your future care. 1. To do (if it be in your power) as Hezeki∣ah did 2 Chron: 30. 22. that spake to the heart of all the Levites, that taught the good knowledg of the Lord Yea do as Nehemiah did chap: 13. 11. See that sufficient portions be allotted & contributed unto them. 2. Do as Jehoshaphat did 2 Chron 19. 8. reach forth thine hand to send Levites into the blind and dark places of the country. 3. Be at the cost to trayn up thy toward'y child∣ren in good literature: parents are commanded to trayn up their children Ephes. 6. 4. in putting under∣standing & instruction into them: as if children were like bruit beasts without it. 4. In relieving the sons of the Prophets, and the Colledg, as Elishah did 1 Kings 4. 34. In setting up of free schools, as the Lord inables you. 5. If ye be poor, yet pray for posterity and means of education, and pray for the peace of Je∣rusalem; and that Bethel, the house of God may not be turned into Bethaven the house of iniquity, that schools of learning be not poysoned, or the fountains corrupted. Use 4. This point may serve for Information. To teach us, that Schools of learning are approved and appointed of God, and of great importance for the benefit of Gods people: Seeing that the Lord works with, & blesseth this means, for the laying up of provision, & making of supplys for the work of the ministry; and the Lord here reckons it up as the chiefest of all the blessings mentioned: and this was always one way (even when there were extra∣ordinary Prophets of raising up of Prophets &c: And there is much more need of schools now, when those extrardinary Prophets are wanting. Quest: What ground is there in the Scriptures, for Schools of learning? Answ: Give me leave to shew this as a matter called by many into question in these dayes▪ Now the Text, and the explication thereof before shewes that the Lord did approve of them in the dayes of the old Testament, that is the intent of the frequent mentioning of the sonns of the Prophets, that is their schollers that were trained up under them: besides 2 Kings 22.14. There is mention of a Colledg (where the Prophetess, and no doubt many others nurtured in a way of learning lived,) and the Hebrews have an usuall word where by they call their schools (ieshibah) a company of schollers that sit together to be taught: & Mal. 2. 12. the master & scholler is made mention of; Now in the New Testament John Baptist had schollers John 1. 28. so the Pharises had their schollers Mat. 22. 15, 16. Paul was Gamaliels scholler Acts 22. 3. There was a Synogogue of learned men disputing with Stephen Act. 6. 9. So there was a schoole at Cormth Acts 19. 8. Timothy was Pauls scholler, 2 Tim 3. 14. But the example of our Saviour Christ is above all, that kept a school, first of his twelve disciples, then of the seaventy disciples Luke 10. that he also sent forth to preach the Gospel. Yea there is a most deer and express Commandement, that Paul gives to Timothy 2 Tim: 2. 2. he saith the things that thou hast heard of me before many witnesses, he fame commit to faithfull men, who shall be able to teach others also. Where we see that Ti∣mothy had many school fellows that are called wit∣nesses, and also that Timothy is cōmanded to teach others, so it concerns such as God enables to teach them that may be teachers of others, to instruct them in the things of God. But now it will be very needfull upon this occasion for us to consider what weight there is in the objections that diverse in these days have print∣ed against them. Object. 1. Mr. Dell in his answer to Mr. S. Simpson allowes schooles of the prophets wherin Christian religion is taught, but against schooles of humane learning this is that that makes them Anti∣christs, seeing they are contrary to, and do oppose Christ, this makes the universityes stews of Anti∣christ, houses of lyes, and to stinke before God with most loath some abomination &c: with a multitude of other reproachfull terms which Luther & others have loaded Popish Universityes withall. Answ. 1. I do much desire that the oppo∣sers of schools & universityes would speak plainly what they mean by humane learning, then wee should easily come to some conclusion. Therfore let this distinction be premised, that humane learn∣ing may either be taken for all that learning that the heathen Authours or philosophers have deliver∣ed in their writings: or else all other Arts besides Theology, as they call physicks, ethicks, politicks &c: take in also the grounds of languages, Latine Greek & Hebrew. Now in the former sense, if Mr. D. do mean by humane learning, all that learning that the heathen men have uttered out of the light of nature: It will be a great oversight to pass such a sentence upon it. 1. Because we find in Scriptures, some testimonies out of humane writers, 29 : 1. 12. Act. 17. 28. 1 Cor: 15. 33. &c: which the Spirit of God would not have , if their writings had been utterly unlawfull to read. 2. There are certain principles of trueth written, even in corrupt nature, which hea∣then authors have delivered unto us, that doe not cross the holy writ, 1 Cor: 11. 14. doth not nature it self teach you &c: and it cannot be denyed that all trueth, whosoever it be that speakes it, comes from the God of truth, as he is called severall times And who can deny but that there are found many excellent & divine morall truths in Plato, Aristotle Plutarch, Seneca &c: and to condemn all pel-mel, will be an hard censure, especially to call universi∣ties Antichrists for reading of them. Besides they have treated of the works of God, most excel∣lently in many places, and the works of God ought to be declared by parents to their children, Psal. 78. 2—6. Besides they have delivered many excel∣lent sayings of God, and have attested many Scrip∣ture historyes, as might be shewed by severall in∣stances, out of Justine, Tacitus &c: and Mr. D. is not ignorant of them, shall all these be thrown away as antichristian, or as lyes?. Object. But they have much profaness and filthiness in them, and besides they are made idolls of in our universities, when as pse dixit, and their authority goeth for currant, as Scripture it self a∣mongst them. Answ. But 1. All heathenish writers, have not such profaness in them. 2. Those that have, let them be condemned & abhorred, & let not youth be poysoned by them. 3. Let God be true & every man a lyer, and let not man, especially any heathen be deified, or his authority be accounted on, or go cheek by jowle with the speaking in the Scriptures: this is indeed to be abhored whersoever it is received, but abusus non tollit usum. II. But now if humane learning be taken in the second sense, for all those Arts that are commonly taught in Universities, as Physicks, Ethicks, Politicks Oeconomicks, Rhetorick, Astronomy &c: or also for learned tongues of Latine, Greek, and Hebrew &c: 1. I will be bold to affirm, that these in the true sense and right meaning therof are Theologicall & Scripture learning, and are not to be accounted of as humane learning. For who can deny, that the first & second chapters of Genesis, and many chap∣ters in Job, and the Psalms, and diverse other pla∣ces of holy Scripture, do afford excellent and sure grounds for natural Philosophy, and a just systeme thereof: which Mr. Zanchy, Daneus, and di∣verse other eminent Divines have opened & de∣clared unto us? And where are there to be found such Ethicall, Politicall, or Moral precepts, as are to be found in holy Scriptures? or such princi∣ples for the ordering of our lifes, families, or com∣mon weals? let any man declare it unto us. And where are there such high straines of all sorts of Rhetoricall Tropes, & figures, to be found in any Author, as there are in the writings of the Prophets & Apostles? and who can imagine, but that the best & surest Chronology in the world, is to bee found in holy Scriptures, upon which all the com∣putation of times in all ages in the world depends? 2. Let all judicious men consider, what Mr. Dell graunts, though he speakes so much against humane learning: I will relate his own words, be∣cause his books are in few hands, & they that have them build much upon his judgment. He speaks thus in his treatise of the reformation of learning. 1. I conceive it meet, that the Civill power, or chief Magistrate, should take great care of the edu∣cation of youth, as one of the greatest works that con∣cerns them, and one of the worthyest things they can do in the world, insomuch, that what the youth now is the whole Common wealth will shortly be. 2. To this end it is meet, that Schools (if want∣ing) be Erected through the whole nation, and not only in Citties & great Towns, but also (as much as may be) in lesser villages: and the Authority of the Nation take great care, that godly men especially have the charge of greater schools, And that the Magistrate afford to this work suitable incouragement. 3. That in Cittyes & greater Towns, where are the greater schools, and greater opportunities to send children to them, they teach them also, the Latine & Greek, tongues, & Hebrew also which ought to be had in great account with us, for the old Testament sake. 4. It may be convenient also, that there be some Universities & Colledges, for instructing in the know∣ledg of the liberall Arts, beyond Grammer & Rhe∣torick; as in Logick, which may be of good use in humane things, if reason manage that art of reason But the Mathematicks especially are to be had in good esteem in Universities, as Arithmetick, Geometry, Geography and the like, which as they carry to wick∣edness in them; so are they besides very usefull in hu∣mane Societies, and the affaires of this present life: There may be also in these Universities & Colledges, allowed the studyes of Physick, & the Law &c: 5. Why the Universities & Colledges should bee only at Cambridg & Oxeford, I know no reason: and we judg it most prejudiciall to the common good of the Common-wealth, that these two Universities should make a monopoly of humane learning to themselves. Doubtless it would be more suitable to a Common∣wealth, and more advantagious to the good of all the people, to have Universities or Colledges, one at the least in every great Town, or Citty in the Nation, as in London, York, Bristow, Exceter, Norwich & the like: And for the State to allow to these Colledges an honest & competent maintenance, for some godly and learned men to teach the Tongues & Arts under a due reformation. Thus much Mr. Dell. By all which it appears, that multitudes are deceived concerning this, as if Mr. D. did utter∣ly condemn Universities or schools of learning, or that which is called humane learning, seeing that there is no art or tongue studyed or taught in Col∣ledges but he allowes (though with caution) and also he desires there were more schools, Colledges & Universities then there are. Briefly Mr. Dells project is this, and so farr to be allowed, to put down heathenish schools (where there be any such) and to erect christian, as himself speaks page 19. in his answer to Mr. Simpson. Object: But there is no necessity of Schools or Univeryes, or any humane learning to teach men Divinity, or to make able preachers of the Gospell: the teaching of the Spirit of God alone is sufficient: which Mr. Dell proves by the examples of our Saviour Christ & his Apostles, seeing Christ himself had only the unction of the Spirit. Isay 61. 1—4. Luke 4. Mat: 13. 54, 55. Besides when he would send forth preachers into all the world, he chose Fishermen, Publican, Tent makers, plain men, and of ordinary imployment in the world, and only put his Spirit upon them Acts 2. 17. This argument is much stood upon by Mr. Home, & Mr. Crandon against M. Baxter. Answ. 1. It is a mervelous mistake to rea∣son from our Saviour Christ & his Apostles to these times: For our Saviour received the Spirit not by measure John 3. 24. and the Apostles had the miraculous & visible & extraordinary gifts of the Spirit bestowed on them Acts 2. So the reason will stand thus. If our Saviour Christ and his A∣postles, without other learning, by the miraculous and extraordinary gifts of the Spirit, were enabled and furnished sufficiently for the ministry; Then other ministers in after times (that have no such extraordinary gifts) need no other learning, but the unction of the Spirit, as if he should say, if Aholiab & Bezaleel were filled with the Spirit of God in wisdom, and in knowledg, and all manner of workmanship, to devise cunning works, (as they were Exod. 31. 3, 4.) then no man need to be an apprentice to learn any Mechanicall trade, seeing the teaching of the Spirit is sufficient for any cunning work, who is there that would not ac∣count this reasoning ridiculous? Surely if Mr. D. had not excluded Logick & reason out of Divinity he would neuer have made such collections: It is much like his reasoning in an other Sermon of his, the Scripture saith that Christ shall Baptise with the holy Ghost, & with fire, therfore there is no baptism with water to be used, or to be in force. But forsooth what ever he saith, ye must expect no reason from him, ye must take all from him as dictates of the Spirit, and so all Ordinances in the Church that the Spirit hath appointed, the Spirit shall also overthrow, yea I know no reason why Mr. Dell, or any other believer, upon this ground, may not make an other Scripture, for if the same Spirit that indihted or penned the Scrip∣ture, he in the same or the like measure in M. Dell or other believers, as it was in the holy men of God and penmen of the Scripture, then what Mr. D. and any other believers write or say, is of equall authority with the Canonicall Scriptures. So M. Dell and every believer is made a Pope, that can not erre &c: but here I will stop & spare. 2. I affirm, that the Lord Jesus and his A∣postles were learned, and beyond that which is attainable by ordinary teaching: For our Saviour it is said Mat: 13. 54, 55. Jesus came into his own country & taught them in the Synagogue, insomuch that they were astonished, and said, whence hath this man this wisdom? and John 7. 15. The lewes mar∣vielled at the teaching of our Saviour, saying, how knoweth this man letters (or learning,) having never learned them? therefore it is certain that our Savi∣our had learning, though never trained up therin: and also that learning or teaching, is the ordinary way to attain to learning, yea such learning as our Saviour manifested in his ministry, (as the Jewes conceived) So I may say of the Apostles, though in a farr inferiour degree: For with that effusion of the Spirit at Penticost, they had the gifts of tongus the gifts of miracles, of discerning of Spirits, yea the gifts of wisdom & knowledg, (the Pastours and Teachers gifts) mentioned 1 Cor: 12, and also 1 Cor: 14. But will any man say that believers now have any such gifts of the Spirit, or any pro∣mise therof? Mr. D. in his answer to Mr. Simpson page 3. us of many promises of the Spirit to believers 1 Cor: 12. 13. Gal. 4. 6, 7. whence hee gathers, that the whole Church of believers, and every true men her therof, do receive the Spirit of God. And who will deny that they do receive it, to cry Abba father, to change, sanctifie & comfort their hearts: but there is more then these required to make an able minister, Gods ministers must rightly aivide the word of trueth 2 Tim: 2. 15. must be apt to teach. 1 Tim: 3. 2. must be able by sound doctrine. both to exhort, to convince the gain∣sayers: They must have the tongue of the learned, that they may not be as those unlearned ones that wrest the Scriptures to their own & others perdition. 2 Pet. 3. 16. Now let any prudent man be judg in this case, whither he think that every christian that hath received the sanctifying Spirit of God, is gifted therby & qualified for the confutation of gainsayers, and the whole work of the ministry. Mr. Dell in his answer to Mr. Simpson. Object: Humane learning is rather an hinder∣ance then an help to the ministry of the Gospel, and doth rather unfit, then fit men for it: and the grace and teaching of God only prepares & enables men to this divine work: learning is so far from fitting men for this Gospell, and the ministry therof, that indeed there is nothing in greater enmity to Christ crucified nor more contrary to the WORD of the CROSS then that: Yea nothing in all the world hath been such will cancer, savouer, supporter & of Anti∣christs kingdom, as humane learning & Philosophy: This hath brought in all the hypocrsie, superstition, false worship, sects & schismes &c: Answ. It is to be feared that Mr. D. hath been trained with humane learning, as in some o∣ther of his opinions, so in writing of these things Let the reader remember what approbation hee gave to humane learning before, that he would have it taught, not only in Universities, but in all Citties & villages: and yet he hath now so forgot himself, that though for humane & civill ends, he did allow it, yet now he saith, that it is enmity to Christ crucified, and contrary to the word of the cross &c: wherin let the indifferent reader observe with me a few particulars. 1. If Mr. Dell had allowed the use of Logick in Divinity, how should he have dared to have al∣lowed any of these humane arts, or languages for any end whatsoever? Paul abhors that charge Rom: 3. 8. Let us do evill that good may come of it, and their damnation is just that so reason. But Mr. D. saith that for humane ends (as for the Common∣wealths sake) Schools, Universities, Colledges, Gram∣mer, Logick, Physick, Law, Rhetorick, Arithmetick Geometry should be set up in every Town & Citty in the whole nation: which yet are no better then enmity to Christ crucified, and contrary to the word of the cross, the greatest introducers, favourers, sup∣porters, and of antichrists kingdom, which have brought in all the hypocrisie, superstition, false doctrine, false worship, sects & schismes, is not this to do evill, that good (some outward good to civil society) may come of it? It is no matter how it fares in the mean time, with Christ, or Antichrist, christian or antichristian religion, it is no matter how much hypocrisie, or false doctrine, false wor∣ship &c: be set up therby, in every Citty or village in the whole nation, so that their humane ends be provided for: Is not this man think you, a good friend to Christ & Antichrist, to the Church and Common wealth? doth this doctrine come from the Spirit of God, or another spirit? 2. Antichrist himself & his adherents, take in all the rabble of locusts crawling out of the smoak of the bottomless pit, take in all the popish tyrants and all the devills in hell, (for these are all such as are in the world) yet according to Mr. Dells Divi∣nity, were never such introducers, or favourers &c: of antichrists kingdom, were never such enemies to Christ crucified, or the word of his cross, never brought in so much hypocrisie, superstition, false doctrine, false worship &c: as humane learning, & yet how can he in any sense, allow of any humane learning, or desire more Universities or Colledges, would he have more Antichrists, more Devills &c: hath not that man laid aside naturall Logick, and common sense & honesty, and put off his forehead that writes thus? 3. Wheras he saith that humane learning is ra∣ther a hinderance, then an help to the ministry of the Gospel, and to all christianity; Let us consider a little what truth there is in this assertion, to let pass what I said before. 1. I will premise what Mr. Crandon, & M. Horn do graunt, that were no friends to humane learning. Mr. H. graunts, some lesser usefullness some sciences may afford (to Divinity) as the Mathe∣maticks to find out the bigness of the Ark, the mea∣sures of the Temple &c: Astronomy to tell us what arcturus & Orion, and Pleiades are; History and Chronology may seem to help to understand the pas∣sages of the Monorchyes & visions in Daniel &c: Thus Horn, but I should have thought that so strict a Divine would rather have scrupled the very name of arcturius & Orion, which to find out, he must find worse humane learning, that is, that is hea∣thenish fables, which will tell of a beare and a beares tayl in heaven, where arcturius stands, and the Constellation of Orion brings in Jupiter, Nep∣tune & Mercury, how they did exurina illum pro∣creare. and that Diana for his valour in hunting, carried him up to heaven. To have these & such things brought into the translatiōs of the Scripture, would stumble a godly heart that knows the mean∣ing therof, as the rawest piece of humane learning put in for Scripture, which Mr. H. swallowes. Now let me add what Mr. Crandons judgment is, he speaks thus in his writings against Mr. Baxter. That Logicall, Phylosophicall, and Meta∣physicall argumentations (mark he puts in Metaphy∣sicks too, which many will not own for a distinct science) in naturall, morall & oeconomicall questions (and these do spread farr in Divinity, as hath been said before) may be usefull: yea Logick in its sober and moderate use applyed as an instrument to the contexture & retexture of Scriptures, to find out the sense & meaning therof: and farther as by joyn∣ing of Gospel positions together, it helpeth to sure & sound conclusions, may be profitably used in Evangelicall questions. Thus Mr. Cr. which cros∣seth Mr. Dells judgment. Let me add farther 1. How shall a minister without the knowledg of the Original tongues, either translate the Scrip∣tures, or when they are translated, maintain them against the popish vulgar, or other diverse false translations, to be the infallible trueth of God? how shall he comfort a poor soul that saith he is a reprobate, and proves it out of 2 Cor: 13, 5. Be∣cause he knows not that Jesus Christ is in him, if he knows not what adokios means. I might make innumerable such instances, but I spare. 2. For Logick, let them tell me what a paro∣logisme is, sam: 1. 22. without some knowledg in Logick. what logicon gala means 1 Pet. 2. 2. For is no where used as it is translated (of the word) but Rom: 12. 1. It is translated reason∣able and if there be Logical & reasonable milk in the Scripture, take away logick & reason, and the milk will be turned, neither will it be dolon with out deceit. Yea how shall a man know when a Scripture is wrested, or falsly applyed, or a false use is made of it, or a false consequence is drawn out of it, or a true, without some principles of lo∣gick, especially to hold forth these things to others he must needs be a shamefull workman, and many times ridiculous, neither rightly apprehending, not dividing the word of trueth, that hath no knowledg how to interpret the Scripture. 3. For Rhetorick, I would fain have the un∣learned minister, or him that understands not rhe∣torick, to give any tolerable sense of these places of Scripture, and many the like (farther then they have been opened to them by the learned) John 15. 1. I am the true Vine &c. John 1. 29. Behold the Lamb of God. 1 Cor: 10. 4. The Rock was Christ John 6. 41. I am the bread that came down from heaven. John 10. 7. I am the dore of the sheep &c: add these places. John 3. 13. No man ascends in to heaven, but he that came down from heaven &c: 1 John 3. 16. Hereby perceive we the love of God, because he laid down his life for us. John 21 last. There be many things that Jesus did, the which if they should be written every one, I suppose that even the world it selfe could not continue the books that should be written. and that Mat. 12. 20. as Ionas was three dayes & three nights in the belly of the whale so shall the son of man be three dayes & three nights in the heart of of the earth. I should be endless if I should enumerate, what might be gathered in this case. But I shall here have done with Mr. Dells arguments. There is somewhat more in Horn, & Cran∣don, which I shall be brief in, because as they state the question I should not contend with them. Mr. Horn thus, That the study of Philosophy (though lawfull to be known, and in some points use∣full yet) is not necessary to the preachers or preach∣ing of the Gospel, nor the key of knowledg, without which men cannot understand, or profitably hold forth the Trueths of Christ to others. It is not denyed, but what is necessary to salva∣tion, may be both understood & preached, with∣out the help of Philosophy, it is enough if it bee lawfull & usefull, (ad bene ormelius esse) which is graunted by him. Now Mr. Cr. in his preface against Baxter, states the question thus. That humane learning is of no force to decide, judg, and conclude any thing in questions meerly evangelicall, such is justification, and all other Gospel-graces, and priviledges. I sup∣pose that Mr. Cr. shall neither have Mr. Baxter, nor any protestant writer his adversary in that as∣sertion. He that shall say otherwise, shall make a Pope of humane learning, and an Idoll, or set up man above God, But for all this, these Reverēd men bring arguments that goe as farr in over∣throwing all humane learning, as Mr. Dell hath done. Let mee breifly see the strength of them. Hora. If Philosophy, Physicks &c: had been needfull for furnishing of men to the Gospel, then Christ our Saviour, who came to teach us the mind of God, and to set on foot the preaching of the Gospel, would have delivered those sciences unto us, at least a more perfect form of them then the Philosophers did or could: But he did not so &c: therefore they are not needfull &c: Answ. 1. Take the force of this reason a pari, thus if the knowledg of the Greek & Latine languages, had been needfull for furnishing men to the Gospel in all ages, then Christ would have taught those languages, and made Grammers for the learning of them, at least in a more perfect form then any Grammarians did or could &c: but he hath not done so, therefore &c: would any wise man think this to be a good consequence: yet the case is much alike; for both the Original tongues, and the arts & sciences are like prepara∣tives siting persons to the preaching of the Gospel, (for that is meant by furnishing men to the Gos∣pel) But God is pleased to give to the sons of men to be exercised with labour & study, in this and other kinds Eccles: 1. 13. 2. Christ hath delivered to us those sciences (as farr as is needfull) in a more perfect form, then any Philosophe of old hath done, there was never such a method of Physicks or naturall Philosophy, as is set down in the order of the works of Crea∣tion, nor ever such a form of Eicks, Politicks or Oeconomicks, as he hath delivered in the Deca∣logue, and his own interpretation therof &c: Horn. The Arts & Sciences are of a diverse nature from the Gospel: that being a revelation of Redemption, and way to Salvation for fallen man; Philosophy but a purblind speculation about the na∣ture of the creatures, and of God as he stands in re∣lation of a Creatour & governour of them, &c: Answ. 1. Not only Arts & Sciences, but the Law, both Ceremonial, and Moral, & Judicial are of diverse nature from the Gospel, as it is the revelation of Redemption &c, Is all therefore superfluous &c: 2. Whatsoever is con∣tained in holy Scripture, tends some way or other to the way of salvation for falnman, and to make the man of God perfect, 2 Tim: 3. 16, 17. So doth the knowledg of Gods works, which are sought out of all them that have pleasure therin Psal. 111. 2. yea they all make for the glory of God Psal. 145. 10 and the knowledg of Gods works is laid down in holy writt, not in a purblind speculation about the creatures, but in a way infallible. 3. Though the Gospel in a strict sense, signifies the glad tidings of Redemption by Jesus Christ; yet it hath a larger signification sometimes, as Rom. 2. 16. wherin the Apostle tells us of the day of Judgment, in which God shall judg the secrets of men according to the Gospel: there the rule of the last judgment shall be not only the Gospel in a strict sense, but as the Law may be also comprehended under it: and whatsoever is contained in the scrip∣tures of the works of God, and as farr as it concerns a minister to preach all profitable and Scripture trueths, the knowledg of Arts & Sciences is usefull and expedient to him to hold them forth to his hearers. Horn. The Law, or doctrine of the Lord is per∣fect, for conversion & edification Psal. 19. 7. Answ. But this perfect doctrine, comprehends the doctrine of Gods works, which is called Phi∣losophy. Besides that perfection doth not exclude, but presuppose that same to gnoston tou theou, Rom: 1. 19. some common notions concerning God & his works are left in every man still, that must not be extinguished. Horn. If the said heathenish sciences are ne∣cessary to salvation, then we are not compleat in Christ but the contrary is affirmed Col. 2. 2, 3, 10. Answ. Heathenish sciences are not necessary to salvation, nor simply to make an able minister: a christian may be compleat in Christ, & a minister, an able minister without them, as the Apostles and many others have been. We graunt that all the treasures of soul-saving knowledg are in Christ, yet this doth not exclude the expedience of the know∣ledge of the Law ceremoniall or morall (which are metinoned in the same place Col. 2. 14.) though we may be compleat in Christ without seeking our sal∣vation by them. Horn. If we are to beware of Philosophy least we be spoyled by it, then it is not necessary to teach & preserve us: but the former is true Col: 2. 8. and by Philosophy the Apostle means not only Sophistry, but that which the wisest Philosophers accounted Phi∣losophy. Answ. 1. No Christian (that I know of) will say that heathenish Philosophy is necessary to teach or preserve him or others. 2. What Phi∣losophy means, he explains, and addeth to Philoso∣phy, vain deceit, & that is no better then sophistry. 3. There are many false principles of heathenish Philosophy, as the eternity of the world, the free∣dom of the will to goodness, the placing of the chiefest good in contemplation, or in moral vertues such notions as these will spoil us, and must bee shunned. But there are many true principles, even amongst the heathens, (which the Apostle calleth, that which is known of God, as his eternal power and Godhead,) these will not spoil us. 4, There is nothing so good, no not the Scrip∣tures themselves, but they may be abused, and it is good counsel to warn men to take heed that they bee not spoyled by the Scriptures abused: much more may we be warned that we be not spoiled by the Philosophy of the heathens. 5. The word (spoiled) by an allegory, hath respect to what he spake before, about the treasures of Christ or the word, verse 2. that which robbeth us of these treasures, leaves us but poor creatures, but all Philosophicall tenents do not this. 6. I deny not but that (as Ames saith, and it is alledged by Mr. Crandon) the School-men & Popish writers have made a very hodch-potch & mingle-mangle of heathenish Philosophy and Di∣vinity together, and so brought in many pernici∣ous errours into Divinity, and it is likely that the Apostle in this place forewarnes the faithfull to beware of such Philosophy, which is called Rev. 2. the depths of Satan, But what is this to the forbidding of sober & Christian Philosophy? What is added more then this by Mr. Horn hath been answered before. Mr. Crandon hath objected another place a∣gainst secular learning, that is Acts 19. 19. what is spoken of the Converts of Ephesus, while the A∣postle was yet resident among them, and consequently consenting with them, that they burnt their books of curious arts: which though some would have to bee understood of conjuring books, yet I cannot assent to them, because this cursed, rather then curious art, was proper & almost peculiar to the Eastern people, Jewes, Samaritans, Egyptians & Babylonians, the Greeks very little or not at all studying it but placing all their wisdom in the arts, and these weré Greeks that burnt their books. Answ. 1. Who ever expounded this place of other then Magick books? 2. If they were not Magick (for the word is periega, that is, cu∣rious, & superfluous) could Mr. . find none such but Philosophical books? It is sure that as the Greeks, some were Philosophers, so there were some Poets, tragoeaians & comoedians, lyruks, as Aristophanes, Pinar, Sophocles, Euripides some Orators, as Demosthenes, Isocrates, and some Physicians, as Galen, Hippocrates &c: they might as well be those curious books, as the Philosophi∣call. 3. If this exposition of Mr. . is true, then it is a Christian duty and a note of a true convert, to burn all Philosophicall books, yea and in a publick manner: which were an hard saying, and I may question whither Mr. Cr. did ever give this evidence of the trueth of his conversion. 4. He seemes to be greatly deceived, in that he restraines that cursed art to those eastern coun∣tryes, as though that Greece were free from such Devilish practises: For the contrary may appear plainly in Pollux, who is both ancient and exact in setting forth the religion of the Gre∣cians, . 1. cap. 1. parag. 18—19. where hee shewes that they had their Oracles, and spirits. that foretold things to come, their debacchantes, and numine afflatos, inspired by the Devil, their raptures & enthusiasmes, extasyes, furyes, their divinations, & where was the Delphick that is Apol∣lo's Oracle, but amongst them, with which they con∣sulted upon all occasions, and for polytheisme, they worshiped all the heathenish & Devil-gods in the world, and no God was unknown to them but the true, which appears by that inscription upon the Altar Acts 17. 23. To the unknown God, be∣sides Acts 16. 16. &c: ye find mention of a Spirit of divination which was called Python, (being like the Oracle of Apollo, whither all the people came to aske questions) and OBH or eggastrimythos, because the Devil filled the bellyes of their Pro∣phets & Prophetesses, and gave the people his an∣swer in filthy manner from thence, and this exam∣ple is rather to be noted, because when the Dam∣osell was dispossessed by the Apostles, her masters were so enraged, and made their com∣plaint to the Magistrates, they put the Apostles in prison for it, whence it appears that all sorts both of Magistrates & people among them favour∣ed & maintained, such Devillish practises. And also the like may be noted Acts 17. 22. where Paul saith of the Athenians, that they were in all things , fearing & wor∣shiping , or Devills, and false Gods: So that the Devill must needs have great power over them. But thus much shall serve for answer to Mr. Crandon, the rest that he brings is either answered before, or toucheth not this controversy. To the only Wise GOD bee all Glory for ever.
N00020.p4	The watering of the olive plant in Christs garden. Or A short catechism for the first entrance of our Chelmesford children: enlarged by a three-fold appendix / by John Fisk Pastour of the church of Christ at Chelmesford in New-England. ; [Six lines of Scripture texts]	[ "Fiske, John, 1601-1677." ]	1657.	Printed by Samuel Green at Cambridg in New-England.,	[Cambridge, Mass.] :	eng	[ "Congregational churches -- Massachusetts -- Chelmsford -- Catechisms and creeds.", "Catechisms.", "Juvenile literature -- 1657." ]	Q. WHO made thee, or gave thee thy Being?Job 33.. Psal. 100.3. Isay 45.11. Acts 17.28. Answ. GOD, the giver of Beings. Quest. VVhat is GOD?Nehe: 9 6. Jer: 45.12. & 27.5. Pro: 16.4. 1 Cor: 8.6. Exod: 20.11 Anw. The Maker, Preserver and Governour of all things. Q. Are there not more Gods then one? A. No, there is but One GOD in three Persons; the Father, Son,1 Cor▪ 8.4, 6 Mat: 28.19. 1 John 5.7 and Holy-Ghost. Quest. Wherefore did He make, and doth He Preserve thee? Answ. To Psal: 119.37 Psal. 100.2, 3. Josh. 24.16, 18. Isay 1.2. Serve Him. Q. How oughtest thou to serve him? Answ. As Isay 8.20. Deut: 10.12.13. He hath appointed in his Law. Quest. Which is his Law? Answ. It is breifly Deut: 4.13. Mat: 22.0 contained in the Ten Commandements. Quest. VVhch are they? Mat. 10.1, 8. Mark 10.19.A. God spake all these words &c: as in Exod. 20. Q. Canst thou keep this Law? A. No, James 2.2. John 7.19 for in many things wee offend all. Quest. What blongeth to the breach therof? Answ. The Pro: 3.33. . 3 10. Rom: 3.8.9. Curse of God, and eternal damnation. Q What is then required to be known of thee that wouldest be saved? A. 1. My Rev: 3.17. Mat: 9.12. misery by nature. Eph 4.18. Lam: 3.39. 2 The means of my Acts 2.36.37. Joh. 17.3 Rev: 3.18.19 Redempti∣on, or Recovery. Psal. 49.8. Gal. 4.4, 5 Hosea 13.14. 1 Pet 1.18. 3 My Luke▪ 1.74 1 Tit: 2.12. 1 Thes▪ 2.12. Duty and thankfullnes re∣quired thereupon. Q. ARt thou then miserable by Na∣ture? Answ. Yes, in a Rev: 3.17 Rom: 3.16 most miserable condition. Q. How, or in what respects? A In respect of Rom: 3 23. Rom: 5.12. Sin, and pun∣ishment. Quest. How in respect of Sin? Answ In that I am by 2 Cor: 5.14. Eph. 2.1, 5 Jude 12. nature dead in Sin. Q. How many sorts of sin are there? A. Two, Psal. 51.4, Tit: 1.15, 16▪ Original, & Actual. Quest. What is Original Sin? Answ. The Ephes. 4.22 Psal 14.1. Rom. 5.10▪ 19. corruption of my Nature, accompanying the guilt of our first Parents transgression. Quest. In what part is thy Nature corrupted? Answ. In Psal. 14.3. Titus 1.15 1 Thes. 5.23 every part. Quest. Doth it then reigne? Answ. Yes, Rom: 6.12 & 6.14. by Nature. Q. What is then thy life by Nature? A. A Gen: 6.5. Rom: 1.29 Psal: 40.12. multiplying of Actual sin. Q. What is actual Sin? A. The Gen: 6.12 Col. 3.7. corruption of my Life. Quest. How many sorts of actual sin are there? A. Three, namely evill Thoughts.Mat: 15.19 & 5.28, 32, 34 Psal: 10.4, 7 Words. Deeds. Quest. How art thou miserable in regard of punshment? A. In that I am Rom: 1.32 Rom: 3.19 Rom: 6.23. John 3 36. worthy of Death Q. VVhat Death? A. Not only Rom 6.23. & 5.12 & 7 10. Mark 3.22. Jude 7 temporal, but eternal Q. Is it enough to know this? A. No; Rev: 3. Acts 2.37. I must be humbled under it. 2 Chron. 36.12. Dan. 5.2. Quest. How farr must thy humiiati∣on reach? A. 1. To Dan: 4.27. Psal. 51.17. break me off from my Sin. 2. To Mat: 16:24 Mat: 13.46 drive me out of my self. 3. To [d] make me see my need of a Saviour. Acts 9.6. Mat: 9.12. Q. HOw must thou come to be saved? A. Only Acts 4.12 Rom: 8.2, 3. by Jesus Christ Quest. Who is Jesus Christ? Answ. The John 3.16. 2 John 3 John 1 2. Mat: 1.23. 1 Tim: 3.16 Eternal Son of God who is both God & man, in one Person Q. Why was Christ Man? A. That Heb: 2.9. Phil. 2.8. He might dy for me. Q. VVhy was Christ God? A. That Acts 20.28 Heb: 9.14. by his Death, he might deliver me from death. Q. Is He an alsufficient Saviour? A. Yes; Mat: 9, 28. Heb: 7 21. Acts 3.22, Heb· 5.5, 6 Psal 2.6. Ephe. 5.23. He is an Alsufficient Mediatour, Prophet, Preist, King and Head to his Church. Q. How hath he wrought for thee a perfect Salvation? A. By his Rom: 5.19. . 3.1. Obedience & suffer∣ings he hath satisfied Divine Iustice, and purchased for us Reconciliation & Eternal Life.Phil. 2.8. Rō: 3.25, 26. Heb: 9.12▪ 15 Quest ow by his sufferings? Ans. In Gal. 3:13 Rom: 5.9. 2 Cor: 5.21. bearing the whole curse due to me for my sin. Quest. How y his Obedience? Answ. In Heb: 10.7.8.10. Rom: 4.6. Mat: 5.17. Esay 9.6. doing the whole will of God for me. Q. Is it enough to know this? A. No, John 5.24. Acts 16.31. John 10.38. 2 Chron: 14.11. but I must believe in Christ also. Q. What meanest thou, when thou sayest, I must believe in Christ? A. That John 6 35 John 3.15. 2 Chron: 14.11. & 13.18 I must Rest upon him alone for life and salvation. Q. Doth not faith admit of degrees? A. Yes, Rom: 4.19, 20. Mat. 14 31 15.28. Luke 17.2. there is a weak▪ and a strong faith. 2 Thes 1.3. Mat: 17.20. Quest. Can a weak Faith save? Yes; Zach: 7 50 Eph 2.8 Rō. 4.20.15.13. Col: 2, 2. But a strong faith brings assurance, and comfort with it. Q. What are the fruits of saving Faith? A. The two chief fruits are Rom: 3.1. Gal: 2.16 Acts 15.9. & 26.18. 1. Iustification. 2. Sanctification Q. What is it to be Justified? A. To Rom: 4.5, 7 be pardoned our Sins; and accepted of God, as Righteous, in his Christ unto Life.2 Cor 5.19, 20. Rom. 5.18 Q. What is it to be Sanctified? A. To Heb 9.13. Heb: 1.3. John 5.21. 1 John 1.9. Col▪ 3.10, Rom: 6.4. be purged from our sins and quickned by the Grace of Christ, unto Newnes of life. Quest How is Faith wrought? A. Outwardly Rom: 10.17 John 17.20. Gal▪ 5.22. 1 Cor: 12.3. by Gods Word: inwardly by his Spirit. Q. How is Faith (& Grace) strength∣ned and increased? A. By the right use of the Acts 2.42 Psl: 119.93. Luke 17.5 Rom: 4 11. 1 Cor: 11.17 Mat 20.19, 20 Word Prayer, Sacraments, and Fellowship. Quest. How by the Word? A. By 1 pet. 1, 3 Gal: 3.2. Rev 1.3. IS▪ 1.2 Ma: 3.16. the due hearing of the Word preached) Reading, Meditation and Conference. Quest. What is Prayer? A. A 1 Sa. 1.15 Is: 25.1 oh 16 23 24 Ro. .26, 27 Thes. 5 17▪ 18 1 John 5.1. pouring out of the Soul before God, (or a lifting up of the Soul unto God) in the name of Christ, by the help of his Spirit, in way of Petition, or Thanksgiving. Q. Is not Confession also a part of Prayer? A. Not our Confessions only but our Vows also, are to be made to God in Prayer, and either of them are meerly adjoyned to Petition, or Thanks∣giving.Psal: 116.2, 11, 14 Q. What Rule of direction have wee for Prayer? Answ. The same which Christ Mat: 6.9 Luke 11.12. taught us, saying, Our Father which art in Heaven &c: Q. What is a Sacrament? A. A visible Acts 2.36.37 Rom: 4.11 Gen: 17.11. 1 Cor: 10 2.4. Mat: 26 26, 28 Sign and Seal of the Covenant, or promise of Grace. Quest. What is this Covenant? A. The Covenant Gen: 17 1, 7 & 9. Exo. 6, 7 Hosea 2.13 Heb: 8.10 Mat: 26.28 & 28.19, 20 Col: 3, 9 which God hath stricken with his faithfull people and their seed; that they be his People and He their God. Quest. How comes this Covenant to be made good to us? A. Only by Christ, Heb: 7.22 & 9.15 1 Tim: 2.5 2 Cor: 1.20 who is the Mediatour therof. Q. How many Sacraments are there appointed us, whereby Christ and his be∣nefits are signified & sealed to us? A. Two only now under the Gospel, namely Acts 2.4, 42. Mat· 28.19. 1 Cor: 11.23. 1 Cor: 12.13 Baptism, and the Supper of the Lord. Q. Why do we Baptise Infants, seing the Sacraments do serve to confirme and encrease Grace? Answ. Because Acts 2.39. 2 Cor▪ 7.14. the Children of Confederate Believers are under the pro∣mise of Grace, and within the Covenant Quest. Why do we admit only grown persons to the Lords Supper? Answ. Because it signifies our John 6.55 1 Cor: 11.28 29, 31. growth in Christ, and it is required in the Receiver, that there be an ability of discerning and judging how it is with himself that way. Quest. VVhat is that fellowship you spake of? A. That Acts 2.42 47. 1 Cor: 10 16, 17. 1 John 1.3, 7 1 Cor: 12.13 27. Phil. 1.5. holy Communion, which the Members of true visible Churches, are by the Bond of the Cove∣nant, to exercise joyntly with God in Christ, and mutually one with another, according to the Rule of the Gospel. Q. VVhat is that Bond of the Cove∣nant you named? A. That Mat: 16.16, 17. 2 Cor: 9 13. Heb: 10 22.25. Heb: 3.1, 6. & 4.14, 16. 2 Cor· 8.5 Psal 133.1. Ne: 10.28 Hosea 2 23 Eph. 4.16. holy profession which they make, (according to the tenour of this Covenant) of their giving up themselves and their seed to the Lord first, and then to his People; to be his, and theirs in him for the promoting of his Honour & worship, & their mutual edification Quest. Wherin lyeth the holy Com∣munion they be joyntly to exercise towards God in Christ? Answ. In Heb· 10.22 25. Psal. 73.28 & 27.4 Psa▪ 84.2 &c: John 1.12 Col: 2.1▪ drawing neer unto, and enjoying of him through Faith, in his own wayes & Ordinances. Quest. Wherin lyeth the Communion they profess to exercise mutually among themselves? A. In their 1 Cor: 12.7 & 22. 1 Pet: 4.10 Rom: 1.11.12, 13. Colos. 2.1 mutual participa∣tion of the benefit of the gifts and graces of each other. Q. These being the outward meanes of our spiritual growth, Tell me now what is required to the due use of them? A. The 2 Cor: 3.18 1 Cor: 12.3 Rom: 8▪ 26▪ Mat: 18.20 & 28.20. presence and help of Gods Spirit. Q. How may we know when our faith is true? A. 1 If it be Rom: 1.16 17. wrought & en∣creased (as hath been been shewed) namely, in Gods wayes. 2. If it be in a heart truely humbled.1 Pet: 5.5. 3. If it be grounded upon a word of promise,Psal. 119.19 & 42 Mat: 11.28, 29 and the free Grace of God in Christ testified therin. 4. If it be accompanied with an universal change.Acts 15.9 2 Cor: 5.17 Eph. 4.23, 2▪ Quest. How may we know, when we do grow in faith & grace? Answ. 1. If there be a 1 Pet: 2.2. Luke 17.5. Phil: 3.13. Rev: 21.6 lively desire and endeavour after growth 2. If there be a 2 Cor: 6.17 2 Pet: 1.4 1 John 5.18. carefull sepa∣rating from what hindereth▪ 3. If there be the Esay 4.4. spirit of judg∣ment, and of burning. 4. If there be a Phil: 2▪21 Mat: 6.33 seeking mainly of the things of Christ. 5. If there be a 1 Cor: 11.17 Phil: 3.13 Psal▪ 92.13 spiritual striv∣ing to do every duty better: and to gain by every Ordinance more. 6. If there be an Phil. 1.9, 11 Col: 1.10 1 Thes. 4.1. increasing and abounding more and more in all holy fruitfullness. Q. WHerein lyeth the Duty, and thankfullness required? Answ: In Tit. 2.11, 12 Luk. 1.74, 75 1 Pet· 4.1, 2 leading a new & holy Life. Q. Who leads this life? A. He who Tit. 2.11, 12 1 Thes. 4.7 Ph: 2.15 Rom: 6.13 strives unfainedly and constantly▪ by the grace of Christ, to live, not only in no known Sin, but also in the neglect of no known Duty. Q. What is the Root of a godly lfe? A. True 1 Tim: 1.5 Acts 15.9 Heb: 11 6 Gal: 2.20 Faith which worketh by Love. Q. What is the Rule of a Godly life? Answ. The 2 Tim: 3.17 2 Pet: 1.1 Ephe: 2.20 Jam. 2, 8, 12 Word of God, con∣tained in the Old & New Testament, Sūmarily comprised in the Moral Law, or the Ten Commandements. Q. What are the parts of a Godly life? A. 1 The avoyding of all Psal: 34.12, 14 Esy 1.16.17 Eph. 4.22, 24 evill forbidden. 2 The doing of every duty Commanded. Quest. What if through infirmitie, there be a stepping aside from the holy Rule in either of these particulars? A. We are to be carefull Luke 13.3 Psal: 32 tot: Psal. 51. tot: Rev: .5 & 16 Luke 17.3 out of hand, to recouer ourselves by Re∣pentance. Q. What is Repentance? A. The As 26.18 20 & Act. 14 15 Jer: 31.18, 19 2 Cor: 7.10, 11 turning of the whole man from Sin, unto God. Q. What are the Ends of a Godly life? A. The 2 Pet: 1.5, 10 Mat: 5.16 Gal: 1.13, 24 1 Pet: 3.1 2 Thes: 1.11 12 1 Cor: 10 31 making sure our own Calling and Election: with the spi∣ritual good of others, and cheifly Gods Glory. Q. To what doth the Lord lay afflictions upon the godly in this life? A. For their Heb: 12.10 Esay 27.9 Profit, that they might be partakers of his Holines. Quest. Are not the Saints then per∣fect in this life? A. There Luke 17.10 Phil: 3 12, 13 14 1 Pet: 5.10 are none so perfect but they ought to endeavour dayly after more & more Settlement So∣lidity, Stability, and perfection in all Grace and Godlines. UPon what grounds call you the Lords Prayer, a Pattern Prayer? A. 1. Because Mat: 6.9 Luke· 11.1, 2 it was given to that end. 2. Because it yields Direction touch∣ing both the Matter, and the Manner, or Method of Prayer. Q. VVhat things are observable this Prayer? A. 1. The Prayer it self. 2. The Illustration of it. By 1. A Preface before it, in the words, (Our Father which art in heaven 2. A conclusion afer it, in the word (Amen. Quest. What doth this Order and Method used by our Saviour in this Pray∣er teach us? Answ. Somthing required of us,The Preface Both, in the time of Prayer; And also, before, and after Prayer. Quest. What doth the Preface teach us to attend before Prayer? Answ. Two things. 1. The qualification of the person, A child by Adoption, as who hath Rom: 8.15. Zach: 12.10 God his Father. 2. The Psal: 10.17. 2 Chron: 12.14. preparation of the heart unto the Duty. Q. When is the heart duely prepared for Prayer? A. When it comes unto it, with Gen: 18.27 Psal. 2.11. Eccl: 5.1. James 1.6 1 Tim: 2.8 Mat: 5 4 John 4.23. due Reverence, Humility, Faith, Love and Charity: and with heavenlynes or Spiritualnes of mind. Q. What help is here afforded herunto? A. We are here taught to look at God in prayer, as 1. A Father, in respect of his Esay 63.16. Psal: 103.13 tender Mercy and affection. 2. A heavenly-Father, as who is an at: 6.32. 1 King 8.27. Rv: 1.8. Gen. 17 1 Heb: 4.13. 1 Tim: 1.17. Infinite, Incomprehensible and E∣ternal Being, the Omnipotent, Omnisci∣ent, and onely wise God. 3. Our Father, 2 Cor: 6 16 18. as who is, what He thus is for us. Quest. As touching the time of Pray∣ing, what doth the Brevity, & yet pithines of the Prayer it self teach? A. That our prayers be James .16 Mat: 6.7, 8 Eccl 5.1. Fervent and Sincere. Quest. How many parts are there of (this) Prayer? Phil: 4.6.A. Two, 1 Request (to-deliver us from evill. 2 Thanksgiving, (at-for thine is the Kingdom. The Order of the Pet:Q. What doth the Order & Method of the matter presented in this prayer teach? Answ. Two things. 1 That we are as well Psal: 50.15 Luke 17.13, 18. to be thank∣full for, as we are to beg good things. 2 That both in our Requests and Thanksgivings, we are to preferr, 1 The things of John 7.18. God before our own. 2 Those of Phil: 2.20, publick before those of private concernment. 3 Spiritual Mat: 6.33. blessings before temporal. Quest. How many heads of Petition or Request are there? Answ. Six. Quest. How may this Petitionary part be Sub-divided? Answ. Into two parts. Q. What may this teach us? A. That the Phil 4.6. & in the Psalms. Deprecation of evill is as warrantable, and needfull in its place, as is the Apprecation of good. Q. What division would you make of the Apprecatory part? A. It doth contain Petitions for good things, as they concern, Firstly God. Secondly Man. And these in the first place respecting his spiritual life Secondly his temporal life. The things which belong unto his spiritual condi∣tion are considered as respecting, First the Grace of the Kingdom. Secondly the Obedience required of man to the Lawes of the Kingdom, or Will of our King himself. Q. What learn we hence in particular concerning the manner of Requesting good things? Answ. 1. That the matter of these four several heads of petition have such a dependance each upon other, as the second is subordinate to the first; the third to the second, and first; and the fourth to the three foregoing petitions orderly. 2. That the former afford matter of argument to enforce the following. 3. That temporal good things are not to be begged,Mat: 26.39, 42. but conditionally. Quest. VVhat doth that Petition (Hallowed be thy Name) concern?PET: 1. A. The Glory of Gods great Name. Q. What are we taught to beg in this petition in general? A. That Psal. 48.10. & 115.1. Ezek 36.20, 23. Exod: 9.10. Neh 9.10 Psl: 2.2. Esay 29 23. Ezek: 20.9, 14.22, 44 God would so over∣rule all things in the world as the Glory of his Name may be provided for. Q. What in particular? A. 1. The 1 Pet: 3.15 Psal: 50 23. 2 Thes 1.10 12. 1 Pet: 2.9, 12. & 4.10 11, 14, 16. enabling of us by his Grace, to become every way in our Times, instrumental of his Glory. 2. The Rom: 15.8, 9. 2 Sam: 7.25, 26 Psal. 79.9. Rom: 11.33, 36. 2 The. 1.9 fullfilling of the word of his promise to his Church & cho∣sen ones: and of his threatnings a∣gainst the enemies of his Name. Psal. 75.1. Esa. 63.12, 14. with 64.12. Quest. What graces are here to bee sought by prayer? Answ. Principally the Psal. 9.10, 11. Psl. 86.11, 12. Psal: 69.9. & 36. know∣ledg, fear, and love of Gods Name. Q. Confession being an adjunct of prayer, what evills do we learn here to be confessed? A. All our Jer: 48.17. Psal: 44.20. Ml. 3.14. Psal: 40.10. Jer: 10.25 Exod: 20.7 1 Tim: 6.1 2 Sam: 12.14. Rom: 2.24 Rev: 2, 13. Ignorance of Gods Name, forgetfulness of it, concealing of it, with the neglect of calling upon that his Name: and in a word all manner of our taking his name in vain. Quest. VVhat more? A. The 2 King. 19.1, 4. Psal: 119 136▪ & 158. prophaning, abusing, or blaspheming of his Name by others Quest.PET: 2. What doth the second head of Petitions teach us to ask of God in prayer? Answ The communication of Psal: 63.1, 2, 3. Rom 14 17. 1 Cor: 1, 4, 9. Luke 17 20, 21. 1 Pet: 1.8. Psal: 4.6. Exod: 33.15. Psal: 106.4, 5 Himself, Spirit & Grace, in the inward efficacy, and outward signal Testi∣monies of his special Presence & favour Q. What more particularly? A. 1 The Psal: 69 24 35. Rev: 11.17, 18. Psal 68.1, 2. Rom: 6.6. 1 John 3.8. Rom: 16.20 2 Tim: 2.26. casting down of Satans kingdom, with all its props, be they persons or things. 2. The Psal 51.18. Mat· 6.33. Esay 62.7. 2 Thes: 3.1. Erecting of his own Kingdom in the world, where it is not, and the maintaining & increa∣sing of it where it is: as concerns both the inward grace,Psal. 122.6. Eph. 6.18, 19 Psal 51.12 Esay 9.7 Col. 2.10. 1 Thes 3.12. and outward admi∣nistrations therof. 2. The Ruth 4.11. Ephe 6.4. Gen: 18▪19 1 Tim: 2.2 Esa. 49 22, 23 2 Kin: 6.1, 2 Psal. 80.17. Esa. 19.19, 20 Dan: 12.1. graunting and blessing such means as may advantage herunto: Such as godly family nurture, civil Government, Schools of learning &c: 4. The Rev: 22.20 2 Tim: 4 . hastning the Kingdom of Glory. Quest. What are the special Graces as concerns the Kingdom of God, that we are here to pray for? Answ. 1. The Mat: 13.11. Mat: 11.23. Ephe: 1.17, 18, 19. enlightning our understandings to discern the misteries of the Kingdom. 2. A 36.26. Psal· 2 12. : 5.3. Teachable self-denying frame of heart to subject to the Go∣vernment therof. 3. The use of Acts· 8.23, 24. Heb· 4.2 John 4.24 Cor. 3.18▪ Faith, Hope, and Love, with sincerity, as necessary to the enjoying of spiritual Cōmunion with God, in the wayes and administ∣rations therof. Mt: 5 10 Mat: 16.24,4. Patience under the cross, which they that receive this Kingdom must expect Q. What matter of confession is here presented unto us? A. The Rom 7.24 & 1.3. Luke 19.42. Corruption of our na∣ture, and its fruits in the blindness of the mind in it fidelity, pride,Mat: .58 Luke 16.14.16. & 12.3 Jmes 4.6. John 3.1, 2 earth∣ly-mindednes, slavish fear &c: Q. What else may we here lament▪ Answ. The Psal: 79.8. & 80.12, 13. & 79.1.2 Psal. 2.1, 2, 3. Lam. 5 8.18. Psl: 14.1, 2 Mat: 23, 13. & 15.6.13. Col: 2.20, 23 2 Thes. 2.4, 7 Esay 63 5. Mat: 9.36, 38 low estate of the Church, the insolency and prevalency of the common enemy, the atheism, impiety, and gross idolatry of the world with all the superstition, and humane inventions & corruptions crpt into the Church: & any defect of present means of redress. 1 Tm. 6.3, 4, 5. Jude 13, 18, 19 Quest. What doth the third head of petitions,PET: 3. in those words (Thy will be done on earth as it is in heaven) teach us to sue for in prayer? Answ. The 1 Chron: 23.30 Num: 28.4. Jo. 15.4.5. Heb: 12.28 Phil. 2.12, 13 Gal: 2.20 Col: 1.9, 11 1 Cor: 15.58 1 Pet· 5.10. dayly fresh-sup∣plies of all needfull grace, as to the en∣abling of us to both the doing and enduring Gods will, and the persever∣ing therin, unto all well-pleasing to him Q. What more particularly? A. 1. The Psal: 143.8.10. Psal. 119.125 & 18. & 18. & 27. Psal: 86.11. making known his will unto us, both what he would have us to do, and how to do it. 2. The Psal: 110.10 11, 15, 0 63 & 67. Hosea 6.. John 5.30. John 7.17. enclining of our hearts to attend diligently all due means, for the finding out what his will is with us and for the forming of them into the obedience therof.Psal: 119.36, 100, & 106. Gal: 4.19. 1 Cor: 9.27. 3 The 1 King. 13.19, 20, 21. Acts 21.14. subjecting our wills to his will, now once manifested. Ps. 40.8 Mat: 7.21. Joh. 5.30. & 6.38. Ro 12.1 4 The Psal: 119.35▪ & 27.11. & 5.8. & 51.11 12. Phil: 1.19. Mat: 28 20 assistance of his Spirit, to carry us an end our endeavours in that respect. 5 The 2 Cor 10.5 Psal: 119.39. & 134. Zech: 9.8. taking the letts out of the way, whither such as are within, or such as are without us. 6 The Psal: 148.8. Zech: 3.2 Job 5.12. disapointing their wills which are opposite to Gods will. Quest. In what manner is Gods will to be done? Answ. In every part of it, concern∣ing duties of either general or particu∣lar calling, doing or suffering what we are called to, according to the heaven∣ly pattern before us. Quest. But the holy Angels & spirits of the just ones in heaven, not being sub∣ject to sufferings,1 Pet: 2.20. Deut: 5.33 Ephe. 6.6 Acts 2.46 2 Cor: 9, 7 Psal: 119.32. & 60. Phil: 2, 14 Psal: 119 6 1 Chrō: 28.7 Gal: 6 9 Wherin should we imi∣tate them? A. In doing or attending Gods will Sincerely, speedily, cheerfully, faithful∣ly, constantly and unweariably. Q. What Graces are we taught here especially to seek? Answ. A right Psa. 119.128 & 97 Psa: 18 21, 23. Psal: 119.32. Psal: 51.12 2 Kin: 22.1 esteem of Gods word & wayes: Love and delight in the same, an upright and enlarged heart or free spirit, with the hatred of every evill way, and tenderness of conscience. Quest. What matter of confession, or lamentation is presented under this third head? Our 2 Cor: 3.. Pro: 2.14, 15 Psal: 18 26 Jer: 4.22 James 3.15 2 Cor: 1.12 2 Cor: 10.5, 6 2 Chron: 36.16. natural impotency, fro∣wardnes, and deadnes to that is good, the wisdom of the fesh, and carnall reasonings opposing, and the slight ac∣count of Gods word, ministers, and wayes. Q. What other matter of this sort? A. The Psal: 32.23 Jer: 17.9 Pro: 26.13, 16. Jer: 9.10 Psal: 78· 57 Mal: 1.13 Luke. 17.10 1 John 3.4. guile, sloth, unchear∣fullnes, unfaithfullnes, and wearisomnes attending us, when we are about any good, with all the imperfection of our obedience, and all such our thoughts, speeches & actions, as suite not to the will of God. Quest. What further matter of com∣plaint this way? Answ. The 2 Tim: 3.. Rom: 10.21 Titus 1.16 2 Pet: 2.2 Acts 19.▪ great hatred and opposition in the world, against the Truth,Acts 28.22 Will, and wayes of God. Quest. What are we taught under that Fourth head of Petitions,PET: 3. (Give us this day, our dayly bread? Answ. Gods Mat: 7.11. Mat: 6.32 Pro: 30.8. Fatherly care & compassion, to the dayly supplying of us, with the outward necessaries and comforts of this life. Q. VVhat be they? A. Such as; Gen: 28.20 21 Col: 4.14 Psal: 104.14, 15, 16. Deut: 26.2 3 John 2. Psal: 39.13 Psal: 4.8. & 147.14 Acts 12.5 Heb: 13.23 Acts 16 25 Food, Rayment, and Phisick: health & strength of body in the right use of them. Outward peace, safety & liberty, with the means therof: and the removal or preven∣tion of what tends to the prejudice of the same. Q. VVhat more particularly are we taught here to pray for? A. 1. Such creature Deut. 28.11 Psal: 37.17 & 24, 25 Psal· 34.9, 10, 19 & 36.6 comforts as are needfull for the supportation, pre∣servation or restauration of our out∣ward man. 2. Such suitable Ruth 4.15 Gen 24.63 Pro: 19.14. & 21 10 Psal: 28.3▪ Deut: 28, 3. relations, or such suitablenes in relations, with such abilities, skill, faithfulnes on their parts, as may conduce to our outward comfort. 3. Such wholesom 1 Kings 10 8, 9. Laws, Government, and order in Civil society as conduce to a quiet & peacable life.Rom: 13.4. 1 Tim: 2.2 4. The enjoying a Exo: 20.1 1 Cor: 3.22, 23. Rom. 8.17 Civil, and religious right to our enjoyments. 5 The blessing of our honest labours travells & endeavours,Psal: 127.1. Pro: 10.22 Deut: 28.12. for the procur∣ing of any of them. Quest. Are there not more particu∣lars of this nature? Answ. Yes, as 1. The 2 King. 2.19. & 6.1, 2 Psal: 16.5, 6 Acts 17.26. 1 Cor: 7.20 Psal: 54.4 1 Chron: 27.33. supply∣ing us with meet means, & advantages, in this respect, as a meet place of a∣bode▪ meet imployments, meet assist∣ance &c: 2. The Deut: 28.4. Hag: 2.6 2 Tim: 4.4 blessing of all such our enjoyments, to our use. Quest. What things are they, which do prejudice our outward life, and the comfort of it. Answ. Sicknesses, Deu: 28.20 to 44. Psal: 91.10 Hag: 2.17 2 Tim: 3.1, 3 Amos 4., 10 2. Chron: 15.5, 6 Mat: 24.7 Ezek: 5.17 and infirmi∣tyes of the body, outward casualtyes, and losses of the creature, unseasonable weather, strife and division amongst neighbours, the oppression, & unrigh∣teousnes of such as we live with, pub∣lick disturbances in the Common-weal, or any of those judgments of the sword pestelence & famine. Quest. What special graces are wee here taught to sue for? Answ. Confidence Psal: 37.5, 7 & ver: 34 Gen: 32.10 in God, as relying upon his Fatherly Providence, a hopeful wayting Gods time and season, and humility, as willing to be beholding to him, for the least of his mercyes. Quest. VVhat other? A. Sobriety, and 1 Pet: 5.8 Phil: 4.5, 11 Rom: 12.15 & 15.3. moderation in the pursuit & use of these things; contentation with our present portion and a Sympathy with the Saints, in their outward condition. Q. What portion of these outward things are we to esteem the fittest for u? A. 1. That which the wisdom of our Mat: 7.11 heavenly-Father carves out unto us. 2. That which Pro: 30.8.9 exposeth us least to tempation. 3. That which is Deu: 28.47 Mat: 6.33: 1 Pet: 4.10, 12. neerest suit∣ed to the measure of grace communica∣ted: and is most advantagious to our communion with God; and to our spi∣ritual growth. Q. What evills are we taught here to confess? Answ. 1. Carnal 2 Cor: 1.9 Psal: 146. & 20.7 Mark 10.4. confidence, whether in our selves, or in any crea∣ture. 2. Carking Heb: 3.5 Mat: 6.25, 26 1 Tim: 6.9 1 Thes: 4.6 care, and distrust of Gods Providence, with the sinfull fruits thereof. 3. Discontent, and Exo. 16.2, 3 Num: 11.4, 5 Psa: 78.28, 29 murmuring at our present condition. 4. Envying Pro: 3.31 Psal: 37.1, 7 at the prosperity of others. 5. All Pro: 18.9 & 19.15 2 Thes: 3.1 John 6.12 Mat: 24.38 Pro: 21.17 & 23.30 Amos 6.6 idlenes, improvidence intemperancy, and luxury, sinfull am∣bition, and selvishnes, and incompas∣sionatnes. Rom: 13.13. Jer: 45.5. Phil. 2.21. 2 Tim: 3.2. Mat: 25.42, 45. Quest. What are we to deprecate, or to pray against under the two following heads of petition?PET: 5. A. All the Hosea 14.2 evill of sin: Both the guilt & punishment of sin; as re∣specting the time past, (under the 5.t head) and the prevailing of remaining corruption, together with the causes, or means conducing to the committing of sin: respecting time to come, (under the sixt & last head of petitions. Quest. What may we conceive, we are taught hence? A. 1. That Rom: 2.23 Esay 59.2 Jer: 5.25 the due care of Gods glory, of our communion wth God, & even of enjoying the comfort of our dayly bread; doeth enflame in a child of God, a sincere desire of the taking away of sin, as the great lett therof. 2. That Psal: 1.9.10 & 79.8, 9 we as well do seek of God, to be kept from sin for the time to come, as to be pardoned our sin past 3. That Psal: 32.3, 4, 5 wt 2 Sam: 11, & 12 Psal: 39.8 & 41.4 1 John 1.9 Psal: 85 2, 8 the neglect of sueing out a pardon, for sin already commit∣ted; makes way for us, to be delivered up of God, to the committing of yet more sin. Q. What then more particularly are we taught to pray under the fift head? A. 1. The Psal: 130.3, 4 & 32.1, 2 Rom: 4.6 Psal: 51.1, 2 Psal: 25.7 not-imputing to us, our sins: but contrariwise the im∣puting & applying the Righteousnes of Christ to us to our justification. 2. The Psal· 51.7, 12 & 14 Psal: 25.7 Joel 2.14 Rom: 8.15 Col: 2 2 Ephe: 1.7 not leaving us under darknes, & doubt in this respect; but the clearing up unto our soules, his acceptance of us in his Christ through the freenes, & riches of his grace. 3. The Psal: 103.8, 12. & 69.16, 17 & 38.1 Heb: 12, 6 not deserting of us in time of affliction, or of his frowning dispensations: but the so appearing unto us in the same,Psal: 13.1 Esay 63.9 Cant: 3.10 Eay 38.17 Hos: 14.4, 7 (as in all the or∣dinances of his Grace:) as we may perceive his Fatherly-love to us therin 4. The not Dan: 9.19 1 Kings 8.49 50 1 Joh: 2.1 Psal: 40.11, 12 wt 16.17 Ephe: 1:7, 14 with 4:30 deferring, but hast∣ning the full execution of that gracious sentence of absolution pronounced in our justification. Quest. Why is this added (as we forgive them that trespass against us? Answ. To shew that Mat: 5:7 Mat: 6:14 Mat: 5:44, 45 Mat: 18:21 to 35 Ephe: 4:31 such (as in whom this holy disposition is found) may with the more confidence urge, & expect, the obtaining forgive∣nes at Gods hands. Quest. How farr forth should wee forgive others? Answ. 1. So farr forth as Mat: 18.21 22 wt Mark 2.7 the offence is an injury to us. 2. So far forth as Mat: 18:1, 21 Luke 17:3, 4 1 Cor: 10:31 1 Cor: 8:9, 13 1 Cor: 6:1, 4 1 Tim. 2:2 the glory of Gods Name, their own spiritual good, and the due preservation of our own right, in a way of righteous∣nes & charity, may be regularly pro∣vided for. Quest. What graces are we taught then to beg for, under this head of petition? A. Repentance 1 Kings 8 46:48 and humilia∣tion for sin, springing from the true knowledge of our selves,Rom:: 5.1: & sin; & of Christ, and him crucifyed: and peace, flowing from the application of re∣mission. Q. What other? A. The Rom: 8:15 Zech: 12:12 Rom: 14:17 Psal: 18.25 spirit of Adoption, joy in the Holy ghost, with mercifulnes and readines to forgive others. Quest. What are the speciall sins to be lamented? Answ. Impenitency Rom: 2:5 : 4:19 :32:2 hardnes of heart, benūmednes of conscience, with Guile in the matter of confession and Repentance. Quest. What evils else? Answ. Carnal Job 12:6 Deut: 29·19 Lam: 3:18 1 Tim: 2.8 Rom: 12.17, 19. security, doubt∣ing of Gods mercy, implacablenes, or backwardnes to forgve, & forget injuries: Hatred & desire of Revenge. Quest. What are we taught particu∣larly to deprecate vnder the sixt head,PET: 6. in these words (lead vs not into temptation, but deliver us from evill? Answ 1. Gods Rom: 1:24 2 Sam: 24:1 2 Chrō: 15:2 Psal: 27:9 Hosea 5.6 anger, in the sad effects thereof, in his leaving or forsaking of us. 2. The Mich: 7:18 19 power or strength of our own corruptions, and what ever tends to the feeding,Rom: 13.14 Psal: 19.13. Psal: 63.1 Esay 6.5 Psal: 120.5. Mat: 26.41 or exciting of the same. Psal. 39.1, 2. Jam: 1.14, 15. 3. The 2 Pet: 2.9, 10. 1 Tim: 6.9 prevailing provocations and flateries (or threats) of the world. 4. The Rom. 16.20 Ephe: 6.11.12, 18. suggestions & tempta∣tions of the Devil, and the prevayling of the same. 5. Unsanctified Pro: 9. 1 Cor: 10.13 Dan: 8.0.18 Psal: 69.22 afflictions, of what kind so ever, yea & unsanctified prosperity too. 6. Spiritual 2 Cor: 2.8, 11. Jude . Luke 8.13 defection, or apost∣acy from the truth of God in our judg∣ments, or from the way of God in our practise, as the effect of any of these. Quest. What Graces are we taught particularly to beg? Answ. The Psal: 80.18 Psal: 119.36 37, 88. Psal: 68.28 2 Tim: 4.8. 1 Pet: 5. Eph. 6.11▪ 18 quickning Grace of Gods Spirit, all strengthning and sup∣porting grace: with all the severall peices of the spiritual Armour. Quest. VVhat more? Answ. His blessing Esa 27.9 Psal: 133.3 Gal: 6.1. 1 Cor: 5.5 Col: 4, 1. of all good means for the mortifying of corruption repressing of temptation, strengthning of Faith, and the helping forward our recovery, when fallen: and our stand∣ing, and perseverance, when recovered. Quest. What else is here sough? Answer. The 1 Joh: 5.4. 1 Cor: 15.57 Rev: 2.7, 17, 26. Rev: 3.5, 12, 21. Rom: 8.37. fnal conquest and victory, over all our spirituall ene∣mies through the grace of Christ. Quest. What are we taught here to lament? Aw. 1. What ever sin may provoke God, to give us over to be tempted. 2. What ever miscariages may en∣courage the Adversary, and so lay us open to his Temptaons 3 Such evill, as may occasion the Lord to withdraw himself, in time of temptation. Q. What may be some of the specials that may provoke the Lord, to suffer us to be tempted? A Carnal Luke 21.34 36. Mat: 26.33, 35 2 Thes. 2.11, 12. Gal. 5.13. 2 Tim: 3.2. & 5. Luk. 22 55, 56 2 Tim: 4.10, with Mat: 13 20, 21 security, Self confi∣dence, unprofitableness under Odinan∣ces, the abuse of our christian liberty, sinfull self-love, Formality in Gods Worship, and a careless rushing upon a temptation, with the favouring any one sin in our selves. Q. What are they by which the Ad∣versary is encouraged? A. As the 2 Pet· 2.13 with 19. dallying with any sin gives him boldness; or the suffering of any unmortified lust: So in special,James 1.14 with Gal. 3.24. James 4.7, 8. 2 Sam 11.1, 2 1 Tim: 5.12, 13. Eccl. 2.1. wt 1 King: 11.1 4. Psal. 39.1 2. the neglect of Gods Ordinances, idlenes & negligence in our callings the delight∣ing in carnal mirth, and pleasures, vain company, needless solitarynes, and slavsh fear & cowardice; with many such like. Eccl 4.12. 1 Pet: 5.8, 9. Quest. VVhat specialls are there, causing Gods withdrawment of his Grace in time of Temptation? Answ. The James 1.6.7. Job 22.21 Pro: 13.4, wt 1 Sam: 13.8, 9 Pro: 3.11 Ephe: 4.27 Esay 30.1, 2. wavering of our Faith, strangenes towards God, spi∣ritual sloth & carelesness, impati∣ency of spirit, a growing soon weary of affliction, a giving way unto the Temptation, the use of indirect means in any case, and the like. Quest.The Doxolo¦gie. VVhat reasons have you why you do take these words, [For thine is the Kingdom, the Power and the Glory, for ever,] to point out the thanksgiving and so a direction for the special matter and manner of that part of prayer? Answ. 1. Because, Thanks-giving being a part of prayer, must have some place, in this so perfect a Pattern. 2. Because, in other platforms in∣dited by the Spirit of God, we find Psal: 54 56 57▪ 59 & 61 thanks-giving (sometimes) to close the same. 3. Because, the Phil: 4.6 Col: 4 2 express Rule requires the joyning thanksgiving with petition. Rev· .1, 17 Rev: 12.10. & 19.1 Jude 24, 25 & in special 1 Chron: 29.12, 134. Because, this very form of words is mentioned in other Scriptures, by way of Thanksgiving. Quest What direction have we here touching such good things in particular, as it behoveth us to mention & record, in our thanksgivings? Psal: 71, 14, 16. Esa. 26.13 1 Chron: 16.4.Answ. To attend the 1 Thes. 5.17 18. matter of the several heads of Petition, and so to look at the same good things, as we are to beg; as the same we are to be thank∣full for. As the causall conjunction [For] seemes to point out. Q. Wherin lyeth the force of that expression [For]? A. It seemeth to denote this reason why we should depend upon God in prayer, for all and every, the severall good things before specified: Namely because, that of God doth appear in each of them (enjoyed) as which ought to be, by the enjoyer, acknowledged to his own prayse. Quest. Where have you any instances of any part of the matter; under the first head of petitions, acknowledged by way of thankfullnes? A. In Psal. 145.5, to 21. & 115.1.PET. 1. Quest. Where find you instances of the matter▪ under the second head, to this purpose? Answ. In Psal. 146. vers 1. with 7,PET: 2. to 10. Psal: 14.1, 2, 3. Psal: 135. & 136 Psal. 97. & 98. & 99. Q. Where observe you any part of the matter of the third, mentioned to Gods prayse? A. In Psal. 147.18, 20.PET: 3. Psal 122.. 1 Thes: 1, 2. 2 Thes: 1.3. Psal 66.8▪9. 2 Cor: 9.13. Q. Where in holy Scripture do you read, of any instances of this nature▪ re∣lating to the fourth head? A. In Psal: 147.7. & 12, 13, 14.PET: 4. Psal: 68.19. Psal: 34.3. Deut: 8 10, 18 Q. Where are there instances of like sort, pertaining to the fift head?PET: 5. A. In Psal: 103.3, 8, 12 &c: & 85.2, 3 Q. VVhere can you direct me to any instance, to the same effect, belonging to the sixt & last head of petitions? Answ. In Psal: 34.19, 20. Psal: 33.18 20. Psal: 30.11. 2 Tim: 4.17, 18.PET: 6. Quest. Is it not sufficient unto true thankfullnes, barely to mention before God such of these good things, as we profess our selves thankfull for? A. No, for the formal cause, and life of our thanksgivings seemeth (by our Saviours direction here) to ly ra∣ther in the feeling and affectionate ac∣knowledgment of that, of the Eternal Kingdom, and Power and Glory, of God; which is exercised about, and declared in and by, any the said good things, and the graunting & continu∣ing of them. Q. What may we be then directed to, in those words. (Thine is the Kingdom A. If not alwayes explicitly, yet implicitly at least, to affect our hearts thankfully, with those Divine Attri∣butes which shine in such a thing. The Supream influence of Divine Provi∣dence in ordering ought concerning it,Psal: 92 2. ibid 4. and the freenes of Gods Grace in conferring it.Psal. 94.. Q. Is there ought else, wherwith we should affect our hearts herin? Answ. The fullnes of the Lords right, and Soveraignty over us,Psal: 95.3.7 now in∣terested in such a good thing,Psal: 115.1.2 3. or posses∣sed of it. The subjection of all such instruments to him,Psal: 114.3, 8 as would have withstood it,Psal: 148. tot and dependance of ought what ever concurred instrumentally to the effecting of it, upon Him:Psal: 93. tot: And Lastly, but not leastly, the Kingly Me∣diatourship of Christ, in the conveyance of this grace of the Covenant unto us. Quest. What are we taught in those words, (and the Power?) Answ The hearty-acknowledgment of such a good thing, as we would express our thankfulnes for: 1. As an effect of that Power in God, which is Infinite & unsearchable,Rev: 19.6. Psal: 111.6 & 145.3, 4 Gen: 17.1. or of that God, which is Omnipotent or Alsufficient. 2. As it is, not only wrought,Psal: 79.1 Psal: 59.16 Ephe: 1.10 but applyed also & continued to us, by the said Power of God. 3. As wherby also the means,Psal: 145.11. 1 Pet: 1.5 Psal: 66.3.7. or second causes conducing ought therun∣to are & were enabled, to reach their ends, and impediments removed.Ephe: 3.20. 4. As wheby we enjoy the bles∣sing of it, and are therupon the more fitted and enabled,Psal: 68.34, 35. to the service of our God. Quest. What learn you from those words [And the Glory:] Ephe: 2.12. Psal: 145.5, 10, 11. 2 Thes. 1.9. Psal: 111.3 Rom: 5.22▪ 23. Psal: 96.8. Psal: 105.1, 3Answ. That what ever Divine per∣fection, such a thing doth speak the glory of, be taken notice of by us, & be acknowledged in such wise; as both our hearts be lifted in the exalting the whole Glory of Gods great & Glori∣ous Name: and others be provoked also to set forth, and to be affected with, the Glory of God. Q. What gather we from those words [For ever & ever?] A. As an acknowledgment of God as the same JEHOVAH,Mal: 3.6. Heb. 13.8. Rev: 1 8. 1 Chron: 29 14, 16. from everlast∣ing to everlasting, and that we yet owe our selves, and all we are & have unto Him: So an avowing, or in∣gaging our selves, and what we have unto him through his grace for the future.Gen: 28.20▪ 21. The Conclu¦sion.Quest. VVhat is the force of that Conclusive particle [Amen.] A It is an expression, wherby wee both profess that we do & will through Grace look after our prayers: And do testify as the servent desire,Psal: 85.8. 1 Cor: 14.16 2 Cor: 1.20. 1 Pet: 4.1. Rev: 3.14. so the thankfull perswasion of our hearts, of Gods hearing, & accepting our pray∣ers, in and through Him, who is of all his promisses (wherof this prayer is a Summary Store-house) the AMEN. WHat necessity is there of o∣pening the Doctrine and use of the two Sacraments of the Gospel?First in Ge∣neral. Answ. 1. To remove Ignorance. 2. To prevent Superstition. 3. To redress much unpreparation touching them. Quest. Wherin do the two Sacra∣ments of the Gospel; Baptism, and the Lords Supper, and those two of the Law & the Passeover agee? Answ. In 1 Cor: 10.1 2, 4 Rom: 4.11. 1 Cor: 5.7. Substance of signifi∣cation: the same Christ, Righteousnes Grace, Life, sealed up in both. Quest. Wherin do they differ? A. As in other respects, so in their Gen: 17▪ 11 wt Mat: 3.11. Mat: 26.19 wt ver: 26, 27 Mat: 28.19.20. Heb: 2.2. wt 10.28, 29. Elements of resemblance. Duration and manner of signification, and Ope∣ration: Those of the Gospel being more Cleer, powerful, extensive, and for continuance. Quest. Wherin do Baptism, and the Supper agree? A. As in some other respects, so in Rom: 4.11 1 Cor: 1.30 Rom: 6.3▪ 6 wt 1 Cor: 10.16. Representing, exhibiting & sealing the same grace of the Covenant, the same Christ, the same benefits by Christ Q. VVherin do they differ? A. 1. In their Acts 2.41.42. Order, Bap∣tism preceds, the Supper follows. 2. In their Ephe: 4.5. wt 1 Cor: 11.26. Tme. Baptism once, the Supper oft administred. 3. In their Mat: 3▪ 11. wt 1 Cor: 11 23.25. Elements, water belongs to Baptism, bread & wine to the Supper. 4. In their Acts 2.38, 39. wt 1 Cor: 11▪ 28, 29, 31 Subject, Baptism includes even Infants, the Supper be∣longs to grown persons, in whom is some settlement of judgment, & sound∣nes of affection. 5. In their Gal: 3.27. with Rev: 3, 20. Use, Baptism doth point out a Being in Christ, and in the Covenant: The Supper, a continuance and growth therin. Quest. What considerations doth the outward matter of the Elements offer to us? Answ. These two especially. 1. The Senciblenes of them, point∣ing out the Wisdom & Love of Christ, in applying himself to divers sences at once; the more familiarly to convey the Savour of himself to us. 2. The 1 Cor: 2.5. & 14. Simplicity of them, as which be more generally, and easily at∣tainable, and more safe & intire from carnal sensuallity & pomp. Quest. What is the formal excellen∣cy of these Ordinances, or wherin doth it consist? A. In the due Mat: 3.11 Rom: 6.3. 1 Cor: 11.4 appropriation, of the outward Elements & signes to, and their union with the grace signified Q. What is the general end, and use of these two Seals? Answ. The Sealing or ratifying the whole Covenant: The proisery part on Gods part to us ward: the restipulatory or repromisory part ther∣of on our parts to od-ward. In sum, That He will be our Gen: 17.1, 10. God, and we will be through the Grace of the Co∣venant) his people. Q. What is the subordinate end? A. The Gen: 17.13 1 Cor: 10.16, 17. profession of our faith and charity. Q. Wherin doth the Lord assure us thereby, that he will be our God? A. In exhibiting his Rom: 8.32 2 Cor: 1.20. Christ un∣to us, with all his benefits▪ in all their fulnes: and in all the dimensions, mea∣sures, & treasures, of breeding, or nou∣rishing grace. Q. VVe having thus looked into the Constitution of these Sacraments, Let us see what pertayns to the due Celebration of them in general? A. A Heb: 5.4 Ephe: 5, 2, 4. 1 Tim: 3▪ 2 Esay 52.11. Hag: 2.12. Psal: 50.21. Exod: 12 4 Mat: 3.. 1 Cor: 11.24 28. Minister, & people duely qualified, and the Sacramental acts duely attended, according to Christs institution. Q. Whose place doth the Minister sustein in these acts? Answ. The place of Christs 2 Cor: 5.20 1 Cor. 4.1. Embassadour, and the Steward of the Mysteries of God. Quest. What be those Sacramentall acts, and what is their use? Answ Washing Mat: 3.5 Mat: 26.26, 27. or sprinkling breaking, pouring forth, distributing, taking, eating, drinking, &c: which serve to set forth the application and reception of the Grace represented un∣der the Elements. Quest. Why use you Baptism,In particular in the first place? A. Not only Mat: 21.25 Exod: 12.48 Col: 2.11, 12 because it was first ordayned as was also Circumcisi∣on,Of Baptism. to which it answers in substance of resemblance But because in order of nature, our planting or ingraffing into Christ, and our begetting,Rom: 11, 17. Psal▪ 1.3. Psal: 87.5, 6 breeding & bringing forth of the womb of the Church, do precede our nourishment and growth therin. Q. What is the Parents duty, in respect of the Infant to be Baptised? A. To Mat: :28 Mat: 19.13. Psal: 51.4. Sam: 12.16 23. present it to the Lord in this Ordinance of his in due season, in the face of the publike Assembly: And in the due consideration of the woefull pollution of nature, conveyed by them unto it, to commiserate it their souls,Exod: 20.6. Gen: 17 7. mourn & sign for it, and to revive their faith in the Covenant, as touching their seed. Quest. Is this all? Answ. Further, they are to Mat: 3.11. 1 Cor: 7.17. Ephes: 2.11, 12. Ephe: 6.4. joyn with the Church in humble confession of its original guilt, Supplication for the inward & spiritual washing, and thanks-giving for such a means of strengthning their faith, as touching Gods good-will towards it: and so to give it up unto the Lord, and to his people in him, devoting it to his ser∣vice, & engaging the bringing it up to him, and for him. Q. What is the Churches duty? A. As each one for his part, to call to mind, the grace of 1 Pet: 3. Mark 16.16 1 Cor: 15.29 Gal: 3.27. Rom: 6.3. Mat: 28.19 Baptism, for∣merly offered to him, to abase himself in the sense of the former breach of his engagement, and Reverently to attend this Ordinance, improving the remem∣brance of his own Baptism to his own spiritual advantage: So all of them joyntly, by humble confession, prayer, and thanks-giving to look up unto God for the Infant (or who other) pre∣sented to Baptism. Quest. What is the Ministers duty? Answ. As to understand so to teach the doctrine & use of this Ordinance,2 Cor: 3.. Mat: 28.27. Exod: 40.9 Mat: 3.11. 1 Tim: 4.4. & 3.15. and in a grave, holy sort to dispence the same, according to the Institution, with prayer, and thanks-giving. Quest How can Infants be conceived capable of Baptism? A. As well, of Col: .11.12. with 1 Cor: 7.14. 1 Pet: 3.21. Deut: 30.6 Ephe: 2.5. Circumcision of old. And to be Baptised, or Cir∣cumcised, outwardly, or inwardly, no external action of the receiver is ne∣cessarily pre-required, he being pro∣perly rather a patient therin: and also there being no word in the new Test∣ament,Gen: 17.11, 12. which makes void that former appointment of God, of setting the initiating Seal of the Covenant upon such. Quest. To what use serves it? A. To Gal: 6.10 1 Cor: 12.23. John 15: 2 Rom: 4.11 Gen: 17.11. Heb▪ 12.5 Signify, and seal, its visible relation to Christ his body the Church; and unto Christ himself, the head of his Church, by vertue of the Covenant: and consequently its visible interest, in the Priviledges of the Co∣venant, & its obligation to the termes and conditions of it. Of ye Lords Supper.Quest. VVhat things are there pro∣perly considerable in the Lords Supper? Answ. Principally. 1. The out∣ward Elements and actions. 2. The inward distinct grace. 3. The special end of it. Quest. Why are here two distinct E∣lements, and in Baptism but one? A. Because, this Ordinance tends to 4.16 Psal: 104.15. Jud: 19.1 Rom: 14.21. set forth the full nourishment of the soul: and this neither bread, nor wine apart would do, the one being the staff of Life, the other the cherisher of the spirits. Quest. What are we to observe, as touching the outward acts of the Supper? A. The acts on the Ministers part and on the receivers. Q. What are the acts on the Mini∣sters part? A. These four. To Luke 22.10.20. 1 Cor: 11.23 24. Take, To Bless, To Break or poure out, and to deliver forth the Elements in the Name of Christ. Q. What do these actions import? A. The setting of Christ apart for suffering, and death and suffering of Christ accordingly,Acts 2.23.36 1 Cor. 21.26 John 6, 51 and the free com∣munication of the benefits therof to so many as do receive him. Quest. Whence is it, that from Christ is our spiritual support, and strength in grace, as well as our first being in grace? Answ. From hence,Heb: 9.15 1 Tim: 2.5. 2 Cor: 1.20 Col: 3.11 2.1. John 10.10. that He is ap∣pointed & hath undertaken to be the alone Mediatour of the Covenant, and so the All in all of the souls-happines. Quest. How is Christ propounded to us in the Supper, as the soul-nourishment? Answ. As the same 1 Cor. 11.24▪ 1 Cor: 10:16 stands in relation to the word of promise wherin Christ is made the souls own, to feed her Quest. Wherin doth the Sacramentall nourishment stand? A. In all 2 Pet: 1.3. Psal: 4.11 & 37.4 & 92 12, 13, 14. Hos. 14.5 8 3 John 2 John 1:17: & 17.11 Esy 63.8, 4. Ephe: 4.16 Psal: 73.26 1 Cor: 15.58 manner of Spiritual supply, to any of the wants of the soul as concerns its health, growth, stability or fruitfulnes in grace. Quest. What do those acts of the re∣ceiver, in taking, eating & drinking, he Elements set forth? Answ. How Faith-Sacramental Esay 1.29. Luke 5. Esay 25.6▪ 7, Psal: 118.24▪ Esa. 55.2 apprehends & applies Christ, al-along to the soules spiritual nourishment: For it consenting to the word of Gods promise & tender,Tit: 1.15. Rev: 3.16. Jer: 2.13. & submitting in o∣bedience to his command, does lay hold upon & improue Christ, to all needful supplies of Grace, spiritual strength, & life, and gathers out the sweetnes and comfort of all. Quest. What is the end & use of the Supper? Answ. 1. To confirm John 10.9 & 15.4. Heb: 9.16. the Pro∣mise, concerning nourishment and growth by Christ, to the experience of the believing soul, depending alone upon Christ, and his grace for the same 2. To Col: 2.20 2 Cor: 5.14, 15. Cor: 11.16 engage the soul, both to depend constantly & confidently upon Christ to that end for the future and to improve all back again unto Christ, and his Honour. WE having (in part) discover∣ed what God will do for us: Now let us hear what Hee requireth of us? Answ. Obedience unto Psal: 40.8. Psl: 143.10. at: 7.21. his Will Revealed. Q. Where is Gods Will made known? Answ. In the Mat: 22.40. Tim: 3.16, 17. holy Scriptures, of the Prophets and Apostles, whereby the Moral-Law (which is an Abbreviat of Gods Will) is in the several parts of it fully explained. Quest. What is the Moral-Law? Answ. It is that Psa: 19.7, 10 Exod. 16. & 17.1. & 19.2 & 19.9 with Exod: 20.1 Eccl: 12.13 1 Cor: 10.2, 3 & Ex: 31.18 full, perfect & unchangable Rule, which the Lord himself gave & uttered, as his last will, unto his people in the wildernes, pre∣scribing the whole duty of thankfullnes and obedience; which the Lords re∣deemed ones in Covenant with Him, be obliged unto. Q. How many things do you observe in it, as you have it expressed in Exod: 20. Answ. Two ings. Quest. Whereto serves the Preface? Answ. To acquaint us with a three fold reason enforcing the obedience to this Law, upon the Lords people. 1. Because, He is Esay 49.5, 9 Psal: 45.11. the Lord, having Soveraign Dominion over all. 2. Because, He is our 2 Cor: 7.1 2 Pet: 1.4 Covenant-God, all the Promises wherof, are so many engagements unto obedience. Quest. What is the third reason? A. Because of the several engaging Luke 1.74. Eph 4.20, 21 Esay 43.1, 2, 3. Mercies, which we do partake in, by vertue of the Couenant: and as the Head of all, Our Redemption by Christ, figured by that deliverance the Church had out of Egypt. Q. How is the Moral-Law divided? A. Into ten Exo: 34, 18 Exod▪ 32.15 Mat: 22.26, 27. Commandents or Words, conteined under two Tables. The first Table consists of the four first concerning the duty we owe immediat∣ly to God. The second, of the six last concerning the duty we owe immediat∣ly to our Neighbour. Q. What is the general duty of the first Table? A. To Mat: 22.29. Love the Lord thy God with all thy heart &c: Quest. How may the four first Com∣mandements be distinguished? Answ. 1. The two first concern the matter of worship, viz: The first Natural: as which the knowledg of God and of his Nature teacheth. The second, Instituted, as which the knowledg of Gods Will teacheth. 2. The two latter, the adjuncts of Worship, viz: The third, the holy manner of Worship. The fourth the holy time of Worship. Quest. Why be some Commandments set down, in the Affirmative, some in the Negative? A. To point out wherin the Hosea 4.1, 2, . & 5.15. danger of Gods own people, by reason of temptation &c: doth nextly, and most immediately ly. Quest. What is to be observed for the better understanding of these Commande∣ments? Answ. Especially four things. 1. Where any Duty is Commanded the contrary evill is forbidden: and contrarywise. 2. Under one particular mention∣ed, are conteined all of the same kind. 3. Under what ever Duty, or Sin expressed, all both meanes, occasions, & signes therof are intended. 4. Under Man, of whom duty is required, the whole Nature of man, and under one Relation, all sorts of relation, are comprehended. Commande∣ment 1.Quest. What is the first Commande∣ment? Answ. Thou shalt HAVE no other Exod. 20.3 GOD before ME. Q. What is required in Commande∣ment first? A. That we do Esay 33.12. Jer. 10.0 1 Cor: 8.6 enjoy, & own the Lord JEHOVAH, and him alone for our GOD. Q. What is required herunto? A. Our Spiritual Psal: 4.6. 1 John 1.3 Rom: 6.11 Communion with God, both in receiving all Grace from him, and in improving all grace to him, and his Glory. Q. What special Graces are they, the enjoyment & improvement wherof is here required? A. Knowledg, Jo 22.21. 2 Pet: 3.18 Faith, Fear of God, Hope, Love, Humility, Patience Joy in God &c: namely in respect of their Being, and Growth. Q. What is required, as wherin exercise these graces? A. 1. The Heb: 3.7. Mic: 6, 9. wt Heb: 4.2 hearing the voyce of God. 2. The calling upon his Rev. 10.12 14. 1 Tim: 2 22. Act. 2.1 Dan: 9.2, 3 Est. 9.19. Pro: 16.33. Gen: 28.20 Name in prayer, both ordinarily & extraor∣dinarily, with holy fasting or feasting, or in a religious oath, lot, or vow. 3. The submitting to the 1 Pet: 4.19 James 1.23 Will of God revealed, both to do & suffer, according therunto. Quest. Is ought else required as con∣cerns our Communion with God? Ans. Yes, the 2 Pet: 2.11 1 John 1.3, 5 Psal: 84.2. & 73.17. maintaining & improving our Spiritual Communion with Him. Quest. In what manner? Answ. In all Num: 14.24. wt 1 King 18.21. Num: 25.12, 13 Mic: 6.8 Acts 23.1. & Heb: 10.22 Sincerity, Zeal, Humility, good Conscience, Watchful∣nes & Perseverāce. 1 Pet: 5.8. Eph: 6.18 Q. By what means is it maintained? A. We are required to that end, to keep in Heb: 12.28 wt 1 Pet: 4.10 Psal: 66.28 2 Pet: 1.11. Mat. 25.25 high esteem, carefully to conserve & encrease; and as carefully to improve to Gods honour in his wor∣ship & service, every gift & grace, of his Spirit in us. Q. Who are they that so eye this Com¦mandement, as to do therafter? Answ. Such as Psal: 119.57. Esay 60.19 2 Cor: 10.17 take the Lord, to be their only Portion & Glory. Quest. VVhat is here required, in or∣der to the using such good gifts in the ser∣vice of God, to his honour? A. The 2 Chron: 30.8. Pro: 23.26. Rom: 13.10. & Psal: 16.1 Esay 26.4 Jer: 14.8 Pro: 23.17 Rom. 6.13 Psal: 11.9 giving up of, both our hearts unto God, in fastning al our love, trust, hope & fear upon Him: And also our lives, through a care of walking with God whilest we live. Q. VVhat is required to the improv∣ing our Communion with God? A. The John 7.17 Rev: 3 20 1 John. 3.27 John 14.22, 23. ready subjecting our own wills, & endeavours to Gods will and way wholly, and in every respect Q. That which we have spoken to; appertains to the affirm: part of the Com∣mandement: what is therefore forbidden in the Negative? A. All those motions, vices, and corruptions of heart & life: as which be contrary to the vertues, graces, mo∣tions, dispositions and duties here re∣quired. Quest. VVhich is the Second Com∣mandement?Commande∣ment 2. Answ. Thou shalt not Exod: 2.4 5 6 MAKE to thy self, any GRAVEN Image &c: Quest. What are we to take notice of, as contained in this Commandement? A. 1. What is therin Cōmanded. 2. The Reasons in particular en∣forcing it. Quest. How may we gather what is herein Commanded? Answ. From the contrary herein ex∣presly forbidden, according as in the former. Q. What is in generall here forbid∣den? Answ The Jer: 7.31. Acts 24.14▪ Worshiping of God, with such outward Worship, as hath not Him the Author therof. Q. What is then required here? A. To Deut: 12.32 & 4 12. Mat: 28.2. Worship God, with such outward Worship, as only him∣self hath appointed, and in his Word revealed. Q. VVhat outward worship, hath the Lord appointed? A. The 1 Tim: 3.16 John 5.39 & Col: 3.16 Luke 4.21. Acts 2. & 3. & 7 Pro: 22.6. wt Gal: 6.6. exercise & use of the holy Scriptures, both in publick, and in private; by the instant attendance upon the reading, preaching, or hear∣ing therof, even in season, and out of season. Quest. VVhat more? Answ. Meditation Psal: 1.2. Mat: 26.30. Col: 3.16 Mat: 3.16 Luke 24.14. 2 Tim: 4.2 therupon, singing of Psalmes, and holy confer∣rence, tending to mutual edification. Quest. Vhat else? A. The Phil: 4.6. Acts 3.2 & Mat. 21.13 Pro: 3.6. & 20.24 Zech: 12 12 14. Josh: 24.15. Mat: 6.6. use and exercise of Prayer, in our publick meetings, Re∣ligious & Civil: in our private families dayly, & continually, and in our se∣cret retirements oft, and upon all oc∣casions. Q. What other means of worship is there? A. All the 1 Cor: 4.17 Psal▪ 2.12 Mat· 16 19 Acts 14.23 wt Tit: 1.5 & 1 Cor: 5.13 Phil: 1.1 Mat: 18.16, 17 Act: 14.7 Acts 20.28 1 Cor. 12.25 Ordinances of the Gospel, which peculiarly doe respect a particular visible Church, both its constitution and its state being con∣stituted, its Inorganick, and its Orga∣nick state: And lastly also such as concern either the whole Church joyntly, or the members in particular. Q. Is not the use of Seals and Cen∣sures included? A. Yes, the same are Mat: 28 18. Acts 2.44 : 18.17 2 Cor. 2.6, 7 amongst other Ordinances, enjoyned here. Q. What appears to be here parti∣cularly forbidden? A As all Deut: 4 2 Mat: 1.9 . 8▪ 9 humane inventions & appointments in Gods Worship: So all profane contempt,James 4.2. Luke 19.27. Rev: 3.9 Gal: 2.4 Luke 13.34. Zech: 14.16 18. or careless neg∣lect, of any part of Gods outward Worship, appointed by himself. Q. Is there ought else here forbidden Answ. Yes,Zeph: 3.11 1 Sam: 4 3 wt Jer: 7.4, 14. Lam: 4.20 Act. 14.12, 14 1 Cor: 1.12 Amos 5.16 1 King. 22.43. the Superstitious abuse or Idolizing any of the Instruments, or meanes appointed of God, in his Worship: and the doing of any ho∣nour to any humane device. Quest. VVhat are the Reasons? Answ. They are two. The first is taken from the Justice of Deut: 23.8. Exod: 34.7 Num: 14.18 Mat: 3.7 Luke 13.35▪ God in avenging the breach of this Commandement, upon the offender, and his posterity. Q. What is the second Reason? A. It is taken from the Deut: 5.29, & 12.25, 2. Psal: 112.2 Deut: 30.6 Acts 2.39 2 Cor: 12. John 14.15 Mercy of God extended, in such the fruits of it, as are the visible tokens of his favour & presence, in his Ordinances; to the keepers of this Law, and their Ofspring, who are here looked at, as such as Love God; when the breakers are such as hate him. Q. VVhat is the third Commande∣ment?Commande∣ment 3. A. Thou shalt not take the NameExod▪ 20▪ 7. of God in VAIN &c: Quest. How many things are observ∣able in this Commandement? Answ. 1. The Commandement it self. 2. The Reasons of it. Q. What is it to take Gods Name in vain? A. In thought, word, or deed to abuse, or profane the Name of God. Q. What is to be understood by the Name of God? A. All what ever relates unto God as his Acts .15 Exod: 33.19 Deut. 32, 3 Deut. 1.5 2 Chron: 7.4. Rom: 1.19, 20. Worship, and the worship∣ers of Him, his Church, his Word, Ordinances & Works; as well as his Titles, and Attributes. Q. What is then the Scope of this third Commandement? A. To Regulate all the worshipers of God in the right manner of worship∣ping him, and in the right use of all that is called his Name, and also in the ordering their own conversation aright God Wor∣ship.Q. In what manner ought wee to worship God? A. In John 14. Spirit and in Truth. Q. But after what manner, more particularly? Answ. We ought to Job 23.12. Psal. 84.12. Pro: 23.13 Mat: 13.44. Pro: 8.34 1 Pet: 2.2 Psal: 42.2, 4 Psal: 12.1. & 69.9 2 Chr. 12.12 1 Cor: 14.20 apply our selves to the holy Worship of God, with a holy desire, affection, and pre∣paration, Before; With due Reverence, and Devotion, In; and with a Spiri∣tual savour and use of it, After: All∣wayes observing outward Order, and Decency, in & about the same. Ec. 5.1, 2 Heb: 12.28. Lev: 19.30. Act. 10.2. Psal: 18.1. Cant: 2.3. Heb▪ 4.2. 1 Thes. 2.13. Quest How should we use the Titles of God?2. Titles. Answ. In 1 Pet: 3.15. Eccles: 5.2 Gen: 14 19 Jer: 4 2. serious matters, after a Reverent manner, and to a good end, holding them forth in a holy life. Rom 9.5. 1 Cor: 10.31. 1 Thes. 1.12. & 2.12 Quest. How should wee use his At∣tributes?3. Attributs Answ. In such a Psal. 104.34 Psal: 139.17. Rom: 2.4 Joel 2.14 Pro: 16.10 Rom. 4.20 Gen: 17.1 Rom: 12.1 2 Sam▪ 10.10 Jer: 1.6, 7 holy sort to acquaint our selves with them, and to think, and speak of them, as to the gaining some spiritual sweetnes, savour and fruit thereby. Exo: 15.11. Psa. 31.7 Quest. How should we demean our selves towards Gods Church, and those in Covenant with Him?4 Church A. To Psal: 16 3 & 15 4. Psal 137 6. Col. 1.4. 1 Joh: 3.1 prize, honour, & love such, to entertain & desire fellowship with them, imitate their vertues, help bear their burdens,Psal. 122.6, 9 Pro: 15.12 & 13.20. Acts 9.26 & 21.7 Heb: 6:12 & 13.7 Gal. 6.10. sympathize with them in their conditions, seek their prayers for us, & long after their good all our dayes. Pro: 20.4. Rom, 12.15. Gal: 6.2. 2 Thes: 1.11. 1 Thes: 5.25. Quest. How are we to Sanctifie the Name of God in his Workes?5. Works. 1. of CreatiōAnsw. 1. In the beholding the Psal: 143.5, 6. Esay 51.6 He: 1.10. Psal: 105.2, 3. Rom: 1.19, 21. works of Creation, to see that our hearts be drawn neerer to himself the Creatour, our Tongues do utter his Prayses, and our Lives do speak a Spi∣ritual use made of them. 2. of Provid.2. In Psal: 32.4 & 38.. Mic: 6.9. Lam: 3.39. Deut: 8.2. Esy 30.15 Psal: 131.5 Afflicting Providences, to see and acknowledg Gods handy∣work,1 Afflicting to search out his mind, and to be quickned thereby, unto Humiliation Repentance, Dependance upon God, Weanednes from the world, & the like. 2. Smiling.3. In the 1 Tim: 4.5. Jude ver: 12 Rom: 14.23. Gen: 32.10. 1 Cor: 10.31 Pro: 3.7. Amos 6.6 1 Tim: 6.17 18, 19. Luke 21.34, 36. plentifull Supply of the Creature, to receive it thankfully from God the giver, and to use it in all holy fear, faith, humility, zeal of Gods Glory, and care of others good: with watchfulnes, sobriety, and the minding our latter end. 1 Pet: 5.8. Psal: 30.6. 3. of Grace.4. To observe, admire, & magnifie the works of his Grace, upon whom-so∣ever: to rejoyce therat,Rom: 11.33. Ephe: 1.7 2 John 4. 1 Pet: 5.10 Psal: 66.16 2 Pet: 1.8 & 3.18. & Eph: 4.1 Colos: 2.19 to seek the per∣fecting therof; and readily to shew forth what God hath done for us that way, to the Glory of God, and the edification of others: and to walk worthy of his Grace, depending upon him for dayly fresh supply. Quest. What are the particular mis∣carriages, tending to the breach of this Commandement? Answ. They are the several evills, as consist either in the 1 Chron: 15.13. Mat: 15.9. deect of any the graces or duties prescribed, or in what-ever is in conrariety thereto. Quest. Whereto serves the Reason? Answ. To teach us, Hosea 4.1. Jer: 23.10, 11, 12. Jer: 7 18 Zech: 5.4 1 Chr: 15.15 1 King: 13.4 Acts 5.5. 2 King: 19.22, 35 1 Cor: 11.30 that though man fayles, yet God never failes, even manifestly to punish the wilfull breach of this Commandement. Quest. VVhat is the fourth Com∣mandement?Command: 4. Answ? Remember thou keep Exod: 20.8 to 11. Holy the SABBATH day &c: Quest. What things are here to bee taken notice of? Answ. 1. The Dutyes enjoyned. 2. The Reasons pressing to them. Quest. What is the general duty? Answ. Solemnly & Religiously to observe, a certain set solemn time, of the Lords own appointment, for the drawing neerer to himself, in all the wayes of his holy Worship. Q. What is that set time of Gods own appointment? A. It is the Mat: 24.20 Esay 56.6. Esay 58.13. Rev: 1.6. seaventh part of time, or seaventh Day, called the Sab∣bath, or particularly the Sabbath of the Lord thy God, or the Lords-day. Q. Hath the Lord left us any Scrip∣ture-Rule, whereby to find out the time, of the begining & end of the Sabbath? A. The first seaventh day from the Gen 2.2, 3 Exod: 31.17 Creation, wherin the Lord rested from all his works, which he Created, is laid before us in this Commandment as a pattern-Sabbath, guiding us as in other respects, so in this of the time, wherin we ought to begin and end our Sabbath. Q. Why observe we the first day of the week, seing the seaventh or last day was at first observed in the Church? A. The day is by Psal. 118.24 John 20.19, 26. Act. 2.1. &c: Divine ap∣pointment now changed, from the last day of the week to the first, for the memorial of the Lord Christ his Re∣surrection, as upon this Day.Lev: 23.11, 16. Acts 20.17. 1 Cor: 16 2. Rev: 1.10. Quest. What is the Sabbath-duty in particular? Answ. 2. To Rest this day. 2. To Sanctifie the same. Quest. What are we enjoyned to Rest from, upon this Day? Answ Not only from the breach of Lev: 23.7. Esay 58.13. Exod: 16.28 29. Luke 23.56. wt Mark 16.1. Exod: 31.13 & 24.21. Neh. 13.16, 20 Jer: 17.24. Exod: 16. any other Commandement, which is euery-dayes-duty: but from occupying our selves about such things as are lawfull upon an other day, attended to. Quest. But is this Rest absolutely enjoyned? Answ, No, for what Mat: 12.1, 9 2 King: 4.23 Psal: 81.3. Neh: 8.10 Neh: 5.18. tends to further the Worship of God on the day, or else doth appertain to com∣mon honesty, or to the serving some special Divine Providence, imposing a necessity of present labour, for the preservation of life, or the comfort of it: the same may be done on this day. Q. What is it to keep it Holy? A. To pass the time holily, in the holy attendance upon the duties of Gods holy Worship. Quest. What are those dutyes of wor∣ship wherin we are to imploy our selves on this day? Answ. All those Psal. 2. tot & 63: & 27 4. Acts 2.7 Tim. 4.2 Acts 16.13. Ezek: 46.1, 1. which are en∣joyned in first & second Cōmandement in that manner of wise as required in the third, and this in publick & in private. Quest. Is that which is commonly called Contribution, a publick Sabbath-dayes work? A. As (in the Luk. 21.1, 2· 1 Cor: 16 1, . Exod: 23.15 Psal: 45.12. Mat: 5.23. due performance of it,) it is a fruit of faith & holines an act of love & mercy, a testimony of thankfulnes, and a token of a heart enlarged in the sense of Gods bounty, on that day tasted of, and re∣joyced in: so it is most suitable to the publick work of the day. Q. What are the private dutyes? A. Such as we are to attend before the publick or after, either in the family, or a part by our selves. Q. What be they that be to go before? A. The Num· 2. 10. 119 147, 148. Psal: 63.1. reading Gods word, & instructing the family there-from, pray∣er, holy meditation of Gods word and works &c: Quest. What be they that be to follow? Answ. Meditation Mal: 2.2 Luke 2.9. Psal: 119.97.98. Acts 17. Deut: 6.6 Heb: 2.2. Acts 13.42 Luke 24.17. Num: 28.10. Psal: 92.1, 2. of the word heard, examination of what was taught by the word, recalling it over in the family, taking triall of their profit∣ing who are under our charge, holy conference, prayer, singing of psalms. Q. To whom is this charge concern∣ing the sanctifying of the Sabbath given? Answ. As the charge Neh: 1.15 1 Tim: 2.2. Jer. 17.20, 27 Gen: 18.1 Psal: 101.8. Josh▪ 24.13 2 Chron: 34.33. concerns all, So in an especial sort such as are Superiours, as to keep it themselves, so to care that they who be under them, do so also. Quest. What be the Reasons used here to enforce the care of sanctifying the Sab∣bath? Answ There be divers reasons in∣sinuated, but three mainly insisted upon 1. The first wherof is taken from the equity of the Command. 2. The second from Gods own example. 3. From the Divine institution of the day, and his blessing it to the sincere observers of it. Quest.The second Table. What is the duty in generall which the second Table enjoynes? Answ. To love our Mat: 22.39 neighbour as our selves. Quest. Vnto what special heads are the dutyes of Love or Righteousnes which we owe unto our neighbour to be referred according to the order of the six following Commandements belonging unto the second Table? Answ. Unto these six heads. The first concerns our Neighbours Honour & estimation. The second his life & lively-hood The third his chastity & purity. The fourth his outward estate and goods. The fift & sixt, as in order to the better performance of our charge res∣pecting the foregoing, enjoynes us 1. Truth in our speeches, promises and dealings. 2. Contentation, with our own condition. Commande∣ment 5.Q. What is the fift Commandment? A. HONOUR thy Father &c: Exod: 20.12Q. What consider you in it? A. The Precept it selfe, and the Promise annexed.Ephes: 6.2 Q. What is the Scope of that Precept▪ Answ. To direct Eccl: 10.7 Gen: 2.18 Ecl: 4.9 Psa: 133.1 1 Cor: 14.40 as a Rule, each one of us in that his duty, to be performed to his neighbour, which his Place, Age, or gi properly call for: as to the end Political-order might by this means be duely observed in hu∣mane-Societyes, warranted by God. Quest. Why are the duties due from all sorts of relations, in humane-societies prescribed under the term of Honour? Answ. Because the duty which ones place,1 Pet: 2.17 & 3.7. Pro: 29.15 Eccl: 4.13 or conditon calls for from an other, doth in the due performance of it, and ought in the doing thereof to respect his Honour, whether he be Su∣periour, equal, or inferiour. Quest. What is that duty of Honour which we do owe in general to all, whether Superiours, equalls, or inferiours? Answ. To tender, & Rom: 12.10 1 Pet: 2.17 1 Sam: 19.4 Mat: 18.15▪ 16. Pro: 22.1. to endea∣vour according to Rule, the uphold∣ing that state of worth, excellency, or reputation of our neighbour, with which God hath invested him in any humane society; and not only to pre∣serve it un-impaired, and unblemished but even to promote the same, so far forth as in us lyeth. Quest. What is the duty in general, which we are here enjoyned to perform to our Superiours? Answ. Both Lev. 19.3 1 Kng 1.17 24. John 20 15. Mat. 13.2. Job 32.4 & 29.7, 10. Lev: 19.32 1 King: 2.19 Gen: 43.23 Rom: 1.6, 7 1 Pet: .3 1 Sam▪ 15.30 with 2 Sam: 20.1, 2. inwardly to Reve∣rence them in our hearts, and outward∣ly in due sort to express the same, and that readily upon all occasions, both in word & deed, in such wile as may both testifie our esteem of them, as our betters, and our care to deserve well of them; yea and to procure likewise unto them like honourable estee & respect from others. Q. What on the other side is the duty we as Superiours, do owe unto our In∣feriours? A. To Psal: 27.10 & 103.3, 14 Esy 49.15 Pro: 2 12 1 Thes 2.11 Job 31 18 & 29.16 Gen▪ 43 29, 30 1 Sam. 3.6. 2 Cor. 13 th 3.0, 11, & 2.8 bear and maintan to∣wards them, an inward Parental-affect∣ion, and suitably to demean our selves in speech & action. 1 Pet. 3.7. Tit 2.7. Q. What be the dutyes the Husband and the wife do mutually owe each to other? A. Conjugal-love, Ephe: 5.25 Titus 2 4 Pro: 5▪ 19 Mal: 2.1. wt Pro: 2.17. & 31, 11. & 12.13. & 12.4. faithfulnes, helpfulness, and also fellowship in fa∣mily worship. Gen. 2.18. 1 3.7. Q. be the dutyes which the wife oweth to her husband? Answ. Besides Eph: 5.33. 1 Pet: 3.2, 4, 5, 6. 3 Tim: 2.12 Eph: 5.24 the common dutyes aforesaid, shee owes him Reve∣rence, subjection & obediēce. Eph. 5.24 Quest. What be the dutyes of Hon∣our, the Husband owes to his wife? Answ. Besides Eph: 5.23. 1 Pet: 3.5 1 Cor: 14.34 35. Eph: 5.29 Exod▪ 21.10 1 Tim: 5.8. the common duties before mentioned, he as a head should care to govern, direct, protect and cherish her, as a part of himself, and to provide for her, to his best en∣deavour, according to his place and condition. Quest. What be the duties of Honour that children do owe unto their natural Parents? Answ. 1 Tim: 5.4. Gen· 42.12 Mark 7.11 Gen: 5.29 Pro: 23.24. 25 Ruth 4.15 Gen: 25.9 Gen: 48.12 Col: 3.20. Thankful-Recompence due-Reverence, and child-like-Obedi∣ence. Quest. But be the same dutyes due to step-fathers & step-mothers? Answ. Yes, in as much as Ruth 2.1 18. & 3.5. & 2 2. & 3.1. Luke 2.51. they occupy the room, and be bound to the same trust, of their natural Parents. Quest. What be the duties of Honour that natural Parents do owe unto their children? A. Carefully Psal: 127.4 5. 1 Tim: 5.8. Judg▪ 13.3, 4 Mt: 2.13, 14 Gen: 21.7. & 17, 18 to endeavour that they may both live, & live well: and that in order therunto, they may be both well educated by good nursery,Mat: 19.13, 1 Tim: 5.10. Ephe: 6.4 Pro: 29.15 & 22.6 2 Tim: 1.5 Pro: 1.22. 6.7 Job 5. 1 Sam: 1.21 and nurture, and well provided for. 1 Tim: 3.4 Gen: 24.3. 2 Cor: 12.14. Quest. What is the Honour, required of Servants towards their Masters? Answ. Besides that 1 Tim: 6.1 Mal: 1.6. Eph 6.5, 7. Col: 3.22, 23. Mat: 8 9. 1 Pet: 2.18 Tit: 2.10. Reverence (belonging to all inferiours) due service and subjection, with all faithfulnes & thankfulnes. Gen: 31.40. Mat: 25.29. Q. What is the duty of Masters to their servants? A. As to Psal: 101.6. Psal: 15.4. Pro: 12.10 Deut. 24.14, 15. Cl: 4.1 Mat: 8.7, 6 Exod: 20.10 Gen: 18.19 Josh: 24.25 choose (as neer as may be) such as are vertuously and piously educated, or disposed: So to use them christian-like, doing to them that which is equal, and being helpfull to them for their good, in matters spiri∣tual & temporal, to their ability. Q. What is the Honour, we do owe unto our Magistrates? A. All under their Rom: 13.1. Eccl. 10.20 Psal: 82.1, 6 Acts 26.25 2 Sam▪ 9.6.9 Acts 24.10 1 Kin: 1.23, 24. 1 Sm. 22 14. 2 Sam: 4 3. Est: 2.21, 22. 1 Pet: 2.4. Tit: 3.1. Authority do owe them the Honour of Reverēce fidelity, subjection & thankfulnes, & prayer for them, & withall such as are concerned in their choise, to nominate and elect such, as be Able men, Fear∣ers of God, men of Truth, and hating Coveteouses. Rom: 13.6. 1 Pet: 2.19. Mat: 17.22. 1 Tim: 2.2. Psal. 21.24.Exod: 18.21 Quest. VVhat bee the duties which Magistrates owe to their subjects? Answ. To 1 Tim: 2.2 Esay 49.23 Rom: 13, 3, 4 Psal: 122.9 Deut▪ 17.18, 19. Psal: 102.12. Deut: 17.2 improve their Au∣thority, as those that be under them, may lead a quiet and peacable life, in all godlines & honesty. 2 Chron: 19.3, 8, 9. & 31 20. Neh: 13.10, 28. Job 30.5, 6. & 20.13, 14. Esa. 32.2. Es. 22.21 Quest. What are the Mutual dutyes which Ministers & people do owe each to other? Answ. Inward 1 Tim: 6.11 & 4.12. 2 Cor: 12.15 Gal: 4.19 2 Joh 1. & 4 1 Thes: 5.13 Gal: 4.14, 15 1 Thes: 1.2. Heb: 13.18. dear Love and Affection towards each other, and di∣ligent & earnest prayer each for other. Esa: 51 7. with 1 Cor: 13.4, 5. Col: 1.3 Quest. What are the special dutyes of People to their Ministers? A. Finding them to be of God, they are to 1 John 4.1 Gal: 4.14 1 Cor: 4.1 1 Thes: 5.13. & 20. 2 Cor 7.15. Rom▪ 10.15. 2 Cor: 5.20. Acts 17 11 2 Chron: 20 20. 1 Tes: ▪ 13▪ Mat. 7.24 1 Tim. 5.17 1 Cor: 16.10 & 18. Rom: 16.4 Gal. 6.6 receive, esteem & reverence them to hear them gladly, to hold fast their good-doctrine, in faith & obe∣dience; and withall to maintain their estate with honourable Provision, their Credit with due commendation, their Liberty with just defence, and their faithfulnes with meet encouragement. Q. What is farther required, as due to our Church-Officers? A. As to Col: 4.17. Phil: 2.9 Rom: 16.2 Heb: 13.17 stirr them up (as need is) to fulfill their Ministry: So to refresh and succour them, and to submit to them in all matters pertaining to their Office, according to God. Q. Whether is it lawfull to maintein the Ministry by a certayin set stipend? A. It is not only Lawfull, but Luke 10.7 Gen: 47.22 1 Cor: 97.15 1 Tim: 5.17, 18 2 Chron 31.6, 10. Safe & honourable for a people so to do. Nehe: 13.10, 12. Rom: 13.8. Q. What is the duty of the Minister to his people? A. To Heb: 5.4 2 Cor: 3.5, 6 Acts 21.14 Rom: 1.11 2 Tim: 2▪ 15 1 Tim: 3.17 Acts 20.28 1 Tim: 4.12. Tit▪ 2 15 Phil: 2 28 John 5 31 Mat. 5.13.14 2 Cor. 8 22 Rom: 12.7 2 Tm: 4.5.7 2 Cor: 12▪ 14 2 Tim. 2.4. attend the will of God in his being with them, to have them in due esteem, and to keep himself in due estimation with them: being an exemplary light unto them, and using all diligence in all things, for the fulfil∣ling of his ministry, and the faithfull discharge of his trust amongst them, as wherof he is to give an account unto his & their Lord, an other day. 1 Tim 1.12. 1 Cor 4.4. Heb. 13 17. 2 Cor. 5.9 Q. What is the Reason here used to enforce these duty? A. It is Ep: 6 2, 3 6.11. the Promise of a long and blessed life, in a land and place of desires, given us of God.Jer: 29.7. Quest. VVhat is the Sixt Command∣ment?Commande∣ment 6. Answ. Thou shalt not KILL.Exod: 20.1 Quest. What is the Scope of this Commandement? Anw. To provide for the safety of Mans life, and to that end,Mat. 5.21▪ 26 all are here forewared, to observe & shun, what ever may tend to the prejudice, of own, or an others life, both Spiritual & Temporal. Quest. May murther be committed otherwise then in the outward act? Answ. Yes, namely as Mat▪ 5.22. Mat: 7.39 also in heart, gesture, and speeches. Quest. What are the evills to be a∣voyded, which in committing of them, would tend to the prejudice of our own, or an others Spiritual life, or would be called Soul-murther? A. Principally, The Rom: 6.1. Pro: 6.32 & 8.36 Rom. 13:4 Gen: 24.1, 2 2 Sam: 11.2. Rom: 2.4, 5 Heb: 4.2 Esay 22.25 & 33▪ . Jer. 23.14, 27 1 Cor. 8▪ 9 Mat. 23.13 leading our selves, or others, into any Sin: the suffering our selves or others, to ly in sin; or the hindering the free passage of the means of Grace, in the peace, pu∣rity, or power of it. Quest. When may one be said, to bee guilty of self-murther, in respect of his own natural life? Answ. Not only when 2 Sam: 17.13. 1 King. 2 22. Mat: 4.6▪ 7. Eccl: 5▪ 19 Pro: 19.15, Eccl: 4.5. & 3.13. 1 Tim: 5.23. Mat: 9.12 he shall either contrive his own death, directly or indirectly, or shall carelessly or des∣perately expose himself unto unnecessa∣ry danger: but also when he shall neg∣lect the due means of life, lively-hood, or health. Q. When may one be said to be guilty of indirect murther, as touching another? A. When by a Deut: 22.8. Exod: 21.29 Pro: 24.11▪ 12. 2 Sam: 11.16, 17. careless omissi∣on, or negligent discharge of his trust, his neighbours outward life & the com∣fort therof is hazarded. Q. To speak of murther committed directly against our neighbour, What is the murther of the Heart? A. What-soever evill is conceived in the Mat: 5.22. 1 John 3.15 Acts 7.9 Pro· 16.18 Pro: 14.21 & 21 13 & 29.5 Esy: 3.15 Pro▪ 6:13 heart against our neighbours life, whereto are referred unjust anger and hatred, as the fountaines, Envy, disdain, contempt, hard-heartednes, feigned freindship, cruelty, and such others of the same nature; with all their outward signes, issuing from any these fountains. Quest. What is that frame of heart towards others, which this Commande∣ment then requires? Answ. A heart inclining Col: 3.12 Ephe: 4.32 Mat: 11.29 1 Thes: 4.11 to kindnes, meeknes, compassionatnes, & quietnes. 1 Cor: 13.5. Rom: 12.15. Quest: When may murther be said to be committed by the Tongue? A. When Pro: 15.1 & 21▪ 9▪ 1 Pet: 2.23 Gal: 4.29. Pro· 24.9 Psal: 109▪ 17, 18. Pro. 26.22 & 25.23 2 Sam. 2.14 sinful anger, or hatred in the heart, is expressed by the tongue, in Brawling, reviling, scoffing, cursing, tale-bearing, slandering, challenging his neighbour, and such like. Quest. What manner of speech is here then required? Answ. That 1 Sam: 10:32. Jer: 38.7, 8. 2 Thes. 12 4. Pro: 31.26 which is so utter∣ed to or for another, as tendring his good. Mat: 10.12. Ruth 2.4. Gal. 6.1 Quest. What is the murther, directly committed in act? Answ. The Gen: 4.8 2 Sam: 13.28 Exod: 22.10 1 Kin. 21.19 Exod: 1.22 Amos 8.4, 6 Acts 7.52 impairing, or take∣ing away the life of ones Neighbour, wittingly, and without a calling. Q. What dutyes are then required here, as respecting his person and life? A. So farr forth, as 2 Sam: 21.17. Mat: 5. & 42▪ 4 according to his necessity, and our calling and ability, to preserve, protect, & pro∣mote his natural life, with the comfort therof,Heb: 13.16. Gen: 29.13 Mat. 25.35. in the actions of Justice, Hu∣manity & Mercy. Commande∣ment 7.Quest. VVhat is the Seaventh Com∣mandement? Answ. Thou shalt not commit A∣DULTERY.Exod: 20, 14 Q. What is the main Scope of this Commandement? A. To 1 Thes: 4.4 5. 2 Pet. 2.11 prescribe to us a Rule, for the preservation of our own, and our Neighbours chastity. Q. Seing also, the dutyes enjoyned in order herunto are enforced here, by the contrary evills forbidden, What is that which is here forbidden? A. All Mat: 15.19 20. unchastity in the heart, or life; whereby our own or an others chastity in any sort is impaired. Q. Wherein lyes the unchastity of the heart? A. In Gen: 34.2 Judg. 16 1 Mat: 5.28 Rom. 1.24, 25. wanton, filthy, unchast thoughts, imaginations, desires, or mo∣tions, tending to carnal-uncleanes. Q. Whrein lyes the the unchastity of the life? A. In Gen. 38.14 . Jer: 3.7 Cor: 6.15 the abuse of things be∣longing to the body, or of the body it self, to uncleanes. Quest. Wherein doth such the abuses of the body consist? Answ. In the Pro: 7.10. Zeph: 1.9 1 Tim 2.9, 10 Jer: 5.7, 8 Hoea 7.5, 6. Zech: 16.49▪ using of ought, ordained for bodily refreshing, comfort or ornament; in a way of lightnes, wantones, excess, or intemperancy; whence unclean lusts are occasionally excited, or cherished, in our selves, or others. Quest. Wherein lyes the abuse of the body it self? In te 1 Cor: 15.33 Col: 3▪ 8 Pro: 7.1. & 14.7 1 John 2.16 Mat 5 28 Tit▪ 2.3 1 Cor. 6.18 Heb: 13.4 Lev: 18.29 Lev: 1▪ 23. Rom: 1.26.28. wanton, immodest, un∣chast actings, of any parts of the body, (tending to uncleanes:) as of the whole body, in any unlawfull conjunction. Quest. Wherin lyes then, that Chast∣ity, we ought to preserve? Answ. In that which is Col: 3, 5 inward in the heart, consisting in a holy free∣dom from the motions of unlawfull concupiscence there:1 The: 4.4, 5 and in that which is outward of the body, when it is not instrumental to the acting those moti∣ons in the life. Quest How may the unchastity of the heart and life be avoyded; and the chastity of both be preserved? Answ. In general, Gen: 39.9 with 20 in being in Gods fear, in delighting our soules in God,Psal: 119.9 Pro: 2.10, 16 1 Tim: 2.9 Ephes 5.3, 4 Pro: 23.30, 33 1 Tim: 5.13. in his word, in his ordinances, & wayes: In the exercise of modesty, & shamefastnes, of temperance, and sobriety, and of diligence & painful∣nes, in the dutyes of our general and particular calling. Quest. How may this Chastiy be pre∣served, by persons in a single estate? 1 Tim: 5.11 14. 1 Cor: 7.2 & 9.39.Answ. Such not having the gift of continency the former meanes not a∣vayling are to seek, or accept accord∣ing unto God, the benefit of Marriage. Q. How by those in married estate? A. By a Ephe: 5.28 29. Pro: 5.19 1 Pet: 3.7 1 Cor. 7.5, 10, 2.13 Pro: 31.11. mutual affecting each the other, with a true Conjugal-love: and doing what ought to be done, for the preservation & encrease of the said love, studiously avoiding the contrary. Commande∣ment 8.Quest. VVhat is the eight Com∣mandement? Answ. Thou shalt not STEAL. Exod: 20.15Q. What is the Scope of this Com∣mandement? A. To prescribe a Rule, for the preventing of any unjust alienation of our own, or an others Goods. Q. To what end may this be? Answ. That each one Deut. 28.11 Num: 16.32 Exod: 22.7, 8 Mat: 20.15 Gen: 9.11 Num: 27.4. with 7.11 may en∣joy peacefully, and without disturbance his own just Rights & proprieties in re∣spect of any these outward good things Quest. What are those evills, which crosse the Scope of this Commandement, as it provides for the securing our own right Answ. The Psal: 78.30 Pro: 6.1, 2. Eccl. 10.18. John 6.12. Eccl: 6.1, 2 2 Kings 8.3. inordinate desires, and lustings of the heart after outward things, Rash speeches, tending to ones own outward detriment; Idlenes, un∣thriftines, nigardlynes, with the neg∣lect of any due means for the preserving or recovering, ones own right. Quest. What? as the same provides for the securing anothers right? Answ. What soeuer Hab: 2.9, 10, 11. Pro: 1.11. & 20.14. Tit: 2.10 Pro: 28.24. Mal: 3.8. Pro: 10.2. Mic· 7 3. Pro: 11.26. Amos 8.6. Pro: 22.28. inward mo∣tions, or outward actions, or speeches, do naturally tend to the prejudice of the outward right of another, or others: whether any family, Church, or Com∣mon-weale joyntly, or any particular person, or persons severedly. Q. How many wayes may a person be wronged by another in his estate, under a pretence of doing him right? A. So many wayes, as 1 Sam: 18.17, 25. any the distinct Rules respectively referring to the differing contracts of this life, are any way crossed. Quest. How are these Rules squared? Answ. Though Gal: 5.13. Eph: 4.2. & 5, 2. Rom: 13.10. differingly, as respecting their differing cases, yet all of them after the Analogy of that ge∣neral Rule of Love. Q. What is that general Rule of Love? A. To Mat: 19.19. Mark 12.21 Phil: 2.4, 1 Cor: 13.5, 6. 1 Cor: 10.33. Love thy Neighbour as thy self, and so to seek his good with thine own. Q. Whence is it that these Rules are oft broken under such a pretence? A. Through the 1 Thes: 4, 6 Pro: 20.17. Pro: 26.24. Jer: 17.9. manifold wiles framed in the corrupt mind of man, to serve himself by. Q. How many wayes may one be wronged of his right, without all colour of right? A. When Luk. 10, 30 1 Sam: 2.16. Exod: 22.1 Tit: 2.10 Pro: 28.24 Deut: 19.14 Gen: 26.14, 15. Deu: 22.1.3 Lev: 6.2, 4 2 Thes: 3.11 Psal: 50:18 Pro: 29.24 that which is his, is unjustly taken away, either by force, in an open violent way, as by robbery, or such other like violent practises of mischeif: or else in a secret way; as by pilfering, or any encroaching practise or otherwise by fraud, as by cousonage concealment, gaming, or by any other crafty & unwarrantable artifice, either for the procuring, or detaining ought from the right owner. Quest. What is the Root of all this manner of evill? Answ. Covetousnes, 1 Tim: 6.9, 10. Mat. 6.34 Pro: 27.29. & 28.20, 22. attended with distrustfulnes of Gods Providence. Quest. What vertues are required to be exercised on the contrary part? Answ. Honest Eph: 4.28 Pro: 6.1, 6, 8. & 21.20. & 27.23. John 6.12. Pro: 6.3. & 30.9. frugality, libe∣rality, & equity. 1 Tim: 6.17. Lev. 6.2 Quest. VVhat is the ninth Com∣mandement?Commande∣ment 9. Answ. Thou shalt not bear FALSE WITNES against thy Neighbour.Exod: 20.10 Q. What is the Scope of this Com∣mandement? A. By prohibiting any kind of Zeph: 3.13 false Testimony, tending to our own, or an others hurt, in any the aforesaid respects; to inferr a standing Rule, for the observation of Truth & fideli∣ty, in all our witnes bearing. Q. When is a man said to give a false Testimony against himself? A. When he shall either Pro: 13.17 Rev: 3 17. Psal: 31.22. Pro: 23.14. 2 Sam: 1.16 2 King: 5. Pro: 30.20 Pro: 27.2 over value, or under-value himself to him∣self, in his own heart; or shall express the same to others, by speech or gesture in any way of boasting or debasing, ex∣cusing or accusing himself besides Rule. Quest. When may he be said to receive a false Testimony, concerning himself? Answ. When Acts 12.22 23. Psal: 7.3, 4, 5 he shall hearken to such as either flatter him, or falsly do accuse him. Q. But is there any other way, by which this Commandement is broken, by bearing false witnes to our selves? A. Yes assuredly, as Psal: 14.1. Job 22.13. Psal: 50.21. 2 Pet: 3.4. Jer: 43.2. if any one shall give or receive to himself, a false testimony concerning God, his Truth Will or wayes; or concerning man alive or dead. Q. What is then required, to bear witness truely touching our selves A. 1. To Rom: 12.3. Tit: 2.6. 1 Pet: 5.8. judg of our selves, according to sobriety. 2. To Pro: 27.2. John 21.20, 24. speak of our selves ac∣cording to modesty. 3. To Mat: 23.27 28 Pro: 27.6. lead our lives according to sincerity. Q. How may a person (whether a publick or private person) be said to bear false witness against an other? A. By 1 Tim: 5.4 Mat: 11.1. Sam: 1.13. Acts 2.15 Sam: 17.28 : 14.4. evill surmises, rash judg∣ing, disdain, or unjust contempt, and by admiration, conceived in the heart, and uttered in the speech or gesture; 1 Chr: 15.29. Pro: 11.12. Psal: 22.7 Jude 16. 1 Cor: 3.4 Ester 4.14. Gen: 31.8, 9. or by the neglect of appearing in a good cause, or speaking, or acting for it when called to it. Quest. When, or in what case is this Commandement broken in, or by an or∣derly-publick-Civil-Assembly? Answ. When any Psal: 94.20. 1 Tim: 2.2. Rom: 13.4. Dan: 6.9. 1 Kin: 15.14 2 King: 12.3 1 King: 12.28, 30. Political-Law is attempted or made, as reacheth not, but crosseth the great end, namely the conserving, or promoting the publick peace, and quiet of the sub∣ject, in all godlines & honesty. 2. When in Exod: 3 6, 9. Ezra 4.19. 1 Kin: 21.16 Rom: 13.2 Esther 3.8 Dan: 5.1. Psal: 94.21. Acts 24.2, 6 Deut: 19.16, 19. Acts 25.7 Publick places of Judicature (notwithstanding wholsome Lawes) Judgment is perverted, Records are unfaithfully reported, or preserved, unnecessary suits are managed, false in∣struments are forged, false witnesses sub∣orned, untrue or uncertain accusations preferred, just accusations receded from a just sentence rejected, a good cause calumniated, or betrayed, or a rash or false testimony exhibited. Q. When out of places of Judicature? A. When Jude an unjust Law or sen∣tēce shall, or a just shall not be executed Quest. Is there any danger of the beeach of this Commandement, by false∣witnes bearing publickly, in our Church-assemblyes? Rev: 2.9. 1 Pet: 5.3. 1 Cor: 5.2, 6. Gal: 3.1, 3, 4 3 Joh: 9, 10. Acts 5.3, 8.Answ. Yes, manifold wayes; For besides what such do, who either falsly assume to themselves, the name of a Church, or do usurp an exorbitant Pow∣er over the Lords heritage: False-wit∣nes may be born, either by a Church joyntly, or by an Officer, or member in particular. Q. But may not a false witnes bear∣ing, be in a more secret way considered? A. Yes, As when by our Elections or Proxies, the more Psal: 12.8. Mat: 27.20. Gene: 6 6, 7. Exod: 23.1. worthy shall be set by, and the unworthy prefer∣red: when infamous & defamatory Li∣bells are secretly spread; or publick de∣famatory rumours raised or augmented. Q. How may a man be said to bear false witnes privatly against his neighbour A. 1. By either Pro: 14.24 Deut: 28.24 an unworthy and untrue commending, or an unjust condemning of him behind his back, to a single person. 2. By Pro: 17.4. al: 15.3. receiving such a false re∣port. 3. By Ephe: 4.15. Psal: 6.5. 1 Sam: 19.13 asserting bright either expresly, or by way of equivocation; contrary to the present trueth of the thing. John 8.44. Mat: 26.61. 4. By Pro: 25.14. 2 King: 18.21. promising ought to be done afterward, which either is not intended at the time, or is out of the power of the promiser. As appears in unfaithfull, deceitfull, or unadvised pro∣mises. Q. What is then required of us here? Answ To Pro: 31 9 Psal: 15.2. 3 John: 5. wt 1 King. 22.7 judg righteously, to speak truely, and to deal faithfully. Quest. VVhat is the tenth Com∣mandement?Commande∣ment 10. A. Thou shalt not COVET &c:Exod: 20.17 Quest. VVhat is the Scope of this Commandement? Answ. To Pro: 4.23. & 16 32. Psal: 119.36. James 3.8. prescribe a Rule, for the right ordering of our hearts, in re∣spect of the very first motions & desires therof, in all those things which con∣cerns our Neighbour, or our selves. Quest. What is here forbidden? Answ. As well the Rom: 3.23. 2 Cor: 3.5 Rom: 7.18 Jer: 4.1 Jame 15 barrenes, or emptines of the heart & mind, of any such motions, thoughts, or desires, as tend to our own, or our Neighbours good: as the presence of inordinate motions,: 7.21 : 15.19 : 7.5 Gal: 3.5 Gen: 6:51 Phil: 1.18 : 131.2 and evill desires tending to the contrary; and discontent at our present condition attending the same. Quest. What is then here required? Answ. A Pro: 16.32 Heb: 13.5 1 Tim: 6:8 Mat: 6.13 2 Cor: 10.5. : 5.9 il: 1:9. well ordered frame of the heart, quietly contenting it self with the present portion or condition measured out by God unto us: timely resisting & suppressing, the motions, and temptations of the Divel, world & flesh; and richly abounding with good motions, thoughts & desires, as in respect as well to our Neighbour, as to our Selves.
N00021.p4	A farewel exhortation to the church and people of Dorchester in New-England. But not unusefull to any others, that shall heedfully read and improve the same, : as containing Christian and serious incitements, and preswasions to the study and practise of seven principal dutyes of great importance for the glory of God, and the salvation of the soul, and therefore needfull to be seriously considered of all in these declining times. / By Richard Mather teacher to the church above mentioned. ; [Five lines of Scripture texts]	[ "Mather, Richard, 1596-1669.", "Chauncy, Charles, 1592-1672.", "First Church (Dorchester, Boston, Mass.)." ]	1657.	Printed by Samuel Green at Cambridg in New-England,	[Cambridge, Mass.] :	eng	[ "Farewell sermons -- 1657." ]	MY dearly Beloved Christ,. It was the desire and purpose of Blessed Apostle 12, 13. and he engaged that it should be alwayes putting of such things as did concern the Everlasting good of also endeavour that they might have the same in example is my warrant, and should be my to endeavour the like, (as farr as my Tenuity & slendr abiliti ) concerning your selves. For which cause as now by the space of two & and upwards, I have been putting you in remembrance of sundry dutyes of the Gospel, by word of mouth, so no small part of my intent in present undertaking is, that you might remem∣ber the Lord and your own not only whilest I shall live, but also after my de∣cease. And as it was to the blessed Apostle, to be the more diligent during life, as knowing shortly dy, and lay down this Tabernacle, 2 Pet: 1.14. And an other more diligent & earnest, because the time of his de∣parture was hand 2 Tim. .5, 6. and our blessed Saviour afore them, would not fayle to work the him that sent him, whilest it was day, because a night was comming when no man could work, John 9.4. In like sort I was the more desirous to perform this service (such as it is) for the good of your soules, as knowing that it will not be long (considering my yeares) afore the time come when I can be service∣able here no more. But though you can not alwayes have my endeavours by word of mouth, yet what is here presented to your view, may be alwayes with you whenso∣ever you shall plse to call for it: And as it is said of Abel, that being dead, he yet speaketh, Heb: 11.4. So why may not I be speaking to you in these poor papers for the good of your soules, when in person I shall be removed frm you by bodily death; So you have my Apologie for my present undertaking, and a manifestation of my Scope and aime therin. Be pleased therefore I beseech you, to give me leave to commend to your consideration & acceptance in the Lord, a few lues of Christian counsell & advise, for the good of your precious and immortall sin it; which I desire to leave with you as the best Legacy I can be queah to you, , you may read and practise the same when I am taken from you: And I beseech you receive it as from one that doth unfainedly love you, or at the least doth wish he had a heart that could do it, and thinks he could be right heartily glad of the welfare & salvation of all your soules; and that when you and I must all appear before the Lords Tribunal, we might then joyce and have comfort together in Christ Jesus for , as finding that our , whether mine in preaching, or yours in hearing ther mine in writing, or in reading, hath not been in vain. With such an heart I desire to tender to and directions ensuing▪ I desire that so and no otherwise the which & directions are expessed in these Seaven particulars that ▪ FIRST of all, I beseech ▪ Be not in the great work of Sorrow for your Sins, of Contrition of Soul in sight and sence thereof. For you must needs confess any amongst you but hath cause enough to be sencible of sin, and affected therewith. For the Scripture is most true that tells you tha have sinned, Rom. 3.23. and .12. and that there is not a just man upon the that doth good & sinneth not, Eccl. 7.20. and that if you say you have no ▪ you deceive your selves, & the truth is not in you, 1 John 1.8. Now if there sin in you, shall there not be grief & sorrow because of the same? Is not most proper cause of sorrow? when you can truely say you have no you will have no cause of sorrow; but this you can never say, whilest are here upon earth. And sure it is, sin is a dishonour & grief unto God himself, and to his holy Spirit, Gen: 6.5, 6. Psal. 95.10. Ephe. 4.30. and if it be so to him, shall it be no grief to you? shall your sinns be a burthen to the Lord, Isay 1.13, 14, 24 and he be pressed under them, as a cart is pressed that is full of sheaves, Amos 2.13. and shall you be unsensible of any burden therin, and securely go on, as if there were no cause of grief or mourning for this thing? Never say you love the blessed God, if it be so with you; If your sin which is such a dishon∣our and injury and grief to him, be not a grief to you also. If you be of those that must be saved by Christ, then it was for your sins▪ as well as for the sins of others that Christ was Crucified, and put to endure all those dolefull & bitter sufferings in the garden, and upon the Cross, Mat 26, & 27. Fr all his suffer∣ings were for the sinns of those that must be saved, . 53.5 6▪ 8. And can you believe & remember & consider these his sufferings, and look upon him as one whom you have pierced, & et for all this remayn without true Contriti∣on & grief of heart? believe it then your hearts are very hard indeed. What? kill Christ, and not be grieved? and look on him whom you have pierced, and yet not mourn, nor be in bitterness for all this? Is this possible? or may it not rather be concluded from Zech. 12.10. that those that do not bitterly mourn for their sins, as the cause of Christs sufferings, that such hard hearted creatures are none of those that must be saved by Christ, nor have part and portion in the saving benefits of his passion? He that was a man after Gods own heart, you may find him complaining that his iniquities were gone over his head, and were as an heavy burden, too heavy for him, Psal. 38.4. and that theref he would declare his iniquity & be sorry for his sin, verse though a man of much grace & holines, yet because of hat was still dwel∣ling in him. cryes out, oh wretched man that I am, who shall deliver me from the body of this death? 17, 20, 2▪ 24. both he & David, & other Saints have , the sinns & iniquities of other men, Psal 3.18, 19. 2 Cor. 2.4. & 12.21. Ezek 9.4. 2 Pet. 2.7, 8. And if so, then judg in your selves, what hearts those men have, who are so unlike these men of God, that they have no heart to grieve & mourn for their own sinns, and much less for the iniquities of o∣thers. And if Heaven be a plce of wiping away mens teares from their eyes, Rev▪ 7.17. & 21.4. are thy ever like to come there who have teares in-now for other causes, but one for their sins? But what should I speak of comming to heaven? the truth is, without Compunction of heart & sorrow of soul for a mans sinns, be like to attain to any truth of saving grace upon earth. For can a child be born, where there never was any travailing paines? can there crop of corn at harvest, where the ground was never plowed, nor broken up? Is not the way to Canaan through the wilderness? doubtless through the wilderness you must go, if ever you will come to Canaan And what was that wilderness? a terrible place surely, yea a place wherin were fiery flying Serpents, and Scorpions, and drought, Deut. 8.15. a land of de∣sarts, and of pits, and of the shaddow of death, Jer 2.6. and yet through this wilderness must Israel go, before they could enter into the good land. In like sort, a soul must go through a wilderness-like condition, that is, he must be afflicted with sight and sense of spiritual misery & sin, before he can attain to any state o saving rest & grace in Christ Jesus For the Scripture tell us that they to whom Christ Jesus is sent, are poor, broken-erted, captives, prisner, blind, and bruised creature,, Luk 4.18. 1.1. yea that they mourn in Sion, do sit in ashes, in mourning and in a spirit of heav▪ and in a lost estate, and to those is the Lord esus sent to seek & save them, and to preach the Gospel to them, Luke 19 10. Isai. 61.1. Luke 4.18. But for others, that do not feel themselves sick of sin, but are secure & hard hearted, as if they were righteous and whole & well, to those the Lord Jesus himself tells us that he is no physitian for the healing of them, Mat. 9.12, 13. and if Christ who is the only physitian to cure soules, be not sent unto , do not heal them nor call them, how is it possible that they should ever healed? how is it possible that they should be converted & called? The is, the ruine of many professours , that they are too their first cōming on to profession; as the stony ground with joy, but wanting depth of earth, and the stony heart not being oughly broken & , therefore they continued not, but in time of temptation fell , Mat: 13.5, 6, 20, 21. and so that proverb is . The house will never stand, that is built without digging deep that it may be founded on the Rock, that is, that profession of Christianity, will not endure, that is not begun in serious and deep hu∣miliation. And though there be men that count all sorrow for sin to be Le∣gall, and not sutable, to the spirit of grace in the Gospel, yet it is better for you to believe the word of God, which makes mourning for sin, yea bitter mourning, as for an only Son, or the loss of one first born, to be the effect & work of the spirit of grace poured forth upon Gods people, Zech: 12.10. & therefore not a meer legall business, as some would make it. They may repent that ever they did so much repent, & look upon their sorrow for sin, as Christ upon his enemies, Lord forgive me for I knew not what I did. But when Christ shall appear to comfort mourners, and to inflict that which long since he denounced, even wo to the laugh, for they shall wail & weep, Luke 6.25. then these men will be of another , and wish they had had expe∣rience of more true mourning and sorrow for sin. And therefore my Be∣loved▪ if you mean to reap in joy, see that you sow in tares, Psal. 126.5, 6. I mean, if ever you expect to have grace or glory, the salvation of God in this or in another world, see to it that the fallow ground of your hearts be through∣ly plowed up, that you may not sow among thorns, ▪ 4.3, 4. See to it that you be truely sensible of sin, and broken hearted, and as it were sick with sorrow for it, that so Christ & his Righteousness, may be highly esteemed by you, that you may believe in him, and in de time be comforted by him: In a word see to it, that you be not destitute of that godly sorrow that workth Re∣pentance to salvation, not to be repented of, 2 Cor: 7.10. If now you mourn in an holy and spiritual manner, the Lord Jesus hath pronounced that you are blessed, and shall be comforted, Mat. 5.4. But otherwise, expect not but that sorrow & mourning will seize upon you, if not now, then at such a time when you shall not be able to put them off, nor find any comfort therin. And as we say of winter, that, winter is seldom or never lost, so may we say of sorrow for sin it will not be alwayes left, but will certainly come, either at one time or anothe either now in this life, or herefie when it will be worse to be born. As Mos said to those Tribes, Numb. 32.23. even so may I say to you, you have , and be sure your sin will find you out. It may be sweet present, but assure your selves it will be bitterness in the end, 2.26. and at the last will bite like a Serpent, and sting Adder, Pro: 23.32 yea be bitter as wormwood, and sharp as a two word, Pro: 5.3, 4. But oh how much better , to feel the sorrow here, where mercy and forgiveness may hard-hearted & secure, and then to feel sorrow remediless in Hell! 2. Labour to be men of Judgment and Vnderstanding in the things of Religion▪ and make account th all Errour is sin, as being frequently forbid∣den by the Lord, Jam. 1.16. Mat 16.6, 11, 12. & 24.4. 1 John 4.1. In so much as as that some errours do no less then subvert the soul, Acts 15.24. ex∣cluding out of Heaven, as other horrid workes of the flesh, Gal. 5.19, 20, 21. and to them that hold thm, 2 Pet: 2.1. & 3.16. and others which are not so fundamental, but are as hay & stubble upon the foun∣dation, yet even these do so hazard a mans salvation, that though he may be sa∣ved holding the foundation, yet his work shall be burnt, and he shall suffer loss , 1 Cor: 3.15. Wherefore as you love your own soules, take heed of erronious doctrines & opinions; but contend ear∣nestly for the Faith, that was once deliverd to the Saints, Jude 3. Believe not every Spirit, but try the spirits whether they be of God, for many false prophets are gone out into the word 1 . 4.1. Yea your zeal for the Truth, and against the contrary should be such, that if any come to you and bring not the doct∣rine of truth, you should not receive him into your house, nor bid him God speed 2 John 10. But if he were an Angel from heaven, hold him accursed. Gal. 8, 9. Therefore believe not them that think a man may be saved in any Religion, & that it were good to haue all Religions free, and that opinions haue no great danger in them. These are but the devises of Satan, that so pernicious errours might more easily be entertained, as not being greatly suspected: but believe the word of God which tells you otherwi in the places cited, and in Mat. .15. Acts 20.29. where false Teachers are compared to greivous and ravening wolves, And if you can believe that sheep may do well enough though raven∣ing wolves be let in amongst them, then you may believe that false doctrine and they that teach it are no wayes dangerous to the soules of men; But if the one be contrary to experience & common sense, and therefore may not be be∣leived, then neither may the other. Wherefore my beloved, take heed you be not pluckt away with any errour of the wicked, and fall from your own stedfast∣ss, 2 Pet: 3.17. But be diligent in the search & study of the holy Scriptures, want wherof, is the cause of errour, Mat: 22.29. Acquaint your selves Catechism, and be well grounded therin; for cōmonly they that to defective in the knowledg of Catechistical points. Make conscience obey the Truth which you do already know; for such have a promise to the truth, John 7.17. And live not in, nor foster any sinfull lust in your bea or lives, for this makes captives to false doctrine, and them that teach it, 2 Tim: 3.. And e sure down the pride of your hearts, & be low & little in your own eyes; babes shall have the truths of Christ revealed to them, wheras with self-conceited ones it shall be otherwise, Mat: 11.25. 1 Cor: 3.18. If yo shall be wise in your own con∣ceit, which God forbid, never think your sel Christians indeed in such a case, for here is more hope of a fool then of such, 6.12. I think he said well and wisely, who said that to be a true christian without humility, was as hard as to be a man without a soul: and sure I am, said very well, and very wisely, who tells us that God resisteth the proud giveth grace to the hmble 1 Pet 5.6. James 4.6. 3. Content not your selves to live without the faithfull Ministry, and other holy appointments & Ordinances of Jesus Christ. But make account there is some∣what in it, and much too▪ when Pastours & Teachers acrding to Gods heart shall fed his people with knowledg & understanding are promised as special bles∣sings to the people of God, Jer: 3.15. Isai. 30.20. and are gifts reckoned amongst the principal fruits & benefits of the Ascension of Jesus Christ, Eph. 4.8 11, 12. On the other side▪ our Saviour tells us that when the blind lead the blind, both shall fall into the ditch, Mat: 15.14. & therefore he bewailes & pitties the conion of such people who were as heep that had no shepheard, and bids us make it one of our prayers, that the Lod of harvest, would thrust forth labour∣ers Harvest, Mat: 9.36, 38. Some may think, (and so much I graunt is publshed prnt) that when our Saviour speakes of a ministry, and of baptism to , and to have his presence therewith, till the end of the world, : 28.9, 20. that by the word englished, The end of the world, He no more but the end of that age that then was, when the Apostles were upon the earth, But by the like reason they may call the harvest when the Elect shall be gather∣ed by the Angells into the glory of Heaven, and when the wicked shall be cast as tares into Hell fire, they may with as good reason call this Harvest the end of that age when the Apostles lived, for ths also is called the end of the world, Mat. 13.30, 39, 40. and if it were absurd to call this Havest the end of that age, it is no better to translate & expound the word so in the 28 of Matthew for the phrase is the same in both places; to omit the mention of other places also, where the phrase is used, as it is rightly englished for the end of this world, and not for the end of the Apostles age. The Apostle tells us, that the Lords Supper must be observed till the Lord come, 1 Cor: 11.26. and that the deli∣vering up of the Kingdom as administred by external Ordinances shall not be till the end, 1 Cor: 15.24. but till that time, this way of administring Christs Kingdom shall continue. God forbid that you should be of their mind who think the use of Ordinances to be too low a dispēsation for them that have at∣tained those excellent & high attainments of grace, and of Christ in the Spirit which they speak of, For was there ever time, or will there ever be a time of more excellent spiritual attainments then in the primitive Church at Jerusalem when it is expresly said, that great grae was upon them all, Acts 4.32, 33. and yet at this time of so great grace, they did not live without ordinances or above them, as having attained too high attainments to attend upon God in the use of such low dispensations; no▪ but they continued in the Apostles Doctrine, and fellowship, and breaking of bread, & prayers, Acts 2.42. If through profane∣ness, or worldliness, or high flown imaginations of excellent attainments, you shall once think an able ministry, & Christs Ordināces to be of no great neces∣sity, believe not that your hearts are in a right frame in such a case; for how should they, when they are so contrary to the heart of him who was a man after Gods own heart, I mean David, who often bewailes it & laments it as a great misery, when he was deprived of Sanctuary-enjoyments, as you may see in Psa 42. & 43. & 63. & 84. so that he was so farr from counting it an excellency to live without these things, or to please himself in such a condition that he bewailes such a thing as one of the greatest miseryes. It is not like but ere long I shall be taken from you: and then (if not sooner) see that you do your utmost endeavour to obtain a faithfull and an able Minister, to be set over you in the Lord: and acknowledg him & your other Elders your Over∣seers & Rulers as the Scripture calls them, Acts 20.28. 1 Tim. 5.17. And therefore be content to Obey them, an Submit your selves to them in the Lord. 1 5.12, 13. Heb▪ 13.7▪ 17. And though it be now a time when many think, that no great abilityes are requisite in a minister, or preacher of the word but that ordinary brethren may suffice for such imployment, yet you shall do better to be of his mind, who counts a man fit for such work, to be one of a thousand, Job 33.23. which imports that such men are not very common, but fare men. And otherwise what need was there for Paul to cry out oh who is sufficient for such things▪ 2 Cor: 2.16. Sure there was little reason for such an exclamation, if ability to read English be sufficient, but one would think that speech implyes, that such abilityes and are requisite for this work, as are not very easy to be found. Sure it Rule requires that such men should be able to deliver, the whole Counsel of God, Acts. 20.27. and to be able not only to deliver some truths, and by Sound doctrine to Exhort, but also to Convince gainsayers, 1 Ti. 1.9. and if the ordinary so of people can do this, I am much mistaken. They that would not much care if learning and Schools of Learning amongst Christians were suppressed, are but too like that wretch∣ed Julian the Apostate, who forbd all the children of Christians to be trained up in such Schooles; and his reason was quia proprijs pennis ferimur, we are beaten or strickē saith he as it were with our own weapons. For he was vexed to see the learning and eloquence of some Christians, as Basil, Gregorie & others; and how they by learning were able to withstand the Argutia, or cunning subtilties of the Gentile; and therefor to hinder christian Religion, and in favour to Gentilism, be devi∣sed this devise, Theodor, l 3. C 8. Sozom. l 5. C 17. Socrat. l 3. C 10, & C 14. Carion, Chron. p. 278. Symson Historie, book 1. Cont. 4. p. 60. And therefore judg in your selves whether it be not sad and lamentable that professed Christians should be so like to this wretched Apostate and enemy of Christ. Amongst the sins of the house of Jerobom, which were causes to cut it off, and to destroy it from off the face of the earth, this is reckoned for one, that he made of the lowest of the people Priests, so that whose ever would might be conse∣crated to such imployment, 1 King. 13.33, 34. And therefore I exhort you prze the Ministry, & an able ministry as an Ordinance of Jesus Christ; and do not think it can be well with you if either you have none or none of any competent abilityes; but remember what the Apostle tells you Rm: 10.13, 14, 15. that as calling upon God is the way & meanes of salvation and without faith there can be no callin upon God, so not any, faith without hearing, nor hear∣ing without a Preaer, not any preach except then e sent, If therefore you desire salvation, you must see that you call upon the name of God that yu may be saved; and if you desire to call upon God, you must see that you be be∣lievers; and if you would be believers, you ms see the necessity hearing sent preachers, as the way & meane, to believing, even as believing & lling upon God is the way & meanes to Saluation. And when God shall be so gracious unto you as to bestow such a man upon you, see that you dearly love him & reverence him in the Lord, holding such in reputation, Phil. 2.29. and counting their very feet to be beautifull, Rom▪ 10.15. or otherwise the Lord will require it of you as a disrespect offered & done to him, who hath said, He that heareth & reiveth you, heareth & receiveth me, and he that despiseth you, despiseth me, Luke 10.16. John 13.20. 4. Think it not enough to serve the Lord your selves alone in your own per∣sons, but be sure to have special care that your Children & families may serve him also, and therefore remember to Instruct them and teach them the word and will of God, and to pray for them and with them, for Gods blessing to be upon their soules. For the former of these, there is express Cōmandement & charge, Eph. 6.4. Psal. 78.5, 6. Pro. 22.6. Deut: 6.6, 7. In which last Scripture, every housholder Commanded of God to have the words of God in his heart, and that he teach them diligently to his children, talking of them when he sitteth in his house, and when he walketh by the way, when he lyeth down & when he riseth up. And therefore, if your children & servants be not instructed & taught in the word of God, you will not be able to give any good answer for it before the Lord, having lived in the neglect of so express & plain, so serious and solemn a Commandement. The truth is you have but little love either to God, or to your children, or to your selves, if you make not conscience of this duty. For love to God would both provoke to keep his Commandements, of which the teaching of your children is one, and would stirr up the soul that hath it to de∣sire & endeavour that God might be honoured & served as much & by as many persons & people as possibly it could attain unto. And therefore how can you say that you love God, when you do not your best endeavour that others, at least your own children & housholds may do him service? Would you have God to have no service but by your selves, or whilest your selves are alive? You know your selves must not live alwayes; therefore it would be some Testimony of your love to his Majesty, if you be carefull to train up a poste∣rity for the Lord, and so to teach them in his wayes, that your seed may serve him when your selves shall be dead & gone. As for your children, you know they are born in sin, and so children of wrath by nature▪ and without Rege∣neration & holiness must never see the Kingdom of God; and can you love them, and not endeavour to help them out of this woefull & wretched con∣dition? I think he loves his child, or his freind but little, that seeth him ly fast asleep within the flood-markes & reach of the tide, and so every hour in danger to be swept away & drowned in the waters and waves of the Sea, and for all this can endure yet to let him alone, and never endeavour to awake him and rouse him up, that he may escape that apparent & imminent danger. Judg then in your selves, what love there can be in you to your poor children when you take no care, or make no conscience to save their soules from the deluge of destruction, and from their sins of heart & life, whereby they are in dayly danger to be swept away with that deluge, & to be overwhelmed with destruction. Please not your selves as if you loved them sufficiently in that you are carefull to provide them meat & cloaths, and other necessaryes for the body. For Turks & Indians can do so; and should not you be better and do better then they? Will you do no more for the soules of your children then Pagans & Infidels would do for the soules of theirs? Very beares and other uit beasts, yea and the Sea-monsters, are not so unnatural, but that they have some care of their young ones, Lam: 4.3. Only this care of theirs reacheth no further but to the flesh or body, as indeed they have no immortal Soules to care or be cared for. But I beseech you, let your care & love to your children reach further, even to do your utmost endeavour to help forward the salvation of their precious and immortal soules; else never say you do truely love them. Nay in such case you cannot say you do truely love your selves. For the neglect of this duty will be your own disadvantage, and will further your own dis∣comfort, both in this & in another world. If children be duely instructed when they are young, there is hope they will walk according thereto when they shall be grown, Pro: 22.6. and will not this be a comfort & joy of heart to any godly Parent? the holy Ghost tells us that the wise Son maketh a glad Father, Pro. 10.1. & 23. ver. 24, 25. & ver. 15, 16. But on the other side, who knoweth not, that the Father of a fool hath no joy, Pro: 17.21, 25. and that a child left to himself bringeth his Mother to shame, Pro: 29.15. Unless therefore you love your own sorrow & shame, you must not leave your childrē to them∣seves, neglecting to instrust them in the word & wayes of God, but as you love your selves & your own comfort, you must be carefull of this duty; for this meanes is conducible to such an end, and the neglect hereof, doth end to the contrary. Consider seriously of this one thing, viz when poor children shall be plagued & damned in Hell for their sin, and the wat of ace, and when the Parents also shall be in the same conditin as for their other sins, so for this amongst the rest, that they have neglected this duty to their children, and dyed without Repentance for it, what a miserable & day will that be? what a hearing will it be to poor tormented soules to hear their children cry out against them thus, or to the like purpose, viz All this that we here suf∣fer is through you: You should have taught us the things of God, and did not, you should have restrained us from Sin and corrected us, and you did not: were the meanes of our Originall Corruption and guiltiness, and yet you never shewed any competent care that we might be delivered from it, from you we did receive it, by your neglect we have continued in it, and now we are amned for it: Woe unto us that we had such Carnall and careless parents, and woe un∣to you that had no mre Compassion and pty to prevent the everlasting misery of your own Children. All this is no more then may well be imagined & supposed to be the woefull condition of many poor children & their Parents, in another world. And if all this seem a light thing in the eyes of any Pa∣rent or housholder, I may say, the Lord be mercifull to such a man, for his heart is very hard. Joshua was otherwise minded, for he is resolute that he and his house will serve the Lord, Josh. 24.15. and David giveth grave and godly In∣structions to his Son Solomon 1. Chron: 28.9. that he should know & serve the Lord, and so Pro. 4.3, 4, 5. And of Abraham, God himself gives Testi∣mony, that he knw that he would Command his children & his household, to keep the way of the Lord, and to do Judgment & Justice, Gen. 18.19. and why are these examples recorded, but for imitation? Yea our Saviour tells us, that those that are the children of Abraham, will do the works of Abraham, John 8.39 Therfore as ever you desire to be known unto your selves or others to be the children of Abraham by a true & lively faith, so see that you be carefull to tread in his steps and to do his workes, as in other things wherin he is propounded as a pat∣tern, so in this particular of instructing & well ordering of your children & fa∣milies. But alas, all your instructing will avail nothing, unless God do give the blessing; and therefore you must also be diligent and faithfull in the practise of prayer for & with your families. Husbands & Wives must live in peace, that their prayers be not hindered, 1 Pet: 3.7. Cornelius prayed in his house, Acts 10.30. David by prayer is said to bless his house, 1 Chron. 16.43 Abraham prayeth earnestly for Ishmael, oh that Ishmael might live in thy sight, Gen: 17.8. and who can think but he prayd for Isaac also, and for the rest of his children? There is a dreadfull Imprecatiō for the wrath of God to be pour∣ed out upon the that call not on Gods Name, Jr 10.25. oh see that you be not of that number, for the wrath of God is terrible and intollerable. Pray without & remember that every creature is God & Prayer, 1 4.4, 5. So at your & your marriage of which he there especially spea by like reason, your buying & slling, your plow∣ing and wing, our sowing & mowing and reaping, your feeding cattle and keep sheep, yo planting orchards & gardens, your bkng and brewing, your building houses outhouses, your fencing in ground or other what ever, you can not have any holy or sanctified use thereof, if the word of God in your families, and prayer there be neglected. Therefore teach your children the word of God, firstly the principles of Catechism, and afterwards highe points, and pray that they, and your endeavours with them & for them may be blessed. Tell them, so many of them as have been Baptized, and tell it them as soon as they shall be able to learn, what a solemn Covenant there is between the God of heaven & them, whereby the Lord takes them to be his own. Ezek. 16.8. yea to be his Children, Sons & daughters unto him, Ezek. 16.20, 21. sai 43.8. and engageth himself to be a God to them, Gen: 17.7. and this even from their Infancy, or mothers womb, Psal. 22.10. Isai. 46.3. Tell them also that in their Baptism, this Covenant between the Lord & them was solemnly confirmed & sealed; for it was so with the Circumcised, Gen: 17.11 Rom▪ 4.11. and it is no less with the Baptised. Yea and tell them that they were Baptized into the name of the Father, Son and Holy Ghost, Mat: 28.19. and therefore do now bear the name of God upon them, and so are not their own but his, as being called by his name, Deut: 28.9, 10. Isai. 43.7. & 63. last; And if they be the Lords, and be called by his name, and have him to be their God by Covenant, they may be well assured that all the rich blessings of that Cove∣nant shall be their Inheritance for ever, if it be not through their own default, because the Lord is the Faithfull God that keepeth Covenant and Mercy with them that love him and keep his Commandements, even to a thousand geneeations, Deut: 7.9. Psal. 105.8. So that if they do not break Covenant with him, He will never break with them. But on the contrary, you must not fail to tell them that if they for their parts shall walk contrary to their Covenant, in the wayes of sin & unbelief, and shall continue impenitently therin, this will be a great aggravation of their sin in the sight of God, and will bring upon them the sorer and more dreadfull judgments, as breach of Covenant hath ever done, Deu: 29 25, and 31.16, 17. Judges 2.20. Jer: 11.10, 11. Ezek. 16.8, 32, 38, 59. and their Baptism, which if they kept their Covenant, might be unto them a pledg and seal of salvation, will now be altogether fruitless & unprofitable, as if it were no Baptism, Rom: 2.25, 28. and the condition of the children of Turks or Indians or other Pagans, which were never Baptized, but are strangers from God and from his Covenant, will be no worse, nor more uncomfortable then theirs; or rather theirs will be farr worse, their sins being against more mercy and being violations of the Covenant, which was confirmed & sealed in their Baptism. Tell them seriously of these things, and press upon them the re∣membrance, consideration, and conscience of their Baptism & Covenant, and the great engagement that lyeth upon them thereby. Take account of them how they profit by hearing Sermon. Suffer them not to profane the Sabbath or Lords day, by spending it in idleness, or mispending any part of that holy time in play, but remember that in the fourth Commandement, the house∣holder is charged to keep that day holy, and to see that Son & daughter, man and maid may do the like. Yea the Mother & mistress of the house is not ex∣empted from this duty; for Solomon was instructed by his Mother, Pro. 31.1. &c: and Timothy by his Mother and Grandmother; for he knew the holy Scriptures of a child, 2 Tim: 3.15. and how should that be but by his Mother and Grandmother being believers, 2 Tim: 1.5. for his Father was a Greek, Acts 16.1. And every Vertuous woman will open her mouth with Wisedom, (viz in her house amongst her children and servants, for in the Church shee must be silent, 1 Cor: 14.34, 35.) and the Law of Grace is in her tongue, Pro: 31.26. Mothers, you are more with your children whilest they are little ones, then their Fathers are, therefore he still teaching them as soon as ever they are capa∣ble of learning. You are at much paines with the bodyes of your children, and suffer not a little while you bear them in your wombs & when you bring them into the world, and will you not be at some paines for the saving of their soules? You are naturally of tender and dear affection to your children, and God mislikes it not that it be so; but will you shew no affection to them in respect of their soules, which is the principal matter? will it not move you to think that the children of your own bowells should everlastingly perish, and be in unconceivable misery world without end? I beseech you have pitty upon them, and do your best to teach them, and pray for them, weep for them, and wrestle with God for them, who knowes but the prayers and teares of a faithfull Mother may be the salvation of the childs soule? 5. Content not your selves with the name of Christians or of Church-mem∣bers, nor with meer profession or an external form of Religion, but see that you be Religious in sincerity & truth, mainly following fter and shewing forth the power of godlyness, and avoiding whatsoever is contrary thereunto or may hinder therein. For God requireth truth in the inward parts, Psal 51▪6. and couts nothing true religion or godliness which is but external or outward but that only which is inward in the heart & spirit, and inner man, R 2. two last. The Pharises were just & righteous before men, and made a shew outwardly, but their hearts whin being full of Hypocrisy & iniquity, therefore the Lord abhord them, & all their seemingly glorious performances, Luke 16.15. Mat: 23.27, 28. Think with your selve that God knoweth the heart, Acs 1.24. & 15.8. Psa. 44.21. Rev. 2.23. So that though you may de∣ceive men and your own selves, yet him you can not deceive Think with your selves that though Hypocrisie may ly hid & unknown for a time, yet it shall not alwayes do so, but in time shall be revealed & brought to light, Luke 12.1, 2. 1 Cor: 4.5. Think with your selves, that all professours are not found but there are many yea very many that are otherwise; for many are called, so as to be amongst the guests of God it the marriage fet, and yet of them that are thus called, there are few that are chosen, and that have indeed the wed∣ding garment, Mat: 22.10, 11, 12, 14. And lastly think this with your selves that of all punishments, the punishment of hypocrites is amongst the greatest fo when the dreadfull wrath of God is expressed against that man, Mat. 24. it is said, he shall have his portion with Hypocrites, verse 5. which intimates, that the portion of Hypocrites shall be most dreadfull & terrible. To be Baptized, to be a member of the visible Church of Christ, to be admitted to the Lords Table & to all other priviledges of the Church, To be outward∣ly blameless & no wayes scandalously vicious for Adulery, Fornication, Lasciviousness, Drunkenness, Prophaneness, Swearing, Scoffing at godly∣ness, or such like, To be frequent in prayer, in reading the Scriptures & good books, in hearing Sermons, and repeating them afterward, in Sab∣bath-services & other dutyes of Gods worship, All this may be & the heart not right in the sight of God; for all this is but the form of godlyness, which pos∣sibly may be, where the power of godlyness is wanting, 2 Tim: 3.5. The pith & power of Religion & godlyness is another thing, and consisteth cheifly in that which is inward in the heart & soul; as, In a true sight & sense of a mans own sin & vileness, even of that which is inward in the heart, 1 King. 8.38. Rom: 7.14, 21, 23, 24. with an unfeined self-loathing, or abhorring of a mans self because of the same, and in all true humility and low thoughted∣ness of a mans self: In true self-denyal, when the will of a man is so subdued to the will of God, as that he can be content that Gods will should take place afore his own, whether that will of God be manifested in the Scriptures or in Providences, and whether it should be submitted & yeilded unto by doing, or by suffering: In Faith unfained, and the life of faith, when a man adhereth and cleaveth to God in Christ, and to the precious promises of his grace, even then when sense & carnal reason do speak contrary, and when in the eye of flesh & blood there is little or no appearance of any such thing as the promise holdeth forth: In the practise of Mortification, when a man is continually beating down his corruption, & striving in the strength of Christ from day to day that his flesh with the affections & thereof may b Crucified and killed, maintaining a combat and warr against sin, and unfeinedly de∣siring that no iniquity might have dominion over him, but that the old man and all the body of sin might be destroyed: In the spirituality of duty, when a man endeauoureth to do all that he doth, whether of the first or second Table, whether in his general or particular calling, 1. In obedience to God that hath so commanded, 2. With the heart & soul and not alone with the outward man, 3. In sense of a mans own infirmity and not in his own strength, but n the strēgth of Christ, 4. With an heart desirous to please and glorifie God therein, 5. Never taking contentment in any thing he doth, further then the Spirit of Christ doth thus carry him forth in all, 6. Feeling need of the pardoning grace of God in the blood and Interces∣sion of Christ, for the best of his performances, 7. Looking up thereunto for the same and for all his acceptance: In heavenly mindedness, when a mans affections and conversation are so in Heaven that he takes no contment in the best of all the comforts that are under the Sun, but counts them all va∣nity & vexation of spirit, having many thoughts and holy actings of spirit towards God and Christ, longing for death, and loving the appearing of the Lord Jesus, and this not out of pangs of impatience as not willing to do or suffer the will of God, but from unfained hatred of his own sin & cor∣ruption, and from earnest desire to be freed from it, and to obtain the enjoy∣ment of more full communion with God and Jesus Christ then in this life can be attained unto, These and such like are the things wherein true Religion and the power of godlines consists: but in meer bodily exercise & external shewes and performances, in them it consisteth not. Oh then strive earnest∣ly after the one, and content not your selves with the other. In these dayes and in this country, profession is somewhat common, Authority through the goodnes of God countenancing Religion, and ministring Justice against all known ungodlines and unrighteousness of men. You have therefore so much more need to take heed and beware, least your Religion reach no further but to the profession & the external form thereof▪ this for the causes mentioned being so common, and the eye of man being able to reach no further. It is true the condition of many amongst you (and so in other parts of this Country) is such as necessarily puts you on to have much imploy∣ment about the things of this life, and to labour with care & paines taking in the workes of husbandry, and other worldly business for the maintenance of your selves & your families, the Lord havng laid this burden on man, that & experience shewes that it is an easy thing in the middest of worldly business to loose the life and power of Religion, that nothing thereof should be left but only the external form, as it were the carcass or shell, , and having consumed the very soul & 1 Kings 20.40. was busie here and there, he whom he should have kept was missing and gone: So while many men are busie here & there about worldly imployments, the power and life of Religion, which they should have care∣fully kept, is utterly lost and quite gone. The deceitfulness of riches, and cares of this life, do as thornes choak the seed of the word in many professours, that they become unfruitfull, Mark 4.19. As Demas forsook Paul through love of this present world, 2 Tim: 4.10. and Ezekiels hearers could not hear the word with profit, because their heart went after their coveteousness, Ezek. 33.31. Oh therefore take heed, I do beseech you, least it be so with any of you, least earthly cares and encumbrances should dull your spirits, and take off their edge in the things of greatest importance, and lest by these things all the vigour of Religion should be wasted and worne out, and nothing be left but a dry & sapless formallity, a spiritless & powerless profession. You would be more happy if you could make a vertue of necessity, I mean if you could turn all the acts of your particular callings, all the imployments that God hath laid upō you about these earthly things, if you could turn them all into so many acts of Religion and Obedience towards God. Which is not a thing impossible, for the Apostle expressly requires it of Servants, that what ever they did (viz: in the labours of their callings) they should do it as unto Christ, as to the Lord and not unto men, Eph. 6.5, 6 7. Col. 3.22, 23. And if servants may do their works and dutyes of their places with such a spirit, why may not masters do theirs with the like spirit, and Parents theirs, and children theirs, and husband & wives theirs, and every man & euery woman perform their earthly imployments in such fear of God, in such singleness of heart, in such respect to the Cōmandement, that all these may be so many several acts of O∣bedience towards God, so many parts & expressions of the power & practise of godliness? If Adam had not sinned, his dressing & keeping the garden Gen: 2.15. would have been so: and doubtless with our blessed Saviour it was so; for he was subject to Joseph & Mary as a child to his parents, Luke 2.51. and it is like he wrought with Joseph at the work of a Carpenter, and therfore he was not only called the Carpenters son, but the Carpenter Mark 6.3. and his Religious & pious spirit would doubtless do all these external and earthly business with respect to God and in obedience to him. And the truth is, it is not only the object about which actions are conversant, but the heart wherewith they are done, and the grounds of doing them, with the ends that are aimed at therein, that makes them acts of Religion truly pleasing to God; So that if these be not right and spiritual, then preaching & praying, hearing & repeating Sermons, & such like will be no better then acts of pro∣faneness & ungodlyness, and in the issue be charged upon the doers as so many But on the contrary, civill imployments if they be performed with spiritual minds, upon such spiritual grounds, and to such spiritual ends as they might and ought, then these imployments even these will be accounted & approv∣ed of, as acts of religion & godlyness, or obedience towards God, and as such will be pleasing in his sight. Wherefore, to make an end of this, let it be your care, and the Lord help you that you may do it effectually, that earthly or worldly imployments may not destroy nor diminish the life and power of godlyness & religion, but that the life & power of religion may breath and be put forth in all your earthly & civil imployments. 6▪ Above all other things be carefull in all your desires and endeavours to make out after the enjoyment of God himself, and of Communion with his blessed Majesty, as your summum bonum, your chif good. For you are utterly un∣done if your hearts come not up to this, even to desire and choose the blessed God himself for your portion and for all your happiness, but shall sit down as contented or satisfied with any thing else that falls short of God. They that are farr from God shall perish, he destroyeth all them that go a whoring from him, Psal. 73.27. And amongst all the miseries of an unregenerate state, this is reckoned as the sorest & worst, that such men are without God in the world, Ephe. 2.12. Think with your selves how at the last day the dreadfull doom of the reprobate will chiefly be this, that they shall eternally be separated from the favourable presence of God, Ma 25.41. 2 Thes. 1.9. which doth evidently demonstrate that to enjoy communion with the blessed God, is of all things the most desirable for any of the sonns of men. Imagine all the good in the whole world to be gathered into one store-house, and there to be laid up in one heap, you know he that were farr from that store-house and had no part there must needs be miserable; and even so is such a soul as is without the injoyment of God. If the Sun should depart out of the world there would be nothing left but dreadfull darkness upon all the Creation, all light being now placed in the Sun: and if the fountain be dryed up or stopped, all the streames must needs fail. In like sort take away the injoy∣ment of God from any soul, and all that is left must needs be nothing worth, but even a lump of vanity & evill. For the best of creatures without God are but vanity, yea & vexation of spirit. You may believe him that by large ex∣perience had found it so, and gives us his report & testimony of what he had found, Eccles. 1.2. and 12.8. And the time will come when his words will be found of others to be a truth, if now it seem not so. When sickness comes when old age comes, when the temptations of the Divel do assault you, when the pangs of death are upon you, oh then what will all these things availe you in that day? they will surely be then as Jobs freinds, dry & empty pits, miserable comforters and physitians of no value Job 6.15. &c: & 13.4. 16.2. Yea then it will be found that all things else besides God are but things, that cannot profit nor deliver for they are vain, 1 Sam: 12.21. Th Prodigal when absent from his fathers face & family, may seek to fill his bell with the husks that the swine did eat, but he will find that it will not be, tha those husks will not satisfie, but that for all them he will begin to be in want, and be ready to perish through hunger, and all because he is absent from his fathers house, where there is bread enough and to spare, Luk 15. I tell you true my beloved, if a man could enjoy the world at will, the great∣est confluence of creature-comforts that ever man enjoyed, yet if he have not the fruition of the favour of God, all these things would stand him one day in little or no stead, but in the fulness of all his sufficiency, he shall be in streights, Job 20.22. and the creatures will yeild him no more content & satisfaction then a bed which is shorter then that a man can stretch himself on it, and a covering which is narrower then that he can wrap himself n it, Isai. 28.20. Oh then as you love your soules, take heed of resting in any creature, and of looking no further then to them. Do not spend your money for that which is not bread, and your labour for that which satisfieth not, Isai. 55.2. do not hew out unto your selves the Cisternes, the broken Cisternes of one creature or another, that can hold no water, but make out in the desires and longings of your soules after God him∣self, who is the fountain of lving waters, 2.13. Do not wander in the out∣goings of your hearts after this or that inferiour good, and neglect the Lord who is the principal, for that would be to be like them that wandred and wen from mountain to hll frgetting place, Jer▪ 50.6. Remember David who at one time in his prosperity thougt he should never be moved, the Lord had made his mountan but when God did once hide his face he was troubled, Pal. 3.6.7. and the great mountain of all his outward prosperity could not preven that trouble. You will do more wsely if you follow him when he said, God, Psal. 63.8. or him that said▪ to draw to God, Lord whom have heaven but thee? and thee is none upon earth that I desire besides thee, Psal 73.25, last or him that could say, the Lord my portion saith my soul, therefore wi hope in him, Lan. 3.24. For if you do not go a in your affiance or affecti∣on after other things, but neer to God and choose hm alone for your portion, you will never repent of such a choise, but wll see cause to rejoyce in it, and with thankfulness to acknowledg, that lines ar falln to you in peaant plaes, & that in God you have a goody , Psal. 16.5, 6. This is the good part, the best part, that can be chosen, and they that have grace to make their choise of it, it shall never be taken from them, Luke 10.42 But in God as in the fountain of life, in whose light they shall see light, and who makes them drink of the River of his pleasures, in him, and in his favour they shall be abundantly satisfied, Psal. 36.7, 8.9. & 17.15. and their soules shall one day be lied as with marrow and fatness, and their mouths shall prayse the Lord with joyfull lips, Psal. 63.5. It is no great matter if the comfort of creatures shall fail them, if they shall be compassed about with miseries & distresses on every side, yea if they walk in the valley of the shaddow of death, yet having God with them and his favour towards them, they need not to fear for any of these things but may comfort themselves and rejoyce in God in the worst condition that can befall them, and at such times be even filled with joy and with the Holy-Ghost, Hab: 3.17, 18. 1 Sam: 30.6. Psal. 23.4. Acts 13.52. Loe freinds what it is to have the enjoyment of God. Wherefore if you be wise draw neer to God, and make him your portion. You see it will be good, yea best for you so to do; and the Lord help you that you may do it unfeinedly and effectually, without delay and without declining. Do you not consider what a great & heinous Idolatry it is, when men choose unto themselves other God: besides the Lord Jehovah, the only true & living God? It is you know the first Commandement of the ten, Thou shalt have no other Gods but Mee? and to love the Lord above all, even with all the heart and with all the soul, & with all the mind & with all the strength, this is the first and great Commandement Mat: 22.37. Beware therefore that no love of any creature what ever it be, much less the love of any Sin, beware I say that no love to any of these be predominant in your soules above the love of God: you will be vle Idolaters if it be so with you. Beware that there be no Idolls in your hearts, for this may be as bad Idolatry as that which is more apparent & open. See to it that in judgment and affection you do truely account it your cheifest happiness to enjoy the Lord, and that you make him your cheifest good and your last end. If sin be (as it is) an aversion or turning away of the soul from God to something else besides him & above him, then in the work of gace there is a conversion and turning of the soul towards God again, as to the best and cheifest good of all. If it be not thus with you, you will not be able to clear it up to your own consciences that any saving work of grace is wrought in your soules: for how should you, when yet there is something else, which your soules do prefer before God? The very reason why you hear and pray, why you do any duty of one kind or another, yea why you do desire to live and breath on earth, the very reason of all these things, if your hearts be right is cheifly this, that you may sek the Lord h self, as the fist cause and ast end, ha yo may honour hm and do for him, and be happy in the injyment of . They in Ze. 7. fasted and mourned many a time in this and in that month, even those seventy yeares; and yet saith God, ye at all fast unto me, even unto me, verse 5. It seemes their fasting was neither with hearts that desired nor aimed to honour God, nor to enioy commu∣nion with God, and therefore all their fasting is rejected, because God was not sought therein. If you do not seek the Lord in your doings and per∣formances, nor make him the end of your desires & endeavours, but that there be something else that your hearts do more esteem then him, and can rest contented withall, though without him, then I must needs say your state in grace is very questionable, or rather unquestionably unsound. For if any man love the world, (sure if he love the same better then God) the love of the Father is not in him, 1 John 2.15. It is (and must needs be so accounted, even) a vile dishonour & notorious contempt against the alsufficient and blessed God, when any creature whether a mans self, or ought else is more re∣spected and esteemed then he. Therefore though many say, who will shew us any good, yet let your hearts say, Lord lift up the light of thy countenance up∣on us, and this shall be to us more gladnes of heart, then in the time when their corn and their wine increased, Psal. 4.6, 7. CHRISTIAN, thou that readest these lines, Lift up thy heart unto God, and pray that he would give thee such an heart that thou mightest in sincerity say, Oh that above all things I might have the enjoyment of God! oh that above all things I migh be to the hon∣our of God. 7. But how should men that are sinners have any access to God, or en∣joy Cōmunion with him. It is true, of themselves they can not, yet thee is hope in Israel concerning this thing, because JESVS CHRIST the Eternal Son of God hath taken on him the nature of man, and in that nature hath fulfilled all Righ∣teousness, and been Obedient to the death, even the death of the Cross: and so giving his life a ransome for many hath made Reconciliation for the sins of the people, that now by the merit of his death & Obedience, that dstance that sin had made be∣tween the soul & God, might be taken away, and sinners have access to God by him, who otherwise could have no Communion with him. You know what is written, that Christ hath suffered, the Just for the unjust, that he might bring us to God, 1 Pet: 3.18. and so by him we have access unto the Father Ephes 2.18. This therefore is the seventh and last though not the least part of my advice unto you in the Lord, That with all seriousness and uprightness you choose this Lord Jesus, and him alone as the only and Alsufficient way & meanes for your enjoyment of God the cheif good. For this Lord Jesus is the only Advocate and Mediatour between God and the soules of men. And as there is but one God so there is but one Mediatour between God & men, the Man Christ Jsus, 1 Tim: 2.5. He is the way, the truth and the life, there is no comming to the Father but by him, John 14.6. To enjoy God it is true is our life, for in his favour is ife, yea his loving kindness is better then life it self, Psal. 30.5. & 63.3. But it is as true, that this life can not now be had but through Christ, so that he that hath the Son hath life, and he that hath not the Son hath not life, 1 John 5.12 If you desire Communion with God and shall sue unto him that you may enjoy it, (and you are most wretched & accursed if you do it not) yet in such case the Lord will speak to you in language like to that of the Lord of Egypt unto Jacobs sonns, never see my face except your brother be with you, never look to see the face of God to your comfort in this or in another world, except Jesus Christ be with you, and that you present your selves before God in his Satis∣faction & Mediation. You may not think, oh let such thoughts be far from you, that you can have access to God or be accepted of him, for any thing that you have wrought or can work. You know but little of your selves if you do not know, that the best of your performances have need of pardon through the blood of Christ, and therefore they are not able to purchase any pardon or favour for you in the sight of God; no, no, it is Christ alone that must do this for you▪ you and your works must be washed in his precious blood, and so cleansed from the uncleaness that is in you & them, or else both you & they will be rejected of God as most abominable in his sight. It is Christ alone that is the true High Priest that beares the iniquity of the holy things of Gods people, that through his Holiness they may be accepted before the Lord▪ Exod: 28.38. which otherwise they could not be. It is he that is that true Golden Altar that Sanctifies all gifts, that are offered upon him. It is he that offers Incense with the prayers of all Saints, and perfumes them with his Merits and Intercession, that so they may ascend with acceptance before God out of his hand, Rev: 8.3, 4. Wherefore of necessity you must disclaim all thought of any worth in your selves, or in the best of your doings, and look for all acceptance of your persons & performances through Jesus Christ and through him alone, as that blessed Martyr John Lambert cryed out at his death, none but Christ, none but Christ. When Christ was in the world he was allwayes carefull to honour the Father, & now the Father would have all men to honour him, even as they honour the Father; and we are plainly told, that he that honour∣eth not the Son, he honoureth not the Father which sent him, John. 5.23. And of the honour that we should do unto the Son, this is the Summ, that we ac∣knowledg all our interest in God, and so in all good to be only through him and accordingly through him alone to look for it, and to behave our selves as those that so do. If you shall through grace do thus, this will be greatly for the honour of Jesus Christ, wherein you have a notable & pregnant example of blessed Paul, as having gone before you in this way of giving honour to the Lord Jesus. For sometimes you have him say that he esteemed not to know any thing Jesus Christ and Crucifyed, 1 Cor: 2.2. Sometime you hear him say, God forbid th I should glory in any thing in the Cross of our Lord Jsus Christ, Gal▪ 6.14. and sometime he tells you that the things that ere unto him, those e accounted lss for Christ, doubtless counted all things but loss for the excellency of the knowledg of Christ Jesus his Lord, for whom he suffer∣ed the loss of all things, and count them but that he might Christ, & might be found in him, not having his own Righteousness which was of the Law, but th which is by the faith of Christ, even the Righteousness which is of God through faih, that he might knw him, and so forth as is more largely expressed in that 3. of Phil. verse 7, 8, 9, 10. A worthy pattern, and worthy to be followed; Yea & that which is followed by all them that are believers in truth, for unto all such this Lord Jesus is very precious, as 1 Pet: 2.7. yea he is exalted and ex∣tolled, and is very high; Isai. 52.13. they count him white & ruddy, the cheifest amongst ten thousand, so that he is very excellent in their eyes from top to toe, his head, his eyes, his cheekes, his lips, his leggs & all have surpassing excellen∣cy in them in their esteem, and what ever he be to others, to them he is allto∣gether lovely, Cnt: 5.10, 11. &c: Wherefore if you do not dearly love and highly prize the Lord Jesus Christ, never count your selves to be true believers o true Christians, for in truth you are then farr from it. Therefore be se merchants, and sell all that you have to purchase this pearl: let the choisest of creature-comforts, the best of your own righteousness, and the sweetest of sinns, even the right eye and all, below & little base & bitter, in your esteem, in comparison of Jesus Christ. Accept him gladly as your only Lord and Saviou. Take his yoake upon you, for it is easy and his burden light, and be not of them that say (in heart at least) we will not have this man to reigne over us, Luke 19.14. but coūt it (for so you well may) not only your duty but your hap∣piness to be under his blessed and gracious government; you will find this to be a thousand times better, then to be left to your selves, to fulfill or follow your own wills. Consider how sweetly & lovingly he invites poor soules to come to him, professing that he will n no wise reject them that so do, but promi∣sing that he will entertain them & give them rest, John 6.37. Mat: 11.28 29. Yea and how he layes the blame of mens eternal death & perdition upon them∣selves, because they wll not come unto him that they may have life, Jhn 5.40. but he would have gathered them, as an henn doth chickens under her wings, and they would not Mat: 23.37. Be afraid therefore least a promise of eternal life and rest being left you in Christ Jesus, any of you should seem to come short of it, Heb: 4.1. That God should send his Christ into the world to save sinners, and sinners should neglect to come to this Christ or to accept of him, as if they had no need of him, or could do well enough without him, this will doubtless be the damnation, the great & deepdamnation of a world of men at the last day, Jhn 3.19. Kindness and grace despised must needs prouoke & procure the heavier wrath. Men had better to have been Turks or other Infidels, and never have heard of the name of Jesus of Nazereth, the Son of God the Sa∣viour of the world, then living under the Gospel where they have heard of these things, yet to live and dy in their unbelief without union & communion with Christ, and in a continued neglect of him; yea it had been good for such men if they had never been born Oh take heed and be afraid that it be not so with you or any of you; and again I say take heed and be afraid of such a thing. But when you are once come to Christ, as I hope many of you are, then let all your life be a life of faith, in the frequent actings and exercises thereof upon this Christ, that from him in whom all fulness dwells, you may receive con∣tinuall supplyes of grace, according to all your occasions & needs, while you are in the wilderness of this world, you can not do better then to be alwayes leaning upon your beloved. In your selves you are feeble & weak, yea you have need of much and continuall supplyes of grace, and Christ hath sufficient and abundant fulness for you. Make all your addresses unto God (and you are not right if those addresses be not frequent & many, but let them all be made) in this Christs Mediation and Name; so you shall find acceptance with the Father, as this Christ hath promised John 16.23. but otherwise you may not look for any such matter. And being redeemed to God by his blood, and reconciled by his death, you must now make account that you ae not your own, but his; and therefore you must no more live to your selves, but to him that dyed for you and rose a∣gain, and heerunto the love of Christ should constrain you, 1 Cor: 6.20. 2 Cor: 5.14, 15. He hath deerly loved you, how can you be so unthankfull as not to love him again? And if you love him, you must keep his Commandements, for himself gives this as a bad and token of such as love him, Jhn 14.21, 23. Your love its true is lttle worth, and can not be profitable to him at all: But this must needs be ackowledged that he is well worthy of your love, were it never so good. And you shall be no loosers by loving him; for he loves him, 8.17. and the Father loveth them also. Jhn 1.21. & 16 27. and both Father & Son will come to him that truely loveth Christ; and will man themelves to such a one, and make their abode wth him, Jhn 14.21, 23. Yet hey that lve him keep his Cmmandements, shall continue in his love, Commandements and in his loe. Jhn 15.1 His love moved him to , and your love to him should be such as to suffer any affliction, yea t lay down your lives for his sake, if he shall call you unto it. If you love any creature how dear or near so ever it may be, yea if you love your own lives better then him, he will never own you for his, nor account you his discples, Mat: 10.37. Luke 14.26. and how much less if you love any sin so dearly that you can not leave it for Christs sake, but still retain it and live in it? Therefore see that you love him, and love him above all. Let your thoughts be much taken up in holy musings & meditations of him. Long for his pre∣sence in the commings in and gracious workings & fillings of his spirit. Let it be your greif, if at any time his face be hid from you▪ and count it a weari∣some time till he shew himself again: with the loyal spouse of Christ it is so Cant: 3. & 5. and that heart is no better then the heart of an harlot, that hath not many thoughts of her husband when absent from her, but can bear his absence though it be never so long, without greif, with few and seldome thoughts of him, & small desires of his comming. He is now absent from you all in regard of his bodily presence; but he hath promised his spiritual presence, which is as good if not much better, Ma 28.20. John 16.7. And besides his supporting, assisting, & sanctifying presence by that Spirit, there are (especially to some soules and at some times) such spirituall consolations afforded in sense of their injoyment of Christ, they are said to be filled with comfort, and to be exceeding joyfull in all their tribulation, 2 Cor. 7.4. to be filled with peace and joy in believing, Rom: 15.13. to know the love of Christ which passeth knowledg, & to be filled with all fulness of God, Ephe. 3.19. Yea that Christ brings them into the banquting house and his banner over them is love, that he stayes them as with flagons and comforts them with apples, they being sick of love, that his left hand is under their head, and his right hand doth embrace them, Cant: 2.4, 5, 6. that in regard of the sweetnes of his love he is unto them as a bundle of myrrh and doth ly all night between their breasts, Cant 1.1. and many such things which that book of the SONG doth express. Therefore if you love him, these con∣solations of his Spirit must not be small with you, Job 15.11. but you must highly prize them, earnestly desire them, and pray for them, and be diligent in the use of the word and Ordinances wherein they are wont to be dispensed and count it as the Apostle counts it, Rom. 14.17. a great part of the King∣dome of God to enioy these joyes of the Holy Ghost. But I must tell you the truth, it is but a small pittance of the comforts of Christ in comparison, that in this world you can enjoy. No, no, Jesus Christ is not here, he hath left this world and is gone unto the Father, and here we can see him no more. His choisest saits can not see him in fullness, till the time come that they be removed hence, and then they shall see him, yea and be like unto him, for they shall see him as he is, 1 Iohn 3.2. and then shall all weakness and imperfection be done away, and perfection come in stead thereof, 1 Cor: 13.10. Yea then shall be fulfilled the promise that he hath promised, that having prepared a place in heaven for his redeemed, he will come again & take them to himself, that where he is there they may be also. John 14.2, 3. and then shall appear the full performance of that prayer of his, when he prayed unto the Father, that those whom he had given him might be with him where he is to behold his glory which is given unto him by the Father▪ John 17.2 When this time shall come, then, my dearly beloved▪ you may be happy in the full fruition of Christ; but before that time it can not be. While you are at home in the body, you are absent from the Lord, 2 Cor. 5.6. Therefore take not up your rest on this side Jordan: Count not your selves to have attained what is to be attained, for you have yet no more but the first fruits, Rom 8.23 the full harvest is yet to come. Oh long for the harvest, long for your de∣parture, and for the appearing of Christ. You know who said, it was his de∣sire to depart and to be with Christ, which was farr better, Phil. 1.23. You know it is the description of all the godly, that they love the appearing of Jsus Christ, 2 Tim 4.8. Yw know it is their prayer, when he said he would sure∣ly come quickly, Amen say they, even so come Lord Jsus, Rv 22.20. My hearts desire is, my dearly beloved, that you may be like minded that you may sincerely love the Lord Jesus, truely desiring the fullest enjoyment of him and of the Father through him, and heartily hating what ever is corary thereto; and that you may be preserved unto his heavenly Kingdom, having your hearts directed unto the love of God & to the patient wayting for Christ, and that you may be found of him in peace wthout spot and blameess, yea unblamable in holyness before God the Father at the comming of our Lord Jsus Christ with all his saints. For these ends I have written to you as here you see, and I think I have done it out of an desire of the good of your soule. Weaknesses I doubt not there are herein, as als in every thing that comes from me. If what is here presented to you had been well have beeemed it you, yet such as it is I commend it to your serious consideration and Gods blessing, and so leave it with you. Yet this I must desire that you would not give these things the reading only, and so disus them wth a bae approvall or disapprovall, but that what is according to God, you would seriously endeavour the practise thereof. As our Saviour said, if you know these things happy are you if you do the . 13.17. Even so say I to you. The directions are not many in number, but only seven, and so not hard to be remembred for the substance of them: and yet as I conceive, they are all of great importance, and not any of them that can be safely neglected. If you be destitute of godly sorrow & humiliation for sin, and true humility of mind, If you be not sound in the faith, but corrupt in your judgment▪ great things of Religion. If you lightly esteem the Ministry and Ordi∣nances of Jesus Christ, If you neglect the religious ordering of your familyes and good of posterity, If you content your selves with the form of godliness without the power thereof, If you choose not God himself as your last end and cheif good, and Jesus Christ as the way & meanes for the enjoyment of God, If in all or any of these you shall be careless & culpable, and shall so without care or conscience of amendment, I tell you true it will be no less then the endangering of your precious soules to be utterly lost in ever∣lasting woe; and so much the more because you have had this warning also▪ besides all that you have had formerly by one meanes or by another. But if the Lord shall help you to endeavour Obedience according to the will of God, as God in Christ shall be glorified thereby, So it will be greatly to your own comfort, and to mine also in the day of Jesus Christ; In whom I rest,
N00034.p4	A short catechism composed by Mr. James Noyes late teacher of the Church of Christ in Newbury for the use of the children there.	[ "Noyes, James, 1608-1656." ]	1661.	Printed by S.G. and M.J. [i.e., Samuel Green and Marmaduke Johnson],	Cambridg [i.e., Cambridge, Mass.] :	eng	[ "Congregational churches -- Catechisms", "Catechisms." ]	Quest. HOw do the Scriptures prove themselves to be true? Answ. By the holiness of the mat∣ter by the majesty of the style,Joh. 7.46. Joh. 14.29. 1 Joh. 2.20. by the accomplishment of the Prophesies, by the efficacy of their power on the hearts of men; besides the holy Ghost beareth witness, helping us to discern the Truth of them. Quest. What is the sum of the Scri∣ptures? Ans. A Doctrine of a godly life. Qu. Wheein consists a godly life?2 Tim. 2.16, 17. A. In the obedience of Faith.Rom. 16.26. Q. What is Faith? Rom. 10.9 1 Joh. 5.1. Joh. 17.2. Act. 8.37. Joh. 6.40. 1 Joh. 4.15 & 3.6.A. Faith is an effectual assent to the Doctrine of the Scriptures, especial∣ly concerning the Grace of God in Christ. Q. What doth the Scripture reveal concerning God? A. His Nature and his Acts. Q. What is revealed concerning his Nature? A. His Essence and his Persons. Q. How is the Essence of God made manifest? A. By his Names and Attributes. Q. What are his Attributes? A. His Independency, Unity, Im∣mutability, Eternity, Infiniteness, Om∣nipresence, Omnipotency, Wisdome, Omnisciency, Holiness, Blessedness, Soveraignty, Goodness, Mercy Meek∣ness, Clemency, Justice, and Veri∣ty. Q. How many Persons are there in the Godhead? 1 Joh. 5 7. Mat. 28.19 2 Cor. 13.14. Joh. 1.1. Act. 5.3, 4 1 Cor. 8.6.A Three: Father, Son, and Holy Ghost; and every one of these is God, and yet there is but one God. Qu. How many fold are the Acts of God? Ans. Twofold: Eternal and Tem∣poral. Quest. What are the Eternal acts of God? A. His Decrees. Quest. How many fold are his De∣crees? Ans. Twofold: General and parti∣cular. Quest. What is the general Decree of God? Ans. An Eternal act of God, whereby he did determine to make the World, and dispose of all things there∣in. Qu. What are the particular Decrees of God? A Election and Reprobation. Q. Wha is Eection? A. An Eternal act of God where∣by he did determine to glorifie himself in saving a certain number of persons through Faith in Christ.Eph. 1.4▪ 5, 6. Q. What is Reprobation? A. An Eternal act of God,Rom. 9.22 1 Pet. 2.8. Jude 4. where∣by he did determine to glorifie himself in condemning a certain number of per∣sons for their sins. Q. What are the temporal acts of God? A. Creation, Preservation, and Go∣vernment. Q. How many fold is his Govern∣ment? A. Twofold: general and special. Q. What is the general Government? Matth. 10.29, 30. Acts 17.28.A. A temporal act of God, whereby he doth dispose of all Creatures accor∣ding to a general Providence. Q. What is the special Government of God? Jer. 31.31, 32.A. A temporal act of God, where∣by he doth dispose of the reasonable Creature according to a special Cove∣nant. Q. How many Covenants hath God made with man? A. Two: the Covenant of the Law, and the Covenant of the Gospel. Q. What is the Covenant of the Law? Galat. 3.11, 12.A. A promise of life on perfect and personal obedience. Q. What is the Covenant of the Go∣spel? Mark 16.16.A. A promise of life upon Faith in Christ. Q. What is the occasion of the Cove∣nant of the Gospel? A. Adams sin. Q. What is sin?Rom. 5.17 A. A breach of Gods Law.1 Joh. 3.4 Q. How many kinds of sin are there? A. Two: Original and Actual. Q. What is Original sin? A A being contrary to Gods Law.Eph. 4.22. Rom. 7, 23 Q What is actual sin? A. A doing contrary to Gods Law.1 Joh. 3.4. Q. What are the effects of sin? A. Guilt and Punishment. Q. What is guilt? A. A liableness to punishment.Rom. 3.19, 23. Q. What is punishment? A. An infliction of evil for sin;Rom. 5.12 & 6.23. namely, Death Temporal and Eternal. Q How may we escape Eternal death? A. By the Covenant of the Gospel onely.Rom. 3.23, 24. Q. Can we not escape death by the Co∣venant of the Law? A. No▪Heb. 12.20 Rom. 3.20. Joh. 15.5. because we cannot per∣form the condition of it, which is per∣fect obedience: yea, by reason of the Fall of Adam we cannot do any good thing. Q. Can we perform the condition of the Covenant of the Gospel? Jer. 31.33A. Yes: because God hath shewed us in his Scriptures, that he will help us through Faith in Christ to perform the condition of it. Q. What is Christ? Joh. 1.14. Heb. 2.16. Isa 9.6. Rom. 9▪ 5.A. The Eternal Son of God, and both God and Man. Q. What are we to consider in Jesus Christ? A. His Natures, his personal Union, and his Offices. Q How many Natures hath Christ? A. Two: the Nature of God, and Nature of Man; otherwise called the Divine Nature, and Humane. Q. What is the Personal Vnion of Christ? Phil. 2.6, 7, 8.A. The Subsistence of the Humane nature in the second Person of the Deity. Q. What are the Offices of Christ? 1 Tim. 2.5 Zech. 9.9. Psa 110.4. Deut. 18.15.A. His Mediatorship, Kingship, Priesthood, and Prophetship. Q. What is the work of Christs Office? A. Redemption. Q. What is Redemption? A. A deliverance of the Elect from sin and misery, by the price of Christs Obedience.Tit. 2.14. Q. How many fold is Christs obedience? A. Twofold: active and Passive. Q. What is his active Obedience? A. A doing the Will of God.Rom. 8.4. Mat. 3.15. Q. What is his passive Obedience? A. His suffering the Will of God,Isa. 53.12. even to the death of the Cross. Q. What is the application of Redem∣ption? A. A giving of the Spirit,Eph. 2.5, 6 2 Tim. 1.9▪ in and with the graces of the Spirit. Q. What are the graces of the Spirit? A. Vocation, Justification, Adopti∣on, and Glorification. Q. What is Vocation? A. A grace of the Spirit,Rom. 8.30 whereby God doth give Faith and Repentance unto his Elect ones. Q. What is Faith? A. A sight of the grace of the Gospel,Mat. 16.28 whereby we come to cleave to God in Christ above all things for salvation. Or else a belief that God will pardon our sins in the way of Repentance for Christs sake.Act. 2.38. Mar. 1.15. Q. What is repentance? Psa. 37.27. Zech. 12.10. Hos. 14.2, 3.A. An overcoming purpose to for∣sake sin, with sorrow for sin. Q. What is Justification? A. A grace of the Spirit, whereby God doth accept and pronounce all those that are called,Rom. 8.30 to be just unto eternal life. Q. What is adoption? Rom. 8.14, 15, 16, 17.A A grace of the Spirit, whereby God doth accept and pronounce all those that are called, to be his children, and heirs unto eternal life. Q. What is Glorification? Rom. 8.30.A. A grace of the Spirit, whereby God doth translate a man out of the misery of sin into blessedness. Q. How is the application of Redem∣ption made known? 1 Thess. 1.4.5, 6, 7. Rom. 8.15.A. By the experiencing of the graces of the Spirit, and by the witness of the Spirit helping us to discern the truth of them. Q. What is the subject of Redemption? A. The Church. Q. What are the means of applying Re∣demption? Rom. 10.13, 14, 15.A. They are especially publick Mi∣nistery and private Duties. Q. What are the Ministerial acts? A. Preaching of the Word, Prayer,Mat. 28.19 1 Tim. 2.1. Mat. 18.17. & 16.19. administration of the Sacraments, and Discipline. Qu. What is a Sacrament? A. A visible sign instituted by God for the confirmation of the Covenant. Qu. How many Sacraments are there? A. Two: Baptism, and the Lords Supper. Qu. What is the thing signifying in Baptism? A Water, & the washing with water. Qu. What is the thing signified. A. The blood of Christ washing a∣way our sins unto eternal life.1 Pet. 3.2 Rom. 6.4. Qu. What is the thing signifying in the Lords Supper? A. The Bread and Wine: the Bread broken, the Wine poured out, the giving and receiving of it. Qu. What is the thing signified in the Lords Supper? A. The Body of Christ broken on the Cross, his Blood shed for our sins,1 Cor. 11.23, 24, 25.26. Joh. 6.5. offered to sinners in the way of belie∣ving, and received by Faith, for assu∣rance of eternal life. Quest. What is Discipline? Mat. 18.17A▪ A Correction of scandalous pro∣fessors by Church censures. Q What is the season of attending the publick Ministry? Acts 20.7. Mat. 24.20A. Especially on the first day of the week, or Lords-day. Q. When is Rdemption consummated? Hos. 13.14 Isa. 63.34.A. In the Resurrection at the last Judgement, at the second Coming of Christ. Q. How many Commandments are there? A. Ten. Q. Into how many Tables are the Commandments divided? Deut. 4.13 Mat, 22.37, 38.A. Into two Tables. Q. What doth the first Table contain? A. Our Duties towards God, or Duties of Religious Worship, in the four first Commandments. Q. What doth the second Table con∣tain? Mat, 22, 39▪ 40. Rom. 13.9A. Our Duties towards the Crea∣ture, in the six last. Q. What is contained in the first Com∣mandment? A. Natural Worship, in Faith, Hope, ove, Fear, Hearing the Word, and rayer. Qu. What is Hope? A. A cleaving to God as our chiefest good for blessedness.Psa. 73.25. 1 Cor. 13▪ 13. Qu. What is love? A. A cleaving to God as the chiefest good▪ and deserving all glory.Deut. 6.5. Qu. What is Fear? A. An admiring and adoring of Gods Holiness, and all his Perfections.Deut. 6.13 Heb. 12.28. Qu. What is contained in the second Commandment? A. Instituted Worship in Ministry,Eph. 4.11, 12. Mat. 28, 19 1 Cor. 11.23, 24. Mat. 18.17 Sacraments and Discipline. Qu. What is contained in the third Commandment? A. A due manner of Worship,Heb. 12.28 Ps. 132.7 & 110.3. in re∣verence, devotion and alacrity Qu. What is contained in the fourth Commandment? A. The due time of Worship,Psa. 141.2▪ & 55.17. Acts 20.7. as all due seasons▪ Morning and Evening, especially on the Lords-day. Qu. What is contained in the fifth Commandment? A. A due respect to the good name or dignity of our Neighbour, in humili∣ty, gratitude and obedience. Qu. What is humility? 1 Pet. 5.5. Phil. 2.3. Rom. 12.10.A. A grace which moderateth the love of excellency. Qu. What is gratitude? 1 Sam. 30.26, 31 2 Sam. 9.1.A. A grace which disposeth us to re∣compence benefits. Qu. What is obedience? 1 Pet. 2.13A. A grace which disposeth us to honour all such as are in authority, by being subject. Qu. What is contained in the sixth Commandment? A. A due respect to the life of our Neighbour, in goodness, mercy, meek∣ness, and patience. Qu. What is goodness? 1 Cor. 13.4.A. A grace which disposeth us to shew kindness to all. Qu. What is mercy? Luke 6.36.A. A grace which disposeth us to re∣lieve all such as are in misery. Qu. What is meekness? Num. 12.3. 1 Pet. 3.4▪A. A grace which moderateth anger and revenge. Qu. What is patience? Luke 21.19. Col. 1.11.A. A grace which moderateth grief in affliction. Quest. What is contained in the seventh Commandment? A. A due respect to the purity of our Neighbour, in temperance, chastity, modesty, gravity. Qu. What is temperance? A. A grace which moderateth affe∣ction to all sensual pleasures.Tit. 3.3. Qu. What is chastity? A. A grace which regulateth the lusts of the flesh.1 Thess. 4.3, 4, 5. Qu. What is modesty? A. A grace which restraineth us from wantonness.1 Tim. 2.5 Qu. What is gravity? A. A grace which inclineth us to pu∣rity.1 Pet. 3▪ 2, 3. Qu. What is contained in the eighth Commandment? A. A due respect to the goods f our Neighbour, in righteousness, liberay, and frugality. Qu. What is righteousness? A. A grace which inclineth us to give all men their due.Rom. 13.7 Mic. 6.8. Qu. What is liberality? A. A grace which inclineth us to com∣municate our goods freely to our neigh∣bour.Rom. 12.13. Quest What is frugality? Prov. 31▪ 27.A. A grace which inclineth us to be provident and diligent in our Calling. Qu. What is contained in the ninth Com∣mandment? A. A due respect to the innocency of our Neighbour, in verity and fidelity. Qu. What is verity? Zech. 8.16A. A grace which inclineth us to speak the truth for our neighbors good. Qu. What is fidelity? Psal. 15.4.A. A grace which inclineth us to keep our Promises. Qu. What is contained in the tenth Commandment? Rom. 12.15.A. A due respect to the prosperity of our Neighbour, in rejoycing in his prosperity, and accepting our own por∣tion with contentation. Qu. What is Contentation? 1 Tim. 6.6 Heb. 13.5, Phil. 4.11.A. A grace which inclineth us to ac∣cept our own portion, whether good or vil, with thanksgiving.
N00035.p4	Propositions concerning the subject of baptism and consociation of churches, collected and confirmed out of the Word of God, by a synod of elders and messengers of the churches in Massachusetts-Colony in New-England. Assembled at Boston, according to appointment of the Honoured General Court, in the year 1662. : At a General Court held at Boston in New-England the 8th of October, 1662. The Court having read over this result of the Synod, judge meet to commend the same unto the consideration of all the churches and people of this jurisdiction; and for that end do order the printing thereof. By the Court. Edward Rawson. Secret'.	[ "Boston Synod", "Mitchel, Jonathan, 1624-1668.", "Massachusetts. General Court." ]	1662.	Printed by S.G. [i.e., Samuel Green] for Hezekiah Usher at Boston in New-England.,	Cambridge [Mass.]: :	eng	[ "Baptism.", "Covenants (Church polity).", "Congregational churches -- Doctrinal and controversial works." ]	THe Court having Read over this Result of the Synod, judge meet to Commend the Same unto the Consideration of all the Churches and People of this Jurisdiction; And for that end doe Order the Printing thereof. Quest, 1. WHo are the Subjects of Baptism? Answ: The Answer may be given in the fol∣lowing propositions, briefly confirmed from the Scriptures. 1. They that according to Scripture, are Members of the Visible Church, are the subjects of Baptisme. 2. The Members of the Visible Church according to scrip∣ture, are Confederate visible Believers, in particular Church∣es, and their infant-seed, i. e. children in minority, whose next parents, one or both, are in Covenant. 3 The Infant-seed of confederate visible Believers, are members of the same Church with their parents, and when grown up, are personally under the watch, discipline and Go∣vernment of that Church. 4 These Adult persons, are not therefore to be admitted to full Communion, meerly because they are and continue members, without such further qualifications, as the Word of God requireth therunto. 5 Church-members who were admitted in minority, under∣standing the Doctrine of Faith, and publickly professing their assent thereto; not scandalous in life, and solemnly owning the Covenant before the Church, wherin they gave up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church, their children are to be Baptised. 6 Such Church-members, who either by death, or some other extraordinary Providence, have been inevitably hindred from publick acting as aforesaid, yet have given the Church cause in judgment of charity, to look at them as so qualified, and such as had they been called thereunto, would have to acted, their children are to be Baptised. 7 The members of Orthodox Churches, being sound in the Faith, and not scandalous in life, and presenting due testimo∣ny thereof; these occasionally comming from one Church to another, may have their children Baptised in the Church whither they come, by virtue of communion of churches: but if they remove their habitation, they ought orderly to co∣venant and subject themselves to the Government of Christ in the church where they settle their abode, and so their children to be Baptised. It being the churches duty to receive such unto communion, so farr as they are regular∣ly sit for the same. The Confirmation of these Propositions from the Scripture followeth. They that according to Scripture are members of the visible Church, are the subjects of Baptisme. The trueth hereof may appear by the following evidences from the word of God. 1. When Christ saith, Go ye therefore and teach, or (as the Greek is) disciple all Nations, Baptising them, Mat.28.19 he expresseth the adequate subject of Baptisme, to be disciples, or discipled ones. But disciples there is the same with members of the visible church: For the visible Church is Christs school, wherein all the mem∣bers stand related and subjected to him, as their Master and Teacher, and so are his Scholars or disciples, and under his teaching, as verse 20. And it is that visible spiritual Kingdome of Christ, which he there from his Kingly power, ver: 18. send∣eth them to set up and administer in ver: 19. the subjects where∣of are under his Lawes and Government: verse 20. Which subjects (or members of that Kingdome i. e. of the visible church) are termed disciples verse 19. Also in the Acts of the Apostles (the story of their accomplishment of that commission) disciples are usually put for members of the visible church: Acts 1.15 In the mids of the disciples: who with others added to them, are called the church, Acts 2:47: The members whereof are again called disciples, Acts 6 1,2. Acts 9;1—against the dis∣ciples of the Lord, i.e against the church of God. 1 Cor. 15 9 Gal. 1 13 Acts 9 26 He assayed to joyn himself to the dis∣ciples. The disciples at Lystra, I and Antioch, Acts 14 21 22 are called the church in each of those places verse 23 So the church verse 27 the disciples verse 28. Acts 18.22 the church at Cesarea; Acts 21.16 the disciples of Cesrea: So Acts 18 23 with chap. 15.41 and al.1.2. Acts, 18.27 and chap. 20 1 with verse 17.28 From all which it appeareth that disciples in Mat.28.19 and members of the visible church, are termes equivalent: and disciples being there by Christ him∣selfe made the subjects of Baptism, it follows that the members of the visible Church are the subjects of baptisme. 2. Baptism is the seal of first entrance or admission into the visible church; as appeareth from those texts 1 Cor: 12:13. Baptised into one body, ie. our entrance into the body or church of Christ, is sealed by Baptisme: and Rom; 6 3,5 Gal. 3:27. where it is shewed that Baptisme is the Sacrament of union or of ingrafting into Christ the head, and consequently into the church his body & from the Apostles costant practise in baptising persons upon their first comming in, or first giving up themselves to the Lord and them. Acts 8. 12. & 16.15,33. & 18.8. and in Acts 2.41,42 they were baptized at their first adding to the church, or admission into the Apostles fellowship, wherin they af∣terward continued. And from its answering unto circum∣cision, which was a seal of initiation or admission into the church; Hence it belongs to all and onely those that are entred into, that are within, or that are members of the visible church. 3. They that according to Scripture are members of the visi∣ble Church, they are in Covenant. For it is the Covenant that constituteth the Church, Deut 29. 12,13. They must enter in∣to covenant, that they might be established the people or Church of God. Now the initiatory seal is affixed to the Covenant and appointed to run parallel therewith, Gen. 17.7,9,10,11. so circumcision was: and hence called the covenant Gen. 17. 13. Acts 7. 8. and so Baptisme is, being in like manner annexed to the promise or Covenant, Acts 2.38,39. and being the seal that answereth to circumcision; Co 2. 11. 12. 4. Christ doth Sanctifie and cleanse the Church by the washing of water, i.e, by Baptisme Eph. 5.25.26 Therefore the whole Church and so all the members thereof (who are also said in Scripture to be Sanctified in Christ Jesus, 1 Cor: 1.2.) are the subjects of Bap∣tisme▪ And although it is the invisible church, unto the spiritual and eternall good whereof, this and all other Ordinances lastly have respect, and which the place mentioned in Eph: 5. may in a special maner lok unto, yet it is the visible Church that is the next and immediate subject of the administration thereof▪ For the subject of visible external ordinances to be administred by men, must needs be visible. And so the Apostles Baptized sundry persons, who were of the visible, but not of the invisible Church, as Simon Magus, Ananias and Sapphira, and others. And these are visibly Purchased and by the bloud of Christ, of the covenant, Acts 2.28 H 10.29. There∣fore the visible seal of the covenant and of cleansing by Christs bloud belongs to them. 5. The Circumcision is often put for the whole Jewish Church or for the members of the visible Church under the Old Testament. Those within are expressed by [the circumcised] and those without by [the uncircumcised.] Rom: 15. 8. & 3. 30. Eph: 2,11. Judg: 14. 3. & 15.18.1 Sam 14.6 & 17.26,36. Jer 9,25,26. Hence by proportion Baptisme (which is our Gospel circumcision, Col:2. 11,12.) belongs to the whole visible Church under the new Testament. Actual and personal circumcision was in∣deed proper to the males of old, females being but inclusively and virtually circumcised, and so counted of the circumcision: but the Lord hath taken away that difference now, and appointed Bap∣tisme to be personally applied to both sexes: Act: 8. 12. & 16. 15. Gal: 3 28. So that every particular member of the visible Church is now a subject of Baptisme. We conclude therefore that Baptisme pertaines to the whole visible Church, and to all and every one therein, and to no other. The members of the visible Church according to Scripture, are confe∣derate visible believers, in particular Churches, and their infant-seed, i,e, children in minority, whose next parents, one or both are in Cove∣nant. Sundry particulars are comprised in this proposition, which wee may consider and confirme distinctly. Adult persons who are members of the visible Church,Partic: 1. are by rule confederate visible beleevers: Acts: 5.14. believers were ad∣ded to the Lord The believing Corinthians were members of the Church there Acts 18:8 with 1 Cor 1. 2. & 12. 27. The inscriptions of the Epistles written to Churches, and calling the members thereof Sants, and faithfull, shew the same thing, Eph 1. 1. Ph 1.1. Col, 1.2 And that confederation i,e. covenant∣ing explicite or implicite, [the latter preserveth the offence of confederation the former is duety and most desireable) is neces∣sary to make one a member of the visible Church, appears. 1. Be∣cause the Church is constituted by Covenant: for there is between Christ and the Church the mutuall engagement and re∣lation of King and subjects, husband and spouse; this cannot be but by Covenant (internall, if you speak of the invisible Church, external of the visible) a church is a company that can say, God is our God and we are his people this is from the covenant be∣tween God and them. Deut 29,12,13, Ezek▪ 16,8. 3. The church of the old Testament was the church of God by covenant Gen: 17, Deut 29 and was reformed still by renewing of the cove∣nant 2 chron 15,12. & 23,16: & 34,31 32 Neh: 9 38: Now the churches of the Gentiles under the new Testament stand up∣on the same basis or root with the church of the Old Testament, & therefore are constituted by Covenant, as that was : 11. 17. 18. Eph: 2 11,12,19 & 3:6. Heb: 8:10, 3. Baptisme enters us into the Church Sacramentally, i, e, by sealing the Covenant. The Covenant therefore is that which constitutes the Church and inferrs membership, and is the Vow in Baptisme commonly spo∣ken of. The members of the visible Church are such as are confederate in Particular Churches.Partic: 2. It may be minded that we are here speak∣ing of Members so stated in the visible Church, as that they are Subjects to whom Church ordinances may regularly be admini∣stred, and that according to ordinary dispensation. For were it graunted that the Apostles and Evangelists did sometimes Baptize such, as were not Members of any Particular Church, yet their extraordinary office, large Power and commission renders them not imitable therein by ordinary Officers. For then they might Baptize in private without the presence of a Christian assemble, as 'Philip did the Eunuch. But that in ordinary dispensation the Members of the visible Church according to Scripture, are such as are Members of some particular Church, appeares, 1. Be∣cause the visible belever that professedly Covenants with God, doth therein give up himselfe to wait on God in all his ordinances. Deut 26: 17,18. Math: 28,19,20. But all the Ordinances of God are to be enjoyed onely in a particular Church. For how often do we find in the Scripture that they came together into one place (or met as a congregational particular Church) for the obser∣vation and enjoyment of the Ordinances. : 2:1,44,46. & 4,31: & 11.26. & 20:7. 1 Cor 5 4. & 11.18.20: 33. & 14: 23 2. The Apostle in his Epistles writing to Saints or Beleevers, writes to them as in particular Churches. 1 Cor 1: 2. Eph: 1.1. Phil : 1.Col. 1.2. And when the story of the Acts speakes of Disciples other places shew that those are un∣derstood to be Members of particular Churches, Acts 18 23. with Gal: 1 2. Acts 21 16. with Chap 18: 22 Acts: 11. 26. & 14: 22, 23,27,28. All which shewes that the Scripture acknowledgeth no settled orderly estate of visible beleevers in Covenant with God, but onely in particular Churches. 3. The members of the visible Church are Disciples as was above cleared: now Disci∣ples are under Discipline and liable to Church-censures: for they are stated subjects of Christs Laws and Government, Mat: 28. 19,20. but Church Government and censures are extant now in ordinary dispensation, onely in a particular Church. Mat 18. 17. 1 Cor: 5. 4. The Infant-seed of confederate visible beleevers are also members of the visible Church▪Partic: 3. The truth of this is evident from the Scriptures and reasons following. 1 The covenant of Abraham as to the substance thereof,Argum: 1 viz, that whereby God declares himselfe to be the God of the faithfull & their seed, Gen: 17. 7. continues under the Gospel, as appears. 1 Because the Beleeving inchurched Gentiles under the new Testament, do stand upon the same root of covenanting Abraham; which the Jewes were broken off from, Rom 11,16,17 18. 2 Because Abraham in regard of that Covenant was made a Father of many nations, Gen: 17. 4,5. even of Gentiles as well as Jewes, under New-Testament as well as Old, Rom 4. 16 17. Ga 3, 29. i, e, in Abraham as a pat∣terne and root, God (not onely shewed how he Justifies the be∣leever, Gal 3,6 9. Rom▪ 4. but also) conveied that covenant to the faithfull and their seed in all nations, Luk: 19. 9. If a Son of Abraham, then Salvation, , : the Covenant dispensation of Salvation is cme to hs house. 3. As that covenant was com∣municated to proselyte Gentiles under the Old Testament, so its communication to the inchurched Gentiles under the new Testa∣ment is clearly held forth in diverse places Ga:3.14 the blessing of Abraham comprizeth both the internal benefits of Justification by faith &c▪ which the Apostle is there treating of; and the ex∣ternal dispensation of Grace in the visible church to the faithfull & their seed, Gen: 28 4. but the whole Blessing of Abraham and so the whole covenant) is come upon the Gentiles through Jesus Christ. Eph:2. 12,19 They had been strangers, but now were no more strangers from the covenants of promise i, e, from the co∣venant of grace, which had been often renewed, especially with Abraham and the house of Israel, and had been in the externall dispensation of it, their peculiar portion, so that the Ephesians, who were a farr off, being now called and made nigh, v▪ 13—17. they have the promise or the Covenant of promise to them and to their Children, according to Acts: 2,39. and so are partakers of that Covenant of Abraham, that we are speaking of. Eph: 3,6. The inchurched Gentiles are put into the same inheri∣tance for substance (both as to invisible & visible benefits accor∣ding to their respective conditions) are of the same body, and par∣takers of the same promise with the Jewes, the Children of Abra∣ham, of old. The same may be gathered from Gen: 9,27 Mat 8 11, & 21,43. 4. Sundry Scriptures which extend to Gos∣pel-times do confirme the same interest to the seed of the faithful which is held forth in the covenant of Abraham, and consequently do confirme the continuance of that covenant: as Exod: 20: 6. there in the sanction of a moral and perpetual Commandment, and that respecting Ordinances, the portion of the church, God declareth himself to be a God of mercy, to them that love him, and to their seed after them in their generations: consonant to Gen: 17. 7. compare herewith sal 105.8,9 & Deut. 7. 9. Deut. 30. 6. The grace signified by circumcision is there pro∣mised to Parents and children, importing the covenant to both, which circumcision sealed, Gen: 17. and that is a Gospel-pro∣mise, as the Apostles citing part of that context as the voice of the Gospel, shewes Rom: 10,6—8. with Deut: 30,11—14. and it reacheth to the Jewes in the latter dayes, ver. 1—5. Isay:65 23. In the most Glorious Gospel-state of the church, ver. 17 ▪19. the blessing of the Lord is the promised portion of the off∣spring or Children, as well as of the faithfull parents so Isay: 44. 3,4. Isai: 59. 20,21. Ezek: 37 25,26. at the future cal∣ling of the Jewes, which those texts have reference to, (Rom: 11. 26. Ezek: 37. 19 ▪22 23 24.) their Children shall be under the promise or Covenant of special Grace to be conveyed to them in the Ordinances, Isai: 59. 21. and be subjects of David, i, e, Christ their King Ezek 37. 25. and have a portion in his Sanctuary, vers 26. and this according to the tenor of the ancient covenant of A∣braham, whereby God will be their God (viz. both of parents and Children) and they shall be his People, vers: 26,27. Now al∣though more abundant fruits of the Covenant may be seen in those times, and the Jewes then may have more abundant Grace given to the body of them to continue in the Covenant, yet the tenor and frame of the Covenant itselfe is one and the same, both to Jewes, and Gentiles under the New-Testament; Gal: 3. 28. Col: 3. 11. Heb. 8. 10. The house of Israel, i,e, the Church of God both among Jewes and Gentiles under the new Testament, have that Covenant made with them, the summ whereof is, I will be then God and they shall be my people: which is a renewing of that Covenant of Abraham in Gen 17. (as the same is very often over in those termes renewed in Scripture, and is distinguished from the Law, Gal: 3 16,17. Heb 8. 9) wherein is implied Gods being a God to the seed as well as parents, and taking both to be his People, though it be not expressed: even as it is often plain∣ly implied in that expression of the Covenant in other places of Scripture▪ Deut. 29. 13. Jer. 31. 1. & 32. 38,39. & 24. 7. & 30 22,20. Ezek: 37. 27,25. Also the writing of the Law in the heart, in Heb: 8: 10. is that heart circumcision which Deut: 30 6. extends both to parents and seed. And the terme, House of Israel, doth according to Scripture-use fitly expresse and take in (especially as to the externall administration of the Covenant) both parents and Children: among both which are found that elect and saved number, that make up the invisible Israel compare Je: 13. 11. & 9. 26. Is. 5 7. Hos: 1. 6 Ezk: 39. 25. Neither may we exclude the least in age from the good of that promise, Heb 8: 11. (they being sometimes pointed to by that phrase, from the least to the greatest, Jer. 44. 12. with verse 7.) no more then the least in other respects; compare Isa. 54. 13. In Acts. 2. 39. at the passing of those Jews into New Testa∣ment Church estate, the Lord is so far from repealing the Covenant-interest that was granted unto children in the former Testament, or from making the children there losers by their Parents faith, that he doth expresly renew the old grant, and tells them that the pr∣mise or covenant (for the promise and the covenant are terms that do mutually infer each other; compare Acts . 25. Gal. 3.16,17,18,29. Rom. 4.16. Heb. 6 17) is to them and to their children: and the same is asserted to be the appointed portion of the far off Gentiles, when they should be called. By all which it appeareth, that the covenant of Abraham, Gen. 17.7. whereby God is the God of the faithfull and their seed, continues under the Gospel. Now if the seed of the faithful be still in the covenant of Abraham, then they are members of the visible Church; 1. Be∣cause that covenant of Abraham, Gen. 17.7. was properly church-covenant, or the covenant which God makes with his visible church, i. e. the covenant of grace considered in the external dispensa∣tion of it, and in the promises and priviledges that belong to that dispensation. For many were taken into that covenant, that were never of the invisible church: and by that covenant, the family of Abraham, as also by the renewing thereof, the house of Israel af∣terward were established the visible church of God, Gen. 17. and Deut. 29 12,13. and from that covenant men might be broken off, Gen. 17:14. Rom. 11:17,19. and to that covenant, Circumci∣sion, the badg of church-membership▪ was annexed. Therefore the covenantees therein were & are church-members. 2. Because in that covenant, the seed are spoken of in terms describing or inferring church-membership, as well as their parents: for they have God for their God, and are his people, as well as the parents, Gen. 17 7,8. with Deut: 29: 11,13. They have the covenant made with then, Deut 29:14,15. and the covenant is said to be between & them (between me & thee, and between thy seed after thee: so the Hebrew runs) Gen:17:7. They are also in that covenant appointed to be the subjects of the tiatory seal of the covenant, the seal of membership, Gen. 17:9,10,11. Therefore the seed are according to that covenant, members of the visible church, as well as their parents. Such seed or children are federally holy,Argm: 2. 1 Cor. 7. 14. The word [holy] as applied to any sort of persons, is never in Scripture used in a lower sense than for federal or covenant-holiness, (the covenant-holiness of the visible Church;) but very often in that sense, Ezra. 9:2. Deut; 7:6. & 14:2,21: & 26:19: & 28:9: Exod:19:6: Dan:8:24: & 12: 7: Rom: 11: 16: So that to say they are holy in this sense, viz. by covenant-relation and separation to God in his Church, is as much as to say, they are in the covenant of the visible church, or members of it. From Mark 10:14,15,16:Argum: 3. Mat 19:14: childrens membership in the visible Church, is either the next and immediate sense of those words of Christ, Of such is the kingdome of heaven; and so the kingdome of heaven, or of God, is not rarely used in other Scri∣ptures to express the visible church▪ or church-estate, Mat 25:1: & 21:43: & 8 11,12. or it evidently follows from any other sense that can rationally be given of the words. For those may not be denied a place and portion in the visible church, whom Christ affirms to have a portion in the kingdome either of invisible grace, or of eternal glory: Nor do any in ordinary course pass into the Kingdome of Glory hereafter, but through the Kingdome of Grace in the visible Church here. Adde also, that Christ there graciously invites and calls little children to him, is greatly displeased with those that would hinder them, asserts them, notwithstand∣ing their infancy, to be exemplary in receiving the kingdome of God, embraceth them in his arms, and blesseth them: all which shews Christ's dear affection to, and owning of the children of the Church, as a part of his kingdome; whom we therefore may not disown, lest we incurre his displeasure, as the Disciples did. Such seed or children are disciples according to Mat 28:19: as ap∣pears,Argum: 4. 1. Because subjects of Christ's Kingdome are equivalent with disciples there, as the frame of that Text shews, verse 18,19,20. but such children are subjects of Christ's Kingdome, or of the kingdome of heaven, Mat:19:14: In the discipling of all Nations intended in Mat. 28. 19. the kingdom of God, which had been the portion of the Jews, was communicated to the Gen∣tiles, according to Mat. 21.43. But in the kingdome of God these children have an interest or portion, Mark 10.14. 2. The Apostles in accomplishing that commission, Mat. 28. 19. did disciple some children, viz. the children of discipled parents, Acts 2.39. & 15. 10. They are there called and accounted dis∣ciples, whom the false teachers would have brought under the yoke of circumcision after the manner of Moses, verse 1,5. But many of those were children; Exod. 12.48. Acts 21.21. Lydia and her houshold, the Jaylor and all his, were discipled and bapti∣zed, Acts 16 15,31 33. Paul at Corinth took in the children in∣to the holy school of Christ, 1 Cor 7.14. 3. Such children be∣long to Christ; for he calls them to him as his, to receive his bles∣sing, Mark 10.13—16. They are to be received in his Name, Mark 9. 37. Luke 9 48 They have a part in the Lord, Jst. 22. 24 25. therefore they are disciples: for to belong to Christ, is to be a disciple of Christ, Mark 9. 41. with Mat. 10.42. Now if they be disciples, then they are members of the visible church, as from the equivalency of those terms was before shewed. The whole current and harmony of Scripture shews,Argum: 5. that ever since there was a visible church on earth, the children thereof have by the Lords appointment been a part of it. So it was in the Old, and it is and shall be so in the New Testament. Eve, the mother of all living, hath a promise made Gen. 3. 15. not only of Christ the head-seed, but through him also of a Church-seed, to proceed from her in a continued lineal succession, which should continually be at visible enmity with, and stand at a distance, or be separated from the seed of the Serpent. Under that promise made to Eve and her seed, the children of Adam are born, and are a part of the Church in Adam's family: even Cain was so, Gen.4.1,3. till cast out of the presence of God therein, verse 14. being now ma∣nifestly one of the seed of the Serpent, 3. 12. and so becoming the father of a wicked unchurched race. But then God appointed unto Eve , viz: Seth, i whom to continue the line of her Church-seed, Gen 4.25. How it did continue in his seed in their generations, Genes: 5th sheweth. Hence the children of the Church are called Sons of God, (which is as much as mem∣bers of the visible Church) in contradistinction to the daughters of men, Gen. 6 2 If righteous Noah be taken into the Ar (then the onely preserving place of the Church) his children are taken in with him, Gen. 7.1 though one of them, viz. Ham, after proved degenerate and wicked; but till he so appears, he is con∣tinued in the Church with his Brethren: So Gen. 9. 25,26,27. as the race of Ham or his son Canaan (parent and children) are cursed; so Shem (parent and children) is blessed, and continued in the place of blessing, the Church: As aphet also, or Iphet's posterity still parent and children) shall in time be brought in. The holy line mentioned in Gen. 11. 10—26 shews how the Church continued in the seed of Shem from him unto Abraham. When that race grew degenerate, Iosh: 24. 2. then God called Abraham out of his countrey and from his kindred, and esta∣blished his covenant with him, which still took in parents and chil∣dren, Gen. 17.7,9. So it did after in the house of Israel, 'Deut. 29. 11,12,13. and when any eminent restauration or establish∣ment is promised to the Church, the children thereof are still taken in, as sharers in the same, Psal 102. 16,28. & 69.35,36. Jer; 32: 38. 39 Isa: 65:18,19,23. Now when Christ comes to set up the Gospel-administration of his Church in the New Testa∣ment, under the term of the kingdome of heaven, Mat: 3:2. & 11. 11. he i so far from taking away children's portion and mem∣bership therein, that himself asserts it, Mat. 19 14. The chil∣dren of the Gentile, but now believing Corinthians, are holy, 1 Cor:7:14. The Apostle writing to the Churches of Ephesus and Colosse, speaks to children, as a part thereof, Eph:6:1, Col.3:20. The inchurched Romans, and other Gentiles, stand on the root of covenanting Abraham, and in the Olive or visible Church, they and their children, till broken off (as the Jews were) by po∣sitive unbelief or rejection of Christ, Truth or Government, Rom. 11 13,16,17,—12. The children of the Jews, when they shall be called, shall be as aforetime in Church-estate, : 3.20 with 3. 1 Ezekiel 37. 25-28 From all which it appears, that the series or whole frame and current of Scripture-expressions doth hold forth the continuance of childrens membership in the visible church from the beginning to the end of the world. The seed or children who become members together with their Pa∣rents,Partic: 4. (i. e. by means of their parents covenanting) are children in minority. This appears, 1. Because such children are holy by their parents covenanting, who would else be unclean, 1 Cor. 7.14 but they would not else necessarily be unclean, if they were ad∣ult; for then they might act for themselves, and so be holy by their personal covenanting: Neither on the other hand would they necessarily be holy, if adult, (as he asserts the children there to be) for they might continue Pagans. Therefore the Apostle intends onely infants or children in minority. 2. It is a princi∣ple that carries evidence of light and reason with it, as to all transactions, Civil and Ecclesiastical, that if a man be of age he should answer for himself, John 9. 21. They that are come to years of discretion, so as to have knowledge and understanding, fit to act in a matter of that nature, are to covenant by their own personal act, Neh.10.28,29. Isa.44 5. 3. They that are re∣gularly taken in with their parents, are reputed to be visible enter∣tainers of the covenant, and avouchers of God to be their God, Deut: 26. 7,18. with Deut. 29. 11 12 But if adult children should, without regard to their own personal act, be taken in with their parents, then some might be reputed entertainers, that are manifest rejecters of the covenant: for so an adult son or daughter of a godly parent may be. It is requisite to the membership of children, that the next parents, one or both, be in covenant.Partic. 5. For although after-generations have no small benefit by their pious Ancestors, who derive federal ho∣liness to their succeeding generations, in case they keep their standing in the covenant, and be not apostates from it; yet the piety of Ancestors sufficeth not, unless the next parent continue in covenant, Rom. 11 22. 1. Because if the next parent be cut or broken off, the following seed are broken off also, Exc:20. 5. Rom. 11 17,19,20. as the Gentile believing parents and chil∣dren were taken in; o the Jews, parents and children, were then broken off. 2. One of the parents must be a believer, or else the children are unclean, 1 Cor.7 14. 3. If children may be accoun∣ted members and baptized, though the next parents be not in co∣venant, then the Church should be bound to baptize those, whom she can have no power over, nor hope concerning, to see them brought up in the true Christian Religion, and under the Ordi∣nances: For the next parents being wicked, and not in covenant, may carry away, and bring up their children to serve other Gods. 4. If we stop not at the next parent, but grant that Ancestors may, notwithstanding the apostacy of the next parents, convey membership unto children, then we should want a ground where to stop, and then all the children on earth should have right to membership and Baptism. The Infant-seed f confederate visible Believers, are members of the same Church with their parents, and when grown up, are personally under the Watch, Discipline and Government of that Church. 1. That they are members of the same Church with their parents, appears; 1. Because so were Isaac and Ishmael of Abrahams Family-church, and the children of Jews and Proselytes of Isra∣els National Church: and there is the same reason for children now to be of the same Congregational Church with their parents. Christ's care for children, and the scope of the Covenant, as to obligation unto Order and Government, is as great now, as then. 2. Either they are members of the same Church with their pa∣rents, or of some other Church, or Non-members: But neither of the latter; therefore the former. That they are not Non∣members, was before proved in Propos. 2. Partic. 3. and if not members of the same Church with their parents, then of no other. For if there be not reason sufficient to state them members of that Church where their parents have covenanted for them, and where ordinarily they are baptized and do inhabit, then much less is there reason to make them members of any other: and so they will be members of no particular Church at all; and it was be∣fore shewed, that there is no ordinary and orderly standing estate of Church-members, but in some particular Church. 3. The same covenant-act is accounted the act of parent and childe: but the parents covenanting rendred himself a member of this particular Church; Therefore so it enders the childe also. How can chil∣dren come in with and by their parents, and yet come into a Church, wherein and whereof their parents are not, so as that they should be of one Church, and the parents of another? 4. Children are in an orderly and regular state: for they are in that state, wherein the order of Gods Covenant, and his institu∣tion therein, hath placed them; they being members by vertue of the Covenant of God. To say their standing is disorderly, would be to impute disorder to the order of Gods Covenant, or irregularity to the Rule. Now all will grant it to be most order∣ly and regular, that every Christian be a member in some par∣ticular Church, and in that particular Church, where his regular habitation is; which to children usually is, where their parents are. If the Rule call them to remove, then their membership ought orderly to be translated to the Church, whither they re∣move. Again, order requires that the childe, and the power of government over the childe, should go together. It would bring shame and confusion for the childe to be from under government, Prov. 29.15. and Parental and Ecclesiastical government con∣curring, do mutually help and strengthen each other. Hence the parent and the childe must be members of the same Church; unless the childe be by some special providence so removed, as that some other person hath the power over him. 2. That when these children are grown up, they are personally un∣der the Watch, Discipline and Government of that Church, is mani∣fest: for, 1. Children were under Pararchal and Mosacal discipline of old, Gen. 18 19. & 21. 9,10,12. Gal. 5.3. and therefore under Congregational discipline now. 2. They are within the Church, or members thereof, (as hath been, and after will be further proved) and therefore subject to Church-judica∣ture, 1 Co. 5. 12. 3. They are disciple, and therefore under discipline in Christ's school, Matth. 28. 19,20. 4. They are in Church-covenant, therefore subject to Church-power, Gene17. 7. with Chap. 18. 19. 5. They are subjects of the Kingdome of Christ, and therefore under the laws and government of his Kingdome, Ezek.37 25,26. 6. Baptism leaves the baptized (of which number these children are) in a state of subjection to the authoritative teaching of Christ's Ministers, and to the obser∣vation of all his commandments, Mat.28.19,20. and therefore in a state of subjection unto Discipline. 7. Elders are charged to take heed unto, and to feed (i. e. both to teach and rule, com∣pare Ezek.34.3,4) all the flock or Church, over which the holy Ghost hath made them overseers, Acts 20.28. That children are a part of the flock, was before proved: and so Paul accounts them, writing to the same flock or Church of Ephesus, Eph 6. 8. Otherwise Irreligion and Apostacy would inevitably break in∣to Churches, and no Church-way left by Christ to prevent or heal the same: which would also bring many Church-members under that dreadful judgment of being let alone in their wicked∣ness, Hosea 4. 16,17. These Adult persons are not therefore to be admitted to full Communion, meerly because they are and continue members, with∣out such further qualifications, as the Word of God requireth there∣unto. The truth hereof is plain, 1. From 1 Cor. 11.28,29. where it is required, that such as come to the Lords Supper, be able examine themselves, and to discern the Lords body; else they will eat and drink unworthily, and eat and drink damnation, or judge∣ment, to themselves, when they partake of this Ordinance. But meer membership is separable from such ability to examine one's self, and discern the Lords body: as in the children of the cove∣nant that grow up to years is too often seen. 2. In the Old Tes∣tament, though men did continue members of the Church, yet for ceremonial uncleanness they were to be kept from full com∣munion in the holy things, Lvit. 7.20,21. Numb.9.6,7. & 19. 13,20. yea and the Priests and Porters in the Old Testament had special charge committed to them, that men should not partake in all the holy things, unless duely qualified for the same, notwith∣standing their membership, 2 Chron.23.19. Ezekiel 22.26. & 44. 7,8,9.23. and therefore much more in these times, where moral fitness and spiritual qualifications are wanting, membership alone is not sufficient for full communion. More was required to adult persons eating the Passeover, then meer membership: there∣fore so there is now to the Lords Supper. For they were to eat to the Lord, Exodus 12 14. which is expounded in 2 Chron.30. where, keeping the Passeover to the Lord, verse 5. imports and re∣quires exercising Repentance, verse. 6,7. their actual giving up themselves to the Lord, verse. 8. heart-preparation for it, verse 19. and holy rejoycing before the Lord, verse 21,25. See the like in Ezra 6. 21,22. 3. Though all members of the Church are subjects of Baptism, they and their children, yet all members may not partake of the Lords Supper, as is further manifest from the different nature of Baptism and the Lords Supper. Baptism firstly and properly seals covenant-holiness, as circumcision did, Gen. 17. Church-membership, Rom: 15. 8. planting into Christ, Rom. 6. and so members, s such, are the subjects of Baptism, Matth.28.19. But the Lords Supper is the Sacrament of growth in Christ, and of special communion with him. 1 Cor. 10.16. which supposeth special renewing and exercise of Faith and Repentance in those that partake of that Ordinance. Now if persons, even when adults may be and continue members, and yet be debarred from the Lords Supper, until meet qualification for the same do appear in them; then may they also (until like qualifications) be debarred from that power of Voting in the Church, which pertains to Males in full communion. It seems not rational, that those who are not themselves fit for all Ordinances, should have such an influence referring to all Ordinances, as Voting in Election of Officers, Admission and Censures of Members, doth import. For how can they who are not able to examine and judge themselves, be thought able and fit to discern and judge in the weighty affairs of the house of God? 1 Cor. 11.28,31. with 1 Cor 5.12. Church-members who were admitted in minority, understanding the Doctrine of Faith, and publickly professing their assent thereto; not scandalous in life, and solemnly owning the Covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church their children are to be Baptized. This is evident from the Arguments following. These children are partakers of that which is the main ground of baptizing any children whatsoever,Argum: 1. and neither the parents nor the children do put in any barre to hinder it. 1. That they partake of that which is the main ground of bapti∣zing any, is clear; Because interest in the Covenant is the main ground of title to Baptism, and this these children have. 1. In∣terest in the covenant is the main ground of title to Baptism; for so in the Old Testament this was the ground of title to Circumci∣sion, Gen. 17.7. 9,10,11. to which Baptism now answers, Col. 2. 11,12. and in Acts 2.38,39 they are on this ground exhorted to be baptized, because the promise or covenant was to them and to their children. That a member or one in covenant, as such, is the subject of Baptism, was further cleared before in Propos.1. 2. That these children have interest in the covenant, appears; Because if the parent be in covenant, the childe is also: for the covenant is to pa∣rents and their seed in their generations, Gen: 17. 7,9. The pro∣mise is to you and to your children, Acts 2. 39. If the parent stand in the Church, so doth the childe, among the Gentiles now, as well as among the Jews of old, Rom: 11.16,20,21,22. It is unheard of in Scripture, that the progress of the covenant stops at the infant childe. But the parents in question are in covenant, as appears. 1. Because they were once in covenant, and never since discovenanted. If they had not once been in covenant, they had not warrantably been baptized; and they are so still, except in some way of God they have been discovenanted, cast out, or cut off from their covenant-relation, which these have not been: neither are persons once in covenant, broken off from it according to Scripture, save for notorious sin, and incorrigi∣bleness therein, Rom 11.20. which is not the case of these pa∣rents. 2. Because the tenor of the covenant is the faithfull and their seed after them in their generations, Gen:17.7 even to a thousand generations, i. e. conditionally, provided that the parents successively do continue to be keepers of the covenant, Exod: 20. 6 Deut:7:9,11 Psalm 105: 8. which the parents in question are, because they are not (in Scripture-account in this case) for sakers or rejecters of the God and Covenant of their fathers: see Deut: 29. 25,26. 2 Kings 17: 15—20. 2 Chron: 7: 22 Deut: 7:10. 2. That these parents in question do not put in any barre to hin∣der their children from Baptism, is plain from the words of the Proposition, wherein they are described to be such as understand the doctrine of Faith, and publikely profess their assent thereto: therefore they put not in any barre of gross Ignorance, Atheism, Heresie or Infidelity: Also they are not scandalous in life, but so∣lemnly own the covenant before the Church; therefore they put not in any barre of Profaneness, or Wickedness, or Apostacy from the covenant, whereinto they entred in minority. That the infant children in question do themselves put in any barre, none will imagine. The children of the parents in question are either children of the covenant,Argum: 2. or strangers from the covenant, Eph:2:12. either holy on unclean, 1 Co 7: 14 either within the Church or without, 1 Cor: 5 12▪ either such as have God for their God, or without God in the world, Eph: 2:12. But he that considers the Proposi∣tion, will not affirm the latter concerning these children: and the forme being granted, infers their right to Baptism. To deny the Proposition, would be,Argum: 3. 1. To straiten the grace of Christ in the Gospel-dispensation, and to make the Church in New Testament-times in a worse case, relating to their chil∣dren successively, then were the Jews of old. 2. To render the children of the Jews when they shall be called, in a worse con∣dition then under the legal administration; contrary to Jer: 30: 20. Ezkil 37:25,6. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Co∣venant, to whom the Mosaical dispensation, nay the first in∣stitution in the covenant of Abraham, appointed it to be applied. Gen 17:9,10. John 7 22,23. 4. To break Gods covenant by denying the initiatory Seal to those that are in covenant, Gen:17: 9,10,14. Confederate visible Believers,Argum: 4. though but in the lowest degree such, are to have their children baptized; witness the practice of John Baptist, and the Apos, who baptized persons upon the first be∣ginning of their Christianity. But the parents in question are confederate visible Believers, at least in some degree: For, 1. Cha∣rity may observe in them sundry positive Arguments for it; wit∣ness the terms of the Proposition, and nothing evident against it. 2. Children of the godly qualified but as the persons in the Propo∣sition, are said to be faithfull, Tu: 1.6. 3. Children of the Covenant (as the Parents in question are) have frequently the be∣ginning of grace wrought in them in younger years, as Scripture and experience shews: Instance, Joseph, Samuel, David, Solomon, Abjah Josiah, Daniel, John Baptist and Timothy. Hence his sort of persons shewing nothing to the contrary, are in charity, or to Ecclesiastical reputation, visible Believers. 4. They that are regularly in the Church (as the Parents in question be) are visible Saints in the account of Scripture (which is the account of truth:) for the Church is, in Scripture-account, a company of Saints, 1 Cor: 14:33. & 1.2. 5. Being in covenant and bapti∣zed, they have Faith and Repentance indefinitely given to them in the Promise, and sealed up in Baptism, Deut 30: 6. which con∣tinues valid, and so a valid testimony for them, while they do not reject it. Yet it doth not necessarily follow, that these persons are immediately it for the Lords Supper; because though they are in a latitude of expression to be accounted visible Believers▪ or in numero fidelium, as even infants in covenant are, yet they may want that ability to examine themselves, and that special exer∣cise of Faith, which is requisite to that Ordinance; as was said upon Propos 4th. The denial of Baptism to the children in question,Argum: 5. hath a dangerous tendency to Irreligion and Apostacy; because it denies them, and so the children of the Church successively, to have any part in the Lord; which is the way to make them cease from fearing the Lord, Josh 22.24,25,27. For if they have a part in the Lord, {oil} a por∣tion in Israel, and so in the Lord the God of Israel, then they are in the Church, or members of it, and so to be baptized, ac∣cording to Propos. 1. The owning of the children of those that successively continue in covenant to be a part of the Church, is so far from being destructive to the purity and prosperity of the Church, and of Religion therein, (as some conceive) that this imputation belongs to the contrary Tenet. To seek to be more pure then the Rule, will ever end in impurity in the issue. God hath so framed his covenant, and consequently the constitution of his Church thereby, as to design a continuation and propagation of his Kingdome therein, from one generation to another. Hence the covenant runs to us and to our seed after us in their generations. To keep in the line, and under the influence and efficacy of this covenant of God is the true way to the Churches glory: To cut it off and disavow it, cuts off the prosperity of Sion, & hinders it from being (as in the most glorious times it shall be) an eternal excellency, and the joy of many generations. This progress of the covenant establisheth the Church. Deut. 29. 13. Jer. 30. 20. The contrary therefore doth disestablish it. This obligeth and advan∣tageth to the conveyance of Religion down to after-generations; the care whereof is strictly commanded, and highly approved by the Lord, Psal:78 4,5,6,7. Gen.18. 19. This continues a nursery still in Christ's Orchard or Vineyard, Isa. 5. 1,7 the contrary neg∣lects that, and so lets the whole run to ruine. Surely God was an holy God, and loved the purity and glory of the Church in the Old Testament: but then he went in this way of a successive progress of the covenant to that end, Jer. 13. 11. If some did then, or do now decline to unbelief and apostacy, that doth not make the faith of God in his covenant of none effect, or the advantage of interest therein inconsiderable: yea the more holy, reforming and glorious that the times are or shall be, the more eminently is a successive continuation and propagation of the Church therein designed, promised and intended, Isa 60. 15. & 59.21. Ezek.37. 25—28. Ps 102.16▪28. Jer.32.39. The parents in question are personal,Argum: 6. immediate, and yet-continuing members of the Church. 1. That they are personal members, or members in their own persons, appears, 1. Because they are personally holy, 1 Co,7 14. not parents onely, but [your children] are holy. 2. They are personally baptized, or have had Baptism, the seal of membership, applied to their own persons: which being regularly done, is a divine testimony that they are in their own persons members of the Church. 3 They are personally under discipline, and liable to Church-censures in their own persons; vide ▪Propos.3. 4. They are personally (by means of the covenant) in a visible state of salvation. To say they are not members in their own persons, but in their parents, would be as if one should say, They are sa∣ved in their parents, and not in their own persons. 5. When they commit iniquy, they personally break the covenant; there∣fore are personally in it, Jer, 11.2,10. Ezek.16. 2. By the like Reasons it appears that children are immediate members, as to the essence of membership, (. e. that they them∣selves in their own persons are the immediate subjects of this ad∣junct of Church-membership) though they come to it by means of their parents covenanting. For as touching that distinction of mediate and immediate, as applied to membership (which some urge) we are to distinguish 1. between the efficient and the es∣sence of membership: 2. between the instrumental efficient or means thereof, which is the parents profession, and covenanting; and the principal efficient, which is divine Institution. They may be said to be mediate (or rather mediately) members, as they become members by means of their parents covenanting, as an in∣strumental cause thereof: but that doth nothing vary or diminish the essence of their membership. For divine Institution giveth or granteth a real and personal membership unto them, as well as unto their parents, and maketh the parent a publick person, and so his act theirs to that end. Hence the essence of membership, i.e. Covenant-interest, or a place and portion within the visible Church, is really, properly, personally and immediately the portion of the childe by divine gift and grant. Josh. 22.25,27. their children have a part in the Lord, as well as themselves. A part in the Lord there, and Church-membership (Or membership in Israel) are terms equi∣valent. Now the children there, and a part in the Lord, are Sub∣ject and Adjunct, which nothing comes between, so as to sever the Adjunct from the Subject; therefore they are immediate subjects of that Adjunct or immediate members. Again, their visible in∣graffing into Christ the head, and so into the Church his body, is sealed in their Baptism: but in ingraffing nothing comes be∣tween the graft and the stock: Their union is immediate; ence they are immediately inserted into the visible Church, or imme∣diate members thereof. The little children in Deut. 29. 11. were personally and immediately a part of the people of God, or mem∣bers of the Church of Israel, as well as the parents. To be in covenant▪ or to be a covenantee, is the formalis ratio of a Church-member. If one come to be in covenant one way, and another in another, but both are in covenant or covenantees, (. e. parties with whom the covenant is made, and whom God takes into co∣venant) as the children here are, Gen.17.7▪ 8 then both are in their own persons the immediate subjects of the formalis ratio of membership, and so immediate members. To act in covenant∣ing is but the instrumental means of membership and yet chil∣dren are not without this neither. For the act of the parent (their publick person) is accounted theirs, and they are said to enter into covenant, Deut.29. 11,12. So that what is it that children want unto an actual, compleat, proper, absolute and immediate membership? (so far as these terms may with any propriety or pertiecy be applied to the matter in hand) Is it Covenant-interest, which is the formalis ratio of membership? No, they are in co∣venant. Is it divine grant and institution, which is the principal efficient? No: he hath clearly declared himself that he grants un∣to the children of his people a portion in his Church, and ap∣points them to be members thereof. Is it an act of covenanting, which is the instrumental means? No: they have this also reputa∣tively by divine appointment, making the parent a publick person, and accounting them to covenant in his covenanting. A diffe∣rent manner and means of conveying the covenant to us, or of making us members, doth not make a different sort of membership. We now are as truly, personally and immediately members of the body of faln mankinde▪ and by nature heirs of the condemnation pertaining thereto as Adam was, though he came to be so by his own personal act, and we by the act of our publick person. If a Prince give such Lands to a man and his heirs successively, while they con∣tinue loyal, the following heir is a true and immediate of that Land and may be personally dis-inherited, if disloyal, as well as his father before him. A member is one that is according to Rule (or according to divine Institution) within the visible Church. Thus the child is properly, & personally or immediately. Paul casts all men in∣to two sorts, those within, and those without, i.e. members and non∣members, 1 Cor. 5▪ 12. It seems he knew of no such distinction of mediate and immediate, as puts a medium, between these two. Object. If children be compleat and immediate members as their parents are; then they shall immediately have all Church-Priviledges, as their pa∣rents have without any further act or qualification Ans. It followeth not. All priviledges that belong to members, as such, do belong to the children as well as the parents: But all Church priviledges do not so. A member as such, (or all members) may not partake of all priviledges; but they are to make progress both memberly duties and priviledges, as their age, capacity and qualifications do fit them for the same. 3. That their membership still continues in adult age, and censeth not with their infancy, appears, 1. Because in Scripture persons are broken off, onely for notorious sin or incorrigible impenitency and unbelief not for growing up to adult age, Rom. 11.20. 2. The Jew-children cir∣cumcised did not cease to be members by growing up, but continued in the Church, and were by virtue of their membership received in infancy, bound unto various duties, and in special unto those solemn personal professions that pertained to adult members, not as th entring into a new membership, but as making a progress in memberly duties, Deut.26.2—10. & 16.16,17 with Gal. 5.3. 3. Those rela∣tions of born-servants and subjects, which the Scripture makes use of to set forth the state of children in the Church by, Lev. 25 41,42. Ezek 37.25 do not, (as all men know) cease with infancy but con∣tinue in adult age. Whence also it follows, that one special end of membership received in infancy, is to leave persons under engage∣ment to service and subjection to Christ in his Church, when grown up, when they are fittest for it, and have most need of it. 4. There is no ordinary way of cessation of membership but by Death, Dis∣mission, Excommunication, or Dissolution of the Society: none of which is the case of the persons in question. 5. Either they are when ad∣ult, members or non-members: if non-members, then a person ad∣mitted a member, and sealed by Baptism, not cast out, nor deserving so to be, may (the Church whereof he was still remaining) become a non-member, and out of the Church, and of the unclean world; which the Scripture acknowledgeth not. Now if the parent stand member of the Church, the childe is a member also: For now the root is holy, therefore so are the branchs, Rom. 11.16. 1 Cor.7.14. The parent is in covenant, therefore so is the childe, Gen.17.7. and if the childe be a member of the visible Church, then he is a subject of Baptism, according to Propos. 1. Such Church-members, who either by death, or some other extraordinary Provdents, have been inevitably hindred from publick acting as afore∣said, yet have given the Church cause in judgment of charity, to look at them as so qualified, and such as had they been called thereunto, would have so acted, their children are to be Baptized. This is manifest. 1. Because the main foundation of the right of the childe to priviledge remains, viz: Gods institution, and the force of his covenant carrying it to the generations of such as con∣tinue keepers of the covenant i. e. not visibly breakers of it. By virtue of which institution and covenant, the children in question are members, and their membership being distinct from the parents membership, ceaseth not, but continues not withstanding the parents or necessary absence; and if members then subjects of . 2. Because the parents not doing what is required in the fifth through wa of opportunity; which is not to be imputed as their guilt so as to be a barre to the childes priviledge. 5. God eckoneth that as done in his service, to which there was a manifest desire and endeavour, albit the acting of it were indred; as in to build the Temple, 1 kings 8. 18,19. in Abraham to sa∣crifice his Son, Heb. 11. 17. according to that in 2. Cor. 8. 12. Where there is willing minde, it is accepted according to what a man hath, and not according to what he hth not: which is true of this Church-duty, as well as of that of Alms. It is an usual phrase with the Ancients to style such and such Martyrs in voto, and baptized in voto, because there was no want of desire that way, though their desire was not actually accomplished 4. The terms of the Proposition import that in charity, that is here done which is mentioned to be done in the fifth proposition expresly. The members of Orthodux Churches, being sound in the Faith, and not scandalous in life, and presenting due testimony thereof; these oc∣casionally comming from one Church to another, may have their children Baptized in the church whither they come, by virtue of Communion of Churches: but if they remove their habitation, they ought orderly to co∣venant and subject themselves to the Government of Christ in the Church where they settle their abode, and so their children to be Baptized. It being the churches duty to receive such unto commu∣nion, so farre as they are regularly fit for the same. 1. Such members of other Churches as are here described, occasionally coming from one Church to another, their children are to be baptized in the Church whither they come, by virtue of Communion of Churches: 1. Be∣cause he that is regularly a member of a true particular Church, is a subject of Baptism, according to Propos. 1st. & 2•. But the children of the parents here described are such according to Proposition 5th & 6th. therefore they are meet and lawful subjects of Baptism, or have right to be baptized. And Communion of Churches infers such acts as this is, viz: to baptize a fit subject of Baptism, though a mem∣ber of another Church, when the same is orderly desired. (See Plat∣frm of Discipline, chap. 15. Sect. 4) For ook as every Church hath a double consideration, viz. 1. Of its own constitution and commu∣nion within it self; 2. Of that communion which it holds and ought to maintain with other Churches: So the Officer (the Pastor or Teacher) thereof, is there set, 1. To administer to this Church, con∣stantly; 2. To do acts of Communion occasionally, (viz: such as be∣long to his Office, as Baptizing doth) respecting the members of other Churches, with whom this Church holds or ought to hold communion. 2. To refuse communion with a true Church in law∣full and pious actions, is unlawful, and justly accounted Schismatical. For if the Church be true, Christ holdeth some communion with it; therefore so must we: but if we will not have communion with it in those acts that are good and pious, then in none at all. Total se∣paration from a true Church, is unlawful: But to deny communion in good actions, is to make a total separation. Now to baptize a fit subject, as is the childe in question; is a lawfull and pious action, and therefore by virtue of Communion of Churches, in the case mentioned to be attended. And if Baptism lawfully administred, may and ought to be received by us for our children in another true Church, where Providence so casts us, as that we cannot have it in our own, (as doubt∣less it may and ought to be:) then also we may and ought in like case to dispense Baptism, when desired, to a meet and lawfull subject, being a member of another Church. To deny or refuse either of these, Would be an unjustifiable refusing of Communion of Churches, and tending to sinful separation. 2. Such as remove their habitation, ought orderly to covenant and sub∣ject themselves to the Government of Christ in the Church, where they settle their abode, and so their children to be baptized; 1. Because the regularly baptized are disciples, and under the Discipline and Go∣vernment of Christ: But they that are absolutely removed from the Church whereof they were, so as to be uncapable of being under Discipline there, shall be under it no where, if not in the Church where they inhabit. They that would have Church-priviledges, ought to be under Church-power: But these will be under no Church-power, but as lambs in a large place, if not under it there where their setled abode is. 2. Every Christian ought to covenant for himself and his children, or professedly to give up himself and his to the Lord and that in the way of his Ordinances, Deut. 26. 17. & 12. 5. and covenanting is a duty, especially where we are called to it and have opportunity for it: nor can they well be said to cove∣nant implicitely, that do explicitely refuse a professed covenanting, when called thereunto. And especially this covenanting is a duty, when we would partake of such a Church-priviledge, as Baptism for our children is. But the parents in question will now be professed co∣venanters no where, if not in the Church where their fixed habitation is. Therefore they ought orderly to covenant there, and so their children to be baptized. 3. To refuse covenanting and subjection to Christ's Government in the Church where they live, being so removed, as to be utterly uncapable of it elswhere, would be a walking disorderly, and would too much avour of profaneness and separation; and hence to administer Baptism to the children of such as stand in that way, would be to administer Christ's Ordinances to such as are in a way of sin and disorder; which ought not to be, 2 Thess. 3. 6. 1 Chron.15. 13. and would be contrary to that Rule, 1 Cor. 14 40. Let all things be done decently and in order. Quest II. WHether according to the Word of▪ God there ought to be a Consociation of Churches, and what should be the manner of it? Answ. The Answer may be briefly given in the Propositions following. 1. Every Church or particular Congregation of visible Saints in Gospel-order, being furnished with a Presbytery, at least with a Teach∣ing Elder, and walking together in truth and peace, hath received from the Lord Jesus: full power and authority Ecclesiastical within it self, regularly to administer all the Ordinances of Christ, and is not under any other Ecclesiastical Jurisdiction whatsoever. For to such a Church Christ hath given the Keyes of the Kingdome of Heaven, that what they binde or loose on earth, shall be bound or loosed in heaven, Matt. 16. 19. & 18.17,18. Elders are ordained in every Church. Acts 14. 23. T. 1.5. and are therein authorized officially to administer in the Word, Prayer, Sacraments and Cres, Mat. 28 19,20. Acts. 6. 4. 1 Cor. 4. 1. & 5. 4,12. Acts. 0. 28. 1 Tim. 5. 17. & 3.5. The reproving of the Church of Corinth and of the Asian Churches se∣verally, imports they had power, each of them within themselves, to reform the abuses that were amongst them, 1 Cor. 5. Rev.2 14,20. Hence it follows, that Consociation of Churches is not to hinder the exercise of this power, but by counsel from the Word of God to direct and strengthen the same upon all just occasions. 2. The Churches of Christ do stand in a sisterly relation each to other, Cant. 8.8 being united in the Faith and Order, Eph. 4.5▪ Col. 2.5. to walk by the same Rul, Phil. 3.16. in the exercise of the same Ordinances for the same ends, Eph. 4. 11. 12,13. 1 Cor.16.1: under one and the same political Head, the Lord Jesus Christ, Eph. 1: 22,23. & 4.5. Rev. 2,1. Which Union infers a Communion sutable thereunto. 3. Communion of Churches is the faithfull improvement of the gis of Christ bestowed upon them for his service and glory, and their mu∣tuall good and edification, according to capacity and opportunity. 1 Pet. 4.10.11. 1 Cor.12.4,7. & 10.24. 1 Cor.3.21,22. Cantic 8.9. Rom 1.15, Gal.6.10. 4. Acts of Communion of Churches are such as these: 1. Hearty Care and Prayer one for another, 2 Cor. 11. 28. Cant. 8. 8. Rom. 1. 9. Coloss. 1. 9. Eph. 6,18. 2. To afford Relief by communication of their Gifts in Temporal or Spiritual necessities, Rom.15.26,27. Acts 11.22,29. 2 Cor, 8.1,4,14. 3. To maintain Unity and Peace, by giving account one to another of their publick actions, when it is orderly desired, Acts 11.2,3,4—18. Josh 22. 13 21,30. 1 Cor.10 32. and to strengthen one another in their regular Administrations; as in special by a concurrent testimony against persons justly censured, Acts 15.41. & 16.4,5. 2 Tim.4.15. 2 Thess.3.4. 4. To seek and accept Help from, and give Help unto each other: 1. In case of Divisions and Contentions, whereby the peace of any Church is disturbed, Acts 15▪ 2. 2. In matters of more then ordinary importance, [Prov. 24. 6. & 15. 22] as Ordination, Translation, and Deposition of Elders, and such lie, 1 Tim 5.22 3. In doubtful and difficult Questions and Controversies, Doctri∣nal or Practical, that may arise, Acts 15 2,6. 4. For the rectifying of ma-Administrations, and healing of Errours and Scandals, that are unhealed among themselves, 3. Joa ver: 9,10. 2 Cor. 2. 6—11. 1 Cor. 15. Rev: 2:14,15 16. 2 Cor. 12.20,21. & 13 2. Churches now have need of help in like cases, as well as Churches then▪ Christ's care is still for whole Churches, as well as for particular persons; and Apostles being now ceased, there remains the duty of brotherly love, and mutual care and helpfulness incumbent upon Churches, especially Elders for that end. 5. In love and faithfulness take notice of the Errours and Scandals of another Church, and sister help (when case manifestly called for in) though should so neglect their own good and duty, as to such it, Exod 23.4,5. Prov. 24.11,12. 6. To Admonish are another when there is need and cause for art and due means with patience used, to Church or pcant party therein, obstinately persisting on as in the Platform of Discipline . 25. sect. 2. 3.) is more at large declared: Gal. 2. 11—14. 2 Thess. Rom. 16.17. 5. Consociation of Churches, is their mutual and to exercise communion in such acts, as aforesaid selves, with special reference to those Churches, which by planted in a convenient vicinity, though with liberty reserved of∣fence, to make use of others, as the nature of the case, or the advantage of opportunity may lead thereunto. 6. The Churches of Christ in this Countrey having so good opportu∣nity for it, it is meet to be commended to them, as their duty thus to con∣sociate. For 1. Communion of Churches being commanded, and Consociation being but an Agreement to practise it, this must needs be a duty also, Psal.119.106 Nehem. 0.28,29. 2. an Apostle sought with much labour the conference, concurrence and right hand of fellowship of other Apostles: and ordinary Elders and Churches have not less need each of other, to prevent their running in 2. 2,6,9. 3. Those general Scripture-rules touching the need and use of counsel and help in weighty cases, concern all Societies and Polities, Ecclesiastical as well as Civil, Prov. 11.14. & 15.22. & 20 18. & 24 6. Eccles.4. 9,10,12. 4. The pattern in Acts 15 bolds forth a warrant for Councils, which may be greater or lesser, as the matter shall require. 5. Concurrence and Communion of Churches in Gospel times, s non obscurely held forth in Isa 19. 23,24,25. Zeph 3.9. 1 Cor. 11. 16. & 14.32,36. 6. There hath constantly been in these Churches a profession of Communion, in giving the right hand of fellow∣ship at, the gathering of Churches, and Ordination of Elders: Which importeh a Consociation, and obligeth to the practice thereof Without which we should also want an expedient and sufficient for Church difficulties and Offences: with where of our Way is charged, but unjustly, if this part of Doctrine thereof were duely practised. 7. The manner of the Churches agreement here, or entrng into this by each Church's open consenting unto the things Answer to this 2d. Question, as also to what is said chap. 25 & 16. of the Platform of Discipline, with reference to other Churches in this Colony & Countrey, as in Propos. 5th. is before expressed. 8. The manner of exercising and practising that Communion, which this specially tendeth unto, may be, by making use oc∣casionally of Elders or able Brethren of other Churches; or by the more of both Elders and Messengers in lesser or greater , as the matter shall require.
N00042.p4	A discourse about civil government in a new plantation whose design is religion. Written many years since, by that Reverend and worthy Minister of the Gospel, John Cotton, B.D. ; And now published by some undertakers of a new plantation, for general direction and information.	[ "Cotton, John, 1584-1652.", "Davenport, John, 1597-1670." ]	MDCLXIII. [1663]	Printed by Samuel Green and Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Political science.", "Church and state." ]	Where all, or the most considerable part of free Planters profess their de∣sire and purpose of ejoying, & securing to themselves and their Po∣sterity, the pure and peaceable enjoyment of the Ordinances of Christ in Church-fellwship with his Peope, and have liberty to cast themselves into that Mould or Form of a Common-wealth, which shall appear to be best for them. Tending to prove the Ex∣pediency and Necessiy in that case of intrusting free Burgesses whch are members of Churches gathered amongst them according to Christ, with the power f Chusing from among themselves Ma∣gistrates, and men to whom the Managing of all Publick Civil Affairs of Importance is to be committed. And to vindicate the same from an Imputation of an Vnder-Power upon the Churches of Chrst, which hath been cast upon it through a Mistake of the true state of the Question. THe Sparrow being now gone, and one dayes respite from publick Labours on the Lords-day falling to me in course, I have sought out your Writing, and have re∣viewed it, and finde (as I formerly expressed to your self) that the Queston is mis-stated by you; and that the Arguments which you produce to prove that whch is not de∣nied, are (in reference to this Question) spent in vain, as arrows are when they fall wide of the Marks they should hit, though they strike in a White which the Archer is not called to shoot at. The terms wherein you state the Question, are these: Whether the Power of Civil Magistrates Church of Christ? To omit all critical nquiries, in your thus stating the Question, I utterly dslke two things. 1. That you speak f Civl Mgisrate ndefinitely, and without ▪ under whch notion, all Magistrates in the world are in∣cluded, ▪ and ▪ and ▪ as well as . Now no man, I think, holdeth or imagneth, that a Chuch of Chrst hth power and right to chuse all Civil Magistrates through∣out the World: For, 1 In some Countreys there is no Church of Christ, all the in∣habitants being Heathen men and Idolaters; and amongst those who are called Christian, the number of the Churches of Christ will be found to be so small▪ and the Members of them so fw and mean, that it is impossible that the Right and Power of choosing Civil Magistrates in all places, should belong to the Chuches of Chrst 2. Nor have the Churches countenance of State in all Coun∣treys, but are under Restraint and Persecution in some; as the Jews in Aegypt under Phaoh, and in the Captivity in Babyl, and the Christian Churches 300 years after Christ persecuted by Ro∣man Emperours: and in these dayes those Reformed Churches sub ruce in Antwerp, and other Popish Countreys. 3. In some Countreys the Churches are indeed under the Pro∣tection of Magistates, as Forreigners▪ permitted quietly to sit down under their Wings: but neither are the Members capable of Magstracy there, nor have they power of Voting in the choice of Magistrates: Such was that Church of Strangers gathered in Lon∣don by Johannes Als, with allowance of State under the Broad Seal of England in Edw. 6. Such are the Dutch and French Chur∣ches in England, and other Churches in the Netherlands at this day. 4. In some Countreys sundry Nations are so mingled, that they have severally an equal Right unto several parts of the Countrey, and therefoe though they live in the same general Countrey, yet they are governed by different Laws, and have several Magistrates chsen by themselves severally neither of them being capable of Ma∣gstacy in the others parts, nor having Right and Power o chusing Civil Magistrates there. Thus were the joyned with the Canaanite, that were left in Canaan unsubdued: and thus are the Eglsh planted in these parts of Americ, where sundry Nations of dwell near them, and are Proprietaries of the places which they inhabit. Now he that should affirm, that the Churches of Chrst, as such, have Right and Power of choosing Civl Magistrates in such laces, see eth to me more to need Phy∣sick then Arguments, to recover him from his Errour. 2. The second thing that I dslike in your stating the Question, is, in that you make the Churches of Chrst to be the subject of this Rht and Power of choosing Civil Magistrates. For 1. The Church so considered is a Spiritual Political Body, consisting of divers Mem∣bers Male and Female, Bond and Free; sundry of which are not capable of Magistracy, not of Voting in the choice of Magistrates, inasmuch as none have that Right and Power but free Burgesses, among whom Women and Servants are not reckoned, though they may be, and are Church-members. 2. The Members of the Churches of Christ are considerable under a twofold respect an∣swerable to the twofold man, which is in all the Members of the Church whilst they are in this world, the inward & the outward man.2 Cor. 4.16. Whereunto the onely wise God hath fitted and appointed two sorts of Administrations, Ecclesiastical and Civil. Hence they are ca∣pable of a twofold Relation, and of Action and Power sutable to them both; viz. Civil and Spiritual, and accordingly must b ex∣ercised about both in their seasons, without confounding those two different states, or destroying either of them, whilest what they transact in civil Affairs, is done by virtue of their civil Relation, their Church-state onely fitting them to do it according to God. Now that the state of the Question may appear, I think it sea∣sonable and necessary to premise a few Distinctions, to prevent all mistakes, if it may be. First then, let us distinguish between the two Administrations or Polties, Ecclesiastical and Civil, which men commonly call the Church, and Common-wealth. I incline rather to them who speak∣ing of a Christian Communion, make the Communion to be the Genus, and the State Ecclesiastical and Civil to be the Species of it. For in a Christian Communion there ae tese dfferent Admini∣strations or Polties or States, Ecclesistical & Civil: Ecclesiastical Administrations, are a Divine Order apoined to Believers for holy com∣munion of holy things: Civil Administrations, are An Humane Order appointed by God to men for Civl Fellowship of humane things. Thus Junius defineth them; and maketh 1. Order the Genus of thm both. 2. God the Efficient and Author of them both. 3. Gods Glory last End of them both. 4. Man he common Subject of both. And so they agree very well in the General Nature, Efficien, End and Sub∣ject; yet with difference in all. For, 1. Though both agree in this, that there is Order in their Ad∣ministrations, yet with this diffeence, that the the Church have not a Despotical▪ but Oeconomical Power onely, John .23. Matth 3.11. 1 Cor. 3.5, 2. 1 Cor. 1.1.24. & 5. & 5.20. Pet. 5.1. Matth. 28.18. being not Lords over Chists heritage, but stewards and ministers of Christ and of the Church; the Dominion and Law-giving Power being reser∣ved to hrist alone, as he onely Head of the Chrch. But in the other State he hath given Lordly Power, Authority and Dominion unto men Luke 22.25. ohn 1.10. Pet. .1.. 2. Though both agree in this, that Man is the common Subject of the , yet with this difference, Man by Nature being a Rea∣sonable and Sociable Creature, capable of Civil Order, is or may be the Subject of Civil Power and State: But Man by Grace called out of the world to fellowship with Jesus Christ, and with his People, is the onely Subject of Church-power; yet so, as the Out∣ward man of Church-members is subject to the Civil Power in common wth other men, whilest their Inward man is the subject of Spiritual Order and Administrations. 3. Though they both agree in this, that God is the Efficient and Athor of them , and that by Christ, yet not eadem ratione. For, God as the Creator and Governour of the world▪ is the Author of Civil Order and Administrations: But God as in Covenant with his People in Christ, is the Author of Church-Administrations. So likewe Christ, as the Essential Word and Wisdome of God crea∣ting and governing the World is the Efficient and Fountain of Civil Order & Adminstrations Joh. 1.1, 3, 10 1.17. eb. 1.2, 3. rov 8.15.: But as Mediator of the New Cove∣nant, & Head of the ChurchEph. 1.22 & .23. & 4.8, 11., he establisheth Ecclesiastical Order. 4. Though they both agree in this, that they have the same last End. viz. The Glory f God, yet they differ in their next Ends; for the next End of Civil Order and Administrations, i The Preservation of Humane Scieties in outward Honour, Justice and Peace: But the next Ends of Church Order and Administrations, are The Conver∣sion, Edification, and Salvation of Souls, Pardon of Sin, Power against Sin, Peace with God. &c. 5. Hence ariseth another Difference about the Objects of these different States: for though both agree in this, that they have the common Welfae for their aime and scope; yet the things about whch the Civil Power is primarily conversant, are Bodies, , 1 Cor. 6.4. or , the things of this life, as Goods▪ Lands, Honour, the Liberties and Peace of the outward man. The things whereabout the Church Power is exercised, are ,Heb. 5.1. The things of God, as the Souls and Consciences of men, the Doctrine and Worship of God, the Communion of the Saints. Hence also 1. They have different Laws: 2 Different Officers 3. Diffe∣rent Power, whereby to reduce men to Order, according to their different Objects and Ends. Now that a just harmony may be kept between these two different Orders and Administrations, two Ex∣tremes must be avoided: 1. That they be not confounded▪ either by giving the Spiritual Power, which is proper to the Church, into the hand of the Civil Magistrate, as Erasus would have done in the matter of Excommunication. If any Magistrate should presume to thrust himself by hs Authority or otherwise, into a Work which properly belongs to a Church-Officer, let him remember what be∣fell Saul and Vzz for so doing: or 2. By giving Civil Power to Church-Officers, who are called to attend onely to Spiritual mat∣ters and the things of God, and therefore may not be dstracted from them by Secular intanglements. I say, Church-Officers, not Church-members; fr they (not being limited as the Officers are by God) are capable of two different imployments, suting with two dfferent in them, in different respects, as hath been said: and as they may lawfully be imployed about things of this lfe, so they are of all men fittest, being sanctified and dedicated to God to carry on all worldly and civil business to Gods ends, as we shall declare in due time. But concerning Church-Officers I am able with Gods help to prove, that the devolving of Civl Power upon Pastors of Churches, (upon how specious pretences soever it began) gave that Rise to the Mn of Sn, which at last set his feet on the necks of te Princes of the Eah, yea, of the Empeours of the World. It was your mistake, when you too confidently affirmed, That the limiting of the Right and Powr of choosing Civil Oficers unto free Bur∣gesses that are Members of Churches, brought that Tyranny into the Romish Church, which all the Churches of Crist complain of. It would well have become you to have better digested your own thoughts, before such words had passed through your lips; for you will never be able to produce any good Author that will confirm what you say. The truth is quite contrary; for that I may instance in Rome it self: Had Churches been rightly managed▪ when the most considerable part in that City embraced the Christian Faith, in the ceasing of the Ten Persecutions, that onely such as had been fit for the State, had been admitted into Church-fllowship, that they alone had had power, out of themselves to have chosen Ma∣gstrates, such Magistrates would not have been chosn, as would have given their Power to the Pope; not would those Churches have suffered their Pastors to become Worldly Princes and Rulers, as the Pope and his Cardinals are; nor would they have given up the Power of the Church from the Church into the Officers hands, but would have called upon them to flfill their Ministry which they had rceived of the Lord; and if need were, would by the power of Christ have compelled them so to do: And then where had the Popes Supremacy been, which is made up of the Spoils of the Ecclesiastical and Civil State? but had by the course which now we plead for, been prevented. 2. The second Extreme to be avoided, is, That these two dif∣ferent Orders and States, Ecclesiastical and Civil, be not set in op∣position as contraries, that one should destroy the other, but as co∣ordinate States in the same place reaching forth help mutually each to other, for the welfare of both, according to God: So that both Officers and Members of Churches be subject, in respect of the outward man, to the Civil Power of those who bear Rule in the Civil State according to God, and teach others so to do: And that the Civil Magistrates and Officers, in regard of the inward man▪ subjct themselves Spiritually to the power of Chrst in Church-Ordinances, and by their Civil Power preserve the same in out∣ward Peace and Purity; and this will best be attained, when the Pastor may say to the Magistrate, as Gregory Nazianzen wrote to the Magistrate of Nazianzum, rem mei gregis esse sacri greges sacram em: I know thou art a sheep of my Flock, a holy sheep of a holy-Flock. Again, Cum Christo imperas, cum Christo etiam administras, ab eo est tibi gladius, narium à te puu ei qui dedit conservetur; that is, Thou rulest with Christ, and administrest to Christ; thou hast the Sword from him: let ths gift which thou hast received from him, be kept pure for him. And when the Civil Magistrate in his Church-state, answereth Ambrose his description of a good Emperour: Ipse Imperator bonus intra Ecclesiam, non su∣pra Ecclesiam est. A good Magistrate is within the Church, not above it. Lastly, when according to Junius his description of the Power of the Christian Magistrate in Church-matters, be accounts it his duty to embrace in Fellowship with the whole Church, ut verum Christi & memorum the Laws given by God in the Church, and the means sanctified by him to nourish the inward man, and to protect and defend the same: [Tanquam Magistratus a Deo Ordina∣tus] for, saith he, As he is a Christian, he is sancta oris de sancto Christi grege, (i. e. A holy sheep of Christ's holy flock. But as a Magistrate he is [Custos Ordinis vinde{que} publici:] that is, A preserver of publick order. Such were (besides the good Kings of Judah) Constantine, Theodosius, &c. in some measure, though very defective. So much shall serve to have been spoken concerning the first Di∣stinction. The second Distinction to be premised for clearing the true state of the Question, is, [Inter Remp. constitutam & constituendan] Be∣tween a Common-wealth already setled, and a Common-wealth yet to be setled, and wherein men are free to chuse what Form they shall judge best. For I conceive, when Paul exhorted the Romans to be ject to the higher Powers, who at that time were Heathen men, and Persecutors, he considered that Civil State as setled, and suted his Advice accordingly. But if he had been to Direct them about laying the Foundation of a Christian Common-wealth, he would not have advised them to chuse such Governours as were out of the Church, but would have seriously forewarned them of the danger whereunto the Church would have been exposed thereby, and that unavoidably. And that this may not be thought a slight and uncertain conjecture, let us consider what advice he gave in like cases: Ye know, that writing to persons already Married he exhort∣eth the believing wife to live wth the unbelieving husband; Cor. 7.13. yet the same Apostle directeth the same Church in case they were free to make their own choice, to avoid such matches: Be not unequally yoked (saith he) with Infidels;2 Cor. 6.14, 15. for what fellowship hath righteousness with un∣righteousnes? and what part hath the believer with the infidel? In like manner,1 Pet. 2.18. when Peter exhorted Christian Servants to be subject to their Masters wih all fear, not onely to the good and gentle, but also to the froward, he did accommodate his instruction to their present con∣dition. But had he been to direct them in another state being free, to chuse what might be best for themselves, he would have expres∣sed himself otherwise, as may appear by this. The same Spirit that inspired Peter thus to advise in this case, guided Paul further in a dif∣ferent case: Cor. 7.2. Art thou called being a servant, (saith he) care not for it; but if thou maist be free, use it rather. And that if he had written to a company of Believers in a New Plantation, where the Founda∣tions of the Church and Civil State, and the communion of both, was to be laid for many Generations to come, he would have advised them to take the same course which we plead for, may appear by his reproving the Church in Cointh, for carrying their differences before Heathen Magistrates to be judged by them, though he press them to be subject to their power:1 Cor. 6.1. Had the unbelieving Magistrates cited them to appear before their Judgement-seats, he taught them both by Precept and by his Example to submit. But when they were at li∣berty to compose civil Differences among themselves, and yet they would voluntarily, and of their own accord, chuse to bring their cases before those that were without the Church, this he blameth in them; and that so farre as he demandeth why they do not rather suffe hen take such a course? plainly intimating, that men that profess the fear of God if they be free to make choice of their Civil Judges, (as in this New Plantation we are) they should rather chuse such as are Members of the Church for that purpose, then others that are not in that estate. The same Rule holdeth by proportion in all things of like nature: for Parim par est ratio. The third Dstincton to be premised for clearing the truth in this Point, is between free Burgesses and free Inhabitants in a Civil Stte. Concerning whom, there must be had a different consideration. This dfference of People living under the same Civil jurisdiction, is held and observed in all Countreys, as well Heathen as others, as may at large be proved, if it were needful, out of te Histories of all Nations and Times; and the Experience of our Times, as well in our own Native Countrey, as in other places, confirmeth it. In all which, many are Inhabitants that are not Citizens, that are never likely to be numbred among , or Rulers: An∣swerably it is in the case now in question. So that when we urge, that Magistrates be chosen out of free Burgesses, and by them, and that those free Burgesses be chosen out of such as are Members of these Churches, we do not thereby go about to exclude those that are not in Church-Order, from any Civil Right or Liberty that is due unto them as Inhabitants and Planters, as if none should have Lots in due proportion with other men, nor the benefit of Justice under the Government where they live, but onely Church-members; (for this were indeed to have the Common-wealth swallowed up of the Church) but seeing there ever will be difference between the World and the Church in the same place, and that both men of the world are allowed of God the use and enjoyment of the help of Civil Government, for their quiet and comfortable subsistence in the world: and Church-members (though called out of the world into fellowship with Christ, yet) living in the world, having many worldly necessities and businesses in common with men of the world that lve among them, stand in need of the civil Power to right them against civil injuries, and to protect them in their right, and outward orderly use of their Spirituals, against those that are apt to be injurious to them in the one, or in the other respect; which be∣ing without, are not under the Churches Power; and yet living within the Verge of the same Civil Jurisdiction, are under the Civil Power of the Magistrates. Hence it is, that we plead for this Or∣der to be set in Civil Affairs, that such a course may be taken as may best secure to our selves and our posterities the faithful managing of Civil Government for the common welfre of all as well in the Church as without; which will then most certainly be effected, when the pub∣lick Trust and Power of these matters is committed to such men as are mst approved according to God; and these are Church-mem∣bers By Church Members in all this Discourse, is meant suh as are in full Com¦munion., a shall afterward, God asssting, be proved The fourth Distinction to be premised for clearing the truth, and to prevent mstakes in this Question, shall be between the Actions of Church-members. For some actions are done by them all▪ joyntly as a Spiritual Body, in reference to Spiritual ends; and some actions are done onely by some of the Body, in reference to Civil ends. Actons of the first sort, are said to be done by the Church of Christ, as a Church of Christ; such are Admission of members, and Excommunication of them according to Christ's order, and other actions of that kinde; but these fall not under our Question, which is wholly about the transaction of Civil Affairs: so that your whole Dispte wanteth a good ground, and your labour about it might well have been spared. Actions of the second sort, are of a larger extent, and reach to businesses of a Civil Nature, such as that Civil Judgement whereof Paul speaketh, 1 Cor. 6. , in matters that concern this life, as the Lives, Goods, (and which is dearer to them then both) the Reputations of men, and their outward Liberty and Peace. Concerning which, Members fitly chosen out of the Church, and made free Burgesses, are fitter to judge and determine according to God, then other men, and that for weighty Reasons; some whereof are rendred by Paul in that Cha∣pter, whereunto others may be added, when we shall argue that Point, the Lord helping us. The fifth Dstinction to be premised for the clearing of the truth in this Point, is between Places, where all, or the most considerable part of first and free Planters, profess their desire and purpose of entring into Church-fellowship according to Christ, and of enjoying in that State all the Ordinances in purity and peace, and of securing the same unto their posterity, so farre as men are able; and those Places where all or the most considerable part of the first and free Planters are otherwise minded, and profess the contrary. Our Question is of the first-sort, not of the se∣cond. As for those of the second sort, if the major, or more consi∣derable part among them, will be like Heathen men, without such Church-fellowship, as is according to Christ in all things, a Heathen man or meer civil worldly Polititian, will be good enough to be their Magistrate; or if they desire to set up dolatry and Supestito, an I∣dolatrous and superstitious Governor in the Civil State will best sute their ends; and so they may be said to their just reproof and shame, Like Priest, like People; and Like , like People. Thus sometimes the Lord hath spoken against a licentus people concerning their pro∣phets, He that will prophecy of wne and strong drink,Micah 2.11. he shall be the pro∣phet to this people. He that sometimes giveth such Gides in the Church to a people in his indignation, doth also sometimes give Magistrates & Rulers to a people in the Civil State n his wrath, when men are for∣saken of him, and given up more to affet outward fancy and vanity, then Gods Order: as when the people of Israel sought a King, without respect to the right Tribe, from whence by Gods order they ought to expect one, He gave them a King to his anger, and took him away in his wrath. In such case▪Hosea 13.11. what shall the people of God do that live in such a place? surely if God give them liberty and ability, they should attend to the voice of God, which hath said in a like case to his peo∣ple, Arise and depart, this is not your rest;Micah 2.10. and follow the steps of Christs flock to any place, where he causeth his flock to feed,Cantic. 1.6, . and lye down under a comfortable shadow at noon: As in Jeroboam's time, the Levites left their suburbs, and came to Judah and Jerusalm, and after them of all the Tribes of Israel, such as set their hearts to seek the Lord God of Israel, and strengthned the Kingdome of Judah, where Gods Ordinances both concerning Civil Government and Religious Worship were better observed. But if Divine Providence doth necessitate their stay and abode in such places, they are to pray for those in Authority,1 Tim. 2.12. that they may become such, as under whom they may live a quiet and peaceable life, in all godliness and honesty; and to be subject to their Power, even in those things wherein they may not obey their Com∣mands, nor seek their help, 1 Cor. 6.1, 2 til God shall give them liberty from that Yoke, either by removing them to those places where fitter Magistrates bear Rule in Civil matters, or by giving them opportunity of Chusing more sutable ones from among them∣selves. So much shall serve to have been spoken to the Distinctions, which having thus premised, we now proceed to declare the true state of the Question: which is as followeth. I hold the Affirmative part of this Question upon this ground, that this course will most conduce to the good of both States; and by consequence to the common welfare of all, whereunto all men are bound principally to attend in laying the Foundation of a Common-wealth, lest Posterity rue the first Miscarriages, when it will be too late to redress them. They that are skilful in Architecture observe, that the breaking or yielding of a stone in the groundwork of a Building but the breadth of the back of a knife, will make a cleft of more then half a foot in the Fabrick aloft: So important (saith mine Author) are fundamental Errours. The Lord awaken us to look to it in time, and send us his Light and Truth to lead us into the safest wayes in these beginnings. The Question being thus stated, I now proceed with Gods help to prove the Affirmative part: and thus I argue, to prove that the Form of Government which is described in the true stating of the Question is the best, and by consequence, that men that are free to chuse (as in new Planta∣tions they are) ought to establish it in a Christian Common-wealth. Theocratie, or to make the Lord God our Governour Deut. 33.29. Isai. 33.22. Judg. 8.23., is the best Form of Government in a Christian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to estbsh. The Form of Government described in the true stating of the Question is Theocratie, or that wherein we make the Lord God our Governour. Therefore that Form of Government which is described in the true stating of the Question, is the best Form of Government in a Christian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Proposition is clear of it self. The Assumption I prove thus: That Form of Government where 1. The people that have the power of abusing their Governors are in Covenant with GodExod. 19.5. Deut. 1.13, 14. 2. Wherein the men chosen by them are godly men, and fted with a spirit of Government Exod. 18.2. Deut. 1.13.: 3. In which the Laws they rule by are the Laws of God Numb. 11.24, 25. Isa. 33.22.: 4. Wherein Laws are executed, Inheritances allotted, and civil differences are composed, according to Gods appointment Num 35.29. & 6.27. & 2.3. 1 Cor. 6.1, 2.: 5. In which men of God are consulted with in all hard cases, and in matters of Religion Deut. 17 8. to 11. & 19.16, 17. 2 Cor. 10.4. to 11▪, is the Form which was received and established among the people of Israel whil'st the Lord God was their Governour, as the places of Scripture alledged shew; and is the very same with that which we plead for, as will ap∣pear to him that shall examine the true stating of the Question. The Conclusion follows necessarily. That Form of Government which giveth unto Christ his due prehemi∣nence, is the best Form of Government in a Christian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Form of Government described in the true stating of the Question, is that which giveth unto Christ his due preheminence. There∣fore the Forms of Government which is described in the true stating of the Question, is the best Form of Government in a Christian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Proposition is proved out of two places of Scripture, Col. 1.15. to 19. with Eph▪ 1▪ 21, 22. From which Texts it doth appear, that it is a prehemince due to Christ, that all things, and all Governments in the wod, should serve to Christs ends, for the welfare of the Church wheeof he is the Head. For 1. In relation to God, he hath this by Right o Primogeniture, as he is the first-born, and so Heir of all things, higher then the Kings of the earth. 2. In relation to the World it is said, All things were made by him, and for him, and do con∣sist in hm, and therefore it is a preheminence due to him that they all serve him. 3. In relation to the Church, it is said, He hath made all things subject under his feel, and hath given him over all things to be Head of the Church, that in all things he might have the preheminence. And indeed that he upholdeth the Creatures, and the Order that is in them, it is for his Churches sake; when that is once compleat, the world shall soon be at an end. And if you reade the stories of the great Monarchies that have been and judge of them by Scripture-light, you will finde they stood or fell, according as God purposed to make use of them about some service to be done about his Church. So that the onely considerable part for which the world standeth at this day, is the Church: and therefore it is a Prehemnence due to Christ, that his Headship over the Church should be exalted and ac∣knowledged▪ and served by all. In which respect also the Title of The firt-born is given to the Members of the Church, and they are called The first-frits of his Creatures, to shw both their prehemi∣nence above others, and that they are fittest to serve to Gods ends. The Assumption (That the Form of Government described in the true stating of the Question, doth give unto Christ his due preheminence) will easily be granted by those that shall consider what Civil Magi∣strates and Rulers in the Common wealth those are, who are fittest to serve to Christ's ends for the good and welfare of his Church; which will be evident from two places of Scripture: First, in Ps. 2.10, 11, 12 you have a description of those that are fitted to order Civil Affairs in their Magistracy to Christ's ends; they are such as are not onely wise and learned in matters of Religion but also do reduce their knowledge into practise: they Worship the Lord in fear; and not only so, but Kiss the Son, which was a solemn & outward Pro∣fession of love 1 Pet. 5.14., and of Subjection Gen. 41.40. 1 Sam 10.1., and of Religious Worship Hos. 13.2., and so fitly serveth to express their joyning themselves to the Church of Christ. Secondly, in Isa. 49.23. it is promised to the Church, that Kings and Queens shall be their nursing-fathers and nursing-mothers, and therefore it is added, They shall worship with their faces to the earth, and lick up the dust of thy feet; which is a proverbial expression of their voluntary humbling of themselves to Christ in his Ordinances, (taken from the manner of the Persians, in declaring their Subjection to their Emperour Val. Max. lib 7. chap. 3., which the Apostle calls a voluntary submis∣sion to the Gospel2 Cor. 9.13., which is the spirit of the Members of the Chur∣ches of Christ. And for this Reason it is▪ that the Lord, when he moulded a Communion among his own People, wherein all Civil Administrations should serve to holy ends, he described the men to whom that Trust should be committed, by certain Properties, which also qualified them for fellowship in Church-Ordinances, as Men of ability and power over their own affections Exod. 18.21 Deut. 1.13.; secondly, fearing God, Truly Religious, Men of Courage, hating Covetousnss, men of Wisdom▪ men of understanding, and men known or approved of among the people of God, & chosen by the Lord from among their Brethren, & not a stran∣ger, which is no Brother: the most of which concurre to describe Church-members in a Church rightly gathered and ordered, who are also in respect of their union with Christ and fellowship toge∣ther, called Brethren frequently in the New Testament, wherein the equity of that Rule is established to us. Object.Object. Christ will have his due Preheminence, though the Civil Rulers oppose him, and per∣secute the Churches, as in Rome: Therefore it is not necessary that this course be taken in Civil Affairs to establish Christs Preheminence. Ans.Answ. The Question is of a Christian Commonwealth that should wil∣lingly subject themselves to Christ, not of a Heathen State that shall perforce be subdued unto Christ. It is concerning what Gods people being free should chuse, not what his enemies are compell'd unto. That Form of Government wherein the best provision is made for the good both of the Church and of the Civil State, is the best Form of Go∣vernment in a Christian Communion, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Form of Govern∣ment described in the true stating of the Question, is that wherein the best provision is made for the good both of the Church and Civil State. There∣fore the Form of Government described in the true stating of the Qstion, is the best Form of Government in a Christian Communion, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Proposition (if need be) may be confirm∣ed from the end of all Civil Government & Administrations which is the publick and common Good, whether Natural, as in the preservation of Life and Safety; or Moral, as Justice and Honesty in Humane Socie∣ties; or Civil, as Peace, Liberty of Commerce; or Spiritual as to pro∣tect the Church in Spiritual, though outward, Order and Administra∣tions in peace & purity. And this last is principally to be attended unto, and therefore such as are intrusted with this care, are called The Mi∣nisters of God, to note the principal end whereunto they serve, viz. The things wherein God is most directly and immediately honour∣ed, which is in promoting man's Spiritual good, so farre as they are enabled by their Civil Power. The Assumption (That the Form of Government in the Common-wealth which we plead for, is that wherein the best provision is made for the good both of the Church and of the Civil State) may appear by the blessing of God which usually is upon the Communion, where the scouring of the Spiritual good of men, in the peace and purity of Gods Ordinances, is principally attended unto by all sorts as may be proved by the state of things in the Communion of Israel, whil'st the service of the Lord was with due care attended to all the dayes of Jo∣shua,Iosh. 24.31. and all the dayes of the Elders that over-lived Joshu, which had known all the works of the Lord which he had done for . Many more places of Scripture might be alledged; but I will onely note Psal. 72. wherein all sorts of good are assured to the Common-wealth, wherein the fear of God, that is Matters of Religion are so regarded, as the preservation thereof to after ages is duely prvded for: which how can it be done, if the course described in the true stating of the Question be neglected by those that are free to cast the Common-wealth into what Mould they please? Junius Eccles. lib. 3. chap. 5.This Junius, a Learned and Godly man, and much exercised in State Affairs, as appears by the Story of his Life, saw clearly; and therefore speaking of the Consent and Harmony of the Church and Civil State in the concurrence of their several Administrations to the welfare of a Christian Common-wealth, he expresseth it by the conjunction of the Soul and Body in a Man; and concludeth, that Nothing will be of so much avail to the welfare of civil Administrations, as will the best Administrations of the Church giving attendance to the holy and just Communion of Saints, (ut ad parentem officiorum omni∣um) as to the Parent of all Duties: and, that Nothing will so secure and strengthen Church Administrations, as that security (quam prae∣bitura est justa pi Magistratus atque fidelis ) which the just Administrations of a godly and faithful Magistrate will afford. Now Pii & Fideles, Men that are godly and faithful, are such as are described in our stating of the Question. And having thus said, he breaks out into an affectionate Admiration of the Happiness of a Communion so ordered: Ecquid obsecro futurum est, si optima Eccle∣sia, cum Republicâ optima colescat? O beatum populum, in quo uno ore, & uno animo, utra{que} administratio, ad sanctam communionem cum ci∣vili Societate continendam, & augendam conspiraverit! Non minuit il∣lam haec administratio, sed altera alteram stntem, confirmat, labantem, statuminat, collapsam erigit. Which I thus English: What I pray may be expected in future times, if the best Church, and the best Common-wealth grew up together? Oh blessed people, among whom each Administration shall conspire with one mouth, and one minde, to conjoyn and advance the Communion of Saints with the Civil Society! One of these Administra∣tions will not detract from the other, but each will confirm the other if it stand, and stay it if it be falling, and raise it up if it be fa down. And a little after he thus concludeth, Magistratum cui credita est civi∣lis administratio non in Ecclesia som, sed etiam ex Ecclesia esse affirma∣us; We affirm, that the Magistrate to whom the Civil Administra∣tion is committed, is or ought to be not onely in the Church, but also taken out of the Church. Thus Juniu thought, and taught, and published to the world. And indeed what is more equal, then that he who by Office is to be a Minister of God, should be chosen by and out of those who are by open Profession in the Church-estate, the Servants of the Lord and have more helps to know his Minde, and deep en∣gagements to seek his Ends, and observe his Will, then other men? But if any be otherwise minded, let them shew some other course, wherein the publick good may be promoted according to God, with assurance of a blessing by virtue of the Promises. The fourth Argument shall be taken out of 1 Cor 6. ver. 1, to 8. Whence I thus argue: That Form of Government wherein the power of Civil Administrations is denied unto unbelievers, and committed to the Saints, is the best Form of Government in a Christian Common-wealth, and which men hat are free to chuse (as in new Plantations they are) ought to establsh. The Form of Government described in the true stating of the Question, is that wherein the power f Civil Administrations is de∣nied to unbelievers, and committed to the Saints. Therefore the Form of Government described in the true stating of the Qestion, is the best Form of Government in a Christian Communon, and which men that are free to chuse (as in new Plantations they are) ught to estblish. The Pro∣position is evident from the Scripture alledged. For, the thing which Paul blameth in them, is not, that living under unbelieving Magi∣strates, they submitted to their Civil Judicature when they were cited to appear before their Judgement-seats: but this be reproveth, that when they were free to chuse other Judge, (as in voluntary re∣ferences they were) they would out of chice be judged under the unjust, and not under Saints. His Arguments against this are many and weighty. 1. From the danger of thus exalting unbelievers, and abasing the Saints, in these words, Dare any of you having a mat∣ter against another, be judged under the unjust, and not under the Saints? 2. From the quality of unbelieving Judges whom he calleth unjust, because they are destitute of the righteousness that is by Faith, and which is the Fountain of all true Moral Justice: and because they were ill-affected to Christians, and to the Church of Christ, and apt to vex them injuriously, if they had any business before them; and because though some men out of Christ may be found civilly honest, and morally just, as were also some Heathen men, yet you can have no assurance of their justice, seeing this is the genius and nature of all men out of Christ to be unrighteous. 3. From the property of Church-members, whom he calls Saints, that is, men consecrated to God and to his ends in all things; for so they are in their Church-estate, and by virtue of their Covenant are bound so to be: when as others are (or at least are not manifested to be otherwise according to Gods order) worldly-minded, or self-seekers, minding their own things, and not the things of Jesus Christ. The 4•h Argument is a majos, for he saith The Saints shal judge the world, and blames their igno∣rance that question it: Know ye not that the Saints shall judge the world? and thence inferreth, that they should much more have judge∣ment in matters that concern this life▪ such are Humane Contracts, mens Goods▪ and Lives, and outward Liberties. The 5t Argument is from the Wisdom wherewith the Church of God is furnished for all Civil businesses: Is there not a wise man among you? as if he should say, It cannot be that more wisdome should be for transacting of businesses according to God in men that are out of the Church, then in those that are in the Church? howsoever much worldly wisdome is sometimes given to men of the world, yet not sufficient to reach Gods ends that is the Priviledge of Saints, they onely are wise as Serpent, the other men may be as subtile as Foxes. And seeing it is by Christ that Kngs reign, and Princes decree justice,Prov. 8.15. how can it be supposed that Christ, who is the Head of the Church, will furnish others with a Spirit of Wisdome and Govern∣ment in Civil Matters, and deny it to the Church, Members of his own Body, whom he alone sanctifieth to his end? The Assumption (That the Form of Government in te Common-wealth which we plead for, is that wherei the power of cvil Admini∣strations is denied to unbelievers, and committed to the Saints) is evident of it self. For whom doth the Apostle call Sants there, but Mem∣bers of the Church? when he had said before, they were sanctified in Christ Jesus, Saints by calling.1 Cor. 1.2. Hence it is that he speaks of men esteemed in the Church, v. 4. and of men that can judge between Brethren, v. 5. which is a Title given to Church-members ordinarily in the New Testament. If it be objected, He speaketh there of Church-members,Object. in opposi∣tion to Infidels which persecuted the truth, not in opposition to mn that may fear God, and be accounted Believers, though they be not in Church-fellowship. I Answer, The fear of God, and Faith of those men,Answ. may be justly doubted, whose setled abode is in a place where Churches are gather'd and order'd according to Christ▪ and yet are not after a conveni∣ent time joyned to them: For if in those times and places where the Name of Christ was a Reproach, men were no sooner converted, then they were added to the Church, and their being added to the Church, was made an evidence of their conversion; what may we think of those men who living in times and places where the Or∣dinances of the Gospel may be enjoyed in purity, with peace in Church-fellowship, do yet live without the Church? 2. Though there be sundry degrees of distance from the Church, to be found among men that are out of Church fllowship, as the Heathen are further off then moral Christians, yet the same Spirit of unrighteous∣ness and enmity against Christ, worketh and bears rule in an uncon∣verted Christian, as doth in an unbaptized Heathen: He is unsancti∣fied as the other is, and so unsutable to Gods ends in civil Admini∣strations; and therefore it will not be safe, nor according to the Rule, that where a Church is gathered according to Christ, the Members should be neglected, and such men intrusted with mana∣ging the Publick Affairs▪ as are not in fellowship with them. The fifth Argument may be taken from the Nature and Power of Church-Order, which when it is managed according to Chrst's appointment, affordeth best security to a Christian State, for the faithful discharge of any Trust that shall be committed to those that are under it. Whence I thus argue: That Form of Government where∣in the power of chusing from among themselves, men to be intrusted with managing all publick Affairs of Importance, is committed to them who are furnished with the best helps for securing to a Christian State the faith∣full discharge of such a Trust, is the best Form of Government in a Chri∣stian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Form of Government de∣scribed in the true stating of the Question is such. Theefore the Form of Government described in the true stating of the Question, is the best Form of Government in a Christian Common-wealth, and which men that are free to chuse (as in new Plantations they are) ought to establish. The Proposition is undeniable. The Assumption (That the Form of Government which we plead for, is that wherein the power of chusing men to be intrusted with ma∣naging of all publick Affairs of Importance, is committed to them who are furnished with the best helps for securing to a Christian State the faithful discharge of such a Trust) may be confirmed, by shewing what these Helps are; viz. 1. That the Members of the Church are Saints by calling,1 Cor. 1.2. John 15.19. Heb. 12.23. James 1.18. Isai. 11.1, 2. Luke 1.75. Psal. 50.5. Deut. 26.17, 18. i. e. men separated from the world, and the pollutions thereof, out of which they are called, and dedicated to God; as the first-born, and the first-fruits were; and they are qualified, by he spirit of wisdome and understanding, the spirit of counsel and strength, the spirit of knowledge and he fear of the Lord, in some measure through fel∣lowship with Christ, to serve God and men in holiness and righeous∣ness all the dayes of their lives. 2. That these Saints by calling being in Church-Order according to Christ's appointment, are in Cove∣nant with God, and one with another whereby they are most strict∣ly bound to do faithfully, whatsoever they do to God or men. 3. That by virtue of this Order, they are bound to mutual helpful∣ness, in Watching over one another, Instructing, Admonishing, and Exhorting one another to prevent sin, or to recover such as are faln, or to encourage one another, and strengthen them in well-doing. Thus are they bound in a threefold Cable unto all Faithfulness in all things to God and Man. The like assurance cannot be had in any other way, if this course be neglected. The sixth Argument, with which I will conclude, that I may not weary you with Reading, as I have wearied my self with Witng) shall be taken from The Danger of devolving this Power upon those that ae not in Church-Order. From whence the Apostle would have men to be affrighted:1 Cor. 6.. Dare any of you having business against another, be judged under the unjust, and not under the Saints? The Danger therefore that is to be feared in reference to the Chrrch, is, The disturbance of the Churches Peace, when Power shall be put into their hands, who being of worldly spirits, hate he Saints and their Communion; and being of the seed of th Serpent,John 15.1▪ Gen. 3.15. Zech. 3.1. Revel. 12.7. are at enmity against the seed of the Woman; and being Satans instruments, who is the God f this World, are resisting and fighting against Christ his Kingdome and Government in the Church. 2. Adde hereunto, The Danger of corrupting Church Order, either by compelling them to receive into fellowship unsutable ones, or by imposing upon them Ordinances of men▪ and worldly Rudiments;Col. 2.22, 23. or by establish∣ing Idolatrous Worship; or by strengthning Hereticks in subvert∣ing the common Faith, as those Arrian Emperours, and Idoatrous Kings and States have done, of which we reade so many instances. Secondly, the Danger to be feared in reference to the Civil State, is, 1. The raising of Factions to the disturbance of Publick Peace, whil'st some Magistrates out of the Church, watch their seasons to strengthen themselves against those that are in the Church, till they have wrought them out of Office and Power in the Civil State: and in the mean time, what other can be expected from such unequal mixture in State,Dan. 2.42, 43. but that they should be as the toes of the feet of Ne∣buchadnezzar's image, which were part of iron, and part of clay, they should be partly broken, and partly strong, and not comfortably joyn one with another, as iron cannot be mixed with clay. The second Danger to the Civil State, will be, A perverting of Justice by Magistrates of worldly spirits, through Bribery, respect of persons, unacquaintance with the Law of God, and injuriousness to the ser∣vants of God. But I must break off, lest I grow too tedious. How easily might I adde the Consent of all Nations to this Truth in some proportion, who generally practise accordingly? In our Native Countrey, none are intrusted with managing of Publick Affairs, but Members of the Church of England, (as they call them.) In Holland, when the Arminian Party had many Burgomasters on their side, Grave Maurice came into divers of their Cities with Troops of Souldiers, by Order from the States Generall, and put those Arm∣nian Magistrates out of Office, and caused them to chuse onely such as were of the Dutch Churches. And in Rotendam (and I think it is so in other Towns) the Vrentsap (who are all of them of the Dutch Church, and free Burgers) do out of their own company chuse the Burgomaster, and other Magistrates and Officers. In all Popish Countreys and Plantations, they observe it strictly, to in∣trust none with the managing of Publick Civil Affairs▪ but such as are Catholics (as they speak) and of the Roman Church. Yea, in Turkey it self, they are careful that none but a man devoted to Ma∣homet bear publick Office. Yea, these very Indians that Worship the Devil, will not be under the Government of any Sagamores, but such as joyn with them in Observance of their Pawawes and Idolatries: That it seems to be a Principle imprinted in the mindes and hearts of all men in the equity of it, That such a Form of Go∣vernment as best serveth to Establish their Religion, should by the con∣sent of all be Established in the Civil State. Other things I might adde, but I hope enough hath been said for Defence and Confirmation of what I have affirmed touching this matter. If you remain unsatisfied, I shall desire that you will pla∣cidly, and lovingly, and impartially weigh the Grounds of my judgement, and communicate yours if any remain against it, in writing. For though much writing be wearisome unto me, yet I finde it the safer way for me Now the God of Peace and Truth lead us into all wayes of Peace and Truth, to the Praise of his Grace through the Lord Jesus Christ, who is the Way, the Truth, and the Life. To whom be in all things the Preheminence, and Glory, and Praise. Amen.
N00043.p4	The cause of God and his people in New-England, as it was stated and discussed in a sermon preached before the Honourable General Court of the Massachusets colony, on the 27 day of May 1663. Being the day of election at Boston. / By John Higginson Pastor of the Church of Christ at Salem. ; [Seven lines of Scripture texts]	[ "Higginson, John, 1616-1708.", "Wilson, John, 1588-1667.", "Whiting, Samuel, 1597-1679.", "Massachusetts. General Court." ]	1663.	Printed by Samuel Green,	Cambridg [Mass.], :	eng	[ "Election sermons -- Massachusetts -- 1663." ]	IN the beginning of this Chapter, we read of a General Assembly of the Representative body of the people of Israel: thus in verse 1. Then Solomon assembled the Elders of Israel, and all the head of the Tribes, the chiefe of the Fathers of the children of Israel: and verse 2, 3. And all the men of Israel assem∣bled themselves, and all the Elders of Israel came. The special end of this great Assembly is shewed in verse 6. they brought in the Ark of the Covnnt of he Lord into his place, in the house of th Lod. Upon this occasion Solomon makes a large Prayer for the welfare and prosperity of the people of Israel whch begins at the 22. and continues to the 54. verse, wherin he mentions all the common Cases which might in changes of time befll the people of Israel, and he commends their condition to the Lord for special mer∣cy & help in suc cases as are expressed in the 37. ves; If be fmine, or , or wrrs or capivit, if there be these or such like cases, and thy peope Israel do repent and confess thy Name, and pray; then hear thou in heaven and forgive, and do for them, and hearken to them in all that they call upon thee for. This is the Sūme of his prayer. At the Conclsin of which he pronounceth a solemn blessing upon the Congegation 55▪ all the Congre∣gation of Israe. his blessing of Sooon cosists in three things. 1 A Thankfull acknowledgmnt of present and former mercy, that hitherto the Lord hd given them rest. verse 56; Blessed be the Lord that hath Isael 2. A renewed Prayer for a teefld blssing to be frther granted, boh at the present and for times. 1 And first he prayes for the gacious presence of God, even such a gracious presence of God with them as their Fathers had enjoyed. verse 57; the Lord our God be with us as h hth en with our Father; and because his heart was much in this, therefore he repeats it againe, let him not eave us nor forsaken. 2. He prayes for Divine assistance verse 58. That he may encline our hearts unto him to walk in his wayes, and to keep his Commandements, which he Commanded our Fathers. 3. His third request is for Divine protection verse 59. Let these my Pryers be nigh to the Lord our God, that He maintaine the cause of his People Israel, which is amplyfied by the end of it; that all the People of the Earth may know that the Lord i God and that there is none else. vers 60. 3. And then the last particular wherein be blesseth the People is, by Exhorting them to upright walkng with God. Let your heart therefore be perfect with the Lord our God, to walk in his Statutes and to keep his Commandements as at this day, verse 61. The Text (as you see) falls within the compass of Solomons bles∣sing upon the representative body of the People of Isael. From the whole you may please to take notice of this Observation in the generall, which I shall but briefly touch upon. Doct. The Lords gracious presence with his people inclining their hearts to keep his Commandements, and maintaining thir cause; is a Sufficient means to Establish the welfare of such a people, even as their own hearts can wish. For thus did Solomon bless the heads of the Tribes of Israel, and he had the hearts of the whole Congregation going along with him, that if the Lord would but grant his presence with them, his as∣sistance of them, and his protection over them, they had enough, they could have no more, they could be no better in this world. And if we our selves now might have our wish, if the Lord should say to us as Ahuerus to Esther, what is thy Pion? or as he said sometime to Solomon, ask wht I shall give thee; what could any of us, or all of us desire more then this? hat the Lord our God would be with us, as he hath been with our Fathers, that he would incline our hearts to keep hs Commandements which he Commanded our Fathers, and that he would maintaine his own and his Peoples cause amongst us: what can be desired and enjoyed by us more then this? For, doth not Immanul, God with us, comprehend our whole good? and the keepin of Gods Commandements containe our whole duty? and is not the Lords maintaining the cause of his People enough to keep off whatever might interrupt or hinder us in the performing this duty, and enjoying that good wherein the utmost happyness of a People on this side Heaven doth consist? Let these requests (there∣fore) dwell upon the hearts of all the Lords People, let us bear them continually upon our hearts before the Lord, that as hitherto, so still, he may graunt unto all his Servants, both Magistrates, Ministers, and People, his Gracious presence, divine assistance, and divine protection in the times that are come upon us. This is the Summe of all that we need or can receive, or can desire, whilest we are here tossed in the troublesome sea of this World, passing to the Haven of eternall rest. But I shall not further insist upon this. It is another Doctrine which I mainly intend from the latter part of the 59 verse. That he maintaine the cause of his People at all times as the matter shall require. There are two things need a little opening here. 1. By [the cause of his People Israel] I understand the same which in other Scriptures is called the cause of God, Psal. 74.2. Arise O God and plead thy own Cause. So that there is a cause of God in the World, (mark I beseech you) there is a cause which is Gods own cause: Arise O Lord and plead thy own cause. And if you please but to cast your ey upon two or three passages of that Psalm, we need go no further to understand clearly, what is the cause of God: verse 20. have respect unto the Covenant, the cause of God is the cause of his Co∣venant, it is also the cause of his Temple the dwelling place of his name, verse 7. and further, it is the cause of his Church, verse 2. Rmember thy Congregation which thou hast purchased of old, thine inheritance which thou hast redeemed, this mount Sion wherein thou hast dwel, i. e. his Church, and so in the 8 verse you read of the Synagogues of God in the Land. Now the very same was the cause of his People Israel, for the spe∣ciall end of the great assembly mentioned in this Chapter, it was to bring in the Ark of the Covenant into the house of the Lord: by vir∣tue of which Covenant the Lord was their God and they were his people; and, the cause of God was theirs, and their cause was his; the cause of God & his People Israel was one and the same, and that was the cause of Religion according to the word of God. Therefore in the Text here Solomon prayes that the hearts of his People might be enclined to walk in Gods▪ wayes and to keep his Commandements. Againe, it is observable, the word rendred cause here in the text is translated [right] in the Margine of the 45. & 49. verses, that he maintain the right of his People, there is a right unto house and land and the like, but there is a jus divinum, a speciall divine right which the People of Israel had unto the one true Religion, and a liberty annexed unto that right that none could lawfully hinder them from enjoying all that belonged to the service of God. So that (in one word) the cause of his people Israel was right from God, and liberty from God, to keep Gods Commandements in mat∣ters of Religion. This was the cause of God and Israel then, and I hope it will appear anon, that the very same is the cause of God and his people now. 2. What is meant by [the Lords maintaining this cause at all times as the matter shall require] He had made the same request twice before verse 45. & 49. that he maintain his Peoples cause; here he mentions it againe the third time, that he maintain the cause of his People Israel, with an addition of this further expression, at all times as the matter shall require. He had before in his large Prayer comprehended all the common cases which might fall out; but because there might be other cases which he could not foresee, or they might be otherwise circumstan∣ced, the cause of Israel might be so endangered, as there would not be any help in the ey of reason in the sight of Man, there∣fore he commends the cause of his People Israel to the Lord himselfe, and leaves it with him, and beseecheth him, that he by his preroga∣tive would maintain the cause of his people, even as the matter should re∣quire. And those words in the Text [at all times] are in the Margine rend∣red [the thing of a day in his day] i. e▪ not onely in the day of pros∣perity when things go smoothly on; but in the dayes of adversity, in the Hirracano's of tempestuous times, when it is a day of trouble and re∣buke, and Blasphemy, as is was in Hezekiahs time, Isai. 37.3. in a day of perplexity and treading down, Isai 22.5. in such a day as this, the cause of God and Israel is Committed to the Lord himself that he would maintain it. And there is an Emphasis to be observed in that word [He] that He maintain it, when there is none else that will, or can, or knowes how: implying the need (the extream need) that the people of Israel might sometimes have for the Lord himselfe to maintain their cause above all that themselves, or any else should be able to doe. So that the point of Doctrine which I would commend unto the consideration of this present Assembly from hence, is this. Doct. The times may be such, and the case may be such, as the main∣taining of the cause of Religion, may need and require more then ordi∣nary help from the Lord himself. The times may be so perillous, and the case so circumstanced, and the cause of Religion so endangered, as it may be above the wisedom of Man to direct, or the hand of Man to help: then there is work for Jehovah himselfe, for him to maintain his own and his Peoples cause, you see the point: a little for the Proof. It is many times the cry of the Church of God in the World, give us help from trouble O Lord, for vaine is the help of Man, Psal. 108. last. and our help is in the Name of the Lord, who made the Heavens and the Earth, Psal. 124. last. there is creating wisedom & power and good∣ness with him, that is God over all, Blessed for evermore, there and from thence alone is the help of his People when its no where else to be seen upon Earth. I shall add no more but that in Isai. 63.5. I looked and there was none to help, and I wondred that there was none to uphold, therefore mine own arm brought Salvation to me, and my fury it uphld mee. Our Saviour Christ is here brought in speaking of himselfe, not as Christ personall, but as Christ Mysticall. Christ and his Church as head and members, engaged together in the same cause, and the cause of Christ and his Church is represented here as in a dispairing sinking case, I looked and there was none to help, I wondred that there was none to uphold: what then? why, therfore mine own arm brought Salvation to me: the Church when sinking, yet saved by Christ, the cause of God and his People when ready to be overturned, overwhelmed; yet then preserved, secured, maintained, by the outstretched arm of a blessed Saviour: implying, the case may be such, and the matter may so re∣quire, that no less then the Infinite Wisedom, and good pleasure of of Omnipotencie it selfe can do the deed. This may suffice for the Proof. Reas. 1. The first reason is taken from the weakness of Men, from the inability of Gods own People, who are affected unto this cause, and engaged in it, but are not able to maintain it. The best of the Saints have flesh as well as Spirit, they have some∣thing of the Old Man, as well as of the New; they know but in part, and are Sanctified but in part: and hence many weaknesses in managing the cause of God. There is a mixture of Hypocrites amongst the sincere Servants of God, who pretend unto this cause as well as they; and hence many times not onely weakness but wickedness is inter-woven into the fairest pretences to the cause of God. There are various apprehensions, affections, and passions, amongst good men. Moses the Servant, and Aaron the Saint of the Lord, are sometimes unadvised: and when they are most upright, when they lead the People according to the skilfulness of their hands, and Integrity of their Heart, yet then traduced, reproached, opposed, et tantum nn, overpoured by a murmuring People, and there were Men of renown and famous in the Congregation, that would not submit unto Gods order. Sometimes (alas) there is a sharp contention between Paul and Barnabas: and Godly Peter doth not ever walk with a right foot: and blessed Paul when most faithfull and true, is under evill surmises, as a deceiver. There is names and parties of men, dividing Christ a∣mongst them: some departing from the Faith, others led aside from the simplicity of the Gospel, on the right hand, and on the left, and many (in the last dayes very many) that have the form but deny the power of Godlyness. Hence the cause of Religion much obscured and ready to be spoyl∣ed in the hands of those that profess to be the lovers of it. That is the first Reason. Reas. 2. Taken from the Malice of the Devil, and his Instruments: Satan from the beginning hath had an old grudg against the seed of the Woman, and he never wanted instruments, who either by force or fraud or both, have done what mischief they could against the Church and cause of God. Thus in the story of Exods, Pharoah at first works wisely to un∣dermine, afterwards he works proudly to overtake and destroy the Is∣rael of God. Thus also in Psal. 83.1, 2, 3. Keep not Silence O God, for lo thine Enemies make a tumult, they have consulted together, they have said, come let us cut them off that the name of Israel be had no more in re∣membrance; and then there is mention made of Gebal, Ammon, and Amalek and many others. And in the time of Ezra, and Nehemiah, no sooner had Zerubbabel and Joshua and the rest of the poor People of Israel begun to reform and set themselves abou the work of the Lord, but Sathan stood up to resist them, as it is in Zech. 3.1. & he had instruments at hand presently Sanballat and Tobia, with their complices, Nehem. 4.11. and our adver∣saries said they shall neither see, nor know, till we be in the midst amongst them, and Slay them and cause their work to cease, thus also in Ezr. 4.9. you read of Rehum the Chancellor, and Shimshi the Scribe, with the rest of their companions, pleading much the damage and dishonour of the King as in verse 13. and when they had got a commission they went up in hast unto Jerusalem to cause the work to cease, and in the verse 23▪ they made them cease by force and power, though it was but for a time as it appeares afterwards. And if you look into Rev. 12.12. you shall find there in relation to the last times, it is said, Woe to the inhabitants of the Earth, and of the Sea, for the Devil is come down amongst you, and his rage is great, be∣cause he hath but a short time, the shorter the time the fiercer the rage of Sathan against all that keep the Commandements of God, and the Faith of Jesus; & where ever he can prevail, down goes the divine Authority of the Scriptures, and up goes the Commandements of Men in the Worship of God: and all that will not doe, must suffer, and all that bear witness to truth and Holiness, must be in sackcloh until the time of the End. Now from hence (againe) the cause of Religion is much endang∣ered by the haters of it. That is the Second Reason. Reas. 3. The last Reason is taken from afflicting Providence, He (the great God) changeth the times and the seasons, Dan. 2.21. the History of the Church in all ages hath informed us of this, that after a time of peace, comes a time of trouble, after a time of liberty (to be as good as men would be and as they should be) there comes a time of restraint: and sometimes even in the valley of vision there is a day of perplexitie and treading down, and that from the Lord God of Hostes, as it is in Isai. 22.5. And though it hath been questioned whether Dioclesians persecuti∣on or Julians Toleration were more pernicious to the Church of God, yet without question neither of these was without the Providence of God. When the People of God know not how to use their peace and li∣berty, when they have contracted the guilt of the Sins of such times, it is but righteous with the Lord to bring them into bondage, that they may know the service of the Lord with such a kind of Knowledg as Adam had after his fall, to know good by the want, and evil by the feeling of it, by terrible things in righteousness will thou answer us O God, who yet art the God of our Salvation and the confidence of such as are in the ends of the Earth, Psal. 65.5. But from hence also the cause of Religion comes to be in the same condition as the ship in which the disciples went when Christ was a∣sleep, there came down such a storm upon the Lake, and they were so covered with the waves, and in such Jeopardy, they were faine to cry out unto him, Master save us or we peris. Gather up the Reasons briefly. If the lovers of the cause of Religion be so unable to preserve it, if the haters of it be so sedulous to destroy it, and if the Lord himselfe seem to withdraw from it; then it is no wonder if the times be such; and the case be such, as the maintaining of the cause of Religion doth need and require more then ordinary help from the Lord himselfe. By this time you see the truth of the Doctrine. Now let us con∣sider the good of it in Application to our selves, and that but in a cuple of Uses. The one for the Information of our Judgments. The other for direction in point of Practice. Vse 1. We may hence informe our selves, not only what the Cause of God and his people is in other parts; but what it is here with us. I say, to informe us what is the cause of God and his people in New-England. This is the first use. A mistake in this may be of dangerous consequence; the true stating of this cause, and the right understanding of it, may be of no little help unto us in the times that are come upon us. For it is more then our lives, and as much as our soules are worth, to own the cause of God, and to be faithfull to it in our generation: to con∣fess or deny this cause, is in Scripture interpretation to confess or deny Christ himselfe, and you know what he hath said in Mat. 10.32. Whosoever shall confess me before men, him will I confess before my Father which is in Heaven, but whosoever shall deny me before Men, him will I de∣ny before my Faher which is in Heaven: and in the eighth of Mark and verse 38. Whosoever shall be ashamed of me and of my words in this adul∣terous and sinful Generation, of him also shall the Son of Man be ashamed when he comes in the glory of his Father with all his Holy Angels. Give me leave then I beseech you, Honoured and Beloved, to pre∣sent a few things unto you about this Caus. I confess I should be utterly inexcusable in adventuring to shew my weakness in such a place at such a time as this, were I not able to call the Most Hih to Witness that nothing but Conscience of my duty put me and kept me upon this Subject: when I received the Summons of the Honoura∣bl Court to preach at this time, it was desired that some suitable word might be spoken: now whether the stating of the cause of God and his People amongst us be not seasonable, I leave to the consideration of this awful and solemn Assebly. And I hope in the Lord I shall say nothing about it, but what might be more abundantly made out by Scripture light, and what the generallity of all the People of God (not engaged unto parties) will readily subscribe unto. First then, in the general the cause of God and his people, amongst as is the Cause of Religion, I say the cause of Religion i. e. the profession and practize of the one true Religion to be in all things according to Gods Word. This was the cause of God and Israel then, the same is the cause of God and his people now. To keep and seek for all the Cammande∣ments of God. To walk in his waies and to keep his Commandements which he Commanded our Fathers, as it is in the text: that every thing in Doctrine Worship and Discipline be conformed unto and regulated by the rule of the word. This is the Cause of God and his People in New-England in the Generall. But that it may be more clearly understood, let me propound it more particularly both in the Negative, what this cause is not, and in the Affirmative what it is. And first Negatively. It is 1. Not the getting of this Worlds good. 2. Not Separation from other Churches. 3. Not a toleration of all Religions. 1. Not the getting of this Worlds good. The cause we are speaking of, it never was, it is not now, the getting & increasing of this worlds good. Our Saviour Christ hath commanded, seek first the Kingdome of God and the righteousness therof, and all other things shall be added Mat. 6.33. Accordingly when the Lord stirred up the spirits of so many of his people to come over into this wilderness, it was not for world∣ly wealth, or a better livelyhood here for the outward man: the generallity of the people that came over professed the contrary: nor had we any rationall grounds to expect such a thing in such a wilder∣ness as this. And though God hath blessed his poor people here with an ad∣dition of many earthly comforts, and there are that have encreased here from small beginnings to great estates, that the Lord may call this whole generation to witness and say, O generation see the word of the Lord, have I been a wilderness unto you? Jer. 2.32. O generation see! look upon your townes & fields, look upon your habitations & shops and ships, and behold your numerous posterity, and great encrease in the blessings of the Land & Sea, have I been a wilderness unto you? we must needs answer, No Lord, thu hast been a gracious God, and exceed∣ing good unto thy Servants, ever since we came into this wilderness, even in these earthly blessings, we live in a more plentifull & comfortable manner then ever we did expect, But these are but additions, they are but ad∣ditionall mercies, it was another thing and a better thing that we followed the Lord into the wilderness for. My Fathers and Brethren, this is never to be forgotten, that New-England is originally a plantation of Religion, not a plantation of Trade. Let Merchants and such as are increasing Cent per Cent remember this, Let others that have come over since at several times understand this, that worldly gain was not the end and designe of the people of New-England, but Religion. And if any man amongst us make Reli∣gion as twelve, and the world as thirteen, let such an one know he hath neither the spirit of a true New-England man, nor yet of a sin∣cere Christian. 2. Not Separation from other Churches, either in our own or other countries; I say, not separation from any thing good in other Church∣es, whether truth of Church estate, or any Doctrine professed, or any Ordinance administred, so far as it was, or is agreeable to the word of God. We deny not the being of Churches, where many things are want∣ing to their well-being. We distinguish between the corruptions and disorders of Churches, and the Churches themselves. We profess com∣munion with, not separation from the Churches of Christ in lawfull things. They are the European Churches, in which that numerous company of 144000. are said to stand with the Lamb upon mount Sion, Rev. 14.1. and these are said to keep the Commandements of God and the faith of Jesus verse 12. It is the doctrine and worship of the Re∣formed Churches comming out of Popery, which are said to be as a Sea of glass mingled with fire, Rev 15.2. if glass, then they are not clear as Cristall, as those in the Primitive times, Chap. 4 6 and yet not as the blood of a dead man, as those under Popery Chap. 16.3. it is a Sea of glass mingled with fire, (the fire of persecution without, and of contention within) and yet they that stand upon this Sea have gotten the victory over the Beast, and have the Harpes of God in their hands and are accepted of the Lord. The end of our comming hither was a reformation only of what was amiss or defective in the churches we came from▪ from which we made no separation, but a locall secession only into this wilderness, with true desires and endeavours after a more full Reformation ac∣cording to Gods word. 1. Not a toleration of all Religions, or of the Heresies & Idolatries of the age we live in. I say, not a toleration of these so farr as wee have liberty and power for to help it. How inconsistent would such a toleration be, with the love of the one true Religion revealed in the word of God? would not such a state be guilty of having other Gods, where such a toleration is? is it not the end of Civill Authority, that men may live a quiet & peaceable life, in godliness as well as honesty? but not in the wayes of ungodliness, no more then in the wayes of dishonesty: in a word, the Gospel of Jesus Christ hath a right para∣mount, all rights in the world, it hath a Divine & Supream right to be received in every Nation, and the knee of Magistracie is to bow at the name of Jesus. This right carryes liberty along with it, for all such as profess the Gospel, to walk according to the Faith & Order of the Gospell. That which is contrary to the Gospel hath no right, and therefore should have no liberty. But the Lawes which have been made by the Civill Government here, with respect unto Reli∣gion, whereby you have declared your professed subjection to the Gos∣pel, and your non-toleration of that which is contrary thereunto; this will be a name and a glory to New-England so long as the Sun and Moon endure. And so much for the Negative, what the cause of God and his People amongst us is not, viz, not this Worlds good, not separation, not a toleration. 2. Now in the second place for the Affirmative, if my weakness was able to shew you what the Cause of God and his People in New-England is, according to its divine Originall and Native beautie, it would dazle the eyes of Angels, daunt the hearts of devils, ravish and chain fast the Affections of all the Saints. I crave Leave to pro∣pound it thus, Affirmatively; It is 1. Reformation of Religion according to Gods Word. 2. A Progress in that Reformation. 3. The Union of Reformers. 1. The Cause of God and ours it was and is Reformation of Religi∣on according to Gods word. There was Religion in the Churches from whence we came, but New-Englands design in this vast undertaking, it was Reformation i. e. the avoyding of some special corruptions, and the Vigorous profession and practise of every thing, in Doctrine, worship and discipline, accord∣ing to Scripture patterne: as in Heb. 8.5. when Moses was about to make the Tabernacle, he was admonished of God, saying▪ see that thou make it in all things according to the pattern shewed thee in the mount. And our Saviour said unto his disciples, Mat. 28.20. teach them to observe all whatsoever I have Commanded. This was and is our Cause, that Christ alone might be acknowledged by us, as the onely head, Lord, and Law-giver, in his Church, that his written word might be acknowledged as the onely Rule, that onely and all his Institu∣tions might be observed and enjoyed by us, and that with pritie and libertie, with peace and power. This was the end of our coming hither, this is our Cause, hence I humbly conceive that the consent of the Synod here to the confession of Faith by the Assembly of Westminster, and the platform of Discipline published in the year 49 these for the substance of them, have carryed with them a declaration of the Faith and order of these Churches, and are so looked upon by the reformed Churches abroad, unto which may be added many other books of our divines of the same import: and the practise of these Churches so farr as we have attained. 2. A progress in Reformation. I conceive our cause is, not barely, a Reformation, but a progress in reformation; it was the charge of our Saviour to the Church of Philadelphia, hld fast what thou hast, Rev. 3.11. it is also the duty of the People of God to go on unto perfection, Heb. 6.1. A conceit of having allready attained a perfect reformation should be farr from us: a true endeavour after a full reformation in the sense of our many defects, is the duty and Spirit of sincere Chri∣stians that advance the Word of God, as the onely perfect rule, not that we have already attained or are already perfect, as the Apostle speaks of himselfe, Phil. 3.12. but we are to press forward still un∣to this mark, that we may in all be conformable to the perfect rule of the word of God. Hence what we have attained in Doctrine, Worship & Discipline, according to Gods Word, we must hld and then go forward unto any of the things of Christ, we are defective in, we must go for∣ward still, but not backward, I say not backward, as for Instance. Our Fathers fled into this Wilderness from the face of a Lording Episcopacie, and humane injunctions in the Worship of God: now if any of us their Children should yeild unto, or be instrumentall to set up in this Country, any of the wayes of mens inventions, such as Prelacie, imposed Leiturgies, humane Ceremonies in the Worship of God, or to admitt igno∣rant and Scandalous Persons to the Lords Table, ths would be a backslid∣ing indeed: it would be a backsliding to the things which we and our Fathers have departed from, and have openly testified against, to be not of God, as in the Platform of Discipline, and many other wayes▪ Instance againe, if after such a publick witness as hath been given amongst us against a toleration of all Religions, there should be a graduall yeilding to a toleration of any false Religion, (either by Law, or against Law, for want of the Execution of Laws,) this also would be a heinous backsliding which the Lords jealousy will not bear. And for our Civil Government to put forth any act of consent unto either of the former, would be a thing to be trembled at, and Prayed against, that the Lord would keep them from. But on the other side: it is our duty to press forward still to the mark; and to make a progress in reforming what ever is amiss or defective a∣mongst us, as in those the late Synod hath pointed unto, about the subjects of Baptisme, and consociation of Churches. That Baptisme e administred to the Children of Church Members who have right thereunto. And that the Communion of Churches be better im∣proved amongst us. These are things we have been defective in, and therefore should be reformed in a practicall way. And that we be very carefull there be no superstition amongst us, nothing supra statutm, in disciple no more then in worshp that nothing be Imposed as necessary unto Church-Membership, which God hath not made necessary in his wor▪ that there be no arbitrary way of Judging according to the private satisfaction or dis-satisfaction of mens Spirit; and that no breach be made upon tht order which God hath set in his Church between the Rulers and the Ruled. That whilest we witness against su∣perstition in some things, we do not fall into superstition in other things, but that the rule of Gods word be observed in all. The People of God sincerely endeavouring Reformation, (yet through inadvertencie, are subject to erre, either in defect or excess and while they would avoyd one extream, to fall into another: the way of God in his word is a narrow way, there are extreames on ei∣ther side, the Lord requires it of us, that we neither turne to the right hand, nor to the left, that we neither add unto, nor take from, what he hath Commanded concerning the order of his house, Prov. 4.26, 27. Deut. 12.32. Heb. 8.5. Mat. 28.20. Hence it is our duty to use all circumspection that there be no additions to, nor detractions from, the Lords institutions, but that all may be according to Scripture pattern; that so farr as is possible in this our state of imperfection, we may be compleat in all the will of God, Col. 4 12. 3. Vnio Reformantium: the Vnion of Reformers. I say, the Union of Reformers belongs unto this cause, for there is not any one duty more pressed by our Saviour Christ and his Apostles, then this of a holy and close Vnon amongst those that prfess his name. Our blessed Saviour solemnly prayed for this, in the seventeenth of John that his Disciples might be one. The Apostle Exhorts unto this in Eph. 4.3. endeavouring to keep the Vnity of the Spirit in the bond of peace; and he urgeth his Exhortation by an Argument taken from a seven-fold Uni∣ty, wherein all sincere Christians agree, verse 4, 5. there is one body, and one Spirit, and one Hope, one Lord, one Faith, one Baptisme, one God and Father of us all. Therefore endeavour to keep the Vnitie of the Spirit in the bond of peace. And he beseecheth the Corinthians to mind Vnion, 1 Cor. 1.11. I beseech you Brethren by the name of the Lord Jesus, that there be no divisions amongst you, but that you be perfectly Joyned together in the same Judgment, and the same mind, and that you speak the same thing. To the same purpose he hath a most passionate Exhortation to the Philippians in Chap 2.1, 2. if there be any Consolation in Christ, if any fellowship of the Spirit, if any bowels, and mercies, fulfill you my joy, that you be like minded, having the same love, being of one accord, of one mind: and sometimes, when he saw little hopes of it upon Earth, he looks up to the Lord in heaven, & beseeches him to grant this mer∣cy to his Churches and People, as in Rom. 15.5. Now the God of pati∣ence, and Consolation, grant you to be like minded one to another according to Christ Jesus, that wih one mind, and one mouth, ye may Glorifie God even the Father of our Lord Iesus Christ. All which may leave a strong conviction upon us, that this be∣longs to the Cause of God, and his People, that there be a spirit of Vnion and Communion, amongst us in the things of Christ, and though it be the priviledg of some times, when the Lord shall fulfill those pro∣phecies in an eminent way, that his People shall serve him with one con∣sent; and that the Lord shall be one, and his name shall be one: yet this is the duty of the People of God at all times, (especially at this time & in this place) to endeavour Vnion, that (so far as is possible) we may be of one judgmen, of one heart, and one way, in all the Churches of the Saints. Hence there should be no affecting of dividing names and parties a∣mongst us, but all should be for this, that the Lord may be one, and his name but one. Hence also it is desireable that one Catechisme, one confession of Faith, and one Covenant were agreed upon and used in the severall Churches as a meanes of consent. And hence again (so farr as the Lord gives liberty) there should be a frequent use of Councils amongst us to enquire after the mind of God and his word, according to the pattern in Acts. 15. and other Scrip∣tures. Its true that in times of Popery, there was great abuse of Councils: yet it is as true, that in divers of the first Centuries there was great advantage to the truth by meanes of Councils, and in somewhat above the last hundred years, the work of Reformation was much promoted by the Godly Councils and conference of Reformers. It is a known passage of Melancton. They were constantly searching the Scripture, that they might re∣form all according to that, and before them, the Churches of the Wal∣denses for many hundreds of years, walking in the simplicitie of the Gospel, they had th frequent Councils, and their generall Councils every year, no is there any one point more frequently insisted on, in the writings of our Divines of the Congregationall way, then this of the right use of Councils. Not that the judgment of a Synod bindes any further then it hath confor∣mity with the Scripture, but Counsels are a meanes which the Lord hath appointed, and promised to bless for clearing up of the truth and u∣niting his People therein. It is true, the best of Men may erre; and there being divers measures of light and grace, there cannot but be different apprehensions in some things, and therefore where there is not so full an agreement as was to be desired, it is our duty to forbear one another in love, so farr as we have attained, walking by the same rule, minding the same thing, leaving other things to God▪ & time, Phil. 3.15.16. that is now, when all Gods meanes have been used, and yet some lesser things remain controversall a∣mongst pious and sober men, who agree in the maine, there is the place for Christian forbearance, not in order to separation, but in order to union, for so the Apostle joynes them together, Ephe. 4.2, 3. in lowlyness and meeknes forbearing one another in love, and endeavouring to keep the unitie of the spirit in the bond of peace. In one word; union is to be en∣deavoured because the truth is bme, and forbearance is to be used because of the weaknes of men, which yet is as far from a toleration of a false Religion, as the East is from the West. Thus I have shewed you (as my weaknes was able) what the cause of God and his people amongst us is Affirmatively, it is Reformation, a progress in reformation, and the Vnion of Reformers. Now I shall add but this one thing more, That this cause hath a Divine right, and a Divine liberty adjoyned unto it, according to the law of liberty, the Royall Law of God, as it is called, James 2.8, 12. i. e. Right from God, and liberty from God for his people, to do their duty to God and Christ, in matters of Rligion according to Gods word. Nor is there any power upon earth that can lawfully hinder this. And this is the cheif interest of New England: i. e. it is the matter of greatest importance in it self, and of greatest concernment unto us. The one true Religion according to Scripture, being the only meanes to the highest end, the glory of God and the salvation of soules: and therefore what ever may be said of our interest in other respects, yet we may be sure of this, that here lyes our predominat interest & cause, and the great end for which we came into this wilderness, and con∣tinue in it. And so much for the Use of Information. Vse 2. It is for Direction, if the times be such, and the case be such, as the maintaining of the Cause of Religion, doth need and require more then ordinary help from the Lord himselfe, then it serves, to teach all that are sincerely affected unto this cause, what course we should take for the maintaining of it: and that is this, to commend this cause unto Iehovah himself, beseeching him that he would maintain his own and his peoples Cause both now at this time even at the matter doth re∣quire; and hereafter at all times as the matter may require. Me thinks I look upon this present Assembly as in its proportion resembling that great assembly of the People of Israel mentioned in the text. Here are the heads of our Tribes, the Honoured Magistrates, and Deputies of this Colonie, the Reverend Elders of the Churches, and a multitude of other Godly People; and I am perswaded you are affect∣ed to this Cause, as that Assembly was, your desire is to see Reli∣gion flourish, and the Cause of God and his People be maintained a∣mongst us. I need not tell you what the times are, (shaking times, and try∣ing times) wherein the cause of Religion is endangered on every side. I desire onely to discharge the duty of a poor Servant of the Lord and yours, by putting you in remembrance of that which the Text here points us unto, namely, to commit this Cause to the Infinite Wisdome and good pleasure of the Lord our God, whose name is upon us, and who dwels in the midst of us, to interest him, and engage him, in the main∣taining of it. This was Holy counsell given to Job in the midst of his plunges and distresses, Iob 5.8, 9. I would seek unto God, and unto God would I commit my Cause, which doth great things, and unsearchable, and mervel∣lous things without number, who disappointeth the devices of the crafty, to set up on high those that are low, that such as mourne may be exalted unto safe∣ty. Say (Brethren I beseech you) is not this that you would have, that the Cause of Religion, and those that love it, may be in safety? then here is the way, for all the servants of God, to commit this cause unto him which doth great things and unsearchable, and marveilous things without number, unto him who hath maintained, who doth maintaine, and will maintain his Own and his Peoples Cause according to the Counsel of his own will, for the Praise of his Glorious Grace. Quest. Now if it be demanded. But how should we commit this Cause unto him, that he may be engaged in the maintaining of it, above all that we can ask or think? Answ. I Answer breifly in this one direction, (which will be useful to the Honoured worthies of the General Court, and yet will also reach the meanest in the Congregation) that you commit the safety of this cause to the Lord himselfe, in the same way as you do commit unto him the Salvation of your own soules, I say, that we do all commit this cause unto the Lord even in the same way as we do every one com∣mit unto him the Salvation of our Soules. You may see the bottom of this direction in 1 Pet. 4.19. where the Apostle adviseth Christi∣ans in evil times, to commit the keeping of their Soules unto God in weldo∣ing as unto a Faithfull Creator. I doubt not but there are abundance here that are acquainted with this, when in the midst of Spirituall distresses you commit your Soules to the mercy of God in Christ in the promise, you do also remem∣ber the way of well-doing, the way of Gods Commandements, (the narrow way to life which our Saviour hath told us of) and in that way you do commit your Soul into the hand of Jesus Christ, Sanctifying him as your onely and alsufficient Saviour. As David in Psal. 31.3, 5, 6. unto thy hands I commit my Spirit, thou hast redeemed me O Lord God of truth, for thou art my rock and my fortress, for thy name sake lead me and guide me in thy way, for I hate lying Vanities, but I trust in the Lod. Now in the very same way we should all commit the safety of the Cause of Religion to the Lord himselfe. That is 1. In the way of Well-doing. 2. In the way of Humble Prayer. 3. Sanctifie the Lord himselfe as the maintainer of this Cause. I entreat that I may borrow but a little of your time and patience, to explain these three Particulars and then I have done. 1. In the way of well doing. Commit this Cause to the Lord in the way of well doing, thus the Apostle informs us, that this is the will of God, that we keep in the way of well doing 1 Pet. 2.15. and upon this ground, he Exhorts in the same place, verse 13, 14. Submit your selves to every ordinance of man for the Lords sake. Civill Government in Ge∣nere is an Ordinance of God, (the higher powers ae Ordained of God, Rom. 13.1.) but in Specie, it is an Ordinance of man, though every form of Civil Government is to be subservient unto Religion, as its ultimate end; yet (hic at iste singularis modus as divines use to speak) this or that particular forme of Civil Government is an Ordinance of man, it is , a humane Creature. Now mak I be∣seech you what the Apostle sayes, Submit your selves to every ordinance of man for the Lords sake, whether to the King as Supream, or unto Gover∣nours sent by him. This is our case, his Majesty the King whom the Lord hath set up∣on the throne is the Supream Civill Governour under God, and over us; and the Government setled here by the Charter of this Colonie is a subordinate Government, we are to remember our duty to both, and that for the Lords sake, for so is the will of God, that with well doing you put to silence the ignorance of foolish men, as the Apostle there speaks verse 15. This way of well-doing, is a narrow way, (as every way of duty is) there are by-pathes, and down-falls on either side, it is not good inten∣tions, nor pia frandes that will excuse from going out of the way of well-doing, but here lyes the exercise of Godly wisdom to keep in the narrow way of well-doing shewed in the word of God, to fear God, and Honour the King, to give unto God the things that are Gods, and unto Cesar the things that are Cesars. The Counsel of our Saviour is to be remembred, be wise as serpents, and Innocent as Doves, the Serpents ey in the Doves head, becomes a Christian well, it is for the honour of Religion when the Servants of God cary it so as Paul did, so as to give no occasion; so as to cut off oc∣casion from them that seek occasion, that we may be able to say as he did, neither against the Temple, nor against the Law, nor against Cesar have I offended any thing. Act. 25.8. and so as Daniel did in whom there was an excellent Spirit Dan. 6.3 and the excellencie of his Spi∣rit did appear in this, that he behaved himselfe so as those that sought to find occasion against him, could find none, for as much as he was faithfull, neither was there any Errour or fault in him, then said these men, we shall not find any occasion against this Daniel, except we find it a∣gainst him concerning the law of his God. My Fathers & Brethren, this is for our Admonition, and this will be for the Honour of Religion, when such as have the managing of Publick ffaires, are understanding in the times to know what Israel ought to doe, 2 Chron. 12.32. not what they can do, or what they will do, but what they ought to do, not what their liberty is, but what their duty is, and what their liberty is according to their duty. To serve the times in matters of Religion we must not: we must obey God rather then men, if it come to a stress, but in managing publick affairs in such times as Daniel lived in the matter did so require for him to be so carefull, as that no errour nor fault might be found in him. This is for our imitation. The Holy Ghost informes us, it is the Wisdom of the prudent to un∣derstand his way, Prov. 14.8. And a wise mans heart discerneth of time and Judgment: and in Ephes. 5.17. Be not unwise, but understanding what the will of the Lord is. In two evils of sin, there is no Election, neither is to be chosen, but in two evils of affliction the less hath the respect of a good, and may be chosen to prevent a greater evil. In the question what is best, we are not only to consider what is best in it self, but what is best with reference to all the circumstances of a case. In matters divine where we have a clear Command, with Moses we must not yeild an hoof, but in matters humane, Summum jus may be Summa injuria, standing upon extream right, may prove extream wrong, Salus populi suprem Lex, the safety of the Common-wealth, is the supream Law. And here, suffer me I beseech you to exhort you unto that which is the duty of us all, and that is, to be peaceable and faithful in Israel, ac∣cording to that speech of one in a troublesome time, when there were some that said they had no part in David, 2 Sam. 20.19. I am one that am peaceable and faithfull in Israel: it was the speech of a wo∣man, but it may well become the wisest men and the most godly, to be peaceable and faithfull in Israel. First peaceable from Schisme in the Church, and sedition in the Common-Wealth, or whatsoever tends unto faction, studying to be qui∣et, and every one to do their own work, and then faithfull to the cause of Religion according to our duty to God: faithfull to the King accor∣ding to the oath of Allegiance, and faithfull to the Government here according to the Oath of fidelity. And be you all exhorted in the words of the Holy Apostle Rom. 14.19. follow after the things which make for peace, and beware of such things as may endanger it amongst your selves, let none say that these or those are disaffected to the Cause of God and his People, because they see not in some things as others do, do not impropriate the cause of Religion to some in opposition to others, who profess the same cause, none should speak of themselves as if they were the Godly party and eminently Saints and faithful, with despising others, nothing is more offensive amongst Christians, then to confine Religion to some singular Opini∣on, as if Rligion did mainly Center there, there were differences at Corinth, but how doth the Apostle write unto them all, 1 Cor. 1.2. 2 Cor. 1.2. to the Saints at Corinth, and to all that call upon the Name of the Lord Jesus, their Lord and ours▪ mark that expression their Lord and ours, theirs and ours, wherin the Apostle checks the conceitedness in some that would impale and inclose the common Cause of Christ unto themselves and some peculiar Opinion of theirs, let us beware of this. And the Apostle saw it needfull to admonish the best Christians, let nothing be done through strife or vain glory, or in a way of provoking one another, avoyding jealousies and uncharitable censures, being watchfull that Satan get no advantage, this also is for our Admonition, and I hope that the votes of this day will make it appear you have a due respect unto your ancient Magistrates that have born the burden and heat of the day, and that you have no undue prejudice against any that have been and may be still instruments of publick good. When once in Capua they were thinking of leaving out some of their Snators, they considered where they should have better and what might follow, (they considered what might follow) and this Reconciled their mindes. Finally Brethren be you all of one mind in this to be faithfull and peace∣able in Israel, that as it hath been, so it may still be an honour to all the people of this Colonie, that they are peaceable men; and whatever the rumors and surmises have been, yet I hope it will appear, such as are not yet free-Men will be so farr from disturbance that they will not offer to vote in the Elections of this day. And I doubt not but the Generl Curt will take the case into Serious Consideration after∣wards, but for the present all should be carefull that there may be a peaceble transaction of the publck affaire, and a peaceable Sujction to the Goverment here, and that all the People as one Man doe manifest their due sense of the many▪ Blessings they have enjoyed under the preent Government for so many years, that there may be conjoyned Prayers and endeavours for the continuance of it, according to the Patent, which under God and the King is to be acknowledged as the foundation of the civil Goverment here. It is now 35 years since I well Remember, in the year 28 that one of the first Ministers that came over into this Wilderness, giving some account of his grounds in a great Assembly of many Thou∣sands at Leicester in Old-England, he mentioned this as one, the mercy of the Patent, and the largeness of the Patent, from the roy∣all Authority of England, for the people here to chuse their own Ma∣gstrates▪ and to admit unto freedom such as they should think meer, and that Religion was the Principall end of this Plantation in his Majesties Royal intention and the adventurers free possession. This whole generation hath seen how good the Lord hath been unto us this Wilderness for so many years under the Government setled here by the Patent. And therefore as in the matter of Religion we are to keep to the Word of God, so in the matter of the Civil Government keep to the Patent. And thus to be peaceable & faithful in Israel, is the way of welldoing, wherin we are to commit the maintaining of the Cause of Religion to th Lord our God. I shall now dispatch the other two directions very breifly. 2. In the way of humble Prayer, commit this Cause unto God by humble fervent and frequent Prayer as we are directed in the text: let these my Prayers be nigh to the Lord our God, that he maintain the Cause of People Israel. When the matter requires more then ordinary help from the Lord himselfe, and yet the Lord seems to withdraw and to be asleep, then the Servants of God must awaken him by their Importunate Prayers, as the disciples in the storm did awaken our Saviour, saying, Lord save us or we Perish. When the People of God are faithfull to own his Cause, and care∣full, neither to fall short of their duty nor o go beyond it, but keep in the narrow way of wel-doing and yet meet with such stormes of Providence as they are at their Wits end: what remaines then but Prayers & tears? O our God we know not what to doe, but our eyes are un∣to thee, Arise O Lord and plead thy own Cause. Awake awake O arm of the Lord as in ancient times. 3. Last of all, Sanctifie the Lord himselfe as the alsufficient maintainer of this Cause, as David said, thou O Lord art the maintainer of my Lot, Psal. 16.5 When the Cause of Religion seemes ready to be spoiled by the professors of it, and ready to be ruined by the opposers of it, yet there is one in heaven that is able, and faithfull, and watchfull, and skilful, for the preservation of it, and therefore quietness, and confi∣dence, in returning and resting shall we be saved as the Prophet speaks▪ Isai. 0.15. we should not onely submit unto, but acquiesce and rest in the Infinite Wisdom and good pleasure of God▪ that he may doe i , rejoicing in this, that the Lord Reignes over all▪ ive unto the Lord the Glory due unto his name, that he will not forsake People, (he may afflict his People, and there may be need of it and for it, but he will not forsake his People) for his great names sake, 1 Sam. 12.22. And be comforted in this, that the safety of the Church Militant lyes upon the hand, and belongs to the care of Jesus Christ; the ship of the Church may be endangered, it cannot be drowned so long as the Lord lives, he hath a thousand wayes (that we know not of) for him to maintain his own and his Peoples Cause.
N00044.p4	Severall lavvs and orders made at severall General Courts in the years 1661. 1662. 1663. Printed and published by order of the General Court held at Boston the 20th of October, 1663. By Edward Rawson secr'.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1663]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	THis Court, being desirous to try all means, with as much lenity as may consist with our Safety, to prevent the Intrusions of the Quakers, who besides their absurd and Blaspemous Doctrines, do like Rogues and Va∣gabonds come in upon us, and have not been Restrained by the Laws already provided; Have Ordered, That every such Vagabond Quaker,Order against Quakers and Va¦gabond Rogues. found within any part of this Jurisdiction, shall be Apprehended by any person or persons, or by the Constable of the Town wherein he or she is taken; and by the Constable, or in his absence by any other person or persons, conveyed before the next Magistrate of that Shire wherein they are taken, or Commis∣sioner invested with Magistratical Power: And being by the said Magistrate or Magistrates, Commissioner or Commissioners, adjudged to be a Wandring Quake, viz. One that hath not any Dwelling▪ or orderly allowance as an In∣habitant of this Jurisdiction; and not giving civil Respect, by the usuall Gestures thereof, or, by any other way or means manifesting himself to be a Quaker, shall by Warrant under the Hand of the said Magistrate or Magi∣strates, Commissioner or Commissioners, directed to the Constable of the Town wherein he or she is taken, or in absence of the Constable, to any other meet person, Be stripped naked from the Middle upwards, and tyed to a Carts tayle, and Whipped through the Town, and from thence immediately conveyed to the Constable of the next Town towards the Borders of our Jurisdiction, as their Warrant shall direct; and so from Constable to Constable, till they be conveyed through any the outwardmost Towns of our Juris∣diction And if such Vagabond Quaker shall return again, then to be in like man∣ner Apprehended, and conveyed as often as they shall be found within the Li∣mits of our Jurisdiction. Provided every such Wandring Quaker having been thrice Convicted and sent away as abovesaid, and returning again into this Iurisdiction, shall be Apprehended, and Committed by any Magistrate or Commissioner as abovesaid, unto the House of Correction within that County wherein he or she is found, untill the next Court of that County; where if the Court judge not meet to Release them▪ they shall be Branded with the Let∣ter R. on their left Shoulder, and be severely Whipt, and sent away in manner as before. And if after this, he or she shall return again; then to be pro∣ceeded against as Incorrigible Rogues, and Enemies to the Common Peace▪ and shall immediately be Apprehended, and Committed to the Common Goal of the Country, and at the next Court of Assistants shall be brought to their Tryal, and Proceeded against according to the Law made Anno 1658. p .36. for their Punishment on Pain of Death. And for such Quakers as shall arise from amongst our selves, they shall be Proceeded against as the former Law of Anno 1658. pag. 36. doth provide, until they have been Convicted by a Court of Assistants; and being so Convicted, he or she shall then be Banished this Iurisdiction; and if after that, they shall be found in any part of this Iuris∣diction, then he or she so Sentenced to Banishment, shall be Proceeded against as those that are strangers and Vagabond Quakers, in manner as is above expressed. And it is further Ordered, That whatsoever arise about Ap∣prehending, Whipping, Conveying, or otherwise Quakers, to be laid out by the Constables of such Towns where it is and to be repaid by the Treasurer out of the next Country Levy And further, That the Con∣stables of the several Towns are hereby Impowered from time to time, as ne∣cessity shall require, to Impress Cart, Oxen, and other Assistance for the exe∣cution of this Order. THe Court judgeth it meet to Declare, That the Law tit. Ships, second Se∣ction,Lawes about Shipping & Fish∣ing Repealed. That all Ships which comes Trading onely from other parts, shall have free access into our Harbour, &c. shall and is hereby Repealed. And also that the first Section of the Law tit. Fish, Fishermen, pag. 32. shall and is hereby Repealed. WHereas excesse in Apparel among us, unbecoming a Wilderness-condition, and the Profession of the Gospel, whereby the Rising Generation are in danger to be Corrupted and Effeminated; which Practises are witnessed against by the Laws of God, and sundry Civil and Christian Nations: It is therefore Ordered and En∣acted by this Court,Addition to the Law for Apparel and the Authority thereof, That all persons within this Jurisdiction, whether the Children, or Servants that are under government in Fa∣milies, that shall wear any Apparel exceeding the quality and condition of their Persons or Estate or that is apparently contrary to the ends of Apparel; and either of these to be so judged by the Grand-jury and County Court of that Shire where such Complaint or Presentment is made: All such persons being Convicted, shall for the first Offence be Admonished; for the second Offence pay a Fine of Twenty shillings; for the third Offence, Forty shillings; and so following, as the Offences are multiplied, to pay Forty shillings a time to the Treasury of that County. Also if any Taylor shall make or fashion any Gar∣ment for such Children or Servants under government as aforesaid, contrary to the minde and order of their Parents, or Governours, Every such Taylor shall for the first Offence be Admonished; and for the second Offence forfeit double the Value of such Apparel or Garment as he shall fashion or make, con∣trary to the minde and order of their Parents or Governours: Half to the Owner, and half to the Country. And all Grand-jury men are hereby En∣joyned to Present all those whom they do judge breakers of this Order. WHereas in the Law tit. Publick Charges, pag. 14. Sheep are to be assessed at Twenty five shillings a head, and that they are now fallen to about a fourth par the Price they then were ordinarily sold for, whereby many are discouraged fo keeping such useful Creatures: It is therefore Ordered by this Court,How to Rate Sheep. and the Authority thereof, That henceforth the Rate for Sheep shall be at ten shillings a Head; Any thing in the said recited Law to the contrary notwithstanding. IT is Ordered▪The Keepers dis∣charge of Pri∣soners in Case. That when any persons are Committed to Prison in any Civil Action, the Keepers of the Prison shall not stand charged with their Supply of Victuals, or other Necessaries. And in case the Prisoner hath no Estate, and will Magistrate, that he is not worth Five pounds, the Plaintiff shall provide his Relief, or otherwise the Keeper shall not stand charged with him: and all such Charges the Plaintiff shall have power to levy with the Execution, before the party he delivered from Prison. THis Court being sensible of the encrease of Prophaneness and Irreligiousness, by reason of the Vagrant and Vagabond life of sundry persons, as well Inhabitants , that wander from their Families, Relations and Dwelling places, from Town to Town, thereby drawing away Children, Servants, and other persons, both younger and elder, from their lawful Callings and Imployments, and hardning the of one another against all Subjection to the Rules of Gods Holy Word, and the blished Laws of this Colony: All which to prevent,Order about Vagabond and Wandring per∣sons. This Court doth hereby Order and Enact, That all such persons, where ever they may be found in any place of this Iurisdiction, be Apprehended by the Constable of the said place, with or without further Warrant, and brought before the next Magistrate; who if upon Examination shall finde them to be such as do not give a good and sa∣tisfactory account of such their Wandring up and down, they shall proceed with and against them as Rogues and Vagabonds, and cause them to be Corpo∣rally punished, and sent from Constable to Constable, until they come to the place of their abode: Or in case they will not confess where their abode is within this Colony, nor yet voluntarily depart out of the same; then to be sent to the House of Correction, there to remain until the next Court of that County. COmplaint being made to this Court, of abuse offered to Justice, through liberty granted, by the Keepers of the Prisons, to such persons as stand Committed for Payment of Fines, and on Execution granted in Civil Cases: This Court do Or∣der,Keepers of Pri∣soners danger. That no person or persons Committed as abovesaid, shall be permitted by the Keeper of the Prison to go at liberty without the Precincts of the Prison, but by the License of the Court that Committed him, or of the Creditor for whom Execution is granted; On Penalty of Paying the Fine imposed, and satisfaction of the Execution in any Civil case. WHereas it hath been commonly practised, that Attachments have been directed to the Marshall to be served in any Town under the Jurisdiction of that Court whereof the Marshall is Officer, notwithstanding the Law doth Order, That all At∣tachments shall be directed to the Constable in such Towns where no Marshall dwells: It is hereby Ordered and Declared,Marshals may serve Attach∣ments. That the said Custome shall be accounted Legal, and shall not abate the Proceeding to Tryal of any Cause. Provided no more Costs be charged on the Defendant, then by Law are due to Constables for serving Attachments. THis Court heretofore, for some Reasons inducing, did judge meet to suspend the execution of the Laws against Quakers, as such, so farre as they respect Corporal Punishment or Death, during the Courts pleasure. Now forasmuch as new Com∣plaints are made to this Court of such persons abounding, especially in the Eastern parts, endeavouring to draw away others to that wicked : It is therefore Ordered, That the last Law tit. Vagabond Quakers 661. be henceforth in force in all respects.Order against Vagabond Qua∣kers May 1661. in force. Provided that their Whipp but through three Towns: And the Magistrate or Commissioners signing such Warrant shall appoint both the Towns, and Number of Stripes in each Town to be given. WHereas it appears, that notwithstanding such wholesome Orders as have been hitherunto by the Select men of Boston, provided for the Restraint of all per∣sons from violent Riding in the streets of the said Town: Yet nevertheless, many take the liberty and boldness to Gallop frequently therein, to the great endangering the Bodies and Limbs of many persons, especially Children, who are ordinarily abroad in the streets, and not of age or discretion suddenly to escape such danger. This Court having seriously considered the Premises,Penalty for Gal∣loping in Boston streets. being careful to prevent a Practice that is like to be of such dangerous consequence, Do Order, That no person whatsoever shall after the Publication hereof, Gallop any Horse within any the streets of the said Town, upon Penalty of forfeiting Three shillings and four pence for every such Offence, upon conviction before any one Magistrate or Commissioner of Boston, to be paid to the Treasurer of the County of Suf∣folk; unless it appear on extreme necessity. FOr the better Regulating of Elections upon the Day of Election, and avoiding the inconveniences which may attend the same: It is Ordered by this Court, That henceforth the General Court, both Magistrates and Deputies, shall meet to∣gether in the Court Chamber at seven of the clock that morning, and become a Court, and begin and consider of such things as are necessary in reference to the Work of the 2. That time to come all Votes of the Freemen in each Town within this Jurisdiction, be sent in Proxies sealed up as the Law requireth:Order for Regu∣lation of Ele∣ctions. And that none be admitted to give Votes personally at the Day of Election, except the Members of the General Court. 3. That the Constable of each Town shall some convenient time before the Day of Election, give due notice to all the Freemen of that town, to meet to∣gether to give their Votes for Elections: And that none shall be admitted to give their Votes for any other, unless the person Voting be also present, or send his Vote sealed up in a Note directed to the Deputy or Townsmen, met together for that Work. 4. That the Constable shall cause a List of the Number of Names of such as give their Votes fairly Written, and Sealed with the Votes. 5. That no person be made Free upon the Day of Election. And a Copy hereof to be Published immediately after the breaking up of this Court. THis Court having perused and considered the Letter received from His Ma∣jesties most Honourable Privy Council, dated the 24th of June last, relating to an Act of Parliament, Entituled, An Act for the Encouraging and Increasing of Shipping and Navigation. As an Addition and Explanation of former Orders made by this Court concerning these Affairs; It is hereby Ordered and Enacted, That the several Officers hereafter mentioned,Officers autho∣rized about Shipping. are hereby Deputed and Autho∣rized to see that the said Act be performed, so farre as it concerns the Go∣vernment of this Plantation, both in Seizing Ships or Vessels inhibited by the said Act to trade here; taking Bonds of all Ships and Vessels that Lades in our Ports any Commod expressed in the said Act, of the Growth, Product or Manufactory of the English Plantations, who shall not produce Certificate that they have given Bond already, as the said Act requireth. And in case of Neglects or Contempt, to Seize such Vessels or Ships that Lades the aforesaid Goods without giving Bond, or shewing Certificates: And to keep accounts of all such Ships and Vessels, with the Names of the Masters, that Lades here as aforesaid, and Return an Account twice every year, with Copies of the said Bonds and Certificates, unto the Governour for the time being, by him to be transmitted to London, directed to the Chief Officer there. The Officers appointed, are as followeth: For the Ports of Boston and Charles-Town, Mr. Edward Rawson.Their Names, For Salem, Marble-head, and Glocester, Mr. Hilliard Veren. For the River of Piscata{quam}, and Isle of Shoals, and Ports adjacent, Captain Brian Pendleton. The Fees they are Authorized to take of every Shipmaster, are For taking Bond, and transcribing the Copy, Five shillings. For Receiving and Entring a Certificate, Two shillings six pence.And Fees. For giving Certificate, and Recording it, Two shillings six pence. Their part of Seizures, as the said Act directeth. And that all imployed in this trust, do from time to time make Return of all Bonds and Certificates by them passed, to Mr. Rawson,Order requiring Bond of Ship∣masters, &c. who by the Governours Advice shall make Return thereof for England, as the Act of Parliament re∣quireth. And that Mr. Rawson do from time to time present the Council of this Common-weal, or in default thereof the Court of Assistants, with true Accounts of all Bonds and Certificates, and Copies of all Letters that he shall send for England, in any wise referring to this matter. Moreover it is Ordered, That the Secretary take special care forthwith to send by the first opportunity, Font Copies of the Councils, and one of the Copies of the Act of Parliament relating thereunto, to the Four General Go∣vernments of New-England, viz. Plimouth, Cocticot, New-Haven, and Road-Island. Common Attor∣ney no Deputy.IT is Ordered by this Court, and the Authority thereof, That no person who is an usual and Common Attorney in any Inferiour Court, shall be admitted to sit as a Deputy in this Court. WHereas it is found by experience, that there are many who are Inhabitants of this Jurisdiction, who are Enemies to all Government, Civil and Ecclesiastical, who will not yield obedience to Authority, but make it much of their Religion to be in opposition thereto; and refuse to hear Arms under others, who notwithstanding com∣bine together in some Towns, and make Parties suitable to their Designs, in Election of such persons according to their Ends: It is therefore Ordered by this Court, and the Authority thereof,Persons exempt from Voting in Elections. That all persons, Quakers or others, which refuse to at∣tend upon the Publick Worship of God here Established; that all such persons, whether Freemen or others, acting as aforesaid, shall and hereby are made Un∣capable of Voting in all Civil Assemblies, during their obstinate persisting in such wicked wayes and courses, and untill Certificate be given of their Reforma∣tion. And it is further Ordered, That all those Fines and Mulcts of any such De∣linquents as aforesaid, which are not gathered nor paid several Treasurers of the Countries, as also what Fines shall be laid on them for the future, shall be delivered by the Order of the County-Treasurers respectively, to the Select men of the several Towns whereunto they belong, to be by them improved for the Poor of the Town. FOr a more full and clear understanding of the intent of this Court in reference to Commissions granted to Military Officers:Officers Com∣missions. It is Ordered and hereby De∣clared, That all Commissions of Inferiour Officers be and do stand good and in force, notwithstanding the Death or Removal of their Superiour Officers. It is also further Ordered, That all trained Souldiers, whether Horse or Foot, shall repair to their several Quarters, and lodge their Arms immediately after their dismission upon Training dayes: And whosoever shall either singly or in companies remain in Arms, and vainly spend their time and Powder by inordinate shooting in the day or night after their Release;Disorder in Souldiers to be punished by the Officers. such Souldiers upon con∣viction shall be punished by their Superiour Officers Order, upon the next Training-day, at the Head of the Company, by sharp Admonition, or other∣wise with any usual Military Punishment, at the discretion of the chief Officer: Provided the Magistrate have not taken notice of the matter before. It is also further Ordered, That all Souldiers, whether Horse or Foot, who shall disobey the lawful Commands of their Superiour Officers upon any Train∣ing-day, either in time of Exercise in the Body, or otherwise Refusing to per∣form any Service which their Officers in their discretion shall judge expedient, in order to the furtherance and promoting Military Work; such refractory Souldiers shall be punished either by Admonition, or otherwise, at the Head of the Company, with any usual Military Punishments, at the discretion of the Chief Officers. It is also further Ordered, and be it hereby Enacted,Troopers allow∣ance of 5 per Annum, repealed That the Law limit∣ting Troop▪ not to exceed Seventy persons in a Troop, as also for Allowance of Five shillings per Annum, is hereby Repealed, in reference to any that shall be Listed after the Publication of this Order. And that henceforth none shall be admitted to be a Listed Trooper▪ but such whom themselves or Parents under whole government they are, do pay in a single Country Rate for One hundred pounds Estate, and in other respects qualified as the Law provides: And the same certified under the Hand of the Constable of the Town where they live. BE it also Enacted by the Authority of this Court,Penalty for drinking Healths &c. in Ships or Vessels. That no Masters of Ships or Seamen, having their Vessels Riding within any of our Harbours in this Jurisdiction, shall presume to Drink Healths, or suffer any Healths to be drunk within their Vessels by day or night; or to shoot off any Gun after the day-light is past▪ or on the Sabbath-day, on Penalty for every Health twenty shillings, and for every Gun so shot, twenty shillings. And the Captain of the Castle is hereby Enjoyned to give notice of this Order to all Ships that pass by the Castle.
N00045.p4	The church-membership of children, and their right to baptisme, according to that holy and everlasting covenant of God, established between himself, and the faithfull and their seed after them, in their generations: cleared up in a letter, sent unto a worthy friend of the author, and many yeares agoe written touching that subject; / by Thomas Shepard, sometimes Pastor of the Church of Christ at Cambridg in New-England. ; Published at the earnest request of many: for the consolidation and encouragemenr [sic], both of parents and children in the Lord. ; [Twelve lines of Scripture texts]	[ "Shepard, Thomas, 1605-1649.", "Wilson, John, 1588-1667." ]	1663.	Printed by Samuel Green.,	Cambridg [Mass.] :	eng	[ "Baptism.", "Children -- Religious life.", "Church membership.", "Poems -- 1663." ]	WHen we say, That Children are Members by their Pa∣rents Covenant, I would premise three things for Ex∣plication. 1. That Children of Godly Parents come to the fruition of their Membership by their Parents Covenant, but that which give's them their right, and interest in this Membership is Gods Covenant, whereby he engageth himselfe equally to be a God to them, and to their Seed. This I suppose is clear. 2. That according to the double Seed, viz. 1. Elect Seed. 2. Church-Seed; So there is a double Covenant, 1. External and out∣ward: 2. Internall and inward. And because the Covenant makes the Church, hence there is an inward, and outward Membership, and Church estate: there is an outward Jew, & an inward Jew, Rom. 2. 28, 29. All are not Israel (i. e. the elect Seed) that are of Israel (i. e. the Church-Seed or in outward Covenant) to whom the Apostle saith belong's the Adoption, the Covenants, and the promises, that is, the ex∣ternall Adoption whereby God account's them his Children, or the Children of his house, an family, the Children of the Church; and accordingly have the promises belonging to them in respect of outward dispensation although they be not Children by internall Adoption, to whom belongs the promises by effectuall and speciall communication of saving Grace: It is clearer then the day, that ma∣ny who are inwardly, or in respect of inward Covenant, the Children of the Devil, are outwardly, or in respect of outward Covenant, the Children of God, Isay. 1. 2. I have brought up Children, and yet Re∣bellious; and in the next verse they are called [my People] (i. e. by outward Covenant) and yet worse then the Ox, or Asse: Deut. 32. 19, 20. they are called Sons, and yet provokeing God to revengefull Wrath; and Children, and yet without Faith. And look, as some may be externally Dogs, and yet internally Believers: (as the woman of Cānaan, whom, in respect of outward Covenant, Christ calls a Dog: and the Jewes, who yet rejected him Children Mat. 15. 26) so many may be externally Children, in respect of external Covenant, and yet internally Dogs, and evil men, and we see that the purest Churches of Christ are called Saints, and faithful, & Children of God and yet many among them Hypocrites, and unbelievers; because they that in respect of Church estate, and outward Covenant, and profession, are outwardly, or federally Saints; are many times in∣wardly, and really unound: Hence therefore it is, that when we say, that Children are in Covenant, and so Church-Members the mean∣ing is, not that they are alwaies in inward Covenant, and inward Church-Members, who enjoy the inward, and saveing benefits of the Covenant, but that they are in external, and outward Covenant, and therefore outwardly Church Members, to whom belongs some outward priviledges of the Covenant for their inward and eternall good. These things being clear, I the rather make mention of them, to undermine dvers usual objections against the Membership, and Co∣venant-Interest of Children; as, that they have no saving Grace ma∣ny times; and that they make no actuall profession of any grace; and that many of them degenerate, and prove corrupt, and wicked &c. for suppose all these, yet God may take them into outward Co∣venant (which is sufficient to make them the Church-Seed or Mem∣bers of the Church) although he doth not receive them into inward Covenant, in bestowing upon them saving Grace, or Power to profess it, nay though they degenerate, and grow very corrupt after∣ward. 3. Because you may question what this outward Covenant i, to which the seales are annexed; and under which we shall prove, Children are comprehended; and because the Knowledg of it is ex∣ceeding usefull and very pleasant, I shall therefore a short taste of it, as a light to our after-discourse, especially as it is considered in the largest extent of it. This outward covenant therefore consists chiefly of these three branches, or speciall promises: 1. The Lord engageth himselfe to them, that they shall be called by his Name, or his Name shall be called upon them, as 'tis Isay. 63. 19. They shall be called the Sons of God, Hos. 1. 10. and the People of God, Deut. 29. 12. 13. Thou becamest mine, Ezek. 16. 8. They may not be his Sons, and People really, and savingly, but God will Ho∣nour them outwardly (at least) with this name, and priviledg: they shall bear his name, to be called so, and consequently to be accoun∣ted so by others, and to be reckoned as of the number of his visible Church, and People; just as one that Adopts a young Son, he tel's the Father if he carry it well toward him when he is grown up to years, he shall possess the inheritance it selfe, but yet in the mean while he shall have this favour to be called his son, and be of his fami∣ly, and houshold, and so be reckoned among the number of his Sons: see Rom. 9. 4. 2. The Lord promiseth that they shall, above all others in the World, have the meanes of doing them Good, and of conveying of the speciall Be∣nefits of the Covenant; Nay they shall be set apart above all People in the World, to enjoy these speciall benefits of Remission of Sins, power against sin, eternal life, &c. and shall certainly have these, by these meanes, unless they refuse them: this is evident from these, and such like Scriptures and examples; what priviledge hath the Jew (saith the Apostle, Rom. 3. 1. and what advantage by Circumcision, if by nature under wrath, and sin▪ for upon that ground the Apostle make's the question) he Answers 'tis much every way, but chiefly because to them were committed the Oracles of God: i. e. the Word, promises, Covenant: which are the ordinary meanes of saving grace▪ and eternall good: others hear the word, but these in outward Covenant enjoy it by Covenant, and promise; and hence these in the first place, and principally, are sought after by these meanes; and therefore Christ forbids his Disci∣ples at first to go preach in the way of the Gentiles (persons out of Covenant) but to the lost sheep of the house of Israel, Mat. 10. 6. and himselfe tells the Woman of Canaan, that he came not but to the lost sheep of house of Israel, Mat. 15. 24. And although he bid's his disciples go preach to all nations, yet Acts 3. 26. it's said unto you First hath he sent Christ, because you are children of the pro∣mise and Covenant, verse 25: Repent therefore, and be conversed, verse 19. Do not resist, or refuse Christ, for he hath First sent Christ to you to bless you, and turn you from your iniquities; and the promise is full and fair, Rom. 11. 23. If they abide not in unbeliefe, (i. e. in refusing grace, and Christ when offered) they shall be graffed in, for God is able to do it, and will do it: and the reason why the Lord gave his people up to their own counsells; it was, because My people would none of me, after all the meanes God used for their good, Psal. 81. 11, 12, 13. And Deut. 7. 6. The Lord hath chosen you, above all people on the earth, to be a special people to himselfe, and thou art an holy people unto the Lord: How a holy people? by inward holiness? no verily, for many of them were inwardly unholy, both Parents and children, but thou art holy, i. e. thou art externally sanctified, and set apart by special meanes of holiness, to be a special people unto God. And there∣fore Isay 5. 7. the men of Judah are called Gods pleasant plant: i. e. planted into the root and fatness of the Church, and therefore had all meanes used for their further special good, verse 4. What could bee done to my vineyard, that hath not been done? And hence it is, that though the word may come to heathens as well as Church-mem∣bers, yet it comes not to them by way of Covenant, as it doth to Church-members; nor have they any promise of mercy aforehand, as Church-members have; nor is it chiefly belonging to such, but unto the children of the Covenant & the promise, as hath been said. And hence also it follow's that God never cutt's off the seed of his Servants from the special benefits of the Covenant, untill they have had the meanes thereunto, and they have positively rejected those meanes: and hence the Jewes (who are made the Pattern of what God will do toward all Gentile-churches, Rom. II.) were never cast off till by positive unbelief they provoked the Lord to break them off, by rejecting and refusing the meanes of their eternal peace 3. The Lord promiseth, that the seed of his people (indefinitely con∣sidered) shall have this heart (viz: which would refuse special grace, and mercy) taken away, as well as meanes used for that end: this is evi∣dent from Deut. 30. 6. The Lord thy God rill Circumcise thy heart and the heart of thy seed, to love the Lord: he will cut off the uncircumci∣sion, and sin, and resistance of the heart against God; he will take away the stony heart: not indeed from all, in outward Covenant par∣ticularly; but from these indefinitely; so that there is no promise to do this for any out of the visible Church, (though God of his Sove∣raignty, and free mercy somtimes doth so) but the prmise of this belongs indefinitely to those of his Church, among whom usually, and ordinarily he worke's this great work, leaving him to his own freeness of secret mercy, to work thus on whom he will, and when he will: in the mean while no man can exclude himself, or any others within this Covenant from hope of this mercy, and grace, but may with comfort look and pray for it; for this is Gods Covenant that the Redeemer shall come out of Son, and turn away ungodlyness from Jacob, Rom. 11. 26, 27. for the Covenant of God doth not only run thus; If thou believe and receive grace thou shalt have it; but thus also, I will Circumcise your heart, I will take away the stony heart, I will turn away ungodliness from you, I will enable to believe: And hence these three things follow from these things thus opened. 1. That as the Covenant run's not only thus, viz. If thou believ∣est thou shalt be saved, but also I will enable to believe; So a mans entrance into Covenant is not only by actual and personal professi∣on of Faith [as some say] because God's Covenant run's a peg high∣er, viz: to make and enable some to believe, and so to make that profession. 2. That the very outward Covenant is not meerly conditional, but there is something absolute in it: and hence it follow's, that it is a great mistake of some who think that Circumcision, and Baptism, seal only conditionally [the outward Covenant being [say they] meerly conditionall] for those three things mentioned in the outward Covenant you see are in some respect absolute, and if the Covenant was only conditionall, then the Lord was no more in Covenant with Church-Members, than with pagans, and infidels, for it may be propounded conditionally to all such, that if they believe, they shall be saved, but assuredly God's grace is a little more extensive to the one, then to the other. 3 Hence you may see what Circumcision once did, and Baptisme now seal's unto, even to Infants the seal is to confirm the Covenant: the Covenant is, that God (outwardly at least) owne's them, and rec∣kon's them among his people, and Children, within his visible Church and Kingdome, and that here upon he will prune, and cutt, and dresse, and water them, and improve the means of their eternal good upon them, which good they shall have, unless they refuse in resisting the means; nay that he will take away this refuseing heart from among them indefinitely, so that though every one cannot assure himself, that he will do it particularly for this or that person, yet every one, through this promise, may hope, and pray for the communication of this grace, and so feel it in time. These things thus premised, to clear up the ensuing discourse, I shall now do two things. 1. Leave a few grounds and reasons to prove, that Children are in Church-Covenant, and so enjoy Church-Membership by their parents. 2. I shall then Answer your scruples. To the first; The truth of it is manifest, by clearing up this propo∣sition;Argum: 1. viz: That one and the same Covenant which was made to Abraham in the old Testament is for substance the same with that in the New; and this under the new Testament, the very same with that of Abraham's under the old. I say for Substance the same, for it is acknowledged that there was somthing proper and personal in Abraham's Covenāt, as to be a Father of many Nations, but this was not of the Substance of the Covenant, which belong's to all the Covenanters, and unto which the Sl of Circumcision was set: for all Abraham's seed, neither in those, nor these dayes, are the fathers of many nations, nor did Circumcision seal it. Again it is confessed, that the external administrations of this one & the same covenant, are diverse; but still the Covenant for substance is the same: For that old covenant was dispensed with other external signes, sacrifices, types, prophesies, then this under the new. There was something Typical in Abraham's covenāt concerning Canaan a type of heaven but yet the same Covenant remaine's now with a more naked manner of dispensation, or promise of heaven▪ And hence it follow's, that if it may appear, that the Covenant it self is one and the same, now, as then; then, as now; then it will undeniably follow, that if the New Covenant under the Gospel be not a carnal Covenant, no more was that: if the new-Covenant be not proper to Abraham's natural seed, no more was that which was made with A∣braham: if the substance of that Covenant was, I will be a God to thee and the seed, then this very Covenant remaine's still under the Gospel, it being one and the same with that; if by vertue of that Co∣venant, the Children were made Members of the Church; and hence had a Church priviledge, and seal administred; then the same Cove∣nant remaining the same, and in the same force, and benefit, our Children also are taken into the like Membership. It remaine's ther∣fore to prove that which all our Divines have long since made good against the Papists, that the Covenant then, and now, is for substance one and the same; or that the Covent made with Abraham was a Gospel-Covenant, and this Gospel-Covenant the same that was made with Abraham. 1. The Covenant made with Abraham is renewed in the Gospel, as to the main thing in it, viz. I will be their God, and they shall be my people, Heb. 8. 10. Jer. 31. 33 and though the seed be not exprest, yet its understood, as 'tis Gen. 17. 8. & if need be shall be proved hereafter. 2. Because Abraham's Covenant is of Gospel & eternal priviledges. Not proper therefore to him, and his fleshly posterity. For righteous∣ness by Faith was sealed up by Circumcision Rom. 4. 11. which is a Gospel priviledge, and is the ground of all other priviledges, and yet in Gen 17 7. there is no expression of this righteousness▪ by Faith, but it is understood therefore in this, I will be their God; So the promise of eternal life, and resurrection therunto is wrapt up in this, I am the God of Abraham, Isaac and Jacob. 3. Because there was never any Covenant, but it was either of Grace, or workes: that of workes on mount Sinai, that of Grace which was made with Abraham: and hence Gal. 3 17. The Covenant which was confirmed afore by Christ, Law 430 years after cannot disnull: and what was that Covenant before? surely it was the Covenant of Gr, becau it was confirmed by Christ: and what was this Cove∣nant confirmed by , but the Covenant made with Abraham? for of this the Apostle speakes, verses 14, 16. And he cal's it express∣ly by the Name of Gospel, or the Gospel Covenant; verse 8, 9. 4. Because when God reneweth his promise and Covenant made with Abraham, with his people at the plaines of Moab, Deut. 30. 6. it run's in these words, viz: I will Circumcise thy heart, and the heart of thy seed, now this is a Gospel priviledg, and a Gospel-Covenant: as ap∣peares by comparing this text with Rom. 10. 8. wherin the rightos∣ness of faith, or the Gospel, is brought in speaking the words of this Covenant, saying the in thy heart & mouth, Deut. 30. 11, 12, 13, 14. Now if that place, Gen. 17. 7. should be said to be obscure concerning the promise [I will be a God to thy seed] yet here in this place God speak's plainly, which by comparing the scrip∣tures is a Gospel promise, and of a Gospel priviledge and therefore to be preach't by Ministers of the Gospel, and to be believed by the professors of it. 5. Because this promise [I will be a God to thee and thy seed] doth not belong to Abraham & his seed as after the , or as lineally descend∣ed of Abraham: but as believers, and this is most evident Rom. 11. wherein 'tis said of the Jews, 1. That they were broken off (made no people no Church▪ by unbeliefe, verse 20. 2. That by Faith they shall be graffed in again, verse 23. If therefore they were bro∣ken off the Church by , then they stood as members of the Church by : and if by faith they should be graffed in, then they stood by faith at first: Against is said in this Rom 11. 28. that they are love for the , surely not as fathers, but as spi∣ritual by faith: and hence 9. 8. it is expressly said, that God found Abraham faith, before , and made a Covenant with him. Again if the posterity of Abraham were Members upon this ground only or chiefly, viz. because they were of , then Rom. 11. 20 could never have been cast off from being Members of the Church, because they were alway the natural off-spring & posterity of Abraham. Hence therefore it fol∣low's that if they were ingraffed in the Church as (the Fa∣thers as actually believing the Children as apart by of God to be ade to believe and in their Parents Faith accounted be∣lievers) then all believers at this day have the same priviledge and the Covenant then being made only in respect of Faith, must needs be Gospel Covenant, the same with God's Covenant at this day. And hence also it follow's that if they were Members as Believers, then not as Members of that nation. They were not therefore members of the Church, because they were descended of Abraham, and were in a national Church, and were by generation Jews. Circumcision was a Seal of Righteousness by Faith, Rom. 4. 11. therefore they were sealed as believers. Thus much for the first argument, wherein I have been the larger, because much light is let in by it, to answer divers mistakes. I shall name the rest with morer brevity. Argum: 2. If it was the curse of Gentiles, to be strangers to the Cove∣nants of promise (made with the Jews) before they became the Churches of God; then by being Churches, this Curse is removed; and hence Ephe. 2. 12, 13. The Apostle saith they were strangers to the Covenant, and Common-wealth of Israel, but are not so now. If you say that the Ephesians were in Covenant, but not their seed, and so they were not strangers? I Answer that the Apostle doth not set out their cursed estate meerly because they were without any Covenant, but because they were strangers to that Covenant of promise which the Israelites had; for if their children had it not, they were then as without Covenant▪ so without God, and without hope, as Pagans are, which is notoriously cross to the current of all Scripture, as may afterward appear. Argum: 3. The Apostle expresly saith [Your children are holy] 1 Cor. 7 14. and if severally holy, then of the Church, [for reall holy∣ness cannot be here meant] and in the Covenant of its even as 'tis said Deut. 7. 6 thou art an Holy people unto the Lord thy God: few of which number were really and savingly holy, but they were all so fede∣rally, or by Covenant, and so became Gods special Church or people. If you say, That this holiness is meant of matrimonial holiness, viz. that your children are not astrds, but legitimate: The answer is easy; for upon this interpretation the Apostle's Answer should be false; for ten if one of the parents had not been a Believer, and so by his Believing Sanctfed his unbelieving Wfe, their Children must have been Bastards, whereas you know that their Children had not been in that sence unclean or illgtiate, although neither of them were Believers: for the Apostle's dispute is plain, viz. that if the Believing Husband did not Sanctify his unbelieving Wife, then were your Children unclean, i. e. say you Bastards, but it's evident that Chil∣dren may be, in this sense, clean, and yet no Faith in either Parent to Sanctify one another to their particular use: unless you will say, that all Children of heathens are Bastards, because neither of the pa∣rents Believe. Argum. 4. Rom. 11. 17. The Jews are cut off from the fatness of the Olive tree, and the Gentiles put in, or ingraffea in their room: Now this Ingraffing is not into Christ by saving faith, for it is impossible that such should ever be broken off, who are once in; it must there∣fore be meant of their ingraffing into the external state of the visible Church, and the fatness and priviledges thereof; of which Church Christ is the external and political head, into whom (in this respect) they are ingraffed by external visible Faith and Covenant. Hence thus I reason; That if the Iews and their Children were ingraffed members of the Church, then the Gentile Churches ingraffed into the same state, and comming in their room, are, together with their Children, members of the Church: when the Jews hereafter shall be called, they shall be ingraffed in as they were before; them and their seed, verse 23. In the mean while, the Apostle put's no differ∣ence between the present ingraffing of the Gentiles now, and of theirs past, or to come, and therfore they, and their seed are ingraffed Members now. Argum: 5. Because there is the same inward cause, moving God to take in the Children of believing Church-members into the Church, and Covenant now, to be of the number of his people, as there was for taking the Iews and their children: for the only cause why the Lord took in the Jews and their Children thus, was his Love, and free grace, and mercy De. 4. 37. because he Loved thy fathers, therfore hose their seed, which choosing is not by eternal Election or choosing to glory; for many of their seed never came to Glory; but unto this priviledg to be his people above all others, in outward Covenant with him; which is exceeding great Love, if you Remember what hath been laid of the branches of this outward Covenant▪ and visible Church estate. And hence . 10. 15. , had a delight in thy fa∣thers, hence he chose then seed above all people, as at that day, viz. to be his people: so that I do from hence fully believe, that either God's love is in these dayes of his Gospel less unto his people, and servants, then in the dayes of the old Testament, or if it be as great, that then the same Love respects the seed of his people now, as then it did. And therefore, if then, because he loved them, he chose their seed, to be of his Church; so in these dayes, because he loveth us, he chooseth our seed, to be of his Church also. Argum: 6. Because our Saviour speak's plainely of all Children who are brought to him, that of such is the Kingdom of heaven: and none are ordinarily heires of the Kingdom of Glory, but such as are of God's visible Church, and Kingdom her. The objections against this place; I think not worth confuting, because I hope enough is said to clear up this first particular, to prove the children of con∣federate believers to be in Covenant, and Church-members. I now proceed to the second thing, viz: to answer your objectiōs Object: 1. If Children (say you) be members as it was in Abra∣ham's Covenant, then wives and servants, and all the houshold are to be taken in; for so it was, Gen. 17. & Gen. 35. 2: 3. and then what Church∣es shall we have? but such as you fear, God will be weary of & angry with. Answ. Churches at first (by your own confession) were in fa∣milies, where therfore God's grace did the more abound, by how much the less it did abound abroad: And hence Abraham's family and houshold was a Church of God; but yet consider withall▪ that all were not of this Family-church, meerly because they were of the family or houshold, but because they were Godly, or the children of such as were godly in the family; for Abraham's servants and hous∣hold, were such as he could and did Command to keep the way of the Lord, and so were obedient to God in him▪ Gen. 18. 19. and we see they did obey, and did receive that new, strange, & painfull signe of Circumcision: about the nature and use of which, no doubt he first instructed them, and in the place you mention, Gen. 35 4. they gave to all , & , to worship God more puly And it's evident, Ex. 12. 4 that every one in the family had not to do with the of the Church, & therefore ow not of the Church though of the finaly: for was not to eat of the was every one who was bought with money to eat of t untill they were Circumcised, ver. 44. nor were any such to be circum∣cised, until they were willing & desireous to eat the Psseover, & that unto the Lord; then indeed they, & theirs were first to be Circumcised, ver. 48. and although this beot exprefly set down, Gen. 17. in Abrahams family; yet I doubt not, but that as one Scripture gives light unto another, so, this Scripture in Exo. shews the mind of God in the first beginning of the Church, as well as in these times: if therefore the servants who were godly in the family, were only to be circumcised, and their children born in the house with them, then this example is no way leading to corrupt Churches, as you fear it will; but rather the contrary, that if servants then, were received into the Church together with their seed, much more are they received now: And if they did not defile the church then, neither should we think that they will do so now. And I beseech you consider of it, that God as then as carefull of keeping his Church holy as in these dayes, especially in the first constitution of it, as in this of Abrahams Gen. 7. And hence God was as much provoked by their unholiness then, as by any unholiness now, 1 Pet. 1 16. Suppose therefore (as you imagine) that all the houshold, whether prophane or holy, were to be received into the Covenant, and so to the seal of it, do you think that this course of admitting all prophane persons then, would not make the Lord soon weary of, and angry with those family-churches, as well as of national, or congregational now, upon the like suppo∣sition? if therefore any servants born in the house, or hired, were ad∣mitted, surely they were not such unholy ones, whom the Lord could not but be as much angry with, then as now; but they were godly and holy, at least in outward profession, upon which ground the Lord commanded them to be Circumcised. I know there are some and very holy & learned also, who think that if any godly man undertakes to be as a father to an adopted Pagan or In∣dian, that such an one, not grown up to yeares, is from the example in Gen. 17. to be received into the Covenant of the Church, and the seale of it: and I confess, I yet see no convicting argument against it, if it could be proved that some servants bought with Abraham's money were such, and were under years, but I see as yet no convict∣ing argument for this assertion from this example; and therefore I stick to the former answer, and see no reason, from any rule of charity, but to believe that all those in Abrahams family, were either visibly godly or the children of such; to whom Circumcision be∣long's: and consequently might as well partake of Church-member∣ship, as Abraham himself; which sort of servants in these dayes may as well be admitted to Church-membership, without fear of defiling the Church, as their masters themselves. Object: 2. If Children (say you) be members, then all Children, good and bad, must be received, as Jacob and Esau &c: Answ. Why not? for if there be any strength in this Argument, it holds as strongly against the admission of professing visible believ∣ers: where, though all are externally, and federally holy, yet some, yea many, yea the greatest part of such may be inwardly bad, and as prophane in their hearts, as Esau: and must we therefore refuse them to be Church-members because many of them may be inward∣ly bad? verily there must then never be Churches of God in this world. So 'tis among children, they are all outwardly holy, yet many of them may be inwardly unholy, like Esau, must we not therfore accept them to Membership? It is a miserable mistake to think that inward reall holyness is the only ground of admission in∣to Church-Membership, as some Anabaptists dispute, but it is fede∣ral holyness, whether externally professed as in grown persons, or gra∣ciously promised unto their seed. Reply 1. But you here Reply, If so, then they are of the Church when they are grown up, and prophane, untill they are cast out: and to take in prophane, is sinfull, Ezek. 44. Answ. It is very true; For 'tis herein just as 'tis in admitting profes∣sing believers, they may prove prophane, and continue so in Church∣membership, untill they are cast out; but is this therefore any ground to keep out those who are personally holy by their own profession? no verily, why then should such as are parentally, and federally holy be kept out from Church-Membership because they may prove pro∣phone me, and being prophane must Church-Members till they be cast out. Reply 2 But then (you say) they must be Church-Members though their Parents themselves, and the whole Church be unwilling thereunto, even as (say you) a man that marrieth a woman, her children must be his, and he be a Father to them, though he and she, and they should say be shall not be a father in law to them. Answ. This similitude of marriage doth neither prove, nor illust∣rate the thing; For the relation between father and such children is absolute & natural, and hence continues though they say he shall not be their father, and though he profess he will not; but the relation founded upon Church-covenant, between member and member, is not natural, nor only, and allway absolute; but also con∣ditionall, which condition not being kept, the relation may be, and is usually broken; for look as the Jews were not so absolutely God's people, but if they did in time reject the Gospel, they were to be cast off, and indeed are so at this day, Rom. 2. 25. Hosea 2. 2. Acts 13 46; 51. So 'tis with all Gentile Churches, and the members thereof:& as for that which you last say, That they may refuse their Parents Co∣venant at age, as well as own it, and so may members go out at pleasure, which is disorder. I answer, That the like may be said of such members as come in by personal profession, for they may renounce their own Covenant with God and the Church, one may doe so, and so may twentie, yet though this be wickedness and disorder, yet the Church may proceed against them, and so it may against their Chil∣dren, who are bound to own the Covenant made with God, and of God with them in their Parents, as well as any Church-Members are to own their own Covenant by their own personal profession. What disorder therfore will come in as you conceive this way will come in by your own way, and what course you should take to heal the one, by the same you may heal the other. Object. 3. If Children (say you) be members; then their seed suc∣cessively, untill they be either dissolved, or excommunicated; and if so, then what Churches shall we have? Answ. 1. What Churches shall we have? Truely not allway Churches of Angels and saints, but mixt with many chaffy hypocrites and oft times prophane persons. But still I say this objection holds as firm against gathering Churches of visible professing believers; For God knowe's what Churches we may have of them, even heaps of hypocrites, and prophane persons, for I know not what can give us hope of their not apostatizing, but only Gods promise to be a God to them, and to preserve them; and truly the same promise, be∣ing made to their seed, gives me as much ground of faith to hope well of Churches rising out of the seed of the godly, as of the professing Parents themselves. I know one may have more experimental chari∣ty concerning some few professing the fear of God, but my Church∣charity is equal about them, especially considering, that those whom God receiv's into Church Covenant, he doth not only take them to be a people to him, but to establish them to be such, viz: for time to come. And hence God is said, to establish his Covenant with Isaac, not Ishmael who was to be rejected, Ge. 17. 19. and God is said, to gather them into Covenāt to establish them to be a people, both young & old, present posterity, and that which was to come, Deut. 29. 11,—15. 2 God was as Holy, and as exactly requiring holiness from the Jewish Church, as well as from Christian Churches; now do you think that the Covenant which then wrapt up the Jews children into Church-membership, was an high-way of prophaness, and unholy∣ness in the members thereof, & of defiling & polluting Gods Church? or was it a way and meanes of holiness, and to keep them from being prophane? to affirm the first is somthing Blasphemous, and very false, for 'tis expressly said : 13. 11. that as the girdle cleaveth to the loynes of a man, so he the whole house of Israel (not grown men on∣ly) to cleave to him, that they might be to him a people (which was by Covenant) and for a name, for a praise, and for a glory; Gods name, Glory, praise was the end; and the Covenant was the meanes hereun∣to; and therefore it was no way or meanes of unholyness in that Church: but if you say, it was a meanes of holiness; why then should we far the plluting of Churches by the same Covenant, which we have proved, wraps in our sed also? indeed they did prove universally prophane in the Jewish Church; so they may in ours, but shall man's wickedness in abuseing God's grace, and for∣saking his Covenant tyete hands, or heart of God's free grace from taking such into Covenant; what though some aid not Believe? saith the Apostle, Rom. 3. 3, 4. sall their unbelief make the Faith of God without effect? God forbid. 3. Suppose they do prove prophane, and corrupt Churches; yet even then, when they are corrupt, they are such Churches, where ordinarily God gathers out his Elect, and out of which (till purer are gathered, or these wholly rejected) there cannot be expected ordi∣narily any salvation: for so saith our Saviour, salvation is of the Jews, o: 4. 22. even in that very corrupt, and worst estate of the Church that ever it was in. Object. 4. If children be members, then they must come to the Lords Supper, for you know no difference between member and member, in point of priviledge, unless they be under some sin. Answ. 1. Yes verily, there is a plain difference between member and member (though professing believers) in point of priviledge, though they lie under no sin: for, a man may speak and prophesy in the Church, not Women. A company of Men may make a Church, and so receive in, and cast out of the Church, but not Wo∣man though professing Saints. 2. All grown men are not to be admitted (though professing Believers) to the Lords Supper; my reason is; A man may Believe in Christ, and yet be very ignorant of the nature, use, and ends of the Lords Supper, now such may be Baptized as soon as ever faith appeares, Mark 16. 16. but they may not be admitted to the Lords Supper, because they will be guilty of the body and blod of the Lord, if they through their ignorance, cannot discern the Lords body. I know no reason but ignorant persons may be as well suspended from the use of this priviledge, though they be true believers (for faith may consist with much ignorance) as well as distracted persons, who not∣withstanding may be believers also. 3. If therefore children be able to examine themselves and discern the Lords body, they may then eat; and herein there is no difference in this priviledge between member and member. 4. Children not being usually able to examine themselves, nor discern the Lords body, hence they are not to be admitted to the use of this pri∣viledge: and yet they may be such members as may enjoy the benefit of other priviledges even that of Baptisme: for baptisme seales up our first entrance into the Covenant. This first entrance is not allway by personal profession of Faith, but by Gods promise of working, or of vouchsafeing the meanes of working of it, now Children (as is proved) being under this Covenant (as we see all the posterity also of Abraham was) hence though children cannot profess faith, nor actu∣ally examine themselves yet they may receive, and must receive bap∣tisme, being allready under Gods Covenant; but because the Lords Supper doth not seal up this first entrance, and first right to the Co∣venant, but our growth and fruition of the Covenant; hence this act on our part is required to participate in this, which the Apostle calls self-examination, and the act of takeing, and Christ, and of iscerning the Lords ody), and of doing this in remembrance of Christ: which every baptised person, and Church-member is not allway able to do. A child may receive a promise aforehand of a rich estate given him, and this promise sealed up to him, his father receiving it for him, but it is not fit that he should be put to the actual improve∣ment, and fruition of that estate, untill he is grown up, understands himselfe, and knows how to do it: so 'tis here, the Sacrament of the Lords Supper requires ability, 1. To take Christ as our own. 2. To eat Christ, that is, to take fruition of him: the which acts of faith, God doth not require of all those immediately, who are wrapt up in Covenant with him. Object. 1. But here you say, that that examination 1 Cor 11. is required of all that be members, and that at all times▪, as well as at their first comming to the Lords Supper. Answ. This examination is indeed required of all those members who should partake of the Lords Supper, but it is not required (as you seem to say) of every one to make him a member, so that none can be a member, but him that is able to examine himselfe; for Gods Co∣venant to work faith, and to give power to examine one's selfe after∣ward, may make some as truely members as those who are able to act & express their faith. Now I have proved that Gods Covenant is aforehand given to children: and to give them the seal of their first entrance into it many yeares after, is as vile a thing, as for them that are able, and fit to examine themselves, to have this Sacrament of the Lord, Supper denied, or delaied till many yeares after. Object. 2. But you say, It's left to every ones conscience to exa∣mine himself, not that others should examine them, and consequently if▪ children be members, then it must be left upon their conscience. Answ. We know in our own consciences that Children usually cannot examine themselves, now if the Elders & the Church are boūd to see Christs rules observed by others, and if this examination be the rule that all must walk by who participate here, then they must not suffer such yong ones, no nor persons grown up, and entred n by personal profession, to receive this seal, as they know are unable thus to do: I think if Churches should degenerate in these dayes, this course of Discipline should be attended (especially by the Elders) to∣ward y of their members, which way soever they have entred, whether by their own, or by their parents covenant: And I have oft feared that there is some need already of it, even toward some who en∣ter by their own covenant, and may have saith, but are miserably to seek in the nature, use, and ends of the Lords Supper, and consequently unfit to discern of Christ's body, and so to come to that Sacrament. Object. 5. If Children may be members, & yet not come to the Lords Supper; then it may come to pass that a whole Church may be a Church, and yet not have the Lords Supper, or ought not to have it. Answ. 1. So there may, for a Church may be a true Church,& yet want the benefit of some one or more of Gods Ordinances, sometime Pastors, sometime Elders, sometime Seales. 2. A Church of professing Believers may degenerate, and turn prophane, and sottish, and to have no just right to the Seales; and their Officers may leave them, and so have no use of the Seales: yet I suppose it is a Church of Christ still though degenerate, though unfit to enjoy Seales; will you therfore think one way of Membership unlawfull, viz. by professing their Faith? Because such a rare thing as this may happen? why then should you think the way of Membership unlawfull because of the like rarity in such a dk and gloomy state of them as you mention? Object. 6. If Children be Members, then will be many in the Church, who are not Saints by calling, in Christ Jesus, which ought not to be Church could so may plain∣ly seen. Answ. 1. I do think it's true, that poor Children may be and are upon with , any bought f unbelief, of them as Children of wrath by , and not with such high thought of Faith, as Children, and Sons of God by promise, as I have shewn. And I think herein is out great sin, as it was in Christ's own disciples, who were the first▪ that we read of that would not have lit∣tle Children brought unto him, for which he rebuked them, shewing their priviledge; and for want of which faith in Gods promise about our children, certainly God smites, and forsakes many of our children. 2. If therefore you think that Church-members must consist on∣ly of saints by calling; so that your meaning is, such saints as are so by outward and personal profession, from the call of the Gospel, are only to be Church-members; this is an errour: For, 1. You know that they who define a Church to be a number of visible saints, they usually put this phrase in, [and their seen] who may not profess faith perhaps as their Fathers do: and you shall find that the Israel of God under the old Testament, are all of them said to be adopted, Rom. 9. 4. chosen and called, Isa 41. 8, 9. and faithfull, Isai. 1. 21. and yet we know they were not all so by personal profession, but in respect of their joynt federation, and the outward Covenant of God with them. 2. The outward Covenant is not allway first entred into by personal profession of faith, but by Gods Covenant of promise to work, or to use the meanes to work faith: Hence it undeniably follows; that as many may be in Church-covenant before they profess faith personally, so many may be members of the Church without this profession of faith; for this Covenant of working faith (as hath been formerly explained) doth not only belong to the Jews, but to Gentile Churches also, and Believers; as hath been proved, and might further be confirmed. Object: But say you, If we saw hypocrites, we were to cast them out as well as prophane persons: and we see no grace in many children, and therefore they must not be received in. Answ. 1. If you see children, of whom you cannot say that they are faithfull personally, yet they may be faithfull federally (as hath been shewed) for they may lie under God Covenant of begetting faith, by some meanes in them; and then you are not to cast them out, but accept them, as God doth. 3. The children of godly parents though they do not manifest faith in the Gospel, yet they are to be accounted of Gods Church, untill they positively reject the Gospel, either in themselves, or in their Parents; and therefore God did never goe about to cast off he Jews, and their seed, untill they put forth positive unble; the Lord promised to give them the means of Faith, and did so: and when Christ was come, and the Gospel sent first unto them for their good, the Lord herein fullfill'd his Covenant-Mercy, as toward his Beloved people; but when they rejected these meanes, and cast off Christ, and his Gospel, then Rom. 11. they were broken off, and not before. Now hypocrites are such as profess Christ in words, and yet deny Christ in deed,▪Titus 1. 16. 2 Tim. 3. 5. Hence they are such, as positively re∣fuse Christ: hence the case of children in whom no positive unbeliefe appeares, is not the same with this of hypocrites, or prophane per∣sons; and when young Children shall grow positively such, I know not but they may be dealt with as any other Members, for any such like offence. Thus you see an answer to your Six Objections. In the end of your paper there are TWO QUESTIONS, which I suppose may not a little trouble against their Baptisme and membership. To these briefly. Quest. 1. What good (say you) is it, either for a wicked, or an elect Child, till he be converted, to be in the Church? or what good may any have by being in the Church, till they can profit by what they enjoy? Answ. 1 The Apostle put's the like case, and gives you an Answer Rom. 3. 1, 2. what advantage hath the Jew, and what profit is there of Cir∣cumcision? what use or profit could the Infants then make of their Church-Covenant, Membership, or Seal, who understood none of these things? do you think the Lord exposed his holy ordinances then unto contempt? and is more carefull that they may be profitably used now? was there no good by Circumcision? yea saith the Apostle, much every way. 2. What profit is it to persons grown up to yeares, and yet secretly hy∣pocrites, who enter into the Church by profession of the faith? you will say there is good and profit in respect of the priviledges themselves, but they abusing them they had, in this respect, better have been without them, because they bring hereby upon themselves greater condemna∣tion. The same say I of children, whom God receives into his Church, by promise, and Covenant of doing them good, although at present they may not be so sensible of this good. 3. To speak plainly, the good they get by being thus enriched is won∣derfull: and here there is more need of a Treats then of a Letter, to clear up the benefits from all Scruples, arising by being in outward Covenant, in Church fellowship, even unto Infants: I confess I find little said by Writers upon this Subject, & I believe the doubts against childrens Baptisme, as they arise by blindness in this particular; so I think that God suffers that opinion to take place, that by such dark∣ness he may bring out light in this particular. I will only hint unto you some few of my many thoughts, which have long exercised me for many yeares in this thing. The good by childrens membership, especially when Sealed, is in four things. 1. In respect of God. God shews hereby the riches of his grace to∣ward them, in taking them to be his people: In Adopting them to be his children: In preventing them with many special promises aforehand of doing them good; by all which, the Lord doth as it were prevent Sa∣tan, in wooing their hearts as it were, so soon to draw them to him before he can actually to draw their soules from him. So that I beseech you consider, suppose they cannot as yet understand, and so make profit by all this, yet is it not good for them, or for any of us to partake of Gods grace, before we know how to make use of it? is it not good for God to be good to them that are evil? is it not good for God to glorifie & make manifest his grace to man, though man knowes not how to make use of his grace? was it not rich grace for Christ to wash Peters feet, and yet he not know at present what it meant, only (saith Christ) thou shalt know it afterward? is it not good for God to give life to us, and to let us be born in such and such a place of the Gospel where it is preached, and to lay in mercy aforehand for us, before we know how to be thankfull, or know how to use any of these outward mercies? and is it no mercy or favour to have so much spiritual mercy bestowed on children a∣forehand, before they can be thankfull, or make use thereof? Deut. 7. 6, 7. The choosing of them to be his people, above all other people (which you know was from the womb) it's called Gods his Love upon them, and the reason of this Love, verse 8. is said to be, because God loved them, this love was not Electing, & peculiar love, (for thousands of these perished and went to hell) but it was his ex∣ternall adopting love to choose them to be his people, and to improve all means for their good, and to give them the good of all those means unless they refuse: and to give indefinitely among them, and particu∣larly to many of them, such hearts as that they shall not be able to refuse the good of those meanes (as hath been shewed formerly) this is love, great love & mercy; not shewn or promised to any who are not of the visible Church throughout the whole world. By which God is glorified; & let him be so, though we cannot see how to pro∣fit by it, when it first break's out; Have not you profited much by considering Gods preventing grace, long before you understood how to make use of it? hath not God received much glory from you for it? hath this grace then think you, been unprofitably spent on Gods part? No verily: The case is the same here, David blesseth God; for bring his God from his Mothers belly, and from the womb, Psal. 22. 9, 10. and Gods grace is shewn through this expression, Isai. 46. 3. 2. Thee is much good hereby in respect of the Parents; for, suppose the children cannot profit by it, yet Parents may, and 'tis in respect of them very much that God looks upon their children, thus to receive them into Covenant, Deut. 4. 37. For, 1. Parents may hereby see, and wonder at the riches of Gods grace, to become a God▪ not only to themselves, but to take in their seed also, whose good they prize as their own, and as if done to themselves: hence Abra∣ham fell down upon his face, adoring God, when he heard of this Co∣venant, Gen. 17. See also how Moses aggravates this love, in the eyes of all that had eyes to see, Deut. 10. 14, 15. 2. Hereby God gives Pa∣rents some comfortable hope of their childrens salvation; because they be within the pale of the visible Church; for as out of the visible Church (where the ordinary meanes of salvation be) there is ordinarily no salvation, Acts 2. 47. So if children were not of Christs visible Church and Kingdome, we could not hope for their salvation, no more then of Pagans, or Turks; for if they be without God, they are without hope, Ephes. 2. 12. and to be without hope of such, to whom God hath made such promises of salvation, not given to Pa∣gans, nor proper to Abraham, is very hard, and horrid to imagine; for the promise run's universally, that the Seed of the upright (whe∣ther Jews, or Gentiles) shall be Blessed. Psal. 112. 1, 2. Prov. 20. 7. 3. Hereby Parents are stirred up the more earnestly to Pray for them, because God's Covenant and promise is so large toward them, at which Prayer look's, and by which it wrestle's with God, and hence, we find that Moses, and others, they use this argument in their Prayers; oh God of Abraham, Isaac, and Iacob: &c: 4. Hereby they may not only hope, and Pray, but are incouraged to Believe, con∣cerning their Children and the rest of those who are in Covenant a∣mong them, that God will do them good, as they conclude mercy to the remnant, forgivness of their sins, with faith, upon this ground, thou wilt remember the Truth to Jacob, and thy Mercy to Abraham, sworn unto our Fathers in dayes of old, Micah 7. 18, 20. This indeed is the childrens faith for themselves, and their children: but so it may be a ground of Parents faith: And if we pray for our children, why should we doubt (leaving only secrets to God) if we see them dy before they reject the Gospel positively; I see no reason for any man to doubt of the salvation of his child if he dyes, or that God will not do good to his child in time if he lives. 5. This stirrs up their hearts to be the more sincerely holy, and keep in with God, because of their children; and to educate them with more care, and watchfullness, be∣cause they are the Lord's Children as well as theirs; they are not common, but holy vessells, and therfore let them see that they be not defiled; and hence we find, that when God exhort's to any duty of holiness in Scripture he oft makes this the ground of it [I am your God] and hence God aggravates their sin in offering their children to Molech, Ezek. 16. because they were his children, that should have been better used. 3. In respect of themselves, the good is very great. 1. It is a spe∣cial meanes to prevent sin, Deut. 29. I make this Covenant, not only with him that is present, but with your seed also, who are not here, verse 15. Lest there should be among you man, or woman, family, or tribe, whose heart turnes away from God, and lest there should be a root of gall and wormwood: and indeed it mightily workes on the heart to think; shall I whom God hath chosen▪ to be his, be my own; or be the Divels, or be my lusts&c? 2. 'Tis a strong motive & en∣gagement upon them to forsake sin, even the uncircumcision and sin of their hearts, as is evident, Deut. 10. 15, 16. The Lord had a delight to choose the seed of your fathers, even you to be his people, as it is this day: what follow's? Therefore Circumcise the foreskin of your hearts, and be more stiff-necked: 3. 'Tis a special help, as to avert their hearts from sin, so to convert & turn them to God,& to make them look toward God, that he would turn them, when perhaps they are with∣out any hope (in other respects) of mercy, or of being able by any meanes they can use to turn themselves; this is evident, Acts 3. 19. with verse 25. Repent and be converted, for you are the children of the Covenant, which God made with our fathers; this drawes their hearts, when they see, how God call's them to return, Jer. 3. 22. Come un∣to me ye back sliding children &c: we come unto thee, for thou art the Lord our God, When backsliding Ephraim could not convert him∣selfe, he cryes unto God, oh turn me, and I shall be turned, for thou art the Lord my God, Jer. 31. 18. which places cannot be meant being their God only by internal Covenant, in giving to them the spe∣cial benefits of the Covenant, for then they should be in Covenant with God▪ and have remission of all their sins, &c. before they were turned, or before faith? and therefore it's meant of being a God in out∣ward, and external church-Covenant, which is no smal motive, and loadstone to Believe. And although many do not believe, and will not be turned, yet this Covenant is an high priviledge, and great fa∣vour, fitt in it self, to draw to God, though many believe not▪ and hence the Apostle saith, that the priviledge of the Jew is great, in having God's Oracles (which contain God's Covenant) committed to them, though some believe not, which unbelief make's not (he saith) the faith of God, i. e. God's promise or Covenant of none effect, or an uneffectual, and fruitless Covenant: for this word of God's Covenant shall take some effect among some such as are in it; which therfore is a priviledge, though many perish, as is evident, Rom. 9. 4, 6. 4. 'Tis a special meanes of binding them fast to God, when they are turned: Ier. 13. 11. as the girdle unto a man, so have I caus∣ed the whole house of Israel; to cleave unto me, that they may be for a name, and glory, Deut. 30. 20. thou shalt cleave unto him, because he is thy life, and the length of thy dayes: he was not their life spiritually, and savingly, (for many thus exhorted, dead, and in their sins) but federally, or in outward Covenant. 5. If they shall forsake, and break loose from God, and from te bond of his Covenant, and have (as much as in them lies) cast themselves out of Covenant, by their own perfidious∣ness, & breach of Covenant, that one would think now there is no more hope; yet it is a special meanes, to encourage their hearts to return again: even when they seem to be utterly cast off, and therefore it's said Jer. 3 1. though thou hast committed whoredome with many overs (wherby the co∣venant was broken) yet return unto me: so Deut. 4. If when you are scat∣tered among the nations, and shall serve wood & stone, and be in great tribu∣lation, if from thence thou seek the Lord thy God, thou shalt find him, he wi not forsake thee; and what is the reason of it? viz. his remem∣brance of the Covenant with their fathers, for so 'tis Deut. 4. 27, 28, 29, 30 31. But I forbear to name more such things as these which come by outward Covenant to Inchurched Members. 4. respect of others their good is very great; for, 1. now they may enjoy te special watch and care of the whole Church, which otherwise they must want. 2. They hereby have the more fervent Prayers of others for then : and hence Rom. 9. 1, 2, 3. we see how Paul upon this ground had great zeal in his prayers for the Jews, not only because his country∣men, but especially because to them did belong the Adoption, and Cove∣nants, & they had gracious Fathers &c. so Psal. 89. 49. Lord remember thy former loving kindnesses, which are sworn to David in truth. And hence we see Moses oft pleads and prevailes with God in prayer, for the sinning Israelites, viz. oh Remember Abraham, Isaac, and Iacob. Now I pray you, lay all these things together, and then see whether you have any cause to say; What profit is there by Covenant and Church-membership of persons not yet able to profess the faith of Jesus Christ? Quest. 2. You say▪ when families were Churches, all of the family were of he Church, and when a Nation was a Church, all that were of that na∣tion were of that Church; But now Believers being matter of the Church, what of were admitted, till they can hold forth visible faith, would not many of things be more clear? Answ. In these words there is a threefold mistake. That all of the family & nation in former times, were of the Church: this is false, for God never took any his Church, but as they were Believers, at le , in that Nation; I say Believers: which either are practised believers: or pro∣ised believers; such as by outward Covenant shall have the meanes to be made believers in ; and hence you have heard, that the Nation of the Jews by Faith, and were broken by unbeliefe, and if any rejected the Covenant: as and , they were of that Church, though they did, and might dwell in nation, as . 2. You think that Visible personal Faith only, makes the Church, and members or it; which in errour, as may appear from many things already : for Children may be in Gods ac∣count professors or Faith parentally, as well as personally the profession of their par∣ents, as well as in their own; And sence you shall had, that the Covenant God entered into with the Parents of Church-members personally, the Children are said, to have that Covenant with them many hundred years after; See for this purpose, among hundreds, their . Scriptures, 2. 5. In Haggi time God is id to make a Covenant with them th then they came of Egypt (which was at personally, but parentally) so Haes 12. 4, 5. when od entred into Covenant with Jacob at Bethel; God is said to speak , who lived many yeares after; and ence the Children many yeares , challenge Gods Covenant with them, which was made with their Fathers for them, 7. 19, 20. Hence also Children are said to co to Christ (who were not able to ) but only were brought in the armes of others to Christ. It's thing among , that a Father ay receive a gift, or Legacy given to him, and his heires, and he, and his heires are bound perform the condition of the Covenant, and promise by which it is conveyed, and that the Child doth this in his Father. 3. You think that if men only, grown up, and able to profess, Faith, should be, if the Church, then all things would more clear Children: Truly I beliee ground, before aid downing , 1. Hereby pollution of Church avoyded, but rather introduced, to exclude from an holy▪ making. Covenant, s we have proved. 2. Hereby that rood and benefit of their Covenant, should be not gaid) by excluding them out of Covenant, untill they can personally of the Covenant: The wisdome of man furthers not the Rightousness me conclude with the naked profession of my Faith to you in this of defence against all that is said by Anabaptist against baptisme of . 1. That the Children of professing Believers are in the same Covenant God made with Abraham; Abraham was a Father of many nations, and not of one nation only, and hence the same Covenant made with hear, and the believ∣ing Israel in that nation, the Covenant is made with all his behaving seed all other nations. 2. That Baptism is a seal of our first entrance, and admission into Covenant: and therfore is to be immediately applyed to children of believeing parent, a soon as ever they be in Covenant, and that is a soon as they become the visible seed of the faithfull for Covenant to Abra∣ham rn's (I will be thy God, and the God of thy seed) not only & seed, but Church-seed, (as hath been shew'd) not only of his seed in that nation, but in all Nations. Thse two things I cannot tell how to avoid of, the clear: and the igno∣rance of these make as they are called yet met wit thing written by any considerable wight throw thee. But I My prayer is and , That Lord .
N00049.p4	Several lavvs and orders made at severall General Courts in the years 1661. 1662. 1664. Printed and published by order of the General Court held at Boston the 19th of October, 1664. By Edward Rawson secr.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1664]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	IT is Ordered, That the Keeper of the Prison for the time being,Keepers liberty to take Baile. shall henceforth have the same liberty that the Marshall hath in all Civill Cases; to take sufficient Bayle after Commitment, as the Marshall might before Commitment. THe Court understanding there is much Inequality, in that divers are freed from those watches, whereof all do receive equal benefit; for an explication of the Law concerning Constables Watches, Do Order, That the Magistrates,Persons exemp∣ted from Con∣stables Watches Deputies of this Court, for the time being, Elders of Churches, the Publick sworn Officers of the Country, with the Commission Officers in each Trained Band, be freed from all ordinary Watches and Wards of the Constables, and no other Persons; excepting such persons as shall have speciall and personal freedome, by Order of this Court, any former Order, Graunt or Custome notwithstanding. UPon Complaint of the great abuses that are daily committed by Retailers of Strong-waters, Rhums &c. both by the stillers thereof, and such as have it from forreign parts:None to still or retail strong li∣quors without licence. This Court do therefore Order, that henceforth no Person or Persons shall practize the craft of stilling strong-waters, nor shall sell or retail any by less quantyties then a quarter cask, and the same to be delivered not at several times or in several parcels, but at one time, without covin or fraud, except∣ing onely such as shall be allowed annually by the County Courts respectively, on penalty of five Pounds forfeiture, for every time that any Person, or Persons shall be legally convicted thereof, any Law, Usage or Custome, or former licences to the contrary notwithstanding, provided alwayes this Law shall not prohibit such Merchants as have strong liquors from forreign parts in Cases from selling the same by the whole Case, either to such as are going to Sea, or to Masters of families of good report. THis Court doth Order, as an encouragement to persons to destroy Woolves, That henceforth every person killing any Woolf,Encouragement to kill woolves. shall be allowed out of the Treasury of that County where such woolf was slain, Twenty shillings, and by the Town Ten shillings, and by the Country Treasurer Ten shillings: which the Constable of each Town (on the sight of the ears of such Woolves being cut off) shall pay out of the next Country rate, which the Treasurer shall allow. WHereas the Laws published concerning Fences, and Cattle, being in this second Edition transported from their first order and method, much difficulty doth many times arise concerning the true meaning thereof, whereby great damages do acrue to many of the Inhabitants, and Consequently to the Country, for prevention whereof, This Court doth Order and Enact, that where any cattle shall trespass on any Propriety,Owners of fence to pay damage in case, &c. not appearing to be sufficiently fenced against swine sufficient∣ly yoked and ringed, or Cowes, and such cattle as will be restreined by a sufficient fence in the judgement of the viewers of fences as pag the 11th. Sect. 6. in all such cases the owners of the fence or of the land, shall bear all such damages As to them thereby susteyned, any thing in the said Order or any other Law, Custome or Usage to the contrary notwithstanding. WHereas the Law title Treasurers doth not so fully explain it self as it in∣tended in Order to the execution of the same, in reference to County Trea∣surers, This Court declares, that the same power and direction given to the Country Treasurer in his Place, is likewise intended to the County Treasurer in his place and limits,Country and County Treasu∣rers direction a∣like, &c. for the better discharge of his duty, and that every Constable be trusted with the Collecting of any County Rate, which doth not within his year pay in his respective County Rate, and make up his accounts with the Treasurer from which he had his Warrant so to do, such Constable shall forfeit to the County forty shillings for his defect, and be liable to clear his accounts within two months; and that every County Treasurer shall present the names of such Constables as shall neglect their duty, to the next County Court, and that Corn or other goods paid into the County Trea∣surers, shall be at the same prizes that this Court shall from time set for the Country Rate from year to year, any custome or usage to the contrary not∣withstanding. THis Court being sensible of the great encrease of Prophaness amongst us, especi∣ally in the younger sort, taking their opportunity by meeting together in places of publick entertainment, to corrupt one another by their uncivil and wanton carriages, rudely singing and making a noise, to the disturbance of the family, and other guests, if any be in the house. This Court do therefore Order, and hereby Enact, that no Person or Persons whatsoever, do presume either in word or deed, to carry it uncivilly or wantonly,Penalty for rude singing in Tav∣erns, &c. singing rudely or making a noise to the disturbance of the family or any other guests, in any place of publick entertainment, on penalty of paying five shillings for every offence against this Law, being thereof le∣gally convicted before my Court, Magistrate, or Commissioner, and where sundry persons are in the same company where any such rude and uncivil car∣riages are acted, and the particular person or persons unknown, every of the said persons shall be liable to the like penalty, unless they can attest their innocency, and do freely give in their testimony against the nocent: and if any person allowed to keep a house of publick entertainment shall suffer such carriages by any person or persons, and not legally prosecute the same before Authority on legal conviction thereof before the County Court of whom they had their licence, they shall be debarred of any further reneual thereof. IN Answer to that part of His Majestyes Letter, of June 28 1662, Con∣cerning Admission of Freemen. This Court doth Declare,Order relating to the manner of admission to fre∣dome. That the Law prohibiting all Persons, except Members of Churches, and that also for allow∣ance of them in any County Court, are hereby Repealed, And do hereby also Order and Enact, That from henceforth all English men presenting a Certi∣ficate under the hand of the Ministers, or Minister of the Place where they dwell, that they are Orthodox in Religion, and not Vicious in their Lives, and also a certificate under the bands of the Select men of the place, or of the major Part of them, that they are Free-holders: and are for their own propper Estate (without heads of Persons) Rateable to the Country in a single Country Rate, after the usuall manner of valuation in the place where they live, to the full vallue of Ten shillings, or that they are in full Communion with some Church amongst us; It shall be in the Liberty of all and every such Person or Persons, being twenty four yeares of age, Householders, and settled Inhabit∣ants in this Jurisdiction, from time to time to present themselves and their desires to this Court, for their addmittance to the freedome of this common∣wealth, and shall be allowed the priviledge, to have such their desire Propound∣ed and put to Vote in the General Court, for acceptance to the freedome of the body pollitick, by the sufferage of the major parte according to the Rules of our Patent. WHereas in the Law Booke title Millitary, Sect. 11. the three Chiefe Military officers in each Town, except Boston, together with the Magistrates or Depu∣ties thereof, are appointed a Committee of Militia for such Towns, without mentioning the Officers of Horse to be of the said Committee. This Court doth Declare,Officers of Horse to be added to the Committee of Militia, in the towns where they live. that the Commission Officers of Horse, in the Towns where they dwell, shall be added thereto, and hereby are appointed and impowred, to be of the Committee of Militia, for such towns where they dwell, any Law or Custome to the con∣trary notwithstanding. FOrasmuch as several Persons who from time to time are to be made freemen, live remote and are not able without great trouble and charge to appear before this Court to take their respective Oaths; It is therefore Ordered, that henceforth it shall be in the power of any County Court,County Courts power to give the Oath of free∣dome. to administer the Oath of Free∣dome to any persons approved of by the General Court, who shall desire the same, any Law or Custome to the contrary notwithstanding. THe Court understanding, that the late Law made in October 1663. For the regulating of Elections, is not so satisfactory to the Freemen as was expected; and for some other reasons which have been alledged; Do judge meet to Order, that the said Law shall and is hereby Repealed,Order regula∣ting Elections Repealed, and Elections to be in Statu quo and that Elections shall hence∣forth run in the ordinary course as formerly. FOr as much as complaints have been made to this Court of very great Inequality in keeping and maintaining of Military Watches, the burden of that service lying mainly if not altogether upon such as bear arms, when several persons of good estate are free,Such as are lia∣ble to Constables Watches are a∣like liable to Military Wat∣ches, &c. all which considered; It is Ordered, That henceforth all persons what∣soever, within this Jurisdiction, who are liable to serve in Constables watches, shall also be liable to the like service in all Military watches, either in their own persons or by a sufficient supply to be made by all such persons as aforesaid, or shall pay twelve pence in mony, and that under the penalty of five shillings for every such neglect, to be levyed by the Clark of each Company, by warrant under the hand of the chief Officer of the same.
N00050.p4	A defence of the answer and arguments of the Synod met at Boston in the year 1662. Concerning the subject of baptism, and consociation of churches. Against the reply made thereto, by the Reverend Mr. John Davenport, Pastor of the church at New-Haven, in his treatise entituled, Another essay for investigation of the truth, &c. : Together with an answer to the apologetical preface set before that essay. / By some of the elders who were members of the synod above-mentioned. ; [Four lines of Scripture texts]	[ "Mather, Richard, 1596-1669.", "Mitchel, Jonathan, 1624-1668." ]	1664.	Printed by S. Green and M. Johnson for Hezekiah Usher of Boston.,	Cambridge [Mass.]: :	eng	[ "Davenport, John, 1597-1670. -- Another essay for investigation of the truth.", "Boston Synod (1662). -- Propositions concerning the subject of baptism and consociation of churches.", "Covenants (Church polity).", "Baptism." ]	HOw loth we are to enter the Lists of publick Debate with Brethren, and such Brethren as we love and honour in the Lord, with whom we are Exiles in the same Wilderness for the same Truth, is known in some measure to our selves, and would be to others, did they know the many thoughts of heart that this matter hath occasioned, and what a grief it is to be thus constrained thereunto. Neither was it so hard to finde what to say, as to determine whether to say any thing. For it hath been a Doubt among us, Whether we should not leave, not onely those Reflexions upon our persons that we finde in the late Writings published by our Brethren, but also those Mists that are therein cast upon the face of Truth, unto the Discoveries of Time, and the Readers own further Consideration, rather then to toss the Ball of Printed Disputes, or to trouble our selves or others with new Discourses of this kinde. But when we per∣ceived, that by these Writings lying unanswered, our Work (and, as we believe, the Work of Christ) in our Churches is obstructed, the Truth disadvantaged, the Weak stumbled; and that the Lords Name, as concerned in us, and in his Work among us, may suffer by our silence: We have been willing to say something, lest we should seem Unfaithful or Negligent in that Cause which we are perswaded is the Lords. Had Divine Providence so disposed, that the Lot of our Dissenting Brethren had been Ours in a case circumstanced as this is; we are ready to think, that after our Reasons given, and Arguings in a Synod (the most proper place of Publick Disputation where Churches walk in order, Acts 15. 7.) we should have looked at it as our Duty to sit down in silence, and not to amuse and trouble the People by Printing a Dissent, at least not un∣till some way constrained thereto, and till all other means (as by Verbal or Written Disputes, &c.) had been first used to render the Difference among their Leaders as small and little as might be. But seeing it hath pleased our Brethren to take this course (of Printing in Opposition to the late Synod) we humbly submit to the Lords holy Providence herein. And let none of his poor People in this Wilderness be offended at it, to see Differences and Disputes, even among the Godly-Learned, about such things: It is the wonted Lot of all the Births of Truth, to be brought forth in Travel▪ and such a Travel as occasions Pain in the Churches own Bowels. Every Stage of Truths progress, since the first dawning of Reformation, hath been accompanied with sharp Debates, even among the godly Professors of it, and so it was foretold, Rev. 15. But God will bring Light and Good out of all. The face of Truth is now muffled with many Clouds, but let us with Faith and Patience wait on Him, it shall shine in its naked beauty and glory one day. And though it cost us here some, yea many Throes, even in the day of our Infirmity in this Wilderness; yea f▪ the Man-childe of Truth, and of the whole genuine Frame of Christs Government and Order in his Churches be at last born among us, the Joy thereof will make us forget those Sorrows. But seeing so it is, that Different Apprehensions and Argumentations are found among us about these things, we heartily concur with our Brethren in that desire. That Unity of Affection may be preserved and continued notwithstanding; and therefore, that as much as may be, all Expressions and Reflexions may be forborn that tend to break the Bond of Love. Indeed such is our Infirmity, that the naked Discovery of the fallacy or invalidity of anothers Allegations or Arguings, is apt to provoke. This in Disputes is unavoidable. But further then this, we hope we shall carefully abstain from all matter of provocation. The Lord help us all to seek not Victory, but Truth, and save us from mingling our own Pride and Passions with the holy things of God. Now for the Apologetical Preface of our Brethren above-mentioned, their Discourse therein which we shall consider of, lies in two parts. As for the first: Where or by whom these Objections have been made against our Brethren, we shall not trouble our selves to enquire: But themselves are here pleased Propound and Answer several Objections, which we shall take notice of onely so farre as any thing therein toucheth the Cause in and. To the first Objection, concerning their Fewness▪ they tell us, That Truth is not bound up to Number: the fewer and farre lesser part may be in the right, as in the case of Luther, John Huss, Paphnutius, &c. Ans. We readily grant that a Few may have the Truth, and the Greater part may erro, and that so it hath sometimes been, neither do we insist upon our Numbers. But yet 1. As the Major part may erro, so may the Mner also. 2. So farre as Respect is to be given to men (or as the Authority of mens judgements will go) therein the greater part are (cter is paribus)to be preferred before the lesser. If you will set men against men (as the Vulgar too commonly do; though alas what are all men but Liars?) surely the lesser part may not expect to weigh down the other. 3. In reforming times, and in a Synod orderly called by Reformed Churches; and where the one part does equally profess to ground their Sentence upon the Scripture, and to make that the onely Rule, as well as the other, and are equally and impartially studious of Truth and Refor∣mation: It is not so ordinary (though possible) for the Smaller number to have the Truth, and the Greater (after all Ventilations and Consideration of the others Arguments) to miss it. Hence to compare the present Case, with the case of Luther or John Huss, who had to do with men engaged in the dregs and darkness of Popery, ignorant of the Scriptures, and scarce so much as pretending to ground their conclusions thereuponConstantien oncilii Can∣a hac fuit, nsi à Christo sub utrá{que} administra∣; quum diversa do ab is introduct a me a sit, Parker. Eccl. lib. 3. P. 155. Norton to p. 118, 0., is somewhat too odious a comparison. Well might Paphnutius with that plain Scripture, (Heb. 13.4.) oppose the rest of the Nicene Council, who yet had not concluded any thing in the matter, but were in debate about it, and in conclusion approved of what was suggested by him. Magdeburg. Centur. 4. pag. 656. amp; 1088. Had such evidence of Scripture-light been presented by any of our Brethren in the Case in question, it would have been readily entertained. 4. Hence, what Ministerial Light is to be expected from men regularly assembled, and acting in an Ordinance of God, with earnest imploring of Divine Assistance, and with the promise of Christs presence, after Hearing, Discussing and considering of all the Notions and Reasonings out of the Scripture that various ap∣prehensions have suggested (which what it is, and of what force it ought to be, we shall not now dispute; but surely as on the one hand not infallible, nor forbidding all after-disquisitions; so on the other hand greater then many are willing to own) what∣ever it be, we say, it is found with the Major part (but especially with the generality) with whom the Synodical conclusion lies. And in point of Order, their conclusion stands as the Answer from Gods word, which the Churches sought in such an Ordinance. Their conclusion is at least the Truth in. joro, or the Truth of Order, and so remains till God shall otherwise discover and reveal it by his own wies and means (b). Among which means, mens being stirred up to further search, and unto after-disquisitions and examina∣tions, we readily acknowledge to be one, and do willingly allow it, so it be done Orderly and Peaceably. It may be doubted whether it be so Orderly to do it by Printing ( where the Circumstances of the Case do make any other way unfeizible) until all other means have been first used to render the difference among the Godly-learned narrow as may be, and it appears to be necessary and for Edification to publish a Dissent. Printing of the Synods Conclusion is necessary, for how else shall the Churches receive the Answer which they sought for in such an Ordinance of God? But hasty Printing in oppositum, hath sundry inconveniences in it. It does hastily (and haply needlesly) discover a difference among the Godly-learned; It makes te People the Judge of the Case, who are incompetent: It stumbles them, in stead of edifying, to see such Write and Print one against another: It raises up and foments Divisions, &c. yet it is no grief to us (if▪ it be none to Christ, and no prejudice to the Churches peace and welfare▪) to see our Brethren (whom we Love and Honour) Printing their Exceptions and Animadversions. Truth fears not Tryal: Nor does a sincere studiousness in searching after the Truth (wherein we trust we have some share) shun, but gladly imbrace all manner of Helps in that Disquisition. We suppose there were not Five twice told that did in any thing Vote on the Negative in the late SynodIn the Third Proposition (which some think carries the whole cause) there appeared not a∣bove Three that dissented. But if it had been so, the Conclusion of the rest (in a Synod consisting of above Seventy) after they had heard and considered all that the Dissenters had to say (or were pleased to say) both by way of Writing, and Verbal Dispute, may well pass for the Synodical Sentence, and is to be so received according to Order. Hence that Prin∣ciple out of Seneca, mentioned in the Second Page of this Preface [He that judgeth a Cause before be hath heard both parties speaking, although be should judge rightly, is not a righteous Judge] which is meant of taking a private party's word in his own cause, in a matter of Fact; is most unsuitably applied to this case, wherein after hearing of both Parties speak at large, and of their Pleas and Reasonings, a Publick Judge, viz. A Synod, hath orderly determined. Why did they of Lystra and Iconium, &c. receive the Decrees of the Synod at Jerusalem (Acts 16. 2, 4, 5.) before they had heard the Objecters of An∣tioch speak? Yea, when Truths are delivered by the ordinary Ministry, if we should tell the People, That they must not receive them till they have heard and considered all that Opposites say (as in what Point of Faith are there not many and subtile Opposites that say much?) we should introduce a strange and destructive Confusion, and evacute a special end of the Lords appointing Pastors and Teachers, who are to study and search out the Truth, and recover it from the fallacies of gainsayers, but to deliver it in a plain and positive manner to the People suitable to their Edincation. Let thus much be here said for the preservation of Order (without which we shall soon lose both Truth and Peace) But for ourselves personally considered, we are most willing and desirous, that all Respects to men (or to their Numbers) on either hand being laid aside, the Cause may impartially and nakedly be tried by the Scriptures, and Scripture-arguments, and let them carry it. To the Law and to the Testimony we do wholly referre our selves, as in the Preface to the late Synods Propositions we have publickly professed. But to prevent the Imputation of Singularity, our Brethren alledge here some Testi∣monies from M. Cotton, Burton, Beverly, and the Practice of the gathered Churches in England. Mr. Cottons words here cited out of his Way of the Churches, p. 81. are these, Infants can∣not claim right unto Baptism, but in the right of one of their Parents or oth; where neither of the parents can claim rights to the Lords Supper there their infants cannot claim right to baptism. Ans. 1. Mr. Cotton there expresly speaks in reference to such Parents as are neither of them joyned to the Church, and are under no Church-power or Discipline any where (see pag. 76, 77 and the same, pag 81.) and to such the Synod also denieth Baptism for their Children, Propos. 1, 2. 7. and pag. 28. 2. It is most true, that where neither of the Parents hath a Right of Membership, or not so much right to the Lords Supper as to be a Church-member (not jus ad Rem) their Children have no right to Baptism. And it's plain that Mr. Cotton in that place speaks not of the Parents right of Actual fitness for the Lords Table, (as if that were simply necessary to intitle the Childe to Baptism) but of the Right of Membership. For in the same place, a few lines after the words here cited, he expresly saith, That the third Rea∣son he had mentioned, viz. of a Parents lying under offence (which hindred his Actual fitness for the Lords Table: Compare pag. 76, 78, 79.) reacheth not Infants, but onely the former, viz. the Churches want of due Power over the Parent (i. e. through his, want of Membership with them; or in any particular Church with whom he was capable of Com∣munion.) So that if the Church have due Power over the Parents, i. e. if they be Mem∣bers, and under Discipline in any particular Church, then their Children may be baptized, according to Mr. Cotton's judgement. And when as in Answer to the Objections, pag. 81—88? he reasoneth onely against baptizing the Children of Non-Members, or of persons▪ or Children born in Fornication, till the Parents acknowledge their it plainly implies, That he the baptizing of such whose Parents stand Members of the Church; and are neither Excommunicate, nor so to be. 3. When as Mr. Cotton's express words in his later years, and long after the Publish∣ing of that Book (and so the result of further thoughts) which are alledged in the Pre∣face to the late Synod, do speak fully and distinctly to our Assertion; Is it not some dis∣ingenuity, and want of that Reverence to him, which this Preface in words expresseth, here to cite Mr.Cotton against Himself, and against what was all edged there, and that out of a Book Printed by an Imperfect Copy, as in the Epistle before that [Way of the Churches] is acknowledged? Touching Mr. Burton's Testimony. 1. If all the Male-infants descended from Abra∣ham were to be circumcised (whether their Parents professed the Faith of Abraham, or no) how came the Children of Ishmael, Esau, and of the rejected Ten Tribes, to lose their right to Circumcision? 2. We plead for the Baptism of none but those whose Parents do profess the Faith of Abraham, and do not visibly refuse Christ. Mr. Burton in the place here cited, speaks against baptizing the Children of such Parents as do Refuse Christ for their King, as the Jews did, Luke 19. 14. and refuse to be in visible Covenant, as in the same Page he speaks; which the Parents whom the Synod (in the Controverted Fifth Proposition) describeth, are farre from: for in stead of Refusing,Burton Vindic. of Independent Churches, p. 62. they Subject themselves to the Government of Christ in his Church, and so to Christ as their King, and do own the Covenant. If then Parents do not cut themselves or their children oft from the Covenant, until they refuse Christ as their King, and refuse his Covenant (as it seems by Mr. Burton's words they do not) then the Parents in question are not cut off, nor their Children, but do stand and continue in the Covenant, and so have a right to Baptism the Seal thereof. But not to weary our selves or the Reader with prosecuting all that might be said to every particular PassageFor Beverly, let some Pas∣sages in his Answer to Timson, p. 80. and in his Examen Hoornb. p. 43, 45. be considered, and see whether the Principles there pointed to would gainsay the bap∣tizing of such as our Synod plead∣eth for. But if he did indeed differ from us, it is answered in the following Discourse.. If Testimonies in this case might be regarded, Let it be considered, 1. That there can no Orthodox Protestant Divine, before these late unhappy Differences between the Presbyterians and Independents grew up, no nor Ancient neither, be produced, that hath held for such a Restri∣ction of Baptism as our Dissenting Brethren plead for, and as hath been practised in the late Gathered Churches; but all with one Consent are for a farre greater Latitude. 2. That those Worthies in the next foregoing Times (The good Old Non-Conformists, and others) from whom our best Congregational Leaders have professed to receive their Light and Principles (and not from theProfitentur hujns nostra aus filii se tum ab Antiqussimis, ab Apostolis, patribus tum inter Modernos ab Amesio, Cartwrito, Pareo, Parkero, Bainesio, simi∣libus{que} post S. Scriptur fontes sua hausisse principia; minimè omnium à Brownistis. Bev. Exam. Hoornb. Pag. 22. Separatists) do fully and clearly go before us in that Latitude of Baptism (or rather greater then that) which we plead for. Judicious Cartwright in his first Reply (pag. 137.) even when blaming Whitgift for too much Laxness in allowing Baptism to all sorts, hath these words: If one of the Parents be neither Drunkard nor Adulterer, the Childe is holy by virtue of the Covenant for one of the Parents sakes: If they be Both, and yet not obstinate in their sin, whereby the Church hath not proceeded to Excommunication, themselves being yet of the Church, their. Childe cannot, nor ought not to be refused. Joannes à Lasco, that worthy Reformer, who gathered and officiated in a Church of Strangers in London, in the dayes of King Edward the Sixth, (an Author of whom our New-English Writings have long since made an Honourable mention) sheweth at large, how they Baptized the Children of such as made publick confession of their Faith (he means, of the Doctrine of Faith, as his discourse shews) and subjected themselves to the Disci∣pline of the Church; and how they accounted their Children Members, and subject to Discipline when grown up, even to the censure of Excommunication, yea though they had never yet been admitted, to the Lords Table. Forma Ratio Ecclesiast-Miniss∣ Pregrinor. Ecclesi institut Londini, &c. Pag. 117—123, 135▪ with Pag. 8, 104, 10, 106. Holy Baynes accounts, that Children are a part of the Church, Dioces. Tryall, pag. 84. And the Principles pointed to in his Christian Letters; Letter 15. pag 125, 126. and Letter 24. pag. 199, 202. Edit. 1637. Also in his Exposition of the Epistle to the Ephesians, on Chap▪ . 1. Doct. 5. and on Chap. 2. 12. Pag. 276, 277. and other places, may easily improved to a Confirmation of the Doctrine of the Synod. Dr. (whom the Preface alls for-ver Famous, Judicious, &c. and very de∣servedly) how large his Judgement is as to the Subject of Baptism, may be seen by any that have his of Conscience, Lib. 4. Cap▪ 27. He requires no more unto the most proper right or a Child to Baptism, but that the Parents of one of them be Ecclesia, within the Church; though he thinks that others also may be baptized, if any godly per∣sons will undertake for their Education. And how plainly e holds forth the Doctrine of the Synod in his Mduli, Lib. 1. Cap. 32. Thes. 12, 13. & Cap. 40. Thes. 11, 12, 13. is easie to be Collected. We may well here take up the words of worthy Mr. Cotton, in his Preface before Mr. Nrtons Answer Apollonius, where having named Cartwright, Pare, Baynes, and Ames, those Chariots and Horsemen of Israel, and Leaders in the Cause of Reformation, he addes, Ab ive , ive principis si noitatis studio , jure mero desermur ut deserores. Quod si in viz. illorum ambulamus progredimur (quod d re ) qudm ab ilorum Lmine Divinitùs collustrati, cer non nos ill sum, qui casam Reformation is desruimus, sed illi potis (quos lubens nollem dicere) qui nos t Desertos deerunt & detestantur. So here: If we out of any changeable Inclinations, or Spirit of Innovation, slave departed from the footsteps or principles of those Blessed of Reformation (such as were now named, and others of he good Old Non-Con∣formists, who both with Prayers, Tears and Sufferings, and with as much judicious Learning and Piety as the World hath yet seen, have handed down to us the Work and way of Re∣formation) then let us be, and well might we be deserted and censured as Desertors or Apostaes (as we are by too many) But if we adhere to the Principles, and tread in the steps or those Worthies, and go no further then they, or then the Light which God hath communicated by them doth lead us, surely we have not deserted nor departed from the Cause of Reformation; But they rather (though unwillingly we speak it) who desert and dislike us as Desertors. The Elders and Messengers of the Congregational Churches in England, in the Preface to the Result of their meeting at the Savoy, do profess a full concurrence throughout in all the substantial parts of Church-government with their Reverend Brethren the Old uritan Non-Conformists, citing in the Margin ox, Dearing, Greenbam, Cartwright, enner Ful, Whitak, Reynolds, Perkins, &c. Now let the Judgement of these (such of them as have left any thing written about this Question, by which we may judge of the mindes of the rest) be considered; and see if they do not abundantly confirm such a Latitude of Baptism as we plead for. What if our Congregational Brethren in England have not yet, by reason of the Infancy of their Churches, had so much occasion to look into this question (as our selves for a long time had not) nor yet so much need to trouble themselves about the full extent of Baptism, in a place where there were enow that would baptize those whom themselves left unbaptized? yet when the Lord shall incline any of those Able and Worthy Persons to set themselves to the study of this point: why should we think that they will not be willing to receive Light from, or that they will be willing easily to go against the Judgemets of those Old Non-Conformists, whom they professedly concurre with in other parts of Discipline? So much for the Discourse upon the first Objection. In Answer to to the Second Objection, The Apologist gives this warning, Let us not for fear of Abaptism, do worse, even defile our selves with Antichristianism. And makes this Profession, We are willing to proess that we look upon it as great a sin to Baptize all Children, as to baptize no Children. Ans. We should not chuse to put Anabaptism as contradistinct to Antichristianism. Take Antichristianism for all that which is against Christ his Mind, Rules and Kingdome, so surely Anabaptism is a part of it▪ Take it for the corruptions of the Papacy, how near a-kin the Doctrines and Principles of the Papists and Anabaptists are, is shewed in late Preface to Mr. Shepard's Letter. The Anabaptists are indeed ready enough to call every thing that they Antichristian; as if none were Enemies to Antichristianism so much as they. But if to oppose, obstruct, and undermine the Kingdome of our Lord Jesus Christ, be an Antichristian thing, let Scripture, Reason, and Experience speak, whe∣ther their Tenents and Wayes be nor highly Antichristian. Does not their cutting off so great a part of the Subjects of Christs Kingdome, as the Children of the Faithful are (Mat. 19. 14.) their changing the Frame of the Covenant, whereby his visible Kingdome in his Church is constituted and continued &c. give (though secretly, and under plausi∣le pretences) a most deep and dangerous Wound to the Interest and Progress of Christs Kingdome? And hath not Experience shewed Anabaptism (with its wonted concomitant Errours) to be the Vexation and Clog of Reformation ever since the beginning of it. 2. To speak here of baptizing the Children of Infidells and Pagans, as if any did in∣cme to that, would be a strange absurdity: but if by [All Children] be meant the Children of All that are named Christians, though we think it too great a Laxness to baptize all such, yet we are past doubt, that so to do is farre neerer the Rule and Mind of Christ, when he sayes [Disiple all Nations, baptizing them] then to baptize no Children. Let us be farre from making Bucan, Zanchy, Calvin, Perkins, and many other Eminent and Worthy Divines, who are for such a Latitude of baptizing, to be equally erroneous with the Anabaptists. Let no one make it a Temptation to himself or others, to run to Anti∣poedobaptism, because he hears the Assertors of Infant-Baptism plead for a greater Latitude of Baptism then he thinks is (or perhaps then indeed is) meet. Errour in particular Ap∣plications of the Rule, is farre less then errour in a Principle. Anabaptism erres in a Prin∣ciple, and principal Rule of Church constitution. And he that narrowly observes the frame of Christs Rules and Dispensations about this matter, will find much of that Maxime in them, Favores sunt ampliandi. We see the Lord takes in the Children as Holy, if but one of the Parents be a Believer; he appoints us to Receive the weak, as well as the strong. We find not that the Apostles refused any that were willing to come in, and to be Subjects of Christs visible Kingdome: neither are persons or people utterly Broken off from a portion in the visible Church, till after all means and long patience used, &c. As if Christ studyed and Inlargement of his visible Kingdome among men (i. e. as much as may be with the honour or his Holiness and Government) rather then the straitning thereof. Many pious-minded persons among us are very fearful of Inlarging, and of Corruption that way: But why should we not also be afraid of grieving the heart of Christ (Mark 10. 14) by too much straitning, and by keeping or putting out those whom Christ takes in? For we may not take away or diminish from the Word of God, no more then we may adde thereto, Deut. 12. 32. The Lord keep us from extreams on either hand, and guide us in the right middle way that is according to his will. But the Preface goes on; Neither can we plead Guilty unto that Charge, That we deny all Church-membership unto any Infants; we onely deny that they are Personal and Immediate Members. Indeed as per∣sonal Membership is taken subjectively,It is no very good signe of truth, when there are many curi∣ous, nice, & dark distinctions used to defend a thing Vid. Ames Bellar. Enerv. Tom. 2. 1. 6. cap. 5. quest ult. And his Fresh Suit, par. 1. pag. 63, 83, 134—138. so we say it is in Infants, i. e. their persons are Re∣cipients of the Adjunct of Church-membership: But as personal Membership is taken for∣mally, i. e. for such as have by themselves in their own persons entred into Covenant with God and his People, so Infants are not capable of personal Church-membership. Ans. It is pity to clog and cloud the plain things of Christ with intricate distinctions, which do rather bemist and puzzle the Readers understanding, then enlighten it. One would think it should suffice men to know that their Children are (by the Lords rich grace and appointment) in their own persons within the Covenant, and so Members of the Church, without disputing whether they be so subjectively or formally, &c. And should such distinctions pass for currant, what other use they would be of, we know not; but sure we are, they would do great service to the Anabaptists, though we believe that is not the Intendment of our Brethren, to comply with, or build up Anabaptism. But we are not now speaking to Intentions or Persons, but to Arguments and Distinctions in them∣selves considered. For, suppose one give this Argument for Ifant-Baptism (and in∣deed we know not a better) Members of the visible Church are to be baptized: Infants of Consederate Parents are Members of the visible Church: Ergo. How readily may it be answered, that Personal and Immediate Members (or they that have personal Membership formally) are to be baptized; but not Mediate and Not-personal Members, or they that have it (not formally, but) subjectively onely. We have known an Antipoedobaptist to this as his Shea-Anchor [Infants are Members; but how? Why, not personal Members, but Members in their parents; and so let them be baptized (mediately) in their Parents, and not in their own persons.] And indeed, why should the Seal of Membership be imme∣diately and formally applied to their own persons, if they be not in their own persons immediate and formal (or formally) Members? But let us search a little into this Distinction between Personal Membership as taken subjectively, and the same as taken formally, and see what there is in it, with reference to the matter in hand. For, that Children are personal and immediate Members, is asserted and proved by the Synod, but denied by our Brethren: And this Distinction is here brought to bear up that Deniall, or to tell us in what sense they deny personal Member∣ship to Infants. It was sometimes roundly denied, that Infants are personal Members; now it is denied with a Distinction: They are personal Members (say they) subjectively, but not formally. Answ. 1. If Infants be Members, they are formay so: for, Forma est▪ per quam res est d quod est. If we say, Such an one is a Man, a Father a Master, &c. we must mean that he is formally a man, or hath the form of a man, &c. He is not a Member, that hath not the form of a Member. To say he is a Member, and to deny him the form of a Member, is to say and unsay. 2. It is here said, that, As personal Membership is taken subjectively, so it is in Infants, i. e. their persons are Recipients of the Adjunct of Church-membership. We demand, whe∣ther this does not fully yield the Cause, and give us as much as we need to the matter in hand? For, if the person of the Infant be Recipient of the Adjunct of Church-member∣ship, then of formal Church-membership, (it is not Church-membership, if it want the form) then formal (or proper) Church-membership, doth cleave to the person of the In∣fant; then the person of this Infant is formally a Church-member, or, He is a personal formal Member. He needs no more to render him a personal formal Member (or formally a personal Member) then to have the Adjunct of Church-membership upon him, or cleaving to his person. For Membership (as all such lie relations, Fatherhood, Sonship, &c.) is but an Adjunct; it enters not into the Essence of any man, but cleaves to him as n Adjunct. And so no man is more then subjectively a Member (the most formally per∣sonal Member that is, is but subjectively a Member in this sense) i. e. He is a subject Re∣cipient of Membership, or one that hath the Adjunct of Membership cleaving to him. If therefore the person of the Infant be Recipient of the Adjunct of Church-membership, then he is a personal formal Member, or formally a personal Member, for his person hath the form of Membership upon it, or cleaving to it. 3. When it's said, [But as personal Membership is taken formally, i. e. for such as have by themselves in their own persons entred into Covenant with God and his People, so Infants are not capable of personal Membership] What Logick is this, to put the Efficient for the Form, or to make it a part thereof? It is wont to be said, Efficiens non ingreditur Esseniam. The act of Covenanting on our part, whereby we are brought into the Church, is but an Efficient (yea, but an instrumental Efficient: the Book calls it a Procreant cause, pag 37. that is still but an Efficient; yet consider it in contradistinction to Divine Insti∣tution, it can but instrumentally procreate) But the form, or formalis Ratio of Member∣ship, is to be within the Covenant, or within the Church, 1 Cor 5. 12. Whatever causa∣lity our Act in professing and Covenanting do contribute to bring us in, it can be but an Efficient: And hence it doth not denominate or constitute the formality of our Membership. Object. But [Formally] here is referred to personal, not to membership. Ans. If so it be, yet still the same Answers hold, unless it mean no more then every one grants, and so be nothing to the purpose. If the meaning onely be that Infants do not enter into Covenant by an act of their own proper persons: who ever said or thought they did? what need we labour in finding out distinctions to deny them that which no body ever challenged for them? or to what purpose is that? But the Question is, Whether Infants be not personal members (or personally and formally members) although they never yet put forth an Act of covenanting n their own persons? we affirm it, because they have the forme of Membership (or the adjunct of formal membership) cleaving to their own persons by Divine Institution. And so we say they are personally and formally Members, though they have not yet acted any thing in their own proper persons. You seem to deny it, and bring a distinction to clear your meaning: the former Branch of which distinction, as your selves explain it, grants the ting that we plead ; the later Branch, as you also explain it, denies no more than we deny, viz. That they enter by their own proper per∣sonal Act. But the mistake lies in making this [viz. Entring by ones own proper Act] to be formally personal membership: whereas that is formally personal membership, doth formally and properly constitute the person a member; and so. [Being within the Covenant] doth the Infants in question, though they never yet acted in their own per∣sons. The distinction should rather stand thus; As personal membership is taken properly and formally, to it agrees to Infants, i. e. their persons are Recipients of adjunct of or▪ per formal Church-membership, but as personal membership is taken improperly (and very improperly indeed) i. e. for the membership of such as have by themselves or by their own personal profession entred into Covenant, so Infants are not capable of personal membership. Thus it might be granted. But why should we use personal membership in so improper a sence, or insist on a sence that toucheth not the cause in question? The sum is, that if by [Personal membership taken formally] be meant onely, entring by their own proper personal act, then the distinction is needless and not ad Rem. But i it be meant so as to deny what we affirm, then it is overthrown by your selves in the former Branch. Grant them to be personal Members subjectively, you therein grant them to be so formally: deny them personal membership formally, you deny it subjectively. These do mutò s pnere & ollere, being used in any sence that is proper and pertinent to the present Dispute. But consider whether it would sound rationally to say, that Paul was not formally a personal Roman (or not formally a Roman free-man in his own person because he did not buy his freedome with his own money; or that a Childe who hath an Inheritance left him, is not formally a personal owner thereof, because himself did not purchase it: or, that Infants are personal Subjects in such a Kingdome, Members of such a Family, subjectively onely, not formally, because they did not become such by their own previous personal act. These and such like shew how improper and incongruous it is▪ to make ones own personal act to be that which constitutes the formality of personal membership. Preface. It's strange to us to conive, that they should have this personal formal member∣ship, and yet that they should not be Subjects capable of formal personal Censures. Ans. They are capable in regard of their Relation and state in the Church, though not in regard of natural Capacity, nor in regard of demerit; for an Infant cannot Eccle∣siastically deserve publick Censure. It is not strange to conceive Infants to be Subjects of such a Prince, though at present uncapable of civil Tryals and punishments. It suf∣fices that Infant members are in a state of subjection to Church Discipline, and Iaged thereto for afterward, though at present naturally uncapable of the exercise thereof. The new born Infant is not capable of Domestical Discipline (either Red or Rebuke) but that hinders not his being a formal personal Member of the Family. Preface. We neither do, nor ever that, the persons of Infants of believing con∣federate Parents, are brought under the Covenant, onely we conceive that their membership is conjunct with, and dependent upon the Membership and Covenant of their Parents, so as to live and dye therewith—Hence when the Parents are Excommunicated, the membership of the Infant childe is cut off because Excommunication puts an end to the outward Covenant (which Death it self doth not do) and if the Root be destroyed, the Branches cannot live. Ans. That the childes membership depends upon the membership of the Parent, as the Instrumental Cause or Condition of the childes first Entrance into the Church, or be∣coming a Member, we readily grant (because Divine Institution admitteth onely the Children of Members to be Members) and so much Mr. Cottons words here alledged in the Preface do truly teach. But that the childes membership is so wrapt up in the mem∣bership of the Parent, as to live and dye therewith, as if it had no proper and distin't membership of its own, is surely a deep mistake, and will (if followed) overthrow that subjective personal membership before granted unto Infants, and that which is here also owned, viz. that their persons are brought under the Covenant: If the persons of the Infants be brought under the Covenant, then their persons are within the Covenant, or their persons are Conederate, then not onely the person of the Parent, but the person of the childe hath the formality of membership upon it. And as the person of the childe in regard of its natural being, though for the first existence thereof it depended under God upon the Parent, yet when once it is born into the World, it is not so conjunct with, and dependent upon the person of the Parent, as to live and dye therewith; so why should the membership of the childe be dependent? seeing the Book (to which this Preface is prefixed) affirmeth, P. 37. that the Parent is a procreant Cause, as of the Childes natural Being by his generating him, so also of his Church-membership by his confederating for him, and this by Gods Institution. And seeing the person of the Childe hath a membership of its own affixed to it (as the foresaid grants import) and that from God (from Gods Covenant and Institution) as well as the person of the Parent; why should we say, that the mem∣bership of the Childe doth after this, depend upon the Membership or Covenant of the Parent, and not rather upon Gods Covenant and Institution, so as to live and dye accor∣ding to the Order and appointment thereof, and not otherwise? hence the Membership wherewith the person of the Childe is clothed by Gods Institution, dyes not till either the person of the Childe dye, or till by some Institution and Appointment of God he be cut off from his Membership for his own sin. Neither must it be yeided, that the Excom∣munication of the Parent, doth properly and formally cut off the Infant-childe that was born before such Excommunication▪ We say, properly and formally, for Consequentially and Eventually it may bring the Childe to be cut off also; as in case the Parent desperately go away from the Church among Hereticks and Infidels, and bring up the Childe to serve other Gods: But so it may be with a wife carried away by such an Husband, yet that does not hinder her from having a personal, distinct, proper and immediate Membership, nor make his cutting off to be hers also. But suppose a Parent and Children that live and continue among us; the Parent having a company of Children, all in their minority, is for his wickedness cast out, and continuing impenitent, dyes in that estate: to say that all these Children (who were Born and Baptized in the Church) are cut off from Mem∣bership hereby is a strange Assertion. For 1. This would make an Infant-childe to be a subject of Excommunication, which was before (and in regard of natural capacity and demerit, rightly) denied. 2. If a Parent in Israel was for his sin cut off from his people, were the Children that he left behind him therefore excluded from the Commonwealth of Israel? to be sure, in Crimes capitally punished (of which cutting off from their People is sometimes plainly meant, Exod. 31. 14, 15. Levit. 17. 4. & 18. 29. & 20. 18.) the Childe was not to dye for the Fathers sin, Deut. 24. 16. 2 Chron. 25. 4. Jer. 31. 30 Ezek. 18. 20. and is there no the like reason of other punishments, whether Ecclesiastical or Civil? yea, that cutting off from their People appointed in the Law,Vid. Rivet. in Genes. 17. 14, is conceived by judicious Interpreters to be in some places most properly meant of an Ecclesiastical Death, or cutting off from the People and Church of God by Excommunication; But however, it held a proportion with Excommunication now under the Gospel. The Childe may be barred from a Right or Priviledge that he never had, by the sin or condition of the Parent: so Heathen Chil∣dren are unclean and without, because their Parents are so. (Hence Children born after the Parents Excommunication are not of the Church:) But to be deprived of a Right or Priviledge which he once had, and was possessed of (which is the case of Children formerly born in the Church, and owned as Members by the seal of Baptism) this hath in it the na∣ture of a proper formal Punishment of Censure, and this is inflicted upon none but for his own sin. A Parent Civilly or Naturally dead, cannot after that bring forth Children to the Commonwealth; nor can a Parent Ecclesiastically dead (e so continuing) bring forth Children to the Church. But the Children that are already Members of the one Society or of the other, are not to be cut off therefrom for their Parents sin. 3. That, If the Root be destroyed, the Branches cannot live, is a truth in nature of Branches growing on the same Tree: But if these Branches be taken and set upon a Stock, and Root of their own, (though but as in a Nursery) then they do not die when the old Tree dies, or is cut up by the Roots. And so is the Case in hand. These Children are inserted and implanted into the Church, the Body of Christ, in their own persons (as was but now granted, when it was said, The persons of these Infants do receive the Adjunct of Church-membership, and that their persons are brought under the Covenant) and have so farre taken root therein, as to receive (not from their Parents, but from the Church, and from the Soil and Fatness thereof) the Sap and Nourishment of Baptism, which is also a Seal of the establishment or rooting of their Membership. Branches included and con∣tained in the Root (as Children yet unborn, or not born till after Excommunication) are broken off (or rather left without) together with their Parents: But not such Branches as are already severed from the Root, and planted in the House of God, in the Vineyard of the Lord of Hosts, as through the grace of the Covenant our Children are, Isa. 5. 7. 4. That Death does not put an end to the outward Covenant, which Excommunication does, is a Noion that we understand not: We should have thought that outward Mem∣bership (or Membership in the visible instituted Church) as well as the use of all outward Ordinances,Ames. Medul. Lab. 1. cap. 41. Thes. 7. or instituted Worship▪ had everlastingly ceased at Death. The Ends, Duties and Enjoyments of outward Membership▪ do then cease, and so the Membership it self. The Lord knows how many may from outward Membership in the visible Church, drop to Hell; and does not their Death put an end to their Membership? And if Death put an end to outward Membership, it puts an end to outward Covenant in the sense of the Question, i. e. as to the person that dies. Indeed it does not hinder the continuance of the Covenant to others that are in Covenant, and are surviving: And neither does Ex∣communication so do. But the person of the Parent loses his Membership in the visible Church when he dies, as well as when he is Excommunicated. And hence if the Member∣ship of the Childe did live and die with the Membership of the Parent, there would be a Cesation of it in the one case, as well as in the other. A Parents Faith, Prayers, and Covenant may live, though himself be dead: But how? i. e. Virtually, in the virtue and effect them: And how is that? why, the promise made by God to the Faith, Prayers, and Profession (or Covenanting) of a godly Parent, that lives, and abides, and takes effect. So then it is neither the Parent, nor his Membership, but Gods Covenant that lives, taking in the Children that are begotten or born of Confederate Parents, to be Members of his visible Church, and so continuing them, till by some Rule or Appointment of his they be cut off. In like manner, though the Parent by his sin and wickedness have deprived him∣self of a portion in Israel, and e cut off by the Censure of Excommunication; yet the Covenant of God lives and stands to the Children whom he had before taken into Cove∣nant, and planted in his House. To call it The Covenant of their Parents, and to say that Childrens Membership is dependent upon that, is too crude a phrase, and too much abused by many, ascribing that to the Parents, and to their Profession (or Act in Covenanting) which belongs most properly to God, and his Grace. 'Tis Gods Covenant that takes in both Parents and Children. Alas, what are Parents! and what could all their Profession, and Faith, and Actings do, if God did not vouch safe to take them into Covenant? Now God taketh the Childe into his Covenant, as well as the Parent: And 'tis Gods Covenant and Institution that the Membership of the Chide depends upon, and with which alone it lives and dies. But it follows in the Preface: True it is, that we have made much use of that Distinction of Immediate and Mediate Members which seems to us to carry a mighty and constraining Evidence of Scripture-Light along with it, &c. Ans. We must needs say this seems strange to us, when as there is not so much as one Scripture brought (either here, or in the Book following) to make good or old forth such a Distinction. In stead of Scriptures, here are some Authors streight named to Aest the Distinction of Immediate and (it seems that cannot be found, no not so much as in Authors) but of Compleat and Incompleat. To which the Answer is ready: 1. If some Authors have so distinguished Members, yet where is such a distinction of Membership? at least purposely so intended, as to make several sorts or of Mem∣bership specifically differing, as is expresly said of the Distinction here pleaded for in the Book, p 7. Dr. Ames in the place here cited, does not say of Ifnts. Non sun Membra, but Perfecta Membra: Neither does he say, Non sunt perfecta, but Non sunt adeo perfecta Membra: They are not so perfect Members (saith he) of the Church, as that they can exercise acts of Communion, or be admitted to partake of all the Priviledges thereof: Plainly referring the Imperfection or Incompleatness, not to the Essence of their Membership, but to the Degree of their Communion and Priviledges. Hence, 2. Their Distinction of Members into Compleat and Incompleat, is (being candidly taken) as much as our Distinction of Members into such as are in full (or compleat) Com∣munion, and such as are not yet in full Communion; which Distinction we have (and we hope justly) made great use of. And for such a distinction Resipsa lequitur. All that are within (of, or belonging to) such a Society, whether Family, Commonwealth, or Church, are truely and properly said to be Members of that Society; but all are not equal in participation of Priviledges therein: Some have a more full (or compleat) share and portion therein, and some have less. All Christs Scholars (or Disciples) are not of the Highest Form; nor are all his Subject, betrusted with the Keyes of his Kingdome; nor all his Children past their Non-age, &c. But yet they are all Disciples in his School, Subjects of his Kingdome, Children of his Family, i. e. Members or the visible Church. But such a Distinction as maketh several sorts of Membership specifically different, we have not yet seen cleared and confirmed, either from Scripture, or Authrs, or from sound Reason. Sundry distinctions or sorts of Members, might easily be given; as, Some Mem∣bers are in Office in the Church, some out of office; some partae of the Lords Supper, but not of the Power of Voting (as Women) some of hath; some have onely Initial Pri∣viledges, some Act. (Ames Meaul. Lab. 1. Cap 32 Thes. 13.) But these are but distri∣butions ex Adjunct is, and do not touch or vary the Essence of Membership, nor make several sorts thereof. Nor do these Distinctions and Degrees of Members in the Church, arise simply from the nature of Membership, or from any difference therein, but from something superadded unto Membership: As an Officer is not more a Member then another; but his dignity and place in the Church ariseth from somewhat superadded unto Membership, viz, His Office. A man is not more a Member then woman, though he hath a power and privi∣ledge in the Church (besides and above bar Membership) which the woman hath not. So men and women that partake of the Lord, Table, are not more (or more truely, properly, immediately and personally) Members of the Church, then Children are; but they having attained to more and further qualifications, (or to a greater degree of growth in the Church) are by Rule admitted to mor Priviledges then they. Thus in a Kingdome or Commonwealth, there are many sorts of Subjects: some bear Office, some not: some ad∣mitted to Election of Officers, some not; some capable of Pleading and answering for themselves in Law, some are not: But yet they all agree in the relation of a Subject. And who ever made a spceifical distinction of that, so as to say (in that sense) some are Mediate Subjects, and some Immediate? The same may be said of a Family, where the youngest Childe is as truely, properly, personally and immediately a Member of the Fa∣mily, as the most grown person though as to power and priviledges therein there be a vast difference. So in the Natural Body: All the parts are not an Eye, an Hand, &c. but all are Members; and the meanest part is as well a Member, as the most noble, I Cor. 12. 12—25. Now there is the like reason, as to the general nature of Membership, in a Church-Society, which is set forth by that of a Kingdome▪ Family, and of the Natural body, in the holy Scriptures. And so much for the Discourse upon the second Objection. In the third place, our Brethren set down this Position or Opinion, as that which is objected against them, That a person who is a Church-member may become no Member by an act or defect or his , without any Church-act in Censuring of him; and to this they say, most true it is, that we do main at: And for they suppose e Instances of an English Fgitive of Turk, who was never Censured by any Church. Ans. The Position object against , if it be pertient to the mater in hand, must run thus: That a person who is a Church-member my become Member by an act or defect of his own, without any Church-act in Censuring of him, and without desert of en∣sure on his part; or though he do not so much s deserve any Church censure, and be not censurable by any Rule of Gods Word. For so the words of the Synod (in defence of the Controverted nfth Proposition) do expresly speak, putting that as an Aurdity, that A person admitted Member, and Sealed by Baptism, not cast out, nor deserving so to be, (the Church whereof he was, still remaining) become a Non-member, and out of the Church, and of the unclean world, pag. 26. Now put but this into the Objection here mentioned [Without desert of Church-censure] which is manifestly the case of the persons described in the Synods fifth Proposition; and then all the discourse in Answer to this Objection (wherein not a little confidence and spirit is expressed) falls to the ground as not reach∣ing the case in hand; though besides there are sundry mistakes in it as may after appear. For, suppose it should be granted, that in Churches where Discipline is not in use, and in a case notorious, wherein a person does apparently lose the Essentials of Christianity (as by turning Turk or the like) a man may be cut off from Membership by his own Apostacie and Wickedness, though the Church did not (through her sinful neglect) formally censure him. Yet this on the other hand is also a sure and clear Truth, that no act of a mans own, will or can cut him off from Membership, but that which deserves a cutting off by censure, and for which the Church should cut him off by censure if she did her Duty. This is plain, because when a man is once in the Church, he cannot be oued, till God out him: God does not out him, till some Rule or appointment of his in his word does out him: but there is no Rule that appoints any man to be put out of the visible Church, or made as an Heathen and Publican, but for and upon such wickedness of his as is Censurable by the Church; and in that case the Rule does appoint and injoyn the Church to Censure him, or to put him away from among them by censure, Mat. 18. 17. 1Cor. 5. 5, 13. When some Divines do so speak as if persons might be broken off from the Church without a formal Censure in some extra∣ordinary cases; the meaning is, not that a man doth by his own wickedness, be it never so notorious, immediately so become Felo de se, or Un-member himself, as that the Church hath nothing to do with him to Censure him; yes, she may and ought to censure him for his wickedness and Apostacy; and so if a Church-member turn Turk or Papist, the Church to which be belongs ought to lay him under Censure for it. And for such a one to be a Mem∣ber till Censured, i. e. A rotten Member fit to be cut off, is no contradiction nor absurdity. See Mr. Cottons Holiness of Church-members, Pag. 15.His words are these: Any such notorious offender (having na∣med Athiests, Mockers of Religi∣on, Witches, Idolaters, Papists) may have the essence and being of a member of the Church, as visible, to wit, in this sense, a corrupt and rot∣ten member, fit to be cut off. A member of the visible Church (though formerly are in offensive professor of the faith) may afterwards fall away into any of these notorious Scandals, and yet for a while still re∣tain the essence and being of a mem∣ber of the Church as visible, to wit, till the Church have orderly pro∣ceeded against him; otherwise the Church should want power to pro∣ceed to the excommunication of such a notorious delinquent. For what hath the Church to do to judge men without? I Cor. 5. 12. But such within the Church are to be cast out, I Cor. 5. 11. And did all Churches in the world do their duty, there should no man living, that ever was a Member of a Church yet in Being, be looked upon as a Non∣member, but he that is so Censured or Excommunicated, at least unless some extraordinary and rare circumstances of a case do render the Chur∣ches cognizance thereof impossible. But the meaning onely is, that where men have palpably and notoriously lost the Essentials of Christia∣nity, And a Church, through the sinful want or neglect of Discipline, never looks after then (onely by her Doctrine declares against such) but haply continues in that neglect from age to age, there the Notorious∣ness of the Case, and the Evidence of the Rule, does supply the defect of a Judicial Sentence, and the Churches Doctrinal Declaration may be looked at as an implicite Excommunication. And hence other Churches may justly carry toward such as Non-members: And hence also in the day of the Reformation of such Churches, after deep and long-conti∣nued Corruptions, such persons may be set by without a formal Censure. But what is all this to the Children of our Churches? who being admit∣ted in minority, in stead of notorious Wickedness and Apostacy, when grown up do in some measure own the God and Covenant of their fathers, and are neither cast out, nor deserve so to be; whom no Rule in all the Scripture appointeth to be put out of the visible Church: And hence they stand and continue Regular (i. e. according to the Appointment and Allowance of the Rule) Members of it, being neither Excommuni∣cate, nor by Rule to be Excommunicated. Where shall we finde either Scripture of sound Reason to tell us, that these have cut themselves off from Membership, or are now become Non-members? But to come to a plain and distinct close in this matter, we assert this Position: That in Churches waking in the Order of the Gospel, and Exercising Discipline according to the Rules thereof; no person can (while be lives among them) cease to be a Member of the visible Church but by Excommunication, or, without a Church-act in Censuring him with the Censure of Excommunication. The sum of the Proof of this, is, Because we finde this way of cessation of Membership (viz. By Excommunication) plainly prescribed and ap∣pointed by the Lord in Scripture: And we finde not any other, while the Church and the person continues in Being [See a more particular Proof of it in the Preface to Mr. She∣pard's Treatise of Church-membership of Children, lately Published] But if any do affirm there is another way, it lies on them to shew and prove it. Let us now consider whether that be done by all that is here further said. Preface. When Whitgift said, That Papists and Atheists might still remain Members of the visible Church, Mr. Parker tells him, That even a Vorstius would condemn him. And it is no new Doctrine in the Schools, to say, that, An Heretical Apostate is no more a Mem∣ber of the Church of Christ, then a Wound, a Sore, a Brand, is a member of a man; as every one knows that is mediocriter doctus in Scholastical Divinity. Therefore we conclude, That Church-members may become no Members by their own defection. Ans. Surely he that is but mediocriter doct in Scholastical or Poemical Divinity, may easily know that here is the shew of in Argument, or of Authority of Writers, without the substance of either. For, when our Divines against the Papists do so often over say, that Wicked or Unregenerate persons are but equivocally or improperly Members of the Church, Nails, Hair, Sores, and superfluous Huurs, or as a wooden Leg, a glass Eye, &c. are mem∣bers of the living Body of a man; they mean it properly, with reference to the invisible mystical Church, or to the visible Church considered in its internal spiritual living stateEadem Ec∣clesia & plus ba∣bet secun ufar∣man internam ad se pertinentes, & impies at{que} hypo∣critas secunam externam adna∣scentes. Jun. Aimad. in Bel∣larm. p. 111 3., not with reference to mens external standing (or Membership) in the visible Church: Nor did they ever dream that men are by the want of internal gracious quali∣fications cut off from Membership in the visible Church, without any Church censure. It is well known, that they reckon Hypocrites nd secretly unregenerate persons (as well as Heretical Apostates, or the openly wicked) to be but equivcally of the Church (viz. in comparison and contradistinction to the true and living members of the Body of Christ; and as Paul distinguishes between Israel, and them that are of Israel, Rom. 9. 6. and sayes, He is not a Jew, i. e. not a Jew indeed, and accepted in the sight of God, who is but outwarly one, Rom. 2. 28, 29.) But would you therefore say, that a close Hypocrite un-Members himself, and falls out of the visible Church without any Church-censure? In the place here cited out of Parker de Polit. Eccles. lib. 3. cap 10. pag. 169. Vorstius con∣demns Bellarmine, because he affirmed such—(ad Ecclesiam Christ prpre dcam revereâ pertinere) to be indeed of the true Church. How strangely is this misapplied to the mat∣ter in handIt might af∣ford Parker an Argument as to (manifestar pec∣cateres) the no∣toriously wicked that they should not be tolerated in the Church, but (as excremen∣titins things) be purged out by the vigoros use of Discipline, as he there discour∣ses: but it tou∣ches not out question.? as if one should say, that all that want true saving Faith have lost their Church-membership without any Censure, and then alledge for the Proof of it the Pro∣testants Doctrine, that the true or Catholick Church consists onely of Elect Believers: how evident is it is not ad Rem? For, as for an Extern Membership in the Church (which is the matter that we have in hand) what is more know then that all our Divines do unanimously acknowledge it to be the portion of multitude that have not saving Grace? and that even such as have been born and brought up in the Church, if they fall into manifest incorrigible wickedness, they should be removed out of the Church by Excommunication; but otherwise they are still within, although many of them be destitute of those inward qualifications that should render them living and true Members of the Church mystical: Falsum est (saith Dr. Ames, Bel. Enerv. Tom 2. Lb. 2. Cap. 1.) Internas virtutes requir (i. e. absolutè requiri) à nobis ut aliqu is sit in ecclesiâ qued visiblem ejus statum. And see Ames Med. L b. . Cap. 32. Thes. 11. They that are Christians by profession onely (saith Junius) are truely of the Church, according to the external consideration thereof, though not according to the inter∣nal, wherein lies the truth of Christianity. Animad. in Be de Eccles. Cap. 10. Art.. 8. And in Cap. 9. Art 1. be saith, We acknowledge there be grievous sinners in this (viz the visible) Church, in which if they were not, e should in vain trouble our selves about their Correction and Excommunication; vid. Calvin institut. Lib. 4. Cap. 1. Sect. 7, 9, 13. Polan. Syntag. Lib. 7. Cap. 8. But it were a needless labour to cite many Testimonies in so manifest a case. When Whitgift had said, that the Church is full of wicked persons, Drunkards, Idola∣ters, Papists, Atheists, &c Cartwright Answers him (as Parker in the very place here quoted notes) that, what was because the Discipline of Christ was not attended; shewing that he would have even such not to be left to their own self-felony. (if, being Church-members they fall to such evils) but to be cut off by Christs appointed Discipline. And Cartwright in his second Reply. Part. 1. p. 246. upon that in 1 Cor. 5. 11. among other pas∣sages hath these words. It is one case of him that hath given his name to the Gospel & afterward slideth from that profession to Idolatry; and another of him that never gave it, but hath been from his Infancy an Idolater; for the first cannot be severe from the Church without solemn Sentence of Excommunication, see also Pag 242, 247, 248. But the Preface addes: And e humbly conceive that thus much is held forth by these Scriptures Heb. 10. 25. I Joh. 2 19. Jud. 19. Ans. That the sin of those who forsake Church-assemblies, separate themselves from them, wander into wayes of Heresie and Apostacy, is grievous (and consequently calleth for Church admonition, and incorrigibleness therein for excommunication) this may be gathered from those Scriptures; but to gather thence, that such forsakers, separatists and wanderers, do thereby become Non-members, so as that the Church should not, need not, or may not follow them with any Censure, is a strange Collection; and would (if granted) at once overthrow all Discipline. For what is more easie then for an offender to forsake the Assembly, to separate himself, &c.? and then the Church shall have no more to do with him; so the process of Discipline appointed in Mat. 18. should never take place. What though there be no mention of Church censure in the Texts alledged? must we binde the Holy-Ghost to mention all Truths and Rules together in one Text or Context? what the sin of such persons is, those Texts shew; but what Discipline is to be used to Church-sinners, this is held forth in other Scriptures. If the Apostle in 1 Job. 2. 19. have reference to Ebion and Cerinthus, and such like Hereticks (as is commonly con∣ceived: vid. Magdeburg. Centur. 1. Lib. 2. p. 485) surely he was not without care to have due Testimony by Church-censure born against them, yea when as he does so strictly injoyn all Christians absolutely to avoid them, 2 John ver. 7—10. doth not that import an injunction to the Churches unto which they did belong, to Excommunicate them, if they had not already done it? as when Paul forbids them to eat with such an one, I Cor. 5. 11. he means it, as a consequent upon (and so implying an injunction of) Church-censure. vid. Dickson in 2 Thes 3. 14. & in Rom. 16. 17. & in 2 Tim. 3. 5. Preface. Againe, how came Esau to lose his Membership? We read not that he was excom∣municate, therefore it remains that he discovenanted, and so dis. Membered himself. And how came the Children of Abraham by Keturah to lose their Membership? It was not by Censure. Ans. 1. Should We thus Reason, you would call for Gospel-Rules and Proofs; which we may with more reason do in this case, because proper Excommunication is plainly and expresly ordained under the Gospel: Concerning the use of which, there is not so much clearness in the Old Testament. 2. The particular extraordinary Revelation of Gods minde concerning Esau, together with his being denied the Patriarchal Blessing, of which the Apostle saith [He was rejected] Heb 12. 17. may well be looked at as equivalent to an ordinary Excommunication under the Gospel. 3. The Posterity of Abraham by Ke∣turah, did in process of time lose their Membership, by losing the Essentials of true Re∣ligion; and to expect personal Excommunication, when a whole People falis away to Ido∣latry, and so becomes Lo-am , is a vain thing. But it is a great mistake to think that the particular persons mentioned in Genes. 25. 2, 3, 4. yea or their next generations did cease to be Members of the visible Church. They were Providentially removed out of the Land of Canaan, which was reserved for Israel, and were permitted by degrees to lose Re∣ligion, which was by Promise to be continued and established in the line of Isaac, and Ja∣cob, so as that in the time of Moses (the Nations being by that time generally fallen to Idolatry) Religion and Worship was so fixed in the Nation and Church of Israel, as that all that would serve God aright must become Proselytes to it, which before that time was not necessary. But Religion and Salvation, and consequently Church membership, ac∣cording to the Domestick way of administration then used, did for a considerable time continue among the Children of Abraham by Keturah, as the story of Job intimates; he and his Friends being justly conceived to have been partly of that Stock. And concerning Jethro, who was of Midian, and so of Keturah, see Rivet on Exod. 2. and on Exod. 18 12. Preface. In like sort when persons under the Gospel do not come up to the terms of the Covenant, shew themselves to be Abrahams Children, by holding forth his Faith, and walk∣ing before the Lord in simplicity and Godly sincerity, we suppose that they are justly deemed breakers of the Covenant, and have justly put themselves out of that Covenant which their Parents made for them. Ans. 1. The persons in question (i. e. the persons described in the Synods fifth Pro∣position) do in some degree hold forth their Faith and godly walking, while they are pro∣fessed Christians, or professed Believers and followers of the Truth and Wayes of God, wherein they have been educated from their Infancy; do constantly attend the Ordinan∣ces and Worship of God; live under, and do not cast off the Government of Christ in his Church, and when called thereto do readily profess their Assent to the Doctrine of Faith, and Consent to the Covenant: Do these (putting all this together) in no sort shew themselves to be Abrahams Children, by holding forth the Faith of Abraham and walking in his steps, i. e. in Charitable and Ecclesiastical Reputation Surely Mr. cotton accounts such as these (yea all the Children of the Faithful that do not grow up to Aposta∣cy and open Scandal, or that are not excommunicable) to continue in a visible profession of the Covenant, Faith and Religion of their Fathers; as in those passages of his that are pointed to in the Preface to the late Synod may be seen. And where shall we finde ground in all the Scripture to exclude such as these from being within the compass of the visible Church, or the Covenant thereof? 2. If the meaning be, that they do not yet hold forth such an Experimental work of Faith, or lively discerning and exercise thereof, and so much of the Power of Godliness in their life, as may it them for a comfortable approach to the Lords Supper: Let it, be shewed from the Scripture, that the bare defect or want hereof is such a Violation of the terms of the Covenant, as puts men out of it. We know that every Transgression, falling short of Duty required in the Covenant, is not accounted in Scripture an absolute Breach of the Covenant (or a forsaking and rejecting thereof) such as for which God) gives unto persons or people a Bill of Divorce. Do but compare these persons in question, whom the hasty and rigid Severity of Man here pronounces to be justly deemed Breakers of the Covenant, and to have put themselves out of it, with those whom the Holy, but Merci∣ful and Gracious God does in Scripture call and account such Breakers of the Covenant: see Jer. 11. 9, 10. Ezek 16. 8—59. Deut. 29. 25, 26. 2 Chron. 7. 22. 2 King. 17. 15—20. and he that would not cut down (no not the Barren) Fig tree, till further patience and means were used: he that warred on the Jews (whose entrance into the Church was by a Membership received in Infancy) in the Ministry of Christ and the Apostles, with as clear light of the Gospel as ever shone, till utter incorrigible rejection, thereof appeared, before he accounted them broken off, Rom. 11. 16—20. with Act 13. 45, 46. & 18. 5, 6. & 19. 8, 9. 1 Thes. 2. 15, 16. he that followed Jerusalem with means and dispensations of Grace, till they Stoned him away, Mat. 23. 37, &c. can we imagine that he will reckon our poor Children to be broken off as soon as they are adult, if then presently they do not bold forth fitness for the Lords Table? yea, when many of them are it may be secretly following after God, though haply they have not yet attained so much as to make their approach to that Ordinance comfortable; or have not yet the confidence to put forth themselves thereunto? surely the Lord does not make so light a matter of his holy Co∣venant and seal (whatever men through mis-guided apprehensions may do) as to enter into a solemn Covenant with Children, take them into his Church, and seal up their taking in before Men and Angels, and then let them goe out so easily, or drop off one knows not how. 3. If they have justly, i. e. meritoriously put themselves out of the Covenant, or so vio∣lated the Covenant on their part, as to deserve a putting out, yet still one might ask, how they come to be Actually put out, seeing the Church hath not proceeded, nor seen cause to proceed to any Censure? But if it be indeed so, that they do deserve (i. e. in foro Ecclesi; we speak not of desert in the sight of God) to be put out; if they may be justly deemed Breakers of the Covenant, and are guilty of that which justly puts them out, then it is the Churches duty actually to put them out, or cut them off: for Ecclesiastical justice, as well as Civil, rendreth unto all their due and just deserts: and those that are (Ecclesiastically,) Breakers of the Covenant ought to be cut off, Gen. 17. 14. Hence it will follow upon these Principles, that we ought to cast out and cut off all the adult Children of our Churches that are no come up to full Communion; which thing, how horrid it is to think of, let the Reader judge: or be it that we forbear any formal Censure, and Content our selves onely Doctrinally to declare, that all such Children are put out and broken off, (which Doctrinal) Declaration ****is indeed contained in the Assertions of our Brethren) yet the harshness, and horrid Severity of such a Declaration, is infrior to the other, and very contrary to the Patience and Grace of Jesus Christ expreed in the Scriptures. Preface. Wherefore that all may know, that there is neither Danger nor Singularity in this our Assertion, That a Church member may possibly become no Member, without any Act of the Church in formal Censuring of him, give us leave to produce some Testimonies to prove it. Judicious and blessed Dr. Ames , That in case of pertinacious separation such persons, though may be of the Invisible yet they are not to be accounted Members of the visible Church. Ans. 1. Suppose you, should prove that a Church member may [Possibly,] become no Member without a Censure; yet we are still utterly to seek of Proof that Children in question do so. 2. How can a Separation be properly and incurable, or appear so to be, till the means of Church discipline have been used? 3. Ames his meaning may be, that such are not to be, accounted and approved Members, as in the close of that Chapter (De Conse. Lib. 5. Cap 12.) he saith, a Sbimatical Church is not to be accounted for a lawful and approved Church. 4. We shall not deny but that some good Divines do seem to hold, that in some cases of notorious Wickedness and Apostacy, and so in case of absolute and universal Schism (of which Ames there spes) especially in places and Churches where Discipline is not used men may be looked at as Non-members, though the Church did a form. I Censure: wherein we shall not trouble our selves with being their Oppnents. It sfficeth us, that in Churches, regularly using Di∣scipline there is no ordinary way whereby offenders lose Church-membership, but by Excommunication: And that none can lose it while they lives that are not guilty of such evil as is censureable, or is matter of Excommunication; which the persons in question are not. Another Testimony here alledged, is from Mr. Cotton in his Way of the Churches, p. 9. where he saith, that Many in Churches have ut themselves off. Ans. Had the whose sentence been set down, every Reader would have seen the impertinency of the Allegation, as to the Persons and Case in question, Mr. Cottons, words are these: Many in other Churches have themselves off from the Covenant by their wickedness and profaneness. And with all in the same place headdes, that Arelpsed Church, with all the Members of it, are bound to renew their Covenant in order to Reformation: which shews, that they were not wholly cut off before, though their Membership was but by being born in the Church, and baptized, for of that he there speaks. We not, but among the Members of such Relapsed Churches might be found many much degenerate, then those described in the Synods Fifth Proposition; much less therefore those Discovenanted, but being in Covenant, are bound to renew it in order to full Com∣munion. The next Testimony here produced, is from those words in the Discourse of Church-Covenant, pag. 17. viz. That if men not promised and also performed insan me of truth, the duties of Faith and obedience unto God, they had not taken hold of the Covenant, but had Disovented the notwithstanding all the Promises, of God unto their Fathers and others. Thus though God promised Abraham to be a God to him, and to hi seed in their generations, Genes, 17 7. yet the Ishaelites and descending from Abra∣ham, were Discovenanted by not promising nor performing those duties of Faith and Obedience which God required on the peoples part. the Apologist) were, Truth in the year 1629. ( Approbation of the we see no reason why it should not be Truth in the sempr eadem est. Either this was a Mistake then or else it is a Truth at this day. Ans. Let the words here cited be interpreted, and they contain nothing re∣punant to the present Doctrine of the Synod. For, it is true, that if men do not promise, or do not perform in some measure (yea in some measure of truth i. e. visibly, and in Cha∣ritable and Ecclesiastical reputation) the duties of Faith and Obedience into God, they do Discovenant themselves, i. e. they do it meritoriously, and do what lies in them on their part to destroy their Membership: And they so do it, as will inferred the absolute loss or their Membership, viz. either by formal Excommunication, it you speak of particular persons, and f the church do her duty; or by the giving them of Divorce, it you speak of whole Bodies of People, as here the and are spoken of. But what is all this to the Children of our Churches, described in the Synods Fifth Pro∣position, who do promise, and do in some measure (though not in so full a measure as were to be desired) perform the duties of Faith and Obedience. This might be true in 1639. and in 1662. also. And yet our Assertion may be true, and yours fale notwithstanding, Let our Children appear to be such as the Edomites and were; o let them ap∣pear to be such as do in no measure, (yea, in no measure of truth, i. e. as to Church-visibility, or charitable hope; for the Church cang, no further) perform the duties of Faith and Obedience, and we will with you plead to have them put out of the Church. But till then, i. e. as long as they do in some measure (though yet but in a small and measure) perform the Duties, and retain the Essentials of Christianity or of Faith and Obedience; they continue (yea regularly continue) in the Church, for ought that hath yet appeared, either in 1639, or in 1662. We are loth so take notice of the in∣sulting Expressions that are here used, which are too too uncomely; especially there where the Commandment requieth Special Honour: But the intelligent Reader will easily, see the vanity of this Confidence, to bring a Testimony concerning the discovenanting of the and Edmites, (for they are expresly instanced in, as the Explation of the not-miting, no performing the duties of Faith and Obedience in∣tended by the Author) and then to triumph in it, as if that proved the Discovenanting of our Hopefull and Non-excommunicable children, or thwarted the Doctrine of the synod. When it is here added, [This is the main thing wherein we Dissent from the major part of the Synod] If by [This] be meant the Assertion which is before expressed; viz that may possibly become no Member, without any act of the Church in him; then it is a great and strange misrepresentation to say, that this is the main of your Dissent. For, there be them that do heartily consent to all, the Conclusions of the synod, and yet do hold, and did in the synod express as much. That in some notorious cases, and where the Church neglects her duty (as hath been before said) persons may be broken off, and looked at as Non-members, though not formally, Censured; or that a Church-member may possibly, in some cases, become no Member, without a formal Censure: The Reader therefore is greatly mis-led, and mis-informed, when he is told This is the main Point of our Dissent. But when you assert, that the Children in question are became no Members, or that persons, who were before Members, do become no Members as soon as ever they are adult, meerly by want of fitness for shall , though they neither have nor deserve to have any Church, censure pised upon them: This we confess is a main Point wherein you Dissent from the Synod, and (we suppose) from Scripture, and sound Reason . Preface. Hereet us adde the words of Mr. Cotton, in Excellent Treatise of The Ho∣liness of Church members, which are these following: [Such as are born and baptized. Members of the Church, are not o ly continued and confired Members, unless when they grow up to years they before the Lord and his People proess their Repentance and Faith in Jesus Christ] Answ; It is manifest, that by Confirmed Members all along in that Book, Mr. Cotton meaneth such as are admitted to full Communion or o the Lords Supper, and Voting (and so he doth expresly explain himself Pag. 19.) and for that, it is well known, we stand for the same qualifications that Mr. Cotton intendeth according to Platform of Discipline, Cap. 12. Sect. 7. The word [Continued] is it deed added in pag. 19. (though not so in pag. 41.) of that Book; but it is added in a Copulative way, [Continued and Confirmed] where all the parts must be taken together, to make up the truth of such an Axiome: Besides that, the persons in question do make some profession of Faith and Repentance, i. e. in an Initial and Educational so as to their continuance in the visible Church, thought it, may not at presn suffice to full communion. Mr. Cotton was frre from con∣ceiving that such non-scandalous persons as are the Subject of▪ our Question are to be ou , or looked upon as cut off from continuance in the Church; as (besides what is of his in the Synods Preface) may appear plainly out of this very Tretise (which is ell called by one Brethren An Excellent Treatise) of the Holiness of Church-members; for pag. 3. mentioning a distinction of Mr▪ Rutherfurds. That a Church may be no Church, no Spouse jure & merit, & quoad vocationem Passivam, in respect of bad deser∣ving, and their not answering to the Call of God, on their parts; and yet the same Church remain de facto, for aliter, & quoad vocationem the Spouse and Bride of Christ: He saith, This Distinction I can admit, if it be understood of a Church that hath formerly answered the of God, and submitted to the Ministry of the Gospel, at least in out∣ward profession of the fundamentals of sound Doctrine, and pure Worship: for such a Church, thought: of or their children may afterward degenerate, and go a from Do∣ctrine and Worship, yet God in his patience and bounty is not ont so to cast off them, . The next generation after Joshua went a whoring from Go, and for∣sook Lord God of their fathers, and served Balim yet still the Lord accounte, them his People, and sent them Judges and Prophets a restore and recover them. And pag. 19, 20. he mentions distinctly by way of Consectary from the Proposition here cid by our Bre∣thren, two or three sorts of persons who are not to be continued in the Church, though born and baptized in it; viz. 2. The grosly Ignorant of the first Principles and Foundations of Religion—3. Persons notoriously Scandous for any gross crime, as olatry, Adul∣tery, &c. but not a word of such an inference as our Brethren seem to make, viz. the dis∣continuance unchurching of such a sort of persons as are the Subject of Question. And it is observable all along in that Book; that he pleads not for the un-membering of any that are once in the Church, yea though they came in but by a Membership received in Infancy (for of such he often expresly speaks, and such were the Members of those Churches he disputes upon in Answer to his Opponents) but onely such as are scanda∣lous and wicked, and deserve Excommunication, and he would have them also un-membered by Excommunication, and no by a Self-felony onely: See pag. 8, 15, 28, 32, 56, 57, 60. Preface. Renowned Parker, speaking of the interpretation of those words [Laying on of Hands] in Heb 6.2 many judicious Writers, whose judgement be expresseth in words to this purpose; That they who were baptized in minority, when they are grown up, after that the Church had approved their faith by the Symbol of Imposition of Hanas, they were admit∣ted Members of the Church: this was according to sound Doctrine in the Primitive times (as Parker saith.) Now we demand, how they can be admitted as Members, who are already as compleat, and perfect Members as any in the Church? But the Ancient Doctrine was, That Children who were baptized in minority, after they shall come to profess their faith so as to be accepted of the Church, may be admitted a Members: Therefore according to the Ancient Doctrine, such Children are not as compleat and perfect Members at any in the Church. Answ. Whether the words [Tanquam membra Admittebantur] be Parkers own words or Calvins (for he speaks as if he cited only Calvins words; yet we finde not those expres∣sions used by Calvin either on Heb. 6. 2. or in his Institutions. De Confirmtion, though in both places is the substance of the thing which Parker alledgeth from him) the matter is not great. It is manifest from the whole discourse, that Parker is there speaking of such as are admitted to full communion, as we call it. If he there used the term [Mem∣bers] for Persons admitted to the Lords Table, and to all church-priviledges, it is no harder then hath been used in this Country for many years, yet that argues nor that or that Parker Children to no members before. It is observed of the An∣cients that they spake more securely before the Rise of Pelagius; men are less rious in , when they speak about Points of which no Conversie is moved and wherein their judgements are otherwise sufficiently known. As what is more abundantly and uni∣versally agreed among all our Divines, then this, that The Children of Believers are Members of the Church, or a part of it Parker, within six Lines of the place cited, calls them [in Ecclesiânati] Born in the Church; and opposeth them to [Extrane] i. e. to such as are without. Dr. Ames gives it as the Doctrine of the Protestants, Enrutom. 2. cap. 1. The Infants of the faithful unless they were to be accounted Members of the Church, they cuht not to be baptized. Ursin and Parus say Omnesil{que} soli, &c. All and onely those are to be baptized by, Christ, Command, who are his Disciples (Mat. 28. 19.) i. e. those that are, and ole accounted Members of the visible Church, whether they e adult persons professing Faith and Repentance; or Infants the Church. Again, The Infants of Christians do as well the adult belong to the Coven and Church of God, and are therefore to be baptized, because the whole Church ought to baptized. Expliat. Pag. 367. This Truth is joyntly acknowledged by the Protestant Churches, as appears in the Hrmony of their Confessions; The Gods peculiar people, and in the Church of God, ( in the number of Gods people. (Bohe∣mian Confession, pag. 399.) the Parents account their posterity also to be of the Church: They condemn the Anabaptism, who hold that Infants be not with in the Church of God. (Convention of Auspurg, pag. 404.) Infants belong to the Covenant and Church of God, adult, saith the Palatinate Catechism, Quest 74. Now this being so, that it is the manifest Doctrine of all our Divines, that Children are Members of the Church; and neither did they imagine, that when adult they drop off by a Self-felony, or we know not how: For had said, that Children being grown if they, being askt, would not stand to what had been promised in their behalf, they were to be left to themselves: Calvin as the saving of a man not well exercised in Church-governmentCalvin pud pag 346. See also hemnit-Exm. Cont. ver. 2. de Baptis, Can. 14. &c. de Conrmat. sub Can. 3. whose words is the former of these places, the Reader may find Englied in the beginning of Mr Shepards Treatise about the Church membership of Children lately Printed. And Cartwright to that Question, What are the Duties of the rest of the Church, that are present at a Childes Baptisme? Answers,Cartwright Ca∣tech. pag. 185. 1. To Rejoyce and be glad at the increase of Gods Church—3. When the childe cometh to age to do such duties as one Member oweth to another: he did not think its Membership ceased with Infancy, but (saith he) when it cometh to age, such duties are to be done to it as one Member oweth to another. Hence we say, is it rational so ound Parker or Calvin, as if they did think (or, approved it as sound Doctrine in others to think) that they who were Baptized in minority, when after they are grown up, they have approved their Faith, they are then first admitted Members, as if they were no Members of the Church before? as the Reader would think that that were the scope and sense of the Testimony here cited. But to cite of passages in Authors in a sense contrary to those Authors known and declared judgement, is very injurious both to them and to the Reader. He that reads what this Pre∣face here saith, would think that it is the Judgement of many judicious Writers cited by Parker, that Children do then first enter into Church-membership when their Faith is ap∣proved by the Church, after they are grown up, and that they are not Members at all be∣fore that: when as it is most certain, and evident, that neither Parker, nor any judicious Writer cited by him, nor any one heretofore approved for a judicious Writer, either Ancient or Mdera, did indeed so judge, but the contrary. And Parkers words are clearly in∣tended in another sense, viz. with reference to full Communion. And so speaking of the very same matter in the first book of his Ecclesiast Cap. 10. he saith, That in the Refor∣med Churches the adult are examined by the Presbytery, approved by the consent of the People, and received by the whole Church as Members of their Communion in a special manner, and so are as it were confirmed before they be admitted to the Lords Supper; where [Members of their Communion in a special manner] is the same with [Members in full Communion] in our Language: and so his words, together with the known practice of the Reformed Churches, do plainly confirm our distinction between Initiated Members and Member in full Communion; but they are far from intending or holding forth either a denial of Chil∣drens membership, or a collation thereof as soon as they become adult. As for the Inference that is here made from Parkers Testimony; Therefore ac∣cording to the Ancient Doctrine such Children are not as compleat and perfect Members as any in the Church. Ans. If his words do hold in the sense in which they are here alledged, then Children are not onely not as compleat and perfect Members as any in the Church, but they are not Members at all, or Non-members, seeing they are not (it seems) admitted Members, till when adult they have made their Profession. As for their being compleat and perfect Members its well known we say and hold that they are not compleat or perfect in point of Communion, or Priviledge, but onely in regard of the Essence or Relation of Membership, i. e. they are properly and compleatly with Church; and not half i, and half . To be (according to divine Institution) the Church, is to be a Member of the Church, as the Boo, (before which this Preface is ) owns; pag. 4 and any man ew us one Orthodox Divine, or Judicious Writer, before or Parkers dayes, that ever said that the Children of the Faithful are (ther while infants, or when adult, supposing them not excommunicate nor deserving o to be) not within the Church. But withal we hold, and so did Parker, and the Reformed Churches, that there are many the Church, who may not have compleat or full communion in all the Priviledges thereof, and so are not compleat or perfect Members in that sense, and Ames Mdu▪ Lib. Cap. 32. Thes. 13. It is not we but you, that will have Children (at least all adult Children) to be as compleat, and perfect Members (in this sense) as any in the Church, or else to be no Members at all, seeing you acknowledge none that are adult to be Mem∣bers unless they be in full Communion. It is further added; That when they are adult, in case they do not joyn unto the Church, their they do not retain their Membership they in minority Now to joyn to the Church is the act of one that not) , or is not a Member▪ so that unless they own themselves to be not Members (or unless they own themselves to have lost their Member∣ship) they do not retain Members this confess we do not-understand. But so much for the discourse upon the Objection. In the Answer to the Fourth Objection, there is an (thigh Profession of much zeal for Church care and Watch be extended toward Children, and much clearness there∣in (even as the light at Noon, and as if in were written with the beams of the Sun) so as that the Reader would expect to finde very ample▪ stisfiction in that matter; but when it comes to, it falls flat to no more but this; That the watch over the is to be mediate ac∣cording to the state of their Membership: the Church o see that the Parents their, toward their Children Now we whether this be any more then the Church should extend, to a Negro, Or Indian living in the Family of one of their brethren, should they out see that he do his duty toward him, and that in reference to the things of Religion? yea, we might further ask whether this mediate watch (viz. by seeing that the Parents do their duty, doth not belong as much to Children when they are rejected and by the Church, as our Brethren would have them? And what sll become of Children when their Parents are dead (as how many Fatherless and Motherless Children are an or us?) or farre re∣moved; and when Children are sui jur, and not under the wings their Parents? and why also should not Baptism and Cateizng (as as other Church benefits) be dis∣pensed onely mediately d not immediately unto Children? Reader may here see the difference about mediate and immediate Membership is more then a notion, it contains under thing of great moment. This mediate Membership is made medium to put ou poor Children from under the Government or did to set them (in their own persons) as Lambs in a large place. For by this the Church nothing to do with them, nor can put forth in any act (either of Watch o Censure) immediately upon them, but upon their Parents onely. But that Church-watch Government, no Discipline is to be exten∣ded and administred to our Children personally and immediately (i. e. according as in regard of age, and understanding they are capable there if viz. Instruction and Inspe∣ction, and that in an official way▪ even in younger years, and Cesurs when adult, if they fll into such offences as dntd and deserve the same) the Reader finde confirmed in the Synods Arguments▪ and in the following Defence Discipline subjacent omns in Unitate . Ra Disci∣pin. pag. 7. Hply the Aerrion here about this mediate Church-care, is under that Clause [Those Children that are in Minority.] But 1. (by Instructions Counsels, Warn∣ings, Reproofs, Exhortations &c) and that i an and upon the ac∣count of their Memberly Relation, may head istred unto Children themselves imme∣diately in their own persons (besides looking to Parents that they do their duties to them) even while they are in their Minority, though ot yet capable of publick Censures. 2. They are in the same state and Relation to the Church (though not of te same capacity) when in minority and when adult: If therefore (not because of their natural in capacity, but) because of the nature of their membership, onely mediate, and no Immediate Church-care, Watch and Government belong to them, while in minority neither doth▪ it belong to them when adult: and therefore this notion excludes all our Children, both younger and elder from being under any Church government immediately in their own persons. So that let them run on in never such vil courses te Church cannot deal with them but with their Parents onely; and yet the case may often so be, that the Parents are neither blmeable for their , nor able to return the same. But is mediate as the Membership is, here is some what added, that shall touch these adult Children themselves; and what is that? Why, If they shall be adult they do not bring first fruits of Repentance, and Faith, then the Church is to disown them, avin▪ no part in the Lord. Ans. 1. Is tis according to the Spirit of Christ, or like the Lords proceeding with his Covenant-people in the Scripture, presently to disown them, and cast them off, if some evil its, nay if want of good fruits he in them, then at first step to call them and tell them they have no part in the Lord? Hath the Lord vouchsfed to take persons into his glorious Covenant▪ and to real it-o them in Baptism before Men and Angels; and doth it cme but to this? that i poor Children, as soon as the day of ripe understanding dawns upon them, do not, bring for fruits of Faith and Repentance, yea such fruits as may fit them for full Communion, they are presently declared to e Discovenanted, and to be turned adults as those who have no part in the Lord? It is true, the most hopeful Childe, yea the best of us all, might be Discovenanted by the Lord, should be strictly mark what is amis and deal according to our deserts, but he is gra∣ciously pleased not to proceed with severity, but with much and long suffer∣ing towards those whom he once takes into Covenant. And who or what is man, that he should be more holy then Lord! Let but that one Scripture be looked upon (among many ) the barren Fig-tree. which is here cited, as if it gave some coun∣tenance to this present Disowning. in case of barrenness. The Lord comes in the time and season of fruit, and none, and yet he waits another year after that▪ and a after that (i. e. a long time, and with great demonstration of patience▪ before he speaks of cutting it down; and then the (acted therein by the Spirit of God) cries (not Cut it, down presently, but) Lord, let it alone one year more (i. e. till it appear ut∣terly hopeless, and incureable) that I may dig about it, and dung it: He chooseth rather to make it a Subject of Labour and Culture, then to ease himself by riding his hands of is. Also that Parable o the people f the Jews, and among whom preached: Now the following story of the New Testament tells us▪ that Christ and his Apostles waited on them, till they appeared altogether incureable and incrrgble, and till their discovered it self by positive fruits of wicked opposing and rejecting the Gospel before they were cut down, or broken off: And the Apostles when they preached to the Adult, and yet impenitent Jews, did not tell them they no part in the Lord, but on the contrary expresly told them, they had a part in the Lord, and in his Co∣venant-dispensations, and urged that as an Argument to draw them to repent and believe, though they had not yet done it, Acts 3. 19, 25, 26. Act. 13. 26. 46. They were farre from an occasion of making them cease from earing the Lord, by telling them they had no part in him. 2. Suppose any of these Children when adult do bring forth some fruits of Faith and Repentance▪ (is those described is the Synods fifth Proposition, Can hardly be denied in charitable reputation to do) though not so full and ripe fruits as were to be desired, and aply not such, as themselves do finde encouragement to approach to the Lords Table; what shall be done to these? shall they be Owned or Disowned? are they In the Church, or Out? If in why is Baptism denied to their Children? If Out, how come they so to be of where doth God in his Word say, or allow us to say to such hopeful young men and women, as through grace many of our Children are (though not yet in full Commu∣nion) That they have no part in Lord? 3. What is this Disowning? and where shall we have Scripture-warrant for such a Church as is not Excommunication? for That, our Brethren not warrant to proceed unto; but down this Rule [The Church is to disown them▪ as having no part in the Lord] If any man speak (especially if he speak Rules according to which the Church is to practise) let him speak at the Oracles of God. It were needful that this dis∣owning (contradistinguished to Excommunication) should be cleared from thence. Ad∣monition and Excommunication we hear plainly of in the Scripture, and in Orthodox Divi∣nity; but a Disowning, that is a kinde of publick Church-censure, and yet is neither Ad∣monition, nor Excommunication, this seems to be a new invented piece of Discipline. We demand, whether this Disowning be not a putting one out of the Church, that was be∣fore in it? If so, what is it but Excommunication, which the Apostle expresseth by that [Put away from among you, 1 Cor. 5. 13.] if not, is it not a vain thing? The person whom you are about to Disown is either within the Church, or without; a Member, or not a MemberContradiction caret simpliciter omni medio. eck. Log. pag. 281. Hookers Survey, pag. 17. If he be within why may you not judge and censure him with the Censure of cutting off, or casting out, i. e. Excommunication (1 Cor. 5. 12, 13.) there being cause for it? If he be without, why should you disown him, any more then you d Nonmembers, or such as were never joyned to the Church? Would it not seem a strange and vain thing, if the Church should put forth a solemn publick Act to disown a company of Non-members that are without the Church? to what purpose should this be? How Acts 8. 21. here cited in the Margin, should make for this disowning, we understand not. Peter there tells Simon Mag that he was farre from having any part or lot in the matter of conferring the extraordinary gifts of the Holy Ghost, which he never had, but ambi∣tiously aspired after; but doth not declare that he had Discovenanted himself, or ad loss his Membership which he once had. And whatever became of Simon Magus afterward (of which the Scripture is silent, and stories uncertain) there is no ground to think, that he was then put out of the Church, or lost his Membership. But rather the Apostle (by grave Apostolical Rebuke and Counsel) applies himself to him, a to one in the Church, to bring him to Repentance, and to that sincerity of grace, which he yet wanted, Verse. 22, 23. As for the Reason here rendred, why Excommunication agrees not to the Children in question, viz. because It is applicable to none but those who have been in full Communion. This is but a begging of the Question,Catabaptiste decent non posse Exommunicationem in Ecclesiam reduci, baptizentur qui Sci∣entes jugo Christ Collum submit∣tant. Bucer in Joh. fol 45. and carrieth not Evidence of Truth with it. For Excommunication (i. e. the utmost Censure, so called) doth not properly or nextly debarre or exclude from full Communion, but it cutteth off from Membership (rendreth a per∣son as an Heathen and Publican, Mat. 18. 17.) and so from that Com∣munion that belongeth to a Member as such.See Mr. Cotton expresly holding forth Excommunication to be ap∣plicable to such as the Children in question, in Holiness of Church-members, pag. 57. When a person that hath stood for some time Admonished, is afterward, for his contumacy, ex∣communicated, it is not Excommunication that doth immediately and properly put him out of full Communion, for that was done by Ad∣monition; whereby, being Ecclesiastically unclean, he was justly suspend∣ed from eating of the Holy things: but Excommunication cuts him off from Membership, which Admonition did not. Hence it is not full Communion, but Membership that doth properly, and formally render a person a subject capable of Ex∣communication: Hence it agrees to all that are Members though they have not been in full Communion; and every Member hath some Communion though not full Communion, and therefore may be excommunicated. Paul when he is speaking of the Churches judicial proceeding, and that unto Excommunication, makes it applicable to all that are within, 1 Cor. 5. 12. if in full Communion, yet Church-judgement falls upon them not as in full Communion, but as within, The casting out of Cain and Ishmael, the cutting off of the born Members of the Church of Israel from their People (an expression often used) the casting out of the children of the Kingdome, Matth. 8. 12. do at least by conse∣quence, and by proportion, and pary of Reason, shew that the Children in question may be cast out, and cut off from the Church by the Censure of Excommunication. As for that term of [Formal] Excommunication, we know not that we are limited to this or that precise form of words, in Excommunicating one sort or other; but the formal nature of the thing (viz. a putting of one out of the Church that was before in it.) This well agrees to the persons in question. We pass by the fifth and last objection (which chargeth our Dissenting Brethren with Weakness, Ignorance, &c.) as containing nothing that is Argumentative to the matter in hand. Neither do we own the Objection, unless it be against our selves, who are (as we have acknowledged in our Preface to the Synods conclusions) poor, feeble, frail desiring not to trust unto, or boast of any strength of our own (which is none at all) but onely to the strength and grace of Jesus Christ, withall acknowledging that grace of his, whereby he doth vouchsafe sometimes to reveal his Truth unto Babes. We tender onely Scriptures and Scripture-arguments, for that which we maintan, desiring that they may be impartially considered, without challenging to our selves, or pleading for the Reputation of Strength or Wisdome. In Disputes of this nature, it is impossible but that each part should look upon the Arguments on either hand, as strong or weak, ac∣cording as they are perswaded. But can we not deal with Arguments, without being sup∣posed to reflect upon the Persons each of other? We suppose you do not see sufficient strength in our Arguments (for then you would judge as we do) and in that sense you do impute weakness to them. In the like sense do we unto yours, but desire to do it with∣out any harsh reflexions upon the Persons of our Brethren, and without liftings up in our selves, who have cause enough to lye in the dust before God and man. But here our Brethren take occasion to set down the Reasons of their Dissent from the Synod: which make up a second main Part of this Preface. The Consideration whereof we shall now address our selves unto. Reason 1. The Synod did acknowledge, That there ought to be true saving Faith in the Parent, according to the judgement of rational Charity, or else the Childe ought not to be baptized. But they would not let this (which themselves acknowledged) be set down, though our Unity lay at the stake for it. Answ. The regular receiver of the Truth, is one that divides the Hoof, as well as chews the Cud; one that doth not take all in a Lump, but distinguishes, and rightly di∣vides between things that differ. We are to distinguish here, 1. Between Faith in the being or first beginning of it, whereby one is, or is reputed to be in the state of a Believer, the charitable judgement whereof runs upon a great Lati∣tude; and Faith in the special exercise of it, whereby one is fit for that special Commu∣nion with, and active Fruition of Christ, which is the scope of the Lords Supper: unto the visible discovery whereof, more lively Fruits, and more experienced Operations of Faith are requisite. 2. Distinguish between the internal Grace it self, which is required of them that par∣take of Sacraments in the sight of God; and those external signs of that Grace which the Church is to proceed upon in her Admission of persons unto Sacraments. These two Di∣stinctions being attended, and rightly applied, will help to clear both the Truth it self in this matter from mistakes, and the Proceedings of the Synod from those uncomfortable Reflexions that are here cast upon them. The former of these Distinctions, and the application thereof to the matter in hand, we have in Dr. Ames;Medul. Lib. 1. Cap. 32. Thes. 13. And see cap. 40. Thes. 6, 10, 11, 12, 16, 18. And M. Shepards late Printed Letter, pag. 16, 17. Children (saith he) are not to be admitted to partake of all Church-priviledges, until first increase of Faith do appear, but from those which belong to the beginning of Faith, and entrance into the Church, they are not to be excluded. Where the Doctor di∣stinguisheth between (Initium Fidei) The beginning of Faith; and (Increentum Fidei) The increase or growth of Faith, and makes the former to suffice unto Baptism, but the latter to be requisite to full Communion, or to the Lords Supper. An initial Faith en∣titleth to the Seal of Initiation, but a grown Faith (i. e. a Faith of some growth, though yet farre short of Perfection, and needing to grow still) a Faith growing up unto some sensible and lively exercise, is requisite unto the Sacrament of growth and fruition. They were Believers, yet but initial Believers, that John baptized, in the first dawning or begin∣ning of the Gospel, Mark 1. 1—4. The Apostles constantly baptized persons upon the first beginning of their Christianity, but the Lords Supper followed after, as annexed to some progress in Christianity. The latter Distinction also is obvious and necessary. Who ought to come, and, Who ought to be admitted, are two distinct Questions, say Ursin, andCatech. Ex∣plic. in qust. 81. pag. 426. Pareus. We grant that true saving Faith and Repentance is required by God of those that partake of Sacraments for themselves, or for their Children: But the Question is, what are the external signs and tokens of that Grace, which an Ecclesiastical charitable Reputation may proceed upon; for we can go no further then the judgement of rational Charity (as here our Brethren ac∣knowledge) and that proceeds upon outward probable signs, leaving the infallible know∣ledge of the heart to God onely. The distinction between a Jew outwardly, or a visible Jew that hath praise of (or approbation among) men, and a Jew inwardly that hath praise of God, is a Scripture distinction. Rom. 2. 28, 29. and is necessary to be attended for, Deoccult is non judical Ecclesia, l Cor. 4. 5. And here also we conceive, that the same strictness, as to outward signs, is not necessary unto a charitable probable judgement or hope of the being of Faith, or of that initial Faith that entitleth to Baptism, as is unto the like judgement of the special exercise of Faith that is requisite to the Lords Supper; there be many things that do both really, and in the just reputation of men, binde the exercise of Grace, and so hinder from the Lords Supper, which yet do not take away a charitable hope of the Being of Grace, or the state of a Believer. If a man be un∣der offence in the Church, he is suspended from the Lords Supper (till a renewing or exercise of Repentance do appear) yet we still repute him to be in the state of a Believer, or to have the Being of Grace. Now then to apply this to the Synods proceedings, for Answer to what is here sold, viz. [That the Synod did acknowledge there ought to be true saving Faith in the Parent to the judgement of rational Charity, or else the Childe ought not to be Baptized; yet could not be prevailed with to set this down a Conclusion.] 1. We did and do acknowledge, that in Ecclesiastical Charitable Reputation; there must e Faith, (yea true saving Faith: those words hurt us not, provided they be not so strained, as to turn Charity into Rigid Severity) i. e. the being of Faith whereby a person is accounted to be in the state of a Believer (Baptism being, as was in the Synod alledged, annexed properly to the state of a Believer, or to the Covenant-state of a person, and not to the present act or exercise of Faith; and hence though there be no Parent alive to act for the Childe, and the Childe cannot at present act for it self, yet that hinders not its Baptism:) but we did not acknowledge, It was necessary there should be Faith in the lvely and special exercise of it, such as we justly require an appearance of unto rational Charity, in order unto full Communion, which is that our Brethren aim at, and stand for, in all whose Children they will have Baptized. And to set down a conclusion in general terms, when the nature of the case calls for distinctness, is not rational. 2. Our main Work was to consider of, and pitch upon such external Signs and Characters, as the Churches Charity might and should proceed upon in this case. We all own, that onely visible Believers, or visible Saints, are to have their Children Baptized; but the Question is, Who are to be accounted visible Believers; and we say that those described in the fifth Proposition are of that number. To have put it in such a general term, as [Those that profess, or hold forth Faith and Repentance unto the satisfaction of rational Charity] had been to leave the matter as obscure as we found it, and in stead of giving light to the Churches (which is the end of Synods) to leave them in the dark without any help to discover their way: for still they are to seek, who those are that are to be accounted Professors of Faith and Repentance, and what Profession that is, that Charity may accept in order to their Childrens Baptism. Besides, it is well known, that those expressions [Or holding forth Faith and Repentance, &c.] have been constantly to taken in this Country, as to hold forth the qualifications required for full Communion: and that was it which our Brethren strove for, so to screw up the Expressions for Baptism, as that all that have their Children Baptized must unavoidably be brought to the Lords Table, and to a power of Voting in our Churches, wherein we cannot consent to them: and however we are charged with corrupting the Churches, yet we believe time will shew that that Principle that over inlargeth full Communion, or that will have all, of whom we can have any hope that they have any good in them, to come to the Lords Table; this (we say) will prove a Church-corrupting Principle, and those that have laboured to keep up the partition here, will be found to have been seriously Studious of the Purity and safety of the Churches. 3. But when it is said, that the Synod could not be brought to express what themselves acknowledged, viz. that the Parent whose Childe i baptized must have Faith to the judgement of Charity, or (which is all one) must be a visible believer: we desire it may be considered with what Truth this can be said: for it was offered again and again, to express it more plainly, and particularly, if that would have satisfied, as these that were present at those agitations (too long here to be inserted) may remember, and the Proposition made▪ was refused by some of themselves that dissented; but it is competently expressed in the Synods Result, as now Printed; for when we limit the Baptizable to confederate visible believers, and their Infnt-seed, in Propos. 1. & 2. and then say, that those described in Propos. 5, 6, & 7. are to have their Children Baptized, doth it not imply, that the Pa∣rents there described are Confederate visible believers, unless you will make us to speak in∣consistencies? Again, it is expresly made one Argument to prove the fifth Proposition, that The Parents there described are Confederate visible believers. And do we not then express , that the Parent whose Childe is to be Baptized must be a Confederate visible Believer? and is not that all one, as to have true Faith in the judgement of Charity? How then is it here-said, that the Synod would not let this which themselves acknowledged, be ex∣pressed, though our Unity lay at the stake for it? surely such misrepresentation of things with so much injurious reflexion ould be for born by Godly Brethren. If that would have United us, to own that the Parent must be a visible Believer, it was owned, and granted toties quoties, and is contained in the Propositions and Arguments, as any Intelligent Reader will easily see. But the disagreement lay here, that your selves would not consent to any such acceptation, or to any such Characters or Expressions of a visible Believer, but such as should unavoidably bring Him into full Communion. And we diered about this, Who are visible Believers? Not whether the Parents that have Baptism for their Children must be such. In sum, the Reason of our disagreement, was not because we would not own our Principle, (as is here strangely represented) but because we could not Consent to yours, and because you refused to have a common Principle any way expressed but so as might suit with your own Notion, though our Unity lay at the stake for it. Reason 2. The second Reason which our Brethren here give of their dissent from the Synod, stands thus; There is no warrant in all the Scripture, to apply the Seal of Baptism unto those Children, whose Parents are in a state of unfitness for the Lords Supper. But the Parents in question are in a state of unfitness for the Lords Supper; therefore there is no warrant in all the Scripture to Baptize their Children: this we suppose is the Assumption, and Conclusion that is understood, if this second Reason be intended as a Reason of their dissent from the Synods fifth Proposition. Unless it be intended onely as a dissent from that which is couched and contained in the Synods Discourse, viz. that Some may have their Children Bapti∣zed, who yet are short of actual fitness for the Lords Supper: But the Answer to it will take in both. And the Answer will easily be given, if once we understand distinctly what is meant by [A state of unfitness] for the Lords Supper: now by a state of unfitness, must be meant, either Non-membership, and that is indeed a state of unfitness for the Lords Supper, which belongs onely to the Church, (though not to all in the Church, yet onely to it.) and in this sense the Assumption above mentioned is denied; for the Parents in question are Members of the Church, and in that respect in a state of fitness for the Lords supper: i. e. being in the Church (or Members thereof) to them belong all Church-Privi∣ledges, according as they shall be capable thereof, and appear duely qualified for the same; they have jus ad rem, though not jus in re, as a Childe hath a right to all his Fathers Estate, though he may not (ought not to) have the actual use and fruition of it, till he be¦come to years, and be qualified with abilities to manage it. A Freeman is in a state of fitness to be a Mag strae or Deputy, (or in some other office proper to Freemen) though for want, of Particular qualifications, or orderly admission by Election, he may haply ne∣ver be one. In such a sense every Church-member is in a state of fitness for the Lords Supper. Or else by [A state of unfitness for the Lords Supper] is meant [Want of actual quali∣fications fitting] for it, whereby a person either is in himself short of actual fitness for the Lords Table, or wanteth Church approbation of his fitness, and so wanteth an orderly admission thereunto. Now in this sense we deny the Major (or Iroposition) of the Ar∣gument above mentioned and do conceive that there is warrant to be found in Scripture for the applying of Baptism to Children, whose Parents do want actual qualifications fitting them for the Lords Supper Among sundry other Scripture evidences of it, one is from the Analogie of the passeover, and Circumcision in the Church of Ireal. where the parent might want actual fitness for the Passeover, by manifold Ceremonial uncleanness, and yet that indred not the Circumcising of the Childe. Now a liberty of arguing from thence to the Gospel passeover, and Gospel-circumcision (i. e. to the Lords Supper and Baptism) is here granted and allowed: but 'tis Answered, that Unless the Father were in a state of fitness for the Passeover, he was not fit to have his Childe Circumcised. Reply. What state of fitness was the unclean Jewish Parent in, but onely a state of mem∣bership? He was a Member of the Church, and so are the Parents in question; and they need not, do not enter into a new Membership when they are admitted to the Lords Ta∣ble, no more then the Jewish Parent after his cleansing did. But in two things the case of the Ceremonially-unclean Jewish Parent, holds proportion with the case in hand. 1. He must have other, and better qualifications then he hath at present, before he eat of the Passover; he is at present in a state of Legal impurity (and so, in regard to actual qualifications, in a state of unfitness) but he must be in a state of Legal purity and clean∣ness, before he partake of the holy things. 2. He must (especially after some uncleannesses of a more remarkable nature) be judged and pronounced by the Priest to be clean, and so free to partake of the holy things, Levit. 13. 6. So the Parents in question must have their fitness for the Lords Table judged of, and approved by those in the Church, to whom the power of such judgement and approbation doth belong: And having these two things (Personal qualifications, and Church-approbation) then (and not before) they are to come to the Lords Table; and those two are all they need: they do not need a new admittance into Membership (as if they were before not of the Church) no more then the Israelitish Parent did. If any one object, that this Legal uncleanness was but an accidental and ceremonial thing, and did not import the want of any Moral or Essential fitness for the Passover: Let him consider, That as the Discipline then was mostly CeremonialAmes Medual. Lib. 1. cap. 38. Thes. 41. and hence Legal purity was then an essential qualification unto a regular fitness for the Passover, and other holy things, and the want of it a reall barre; so those Ceremonies pointed unto Moral and Spiritual things to be attended by us now. Their Legal cleansings, washings, &c. did import, and signifie a special exercise of Faith and Repentance; which therefore we may well require in those whom we admit unto full Communion in the holy things of the Gospel; yet the present defect hereof doth not put the Parent, out of the Church, nor exclude his Children from Membership, or from the Initiatory seal of it, no more then a-like defect did then. We might also minde the case of one that hath been in full Communion, but falling into Offence is under publick Admonition for it; Is not he in a state of unfitness (taking it for want of actual sitting qualifications) for the Lords Supper? yet this will not debarre his Childe from Baptism, because he is not yet cut off from Membership. Neither doth his having once been in full Communion alter the case, or render him more [in a state of fit∣ness] then the Parent in question is; for the one is a Member as well and as truely as the other: and to be declined, and fallen off from Supper-qualifications, and debarred from the Lords Table for open Offence, is worse then for a young man simply not to have attained thereunto (it is, at least, Ecclesiastically worse. We speak not of what the inward state before God may be; but that it is worse in foro Ecclesia, appears, Because the Church hath had and seen cause to dispense a publick Censure in the one case, but not in the other) Now if a person may retain his Membership, and so derive Baptism-right to his Children, not withstanding his personal unfitness for the Lords Supper in the former case, why not as well, nay much more in the latter? But let it seriously be considered whether there be any warrant in all the Scripture to make the baptizing of the Childe to depend upon the Parents actual fit∣ness for, or admission to the Lords SupperThe Scripture order is to make the circumcising of the child a part of the Parent fitness for the Passover, and for admission thereunto [Let all his Males be circumcised, and then let him come near and keep it] Exod. 12. 48. ra∣ther then to make his admission to the Passover a pre-requisite to the childes Circumcision. P. 31. What fitness for the Lords Supper had those that were baptized by John Baptist, and by Christs Disciples at his appointment in the beginning of his publick Ministry? What fitness had the Jaylor, when himself and all his were baptized after an hours instruction; wherein (probably) he had not so much as heard any thing of the Lords Supper? The teaching of which followed after Discipling and Baptizing, as is hinted by that in Matth. 28. 19, 20 and by the ancient practice of not teaching the Catechumen any thing about the Lords Supper till after they were bapti∣zed; as is witnessed by Hanmer of Confirmation, pag. 13, 14. Albaspi∣naus apud Baxer of Confirmation, pag. 132. We constantly read in the story of the Acts that persons were Baptized immediately upon their first entrance into Membership, but we never read that they did upon their first Membership receive the Lords Supper; which strongly argues that Membership, and Baptism the se thereof, is separable even in the adult from full Communion. And that a man may have his Children baptized (as the Jaylor, and others had) and yet not presently come (but need further instruction and preparation before he come) to the Lords supper. So farre is Baptism from being inseparable from immediate admission to the Lords Supper, that we reade of no one, (no not of the adult) in all their esta∣ment that was admitted to the Lords Supper immediately Baptism, from the first Ba∣ptism of John, to the end of the Acts of the Apostles. There is but one place that founds as if it were quickly after, viz. Acts: 2. 41, 4. which is here alledged by our Brethren: But to that; 1. There is no word about the Lords Supper in Peters Sermon, the Heads whereof are in that Chapter set down, though there is some what of the other Sacrament of Baptism, ver. 38. and upon glad receiving of his word they were baptized immediately, ver. 41. 2. Hence there must be some time afterward for instructing them in the doctrine and use of the Lords-Supper (as Paul had some time for that-at Corinth, 1 Cor. 11. 23. with Acts 18. 11.) before their admission thereunto, or participation there∣of; and so much is intimated in the Text, when its said, They (after their being added, and baptized) continued in (or gave sedulous attendance to) the Apostles [Doctrine] first, and then [Breaking of Bread.] There was sometime of gaining further acquaintance-with Christ, and with his Wayes and Ordinances (and with this in special) by the Apostles Do∣ctrine and Instruction, between their baptizing, and their participation of the Supper: some time (we say) more or less, and that that was attained in a very little time then under those plentiful pourings forth of the spirit, requires usually a much longer time now in ordinary Dispensation. The Preface proceeds to strengthen their-second Reason by Testimonies; and the Asser∣tion which they seem to intend the Proof of by these Testimonies, is a very strange one▪ viz. this: [Neither do we reade that in the times of a greater Lati∣tude, to the Subject thereof, then the Lords Supper but the contrary] These words, as they are here set down, do speak as if in the Primitive times Baptism was not extended un∣to Infants; or at least no more, nor sooner then the Lords Supper was given unto them (which is here presently well acknowledged to have been a grievous Errour) Well might the Anabaptist triumph if this could be proved, which indeed never was, nor can be: But we are willing to believe that our Brethrens meaning is (though it be not so expres∣sed) that the Subject of Baptism in Ancient times was not of a greater Latitude [or Adult] then the Lords Supper, i. e. that no adult persons might have Baptism for them∣selves or for their Children, but such as were also admitted to the Lords Supper. But of this also we must say; That we finde not any thing that proves it, but much to the con∣trary. And though we have not met with any that have purposely handle this Point touching the different extent of these two Sacraments, yet we finde enough to shew us, That the Churches of Christ in all, especially in the best Ages, and the choicest Lights there∣in, both Ancient and Modern, have concurred and met in this Principle (as a granted and undoubted Truth) that Baptism is of larger extent then the Lords Supper: so as that many that are within the visible Church may have Baptism for themselves or at least for their Children, who yet ought not presently to partake of the Lords Supper, or who do at present want actual fit∣ness for it. The Witnesses above cited tell us that in Ancient times they did not so much as impart any thing to the Catechumeni about the Lords Supper, till after their Baptism: And, if Hanmer have rightly observed, even the Adult, after their Baptism, must have Confirmation before they partaked of the Lords Supper.p 20Hanmer of Confirmation, page 15—22. And vid. pag. 9. or perfect us among the Ancients, is as much as (with us) one in full Communion; but none were by them reckoned to be perfecti (in the Rank of perfect Christians) that had not received the holy Ghost either in extraordinary Gifts, or in special confirming Grace. See Hanmer of Confirmat. pag. 17. Now it's evi∣dent, that even in the Apostles times sundry were baptized that had not so received the holy Ghost, Acts 8. 15, 16, 17. & 19. 2—6. But there are sundry further Evidences at hand (were there room here to ) which shew that in those first Ages of the Church, there were many within the Church, were debarred from the Lords supper, who yet had their Children baptized. In after how large Baptism was, may easly be gathered: But that there was (though too much laxness) some more restraint in the Lords Supper, appears by the Canonists old Verse, Ebrius,Gerhard. de , P 184. inamis, at{que} Furentes, Gum uer, Domini non debent sumere corpus. As for the times since the Reformation, it is most evident that Godly Reforming Divines have in a heir Doctrine unanimnly taught, and in their Practice (many of them) endea∣voured a strict Selection of those that should be admitted to the Lords Supper, when ye they have been more large in point of Baptism; and they still o upon this principle, that Not Christians, nor all baptized and generaly-professing Christians, but onely are able (or may be reputed able and careful) examine themselves, and discern the Lords Body, are to be admitted to the Lords Supper. But they reckon that An Christians (a that are, in their account, within the visible Church) are to have their Children baptized. Be it that in Practice they were, many of them, too lax and large in both the Sacraments, chiefly through want of a due and effectual use of Discipline (by defect whereof many were sinfully tole∣rated in the Church, who should have been cast out and ur off, and many suffered to come to the Lords Table, who should have been debarred and suspended) of which themselves do oft sadly complainSee Ratio Discipline Fra∣m Bobe. in Hist. , p. 3—35. & 39—3 52, 53. Yet it shews thus much (which is that we aim at) that they held a of the two Sacraments; as to the Subjects thereof (even in the very sense of our Question) denying the Lords Supper to many Parents, whose Children yet they scrupled to baptize: This goes for currant among all our great Divines as a granted Principle; whereof many large and fall Testimonies might easily be produced. Calvin in his Geneva-catechism,Opuscul. pag.37. to that Question, Whether Pastors may give the Sacra∣ment, to all? Answers, Quod ad Baptismum pertinet, quia non nisi Insantibus bodie con∣ferrior, in debet Minister porrigat, . If Edvin would Baptize all Children born among them (looking upon them as born within the visible Church) and yet not give the Lords Supper to all, then he would Baptize some Children whose Parents he would not admit to the Lords Supper. Enerv.Syntag. Theolog. pag. 119. with pag, 1167, 1168. Crocius describing the Subjects of Baptism, saith, Infantes verb ownes, &c. All such Infants as are either born of Christian Parents, or brought into the society of Christians are to be Baptized. But of the Lords Supper, Sl quidem Christiani, &c. Onely Christians are to be to the Holy Supper yet not promiscuously all Christians; but onely those who both can and miss examine themselves, rightly discern the Lords Body, and celebrate this Sacrament unto of the Death of Christ—but there are many in the Christian church either or will not do those things, and thse are not to be admitted. , the Lords Supper, aith Est Sacramentum, &c. It is a Sacrament ap∣pointed for such in the Christian Church or are already aptized and Adult, and do examine themselvesLee Com. de Canacirc; Dom quest. 2. pag. 651. And in another placeQust. 137. pag. 70 & vid. Qust. 142. pag. 743. unto this Question, To whom is the Lords Supper to be given? He Answers, To all the Faithful Members of the Church, who can examine themselves, instructed in the Mystery Faith, and can forth the Lords Death. For unto this Mystery there is required examination of ones self, and Annunciation of the Lords Death. And therefore it is not to be given to Unbelievers, not to Infants, not to di∣strted persons, not to those that are ignorant of the mysteries, not to the impenitent, not to those are by the orderly judgements of the Church excommunicate not to such as ye either manifest errours with any until they have first satisfied the Church, and given Testimony of their Repentance, Compare herewith his Latitude for Baptism, exprly granting that to sundry of those sorts, to whom he denies the Lords SupperDe Baptism Qust. 33 & 34. Pag 624, 625. See the Leyden Divines, Synops. Disput. 45. Thes. 14. & Disput. 48. Thes. 35, 36. Compared with Disput. 44. Thes. 50. , concerning the Question who are to be Baptized? saith. All that are comprehended within the Tables of the Covenant, &c.Quaest. & Resp. de Sword Quaest. 120, 122. But to that Question, Would you admit all sorts to the Lords Supper? He Answereth with great zeal for strictness and care there in, and among other expressions, These (saith he) whose very age sreneh them not to be of ability to examine themselves are to abstain, though not as unworthy, but as not yet fit, but of the adult no one is to be , except he he one way or other so given account of Faith as that the Pastor may probably gather (nor onely that he was born in the Church but also) that he is indeed a Christian,Ibid, Quaest. 45. ,Syntag. Lib. 6. cap. 6. with cap. 55. touching the Subjects of the Lords Supper, saith, Unto the Lords Supper may be admitted onely Christians already Baptized and adult, and such as can examine themselves, with thankful mindes remember Christ, and shew forthVid. Dutch Annot. on 1 Cor. 11. 26. his death. But of Baptism, All that are in Covenant with God—Infants born of Christian Parents are to be Baptized. Gerbara in his Common Places, asserts, That Salt Christians, &c. Onely Christians (i. e. such as embrace the Doctrine of Christ, received the Sacrament of Baptism, and are implanted into the Christian Church) yee not Christians are to be admitted to the holy Sup∣per; but according to Paul Rule. hose onely that examine themselves, discern the Lords body, and shew forth the Lords death. 1 Cor 11. 26, 28, 29. All these therefore are excluded, who either will not or cannot examine themselvesDe Sacra canâ, pag. 180. But he extends Baptism to all Chil∣dren born of (one or both) Christian Parents, or that come into the power of suchDe Baptism pag. 581, 582. The like may be observed in the Confessions of the Reformed Churches, when as they de∣clare for a Special selection of those whom they admit to the Lords Supper: see the of . Harmony of confess. Pag. 425. of belgia, Pag. 432. of Aucurge, Pag. 438, 440. of Saxony, p. 447, 448. and the confession of Scotland in the end of that Harmony, Pag. 24. comparing this with the deep silence of them all touching any such Selection, in point of Baptism, as to the Children that are born among them▪ and it is known to be their ordinary practice to Baptize many Children, whose Parents they would not admit, to the Lords Supper. All which, with many more Testimonies that might be alledged, do abundantly shew it to have been the concurrent judgement of Protestant Divines, that Baptism is of greater Latitude then the Lords Supper: and that all that do bring their Children to partake of the former, may not therefore themselves presently partake of the latter; but that many may have their Children Baptized and yet regularly be debarred from the Lords Supper. We might also mention the Concurrence of Divines with us in particular Ex∣plications, and Assertions relating to this matters , That Baptism is annexed to the being or beginning of Faith, the Lords Supper to the special exercise of it: That Baptism belongs to all Members, but the Lords Supper to onley that are so and so qualified that all visible Believers, (who in a latitude of Expression, and Ecclesiastical reputation are such, as are all that are within the Church) are not to be admitted to the Lords Supper. Ursin and Parens, answering that Objection against the Baptism of Infants, that Then they must be admitted the Lords Supper; have these words: Magnum discrime, &c. There is a great difference between Baptism and the Supper. Far, 1.Baptism in a Sacra∣ment of Entrance and Reception into the Church. But the Supper is a Sacrament, of in the Church, or a Gods of the Reception made—2. It by the hely Ghost and Earth, or to Faith and Repentance, suffice unto Baptism: But in the Supper it is required, 1. That they that use it, do shew forth, the Lords death. 2. That they examine themselves whether they have Faith and RepentanceExplicat. catech. in quest. 74. pag. 372, And in another place, in Answer to that Question, What the Supper differs from Baptism? they thus speak, Esi edem Beneficia. &c Although the same Benefits are reached forth and sealed to us in Baptism, and in the Supper. viz. Fellowship with christ,—and whole bene∣fit of Salvation, &c.—Yet there e various and man differences between these two Sa∣craments. Further differ—3. In their proper (or next) ends Baptism i a of Rege∣neration, and of Entrance into the Church and Covenant of God: The of the Nutrition, , and Conservation of them who are church—In Baptism, the Lord confirms our Admission into the Church: In the Supper, Conser∣vation and growth. 4. In the way and manner of using or partaking of them. Unto the lawful ue of Baptism. Regeneration suffoeth; and therefore it whom the Church esteemeth (or ) for regenerate: such are all adult persons professing Faith and Re∣pentance, and Infants born in the Church. But the Supper require so a probation of. Faith of partakers, a commemoration of the Lords death and (Luke . 10. 1 Cor. 11. 26, 28) Baptism therefore pentains to the whole Church, i. e. so infant to the adult: But the Supper onely to the Adult can examine themselves the Lords death. 5. In the order of Baptism to Lords Supper to follow, i. e. the Supper ought not to be give to any▪ such as are first baptized▪ and not to them presently, but after that they have held forth a confession of Faith and Re∣pentanceIn quest. 75. pag. 380. Also it may be minded, that it is the currant and constant expression of our Divines, that they call, and count all that are within the compass of the visible Church (whether Infants, or adult) Fideles, Vocati, (Faithful, called &c.) And they will tell you that they are for Baptizing no Infants but such as are (Infantes fidelium) the Infants of the Faithful or of Believers, Infantes non omnes, sed duntaxat fidelium, i. e. Baptizator, sunt Baptizandi. Chamier. Tom. 4. pag. 130. So Daneus, Infantes ex , i. e. Baptizandi nati, possunt Baptizari in Ecclesia. Lib. 5. De Sacram. pag. 538. And yet they do not look at all these (no not at all the adult that come under this de∣nomination, and whose Children they Baptize) to be regularly admittable to the Lords Supper, which plainly shews their judgement to be that all adult Persons who are in a Latitude of expression to be accounted visible Believers (or in Ecclesiastical Reputation to be lookt at as Fideles) are not therefore to partake of the Lords Supper. Dr. Ames, accounts that a person may be a Believer on Christ and yet be unfit for the Lords Supper, being not sufficiently instructed thereunto. Bellar. Enerv. Tom. 3. Lib. 4. Cap. 1. and he expresly saith that Church-children are to be numbred among the Faithful, and reckons them to have the beginning of Faith, yet not to be admitted to all Ordinan∣ces till increase of Faith appear, Medul. Lib. 1. Cap. 32. Thes. 12, 13. Mr Hooker takes it for granted as a clear case, That one may be a Convert soundly brought home to Christ, and yet through his weakness not able to discern the Lords Body right, nor fit to partake of the Supper. Survey. part. 3. pag. 16. And in his Sermons on Gen. 17. 23. Pag. 21. He hath these words, Baptism is the entrance into Christs Family; there is much more to be looked at to make a person capable of the Supper of the Lord, a man must be able to Examine himself, be must not onely have Grace, but growth of Grace; he must have so much perfection in Grace as to search his own heart, and he must be able to discern the Lords Body, or else he is guilty of the Body and Blood of Christ; so as there is more required in this, for there must be a growth. But Baptism is our entrance, and the lowest degree of Grace will serve here in the judgement of Charity. Worthy ildersam on Psal. 51. 5. pag. 257. saith, The Infants of the Faithful are said to be Holy, not because they are without sin, but because (in the judgement of the Church) they are to be esteemed not Infidels as other Children of Pagans, but Christians and Believers, and holy and true Members of the Church of God. And Hence 1. So soon as they are Born they have ire to the Seal of Gods Covenant, and the Church▪ may not deny it unto them.—And by may not the Church deny Baptism to any childe of a Believing Parent? surely because the Church is bound to esteem every such childe not an Infidel, but rather a believer and a true Christian. 2. When they dye we are in Christian Charity to judge that they dye in Gods favour, and in the state of Salvation. And all this because of the Covenant, Gen. 17. as he there addes: Yet the fame ildersam would not admit such as these (who were born and grew up in the visible Church) to the Lords Table, without a strict Examination not onely of their Knowledge and Lives, but of their Spiritual Estate. Doct. of Lords Supper, pag. 8—14. All which we produce, not as if the Testimony and concurrence of Authors were the Basis that our judgement in this matter stands upon, but because this Preface doth, both in this place and in other parts of it, insinuate to the Reader as if Authority of Writers were for the Dissenters, and against the Doctrine of the Synod, which is farre from being so: the contrary being abundantly, and undeniably evident. And as we bottom our Faith in this point, wholly and onely upon the Scriptures, and do referre the decision of this and of all other Theological controversies to the Law and to the Testimony: so we acknow∣ledge it to be no small confirmation to us, to finde that we have the Concurrence of the Godly-learned. The substance of the Congregational-Way may be gathered from the Doctrine & Principles of our best and ablest Reforming DivinesSo much Parkers learned La∣bours among others shew, and our Congregational Brethren in Eng∣land met at the Savoy, in their Preface do well express: And see everly Examen Horrb. pag. 43.: which doth not a little confirm us in it, and delivers it from the Imputation of Novelty or Singularity. But should we limit Baptism to so narrow a scantling as our Brethren strive for, we should therein go against the whole stream of Divines, even of those that have been most eminent in their generations for Learning, Holiness, and Studiousness of Reformation; yea, of those from whom our Congregational Leaders have professed to receive their Principles, as was abovesaid. And we confess our selves con∣scious to so much of our own weakness, that unless we have very clear Light, and undeni∣able Argument constraining us, we are flow and fearful to go alone, or to go contrary to the concurrent Judgement of our best Divines, who (if we may use our Brethrens phrase) have been Stars of the first Magnitude, incomparable Champions for the Truth, and have been raised up by Christ to light the of Reformation in these later Ages. Now as for what is here alledged by our Brethren as favouring their Cause; To say, That the Cateckumeni were not (in the Primitive times) to be baptized, before they were fit for the Lords Supper.v. 2. Consider how it can consist with the above mentioned practice of Antiquity, in not so much as teaching the Cateckumeni any thing about the Lords Supper, till after they were baptized. Indeed, as the Darkness and Corruption of the times in∣creased, Baptism was not onely deferred till Easter (as is here said) but till death, which is justly taxed as an abuse by Cartwright in his Catechism, pag. 182. and we suppose will not be approved by any. The Aransican Councils, 19 Canon, doth not concern the mat∣ter of Baptism, as it is set down by the Magdeburg Centurists (Cent. 5. pag. 907.) But however it be, it is of small moment. The over-long holding off of adult Converts from Baptism, that we sometimes reade of in the Fourth and Fifth Centuries, was a manifest de∣viation from the Apostolical practice. We finde also that in Austin's time, and some ages after, they gave the Lords Supper to Infants, yet then we suppose they would give both Sacraments to some Infants, whose Parents they debarred from the Lords Supper. But if it was indeed a grievous errour to administer the Lords Supper to Infants (as is here right∣ly said by our Brethren) how then is Baptism of greater Latitude, as to the Subject there∣of, then the Lords Supper? Yea, let any man shew a reason why Baptism should be regu∣larly extendible to Infants, and not the Lords Supper, if the very same qualifications be absolutely requisite to the one as to the other; we say, absolutely requisite: for no man doubts but that the better qualifications a person who receiveth Baptism for himself, or for his Children, is endued with, the better and the more comfortable it is. As for that of Juel, That Baptism is as much to be reverenced, as the Sacrament of the Body and Blood of Christ. And that which follows, That former Ages have been farre from looking upon the Lords Supper as being of a more nature then the other Ordi∣nance of Baptism. Answ. To assert that Scripture Rules make the Subject of Baptism larger then the Subject of the Lords Supper, this doth not detract from the Reverence of Baptism, nor render it an Ordinance of a less sacred nature, as is here insinuated. The Word and Prayer are Ordinances of a very sacred nature, and to be highly reverenced, and yet many may be admitted un∣to them, that may not be admitted unto Sacraments. The Sacredness of every Ordinance, lies in the holy and religious application of it to its proper ends and uses by Divine Institution: But the proper ends and uses of one Ordinance may, by Divine Institution, such as may admit more to partake of it then of an∣other, and yet the sacred nature thereof be no whit impairedConsider whether it be not a greater de∣tracting from the sacredness of Baptism, when we make but a light matter of that Membership and Covenant that was sealed therein. If men have been once admitted to the Lords Supper, they count their Membership stands firm & good (through all decayes and degeneracies) until excommunicate. But the Solemn Covenant & Engagement between God and the Baptized, that was ratified in holy Baptism, wears away, and is a kinde of forgotten thing by that time they become adult. To be dif∣ficult in admissions unto Baptism, and yet easie in letting go the benefit of Baptism (or the Member∣ship thereby sealed) and to alledge the Sacredness of the Ordinance for the former, and forget in the latter, seem not well to cohere.. But the Preface addes: Indeed of late there have been those who have made Baptism of a farre larger ex∣tent then the Lords Supper: This hath been one Pra∣ctical Difference between Congregational-men and Presbyterians. Answ. Whether it have been onely a late or novell Notion, to make Baptism larger then the Lords Supper, let the Reader judge, when he hath considered the Testimonies before alledged, with many more that might have been added thereunto: But we are so farre from looking upon a different Latitude of these two Sacraments to be a Presbyterian Principle,24. or Anti-Congregational, as that we perswade our selves, the Congregational way cannot long stand without it. For, if we deny this, and administer Baptism to none but those whose Parents do partake of the Lords Supper, and so are in full Communion▪ then we must either make full Communion very large, which in the Congregational-way, where Brethren have so great an interest in Church-transactions, will soon ruine all: or else make Baptism, and consequently the Compass of the visible Church so strait, as will never stand before Rational and Scriptural men; yea, we shall put multitudes out of the visible Church, that are in a visible state of Salvation, which is absurd: for to deny persons Baptism for themselves or Children, is to deny them to be within the Compass of the visible Church, seeing Baptism ought to run parallel with Church-Membership. But how shall we deny them a room in the visible Church, who were once in, and are by no Rule to be put out, nay whom God (as we may charitably hope) taketh into Heaven when they die, and that as a fruit of his Covenant grace? which is the case of many of our Children who are not yet come up to full Communion. But so much for the second Reason of our Brethrens Dissent. The third follows. 3. The Parents of the Children in question, are not Members of any Instituted Church, ac∣cording to Gospel-rules; because they were never under any explicite and personal Covenant. Which is further proved; Because if they be Members, then they would be a true Church though all their Parents were dead, and then they must have power of Voting in Church affairs, which is denied to them by the Synod. Ans. 1. It seems, by what is here said, that our Children were never under any expli∣cite and personal Covenant, and that all that never were so, are not members of any Institu∣ted Church according to Gospel-rules. If this be so, then what is become of Childrens Mem∣bership, which the Apologist before, in Answer to Objection Second, took it as an injury to be charged with the denial of? It seems our Children neither are nor ever were Members of any instituted Church according to Gospel-rules because they were never under any explicite and personal Covenant. Is it come to this, that Children are not Members of any Insti∣tuted Church? How then? are they Members of the Catholick visible Church? or are they no Members at all? the former our Brethren fancy nor, as it seems by their Anti-Synodalia, pag. 19. the latter then remains to be the conclusion. Neither will it salve it to say, they were Members in Minority, though they be not Members now when they are Adult; for if all those that were never under any explicite and personal Covenant, be no Members of any Instituted Church, and if Children were never under any explicite and personal Covenant (both which are here said) then no Children (no not while in Mi∣nority) are Members of any Instituted Church. For our parts we doubt not to affirm with Dr. Ames in his Chapter de Ecclesiâ institutâ,Medul. Lib. 1. Cap. 32. that Children are Members of an Instituted Church according to Gospel-rules, and that they are under personal Covenant, i. e. personally taken into Covenant by God, according to his Gospel-rules, though they have not performed the act of Covenanting in their own persons. Yea, under explicite Covenant also, if the Parents Covenanting was explicite, Deut. 29. So Ames, They are partakers of the same Covenant, and also of the same profession with their Parents. Though we take it for a Principle granted by Congregational men, with one consent, that Impli∣cite Covenant preserves the being of a true Church, and so of true Church-mem∣bership. 2. The Consequent of our assertion here urged as absurd, viz. [That then, in case all the pro-parents were dead, this second Generation would be a true Church of Christ without any further act or covenanting] is no absurdity but a manifest Truth, i. e. taking that Phrase [Further act, or covenanting] to be meant of a particular formal act of Explicite Verbal covenanting. For otherwise, there is a further act, ye an act of (implicite) covenanting in their constant and publick profession of the Religion of their Fathers. But we say this second Generation, continuing (to use Mr. Cottons Phrase in Grounds of Baptism, pag. 106.) in a visible profession of the Covenant, Faith, and Religion of their Fathers, are a true Church of Christ, though they have not yet made any explicite per∣sonal expression of their engagement, as their Fathers did. Even as the Israelites that were numbred in the Plains of Mab were a true Church, and under the Covenant of God made with them in Horeb, though their Parents with whom it was first made in Horeb, were all dead, and that before the solemn renewing of the Covenant with them in the plains of Moab, Deut. 29. see Dent. 5. 2, 3. with Numb. 26. 63, 64, 65. and so Mr. Hooker roundly and expresly affirms this which is here by our Brethren denied, Survey. Part. 1. pag 48. 3. As for our denial of the liberty of Voting in Church-affairs to the persons in question, till they be fitted for, and admitted to the Lords Supper, it stands good and rational without my prejudice to their being a true Church in the case supposed. For there is no difficulty in it, to conceive that the case of a true Church may be such (by degeneracy, or loss of their best Members, &c.) as that they may be at present unfit to put forth or exercise a power of acting in Church-affairs (though it be radically in them) till by the use of needful means they, or a select qualified number among them, be brought up unto a better and fitter capacity for it. And examples hereof are not farre to seek: let that way of reforming corrupt and degenerate Churches be attended which is partly suggested in Mr. Allin's, and Mr. Shepard's Preface, before their Defence of the Nine Positions (which Preface Beverly saith is Infear omnium) Pag. 10, 18, 19, 20. viz.Examen pag. 20. that they be ac∣knowledged true Churches, and called by the powerful Preaching of the word to Humilia∣tion. Repentance, and agreement unto Reformation: and then that such as do so agree, and submit to Discipline, being owned to be of the Church; among them a select number who are found upon tryal able to examine themselves, and discern the Lords body, and do walk according to Christ, do solemnly renew or enter into Covenant, and so electing offi∣cers, &c. enjoy full communion, and carry on all Church-affairs in the Congregational way. This shews that a Church may be out of case for the present exercise of a proper Church power, and may need much preparation, and reducement into order before it come up thereunto: and yet this doth not hinder it from being a true Church, nor from having that power radically in it, and which in a way of due order it may come to the ex∣ercise of. Have not the late times had experience of many Congregations unto which it was fan to be a publick care to send Ministers, and they to preach to them, many years before they found a number fit for full Communion and management of Church-affairs? and yet they retained the being of true Churches, and Church-members all this while. See also Mr. Shepards late-printed Letter about the Church-membership of Children, pag. 18. We might also ask whether such a manner of reasoning as is here used would prove Women to be no Members of an Instituted Church? Because if all the Men were dead, they could not then be a Church, nor Vote in Church-affairs, chuse Officers, &c. But that which is said may suffice: onely let us adde, that as the case that is supposed, viz. of all the Parents (or all that were in full Communion) being dead, at once, is rarely, if ever heard of; so also the case we added, viz. for the whole body to be fallen into an unfit∣ness for full Communion, by corruption and degeneracy, would be (we may hope) as rare, if Discipline and other Ordinances he kept up, in their use and vigour. God will so bless his own Ordinances, if duely attended, as that a considerable number shall from time to time have such Grace given them as to be fit for full Communion, and to carry on all the things of his House with competent Strength, Beauty, and Edification. The fourth Reason of our Brethrens Dissent, is this: It is not meer Membership (as the Synod speaks) but qualified Membership that gives right unto Baptism: for John's Baptism might not be applied unto the standing Members of the visible Church, till they were qualified with Repentance. This (say they) seems to us to cut the sinews of the strongest Argu∣ments of the Synod for enlargement of Baptism: for neither doth the Scripture acknowledge any such meer Membership as they speak of; nor is it meer Membership, but qualified Mem∣bership that gives right unto this divine and sacred Ordinance. Answ. This term or distinction of [Meer Membership] is here, as also in the Book to which this Preface is prefixed, much exagitated, and harshly censured: but let the plain meaning of the Synod therein be attended, and there will appear no cause for such ex∣agitation. When the Synod said, that persons are not therefore to be admitted to full Communion meerly because they are and continue Members; and that Meer Membership (or Membership alone) doth not suffice to render men Subjects of the Lords Supper Propos. 4. p. 17, 18. the meaning is, That full Communion doth not belong to a Member as such, or to a person meerly because he is a Member, for then it would belong to all Members, which it doth not. A person may be a Member (or in memberly Relation) and yet not be in full Communion. Now to say that meer Membership (in this sense) the Scripture acknowledgeth not, is as if one should say, that the Scripture acknowledgeth not Logical Distinctions between things in their Abstract and general Nature, and the same things as clothed with various d∣juncts and Accessions; which to say, were strangely to forget our selves. But when it i hence inferred and put upon us, That we set up a meer Membership, and a sort of meer Members in the Church; this is an unnecessary Reflexion. As, if we should say that Riches do not belong to men meerly a men, or meerly because they are men; would it be a good inference to say, that we set up a sort of meer men (or a meer Humanity existing alone) or that we distinguish men into Meer men, and Rich men? There is no individual man in the world that is a meer man, i. e. that hath a naked Humanity without Adjuncts; yet Logick distinguisheth between Humanity and its Adjuncts, and between what belongeth to a man as such, and what accrewth to him other wayes,. So in the Church; Member∣ship, or memberly Relation, is not existent in particular persons, without some Commu∣nion from it, nor yet without some Qualifications (unto Charity) under it, more or less, at least ordinarily; though it may, and often does exist without those special and peculiar qualifications that fit men for the Lords Table. But surely we may well distinguish, especially between the memberly Relation and those special superadded Qualifications, and between what belongs to persons in the one respect, and i the other. For some Pri∣viledges in the Church belong to persons by virtue of their memberly Relation, or meerly because they are Members; they belong to a Member as such: so does Baptism, Matth. 28. 19. the Benefit of Church-watch and Discipline (viz. according to Natural capacity in regard of age, there is no other capacity but that of Membership requisite to a Subject thereof) Acts 20. 28. 1 Cor. 5. 12. and a share in the common Legacies of the Covenant, Rom. 3. 1, 2. & 9. 4. Acts 3. 25, 26. Meer Membership, or Membership alone, gives right to these things. But there be other Priviledges in the Church that do not be∣long to Members as such (or to persons meerly because they are Members) but to Mem∣bers as clothed with such and such special qualifications. So the Passover and other holy things of old, and so the Lords Supper now, 1 Cor. 11. 28. Now thus to distinguish, does not distribute Members into meer Members and others, but it distributes Priviledges unto their proper Subjects, and states the immediate, Right unto each sort of Priviledges upon its proper basis. If we say that Government of a Family does not belong to persons meerly because they are Members of the Family; do we there∣by set up a sort of meer Members thereof, that have no Family-benefit, but onely a Tiru∣lary Relation to it, &c? Indeed such a saying would import, that in a Family there are some that are Governours, and some that are not Governours of it; as also that one may be a Member of a Family, and yet have no hand in the Government thereof. So the distin∣ction in hand implies, That in the Church some are in full Communion, and some are not; and that one may be in Memberly Relation, and yet not be in full Communion: and surely the truth of this cannot be doubted of. If Children in minority be Members (as our Brethren acknowledge them to be) then there are some Members that are not in (nor yet fit for) full Communion. And for the Adult, when a man is by Admonition debarred from the Lords Table, and yet not Excommunicated; does e not continue a Member (yea, a personal Member in our Brethrens account) and yet is not in full Communion? This demonstrates that Membership and full Communion are distinct and separable things. It is clear enough, that our Non-excommunicable Children do continue Members of the Church; yet many of them are not in full Communion, nor will our Brethren say that they are fit for it. So then, neither the Logical distinction between what belongs to persons simply as Members (or by their meer Membership) and what belongs to them as further endued with such and such special qualifications; nor yet the Assertion flow∣ing from it, viz. [That some may be and continue Members, and yet not be in full Com∣munion] can justly be objected against. The sum is; The persons in question have by virtue of their memberly Relation (or meerly by their Membership) a proper right unto the Priviledges that are desired for them; yet withall, they have some qualifica∣tions, and some Communion (and so are not meer Members in contradistinction here∣unto) though they have not yet such full qualifications as to come into full Commu∣nion. But thus much being said concerning that distinction which the Synod useth, and the meaning of it: Proceed we to the Assertion here laid down by on Brethren, and their Proof thereof. Their Assertion is, That Membership, but qualified Mem∣bership that gives right to Baptism. Remember here, at ou dispute properly is of Membership de jure, or regular Mem∣bership, (i. e. wherein the Rule appoints or allows one to be, or to be continued a mem∣ber of the visible Church) not of Membership do facto onely. Now Membership de jure, or regular Membership, implies some qualification, as, viz. that a person being a Church-member is not under such gross, and incorrigible Ignorance, Heresie, Scandal or Apostacy, as renders him an immediate Subject of Excommunication; hence meer Membership is not so to be opposed to qualified Membership, as if it were destitute of all qualifications. Those whom the Lord doth, and whom the Church, acting regularly, may own, and con∣tinue as Members, they are so farre qualified as that the Rule hath accepted them into Covenant, and doth not appoint us to put them out. Now then, understanding meer Membership for [Meerly this, that a man is regularly a Member] and qualified Member∣ship for [Super added qualifications, over and above what is essentially requisite to regular Membership] the said Assertion is thus much; It is not sufficient to give a person right to baptism, that he be regularly a Member of the visible Church, but he must have some further qualification then , else he not right thereunto. This Assertion (or to say, in this sense) that it is not meer Membership, but qualified Membership that gives right to Baptism, is indeed an Antisynadalian Assertion, and we doubt not to affirm it is Anti∣scriptural. 1. It is Antisynadalian, or directly opposite to the Doctrine of the Synod, and we will readily grant that if this could be proved, it cuts asunder the sinews of the Synods strongest arguments; for this is that which the Synod stand and build upon, That it is Covenant-interest, or Federal holiness, or visible Church-membership (within are but several expressions of the same thing) that properly gives Right to Baptism, or, that Baptism belongs to a Church-member such and so to all Church-members. And hence by the way, let it be minded that the Synod in their fifth Proposition have comprized both the Right to Baptism, and the manner of administration: the distinstion between which two, was often-over mentioned in the Synod; though they put both together in the Proposition for better concurrence sake, and that they might at once familiarly set down what is to be attended in such a case. The [Right] stands upon [Membership] where∣by the parent, and so the Childe is regularly within the visible Church; so as no more qualification in the Parent is simply necessary to give the Childe right to Baptism, but what is essentially requisite unto regular Membership. As for other and further qualifica∣tions pointed to in the Proposition (as Giving account of their assent to the Doctrine of Faith, Solemn owning of the Covenant, &c) they properly belong to the manner of Admi∣nistration. Yet these are not therefore needless things, nor may they be disregarded, or boldly slighted and refused by any (because Membership alone gives Right) for God hath made it one Commandment of four, to provide for the manner of his Worship, requiring that all his holy Ordinances be attended in a Solemn, Humble, Reverent and Profitable manner: and it cannot be denied to be meet and needful that persons should both know and own the Covenant-state they are in, and the state of subjection to Christs Government, which the Covenant placeth them in, especially when they partake of such of the Cove∣nant as Baptism for their Children is: that they should do Covenant when they, come for Covenant priviledges; that they should both sk and attend the Lords holy Or∣dinance (though it be their Right never so much) in Humility and Fear: and it being one Branch of the Covenant, that they give up their Children to the Lord, and do promise to take care for their Christian Education, it must needs be suitable that they be minde of it when they present them to Baptism, and the more explicitely they do so promise, it is the better. Hence all Reformed Churches do in their Directories, and Practices, Professions and Promise not those that present the Childe to Baptism, and ap∣point a solemn manner of Administration, and stand upon it as a needful duty. Though they unanimously own and grant, that the Childe hath a fll and clear Right to its being born within the visible Church. See English of the administration of Baptism. Directory. pag. 31. Late Petition for Peace, pag 6, &c. pag 128. & pag. 147—150. Alas, pag. 11—137. Ratio pag. 3. Hence also no man will doubt but that it is nd! desreable things that Parent himself in the most solemn, serious, and spiritual manner to draw to God upon such an occasion as the Baptizing of a Childe, by humbling himself before God for all neglects and Breaches of his Covenant, by taking hold of the incouraging promises of Grace in Christ, in reference unto the Children of the Covenant; and by pouring out earnest Prayer to God for his Childe, and for an heart to do the duty of a Christian Parent toward his Childe, as doth become him, &c. And such things as these, Parents may and ought to bestirred up unto in the Ministry of the Word, as their duty. But still we most distinguish between what belongs to the manner of Administration, or to the better and more comfortable attendance thereof, and between what is essentially requisits to give right and to the Ordinance before the Church. This latter, meer Membership (or Membership alone) doth. A state of Membership in the visible Church, is that unto which the right of Baptism is annexedIt is not the qualifications of one in full Communion, but his Membership that gives his Childe right to Baptism; for sup∣pose he decay in qualification, and grow formal and loose, yet while he continues a Member uncensu∣red▪ he hath his Childe baptized as well as the best in the Church., as no onely the Synod, but the Scri∣pture teacheth. And so, 2. The Assertion before-mentioned (viz. That it is not meer Membership, but qualified Membership that gives right to Baptism: in the fense above given) is also Antiscriptural; 3. Because it directly overthroweth Infant-baptism, which the Scripture establisheth: for what have Infants more then Membership (or Federal holiness, or Covenant-interest) to give them right to Baptism? i. e. What have they more then this, that they are regularly (by the Rules of Gods Word, and his Institution therein) within the visible Church? If this will not suffice, but there must be some other qualifications besides, and super∣added unto this, what shall become of them? For our parts, we know no stronger Ar∣gument for Infants baptism then that; Church members, or Foederati, are to be baptized the Infants of the Faithful are Church members, or Foederati: Erg But if the foresaid assertion hold, this Argument fails, and falls short: for now Church-membership, or to be in Covenant, or Federal holiness, ill not serve the turn, but there must be more then thi to give right to Baptism. How the of the strongest Arguments of the Synod for Enlargement of Baptism will fare, we know not; but sure we are, that this cuts in sunder the sinews of the strongest Arguments for Infant-baptism, which must fall if this stand. But fall it never will (through Grace) while the Lords Appointment in the Cove∣nant of Abraham stands, viz. to have the Initiating Seal run parallel with the Covenant, Gen. 17. or Christs Commission, Matth. 28. 19. viz. to Baptize Disciples, or all Members of the visible Church under the New Testament. Let this Assertion therefore full, which makes the extent of the Initiatory Seal shorter then the Covenant, and denies Baptism to run parallel with Church-membership under the Gospel. Hence, 2. It contradicts that which the Harmony of Scripture, and all Orthodox Divines acknowledge for a Prin∣ciple, viz. That the whole visible Church (i. e. now under the New Testament) ought to be baptized; or that all Church members are Subjects of Baptism: for, if not meer Mem∣bership (or Membership alone) but qualified Membership gives right to Baptism; then not all Members, but some onely, viz. those that be so and so qualified, are to be bapti∣zed. If Baptism do not belong to meer Membership, or to a Member as such, then not to all Members: as à quatenus ad , so à non quatenus ad non omne valet consequentia. This denies not onely the Fifth, but the First Proposition of the late Synod (which yet the Antisynodalia, pag. 17. seem to consent unto.) But let the Arguments that are given from Scripture to confirm that First Proposition, be duely weighed, and they will be found to be of greater weight then to be shaken by this Assertion. Now for the Proof of this Assertion; viz. Because John's Baptism, which was Chri∣stian Baptism, might not be applied to some who were standing Members of the visible Church, because they were not qualified with Repentance, Luke 3. 8. & 7. 30. Therefore Christian Baptism is not o be applied unto such as stand Members in the visible Church, of they be not qualified with fruits of Repentance. Answ. Let this be answered with reference to Infant-baptism, which lies upon our Bre∣thren to do, as well as on us, seeing they above declared. Antipdobaptism to be a sinful Opinion, and do profess to hold and maintain the baptizing of Infants: though indeed the Reader could not gather so much from these words [Christian Baptism is not to be ap∣plied unto such stand Members in the visible Church, if they be not qualified with fruits of Repentance▪] This seems directly to gainsay Infant-baptism 3 for Infants do indeed stand Members of the visible Church, but how do they or can they shew that hey are qua∣lified with fruits of Repentance? for it seems that neither is Repentance it self sufficient without [Fruits] of Repentance. But we are to suppose our Brethren do not intend to oppose Infant-baptism, and therefore that their meaning is not to require these fruits of Repentance (or qualifications superadded to Membership) of the Children or persons to be baptized, but of their Parents; though it be not so expressed. But, let this Ar∣gument from John's requiring of qualifications over and above Membership, be answered, with reference to Infant-baptism, and that will answer it as to the case in hand. We remember in Debates between the Elders and an Antipdobaptist many years since, this very Argument was urged by him, and the same Answer that was given then, we shall give here; Viz. 1. That meerly to be a Member of the Old-Testament Jewish Church, or simply to be in Covenant (or Coniderate) under the Old-Testament manner of Administration, sufficeth not to Baptism: but to be in the Church and Covenant of the New-Testament, to be a Mem∣ber of a Gospel Church, stated and setled under the Gospel manner of Administration, this is that which Right to Baptism stan upon, and have Membership alone sufficeth thereunto▪ When we say, that Members of the visible Church, Confederates &c are to be, Baptized we must needs be understood to speak of the visible Church (or of Covenant-interest) under the New Testament, and Gospel-administration, which is founded upon Christ already come. And it were most absurd and irrational to understand us otherwise; we having now no other Church or Covenant to speak of, but that. Old Testament Church-membership gave right to Circumcision; New Testament Church-membership gives right to Baptism. But at the transition from Old to New, or at the first setting up of the Gospel-administration (or Kingdome of Heaven, as 'tis called) and of Baptism, the entring seal thereof in John Baptist's and Christ's time, well might more be required then bare Membership in the Jewish Church (which was then also under great corruption, and degeneracy.) Hence all the Members of the Church of the Jews were not Baptized, but onely those that in some degree embraced the new and reformed Administration: in order to which, a special Repentance was then necessary, Mat. 3. 2. But to inferre from hence, a necessity of qualifications superadded unto Membership in stated Christian or Gospel-Churches, in order to Baptism-right, will not bold; there is a wide difference between the case of Ecclesia Christian Constituenda, and Constituta. In those first beginnings of the Gospel, even Pious persons, and men fearing God, such as the Eunuch, and Cornelius,Acts 8. 27, 28, 36, 37. & 10. 2, 22, 47, 48. must have further Instruction, and preparation, before they could be Baptized: may a man thence inferre, that now in the Christian Church Constituted, a Christian or Church-member that feareth God, is not Baptizable without further qualifications? 2. Much of what was required by John Baptist of the Members of the Jewish Church before he Baptized them, may be referred to the manner of Administration, and was upon that account attended in a case so circumstanced, as that was; for that by reason of their Church-state (though so degenerate as they were) they were in a farre other and neerer capacity then Non-members; and that thereby they had a Right to the ministrations of John and Christ among the is plain from many Scriptures, Luk. 1. 16. John 1. 11. Mat. 10. 6. & 15. 24, 26. Rom. 15. 8. But those that were then to be Baptized (at that first Institution of Baptism, and beginning of the Gospel-administration) being adult persons, and they defiled with Scandal, and Degeneracy, yea having much lost the Truth of Doctrine in many points, hence they could not be brought to entertain that beginning of the Gospel (as 'tis called, Mark 1. 1, 2.) and Baptism the Sign and Seal thereof, without previous convictions, and penitential preparations by the powerful Ministry of the Baptist. But it doth not appear that more was pre required of them, then what was necessary to an humble submitting to the Ordinance, and to that new and reforming. Administration then on foot, which was betokened and sealed thereby. And he that shall consider the multitudes that were Baptized by John, Mat. 3. 5, 6 Luk. 3. 7, 21. in the short-time of his Ministry, and in those glimmerings of Gospel-light that they then had, together with the great weakness, and rawness of some that he Baptized, John 3 25, 26. Act. 19. 1—5. will not think that the persons Baptized by John did excell those whom the Synod descri∣beth in their fifth Proposition; of which our Brethren were so sensible in their Anti∣synodilia, pag. 18. that there they chose rather to wave Johns Practice, and to seek for presidents, though here they plead, (and that rightly and truely) that John's Baptism was Christian Baptism, and holds forth a Rule unto us. As for that Confession of sins in Mat. 3. 6. when our Children do in their Assent to the Doctrine of Faith, and Consent to the Covenant, acknowledge their sin, and misery by nature, their perishing condition without Christ, &c. are willing to submit to Instruction and Government, for the Re∣formation of their sins (as those that were Baptized by John shewed their penitential frame by that, viz. a submission to his Instructions and Counsels, Luk. 3. 10—14.) they cannot be denyed to have somewhat of that confession or sin. So Chemnit. on the place, They acknowledged themselves to be sinners,Chemnit. in Mat. 3. 6. and oth in words, and by their action in desiring to be baptized, they professed their fear of the wrath of God, and desire to escape it. But if any do stand guilty of Open Scandals, we know not why they should not make particular Confession of their sin therein, when they come to present themselves before God, and de∣sire Baptism for their Children, if they have not done it before (so saith the same Chemnitis in the same place of them; Moreover, such as stood guilty of more grievous falls, did also confess them in particular.) To be sure, they should by the Discipline of the Church be brought to that, whether they had Children to be baptized or no, but then may be a itting season for it. Thus there may be cause and call for a special Repentance in special cases (when persons have so carried it, as to shake their standing in the visible Church) and although the Rle owns the Childe to be a Member of the Church, and so a Subject of Baptism, while it allows the Parent to be a Member not cut off; yet it is a Covenant-duty of the Parent to confess his sin in such a case; and so shall Baptism be administred with greater honour to God, and comfort to all that are concerned. But otherwise, while the Parent that was born in the Church, regularly continues in it, without Scandal, he is Ecclesiastically accounted to have the being of Repentance, and so to have the thing which John required of them, though not the ame of Manifestation, and discovery thereof. Now follows the fifth Reason of our Brethrens Dissent, which is this; That which will not make a man capable of receiving Baptism himself, in case e were unbaptized, dth not make him capable of transmitting right of Baptism unto his Childe: but a that the Synod hath said will not give a man Right to Baptism himself in case he were unbaptized; therefore all that the Synod hath said s not enough to make a man capable of transmitting right of Baptism unto his Childe. Whereunto is added somewhat out of , Parker and Mr. Cotton, as concurring with the judgement of our Brethren. Ans. Taking [Capable of receiving Baptism himself, or Right to Baptism himself] for a state of Baptism-right, o Capacity, we may grant the Major but the Minor is manifestly to be denied. But taking it for a frame of actual fitness to receive Baptism, we cannot say that we may grant the Minor, but surely the Major will not hold. It is true, that into a state of right to Baptism for himself in case e were unbaptized (i. e. into a state of Church-membership) will not enable him to give Baptism right to his Childe. If the Parent be not a Member, or not in a state of Co∣venant interest, none of us plead for the Childes Baptism. And if he be a Member, surely he is in the state of a Subject of Baptism, or in a state of right to it (as all the Members of the visible Church are) whatever may de facto hinder it. But it is possible for on adult person, being in the state of a Member, and so of right to Baptism, to have something fall in which may hinder the actual application of Baptism to himself (in case e were unbaptized) or his actual fitness for it: And yet the same thing may not hinder a person already baptized, and standing in a Covenant-state, from conveying Baptism-right to his Childe. The reason is, because the right of the Childe depends upon the state of the Parent (that he be in a state of Membership: for if so, then Divine Institution carrieth or transmitteth Membership, and so Baptism-right to the Childe) but the Parents regular partaking of this or that Ordinance for himself, depends much upon his own actual fit∣ness for it. As suppose an unbaptized adult person admitted into the Church, who be∣fore he is baptized falls into force great Offence (though such a case could hard'y fall out, Baptism were administred according to the Rule, and Apostolical Practice, i. e. im∣mediately upon first Admission. Matth 28. 19. Acts 16. 33. much more is it an hril and strange supposition for a Parent that ought to have been, and was baptized in his Infancy, to be supposed to be yet unbaptized: but allowing the supposition, that a person admitted i adult age falls into Offence before he is baptized) he may be called to give satisfaction for i, and to ew himself in a more serious and penitent frame before himself receive Baptism; but suppose he before he do that, and leave Children , shall not they be baptized? In like manner, if a person already baptized, yea or already in full Communion, fall into offence, you would say that would put a stop to his own Baptism, in case (upon an impossible supposition) he were yet unbaptized; but what Rule o is there for it, to make a parti∣cular offence in the Parent, to cut right to Baptism, when s the Parent is (not∣withstanding that offence) Member, and with the Church, and doth no shew any such incorrigbleess, as that he is by to be put out? when as the offence doth not cut the Parents Membership, is there any reason it should cut off the Membership of the Childe? and if it cut not on the Childes Membership, it doth cut off his right to Baptism. Whatever may be said for requiring the Parent to confess his sin before his Childes Baptism, in reference to the more expedient and comfortable manner or Administration (therein we oppose not) yet where doth the Scripture allw us to the Childes right to Baptism upon a particular offence in the Parent, especially when it is nor such as doth och upon the Essentials of Christianity, and notwithstanding which, the Parent is regularly and or∣derly continued a Member of the Church? It remains therefore that there may to a Parents receiving Baptism for himself, in case he were unbaptized, which do not, capaci∣tate a baptized Parent to transmit (if we may attribute i an itting to a Parent, which is pro∣perly the act of Gods Institution and Covenant) right of Baptism unto his Childe. But for he Minor or Assumption of the Argument in hand, it will not hold in either of the senses of the Proposition above given. For, 1. We will readily grant, that if the Parent be not in a state of Baptism-right himself, i. e. in state of Membership, he cannot convey Baptism-right to his Childe; but how manifest is it, that that which the Synod hath said in their fifth Proposition, doth render the persons there described in a state of right to Baptism for themselves, in case they were unbaptized, viz. In a state of Membership in the visible Church; for the Proposition speaks of Church-members, such as were ad∣mitted Members in minority, and do orderly and regularly so continue: and that a state of Mem∣bership is a state of Baptism-right, or that all Church members are in the state of Subjects of Baptism, is an evident Truth that cannot be denied by any that grant the Synods first Proposition; for which there is Sun light in Scripture, and never was Orthodox Divie heard or that questi∣oned it. Hence according to that Ruled Case here mentioned, the Parents in question having themselves a title to Baptism, may intitle others; they have not onely a title to it, but regular and actual possession of it, for they are baptized, and in case they were yet unbaptized, they would, being Church-members, have a title of right nto it (they would stand possessed of an interest in a title to it, as Mr. Hooker in the place here alledged speaks) whatever might de facto hinder their enjoyment of it. And as à non habene potestatem, acts are invalid; so ab ha∣bente potestatem they are valid and good: but God hath full power to give forth what Grants he pleaseth, and he hath in the order of his Covenant in the visible Church, granted a Membership, and so Baptism-right unto Children born of Parents that are Members, and so the Parent that stands Member of the Church, hath as an instrument under God, and from his Grant, power to convey such a right unto his Childe. Children are within the Covenant, because they come from Parents within the Covenant, in which they were included, and so received also by God, aith Mr. Hooker in the place that is erecited. Survey, p. 11. 3. pag. 18. 2. It is not to be yielded, that the Parents described by the Synod in their fifth Proposition, would not have right to Baptism themselves in case they were unbaptized, though you take [Right to Baptism] for actual and immediate fitness for the same in Ecclesia. Surely he will have an hard talk, who shall undertake out of Scripture, or Orthodox Divines, to shew, that Adult persons understanding and believing the Doctrine of Faith, and publickly professing the same, not scandalous in life, and solemnly taking hold of the Covenant, wherein they give up themselves and theirs to the Lord in his Church, and subject themselves to Christs Government therein; That these (we say) may be denied or debarred from Church-membership or baptism upon their desire thereof. It is not easie to believe, that the multitudes baptized by John Baptist and by Christ, (i. e. by his Disciples at his Order) in the time of their Ministry; or the many thousands of the Jews that were counted Believers, and baptized after Christs Ascension (too much addicted unto Ju∣daism, Acts 21. 20. & 15 1.) or the Numbers baptized by Philip in Samaria, and by the Apo∣stles in other places, upon a short time of Instruction, and when they were moved and taken with the Miracles they saw wrought, and of whom many proved corrupt and degenerate after∣ward (as the Epistles to the Galatians, Corinthians, and other places shew) That they did (we say) (at least many of them) excell the persons described in the Synods fifth Proposition, taking all things together: or that they had more to render them visible Believers upon a just account then these have. But it is a strange Reason that is here rendred by our Brethren, why that which is set down by the Synod would not render a person a Subject of Baptism, viz. Because [a man may be an unbeliever, and yet cme up to all that the Synod hath said in their fifth Proposition] We suppose Magus, and Sapphira, and many others, not onely might be, but were unbelievers, and yet were regularly baptized. We marvel what outward signs and professions of Faith which the Church may proceed upon, can be given, but a man [may be] an unbeliever, and yet come up unto them? If it be said, that a man may come up to all that the Synod hath said, and yet be Ecclesiastically judged a visible unbeliever, shew us any ground for such a judgement. Touching the Opinion of Bucer & Parker, here cited out of Park de Polit. Eccl. lib. 3. p. 181, 182. 1. In the first passage the word [Apparent] is here added, the words in Parker are onely [Signes of Regeneration,] and the other passage in pag. 182. runs thus; A confession of Faith though publick and solemn, may not be received in Churches, quando nulla necesaria Fidei signa apparent, when as no necessary Signs of Faith do appear: where by necessary Signs of Faith, are not meant such signs as have a necessary Connexion with Faith, or do necessarily (i. e. infallibly, and certainly) Argue that there is Truth of saving Faith in the heart; such Signs men cannot see or judge of, but when there is such an appearance, as that if that be in reality which doth appe to be (or which seems to be in outward appearance) then there is true Faith; this is that ap∣pearance of necessary Signes of Faith which he means; hence within seven lines of the place cited, the fame thing is thus expressed; quamdin nullo probabiti Arguments, &c. when as we are by probable Argument given to believe that it is in the Heart. 2. The thing there specially blamed by Bucer and Parker, is, when a bare Verbal Profession is accepted, though accompanied with a Scandalous life; and when there is not regard had to the conversation, as well as to the Oral Confession, as the Discourse in the place cited at large shews. 3. But that which we would chiefly insist on for Answer, is, That Bucer and Parker do there plainly speak of such a Confirmation (or owning men as confirmed Members) as doth import their Admission to the Lords Table, or into full Communion (as we Phrase it) and hence do blame the Prelatical way for so much slightness therein: so Mr. Cotton cites this place of BucerHolin. of Church-members, pag 41. And so Parker a little before this his citation of Bucer complains, That although by the English order (if I mistake not, saith he) be that is confirmed, is capable of the Lords Supper; yet notwithstanding such are confirmed, if they can but say the Catechism, who cannot examine themselves, nor rightly prepare themselves for the Table of the Lord. Now it is well known, that in our Admissions unto full Communion, we are not behind in any thing that Bucer and Parker do require, but do expect positive comfortable Signes of Regeneration already wrought, and some experienced fruits thereof; whereby persons may be in some measure fit for that special and comfortable Exercise of Grace that is required in preparation for, and participation of the Lords Table. But suppose that persons born in the Church, and baptized, be not yet come up to this, is there any word to be found in Bucer or Parker, or in any Judicious Orthodox Divine, that they lose their Membership,Benè autē sterare not in genere, de is omni∣bus qui ex fidelibus nascuntur, & oederis formula in∣definita ju∣bet, & cha∣rit as monet Bez. quaest. de Sacram. . 122. and are put out of the Church meerly because they are not come up to this, when as no censurable wickedness is found with them? And while the Parent stands in the Church, his Infant-childe is in the Church also, and therefore Baptizable. Yet withal we say, with the consent of judicious Divines, that while persons have a regular standing in the Church, they are in Ecclesiastical account to be looked upon as having the Bing of Regeneration, or as Fideles, vocati, and so regenerati, i. e. by reason of their federal Holiness, though not by par∣ticular, present, evident Signs of a work of Grace already wrought in them: in this case we take their Covenant-estate, Christian Education, Hopeful Carriage general Profession, &c. for Signs of Regeneration in this sense, i. e. such as shew that there may be Grace, there is nothing incon∣sistent with Grace, and none knows but a seed of Grace (which in the first infusion, and beginnings of it, is marvellous secret and small) may lye at bottom; and hence the Church is to carry toward them as Heires of Grace. But, it is a further thing for Grace to appear above-ground in such Exercise and sensible Signs, Evidences and Experiences, as may sit them for comfortable Communion with Christ in the Supper. But Fourthly, if the judgement of Bucer and Parker may be taken in this Controversie, it will soon be it an end▪ for, notwithstanding all that is here, or can be cited of theirs, it is evident enough that Fous Martin Bucer, and Renowned Parker, (as the Preface styleth them, and that deservedly) do fully concurre with the Synod in extending Baptism to such as the Synod describes, or to more then so. Vid. Bucer de regno Christi, Lib. 1. Cap. 2. pag. 14. And in his Commentary upon John, in an excellent discourse concerning Infant-Baptism, among many other useful Passages, he hath these following. Sunt quidem sape inter puers Reprobi, &c. There are indeed ascet among Children some that be Reprobates, but while that does not appear to us, we ought nevertheless to reckon them among the People of God; and we shal time enough cast them out, when by their evil fruits they shall openly shew me what they are Bucer in Jo. so. 43 And in another place, eqidem assequi possum, &c. As far as I can gather (saith he) the Anabaptist's onely reason why they dislike Infant baptism, i. Because they fancy to themselves that the Church would be more pure, if we baptized none but the adult, and such as bo1d forth eviden∣ces of the Spirit: and so they think but a few would have place in Churches. But by this means doubtless it would come to pass, that many of Christs Sheep would be neglected as Goats: neither would all Parents be so careful as they think, in educating their Children unto piety. And yet this buran thought (which savours of too much esteem of our own works) doth so possess them, that they bring all to this, and turn off all that can be said, and hereby they run themselves into very great errours. I called it an humane thought, for no Scripture doth command such a curious circumspection, best any Goats should be received into the Church. The Apostles often baptized persons with whom they had scarce had an hours speech concerning Christ; because, according to the Pa∣rable of the Gospel, they would bring in all they met with to the Marriage (Mat. 22. 10.) For by Baptism they only took them into the School of Piety, and Trained band of Christians; and they were wont then to cast them out again, when it was evidently enough perceived that to labour in teaching them was in vain. Ibid. fol. 53. As for Parker, his speaking mainly against the admitting or tolerating of [Manifestarii pecctores] The notoriously wicked, and pleading to have them debarred from the Lords Table, or cast out by the use of Di∣sciplineDe Polit. Eccles. Lib. 3. pag. 168, 169.: His frequent approbation of the Principles of the Refor∣med ChurchesDe Polit. Eccl. Lib. 1. cap. 29. & Lib. 3. pag. 167. Protestat. before Treat. of the Cross.; And in special his approving of their admitting Mem∣bers (not before of their Body) upon such like qualifications as are con∣tained in the Synods fifth PropositionDe Polit. Lib. 3. pag. 171.. Also his earnest and perempto∣ry rejecting the Opinions and Principles of the Anabaptists and Separa∣tists, and declaring himself and the Non-Conformists, whose Cause he act∣ed, to be farre from themIbid. Lib. 1. cap. 13. & 14. & Lib. 3. pag. 166. And of the Cross, Cap. 9. sect. 2.. These and such like do clearly shew that Worthy man to be no Opponent of such an extent of Baptism as is contained in the Conclusions of the Synod. But here our Brethren will needs take notice, that the judgment of that worthy and for ever famous Mr. Cotton was as theirs is, because he hath these words, (in Holiness of Church-members, pag. 93) I conceive (under favour) more positive fruits of Regeneration are required in the Church-members of the New Testament then of the Old. Ans. The Reader will take notice of what hath been before said, and cited to shew Mr. Cottons judgement in the Points controverted between our Brethren and the Synod, and will easily thereby judge whether Mr. Cottons judgement was as theirs is: but it is strange they should make such a Collection from what is here set down. Mr. Cotton might say those words that are here expressed, and yet his judgement be farre enough from being as theirs is in any of the Points that are controverted: for we shall not gainsay this Conception of Mr. Cottons [That more positive fruits of Regeneration are required in the Church members of the New Testament, then of the Old] but concur with it in two respects, or for two causes: 1. Because the Light now is greater and clearer then it was then, and where more is given, more is required, Luke 12. 48. 2. Because the Discipline appointed under the Old Testament was mostly Ceremonial (Ames Medul. lib. 1. c. 38. Thes. 41.) And whether Excommunication for Moral evils, was then used, at least out of the Na∣tional Church, is by some doubted: As also whether persons were debarred from the holy thing simply for Moral evils, if they were ceremonially clean; as Mr. Cotton in the place here alledged saith, It is true, that it is a question whether sins very scandalous did keep men ceremonially clean from the Temple and Sacrifices: But under the New Testament we have a plain and undoubted Rule, for the Censure of Excommunication for Moral evils persisted in: hence persons might haply run further into Moral evils (and so further off from the fruits of Regeneration) then, and yet not be put out of the Church (yea haply not be debarred from the holy things) then they can do now▪ But what is all this to the matter in hand? for still it is not secret , nor the bare wnt of such and such positive fruits of Regeneration without positive fruits of Irregeneration, that will (according to any Rule God hath given us) put the Church, which he is once in. Nay, Mr. Cotton in the very place here cited, expresly saith, that Irregeneration alone will not keep a man out:Holiness of Church members, pag 92. His words are these [Neither amongst us doth Irregeneration alone keep any from Church-fellowship with us: not Irregeneration alone (I say) unless it be accompanied with such fruits as are openly scandalous, and do convincingly manifest Irregeneration.] Moreover, still the parallel between the Church of the Old and of the New Te∣stament, stands and holds in this, that when a person is once by Gods appointment taken into the visible Church (whether in adult age or in infancy, it comes all to one for that) he continues in it, and doth not lose his Membership, till by some Rule or Appointment of God in his Word he be cut off or cast out. What the particular Rules and wayes of cutting off were in the Old Testament, we need nor here dispute, but to be re the plain Rule in the New Testament for the cutting off of particular persons, is by the Censure of Excommunication for Moral evils. But while we grant that in some respects more positive fruits in regard of degree might be re∣quired in the Old Testament, let none so understand it, as if Regeneration was not required as all unto the Constitution and Continuation of the visible Church in the Old Testament:, but that a meer carnal succession was then allowed of without regard to Regeneration. For they stood by Faith, and were broken off by Unbelief as well as we; Rom. 11. Circumcision was a Seal of the Righte of faith, as well as Baptism. Faith and Repentance do not now more constitute the Covenant of God, then it did in the time of Abraham; who was the Father of the Faithful, saith Dr. AmesMedul. Lib. 1. cap. 40. thes. 13.. Yea, our brethren do in their Antisynodalia, pag. 17. expresly say, That the Cove∣nant made with Abraham, and the Circumcision of his seed, was appointed upon the same terms that Baptism was, i. e. that he should walk with God by Faith and Obedience. And it is observeable, that no, where is Regeneration, and the fruits thereof, required of God Covenant people in stricter and fuller terms then in the Old Testament, Gen. 17. 1. Deut 10. 12. & 26. 16, 17. 1. Kings 8. 23. Psal. 103. 17, 18. Isa. 56. 4, 6. And yet the Lord, who is the best interpreter of his own Rules, continued them in the Church, and accounted them among the number of his holy peo∣ple, till palpable, and incorrigible fruits of Irregeneration were found with them: and so he doth now. In the sixth Place: The Application (saith the Preface) of the Seal of Baptism unto those who are not true Believers (we mean visibly, for de occultis non judicat Ecclesia) is a profana∣tion thereof, and as dreadful sin as if a man should administer the Lords Supper unto unworthy re∣ceivers—We marvel that any should think that the blood of Christ is not as much profaned by undue Administration of Baptism, as by make administration of the Lords Supper. Ans It will be hard for the Reader to gather out of all that is here said, a Reason of dissent from the Synod: for we readily grant and say, that Baptism is not to be applied to any but visible Believers (taking visible Believers as a term equivalent to [1. Federally Holy] as the term Be∣liever or Faithful is sometimes in Scripture so taken, Isai. 1. 21. 2 Cor. 6. 15. and often in An∣thors) but that the persons in question, both Parents and Children, are visible Believers, is also by the Synod asserted and proved; and here is nothing said to disprove it. But when as our Brethren here say, that the Application of the Seal of Baptism unto those who are not visibly true Believers, is a profanation thereof (in which, being rightly explained, we gainsay them not) and yet in their Antisynodalia, pag. 201 do hold fort, That Infants member have nor can have Faith; it will lye upon them to shew how they apply the seal of Baptism to infants without a profanation thereof. It is pity that so many passages are dropt here and there, that do (though we hope not in their intention) with the baptizing of Infants. Here is also exprest a marvel, that any should think, &c. But we may Answer with a marvel that any should speak as if any of us did thi that the Blood of Christ is not profaned by undue administration or Baptism, as well as by undue administration of the Lords Supper: whether as much or no in point of degree, we will not trouble our selves to dispute; though we suppose the degree of sinful pollution or profana∣tion of the Lords Name in any Ordinance, will be intended by the degree of special Communion that we have with Christ in that Ordinance, and, by the danger that such pollution inters to the whole Church, as well as to the particular partaker, which will hardly be denied to be more in the Lords Supper then in Baptism But whether the profanation he as great , to be sure it is very great, and so great as that every Pious Conscientious person should sear to have any hand in the undue administration of Baptism. But where is there any thing to shew that the administration of Baptism, pointed to by the Synod, is ? or tha it i an undue Administration of Baptism to extend it further then the Lords Supper? or to administer Baptism to some unto whom we do not administer the Lords Supper? If the Rule and Institution concerning these two Sacra∣ments do extend the one further then the other, as it plainly doth, when it appoints Baptism to all Disciples, or to run parallel with federal Holiness, Mat. 28. 19. but the Lords Supper onely to Self-examining Disciples, 1 Cor 11. 28. then the one may be extended further then the other, and yet the administration of the one no more undue, or irregular, and polluting then the Administration of the other. Surely he that holds, That Baptism may, and the Lords Sup∣per may not be administred unto Infants (as we suppose our Brethren do) he grants that Bap∣tism may be extended further then the Lords Supper, without any such sacrilegious impiety, dreadful profanation or prostitution of the Blood of Christ, as is here (harshly enough) exprest∣ either did judicious Calvin (part of whose zealous expression against the promiscuous Ad∣ministration of the Lords Supper, is here cited in the Preface) ever imagine or conceive that it was any such profanation to extend Baptism further then the Lords Supper, yea and further then the Synod doth, when as he set down that Answer in his Catechism that is above alledged, and practised accordingly. It is well-known the Synod doth not plead for that largeness in either of the Sacraments that Calvin allowed: But to extend the one further then the other, was never accounted sacrilegious impiety in Orthodox Divinity. It is here added; that Austin pleads for strictness in the Administration of Baptism, and Terullian be ore him. But did either of them plead for greater strictness then the Synod doth? unless where Tertullian erroneously and weakly pleads for the delaying of Baptism, which is notedMag∣deb. Cent. 3. pag. 83. for one of his navi. Certainly men will say when they look upon what is published by the Synod, and their ary qualifying of the fifth Proposition (about which the controversy is) that they were for much strictness in the administration of Baptism, and many will think us too strict. We doubt not but we may safely say, that no man can shew anything out of Austin that will speak him to be against the baptizing of such as the Synod pleadeth for: yea, e requireth not more of adult Converts from Heathenism, for their own Baptism, then is in the Parents who are described by the Synod. This Book of his de Fide & Operibus, is against the baptizing of notorious scandalous livers, whom he would not have baptized (though seemingly turned from Heathenism) till they seriously promised reformation. But that Austin (in stead of being for more strictness) holdeth for a larger extent of Baptism then the Synod doth, might easily be evincedSicut ergo tempore illius Sa∣cramenti, de Circumcise qui nascere∣tur, circumcidendus fuit: sic nun de Baptiz to qui natus fuerit, ba∣ptizandus est. August. tom. 7. cont. Pelag. Lib. 2. cap. 25. See also Tem. 2. Epist. 23. ad Bonifacium; & Epist. 75. ad Aunilium. And De Grat. & Lib. Arbitr. cap. 22.. How strange is it to see their Authority still alledged against us, who are not onely fully with us in this matter, but go further then we! The seventh Reason of our Brethrens dissent, is this; It hath in it a natural tendency to th bardning of unregenerate Creatures, in their sinful natural condition, when Life is not onely promi∣sed, but sealed to them by the prech us Blood of Jesus Christ. Baptism is a Seal of the whole Cove∣nant of Grace,Ames Medul lib. 1. cap. 40. thes. 6. as well as the Lords Supper, and therefore those that are not interested in this Covenant by Faith, ought not to have the Seal thereof applyed to them. Ans. 1. The Lords Truth and Grace, however it may be abused by the corruption of mans perverse and sinful nature, hath not in it self any natural tendency to harden any, but the contrary. And how can the Doctrine in hand have any such natural tendency? when as men are told over and over, that onely outward advantages and dispensations are sealed to them in Baptism more absolutely (Rom. 3. 1, 2. & 9. 4.) but the saving benefits of the Covenant (or Life Eter∣nal) conditionally (see Mr. Shepards late Printed Letter, pag. 3—6.) so that if they fail of the condition (viz. effectual and unfeigned faith) they miss of Salvation, notwithstanding their Baptism, and external Covenant-estate: And hence, that there is no , but onely a pro∣bable connexion between federal Holyness (as applied to particular persons) and Salvation; that Thousands are in the visible Church that shall never see Heaven; That outward Priviledges are not to be reed in, but improved as helps and encouragements to the obtaining of internal and special Grace; that the Church is to accept of probable signes, but no man for himself is to rest without certain Signs of Grace: Hence the indefinite promise, and other general indefinite tokens of a good estate, i. e. such as decypher that sort of persons that are gracious, and many of whom are so, though many are not, (as Children of the Covenant, Professors of the Faith, &c.) These are grounds for the Church to proceed upon in the dispensation of outward Ordinances, especially that of Baptism, that is annexed to the first being of Grace; but they are not grounds for any to rest or acquiesce in, as to the Salvation of their own soules. In sum, while we keep a due distinction between the outward and inward dispensation of the Covenant, and between the respective conditions and grounds of each, there is no tendency unto hadning therein: but in∣deed when men confound these two, and do tye visible Church-interest unto such conditions and qualifications, as are reputed enough to Salvation, this may tend to harden men, and to make them conceit, that if once they be got into the Church, they are sure of Heaven, when as alas it may be they are far from it. 2. The Scriptures give us a contrary Assertion to this of our Brethren here; for they tell us, that to deny the Children of the Church, to have any part in the Lord, hath a strong tendency in it, to make them cease from fearing the Lord, or to harden their hearts from his fear, Josh. 22. 24, 25, 27. and that on the other hand the incouragements and awful obligations of Covenant-in∣terest do greatly tend to soften and break the heart, and to dra it home unto God. Hence the Lord often begins with this, that he is their God (viz. in outward Covenant) and they his People, when he would most powerfully win and draw them to Faith and Obedience, psal. 81. 8, 10. Levit. 19. 3, 4. Deut. 14. 1, 2. Hosen 14. 1. Act. 2. 38, 39. and the Experiences of many can through Grace witness unto this, of what use the consideration of the Lords preventing Grace in his sealed Covenant, and their engagement to him thereby hath been in the day of their turn∣ing unto God, so Jer. 31. 18. & 3. 22. Gal. 1. 15. 3. There is a natural tendency in mans corrupt heart (not in this, or any other Truth or Or∣dinance of God▪ that leads him to turn Grace into wantonness, and to abuse outward Priviledges and Ordinances, unto a self-hardning security and carnal confidence, Jer. 7. 4. Mat. 3. 9. Rom. 2. 17. Phil. 3. 4, 5, 6, 7. but is this any Argument against the Lord's or the Churches giving men a por∣tion in his Temple and Ordinances, because they are prone so to abuse them? Confidence in outward visible qualifications for full communion, is but a vain and carnal thing; yet men are prone enough to it, and had need by the Ministry be taken off from it. But shall we there∣fore deny or scruple their Admission thereunto? 4. If one should bring such an Argument as this against the baptizing of Infants, viz. That it will harden them, and olster them up in their sinful natural-condition; we suppose it would be counted a poor Argument, and of no validity; and yet it holds as well against the baptizing of any Infants, as of these in question. If it be said, that the baptizing of these in question hardens the Parent? Ans. Not at all (in the way we go) any more with reference to his Childes Baptism, then in reference to his own Baptism which he received in Infancy. For it doth not necessarily affirm that he hath any more then federal Holiness, and that he had, when he was an In∣fant, on that ground was he Baptized then, and on the same ground is his Childe Baptized now. If he have any more, he may have the more comfort in it; but simply to have his Childe Bapti∣zed, on the grounds we go upon, affirms no more but this, because we ground all upon federal Holiness, or Membership in the visible Church. It is true, that Baptism is a Seal of the whole Covenant of Grace, as well as the Lords Supper. But it is as true, 1. That it is a Seal of the Covenant of Grace, as dispensed in the visible Church, or it is a Seal of the Covenant of Grace, as clothed with the external dispensation or administra∣tion thereof, and so it doth nextly and immediately Seal the external dispensation, or the Promi∣ses and Priviledges that belong thereto (which are a part of the whole Covenant of Grace) and then it seals the inward and saving benefits of the Covenant as included in that dispensation, and upon the Conditions therein propounded. Baptism seals the whole Covenant, and whole dispensation thereof, i. e. 1. The dispensation of it Outwardly, to all that have an external standing in the Church. 2. The dispensation and communication of it inwardly, Effectually and Savingly to all that truely do believe. 2. That Baptism is a Seal of Entrance into the Covenant thus considered. It seals the whole Covenant, but by way of Initiation; so Dr. Ames in the place that is here quoted, Medul. Lib. 1. Cap. 40. Thes. 5, 6. Baptism is the Sacrament of Initiation, or Regeneration, for although it do at once seal the whole Covenant of Grace to the Faithful, yet by a singular appropriation it repre∣sents and confirms our very Ingrafting into Christ, Rom. 6. 3, 5. 1 Cor. 12. 13. And Thesis 10. Those Benefits are sealed by way of Initiation in Baptism: And from thence the judicious Do∣ctor makes that Inference that suits and clears the matter in hand, Thes. 11. Hence Baptism ought o be administred to all those, unto whom the Covenant of Grace belongs, because it is the first Seal of the Covenant now first entred into. Baptism is the Seal of Entrance into Covenant, sealing up unto the party baptized, all the good of the Covenant to be in season communicated and en∣joyed, from step to step, through the whole progress of Christianity, from this first beginning thereof, according to the Tenour and Order of the Covenant. Hence it belongs to all that are within the Covenant, or that have but a first entrance there into Children as well as others, though they have not yet such faith and growth, as imports that progress in the Covenant, and fruition of the Comfort and Fruits thereof that is sealed up i the Lords Supper. We readily grant, and say [That ought to the Seal of Baptism applied to them, but those that are interested in the Covenant] and that by Faith, unless you can us any other way of interest in the Covenant, but by Faith. But withall, we affirm and prove, That the Chil∣dren in questions have interest in the Covenant, according to the known thereof, Gen. 17. 7. and therefore that the Seal of Baptism is to be applied to them. In all this therefore we se no sufficient Ground or Reason to necessitate a Dissent from the Synod. Our Brethren have one thing more yet to adde; viz. That there is Danger of Corruption and Pollution creeping into the Churches, by the Enlargement of the Subject of Baptism. Answ. 1. And is there no danger of Corruption by Over-straitning the subject of Baptism? Certainly it is a Corruption to take from the , as well as to adde to it; and a Corruption that our weakness is in danger of. And it is a dangerous aing to be guilty of breaking Gods Covenant, by not applying the Initiating Seal unto those it is appointed for, eve unto all that are in Covenant, Gen. 17. 9, 10, 14. Moses found danger in it, Exod. 4. 24. Is there danger of putting those out of the visible Church, whom Christ would have kept and depriving them of those Church-advantages (Rom. . 3, 2.) that might help them toward Heaven? Even Christs own Disciples may be in danger of incurring His displeasure, by keeping poor little-once away from him, Mark 10. 13, 14. To go pluck was a lous motion, and had a good intention, but the Hsholder concludes, there's danger in it of plucking up the Wheat also. 2. If the enlargement be beyond the bounds of the Rui, it will bring in corruption, else not; our work is therefore to study the Rule and keep close to that, as the onely true way to the Churches Prity and Glory. To go aside from that to the Right hand will bring corruption as well as to go to the less: The way of Anabaptists, viz. to admit none to Membership and Bap∣tism but adult Professors, is the straiest way, and one would think it should be a way of areas Purity, but Experience hath abundantly shewed the contrary; that it hath been an Inlet to great corruption, and looseness both in Doctrine and Practice, and a troublesome dangerous ∣derminer of Reformation. It is the Lords own-way, and his Institutions onely, which he will bless, and not Inventions, though never so plausible: neither hath God (in his wisdome) so instituted the frame of his Covenant, and the constitution of the Church thereby, as to make a perfect separation between good and bad, or to make the work of Conversions and initial Instru∣ction needless in the Churches. Conversion is to the Children of the Covenant a fruit of the Co∣venant, saith Mr CottonGrounds and Ends of Infant-baptisim, p. 23, 29.. If we do keep in the way of a Converting Grace-giving Covenant, and keep persons under those Church dispensation wherein Grace is given, the Church will dye of a Linging, though not of a Violent death. The Lord hath not et up Churches onely that few old Christians may keep one another warm while they live, and then carry away the Church into the cold grave with them when they dye▪ no, but that they might, with all the care, and with all the Obligations, and Advantages to that care that may be, nurse up still successively another Generation of Subjects to Christ that may stand up in his Kingdome when they are gone, that so he might have a People and Kingdome successively continued to him from one Generation to another. We may be very injurious to Christ as well as to the Souls of men, by too much straitning, and narrowing the bounds of his Kingdome or visible Church here on Earth. Certain∣ly enlargement,Provr. 28. Psa.110. . so it be a regular enlargement thereof, is a very desirable thing: it is a great honour to Christ to have many willing Subjects (as these are willing and desirous to be under the Government of Christ that we plead for) and very suitable to the spirit and Grace of Christ in the Gospel. In Church-reformation it is an observable Truth (saith Pare on the Parable of the Tares) That these that are for too much strictness, do more hurt then profit the Church: See Didate on Matt. 13. 9. Cyprian Epist. 51. 3. There is apparently a greatar danger of Corruption to the Churches by enlarging the Subjects of full Communion, and admitting unqualified, or meanly qualified persons to the Lords Table and Voting in the Church whereby the interest of the power of Godliness will soon be preju∣diced, and Elections, Admissions, Censures, so carried, as will be hazardous thereunto. Now it is evident, that this is, and will be the Temptation, viz. to over-enlarge full Communion, if Baptism be limited to the Children of such as are admitted thereunto. And it is easie to observe, that many of the Reasonings of our Brethren, and others▪ are more against the Non-admission of the Parents in question to full Communion, then against the Admission of their Children to Baptism. How unreasonable is it then to object against us as Corrupters of the Churches, when we stand for a greater strictness then they in that wherein the main danger of Church-corrupting lyes? We doubt not to affirm, That that Principle which hath been held forth by our Brethren, viz. [That if the Church can have any hope of persons, that they have any thing of Forth and Grace in them, though never so little, they ought, being adult, to be admitted to full Communion] this we say will, if followed, bring corruptions and impurities into Churches: for he must abandon all the Rules of Charity, that cannot hope this of multitudes young persons that grow up among us, who yet if they were presently admitted to full Communion, we should soon eel ange in the management of Church-affairs; and the Interest of Formality and common Profession, would soon be advanced above the Interest of the power of Godliness. Whether we be in the right in this matter of strictness as to full Communion, Scripture and Reason must determine (and were this the place of that dispute, we have to say in it, and to be sure, the Practice of these Churches hitherto hath been for it, as also their Profession in the Synod in 1648. Haform of Discipline, Cap. 12. Sect 7. Hence to depart from that, would be a real departure from our former Practice and Profession: Whereas to Enlarge Baptism to the Children of all that stand in the Church, is but a progress to that Practice that suits with our Profession) But cer∣tain it is that we are, and stand for the Purity of the Churches, when as we stand for such qu∣lifications as we do, in those we would admit to full Communion; and do withstand those No∣tions and Reasonings that would inferre a Laxness therein, which hath apparent peril in it. But we can hardly imagine what hurt it would do, or what danger of spoiling the Churches there is in it, for poor Children to be taken within the verge of the Church, under the wings of Christ in his Ordinances, and to be under (Church-care, and Discipline and Government for their Souls good; to be in a state of Initiation and Education in the Church of God, and consequent∣ly to have Baptism, which is the Seal of Initiation; when as they shall not come to the Lords Table, nor have any hand in the Management of Church-affairs (as Elections of Officers, Admis∣sions, and Censures of Members) untill as a fruit of the foresaid help and means, they attain to such qualifications as may render their admission into full Communion safe and comfortable, both to their own Souls, and to the Churches. In sum, we make account, that if we keep Baptism within compass of the Non-excommu∣nicable, and the Lords Supper within the compass of those that have (unto Charity) somewhat of the Power of Godliness (or Grace in exercise) we shall be near about the right Middle-way of Church-Reformation. And as for the Preservation of due Purity in the Church, it is the due Exercise of Discipline that must do that, as our Divines unanimously acknowledge, for that is Gods own appointed way (and the Lord make and keep us all careful and faithful therein) not the Curtailing of the Covenant, which may be man's way; but is not the way of God where∣in alone we may expect his Blessing. The good Lord pardon the Imperfections and Failings that attend us in these Debates; accept of what is according to his Will, and establish it; save us from corrupting Extremes on either hand, and give unto his People one Heart and one Way to fear Him for ever, for the good of them and of their Children after them. PAge 12. Line 18. their Infancy, reade from Infancy. pag. 22. lin. 16. he added r. here added. pag. 49. lin. 4. there r. here. pag. 53. lin. 35. his r. this. pag. 60. lin. 7. of that r. of the pag. 66. . 1. do run r. do not run. pag. 98. lin. 11. do administer r. so administer. In Answ. to the Preface. pag. 11. lin. 33. mor.. more, pag. 16. lin ult. into r. unto. THE Reverend Author in this his Essay, before he come to speak to that which the Synod delivered, doth pr∣mise Eleven or Twelve Positions, by which (he saith) the determinations of the Synod are to be Examined, and so far, and no further to be approved and received, as a consent and harmony of there with these may be cleared, &c. pag 8. Concerning which Positions we will not say much, because the Intendment in this Defence, is onely to clear what is said by the Synod, against what this Reverend Author saith against the same in his Reply; and therefore untill he speak to what the Synod deli∣vered, we think it not needful to insist long upon these premised Positions. Onely this we may say concerning them, That though sundry things in them be sound and good, yet the Positions them∣selves being not Scripture, but his own private Collections, there∣fore we do not see that we are bound to take these Positions as the Standard and Rule, by which to judge of what the Synod saith: But if the Synods Doctrine be agreeable to Scripture, we think that may be sufficient for defence thereof, whether it agree with the premised Positions, or not. And when himself, pag. 1. doth commend it as a good Profession in the Synod, that, o the Law and to the Testimony they do wholly referre themselves; had it not been also commendable in him to have done the like, rather then to lay down Positions (though he conceives them rightly deduced from Scripture.) and then to say, Nothing is to be approved further then it consents with those Positions? Himself may please to consider of this. But to leave this of the premised Positions, and to come to the main Business; Concerning The Subject of Baptism, the first Pro∣position of the Synod is this, viz. They that according to Scripture are Members of the visible Church, are the Subjects of Baptism. The second is this; viz. The Members of the visible Church according to Scripture, are Con∣federate visible Believers, in particular Churches, and their Infant-seed, i. e. Children in minority, whose next Parents, one or both, are in Covenant. Now what saith the Reverend Author to these? That which he saith, is this: I cannot approve the two first Propositions, without some change of the terms: Is the first, thus; They that according to Christs Ordinance, are regular and actuall Members, &c. The second, thus; The actuall and regular Members of the visible Church, according to Christs Ordinance, &c. pag. 9. Answ. So that the Alteration required, is, That in stead of [Scripture] it be said [Christs Ordinance] and in stead of [Mem∣bers] [Actuall and regular Members.] But a necessity of this Alteration doth not appear: for, as for the one particular, can we think, that there is any such difference between the Scripture, and the Ordinance of Christ, that men may be Members of the visible Church, and so Subjects of Baptism, according to the former, and yet not ac∣cording to the latter? If, it be according to the Scripture, may it not be said to be according to Christs Ordinance? Sure, when Christ him∣self bids us Search the Scripture, Joh. 5. 39, and when the Bereans are commended for searching the Scripture, whether those things were so, which were Preached by Paul, Acts 17. 11. and when all the Scripture is for our learning, Rom. 15. 4. and doth contain a perfect Rule in all things that concern Gods Worship, whether Natural, or Instituted, as this Reverend Author saith, in the first of his pre∣mised Positions; upon these grounds it may seem, that what is ac∣cording to Scripture, needs not to want our approbation, for fear left it agree not with the Ordinance of Christ. And indeed, how can that be taken for an Ordinance of Christ, which is not according to Scripture? that being considered also, which is said by the Reve∣rend Author in his second Position, That whatsoever Christ did insti∣tute in the Christian Churches, he did it by Gods appointment, as Moses by Gods appointment, gave out what he delivered in the Church of Israel. Now if all that is instituted by Christ, be according to Gods ap∣pointment, and that the Scripture contains a perfect Rule concerning all Instituted Worship, and so concerning all Gods appointments; it may seem a needless thing to withhold our approbation from that which is according to Scripture, as if it might be so, and yet not be according to the Ordinance of Christ. Besides, how shall we know a thing to be an Ordinance of Christ, if it be not according to the Scripture? And for the other Alteration desired, that in stead of [Members] it be [Regular and actuall Members] may we think that men may, or can be Members according to Scripture, and not Regular, nor actuall Members? If the Scripture be the Rule, and a perfect Rule, then they that are Members according to Scripture, are Members according to Rule, and so are Regular members. And if Actuall be contra∣distinct form Potentiall; then they that are Members according to Scripture, are Actuall members, and not onely Potentiall, or poten∣tially such: for, such potential Members the Scripture approveth not. Upon these grounds, we see no necessity of the Alteration fore-mentioned. Propos. 3. The Infant-seed, &c. when grown up are personally un∣der the Watch, Discipline, and Government of the Church. Arg. 1. Children were under Patriarchall and Mosaical discipline of old, &c. Reply. The Texts alledged (Viz. Gen. 18. 19. & 21. 9, 10 1; and Gal. 5. 3.) do not prove the Aecedent, viz. That children was under Patriarchal and Mosaical discipline, p. 10. Ans. And yet for the one of these, the Reverend Author confe∣seth, in Answer to this Argument, pag. 11, 12. That the members o the Church in the Patriarchs Families, were to continue in communion with the Church from their being circumcised, all the dayes of their life, untill they were cast out, as Ishmael—or voluntarily departed from it, as Esau. And doth not this sufficiently imply, That children in those Churches, when adult, were under Discipline in those Churches? For, can we think that those Churches had no Church-discipline in them? or that the Members of them were not under that Discipline? or the children, when grown up, were not Mem∣bers? Sure, if they continued in communion with the Church from their being circumcised, all the dayes of their life, untill they were cast out, or did voluntarily go away; then it was not meer growing up to be adult, that caused their Church-relation, or communion with the Church, to cease. And if their communion with the Church did not cease, but continue, how can it be avoided but they were under Church-discipline? Where shall we finde ground from Scri∣pture or good Reason, that these children, when adult, did still con∣tinue in communion with the Church, and yet were not under the Church-discipline that then was? It seems to us, that the one of these, which the Reverend Author doth expresly affirm, doth un∣avoidably imply the other, which is affirmed by the Synod. There might be many children in those Families of the Patriarchs, who when they were adult, were neither cast out, as Ishmael, nor departed, as Esau; and these continuing in communion with the Church all the dayes of their life, from their being circumcised, as the Reverend Author saith they did, they were therefore under the Church-disci∣pline that then was. And if they might be cast out, as Ishmael was, Gen. 21. as the Reverend Author confesseth; it cannot be denied but that there was Discipline in those Churches, and that children, when grown up, were subject thereto: For, as for that which the Re∣verend Author suggesteth, pag. 11. That Ishmael being thirteen years old when he was circumcised, was then admitted into Church-fellowship and full communion by his personal Covenanting, being at years of discretion. The Answer is, That it is very unusual that children at thirteen years of age should be fit for full communion. And as for Ishmael, there is no such thing testified of him in the Scripture; but on the contrary, when the Lord saith, He should be a wilde▪ man, and his hand against every man, and every mans hand against him, Gen. 16. & when as he soon after became such a Mocker and Persecutor, Gen. 21. Gal. 4. as that for it he was cast out, Gen. 21. it is therefore not very probable that he at thirteen years of age had so much goodness in him, as that upon the profession thereof he should then be admitted to full communion. It seems to us more probable, considering the things mentioned, that he was admitted as a childe in minority, by virtue of the Covenant with Abraham and his seed: and yet, when grown up, he was so under Discipline, as to be cast out for his wickedness. And for that other of Mosaicall Discipline, the Reverend Author confesseth, p. 11, 12, That all the grown members of the Church of Israel were brought under such Discipline, as was established in that Church by a solemn Covenant, whereof all adult persons were to take hold personally. And if all the grown members of that Church were brought under such discipline as was then established, then the other par∣ticular in the Antecedent, That children were under Mosaicall discipline, is here also confessed by the Author. Indeed, he conceiveth they were brought under Discipline by Covenanting personally; but that is not clear: but for the thing it self, That they were under Discipline, this we see is by him confessed; which is that which the Synod affirmed And why may not that Text, Gal. 5. 3. be a sufficient proof thereof? If they that were circumcised, were bound to all the duties of the Law, as the Text affirmeth; then they were bound to that Ecclesiastical Discipline that the Law of Moses appointed: and therefore chil∣dren being circumcised, were so bound, even when they were adult, for then they remained circumcised. There are good Expositors who upon that Text do teach, That Circumcision was an obligation the keeping of all the Commandments of the Law in the Old Testament, and that Baptism is the like for all the Commandments of the Gospel. See Paroeus, and Perkins in loc. Whereby it appeareth, That what Discipline was under the Old Testament, children circumcised in Infancy were subject thereto, when adult, as being bound by their Circumcision to all the Commandments of the Law. So much for Defence of the Antecedent in this Argument. But, saith the Reverend Author, though the Antecedent were more manifestly true, yet the Consequent is not good; for there is not par ra∣tio, the like reason of those Patriarchal and Mosaical Churches, and of Congregational Churches under the Gospel, page 11. Ans. And yet the Reverend Author confesseth in Position the fifth and sixth, That the Covenant of Abraham was the same in substance under the Law, and under the Gospel: and, that the Kingdome of God, is the same in substance which is taken from the Jews, and given to the Gentiles; yea, and that Baptisme is come in the place of Circumcision, and therefore Infants of Confederates are now to be Baptized, as then they were to be circumcised, they being both outward seales of the same Covenant in substance. So that here seems to be a plain acknow∣ledgment that there is par ratio, though in the place in hand it be de∣nied. For, if the Covenant be for Substance the same now as it was then, and that therefore Baptism may be now dispensed to Infants, as circumcision was then, those ordinances being both seales of the same covenant for Substance; is not this an acknowledgment of a par ratio between them? and if so, what should hinder but that Children, when grown up, may as well be under Church-discipline now, as under the Old Testament? for, may they be now Baptized in their infancy, as then they were Circumcised, because there is in both par ratio? and might they be then under Church-discipline, and yet now not so, because here there is not par ratio? Is Poedobap∣tisme in the new Testament, rightly inferred from the Circumcision of Infants in the old Testament, because here there is par ratio be∣tween them? and is not their subjection to Church-discipline, when adult, in the new Testament, rightly inferred from the like subjecti∣on in the Old? It doth not appear that there is any want of par ratio in the one case, any more then in the other. As for that which is here immediately brought in pag. 11. to prove that there is not par ratio; viz. Because the members of the Church, in the Patriarchs families, were to continue in Communion with the Church all the dayes of their life, until they were cast out, as Ishmael, or voluntarily departed from it, as Esau. We conceive this is no proof at all of the disparity alledged; and the reason is, because we say the very same concerning the Children of Church-members in these dayes, viz. that they still continue in the Church all the dayes of their life, if they be not cast out in a Gospel way, which he doth not disprove. And therfore in this there is no want of par ratio. And for the proof of disparity between the Church of Israel, and our Churches, viz. 1. That we do not read of any Ordinance given them, for casting out Members for sins against the Moral Law. And 2. That the grown Members of that Church, were brought under such discipline as was established in that Church, by a solemn Covenant, whereof all adult persons were to take hold personally. The Answer is; Touching the former of these, that sundry thing may be said to shew, that it is very probable that in Israel there was appointed of God an Ordinance of Church-censure or discipline, not only for sins against the Ceremoniall Law, but also against the Moral; For, the Lord doth so often, and earnestly command Holi∣ness and purity to that People, and so often and severely reproveth the contrary, and that not only in the offenders themselves, but also in them that suffered it, and this not only in Ceremonial matters, but also in sins against the Moral Law, that it is not very probable that he would have no Church-discipline used for such matters as these, but only for Ceremonial. Is it likely, that if a man should eat Leavened bread in the time of the Passeover, that for this he must be cut off from the Congregation, as Exod. 12. 15, 19. or if a man should touch a dead body, or a bone of a Man, or a grave, &c. that this were such uncleanness, as that he must not then enter into the Tabernacle or Temple▪ but, if he did, it would be a defiling of the Sanctuary of the Lord, and therefore such offenders must be cut off from their People? and yet nevertheless, if a man had killed another man, or had commit∣ted the sin of Whoredome, or Drunkeness, or other abomination, that yet there was no such uncleanness in these as to defile the Sanctuary, or to cause a man to be kept out, or cut off, or cast out for the same? This seems to us not very probable. And yet if it were certain and clear, that so it was in those times, the purpose for which this is alledged is not gained thereby, but the Consequence questioned may be sound and good for all this. The Consequence is, That if children were under Mosaical Discipline of old, then they are under Congregational Discipline now: This is the Synods argument. But, saith the Answer, This Consequence is not good, because Mosaical Discipline was not to cast men out sins against the Moral Law: But, say we, The Argument and Conse∣quence may be good for all this; for, Suppose there were this dif∣ference between the Mosaical Discipline that was then, and the Con∣gregational Discipline that is now, that the former were onely for Ceremonial uncleanness, and the latter for Moral; yet, if children were under the Discipline that was then, we conceive they are there∣fore under the Church-discipline that is now: and we think this argu∣ing to be better, and more strong, then to say, That because they are not under such Discipline as was then, that therefore now they are under none at all. And plain it is, that the Apostle argueth for the maintenance of the Ministry now under the Gospel, from the mainte∣nance of the Ministry that was under Moses, 1 Cor. 9. 13. and shew∣eth the danger of unworthy receiving our Sacraments, from the evil that befell many who were partakers of the Baptism, and the spi∣rituall meat and drink that was then, 1 Cor. 10. 1, 2,&c. and if he argue from the Ministry and Sacraments that were under Moses; why is not the Argument also good from the Mosaicall Discipline? We cannot think the Apostle's Consequence might be denied, because we have now no such holy things; no such Temple and Altar as was then; no such Baptism in the Cloud, and in the Sea; no such Manna, and Water out of the Rock, as they had: To deny the Consequence of the Apostle's Argument upon any such ground, we think were very insufficient; and therefore why may not the Consequence be good, from the subjection of children to Mosaical Discipline, to prove their subjection to New-Testament-discipline; although it were granted, that their Discipline were onely for Ceremonial matters, and that we have none such, but onely for sins against the moral Law? For ought we see, the Argument and Consequence is good in this case, as well as in the other. The other particular alledged by the Reverend Author, to shew a difference between the Church of Isràel, and our Churches, and that therefore children, when adult, might be under Mosaical Disci∣pline, but not under Congregational, is this: Because in that Church grown members were brought under such Discipline as was esta∣blished in that Church by a solemn Covenant, whereof all adult persons were to take hold personally, p.12. Ans. It is not clear, nor at all said in the place alledged, viz. Deut. 26. 16, 17, 18. that by the Entring into covenant there mentioned, they were brought under the Church-discipline in that Church, but they might be under Church-discipline otherwise, even by the Com∣mandment and Ordinance of God, and not meerly by that Cove∣nant, or by means of it. For, if that Covenant were entred into in the day of their bringing the Tythes of the third year, which is spoken of in the Verses immediately preceding, viz. ver. 12, 13, 14, 15. then it could not be that Covenant that brought all adult per∣sons under Discipline: for, a man might be adult, and yet not have any Tythes to bring, as not having yet any personal estate or pos∣session of his own, as we see it often is with us; yea, a man might be adult, and have estate and Tythes two years afore this, for this that is here spoken of was the Tythes of the third year. Now if a man were adult and had personal estate afore this time, or adult and had yet no estate, and that this Covenant was onely entred into at that third year of Tything, then it cannot be that by this Covenant they were brought under Discipline, for they were adult, and so under Disci∣pline afore. Or if the Covenant here mentioned, were not entred into at the third year of Tything; then why might it not be of all the people joyntly together, and not of any particular persons severally by themselves? there is nothing in the Text contrary to this, but rather for it, in that the Covenaner here spoken of, is avouched that day to be the Lords peculiar people, ver. 18, 19. which title of [People] is not suitable to any particular person. And sure it is, that Covenant Deut 29. 10, 11, &c. was of all the people joyntly together, for it was a Covenant not onely with Men, but with Women, yea with Little children, and with such as were not there that day, but with posterity that should be afterward born; and therefore this was not onely a Covenant of the adult, to bring them under Church-disci∣pline, as if else they had not been under it, but being also with ones, that were then in minority, it might suffice to bring them un∣der Discipline when they should be grown up. So that nothing doth yet appear, to prove that adult persons in Israel were not under Discipline in that Church, but by their taking hold of the Covenant personally; but for ought that doth yet appear▪ they might be under Discipline afore they had thus done. Therefore we yet see not any such disparity between the Patriarchall and Mosaicall Churches formerly, and the Congregationall Churches under the New Testament, but that from the subjection of children, when adult, unto Church-discipline in the former, may be justly inferred their subjection thereto in the latter. So much for Defence of the Synods first Argument, to prove That children of Church-members, when adult, are under the Watch, Discipline, and Government of the Church. To the second Argument, to prove Children when adult subject to Church-discipline; viz. Because they are within the Church, or Members thereof, and there∣fore subject to Church-judicature, 1 Cor. 5. 12. The Answer that is given, is, That the Argument is to be denied, and the Text alledged doth not prove it. Ans. The words of the Text are express and plain, What have I to do to judge them also that are without? Do ye not judge them that are within? but them that are without God judgeth. By which it is plain, and undeniable, That though those that are without be not sub∣ject to Church-judicature, or Church-discipline, yet for those that are within it is otherwise: and therefore, if these children be within, to deny them to be subject to Church-judicature, is to deny the words of the Holy Ghost. As for that which is here said; that By [them within] is meant Members in full communion, such as are in full membership, as well of all other Ordinances; as of Censures: Our Answer is, That this should be Proved, as well as Affirmed, for, affirmants incumbit proba. It was wont to be said▪ Non est distingundm bi lex non distinguit: Distinctions should be warrant∣ed by the Word; therefore when the Word saith, Such as are within are subject to Church-judicature, to restrain this being within, to those that are in full communion in all Ordinances, and to exempt many others, though adult persons, and within, the Church, onely because they are not so within, as to be in full communion; we say, to exempt them upon this ground from Church-judicature, is more then we see any sufficient proof for. As for the Reason here rendred, That Excommunication is a cast∣ing out from communion, and therefore how can any be formally Ex∣communicated, who were never in communion, and so within the Church? The Answer is, That the Synod doth not here expresly speak of Excommunication, and that the children are subject to that Ordi∣nance; but onely saith, They are under the Watch, Discipline and Government of the Church, and therefore there was no need here to answer, That they cannot be Excommunicated: for, if that were so, (which we are farre from granting) yet what the Synod here saith, may be true for all this. And though it be true, that such as were never in Church-commu∣nion at all, cannot properly be Excommunicated; yet the Reverend Author, we suppose, doth not, nor will deny, but that many who have never yet been partakers of all Ordinances, or of the Lords Supper, as chil∣dren in minority, yet may be counted Church-members, and so have much Church-communion, and enjoy much benefit thereby; as the Covenant, and Baptism the Seal thereof; the Prayers, and Blessing of the Church; Church-watchfulness, to excite them, and encourage them to, and in good, and to reclaim them from evil: Such Church-communion as this, they may be partakers of, who yet have not been admitted to full communion; and therefore what impossibi∣lity is there in it, but that men may be Excommunicated, viz. from such communion as they had, though they never had such full commu∣nion as others. If a Parent in full communion be justly, for some delinquency, Excommunicated, we suppose the Reverend AuthorSee Essay first, pag. 13, 4. in exam. of prop. 4. will say, that his children in minority are cut off from their member∣ship with him, and so are Excommunicated with the Parent. And if so, then there may be Excommunication, where there never was the enjoyment of full communion. And so for all that is here said, [That persons not in full communion cannot be Excommunicated] yet what the Synod saith may be true, That persons not in full communion may be under the Watch, and Discipline, and Government of the Church: and how much more if even such persons may be cut off from their Church-membership, and so from what Church-communion they had? To the third Argument, to prove Children of Church-members, when adult, to be under the Watch, Discipline, and Government of the Church; viz. Because they are Disciples, and therefore under Discipline in Christs School. The Reverend Author's Answer hath in it a Concession, and an Exception: The Concession is, That all Church-members are Disci∣ples, Infants foederally, &c, and therefore both are under the Disci∣pline of the Church suitably to their membership. Now if all Church-members be Disciples, and therefore under Discipline, and even Infants so in their way; it is strange, that these that their infancy are now become adult, should now be no Disciples, nor Church-members, and so not under Church-discipline, which before they were under; when as they have neither been cut off from their Membership and Discipleship, nor deserving any such matter: One would think i were more rational to say, That as they were in Church-relation when Infants, so they continue therein, though adult; except in some way of God they be cut off therefrom, and do so deserve. But though the Reverend Author yield, as is said, yet he puts in this Exception; That he findes not any where in Scripture, that such adult persons are styled Disciples, or accounted Members. Ans. Suppose such Term or Title were not found applied to the Persons spoken of, yet sith for the thing it is confessed that they were Disciples and Members when Infants, is it not more rationall to confess they are so still (except the Scripture said the contrary) and that they so continue (though the Term and Title be not found) untill they be upon desert cut off, or cast out, rather then to say, that now being adult, they have lost the Relation and Priviledge which they had when they were Infants, though they have not been cut off from it, no ever so deserved before men? For, if they incur such loss by becoming adult, it may seem, it were good for Members Children to dye in their Infancy, and never live to be adult; sith in their Infancy they had Church-relation, and Covenant-state, which now they have lost, though without their desert. The adult Disciples, in Mat. 28▪ 20. must observe, and do all Christs Commandments, therefore the Disciples there intended, with reference to adult persons, are Members in full Communion, pag. 13. Ans. This Arguing is but too like to that of the Antipoedobaptists: for it is well known how they would exclude Infants by this Text, from being partakers of Baptism, because they are not Disciples so made by Teaching, or by being taught to observe all Christs Com∣mandments; because Infants cannot do this, therefore, say they, they are not Disciples to be Baptized. But the Reverend Author con∣fesseth, that Infants are Disciples; and, as such, are to be Baptized. Why then should he say that now, when they are become adult, they are Disciples no longer, as not observing all Christs Commandments, not being in full communion? The Arguing of the Antipoedopaptists, from this Text is to this purpose, viz. All 'Disciples that are to be Baptized, are taught to observe all Christs commandments; but this doth not agree to Infants: therefore Infants are not Disciples that are to be Ba∣ptized. And is not the Arguing of the Reverend Author much like it? viz. All adult persons that are Disciples, do observe all Christs Com∣mandments: but this doth not agree to such adult persons as are not in full communion: therefore adult persons that are not in full communion are not Disciples. The Conclusion in the former arguing, the Reve∣rend Author we are confident will not own; and therefore the Con∣clusion in the latter, being so like unto it, one answer may serve for both the Arguments; which is this, That the major Propositions in both do not universally and absolutely hold, but onely so far as the persons are capable; so far all Disciples that are to be Baptized, and all adult persons that are Disciples are to observe all Christs Com∣mandments: but as this doth not exclude Infants from being Disci∣ples, and from being Baptized; so neither are the adult persons spoken of excluded from being Disciples, though neither the one nor the other be yet fit for observing all Christs Commandments, in full communion, in all the Ordinances. To the fourth Argument; They are in Church-covenant, therefore subject to Church-power, Gen. 17. 7. & 18. 19. The Answer is, That they are not in covenant de jure, being adult, and not admitted into Church-communion in all Ordinances. Ans. And yet the Text saith, the Covenant of Abraham is with him, and his seed in their generations, Gen. 17. 7. and this Reverend Author will not deny, but that Those that are in the covenant in their Infancy, are thereby left under engagement to service and subje∣ction to Christ in his Church, when they shall be grown up, and that this engagement upon them is strong—To know the God of their Pa∣rents, and to serve him with a perfect heart and a willing mind, p. 44. so that if they do it not, but live in neglect or contempt of the Ordi∣nances, or unsuitable conversation; they hereby live in the breach of that covenant, whereby they were left under engagement in their Infancy, pag 43, 44, 45. Now if this be o, it plainly appeareth here∣by, that as they were in the Covenant in their Infancy, they are like∣wise so when adult; for else, how could their sins of Omission or Commission be breach of that Covenant? can a man be guilty of breaking covenant, when he is not in it? but the sins of these adult persons are breach of covenant, therefore they are in the covenant: therefore that cannot stand which is here said, That these adult per∣sons, that were in covenant in their Infancy, are not now in covenant when adult, until they be admitted into Church-communion in all Ordi∣nances. To the fifth Argument, viz. They are Subjects of the Kingdome of Christ, and therefore under the Laws and Government of his Kingdome, Ezek. 37. 25. 26. The Answer is, That this Argument may be retorted against themselves, and the proofs of it, thus: The Subjects of Christs King∣dome have full communion in all the priviledges of Christs kingdome, but these adult persons have not so, confesso, therefore they are not Subjects of Christs Kingdome, and so are not under the Laws and Government of . Ans. The sum is, The Subjects of Christs Kingdome have full communion in all the Priviledges of Christs Kingdome: But the adult persons spoken of have not such communion: Ergo. But is this true, that all the Subjects o Christs Kingdome have full commu∣nion in all the Priviledges of it, even in all, and not in some onely, i. e. in all Ordinances? What shall be said then of little children? must they have communion in all Church-priviledges, and all Ordinances, as the Lords Supper, Voting in Elections, &c. or else be no Sub∣jects of Christs Kingdome? It is plain, that such communion they cannot have; and yet it is as plain, that Of such is the Kingdome of God, and of Christ, and therefore he would have them to be brought unto him, and rebuked those that would have kept them from him, Mark 10. and therefore persons may be Subjects of Christs Kingdome, and yet not have communion in all the Ordinances, or Priviledges of that Kingdome. And therefore the adult persons, spoken of, may be Subjects of Christs Kingdome, though not yet fit for all Ordinances; and yet being Subjects, must be subject to such Laws of that King∣dome as are suitable to their state, as Infants and little children to such as are suitable to theirs. Exclude these adult persons from being un∣der the Laws and Government of Christs Kingdome, because they have not communion in all the Priviledges of it, and by the same rea∣son we may exclude infants: allow infants to be Subjects of Christs Kingdome, and partakers of some priviledges of it, viz. such as they are capable of, though not of all; and then why may not the like be yielded concerning the adult persons spoken of? To the sixth Argument, the Answer returned, is, That this is the same with the third, and therefore the same Answer may serve for this also. Ans. If this were so, then our Defence of the third, may be a Defence of this also: Nevertheless, it seemeth this Argument is not the same with the third, but distinct from it, the Mediums in them not being the same, but distinct: for in, the one, the Argument is from their being disciples, or Scholars, and therefore under discipline in Christs School; but this here is from their being Baptized, and that therefore they are in a state of subjection to the authoritative teach∣ing of Christs Ministers, and to the observation of all his command∣ments, and that therefore they are in a state of subjection to discipline: for thus the Argument stands; They that are Baptized, are thereby left in a state of subjection to the authoritative teaching of Christs Ministers, and to the observation of all his Commandments, and therefore in a state of subjection to Discipline: But the adult persons spoken of are persons Baptized: Therefore, &c. The Proposition is grounded on the Text, Mat. 2 19, 20. where Christs Ministers are required to Baptize, and to teach the Baptized to observe all his com∣mandments. The Assumption is plain of it self. To the seventh Argument, viz. That Elders must feed, i. e. both Teach and Rule all the Flock; and that children are part of the Flock. The Reverend Author answereth, That this concerneth not such grown persons as are not in full communion, for without this they are not to be accounted of the Flock or Church. Ans. If this that is here said were sufficiently and clearly proved, it would be very acceptable to many Elders in this Country, as clearing them from a great part of the burthen which they suppose them∣selves to be under. And when the Holy-Ghost saith, that they must take eed to themselves and to all the flock, Act, 20 28. and that they must watch for their Soules, as they that must give account, Heb. 13. 17. to say, that these Soules, and this flock, are only such as are in full communion, and Infants or Children in minority; and that these last mentioned, who then were of the flock, do now cease to be of it, when they become adult; and that now the Elders are not charged to watch over them any longer, nor to give account of their Soules, we fear this would be an undue straitning and limiting of the Texts alledged, and would be no good plea before the Lord; and therefore with∣out better proof, we dare not assnt unto it. For what the Synod alledgeth, "That the Apostle writing to the Fk or Church at Ephesus, doth also write to children, Eph 6. 1. as counting them part of the flock: We do not see that this is sufficiently taken off, by what the Reverend Author answereth, viz. That those Children were either Children in their Minority, or if adult, they were personally joyned to the Church, and so in full Communion. For, let the words and scope of the Text be considered, and we conceive it will appear, that this exposition of the place is too narrow; for the Children there spoken of, are such as were bound to obey their Parents in the Lord, this being right, and such as were under the fifth Commandment; the words whereof the Apostle doth there alledge, Honour thy Father and Mother, &c. Now how shall it appear, that though Children in minority, and children when admitted into full communion in the Church, are bound to obey their Parents, and to Honour Father and Mother, yet other children are not so bound? Is there any ground for it, that children now adult, if not in full communion in the Church, are exempted from this Commandment of Obedience to their Parents, and of Hoouring of them? we conceive there is none: and if there be not, then the children there spoken of are children adult as well as others, whether in full communion or not. And if so, then these children, as well as others, are part of the Flock and Church of Ephe∣sus, to whom that Epistle is written, and then the whole Flock being under the charge of Elders to feed them (i. e. both to Teach and Rule them) it appeareth thereby, that what the Synod here saith, That these children are under the Watch, and Discipline, and Government of the Church, is sound and good, and so stands, for all that is here alledged to the contrary. In Answer to the Eighth Argument, From the danger of Irreligion and Apostacy breaking into Churches, and the want of any Church∣way to prevent and heal the same, if these children of Church∣members be not under Church-government and Discipline, and that through want hereof, many Church-members would be brought un∣der that dreadfull judgement of being let alone in their wicked∣ness. Hos. 4. 16, 17. The Reverend Author nameth sundry other means for preventing these evils , That no adult persons be received into personal mem∣bership, fit for all Church-communion; and that the Keyes of the Kingdome of Heaven, which Christ hath left to bind and loose, be rightly managed toward Delinquent-members that are orderly admitted into Church-communion; and for others that are not thus joyned to the Church, that authority in Families and Common-wealth be wisely and faithfully managed toward such, pag.15, 16. Ans. All these we acknowledge may, by the blessing of God be much available in their way for the purpose alledged: and, Oh that there were due care and watchfulness in Churches, Families, and Common-wealth, for the faithful and due exercise thereof! Never∣theless, we conceive all these are not sufficient for the purpose de∣sired; 1. Because some of them are not Church-wayes at all, of which the Synods Argument speaketh; though it is not so expressed by the Reverend Author: and therefore though government in Fami∣lies and Common-wealth were carefully used in the manner ex∣pressed, yet Church-way may be wanting for all this. 2. Those Church-wayes that are mentioned, viz. Care in admit∣ting into the Church, and due managing the Keyes of Discipline to them that are so admitted, these are not sufficient to prevent the evils spo∣ken of; and the reason is, Because there is a great multitude of per∣sons who were either born in the Church, or were admitted there∣into in their infancy or minority, who if they be not under Church-discipline when adult, are let alone in their wickedness, in respect of any Church-way to heal them; and by want of this Church-discipline toward these persons, Irreligion and Apostacy may break into the Churches, notwithstanding all Church-wayes toward others, and all other wayes in Common-wealth and Families toward these: for, Church-way for the good of these there is none, if they be not under Church-government and Discipline. As for that which is here said by the Reverend Author, That the Churches censuring of adult persons, admitted before they be qualified for communion in all Ordinances, will not prevent or heal those evils, seeing the Lord blesseth onely his own Institutions, not mens Devices; and that Humane Inventions usually cause the evils which they pretend to cure, pag. 15. This Reason may have in it self a truth; viz. that Gods Insti∣tutions, and not mens Inventions, are the way wherein men may expect a Blessing. But, if such a thing be affirmed of Church-discipline toward the persons spoken of, that such Church discipline is an Humane , why should this be affirmed and not proved? for, as for the persons spoken of, they were not first admitted when adult, but before they were adult, even in their infancy or minority; and now being adult, and yet never cut off, or cast out from their Church-relation, if by sin they deserve Church-censure, and yet it be not applied to them, but that, in respect thereof, they be let alone, are they not then under that judgement, Hos. 4. of be∣ing alone in their wickedness? And doth not this Neglect make way for Irreligion and Apostacy in Churches, no Church-way being used toward these for preventing thereof? for we do not see any ground to think, that the use of Church discipline toward such is an Hu∣mane Invention. For these particulars to us do seem plain: 1. That Church-discipline should be used toward all that are within the Church, as there may be occasion and need of it, and as in respect of understanding and age they are capable. 2. It is plain also that the persons spoken of were once within the Church, and, a such, were baptized in their infancy; this can∣not be denied, but by joyning with the Antipoedobaptists, in denying the Baptism and Church-membership of little children. And lastly, it is plain also, that the persons spoken of, though now they be adult, were never yet, in any way of God, cast out, or cut off from the Church, and the relation to it which they former∣ly had; and many of them are far from deserving any such matter. Now though Church-government and Church-discipline toward such as were never in the Church, might be counted an Humane Device, yet for such as were once according to Order and Divine In∣stitution within, as Members thereof, and never were since cast out of it, or cut off from tha relation (which is the case of the persons spoken of) to say, That Church-government and Church-disci∣pline toward such, is an Humane Invention, we see no sufficient Reason either so to say or think; but do rather conceive, that this Church-discipline is so far from being in Humane Invention, that the neglect thereof, is a neglect of a Divine Institution; and that disowning of these persons, and declaring of them to be Non-members, (which some speak for) if this be not a Church-censure, what is it other then an Humane Invention and Device? So much for Defence of what is said by the Synod in their third Proposition, to prove, That the children of Church-members, when grown up, are under the Watch, Discipline, and Government of the Church. Propos▪ 4. The fourth Proposition of the Synod, is, That these adult Persons are not therefore to be admitted to full communi∣on, meerly because they are and continue Members, without such further qualifications as the word of God requireth thereunto. By which Proposition of the Synod, there is a preventing of an usual objection from the danger of polluting the Ordinances by unwor∣thy partakers, if the children of Church-members be counted mem∣bers, and to be (as such) under Church-watchfulness and govern∣ment when adult; for some may think, that if this their relation to the Church be granted there will then be danger that they will also come to the Lords Supper afore they be duely qualified for that Or∣dinanace: now the scope of this fourth Proposition is to prevent this evil; and therefore it is the more to be admired, that the Propositi∣on should not be granted by the Reverend Author, and by all that desire the Lords Supper may be preserved from unworthy partakers, as we do not doubt but he doth. But why then is this Propositi∣on stuck at? if it may not be granted, that these adult persons are not to be admitted to full communion without such qualifications as the word of God requireth thereunto, which is what the Synod saith; must the contrary to this be granted, that they may be admitted thereunto without such qualifications at all? we suppose the Reverend Author would not grant this: and yet he doth not consent to the other, but excepts against the proofs of it. For, saith he, Though this Proposition seems to them plain, yet it not sufficiently cleared by their Proofs: 1. From 1 Cor. 11. 28, 29. where it is required, that such as come to the Lords Supper, be able to examine themselves, and discerne the Lords body, else they will eat and drink unworthily, and eat and drink judgement to-themselves, when they partake of this Ordinance: But this ability is too often seen to be wanting in the children of the covenant that grow up to years, pag. 16, 17. To this Argument the reply of the Reverend Author is by way of Concession, and of Exception. His Concessions are two: 1. That the want of such abilities in the children of the covenant, is indeed too often seen, through the too frequent neglect of Parents in their Education, and of Ministers and Churches in their Institution, (or Instruction) and Catechizing, and watching over them, pag. 17. Ans. It seems then that the children of Church-members, even when they are grown up to years (for▪ it is of such that the Synods Argument here speaketh, and so the Reverend Author doth express it) are not only under the Education of Parents; but also under the Institution, Catechizing and watch of the Ministry, and of the Church; how then will that stand which was said before, pag. 10. That when they are grown up, they are not under the watch, discipline and government of the Church? for here it is granted, that they are un∣der the watch of the Church (and if under Church-watch properly as such, then under Discipline) and that the neglect of Ministers and Churches herein, is one cause of their want of ability to examine themselves, and to discern the Lords body. Now can the neglect of Church-watchfulness be a cause of this evil, if the Lord have not appointed them to be under the same? these things seem not well to agree. Again, if the want of such abilities be too often seen in the children of the covenant when grown up, as is here acknowledged; then what the Synod here saith seems to be true, and stand good, that such grown persons, though children of the covenant, or Church-members, are not therefore to be admitted to full communion: the reason is, because notwithstanding this, they may want that ability that is requisite to such full communion. 2. The second Concession here is, That Membership is separable from, yea destitute if such ability in the Infant-seed or children of the covenant, in their minority, and therefore they are not to be admitted to▪ the Lords Supper; and that Text (viz. 1 Cor. 11. 28, 29.) proves it. Ans. Doth that Text prove that Infants, and children in minori∣ty, though members of the Church, are not yet to be admitted to the Lords Supper, because they are not able to examine themselves and to discerne the Lords body; and doth it not also prove the same con∣cerning children when adult, if this disability be sound in them also? Sure Infants and Children in minority, are not expresly mentioned in the Text, no more then Children when adult or grown up; and if the Logicians rule be good which aith aquatenus ad omne valet conse∣quentia, then if infants and children in minority must not be admit∣ted to full communion, because of their want of the ability spoken of; it will follow, if the like inability be found in the adult, that these also must not be admitted, and that for the like Reason. And if that Text 1 Cor. 11. be sufficient to prove the one, it is sufficient for proof of the other also; and so this Argument of the Synod stands good. The Exception he added, is, That yet it may not be granted, that when they are grown up to years, they are, and continue Members re∣gularly, being through want of that ability not fit for Church-commu∣nion, (i. e. for full communion.) Ans. If it may not be granted that they continue Members, why should not something be produced to prove the contrary? Why should such a thing be barely affirmed, and not proved? It is sure they were once Members, and, as such, were Baptized; and it is ear, that though now they be adult, or grown up, yet they were never, in any way of God, out off, or cast out from their Membership: and therefore we think it more rational to say, that they still continue to be Members, then to say that they do not; and this without al∣ledging any proof at all. As for that which here followeth, That if persons being unbapti∣zed should desire to have the Covenant and their Church-membership sealed by Baptism, they must hold forth faith in Christ wrought in their hearts, before they may be baptized, as Philip required the Eunuch, Acts 8. So, by party of Reason, if one baptized in infancy, being grown unto years, desires to be joyned to the Church, he must hold forth his person all faith in the Son of God, &c. The Answer is, That there is not, as is said, parity of Reason be∣tween the cases alledged, but great disparity: for, in the one case the persons spoken of are unbapitized; in the other, baptized already: in the one case, the persons desire to have the Covenant and their Church-membership sealed by Baptism; and in the other case there is no such desire, the persons having had the Covenant, and their Membership sealed by Baptism already, even in their infancy or mi∣nority long since: in the one case, the persons seem as yet to be Non-members, though they do desire that Priviledge; but in the other case, the persons were Church-members long ago. For, as for that term that is used concerning these of desiring to be joyned to the Church by their own personall right; we conceive this word of [joyning] to the Church if it be meant of their first joyning thereto, is very impro∣per, because these persons are not now to be so joyned, but were joyned to the Church long since: Nor is the Church now to admit them to Church-membership, for the were admitted thereto long since. The second Argument of the Synod for proof of this fourth Pròposition, is From the Old Testament, where though men did continue Members of the Church, yet for ceremoniall uncleanness they were to be kept from full communion in the holy things; yea, and the Priests and porters had speciall charge that men should not partake in all the holy thing: unless duely qualified for the same, notwithstanding their Membership, &c. To this the Reverend Author Answereth, 1. That the invalidity of Proofes from the Old Testament, being applyed to Gospel-Ordinances, and so this of Baptism under the New Testament, in things whereof there is not the like reason, hath been declared in the fourth, sixth, and eighth Positions, with which this proof doth not agree. Ans. To this we Answer, 1. That there is validity, and much weight in proofs from the Old Testament, for confirming and clearing things under the New▪ for even those Scriptures were written for our learning, Rom. 15. 4. and Christ himself bids us search them, as those which did Testifie of Him, Joh. 5. 39. and brings many Proofs out of those Scriptures for confirming and clearing things under the Gospel, Luk. 24. 44, 45, 46. & 16. 29, 31. and so do the Apostles like wise, even in main & fundamental matters, Act. 17. 2, 3. & 28. 23. and so from the maintenance of the Ministry that was un∣der the Old Testament, to the maintenance of the Ministry now, 1 Cor. 9. 13. from their Sacraments to ours; and from the danger of unworthy receiving those, to the danger of unworthy receiving ours, 1 Cor. 10. 1, 2. &c. By which, and much more that might be ad∣ded, it is plain, that the Scriptures of the Old Testament have much validity in them, for confirming and clearing Truths in New Testament-times. 2. The Reverend Author doth acknowledge, as was noted before, That the covenant of Abraham is the same for substance, now under the Gospel, as it was under the Law; and that the Kingdome of God is the same to the Jews formerly, and to the Gentiles now; and that Bap∣tisme of Infants, under the New Testament, may be rightly proved from the Circumcision of Infants under the Old. Which passages do sufficiently witness, that in his judgement there is validity in Proofs from the Old Testament, for things under the New. 3. It is a great weakness and mistake in sundry of the Antipoedo∣baptists, that they would limit the Proofs for Infant-Baptism, and for the Covenant-interest of children, unto the Scriptures of the New Testament, as if the Covenant of Abraham, and the Circumci∣sion of Infants in the Old Testament, were of no validity for the purpose mentioned. And it is not comfortable that the Reverend Author should so often harp upon this string, and so often men∣tion this matter of the invalidity of Old Testament-Scriptures for proof of matters in Gospel times; as if he did concur with them, in their Tenet against Poedobaptism, which he frequently professeth a∣gainst, albeit in this, his language seems but too like theirs, which we could wish were otherwise. 4. For that expression of [Things whereof there is not the like reason] being a limitation, or explanation of the invalidity spoken of, let this be applyed to the case in question, and we conceive it will not weaken the Argument in hand, nor shew any Invalidity therein, but rather the contrary; for if Ceremonial uncleanness did hinder men from full communion in the Ordinances in the Old Testa∣ment, notwithstanding their Membership; is there not the like reason, or rather much more, that Membership alone should not suffice for full communion in these dayes, if Moral fitness and Spiritual quali∣fications be wanting? It seems in this case there is the like reason, or rather much more: and therefore the Synods Argument in the pre∣sent case, and their proof from the Old Testament, cannot be laid aside, or refused, for any invalidity therein, through want of the like Reason 2. The Reverend Author saith, If the Texts alledged by the Synod were applicable to Church-members in Gospel-times, yet they suit not the case in question. And why not? the reason rendred, is, Because all men that were members of the Jewish Church, had full communion in all Legal Ordinances, even they that were ceremonially unclean had so before their uncleanness, and after they were healed of their unclean∣nesss, as well as others. So then the unsuitableness is that ceremoniall uncleanness did debar men from full communion, though they had been partakers of it afore, and might be again after their cleansing: whereas the case in question is of such as yet never had such full com∣munion. But what weight is there in this, to weaken the Synods Argument? If ceremoniall uncleanness did then hinder men from full communion, who had formerly had it is there not as much reason that want of spiruall qualifications should now hinder men from such full communion, who yet have never had it? one would think such a matter as would suffice for the debarring of one from full communion, who had formerly enjoyed it, might suffice for hindring one from such communion who never yet was partaker thereof. And if the Priests and Porters in Israel had charge, that men should not partake of all the holy things, unless duely qualified for the same, notwithstanding their membership in full communion with the Church (for so the Reverend Author, 1. 19. understands that place in 2 Chro. 23, 19.) doth it not much more follow, that such as yet never had such full communion may justly be kept therefrom, untill duely qualified, notwithstanding their Membership? For ought we see, this Consequence is strong and undeniable, and so the Synods Argument in this place from the Old Testament is not at all overthrown, but rather more strengthned. As for what the Reverend Author saith, pag 18, 9. to the parti∣cular Texts here alledged, viz. Levit. 7. 20, 21. Numb. 9. 6, 7. & 19. 13, 20. Ezek. 44. 7, 8, 9. which he understandeth to signifie and teach, That in Gospel-times men should be removed out of Church-communion by Excommunication, if they were scandalous and impeni∣tent sinners; and that such scandalous persons, such as were visibly un∣circumcis in heart, and spiritually unclean, should not be admitted into the Church: We shall not insist upon these particulars, for it is our desire that no unworthy persons may be admitted into the Church, nor suffered to continue therein. Onely before we leave this second Argument, it may be observed, That whereas the Synod had said, More was required to adult persons eating the Passover, then meer membership; therefore so there is now to the Lords Supper. The Reverend Author answereth, It is true, more then that mem∣bership which they had in infancy or minority, was required in adult persons to eat the Passover: For first, when they became adult, they were to covenant solemnly with the Lord and his People in their own persons, whereunto Heart-fitness was necessary, that their persons and services might be accepted of God—Secondly, This Heart-fitness was also to be exercised when they were to eat the Passover, p. 19, 20. Wherein there is a consent to what the Synod had said, about more then membership to be requisite to the eating of the Passover. And if this ground of the Synod be true and good, is not their in∣ference from it good also, viz. That more then membership is also re∣quisite to the receiving of the Lords Supper? The third Argument of the Synod for confirming this fourth Proposition, is taken From the different nature of Baptism and the Lords Supper; the former firstly and properly sealing Cove∣nant-holiness, Church-membership, and planting into Christ, and so Members as such are the subjects of that Ordinance: But the Lords Supper is a Sacrament of growth in Christ, and of speciall communion with him, and so supposeth a speciall renewing of Faith and Repentance in them that partake of that Ordinance. The Reverend Author making answer to this, saith nothing at all touching the different nature of these two Ordinances, on which this Argument of the Synod is built; and so Baptism may be for all Church-members as such, and the Lords Supper not for all, but onely for some, for any thing that the Reverend Author saith to the con∣trary. For, as for the different nature of these two Ordinances, he saith nothing thereto at all: But his Answer is about the communion that is inferred from Church-membership, viz. That the member∣ship of children in minority infers church-communion, so far as they are capable—and so they are to be baptized; but the Church-membership of adult persons infers communion in all Ordinances, and particularly in the Lords Supper. Which Answer, as it medleth not with the different nature of Baptism, and the Lords Supper, from which the Synod argueth; so it is an Answer which being considered in it self, is nothing but a pet princip, or a begging of the question, affirming that which is the thing to be proved: For, the Synods Proposition is, that these adult persons are not therefore to be admitted to full communion, meerly because they are and continue Members—and they give three Argu∣ments for this. Now the Reverend Author in Answer to the third of those Arguments, saith, as here we see, that the Membership of adult persons, infers communion in all Ordinances, the Lords Supper, &c. The Synod saith in effect, This Membership alone doth not infer full communion; and the Answer here given, is an affirming of the con∣trary, viz. that it doth infer ; which Answer cannot goe for a suf∣ficient overthrow of the Synods Proposition, unless we shall say, that a meer affirming of the contrary, is sufficient for that purpose. But if a contrary affirmation, be a sufficient confutation, it were easy in that way to confute the things that are most strongly proved. For a conclusion of this fourth Proposition, and the Arguments for it, the Synod doth infer, That if Persons when adult may be, and continue Members, and yet be debarred from the Lords Supper, until meet qualifications for the same be found in them, then may they also (until like qualifications) be debarred from that power of voting in the Church, which pertaines to males in full communion:—for how can they who are not able to examine and judg themselves, be thought able and fit to discern and judge in the weighty affairs of the House of God? Now what saith the Reverend Author to this? one thing he saith, is this, That Church-membership in adult Persons, infers communion in all Ordinances, in the Lords Supper, and in Voting, and in Censures; Which is nothing but an affirmation of the contrary to the Synods Proposition, which they had confirmed by Arguments, and of their Inference therefrom: but until their Arguments be taken away, their Proposition, and their Inference from it, stands good: and therefore this affirmation of the contrary may not be admitted. Another thing the Reverend Author here saith, is this, That no adult person may be received into meer Membership regularly, until he be qualified fitly for other Ordinances, and for Voting, and judging in Church-affairs. Where, if by receiving such into Membership be meant, that they were not members before now, when they are adult, but are now first received into that estate; Then the Answer is, That the adult persons spoken of are not now first received into Membership, but have been in that estate long since, even from their Infancy or minority, and therefore they cannot properly be said to be Now re∣ceived into Membership: but if hereby be meant, That they can∣not regularly be acknowledged to be Members, until they be fitly qualified for all Ordinances, for Voting, and for judging in Censures, then this is but the same which we had before, even an affirmation contrary to what the Synod had said. But till the Synods Proposi∣tion, with their Arguments for it, and their Inference from it, be remo∣ved, the Reader may judge what is to be thought of a meer affirma∣tion to the contrary. So much for Defence of the Synods fourth Proposition. Propos. 5. For the fifth Proposition, viz. Church-members who were admitted in minority, understanding the Doctrine of Faith, and publickly professing their assent thereto; not scandalous in life, and solemnly owning the Covenant before the Church, wherein they give up themselves and their children to the Lord, and subject them∣selves to the Government of Christ in the Church, their children are to be Baptized. The first Argument of the Synod for confirming this Proposition, is; Because the children here spoken of are partakers of that which is the main ground of baptizing any children whatsoever, and neither the Parents nor the children do put in any barre to hinder it. Of which the former Branch is proved; Because interest in the Covenant is the main ground of Title to Baptism, and this these children have; and that Interest in the Covenant is the ground of baptizing any, the Synod proves; Because in the Old Testament this was the ground of Title to Circumcision, Gen. 17. 7, 9, 10, 11. to which Baptism now answers, Col. 2. 11, 12 and because in Acts 2. 38, 39. they are on this ground exhorted to be baptized, be∣cause the Promise (or Covenant) was to them and to their children. Now what saith the Reverend Author to these Proofs? truly no∣thing at all that doth appear; and therefore the Argument & Proofs of it, stand good, for ought that is here said to the contrary. And in∣deed, how can it be otherwise? sith nothing is more plain, then that the Covenant was the ground of Circumcision; and that they in Acts 2. are therefore exhorted to be baptized: I will establish my Co∣venant, saith God, Gen. 17. between me and thee, and thy seed after thee—Ye shall therefore keep my Covenant: and this is my Covenant which you shall keep, Every male among you shall be circumcised: and, saith Peter, Repent, and be baptized: wherefore, or on what ground must they be so? Because (saith he) the Promise is to you, and to your children: whereby it is undeniably plain, that the Covenant was the ground of Title to Circumcision, and is now of Title to Baptism. Nor can this be denied by the Reverend Author, because he plainly yields in ▪Position fifth and sixth premised, That the Covenant of Abraham was the same in substance under the Law, and under the Gospel; and that Baptism is come in the place of Circumcision, and therefore Infants of Confederates are now to be baptized, as then they were circumcised, they both being outward Seals of the same Covenant in substance, pag. 3, 4. So that in his judgement, Title to Circum∣cision then was, and to Baptism now is, rightly inferred from interest in the Covenant: which is the very thing here affirmed by the Sy∣nod. What then doth the Reverend Author here say? why, that which he saith, is this, That men must be duely qualified, before they may be admitted to covenant with the Lord and his Church for themselves and their children—and, that the Primitive Churches looked for this qualifi∣cation in the men whom they admitted into Church-membership—which doth not at all enervate what the Synod here saith. For, suppose▪ men must be duely qualified before they be admitted to Covenant and Membership, doth this prove, that interest in the Covenant is not the ground of Title to the Seal? it seems not to prove it at all; and the reason is, Because this speaks not to the thing in question, but to another point. For, whether interest in the Covenant do prove right to the Seal, is one thing; and how men should be qualified afore they be admitted to Covenant, is another; and the former be∣ing that which is here affirmed by the Synod, it cannot be over∣thrown by what the Reverend Author affirmeth concerning the latter, except we shall say, that a thing may be sufficiently confuted by speaking to another point, when one doth not speak ad idem. Whether the Parents of the children here spoken of, be duely qualified for Covenant, and unto Membership, is not the thing here in que∣stion, nor spoken of by the Synod; but here is the thing they affirm, that Interest in the Covenant gives Title to Baptism—Besides, suppose the qualifications here mentioned by the Reverend Author of being "Snts, Sanctified, and Faithfull in Christ Jesus, and the rest, suppose these be requisite in men that are to be admitted to Covenant and Membership, yet this concerns not the Parents of the children here spoken of, because they are not now to be admitted into the Covenant and Church membership, but are therein already, and have been long afore now, even from their minority or birth; and therefore this also is another Reason, why that which is here spoken by the Reve∣rend Author is beside the question. Further, whereas the Synod here addeth, That a Member, or one in Covenant as such, is the Subject of Baptism, was further cleared in Propos. 1. The Reverend Author answereth, That the light which that Proposition holdeth forth for clearing this, is in one clause, which is here omitted, viz. [According to Scripture] They that according to Scri∣pture are Members of the visible Church, are the Subjects of Ba∣ptism. Ans. Then let that clause be here added, which was there ex∣pressed by the Synod in that first Proposition: if then the Re∣verend Author do consent thereto, as it may seem by his manner of alledging it, that he doth; then what the Synod here affirmeth, is gained, viz. That interest in the Covenant is the ground of Title to Baptism: and indeed the Synod gave five Argu∣ments for clearing of that first Proposition, which the Reverend Author doth not there meddle withall, much less remove; and therefore they still stand in force. Only it may be observed, that whereas here he seems to consent to the Proposition, if that term [according to Scripture] be added, yet when he spake to that first Proposition, he consented not thereto, unless this term [according to Scripture] might be changed into this [according to Christs Ordinance] otherwise e could not then concur with that Proposition and this term in it, though now it seems he doth: But whether it be expressed the one way or the other, with the term of [Members [according to Scripture] or [according to Christs Ordinance,] if it be granted that such Members are the sub∣jects of Baptisme, then the Doctrine of the Synod in this point is granted. As for what is here said to that Proposition, if this term [according to Scripture] be not omitted, but taken in, viz. That according to Scripture, the Covenant was differently administred in diffe∣rent times of the Church; which different manner of administration is here, pag. 22. and in the tenth Position, which is here cited, said to be this in sum, That the Church was once in Families, or domestical; under Moses, National; and under Christ, Congregational. Ans. What if all this were granted? Is there any thing in this (for we would willingly keep to the Question) to overthrow the Synods first Proposition, or their saying that is here under debate, viz. That Interest in the Covenant is the main ground of title to Baptism? It seems nothing at all. For, if according to Scripture there have been different administrations of the Covenant in different times, and that the Church was heretofore Domestical, afterward National, and now Congregational; all this may be granted, and yet it may be a Truth that is here said, That Interest in the Covenant is the main ground of Title to Baptism. That these Children are in Covenant, the Synod saith, appears; 1. Because if the Parent be in Covenant, the Child is so also: but the Parents in question are in Covenant. To this the Reverend Author Answereth, That if this being in Covenant, be understood of being in it according to Gospel-rules, and that the Childrens being in Covenant, be understood of Infant Chil∣dren, or Children in minority, then the Proposition is true, or else it must be denied. Ans. Concerning the one of these Particulars, viz. of being in Covenant according to Gospel-rules, it may be granted that it is so to be understood, and that it is not to be imagined, that the Synod meant it any otherwise. But for the other particular, that the Chil∣dren in Covenant are only Infants or Children in minority, this is a limitation that needs further consideration, and will be spoken to afterward. Whereas the Synod, to prove the Parents in question to be in Co∣venant, alledgeth, That they were once in Covenant, and never since discovenanted; the former, because else they had not warrantably been Baptized; and the latter, because they have not in any way of God been discovenanted, cast out, or cut off from their Covenant-relation. The Reverend Author in his Answer hereunto, saith, That they are discovenanted, by not performing that whereunto they were engaged by the Covenant,—for which he alledgeth Rom. 2: 25. Ans. 1. It seems then the Covenant doth not only reh unto Children during their minority, but also when they are become adult; for else how could they when adult, be faulty in not per∣forming that whereunto the Covenant engageth? can men be faulty for not performing Covenant-engagements, when they are not com∣prehended in the Covenant? this seems not possible: therefore here seems to be a concession that the Covenant reacheth further then to Infancy or minority, and that they who were in Covenant in their Infancy by mnes of their Parents covenanting for them, are also in that Covenant when they are become adult. 2. Not is it clear, that mens not performing what the Covenant requireth of them, doth forthwith discovenant them, if by being discovenanted, be meant their not being in that Church-relation in which they were before, for God is wont to be patient, and long∣suffering toward them that ain Covenant with him, and to bear with them long afore he give them a bill of Divorce, as it is said in Nhem. 9. 30. Many years forbear them; and therefore it may seem more rigour then the Word alloweth, to think or say, that such as were in covenant with God in their infancy or minority, are forthwith fallen out of that estate, if they do not, as soon as ever they become adult, perform what that Covenant requireth. The long-suffering of God will not allow us so to judge, unless we had more clear warrant for doth the Text alledged, viz. Rom. 2. 25. prove but when it is there said, Thy circumcision is made , the meaning is it shall not profit thee at all in such a to eternal benefit: and so Baptism may be said in such no Baptism; and Covenant, and Church-relation, to be , no Church-relation, i. e. not to yield any such profit in that estate: But yet if such should afterward be brought to Re∣pentance and New-obedience, would any say, that now such per∣sons must be circumcised again, or baptized again▪ as if the former, in respect of the external act, were become null? We suppose this could not be said justly, though in respect of any profit to their Souls, their Circumcision and Baptism in their former estate was as none: and so we may say their Covenant and Church-relation is as none, in respect of any Spiritual saving benefit to their Souls, if they perform not what the Covenant bindes them unto; and yet it can no more be said, that in respect of their Church-relation, and external visible state, they are not in the Church, or not in the Co∣venant, then in the other particulars it can be said, that they are not circumcised, or not baptized. It is one thing to be in the Covenant, and in the Church, in respect of external state, and another thing to enjoy all the spiritual and eternal benefits of such a relation; and though this latter be the portion of none but such as come to be truly regenerate, yet the other is, and so continues, the right of all that have once had it, untill in some way of God they be cut off from it, and so deprived thereof. The Synod having said, That persons once in covenant are not bro∣ken off from it, according to Scripture, save for notorious sins, and incorrigibleness therein, which is not the case of these Parents. The Reverend Author enswereth, That if they break off them∣selves, by breaking the Covenant which was sealed by Baptism in their infancy or minority, they thery deprive themselves of the bene∣fits and Prviledges of the Covenant, and in such case are to be looked at those in 1 Joh. 2. 19. Ans. If by breaking off themselves, were meant no more, but that they do this meritoriously, i. e. that by their sin they deserve to be broken off, then it may be granted, that in this sense persons may (though not that those ) break off themselves from their Cove∣nant-relation; and so also may persons that have been in full commu∣nion, even these by their sins may thus in off themselves, in which sense it is said, Hos. 13. 9. thou hast destroyed thy self, i. e. that their sins were the procuring or meritorious cause of their destructi∣on. But it hereby be meant, that the persons spoken of do break off themselves from their Church-relation not onely meritoriously, but actually and really, then it may be justly questioned▪ whether Church-members can thus break off themselves. Sure Israel did not thus destroy themselves, because all judgement and punishment is from the Lord, whose work it is to make alive, to wound, and to heal, to create peace and evil; so that there is no evil in the city, but the Lord doth it, even the Lord doth all these things, Deut. 32. 39. Isa. 45. 7. Amos 3. 6. And therefore, if breaking off from Church-estate, be an evil of Punishment, men cannot in this sense break off them∣selves without God. Besides, men cannot of themselves alone bring in themselves into the church, but there is requisite the Consent of the Church thereto; and therefore if they cannot, of themselves alone, bring in themselves into the Church, how is it credible that of themselves alone they should break themselves off from the Church? One would think, that such as cannot of themselves alone open the door for their Entrance into the Church, should no more be able to open it for their going out. And further, it seems not rational, that Delinquents in the Church should have it in their power, whether they will be censured with Church-censure, or no; and yet it must be so, if men that have been Church-members may un-Member themselves at their pleasure: for sure it is, Church censures cannot be dispensed to any, but to such as are within the Church, 1 Cor. 5. 12. If therefore a Church-member, suppose one that hath been in full communion, shall commit the most enormous and scandalous wickedness that can be named; yet if men may break off themselves from Church-relation at their pleasure, such an one may have it in his choice whether he will be censured, or no: for, if he can but say, I am no Member of your Church, nor will be, but do forsake the Church-relation in which I was, it shall then be in the power of such a notorious Delinquent the Churches hands from censuring him, and so make the Rule of Christ to be of none effect which saith, Deliver such a man to Satan, 1 Cor. 5. which makes it very impro∣bable, that men can of themselves break off themselves from the Co∣venant and Church-relation. As for them in 1 Joh. 2. 19. of whom it is said, They went out from us, but they were not of us, &c. why may not this going out be understood of a local departure, or of a departing from the company, and communion of the Saints, and such Duties and acts of Love as that Church-relation requireth, ra∣ther then of a going out from the relation it self? It is plain, men may of themselves (if they have no more grace) neglect the duties which their nearest relations require, and depart from them in respect of place and duties; as David and Job were thus forsaken by the, kindred, brethren, and mothers children, &c. Psal. 38. 11. & 69. 8. Job 19. 13, 14. but doth this prove, that those brethren and mothers children, who thus neglected the duties which their relation required, were now no longer in the relation at all? were these brethren and mothers children, now become mothers children no longer, nor bre∣thren any longer, because now they were gone from the duties which they should have performed? This doth not follow at all: How then doth it follow, that those who went out from the Saints in re∣spect of place and performance of duties, were thereby gone out from their Church-relation? they might by this departure of theirs deserve to be cut off by Church censure from their Church-estate; but that by this their departing they did cut off, or break off them∣selves from their Church-estate, any otherwise then meritoriously, doth not appear. The Synod having said, That the Parents in Question are in Cove∣nant, because the Tenor of the Covenant is to the Faithful and their seed after them in their Generations, Gen. 17. 7. The Reverend Author in his Answer hereto, pag. 24. saith, That the seaing of this covenant to the posterity of Isaac and Jacob by circumcision, was to continue throughout their Generations, till the coming of Christ; and that the Covenant is for the substance the same to us as it was to them, it being established by the Blood of Christ, Luk. 1. 69, 72 73. Heb 13. 20. Ans. Here is then a consent to the Synods Argument, and the Proof of it: for, if the Covenant be for substance the same to us as it was to them, and was then to the Faithful and their seed in their Generations; doth it not then follow, that these Parents being the Seed of the Faithful, are hereby proved to be in the covenant? this seems a plain granting of the Synods saying, and of their Proof of it. Whereas the Synod said, That the Parents in Question are keepers of the Covenant, because they are not forsakers, and rejecters of the God, and Covenant of their Fathers; and alledged for this Deut. 29. 25, 26. 2 King. 17. 15—20. 2 Chron, 7. 22. Deut. 7. 10. The Reverend Author Answereth, That keepers of the covenant, the Parents in Question are not; for though they are not such forsakers, and rejecters of it, as they who are spoken of in the Texts alledged; yet besides that gross Idolatry, there is a spiritual Idolatry in scandalous covetousness, Col. 3. 5. Worldly-mindedness, whereby men forsake and reject God and his Covenant to serve the World—and such may they be who answer all the terms of their fifth Proposition, externally and visibly. Ans. Now herein is a marvellous thing, and not ease to be un∣derstood; for the Proposition saith expresly, that the persons spoken of are not scandalous in life; and the Answer is, That men may An∣swer that, and all the other terms of the Proposition externally, and visibly, and yet be guilty of Scandalous covetousness, and Worldly-mindedness. Now that men may be not Scandalous in life, and yet guilty of Scandalous covetousness; guilty of Scandalous covetousness and worldly-mindedness, and yet not Scandalous in life; these things seem contradictory and inconsistent, Capiat qui capere potest. It seems to us more rational to think and say, That though it be possible for men to be not Scandalous in life, and yet to be guilty of Worldly-mindedness, and other secret sins, and heart-wickedness; yet if they answer this and all the terms of the Proposition, it seems not im∣probable but they may be truely godly, and sincere, sith they are not only not Scandalous in life, but do give up themselves and their children to the Lord, and subject themselves to the Government of Christ in his Church; and all this not Ignorantly, but with understanding; not slightly, but Solemnly and Publickly before the Church: for, doth not all this make their sincerity hopeful? we conceive it may. But that they should do all this, and in such manner as is said, and yet for all this to be so far from probability of grace, as to be Forsakers and Rejecters of God and his covenant, to serve the World, and this not onely secretly, and in heart, but so outwardly, and visibly, as to be scandalous therein; how this can be, we must confess we do not understand. To that of the Synod, where they say, That the Parents in que∣stion do not put in any barre to hinder their children from Ba∣ptism: and that this is plain from the words of the Proposition, where they are described to be such as understand the Doctrine of Faith, &c. The Reverend Author in his Answer, saith, That notwithstanding this, the Parents may put in a barre to hinder their children from Ba∣ptism, because a man may do and be all that is required in that Pro∣position, and yet have no faith in Christ, but be an unregenerate person— Ans. It is one thing what a man may do, and yet be an unregene∣rate person really and in the sight of God, who knoweth the heart; and another thing to be visibly so in the view of men, and in their ratio∣nall judgement: for, it is granted, that a man may be and do out∣wardly and visibly all that the Proposition mentioneth, yea and all that can be named further, and yet be really, and in the sight of God, an unregenerate person; but yet this needs not to hinder his childe from Baptism before the Church: for such was the case of Judas, Ananias and Sapphira, Simon, Magus, and others, who had a name to live, and yet were dead, Rev. 3. 1. and yet for all this dead∣ness and unregeneracy of theirs, the Church did warrantably admit them and theirs to Baptism, because visibly, and for ought that the Church could discern, they were regenerate, sith De occul no judicat Ecclesia. But that a man may do, and be all that the Pro∣position mentioneth, and yet be unregenerate, and without Faith, not onely in the sight of God, but also visibly, and to the Churches judgement; this seems not very probable. Even one of the par∣ticulars which the Proposition mentioneth, viz. that of [Giving up themselves to the Lord] is spoken of by the Apostle, as a token of the grace of God bestowed on the Churches of Macedonia, 2 Cor. 8. 1, 5. And when the Synod mentioneth not onely this particular, but five or six others in the Proposition, must we for all this say, That men may do this, and all that is mentioned in that Proposition, and yet have no grace of God bestowed on them, but be, even quoad ns, without all faith in Christ; and in an unregenerate estate, and so put in a barre to hinder the Baptism of their children? we cannot but fear such judgement is more rigorous then Charity will allow; for the Scripture tells us, that the tree is known by its fruit, Mat. 12 &c 7. and, that even a childe is known by his doings, whether his work be pure, and whether is be right, Prov. 20. 11. and therefore when there are so many things for the Parents in question, as are mentioned in the Pro∣position, and nothing appearing to the contrary, we think such Pa∣rents, having been Members of the Church in their minority, may justly be looked at as those who do not put in any barre to hinder their children from Baptism. The Reverend Author further saith, pag▪ 25. Though these P∣rents are not Scandalous in life, but Solemnly own the covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church, yet all these may be affirmed of many who have a form of Godliness, and deny the power thereof: from such Paul warned Timothy to Turn a∣way, 2 Tim. 3. 5. Ans. But is it credible, that those in 2 Tim. 3. could answer all that is said in this Proposition? were they not Scandalous in life, but did give up themselves to the Lord, and subject themselves to the Govern∣ment of Christ in his Church? what then means the many Scandalous sins mentioned ver. 2, 3, 4. and what was this denying the Power of Godliness that is charged upon them? it is most like it was such a denying as that in Tit. 1. 16. where they are said to profess to know God, but by works to deny , being , disobedient, and to every good work reprobate; and if so▪ then they were far from answering what is said of these Parents: for, these Parents are not Scandalous in life; but those the Apostle speaks of are Scandalous, and abomina∣ble for wickedness; these Parents are commendable for sundry good things in them, and good duties done by them; whereas those the Apostle speak of are not so, but disobedient, and to every good work reprobate. And when the Apostle bids Timothy, away from such; doth not this imply that they were Scandalous persons, and appa∣rently wicked? it is not likely that the Apostle would else have com∣manded to from them, sih he himself did so lovingly converse with so many sorts of men, that he might gain them to the Lord, 1. Cor. 9. 19, 20, &c. and gives Commandment to receive the weak, Rom. 14. 1. and to instruct with meekness such as oppose themselves, i God may give the Repentance, &c. 2 Tim. 2. 25. which things do strongly argue, that those whom be Commands in 2 Tim. 3. to turn away from, were not such as are described in the Proposition, but far worse, being apparently and grosly wicked. For otherwise, how could the Apostle in commanding to Turn away from them, be cleared from direct contradicting both his own Do∣ctrine and his own Practice? But let those in 2 Tim. 3. whom he commands to Turn away from, be understood of persons grosly vici∣ous and Scandalous, and then the appearance of contradiction is easi∣ly cleared, and so the Parents in question cleared from being such persons, as must be Turned away from. So much for Defence of the first Argument. But before the Reverend Author proceed to the next, he is some∣thing large in suggesting, that the Elders do admit persons into Mem∣bership, who are not qualified according to what is said in this Pro∣position, so that if their Doctrine in this matter were right, yet it is here pag. 25, 26. frequently intimated that their Practice is other∣wise. For, saith he, they cannot prove that all adult persons whom they admit into personal and immediate Membership, are such as the Pro∣position describeth: For, I demand, do they all understand the Doctrine of Faith? what course do they take to know it? Are all the adult per∣sons, whom they admit into Membership, such as the Proposition de∣scribes? do they take a right course to know they are such? that they are not Scandalous in life, &c. Ans. The Proposition speaks of such as were admitted in minori∣ty, and therefore what is done towards these when they are adult, is not fitly called admitting into Membership. For, as Mr.Cotton saith, It is one thing to enter into the Church, (for that agreeth to such as were sometime without) another thing to speak of the Infants of Be∣lievers, who were never out of the Church, and so cannot be said to enter into it. Grounds and Ends, &c. pag. 132, 133. and therefore it is a mistake to say or think of such Elders, as concurred with the Synod, That what is done by them towards the children of Church-mem∣bers, being now adult, is an admitting of them into Membership, for this those children had afore they were adult, and therefore they are not now admitted into it. But to leave this: Why should the Reverend Author suggest such a thing into the mindes of his Readers, That the Elders in their Practice do differ from their Doctrine, and teach one thing in the synod, and in their Practice do contrary? Were it not more suitable to Love (which thinketh not evil, 1 Cor. 13. nor receiveth a reproach against ones Neighbour, Psal. 15.) to endeavour to bring such Elders, as are thus faulty (if indeed there be any) to Repentance for their failing therein, rather then to give occasion of mis-appre∣hensions against them, by writing thus of them? It may well be called misapprehension; for there are few of the Elders, in comparison, that have yet put the children of Church-members to a publick owning of the covenant, afore the time of their admission to full communi∣on: and for those few that have done it, as this was not an admit∣ting of them into Membership, for that they had before; so it would be hard to prove, that when this was done, that their Infants might be Baptized, which is the case the Synod speaks of; it would be hard (we say) to prove that the parents, who so did were not qualified ac∣cording as the fifth Proposition describeth. And therefore to give oc∣casion of other thoughts, not only against some few of the Elders▪ but even of all, for what is here intimated, is not of some onely, but of all alike without difference; what may be thought of this, we leave to the further consideration of the Reverend Author. To the second Argument of the Synod. That the children of the Parents in question, are either children of the Covenant, or strangers from the Covenant; either holy, or unclean; either within the Church, or without; either such as have God for their God, or are without God in the world: but he that considers the Proposition, will not affirm the latter concerning these children; and the former being granted, infers their right to Baptism. To this the Reverend Author answereth, That the more he con∣siders the Proposition, the less he findes in it to evince the former, and the more to conclude the latter. Ans. Now the latter is, that the children of the Parents in question, are strangers from the Covenant, not holy, but unclean, and without the Church, and such as are without God in the world: And if the Reverend Author finde so much to conclude thus of the children of Church-members, which Members understand the Doctrine of Faith, and pub∣lickly assent thereto; are not scandalous in life, but thus and further qualified, as in the Proposition is expressed: if he finde much to conclude thus of these children, if he he had expressed any part thereof, it might have been taken into consideration; but nothing being expressed, how can it? A meer contrary Affirmation, how can it go for a sufficient Confutation? As for that which he addeth, That if a man have no more then the Proposition holds forth, he may be a stranger from the Covenant, unclean, and without the Church, &c. Is not this spoken of grown persons, and therefore how is the Synods Argument hereby touched, which speaketh of little children? Nor is it easily proved▪ that a grown person, who was admitted in minority, and is now qualified as the Proposition expresseth, that such a grown person is now a stranger from the Covenant, and without the Church, and without God in the world, and this in respect of his external state, or being in the Church-visible; we see not that this is proved at all. For, as for Rom. 9. 6, 7, 8. which is here alledged, They are not all Israel, which are of Israel, &c. the Text may prove, that they are not all elected of God, or sincere Believers, who in regard of external relation are Members of the visible Church; and this will be easily granted: but for Membership in the Church-visible, of which is our question, that text hath nothing in it at all to prove, That men who were members of this Church in their minority▪ being now qualified as the synod expresseth, that these are now externall state; this is not proved at all by this Text. For, if we shall so say, we shall make the Apostle to contradict himself; for, of these very persons and people of whom be saith, They are not all Israel, not all children, not all the children of God, &c. of these very persons and people he said, ve. 4. that they Israelites, to whom to the Adoption, and the Glory, and the Covenants, and the giving of the , and the Service of God, and the Promises; that is, they were Gods adopted children in regard of external Covenant, and were Mem∣bers of the Church-visible, and yet these were not all Israel, that is, they were not all Gods Israel by election and spiritual regeneration. Thus the Apostles words are easily reconciled. But how shall they be reconciled, if the latter, as well as the former, be meant of the Church-visible? Can they be Israelites, and not Israel, in the same respect? Can they in respect of external state be partakers of A∣doption, Gods Covenant and Promises, &c. and so be Church-mem∣bers, and yet in regard of the same estate, be no Church-members at all, nor in the Church-covenant at all? It is not easie to conceive how this can be; and therefore the words in Rom. 9. 6, 7, 8. are not fitly applied to prove that men, who were Church-members in their minority, may be qualified as the fifth Proposition expresseth, and yet now be strangers from the Covenant, and without the Church, in respect of their visible and externall state. Whereas the Synod, for a third Argument, saith, That to deny this Preposition, would be 1. To straiten the grace of Christ in the Gospel-dispensation, and to make the Church in New-Testament-times, in worse case, relating to their children successively, then were the Jews of old. 2. To render the Jews, when they shall be called, in a worse condition then under the Legal administration: contrary to Jer. 30. 20. Ezek 37. 25, 26. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Cove∣nant, to whom the Mosaical dispensation, nay the first Institution appointed it to be applied, Gen. 17. 9, 10. Joh. 7. 22, 23. 4. To break the Covenant, by denying the initiatory Seal to those that are in covenant, Gen. 17. 9, 10, 14. To this the Reverend Author answereth, That the contrary to all and every one of these is true: for, 1. It enlargeth the grace of Christ in the Gospel-dispensation, by shewing that Christian Churches are in a more spiritual and gracious frame then the Jews of old were, under Legal dispensations, &c. Ans. Suppose that Christian Churches be in a more spiritual and gracious frame then were the Jews under the Legal dispensation, yet if then such Parents as the Proposition describes, might have the in∣itiatory Seal applied to their Infants, and now may not; how can it be denied, but that now the Christian Churches are in a worse case, relating to their children successively, then the Church of the Jews was? For then such Parents might have their children circumcised, but now they may not have them baptized, if this Proposition be denied. And though the grace of Christ may be now enlarged in other respects, yet in respect of children it is not enlarged, but straitned, by denying this Proposition: except we shall say, that for Parents to have the Seal of the Covenant applied to them and their children, is no testimony of Gospel-grace at all, which cannot be said truly; and therefore the Synods Argument in this particular stands good. 2. Saith the Reverend Author, It declareth that the state of the Jews, when they shall be called, will be far better then it was under Legal dispensations—for under the Law their light and holiness was defe∣ctive—but when they shall be called, they shall have a farre greater measure of light and holiness then was to be found in former ages— Ans. Suppose this be granted, the question is not about their Holiness and light, but about their children, of whom it is evident, that if the Parents were qualified as this Proposition expresseth, those children might then be circumcised: and the Texts alledged, viz. Jer. 30. 20. Ezek. 37. 25, 26 do shew, that when they shall e called, their children shall be in as good estate as formerly: but how can this be, if the Parents may be qualified as is expressed, and yet may not have their children baptized? Is not this a rendring of them, in respect of their children, in a worse condition then for∣merly? For the third Particular, the Reverend Author answereth, That the deniall of the Proposition doth not deny (in sum) what the Synod saith it doth, but the contrary. Ans. In what the Synod here saith, there are three Particulars contained or included: 1. That the Mosaicall dispensation, and first Institution of the initiatory Seal, did appoint that Seal to be applied to such as stood regularly in the Church and Covenant. 2. That the chil∣dren in question do regularly stand in the Church and Covenant. 3. That the deniall of the Proposition, doth deny the application of the Seal to such as the Mosaicall dispensation appointed it to be applied unto. Of these Particulars, the first cannot be denied; for it is undeniably proved by the Texts alledged, viz. Gen. 17. 9, 10. Joh 7. 22, 23 and the third Particular is plain of it self: all the doubt therefore must be about the second, viz. Whether the children in question do regularly stand in the Church and Covenant: But for this the Synod hath given divers Proofs in their first and second Arguments; which Proofs we do not see taken off by what the Reverend Author hath said thereto. The fourth Particular is answered by a plain deniall of what there the Synod affirmeth, viz. That to deny the Proposition, doth not break Gods Covenant, by denying the initiatory Seal in those that are in Covenant. Ans. Yet nothing can be more plain, then that denying Circum∣cision to them that were in the Covenant, was a breaking of Gods Covenant; for it is expresly so called, Gen. 17. 9. 10, 14. If there∣fore the children spoken of be in the Covenant, how can the deniall of Baptism to them be any other then is said? and that they are in the Covenant, the Synod gave sundry Proofs in their first and second Arguments. So much for Defence of the third Argument. The fourth Argument of the Synod for confirming this fifth Pro∣position, is this: Confederate visible Believers, though but in the lowest degree such, are to have their children baptized. But the Parents in question are such, at least in some degree. For, 1. Cha∣rity may observe in them sundry positive arguments for it, witness the terms of the Proposition, and nothing evident against it. To this the Reverend Author answereth, by denying the minor in the Argument, and affirming the contrary to the first Reason here mentioned; viz. That all that is said in the Proposition, is no suf∣ficient ground for Charity to account these Parents to be Believers in the least degree. Ans. But if there be sundry positive arguments for Charity thus to judge of them, and nothing evident to the contrary, as the Synod argueth; why then should we judge otherwise of them? When such Church-members, as were admitted in their minority, do understand the Doctrine of Earth, and publickly assent thereto, are not scandalous in life, but do solemnly own the Covenant, wherein they give up them∣selves to the Lord, &c. is all this nothing for Charity to go upon in accounting them Believers? no, not in the least degree? we conceive Charity wants sufficient ground to judge otherwise. See more in Defence of the first Argument. But, saith the Reverend Author, Let them shew how faith was wrought, and how it works in them, and then the Church will have ground for their charitable judgement concerning their fitness, &c. Ans. What proof is there, that except this be done, there can be no ground for the charitable judgement that is mentioned? Sure it is, there is no mention that such a thing was performed by the Eunuch, nor required of him by Philip, Acts 8. and yet he was baptized upon Profession of his Faith in Christ, though there is no men∣tion, that to shew how his Faith was wrought in him, was either done by him, or required of him: and therefore we see no reason to the contrary, but that when that is done which is mentioned in the Pro∣position, there may be ground for Charity to account them Believers, though they come not up to what the Reverend Author requireth, of declaring how their Faith was wrought in them. 2. The Synod saith, The children of the godly, though qualified but as the persons in the Proposition, are said to be Faithfull, Tit. 1. 6. The Reverend Author answereth, Nor are the children of the godly, qualified but as in the Proposition, said to be Faithfull in Tit. 1. So his Answer is an express deniall of what the Synod here saith. But to say the children in Tit. 1. are not called Faithfull, is directly to gainsay the Text, which doth expresly so call them: and that these Children that are called Faithful in Tit. 1. were qualified above what the Proposition requireth, is not proved at all. For the Text that calls them Faithful, saith no more of them, but that they are not accused of Riot, or unruly. And if this be sufficient for account∣ing them Faithful, those whom the Proposition describeth may much more be so accounted; because they are not only free from Unruliness and Riot, but partakers of sundry other good qualificati∣ons, which do amount further. 3. Whereas the Synod saith, Children of the covenant, as the Pa∣rents in Question are, have frequently the beginnings of grace wrought in them in younger years, as Scripture and experience shew. Instance Joseph, Samuel, &c. hence this sort of Persons shewing nothing to the contrary, are in charity, or to ecclesiastical reputation, visible Believers. The Reverend Author answereth, That the Parents in question were indeed children of the Covenant in their infancy or minority, but if when they are adult, they do not covenant for themselves and their seed, being fifty qualified, they cannot then be fily called Children of the Co∣venant, but Transgressors of the Covenant, and breakers of it. Ans. 1. If they be breakers of it, then sure they are comprehen∣ded in it: for, how can men break the Covenant, which they are not in? therefore, as it is here expresly confessed, that they were children of the covenant in their minority, so the same is by Conse∣quence confessed of them being adult; for otherwise, how could they be then said to break the Covenant? 2. If the Parents in question were Children of the Covenant in their Infancy and minority, as the Reverend Author acknowledgeth they were, this suits well enough with the purpose and scope of the Synod in this place, which is expresly said to be this, that such children have frequently the beginnings of grace wrought in them in their younger years; and such as had grace begun in them in their younger years, why should not charity think it is there still, when nothing appears to the contrary? for he that once begins that good work of grace, is not wont to forsake work of his own lands, but to perfect it un∣till the dy of Christ, Psal. 138. 8. Phil. 1. 6. Further, saith the Reverend Author, This Argument is fallaci∣ous, because it argues from some particulars, to infer a general af∣firmatively. Some children of the Covenant have had the beginnings of grace wrought in them in their younger years, therefore all persons if this , &c. If the Reverend Author had expressed the Synod Argument as they expressed it, it would not then have appeared to fallacious, as the alteration of their words may make it For, whereas they said, Children of the Covenant have frequently th of grace wrought in them in their younger year▪ for which they produced eight or nine Instances from Scripture: all these In∣stances, and that equency, for Proof of which they were alledged, are now all left out, and in stead thereof it is rendred some Children of the Covenant, &c. and whereas the inference which the Synod makes is thus expressed, viz. hence this sort of Persons &c. now the term All, which was not in before, is expresly put in thus, All Persons of it is sort, &c. which alteration may indeed obscure the strength of the Argument. But let it be reduced to what it first was, and then let the judicious Reader consider whether it be all∣cious, or fime, whether there be weakness or weight in it. Thus it was; If Children of the Covenant have frequently the beginnings of grace wrought in them in their younger years, then this sort of Persons shewing nothing to the contrary, are in charity, or to ecclesiastical repu∣tation, visible Believers: But so it is. Ergo. The Assumption here is manifestly proved by those many Instances in Scripture alledged, and by Experience; and the Consequence we hope is not fllcious, but found and good: for if it be frequently thus, why should not chari∣ty believe it is thus in this sort of persons, where nothing appears to the contrary. 4. The Synod having said, That they that are regularly in the Church, (as th Parents in question be) are visible Saints in the account of Scripture: for the Church is in Scriptures account a company of Saints, 1 Cor. 14. 33. & 1. 2. The Reverend Author Answereth, That both the Assertion and the Proof of it are to be denyed. The Assertion is not true, that the Parents in question are regularly in the Church: Infants, and Children in minority of confederate believers, are in the Church by their Pa∣rents Covenanting for , 1 Cor. 7. 14. But Parents are not so, till &c. Ans. It is here again confessed, that Infants and Children in mino∣rity, are regularly in the Church, but not so when they are adult and come to be Parents: but of their continuing in the Church, not∣withstanding their coming to be adult, something hath been said be∣fore, and more may in the sixth Argument, Part. 3. But whereas it is said, "The Proof is to be dened, and is not apposite: we conceive, it cannot be denied to be very apposite for the purpose for which the Synod doth alledge it, which is to prove, that they that are Regularly in the church, are in Scripture account visible Saint; and the words of the Texts alledged, are so plain and apposite for this purpose, as we conceive nohing can be more Whether the Pa∣rents in question be such, or no; regularly in the Church, and so Saints, or not is another thing, for which we conceive much hath and may be said: but the Texts alledged were not produced by the Synod for that purpose, and therefore though they be not plain for Proof of that yet if they be plain and apt enough for the purpose for which they were produced by the Synod, that may suffice, though they prove not this other, to which the Reverend Author doth apply them. 5. Saith the Synod, Being in Covenant and baptized, they have Faith and Repentance indefinitely given to them in the Promise, and sealed up in Baptism, Deut. 30. 6. which continues valid, and so a valid Testimony for them, while they do not reject it. To this Reverend Author in his Answer makes mention of a distinction Between the grace of the Covenant, and the Covenant of Grace, in regard of externall means; between the Elect, in whom God works the Grace promised in the Covenant so powerfully, that they shall not reject it, and the rest who have the outward means of grace till they reject them, as did Esau—and concludes, that Such as reject the offers of grace, and living under the means of grace, do remain un∣believers, cannot be said to have Faith and Repentance indefinitely given to them in the Promise. Ans. But is there any Proof of the contrary to what the Synod affirmeth? It seems none at all. For, when the Synod saith, The Covenant which promiseth Faith and Repentance is a valid Testimony for them, while they do not reject it; and the Reverend Author saith, That such as do reject the offers of grace, have not Faith and Repentance given to them in the Promise: These are not contrary, nor at all inconsistent. For the Synod never said nor meant, that the grace of Faith and Repentance are given by the Covenant to them that are breakers of the Covenant, and reject the offers of grace, and living under the means of grace, do still remain unbelievers: the Synod never said, that the grace of Faith and Repentance are given to these by the Promise; but by that word, while they do not reject it, do plainly im∣ply the contrary. And therefore what the Synod here saith, may be sound and good, for all that the Reverend Author alledgeth. If their Doctrine here be not right, then it must be said, that the Cove∣nant, in which God promiseth to circumcise the hearts of his people, and of their seed, Deut. 30. 6. is no Promise that God will give them Faith and Repentance, nor any valid Testimony for them that he will do it though they for their parts do not reject it. And we sup∣pose none will say this. What may be said of them, who when adult, are Breakers of the Covenant, and do reject the offers of grace, is one thing; and what may be hoped and said of them who do not so reject, is another. The Synod speaks of these atter, and the Reve∣rend Author of the former; and therefore the one cannot overthrow the other. The Synod concludes this fourth Argument, by adding as follow∣eth; viz. Yet it doth not necessarily fellow, that these persons are immediately fit for the Lords Supper; the Reason rendred, is, Because though in a latitude of expression they are to be accounted Believers, or in numero fidelium, as even Infants in covenant are; yet they may want that ability to examine themselves, and that spe∣ciall exercise of faith, which is requisite to that Ordinance, as was said upon Propos. 4. To this the Reverend Author saith, 1. If any man speak, let him speak as the Oracles of God, 1 Pet. 4. 11. The New-Testament no where alloweth that latitude of expression, to call men Believers, who, & Ans. Though it be the duty of all, if they speak, to speak as the Oracles of God, yet it doth not follow from thence, that none may have the term Believers applied to them, except the term be found so applied in the New Testament: for then the name Trinity, sacra∣ment, and many other, would be unlawful, as not being found in the New Testament, no nor in the Old; yet we suppose the Reverend Author would not count the use of these terms unlawful. How often doth himself use the terms of Par ratio, Personall membership, Mediate, and Immediate members, and others, and yet they are terms not found in all the Scripture: and therefore if the term Believers be not found applied in the New Testament to the persons spoken of, yet if the thing it self be found, and the matter be so delivered as becomes the Oracles of God, that is, with such reverence, Purity, &c. as is meet, we suppose that Rule of speaking as the Oracles of God, is not violated, though the term it self were not so used in the New Testament, nor yet in the Old. And for the thing it self, the Synod hath given four or five Arguments to prove, that the persons spoken of are visible Believers; which Arguments we do not see satisfied by what the Reverend Author saith thereto. 2. The Synod having said, That the persons spoken of may be count∣ed in numero fidelium, as even Infants in Covenant are. The Reverend Author answereth, They cannot be so accounted, because Infants are looked at onely in the Parents covenant, being not capable of covenanting for themselves, as men are: so that there is not Par ratio between them. Ans. Though Infants be not capable of covenanting for them∣selves, as men are, yet their covenanting, or being in Covenant, is not the thing here intended by the Synod, but their being Believers, or in numero fidelium; of which the Reverend Author saith nothing. But the thing the Synod here intimateth, is this, that as Infants in are counted Believers, or in numero fidelium, so may the Parents spoken of. 3. Whereas the Synod saith, They may want that ability to ex∣amine themselves, and that speciall exercise of faith which is requi∣sue to that Ordinance. The Reverend Author answereth, That visible want of this, abi∣lity, and of this exercise of faith, doth argue a visible want of that faith which is to be examined and exercised, and is a just barre to the ad∣mittance of such into immediate and personall Church-membership, as well as to the Lords Supper. Ans. Admittance into Membership is not here spoken of at all by the Synod: for the persons spoken of, are counted by the Synod to have been in the state of Membership long afore now, even in their infancy or minority; and therefore if the want of the ability mentioned, were a just barre to such admittance, yet this concerns not the persons spoken of. But is this which is here affirmed cer∣tain and clear, that want of the ability and exercise spoken of, doth argue want of the very being of Faith? May there not be the being and truth of that grace, even there where the exercise of it is much wanting? Plain it is, that our Saviour blames his Disciples, and Peter, for the want of the exercise of faith, Mat. 8. & 14. Mark 4. Luke 8. 25. and yet it were hard to say, that the being of faith was now wanting in them: for then we must say, either that faith once had, may afterwards be lost and gone, or else that these Disciples before this time never had faith; neither of which, we conceive, can be said truely. plain is it, that some for their weakness and small ability in grace, and the exercise of it, are compared to a bruised Red, and to smoaking Fax, Mat. 12 20. and yet when it is said Christ will not break such Red, nor quench such Flax, it appeareth thereby, that notwithstanding all this weakness, there may be the being and of the thing in such Souls. And for ability to examine them∣selves, cannot this be wanting but the want of the being of faith must be interred thence? What shall we then say to Souls in such a case as Heman, Psal. 88. who complains, that Gods wrath lay upon , and that he was sht up, and could not come forth; that God seemed to cast off his Soul, and to hide his face from him; that Gods fice wrath went over him, that Gods terrours had cut off; and that hereby he was as distracted, and this even from his youth up▪ Now can we think that in such case he was able to examine himself? Can distracted persons do so? it seems nor: and yet this Heman was not without the grace of faih for all this. And therefore we cannot say that wan of ability to examine one's self, or of the speciall exercise of faith, doth always argue the want of that faith which is to be ex∣amined and exercised: and therefore what the Synod here saith may still stand. That the persons spoken of may be Believers, and yet want that ability to examine themselves, and that speciall exercise of faith which is requisite to that Ordinance of the Lords Supper. So much for Defence of the fourth Argument for confirming the fifth Proposition. The fifth Argument of the Synod for confirming this fifth Pro∣position, is this: That the deniall of Baptism to the children in question, hath a dangerous tendency in it is Irreligion and Apostacy; because to deny them to have any part in the Lord, is the way to cause them to cease from fearing the Lord; witness Josh. 2. 24, 25, 27. But to deny them, and so their children successively, to be in the Church, or Members of it, and so to have right to Baptism, is to deny them to have any part in the Lord; and therefore it tends to cause a ceasing from fearing the Lord, and so tends to Irreli∣gion and Apostacy. Now what saith the Reverend Author to this in his Reply? that which he saith, is, 1. The children in question, being children of Pa∣rents who are not in full communion with the Church, if such be denied to have any part in the Lord, it is the degenerate Parents fault, and not the Churches. 2. The children in question are not children of the Church, for the Parents have cut off the entail of the Covenant from themselves and their seed, by not confederating for themselves and theirs regularly. Ans. 1. Here then is an acknowledgement, that the children in question, when Baptism and Church-membership is denied them, are thereby acknowledged to have no part in the Lord, and so to be in a way of ceasing from fearing the Lord: and is not this the very thing affirmed by the Synod? 2. Whereas the Reverend Author saith, That these children are now in such a state, through the fault of the degenerate Parents, who do not regularly enter into full communion: It hath been shewed be∣fore, That these Parents, though not yet in full communion, do not put in any barre to nder the Membership and Baptism of their children: and indeed, when the Parents are such as the Proposition describeth, viz. Not scandalous in life, but understanding and essenting to the Doctrine of Faith, and solemnly owning the Covenant, and therein giving up them∣selves and heir children to the Lord, &c. how, for all this, these Pa∣rents should be the cause that their children have the Lord, but do cease from fearing him; how this can be we confess we do not understand. Can Parents, by giving up themselves and their children to the Lord, be notwithstanding the cause that their children have no part in the Lord, though they be Parents that thus do, and be qualified for it, as in the Proposition is expressed? Is their giving up themselves and their children to the Lord, a cause to cut off their chil∣dren from having any part in the Lord? or is their present unfitness for full communion, a cause of such loss and misery though they be and do what is mentioned. and all that the Proposition expresseth? we see no sufficient ground to apprehend so: but when the Parents are and do as is mentioned, we fear it is not they that are the cause of their childrens loss and misery expressed, but they rather, who deny their Baptism and Church-membership. 3. Saith the Reverend Author, That this denial hath a dangerous Tendency to Irreligion and Apostacy, is not proved by them, nor can be. Ans. But if this denial do deny them to have any part in the Lord, and so make them cease from fearing the Lord, how can it be but as is said? can men cease from fearing the Lord, and from having any part in , and yet this not tend to Apostacy and Irreligion? Now the Reverend Author confesseth, that these children have no part in the Lord, though he say it is through the parents fault; though if the Parents be so qualified as is said, it will be hard to prove that this comes to pass through their fault; and then whence is it, but from them that causlsly deny their Baptism and Church-membership? and if his denial do cause that they have no part in the Lord, doth it not also cause their Irreligion and postacy? That Text Josh. 22. 24, 25. saith the Reverend Author; speaks nothing for their advantage in this case. Ans. Let it be considered for what purpose the Synod alledgeth that Text, and then it will appear that it speaks for them. Now the purpose of the Synod in producing that text, is plainly this, that to deny such children to have a part in the Lord, is the way to make them cease from fearing the Lord: and what can be more plainly spoken, then this is spoken in that Text? But why doth this Text speak nothing for the advantage of the Synod? The Reason that is given for this, is, Because the men there spoken of, were Members in full Communion; and their children, when they were grown up, were joyned in Covenant by a solemn Covenant every third year, Deut. 26. 17, 18. so that they had a part in the Lord successively, from which if they had even excluded causlesly, it might have caused their Children to cease from fearing the Lord. Ans. Suppose all this be so, this seems not to weaken the intent of the Synod in producing this Text, but to strengthen it: For, if, denying them that have been in full Communion to have any part in the Lord, may cause even such to cease from fearing the Lord, how much more may this be caused in them that have not yet had this full Communion? may not one think, that such as have enjoyed Communion with God in all his Ordinances, will not be so easily drawn away from fearing the Lord, as those that never had such full Communion? and yet Reverend Author doth acknowledge this might have befallen the former, and therefore how much more may this be found in the other, of whom the Synod speaketh? which things considered, it seems plain that when it is said, that Text Josh. 22. speaks nothing for the Synods advantage in this case, that this saying will not hold. The Synod having said, That the owning of the Children of those that successively continue in Covenant to be a part of the Church, is far from being destructive to the purity and prosperity of the Church, and Religion therein as some conceive. The Reverend Author Answereth, That they who so conceive, have such grounds of that per, wsion, as will not easily be removed, nor are so much as shaken by anything said by the Synod, Ans. If such a perswasion, That the children of those who continue in Covenant, are no part of the Church, be a perswasion upon grounds that cannot be removed nor shaken; then it must follow, that the Church and the Covenant, which is the formalis ratio of the Church comprehends not Children, but Parents onely, or grown per∣sons: and then the Antipoedobaptists have won the day; for by what right can Children be Baptized, if they be not in the Covenant, nor any part of the Church, though their Parents be? Sure to us it seems a well-grounded perswasion, that if the Parents be and continue in Covenant, the Children of such are part of the Church, and ought to be so owned, and that this is no wayes destructive to the 'Purity and 'Prosperity of the Church, and Religion therein. If the Parents did not continue in the Covenant, then there might be some question, whether the Children be part of the Church: but it is plain, that the Synod speaks of the Children of those that continue in the Covenant; and if any think it to be a well-grounded perswasion, that the Parents may continue in the Covenant, and yet the Children of such Parents are no part of the Church, we confess we see no sufficient grounds for such a perswasion. For, the Reverend Author doth here confess, That it is true, that the frame of the Covenant runs to us, and to our Seed after us in their Generations, pag. 32. And if this be true, is it not then true, that if the Parents continue in the Cove∣nant, the Seed of such Parents are also part of the Church? for how can they be said to be in the Covenant, which is the constituting Form of the Church, and yet be no part of the Church, which is con∣stituted thereby. But, saith the Reverend, Author, This must be understood and ap∣plied suitably to the different constitution of Churches, under different administrations of the Covenant, under the Old-Testament, and under the Gospel. Ans. Let this be granted, yet as long as thing it self is not de∣nied, which must not be denied, for he confesseth it to be true, viz. Th the covenant runs to us, and to our Seed after us in their Gene∣rations: So long as this is not denied, the difference in other things between the Old-Testament and the New, will not weaken our Cause at all. For, though for constitution of Churches, the Church was then National, and now Congregational; and though the admi∣nistration of the Covenant was then under many Types and Cere∣monies, which are now removed: and notwithstanding any other dif∣ference that can be named, yet if there be not this difference also, that the Covenant did run to them, and their Seed in their Generations, but not to us, and our Seed in like sort; if this difference also be not asserted, we see not how it can be avoided, but even now as well as then, if the Parents Continue in covenant, the Children do so also, and so are part of the Church: and so what the Synod affirmeth is gained. For it cannot be said, that though it was so then, yet it is not so now, except we shall deny what the Reverend Author confesseth to be true, that the frame of the covenant (did not onely run to them and to their Seed, but also) runs to us, and our Seed in their Generations. And if this be true, then what the Synod gathereth from it is true also, that God hath so framed his covenant, and the constitution of his Church thereby, as to design a continuation and propagation of his Kingdome there∣in, from one Generation to another. For it must needs be so, if the Covenant runs to us, and to our Seed after us in their Genera∣tions. Whereas the Synod saith, That to keep in the line, and under the influence and efficacy of this covenant of God, in the true way to the Churches glory. The Answer of the Reverend Author, in sum, is this, That it is so indeed, when there is a succession of Faith made visible to the Chur∣ches charitable judgement; but not so, when such a Membership is set up in Christian Churches, whereby Infants shall be Baptized by right from such Parents as are not in full communion: for what influence and efficacy hath the Covenant upon such Parents? Whereto the answer is, That if the Parents be qualified as this Proposition expresseth, there is manifest influence of the Covenant upon them, though yet they be not come so far as to be fit for full communion. For, when they being admitted in minority, are now, when adult, not onely free from scandal in life, but also endowed with a competency of knowledge in the Doctrine of faith, and solemnly assent thereto, and own the Covenant, and therein give up themselves and their children to the Lord; we conceive all his doth import some influence and efficacy of the Covenant upon them: but if for all this, they shall be disowned from having any part in the Church and Co∣venant of God, how then can that be denied which the Synod here saith, That by this cutting off▪ and disavowing the Covenant, Sion is hin∣dred from being an Eternal Excellency, and the joy of many generations? For, whatever joy it may be to the first generation, yet if all that follow, though qualified as the Proposition expresseth, be never∣theless denied to have any part in the Covenant and Church of God, till fit for full communion, we do not see how such following genera∣tions can be any great excellency or joy at all. The Synod having said, That this progress of the Covenant esta∣blisheth the Church, Deut. 29. 13. Jer. 30. 20. and that there∣fore the contrary doth disestablish it. The Reverend Author answereth, That the Argument is to be de∣nied; for it will not follow, that if God did establish the Church of the Jews by such a successive progress of the Covenant, Deut. 29. 13. therefore he doth so now, pag. 33. A. Why doth it not follow, that if God did establish the Church of the Jews by a progress of the Covenant, that therefore he doth so now? Is not that true, which the Reverend Author confesseth to be true, That the frame of the Covenant runs to us, and our seed after us in their generations? and is not that true also which the Synod here saith, (though the Reverend Author saith nothing to it) That God was an holy god, and loved the purity and glory of the Church in the Old Testa∣ment, when he went in this way of a successive progress of the Covenant? we suppose this cannot be denied; and therefore if a progress of the Covenant did establish the Church then, why not so now Shall we think that the holy God did not so regard the purity of his Church in those times, and therefore did then establish the Church in this way, which now he will not do, as being now more carefull of the purity of his Church? we fear that to say this, would be to the dis∣honour of Gods Holiness and Glory. And plain it is, that it is the same Kingdome of God, that is, the same Church-estate for substance and kinde, which is taken from the Jews, and given to the Gentiles, Mat. 21. 43. and therefore the Gentiles are said to be fellow-heirs, and of the same Body with them, Ephes. 3. 6. And therefore what should hinder, but that if a progress of the Covenant was a means to establish the Church then, it may be the same in these dares also? The Synod having said▪ in the conclusion of their fifth Argument for confirming this fifth Proposition, That the more holy re∣forming, and glorious that the times are or shall be, the more emi∣nently is a successive continuation, and propagation of the Church therein designed, promised, and And having for this al∣ledged these Scriptures, Isa. 60. 15. &. 59. 21. Ezk. 37. 25—28. Psal. 102. 16—28. Jer. 32—39 The Reverend Author applies all these very Texts to the Church of the Jews under the New Jerusalem; which Church, he saith, must consist, for the matter of it, of elect and sincere Believers onely both they and their children successively to the end of the world: for which he alledgeth the Texts mentioned, pag. 33 Ans. It is freely granted, that the Church of the Jews, when they shall be called and converted, shall be very holy and glorious; and yet it may be questioned, whether that Church shall have none in it, but onely elect and sincre Believers, both they and their children to the end of the world For, when Christ shall come, the Kingdome of Heave, that is to say the Church, though it be compared to Virgins, in respect of much Ecclesiastical Purity, yet those Virgins are some of them foolish Virgins, that oyle in their vessels with their lamps, and so must have the door of the Marriage-Chamber shut against them, Matth. 25. therefore they were not all sincere Believers and elect; and therefore it may be a question, whether the Church of the Jews at that time will be so free from Hypocrites, as is said 2. If these Scriptures, Isa. 60. 15. & 59. 21. and the rest, do prove, that when the Jews shall be called, it shall be with them as is said; then what the Synod here saith is gained, and stands good, viz. That in holy, reforming, and most glorious times, there shall be a con∣tinuation propagation of the Church from parents to children, from generation to generation▪ which is the very thing which is here af∣firmed by the Synod: 3. Though the Reverend Author do here suggest this difference between that Church of the Jews under the New Jerusalem, and the Gentile Churches; that these latter shall have Close Hypocrites creeping into them, and the children of Believers, by their degeneracy when adult, stopping the successive progress of the Covenant, which in the Church of the Jews shall be otherwise: yet ith the Scripture saith, that the of them that are saved, shall walk in the light of that New Jerusalem, Rev. 21. and that then the Lord shall be king in all the earth; and that there shall be one Lord, and his Name one, Zech. 14. and that the Name of the▪ New Jerusalem shall be written upon Philadelphia, a Church of the Gentiles, Rev. 3. it may seen upon these considerations and the like, that there will at that time be good conformity between the Church of the Jews, and Gentile, Churches, and no such disproportion or difference, that in the one there should be a continuation and propagation of the Church and Covenant from Parents and children successively, but in the other not so, We see no ground for believing such but for ought that doth yet appear, if there shall be such a glory in the as that there shall be a successive progress of the Covenant therein there shall or may be the like in the Gentile, Churches also, And to conceive any essential dif∣ference between either Jews or Gentiles then, and Gentiles now, as to the frame of the Covenant it self (whatever difference there may be as to the measures of grace, &c. as is said in the Synods Result, p. 9.) is a conception that we see no ground for in Scripture. Whereas the Reverend Author saith, pag. 34. That the children of Church-members in this Country are commonly known to be Pro∣fane Vain, Licentious, VIcious, Stubborn, Proud, &c. and complains, That yet these are accepted into immediate 'Personall Membership. The Answer is, I. As before, That we think there is no accept∣ing of Members children, when adult, into Membership, but an ac∣cepting of them unto full Communion, when they are fit for it; and an acknowledging of such and others to be Members already, as having ad it from their birth or minority, and having not since been regularly, in any way of God, cut off from the same. To call this an of them into Membership, we think is very improper. 2. If the children of Church-members generally were commonly known to be so Vicious and Profane, as is said; this were matter of great humiliation and grief to us all: but we hope it is too much to say so of the generality, or greatest part of them, there being better thing appearing in many. 3. Be it that they are so Vicious, or not, we think there is great reason that they should be carefully watched over by Elders of Churches, and all Superiours, that so their corruptions and sins might be mortified, and they furthered to the attainment of that saving grace of God in Christ Jesus. And whereas the Reverend Author makes an Objection, That if they be so Vicious, they have the more need to be under the Watch, Discipline, and Government of the Church. And in Answer thereto, saith, That it cannot rationally be expected that they will submit themselves thereto, but will disregard and slight the same; and that acceptance with God, or blessing on such means cannot be expected, be∣cause God limits his Blessing to his own Appointments, p. 34, 35. The Answer is, That hath been proved afore by seven or eight Arguments in Propos. 3. That these children are by Gods appointment under the Watch, Discipline, and Government of the Church; which Arguments have been formerly vindicated and cleared from what the Reverend Author hath said against the same: and therefore for what is here said, That the exercise of Church-discipline towards such, cannot be expected to be accepted of God, or blessed by him, because it wants his Appointment; we know not how to entertain this saying, except there were some better proof for it, which here is but naked∣ly delivered, without any proof at all: and therefore the exercise of Church-discipline towards the children spoken of, may be appointed of God, accepted of him, and blessed by him, for ought that is here said to the contrary. And whereas it is said, That it cannot rationally be expected, that such persons will submit themselves to Church-discipline. Though we know but little of the exercise of Church-discipline towards such, yet experience doth testify, that to some it hath, by the blessing of God, been profitable, and that they have submitted to it, and been bettered by it. Lastly, The Reverend Author did a little afore in this same Page, Pag. 34. mention the Vigilancy and Faithful Care and Endeavour of Church-Elders towards the Children mentioned, as a way or means for conveying Religion down to after-Generations, which we for our parts conceive to be sound and good. But then how can this stand which is there said, that such persons are not under the Watch, Discipline and Government of the Church▪ For, doth not the Vigilan∣cy of Church-Elders, import some kinde of Church-watchfulness? Can there be such Vigilancy, Care and Endeavour towards such as are not under the watch of the Church at all or can such Vigilancy, Care and Endeavour of Church-Elders, be a means to convey Religion down to after-generations, and yet Church-watchfulness toward such be without ac∣ceptance with God, and without any blessed fruit, either to the Church or to the persons spoken of? It seems these things do not well cohere. So much for Defence of the fifth Argument, for confirming this fifth Proposition. The sixth Argument which the Synod here useth, is Because the Parents in question are personal, immediate, and yet-continuing Members of the Church. 1. That they are personall Members, or Members in their own persons, they say appears, 1. Because they are personally holy, I. Cor. 7. 14. 2. Are Baptized in their own persons. 3. Are personally under Discipline. 4. Are personally, by means of the Covenant, in a visible state of Salvation. 5. When they commit iniquity, they personally break the covenant, Jer. 11. 2, 10. Ezek. 16. therefore they are personally in it. To this the Reverend Author answereth, That three of these Proofs belong onely to infants, and the other two to adult Persons regu∣larly admitted into Church-membership▪ which therefore do not concern the Parents in question: which two he saith are, 1. That they are personally under Discipline, and liable to Church-censures in their own persons. 2. That when they commit iniquity, they personally break the covenant. Ans. Let us then consider the Particulars. For the first, that they are personally Holy, according to 1 Cor. 7. 14. though this be meant, as the Reverend Author saith, that they are thus Holy federally and relatively, yet it is, as he acknowledgeth, in their own persons; and if so, doth it not then follow, that they are Church-members in their own persons? an persons be truly called Holy, as in the Text al∣ledged, or an Holy seed, as Ezra 9. and yet not be Members of the visible Church? whether this holiness be inherent, or only federal and relative, yet sith they are thus Holy in their own persons, we conceive they must therefore be granted to be Church-members in their own persons. And though they first received this holiness in their minority, yet for ought we see their persons are still partakers of it, until in some way of God they be cut off from the same: which the Parents in question have not been, but being qualified as the Proposition expresseth, are far from deserving any such matter. For the Second, That they are Baptized in their own Persons; though this be, as the Reverend Author saith, By and for their Parents Covenanting for them, they being uncapable of Covenanting for themselves; yet this being regularly done, how can it be avoided, but, as the Synod saith, It is a divine Testimony that they are in their own persons Members of the Church. For, we conceive, the Lord hath not appointed Baptism, the Seal of Membership, to be ap∣plied to such as are not Members: And to say They are not Members in their own persons, but in their Parents, would infor, That they should not have been baptized in their own persons, but in their Pa∣rents, their Parents receiving Baptism for them; which the Reve∣rend Author, we are perswaded, is far from affirming. And therefore they being regularly baptized in their own persons, how can it be a∣voided but that they are Church-members in then own persons, untill they be regularly cut off from the same? For that other Particular, That by meanes of the Covenant they are personally, in a visible state of Salvation; The Reverend Author saith nothing hereto, but onely repeats it with this addition or ex∣planation, "While nothing appears to the contrary: which clause may be added, and yet the purpose of the Synod in this Particular not at all hindred thereby. For i the persons spoken of be in their own persons in a visible state of Salvation, while nothing appears to the contrary; doth it not then follow, that so long they are visible Church Members in their own persons: will any body say that they are saved in their Parents, and not in their own persons? The Synod conceived that none would so say: and that therefore it could not be said, that they are not Members in their own persons but in their Parents; when to the Reverend Author saith nothing. As for that Clause, "While nothing appears to the contrary, let the terms of the Proposition be considered, and we conceive it cannot rationally and charitably be denied, but that the person spoken of, as they were in a state of Salvation when Infants, so they are so still for ought appears to the contrary. For the contrary cannot be evinced and against them, either by Ignorance, or Scandal, or forsaking the Covenant, or any such thing, they being such as understand the Doctrine of Faith, and publickly thereto, out Scandalous in life, but commendably further qualified, as is there expressed; so that for ought that appears to the contrary, they are in a visible state of Sal∣vation, and consequently they are personally Church-members, and so herein the purpose of the Synod is gained. For the other two Particulars which the Reverend Author saith, Do belong to adult persons regularly admitted into Church-membership, and so do not concern the Parents in question; the one is, That they are personally under Discipline, and liable to Church-censures in their own persons. For Answer to this, he refers to his Examination of Propos. 3. and we refer the Reader to out defence; of that Proposition against what he there said▪ The other Particular, which is the last here mentioned, viz. That when they commit Iniquity, they personally break the Covenant; his answer to it is, That this is not proved concerning Infants, nor be. Ans. Suppose it cannot, yet if that be proved for which the Synod brings it, why may not that suffice, though this other be not proved, to which the Reverend Author applies it? Plain it is that the Synod neither spake nor meant this of Infants, but of such as are now Parents, and therefore past their Infancy: and therefore if these Parents, when they commit iniquity, do break the covenant, then the purpose of the Synod is gained, though-such a thing could not be affirmed of Infants. But if proofs for this or that may not be accepted be∣cause they are not sufficient for confirming some other things Where∣to they were neither alleged nor intended, let the judicious and im∣partial Reader consider whether this be equal and fair, and whether Arguments in such a way be sufficiently answered. For the Particular in hand the Synod argueth, That the Parents in question are personally in the covenant, because when they commit iniquity, they personally break the covenant; alledging for this, Jer. 11. 2, 10. Ezek. 16. where breaking of covenant is expresly charged upon the persons there spoken of. Now doth not this prove the thing intended? sure, if their committing iniquity be break∣ing of covenant, either such persons were in the covenant, or else we must say a man may be guilty of breach of covenant, when he was not in it. And that the committing iniquity by the persons spoken of, is a breaking of Covenant, the Reverend Author doth more then once acknowledge and testify, pag. 23, 28, 33, 43, 45. It were too long to transcribe all the words that are to this purpose in the Pages quoted, but, in sum, there is thus much there affirmed and taught, That the covenant in which Children are comprehended in their minority, leaves them under engagement to duty and obedience, when they become adult, which if they do not accordingly perform, they are then transgres∣sors of the Covenant, and breakers of it. Now if they be breakers of it, is it not thereby clear that they are comprehended in it? and so what is here said by the Synod stands good. Thus of the first Particular, That the Parents in question are personal Members. The second is, That they are immediate Members, as to the Essence of Membership, (i. e. that they themselves in their own persons are the immediate Subjects of this Adjunct of Church-membership) though they come to it by means of their Parents covenanting. For Proof whereof, one thing alledged by the Synod, is that Josh 22. 25, 27. where the children are said to have a part in the Lord, (to which Church-membership is equivalent) as well as the Parents; and nothing coming between this Subject (The Children) so as to sever it from the Adjunct (A part in the Lord) therefore they conclude, That the children are Immediate Subjects of Church-membership, or immediate Members. Now what saith the Reverend Author unto this? why, that which he saith, is, That though nothing come between to sever that Adjunct from the Subject, yet something comes between to bring that Subject and Adjunct together, viz. The Parents covenanting for the childe: as they are in other children. Ans. But what is there in this to overthrow the Synods Asser∣tion? Do not they expresly grant, in terms as plain as can be spoken, and that more then once, That the children come to this Adjunct of church membership by meant of their Parents covenanting? See their words in their pag. 23. and therefore this can be no removing of what they have said, being nothing but the very same with that which they have said before. The question is not about the way or means of childrens Membership, for it is freely yielded that in this respect it is , that is, they come unto it by means of the Pa∣rents covenanting; but the question is about the Essence, Nature or Kine of their Membership: whether in this respect it be not he same with the Parents, and they as well as the Parents the immediate Subject, of it; and the granting of the forme, is no deniall of this other. If a Parent have room or place in such or such an house, and his childe be there also, though he come thither in the Parents arms, yet may it not be said that this childe hath a place and being in the house, as truly and as properly as the Parent, although he came unto it by the Parents means? Even so it is in the case in hand; the child comes to be in Covenant, and so in the Church, by the Pa∣rents covenanting, yet now he is the Church, and in the Covenant, and hath a room and place therein, as truly and as properly as the Parent. Again, the Synod having said, That their visible ingrassing into Christ the Head, and so into the church his Body, is seated in Ba∣ptism: and that in ingrassing, nothing comes between the graft and the stock; their union is immediate. The Reverend Author answereth, That yet it will not follow that they are immediate Members of the visible Church. Ans. And why will not this follow? If their union with the Church be ingraffing, and that in ingraffing nothing comes between the graft and the stock, doth it not then follow, that their union with the Church is immediate, and they immediate Members of it? For, as for that which is here said, That this union is not pro∣perly, but metaphorically called ingraffing, because is some simili∣tude here, but Similitudes do run on four feet: in sufficeth that they agree in the main point. Ans. But how do they agree therein, if for all this ingrassing there be something between the stock and them? Is it not a main point in ingraffing, that the union between the branch and the stock be immediate, and that nothing lye between them? Who knoweth not, that if it be not so, but that some stock or stone, or something else be between them, so that their union be not immediate; who knoweth not that in such case the ingraffing is spoiled, and the bene∣fit of the branch interrupted, because its union with the stock is not immediate? If then the union of Members with the Church be ingraffing, how can it be avoided but it must be immediate, and so they be immediate Members? As for that which is here subjoyned, That infants and children in minority do partake of Baptism and other Priviledges, by means of their Parents covenanting for them, but adult persons by their perso∣nall covenanting for themselves and their seed. This is nothing to the Essence of their Membership, but onely speaks to the way and means how they come to it, which is not the thing in question: for it may be granted, That children come to be Members by their Pa∣rents covenanting for them, and the Parents by their own covenant∣ing and yet their Membership, notwithstanding this different way of attaining it, may be one and the same for Essence and Kinde, and both have immediate conjunction with the Church. For that where the Synod saith, That in Deut. 29. 11. the chil∣dren were personally and immediately part of the People of God, or Members of the Church of Israel, as well as the Parents. The Answer of the Reverend Author is, That the Text doth not prove it. Ans. And yet the words are express and plain, that they did all stand before the Lord, to enter into covenant with him, that e might establish them a people to himself; and the persons of whom this is said, are not onely the men of Israel, but also their wives, and their little ones: So that if men of Israel, and their wives, were personally and immediately Members of that Church, their little ones, for ought that appears, were so also; for they are all alike spoken of without difference. Whereas the Synod said, That to be in Covenant, or to be a Cove∣nantee, is the formalis ratio of a Church-member; and the chil∣dren being in the Covenant, are therefore the immediate Subjects of the formalis ratio of Membership, and so immediate Mem∣bers. The Answer of the Reverend Author is, That though to be in Co∣venant be the formalis ratio of a Church-member, yet it will not fol∣low, that every Covenantee doth immediately covenant for himself, nor that every Member of the Church is an immediate Member, Page. 39. Ans. For the one of these, viz. of Covenanting immediately for themselves, the Synod never said nor meant that little children did so covenant, nor inferred any such thing from their being in covenant, and so being partakers of the formalis ratio of Church-membership; but a little afore, and also in this very place do acknowledge, that one may come to be in covenant one way, and another in another: and therefore though children do not covenant immediately for themselves, yet what the Synod inferreth from their being partakers of the formalis ratio of Church-membership, is not at all infringed by this Branch of the Reply. But for the other, of being Immediate Members, why doth not this follow from their being partakers of the Covenant, the formalis ratio of Membership? Can one be partaker of the Form, or forma∣lis ratio of this or that, and yet not be immediately partaker of the Effect, or thing , but something must first intervene and come between? If reasonable Soul, and its conjunction with the Body, be the formalis ratio of a man; can there be this, and yet no man imme∣diately, but something more must come between to make a man? we suppose it cannot be denied but here is a man immediately, as being partaker of the formalis ratio of a man. And even so it may be said in the present case, That children being partakers of the Covenant, the formalis ratio of Church-members, they are therefore immediate Members. The Synod having said, That to act in covenant, is but the instru∣mentall means of Membership, and yet children are not without this neither: for the act of the Parent (their public person) is ac∣counted theirs— The Reverend Author answereth, That the Parents acting in co∣venanting for their infant-seed, hath been before proved to be the pro∣creant cause of the childes Membership, pag 39. Ans. It was indeed before said, viz. pag 37. that He looked at believing confederating Parents, not as the instrumentally but as the pro∣creant cause; as of the childes Being, by his generating of him, so also of his Church-membership, by his confederating for him. This was said indeed in the Page mentioned, but that it was so proved, we can∣not lay; if this word [Procreating] be taken as it is expressed, not onely as contradistinct from the instrumentall cause, but as a deniall thereof, for so his expression runs viz. Now as the instrumentall, but as the procreant cause, &c. Now that it hath been proved, that the Parents act in covenanting is not the instrumentall cause, but the procreant of the childes Membership, this indeed hath been said once and again but we do not see it proved at all. And indeed how can it for this procreant cause, sith it is not an instrumentall, must then be the principall cause: and is this proved, That the Parents act in covenanting is not the instrumentall, but the principall cause of the childes Membership? what shall then become of Gods institution in this matter? If the Parents act herein be such a procreant cause as is not instrumentall, then it must be the principall and then what place is there left for Gods institution? and how doth the Reverend Author agree with himself, who saith This is the procreant cause, and that by Gods Institution, and yet is not the cause instrumentall? If the Pa∣rents act be the cause of the childs membership by Gods institution, how can it be avoided but it must be instrumentall, as the Synod said: but if it be so procreant, as not to be instrumentall, how then can it be by Gods institution, as he saith it is. These things need reconciling. For parts, we see no reason to the contrary, but that, that of Logicians it right, who place the cause under the held of the , and this act of the Parents that is here spoken of, be∣ing not the principall efficient of the childs membership, must needs be the instrumentall, as the Synod hath said; and therefore such a procreant as is not instrumentall, no yet principal, we confess we know not where to place it. Besides, when the Reverend Author in pag. 37. makes this Covenant-act of the Parent to be the procreant cause of the childs mem∣bership, even as the is he cause of the childs being, by his gene∣rati of hi; doth not this plainly infer that which yet he denieth, that such a Parent is the instrumental cause of the childs member∣ship? For, is any Parent such a procreant cause of his child. Being by generation, as not to be instrumental under God therein? how, then are children said to be by the gift and blessing of God, Ps. 127. 3. Genes. 29. 31 & 30. 22. & 33. 5. and the want of children even in married persons to be by Gods restraining bane, and shutting up the 16. 2, 20. 18. & 30. 2. doth not his plainly shew that Parents are but Instrumental under God in the begetting of Children? and therefore of the Parent be the cause of the childs membership sort, as of the childs natural Being by his genera∣ting of , then it must be granted, that in this of his Church-membership he is no otherwise a procreant cause of it, but as instru∣mental; for in that of the childs natural being it is certainly so: and that of membership being as the Reverend Author saith, like unto this other, therefore in this of the childs membership it is so also. Moreover, i this wll hold, that the Parent is such a procreant cause of the child membership by confederating for him, as he is of the childs natural by ; then lok as the child which the Pa∣rent generates, is personally, immediately formally and actually a man, (rone of mankind as well as the Parent; so by the membership which the Paents confederating procreates for him, he is a personal, immediate, formal and actual Church-member. The Synod, to shew that Children are actual, compleat, and imme∣diate members, asketh, what do they want hereunto? Is it covenant interest, which is the formalis ratio of membership? No, they are in covenant. Is it divine grant, and institution, which is, the principal efficient? No, God hath clearly declared that he grants them a portion his Church, and appoints them to be Members thereof. Is it an act of covenanting, which is the instrumental means? No, they have this also reputatively by divine appoint∣ment, making the Parent a publick person, and accounting them to covenant in his covenanting. The sum is, they want nothing that is requisite to compleat and immediate membership. Now what saith the Reverend Author to this? That which he saith, is this, That all that is here expressed, doth not supply what is wanting to invest little children with such membership. For, though they are in covenant, which is the formalis ratio of their member∣ship, yet it is mediae parentum foedere, and so their membership is mediate. Ans. But this speaks nothing to the nature and kind of their membership, but onely to the way and means of attaining it, which may be different from that of adult persons, and yet the thing be the same. If the chief Captain obtain by a great sum to be a freeman of Rome, and Paul be free born, Act. 22. 28. yet Pauls free∣dome is either better then the other, or at least no worse; and so it may be said of the Church-membership of little children. There is wanting unto children in minority to make them such mem∣bers, a personal fitness to act in covenant for themselves. Ans. But this is nothing to the nature of their membership, but onely speaks of the way of attaining it by their own act. But shall we say that Paul wanted something to make him a free Roman, be∣cause he had no personal fitness nor ability to procure that freedome to himself by his own act, but onely was so born? or shall we say that 'David and others mentioned in Psal. 22. 10. Isa. 46. 4. wanted something of compleat, proper and immediate interest in God, because they had their interest from their mothers womb, and did not attain it by their own personal act? for our parts we dare not so say, and by like reason dare not deny, but that the interest of little children in the visible Church, may be proper, compleat and immediate, though they have not come to it by their own act, but have had it from their minority or birth. For, to have God for their God is as great a blessing, as to be an actual immediate member of the visible Church; and yet we see want of personall fitness to act for themselves, did not hinder from the one, and why then should it hinder from the other? Synod. A different manner and means of conveying the covenant to us, or of making us members, doth not make a different sort of members; we are as truly, personally and immediately members of the body of fallen mankind, and by nature heirs of the condemnation pertaining thereto, as Adam was, though he came to be so by his own personal act, and we by the act of our publick person, Pag. 24. 25. The Reverend Author in his Answer hereto grants, That in the case of Adam it is so, as is said; but, saith he, this doth not suit the cafe of Infants in question. For, 1. Adam stood as a publick person for all mankind; no Parents is so for all his posterity, but for his infants and children in minority. 2. Adams covenant was onely with the Lord, and not with any Church, as the covenant of confederate Pa∣rents is. 3. The Parents breaking the covenant doth not make his children heirs of condemnation, as Adams did all mankind, Pag. 40, 41. For Answer whereto, we may remember what himself did former∣ly express, that Similitudes do not run on four feet; if they agree in the main point that may suffer, though in other things they differ. If there∣fore there were these three differences, and as many more, between the cases alledged yet where is there any difference in the main point? Are not we as truely, personally, and immediately Members of the Body of fallen Mankinde, as Adam was? This the Reverend Author doth not deny, but in plain words doth grant it: And is not then the purpose of the Synod, in alledging this instance, clearly gained? Doth it not plainly appear thereby, that a different way and means of being in Covenant, doth not make a different sort of Membership? Adam was a Member of fallen Mankinde, and so are we, though he came to be so by his own personal act, and we by him, or by his act for us: which doth clearly shew what the Synod saith, That a different way and means of being Members, doth not alter the na∣ture and kinde of Membership; which we see doth hold as touch∣ing being a Member of fallen Mankinde, and we see no reason but it may also hold as touching being a Member of a visible Church. There is not any to be accounted a publick person, as Adam was, but onely Jesus Christ for all that are in him, Rom 5. 14, to 20. pag. 41. Ans. Yet it is evident, though Jesus Christ was a Publick Person for all that are in him, as Adam was, yet in the number of persons there is difference; Adam standing for all mankinde, and Christ stand∣ing onely for his Redeemed, the Elect. Now if Christ may be truely called a publick Person for all his, as Adam was, though Adam was for them that were farre more in number; why may not then a con∣federating Parent be counted a Publick Person for his children, though they be farre less in number then the other? But herein the cases seem parallel; Adam for all, in him, Christ Jesus for all in him, and the confederating Parent for all in him. We see not how this can justly be denied by the Reverend Author, sith he calls these Parents Undertakers for their children, pag. 40. And again, pag. 41. And such undertakers, that the children are bound by their Parents acting to perform that Covenant, when they shall become capable: which seems to us to be the same, or as much as is meant, when they are called Publick persons for their children. Another Similitude used by the Synod to illustrate the thing in question, is from A Prince giving Lands to a man and his heirs successively while they continue loyall; in which case the following heir is a true and immediate Owner of that Land, and may be per∣sonally disinherited, if disloyall, as well as his father before him. To this the Answer is, That this Similitude doth not suit the case in question; for, as for infants they cannot be visibly disloyall, and adult person not regularly joyned to the Church, have cut off the enta of the Covenant from themselves and their posterity by their personall dis∣loyalty. Ans. But for all this; the Similitude may suit the case in question, though the Reverend Author say it doth men. For, as the follow∣ing heir is an immediate Owner of that Land till for disloyalty he be disinherited; so the following children are immediate Church-members, till some of them for their be cut off from their Mem∣bership. Is not here plain stableness in the similitude? we cor∣ceive it is apparent and manifest. For, if infants , and if adult persons be cut off for is it not manifest that both are immediate owners till they be cut off? which is the thing the Synod affirms. Concerning infants, it seems they are such and immediate owners of Church-membership, as that they cannot be cut off therefrom, because they cannot be so as to deserve such a thing: and for adult persons, if the entaile of the covenant be cut off from them and their posterity by their personal disloyalty; doth not this clearly shew, that they were truely and immediately in the Covenant, till their disloyalty cut them off? And so the Similitude stands suitable and good for the purpose for which the Synod brings it. But as for this "cutting off the entail of the Covenant which is here spoken of; we must confess we do not see how such a thing can justly be charged upon the persons spoken of in this Proposition? For, they understand the Doctrine of Faith, and give their Assent thereto; they are not scandalous in life, they solemnly own the Cove∣nant, and therein give up themselves and their children to the Lord: and is this such disloyalty, as to be a cutting off the Covenant and entail of it? we think it were hard to prove such a thing, and do fear that Cha∣rity will not allow to affirm it. Nor that which is here said in this pag. 41. That nothing is given to them and theirs by the Covenant, which they presume to usurp without warrant from God. For, 1. By the Covenant God gives himself to be a God to his People, and to their seed in their generations, Gen. 17. and shall we say this is nothing? God is Almighty, and All-sufficient, and is it nothing to have such a God to be a God to us, and to our seed? 2. And when the persons in question are such as were Regularly in Covenant in their infancy, by means of their Parents covenanting for them, as the Reverend Author doth acknowledge, how can their owning this Covenant, when they become adult, be justly counted a presuming to usurp the Covenant without warrant from God? We reade of them that are blamed, and that justly, for forsaking the Co∣venant which God made with their fathers, Deut. 29. 25. Judg. 2. 20. but that owning this Covenant should be a forsaking of it, and an usurping of it without warrant from God, and a presuming, we do not see how this can be proved. To some indeed the Lord saith, What hast thou to do to take my covenant in thy mouth? Psal. 50. 16. but doth the Lord say this to such as were qualified as in this fifth Proposition? The contrary is most clear: for these in this Psal. 50. are expresly called Wicked, such as did hate to be instructed and re∣formed, were culpable for consenting with Thieves, Partaking with Adulterers, slandering, and all evil speaking, &c. whereas the per∣sons in question are not culpable for any such thing, being expresly said to be Not scandalous in life; but on the contrary furnished with many good and commendable qualifications, and were regularly admitted into-the Covenant in their minority; and therefore being so unlike the persons that are blamed for taking Gods Covenant into their moth, we see no ground to say they have cut off the entail of the Covenant by their disloyalty, and that nothing is given to them and theirs by it, but that they presume to usurp at without warrant fr God: we see no warrant from God so to say or think of such persons. A Memeber (saith the Synod) is one that according to Rule, or Divine Institution, is within the visible Church. They say saith the Reverend Author: but that refutes no∣ting that I have said concerning Mediate and Immediate Members, for both are within the Church, though both have not full communion with the Church in all Ordinances. Ans. The Synod never said, that all that are within the Church have such, full communion, and therefore this is nothing against them: but if all Members be within the Church according to Divine Institution, how can it be avoided but they are all immediate Mem∣bers of the Church? For, if they be all within the Church, then there is nothing as a Medium between the Church and them, or any of them, and so they are all immediate Members, & the Synod saith. Whether all have full communion, is thing, and whether all be immediate Members, is another; and the denying of the former, is no infringing of the latter. The Synod having mentioned an Objection, That if children be com∣pleat and immediate Members as their Parents, they shall then imme∣diately have all Church-priviledges as their Parents have: And ma∣king, this, Answer, That if followeth not all priviledges that belong to Members as such, do belong to the children as well as the Pa∣rents; but all priviledges do not so. A Member as such (or all Member,) may not partake of all priviledges, but they are to make progress both in memberly duties and priviledges, as their age, capa∣city, and qualifications do sit them for the same. To this the Reverend Author answereth, That their Answer to the Objection is insufficient; for the best Members have need to make pro∣gress in memberly duties and qualifications, yet all have that commu∣nion that suits their membership: Infants in Baptism, &c. and adult persons in the Seals, Voting, &c. pag. 41, 42. Ans. By this it seems the difference lies here, that whereas some Church-members have communion in all Church priviledges, and others not in all, but onely in some; the Synod apprehends the reason of this difference to be, because are yet defective in qualifica∣tions, and fitness for such full communion, though not wanting compleat and immediate Membership: But the Reverend Author makes the reason of the difference to be from the different kinde of Membership, the one sort being onely Mediate Members, and the other Immediate. All have that communion for which they are quali∣fied, saith the Synod; All have that communion which suits their Membership, saith the Reverend Author. For clearing of which Point, it may not be amiss to consider of other Societies, and how it is in them; as that of the Family, and of the Civil State: in both which it is clear, that all have not like communion in Priviledges; but who can say that this ariseth from their different Membership in the Societies of which they are? or how can it be denied, but that this ariseth from their different qualification? An Infant, an Idiot, one Distracted, or Distempered with Frenzy, &c. such cannot enjoy all priviledges in the Family, or Civil State, as others may; and the reason is, Because they are not fily qualified: but who can say they are not compleat, and proper, and immediate Members of the Family o State; as well as others? He that doth injury to such an one, doth injury to one that is as truely and properly a member of the So∣ciety, as those that are better qualified; and such injuries are punish∣able with Death, or otherwise, as the nature of the offence doth require, as being injuries to one that is truely and properly a per∣sonal and immediate Subject and Member of the Common wealth, though there might be many other subjects better qualified? In like sort in Church-society, some may enjoy more full communion then others, and yet not as being more truely partakers of proper, a per∣sonal, and immediate Membership, but because they are better qua∣lified. Thus of the second Particular, That the Parents in question are Immediate Members. The third is, That their Membership still continues in adult age, and ceaseth not with their infancy; 1. Because in Scripture per∣sons are broken off onely for notorious sin, or incorrigible impeni∣tency and unbelief, not for growing up to adult age, Rom▪ 11. 20. The Reverend Author answereth, That this Reason doth not prove, that the membership of all baptized in infancy continues in adult age. Ans. Nor did the Synod so say, nor produce that Reason and Scripture for such purpose; but their purpose therein was this, viz. To prove that the Parents in question do still continue members which may be true, though all that are baptized in infancy do not. For thus their Arguments lies: If persons be not broken off but for no∣torious sin, or incorrigible impenitency and unbelief; then the Pa∣rents in question are not broken off, but do still continue members: for any such notorious sin, &c. cannot justly be charged upon them, witness the terms of the Proposition. To this purpose is this Rea∣son alledged by the Synod▪ and therefore though the membership of all baptized in infancy do not continue in adult age, the Synod loseth nothing thereby, as having never affirmed any such thing. But why doth not this Reason and Text prove the thing intended by the Synod? The Reverend Author gives this Reason; Because that Text Rom. 11. 20. speaks onely of such as have been received into membership by their personal faith, and covenanting with the Church visibly. A. The text clearly speaks of the people or nation of the Jews, of whom it is said, that they were a disobedient and gainsaying people, Rom. 10. 21. that they, as concerning the Gospel, were enemies, Rom▪ 11. 28. that they killed the Lord Jesus, and their own Prophets, and persecuted the Apostles, pleased not God, and were contrary to all me, amp;c. 1. Thess 2. 15, 16. and shall we say, that notwithstanding all this, they were received into compleat and immediate membership by their personal faith, &c? Besides, it is not very credible, that all the members of the Jewish Church were received into compleat and immediate mem∣bership by their personal faith, if that be true which the Reverend Au∣thor said, pag. 6. that That Church was to be propagated and con∣tinued by natural generation in a lineall descent from Abraham, by Isaac and Jacob, till the coming of Christ; and that there was no Ordinance for casting out their members for sins against the Morall Law, as there is under the Gospel, pag.12. Which things (if true) do import, that visible faith was not the thing looked for in receiving the members of that Church, nor in continuing of them, but their natural generation, and lineal descent, might suffice: How then can that stand which is here said, that the persons spoken of in Rom.11. 20. were such as were received into membership by their personal faith, when as that Text speaks of the members of the Church of the Jews, who (if the Reverend Authors apprehension be right) were not so re∣ceived, but by lineal succession, by natural generation; Christian Churches differing from that Church, and being of another sort, as be∣ing to be propagated and continued by regeneration, made visible by a right Confession, and Profession of Faith, pag. 6. The sum is this, in the one place he makes it peculiar to Christian Churches to be propagated by Regeneration, and faith visibly professed; and that in the Church of the Jews it was otherwise: and in the other place, which certainly speaks of the Church of the Jews, he saith it speaks of members received by their personal faith▪ wherein there seems to be a repugnancy. Our question is of adult persons that break off themselves from the covenant by prophane neglect or contempt of the Ordinance or unsuita∣ble conversation, pag. 43. Ans. Then the Parents in question are not broken off at all, but their membership still continues, as the Synod saith; for the terms of the Proposition will not suffer such prophaneness and of Ordi∣nances, and bad Conversation, to be justly charged upon them; and if these be the causes for which men are broken off, is not then this reason of the Synod plainly confirmed and made good? for they ar∣gue, that the persons in question do still continue members, because not broken off for notorious sin, impenitency, incorrigibleness, and the like; and here it is said, that men are broken off by prophaneness, contempt of the Ordinances, and unsuitable conversation; which sayings are in effect the same, or little different, and both of them do witness, that the persons spoken of are not broken off, as not being guilty of any such wickedness or misdemeanours. Who ever said that any were broken off for growing up to adult age? Ans. If the persons described in the Proposition be said to be broken off, what is this less then the thing that is so disowned? It cannot be denyed but they were once within the Church, and it can∣not be said that they are broken off for any Scandal in their conversati∣on; but coming up to the terms in the Proposition are far from such evil, and on the contrary are furnished with many good and commendable qualifications, as Knowledge, Profession, Subjection to Christs Government, owning the Covenant, and the like. Now if notwithstanding all this, they be declared to be no Members of the Church, but broken off from it, though they were once in it; what is this less then to say, they are broken off by growing up to adult age? And see Reply of the Reverend Author to this Argument, p. 42. 2. Saith the Synod, The Jews Children circumcised did not cease to be Members by growing up, but continued in the Church, and were by vertue of their membership received in Infancy, bound unto various duties, and in special to those solemn personal professions that pertained to adult Members, not as then entring into a new mem∣bership, but as making a progress in memberly duties, Deut. 26. 2—10 & 16. 16, 17. Gal. 5. 3. To this the Answer is, 1. That the Jewes children circumcised were bound to various duties, and to those solemn professions mentioned, is clear enough by the Texts alledged, and sundry other: whereunto I willingly add, that Baptisme also bindeth the infant-seed of confederates to va∣rious Gospel-duties, and especially this of using all mean; &c. Ans. And do not both these shew that which the Synod expres∣seth, That children do not cease to be Members by growing up, but do still continue in the Church for if it was so with the Jews children, is it not also so with ours, according to the Synods arguing? and if by vertue of that membership received in infancy, the circumcised then did, and the Baptized now do stand bound to various duties when adult, how can it be avoided, but that membership received in infancy then did, and now doth continue in adult age? for, when & as long as one stands bound by a covenant, then and so long that covenant must needs remain in being, for otherwise how could one stand bound by it? can one be bound by that which is not in being? one would think this were not possible. Therefore by this being bound by the covenant and mem∣bership received in infancy▪ 10 various duties when adult, it appear∣eth, that the covenant and membership received in infancy doth still continue in adult age, and so the purpose of the Synod is gained. But 2. saith the Reverend Author, It is not proved by those texts, that when they were adult they did not enter into a new membership; rather the contrary appears by Deut. 26. 17, 18. Ans. If so, then they did every third Year enter into a new mem∣bership: for the Reverend Author conceives that what is said to be done in Deut. 26. 17, 18. was done every third Year, as before p. 31. but who knows not that the same persons or people may many a time enter into covenant, or renew their covenant with God, and yet not thereby enter into so many new memberships? It seems by Psal. 50. 5. where it is said, They have made a covenant with me by sacri∣fice, that so oft as sacrifice was offered, so oft there was a covenant made between God and them; and yet it will not follow, that at every time of sacrificing there was an entring into a new member∣ship: it may suffice to say, as the Synod doth, that at all such times there was a progress in memberly duties. But why should we think that the Covenant in Deut. 26. was entring into a new Membership? The Reason rendred, is this; Because they entred into the Covenant personally and immediately, not in and by their Parents, as they did in infancy, Gen. 17. 7. And if Covenanting be the Form of Church-membership, then a different Form of Covenanting, makes a different kinde of Membership; Mediate and Immediate Covenanting, makes Mediate and Immediate Members. Ans. But is this certain, that a different way of covenanting, makes a different kinde of membership? In Gen. 15. there is covenanting by dividing the heifer, the go, &c. in the midst, and passing between the pieces or parts; and so in Jer. 34. In Gen. 17, there is covenanting by silence, and falling upon the face; in Nehem. 9. 38. there is cove∣nanting by Writing and Sealing of it; in 2 Chro. 15. by Swearing with a loud voice, and by engaging, that whosoever should not do as is there promised, should be put to death. Here we see are various wayes of covenanting; but shall we say that these do infer divers kinds of membership? then it would follow, that if the same persons or people should divers times enter into Covenant, or renew their Covenant, and this sometimes in one of these wayes, and sometimes in another, if a different form of covenanting do make a different kind of membership, it would follow, that the same persons and people might many times over, again and again enter into a new kind of membership; which we suppose none will affirm, and therefore this that is here said will not hold: the thing for essence and kind may be the same, when the way and manner of doing may be various. Moreover, covenanting taken for our act in making or renewing the covenant, is not the form of membership (this is but the instru∣mental efficient) but covenant-interest, or to be in covenant, is the formalis ratio of membership (that is it which the Synod affirms pag. 24.) and that is the immediate, actual, and proper portion of the children, as well as of the Parents. The third Argument of the Synod, is, From the Relation of born ervants and Subjects, by which the Scripture sets forth the state of children in the Church, Levit. 25, 41, 42. Ezek. 37. 25. which relations (as all men know) do not cease with infancy, but do con∣tinue in adult age: and hence it also follows, that one special end of membership received in infancy, is to leave persons under engagement to service and subjection to Christ in his Church when grown up, &c. pag. 25, 26. The Answer to this, is, That the one of these Texts is typical, figuring the time of grace, whereby no Christ hath freed us from the servitude of Sin and Satan, &c. the other Text is a Prophecy of the calling of the Elect nation of the Jews, and of the state of the Church under the New Jerusalem: and therefore these do neither of them suit the thing in question. Ans. But for the present nothing appears to the contrary, but they may be suitable; yet, if the thing it self for which those Texts are alledged, be sound and good, the Inference which the Sy∣nod makes is so also, though the Texts were not so apt. For, if the children in the Church be in state as born Servants and Subjects to Christ, then this state and relation, and so their membership, doth not cease with infancy, but continues in adult age. And we hope the Reverend Author will not deny, but for state they are as born Servants, and Subjects to Christ, though he thinks the Texts quoted are not apt Proofs for it; but if the thing be not denied, the Argument of the Synod stands good for the continuance of their membership. Grant them to be in the state of born Servants and Subjects in their infancy, and then it must be granted, that this state continueth when they are adult, and so their membership doth not cease with their in∣fancy: deny that their membership continueth when adult, and then it must be said, either that their state in infancy is not as born servants and Subjects, or that such relations do cease with infancy. But for the Reverend Author, he expresly grants, That one special end of mem∣bership received in infancy, is to leave persons under engagement to service and subjection to Christ in his Church when grown up, when they are fittest for it, and have most need of it, pag. 43. which is the very same tht is here affirmed by the Synod: and doth not that hence follow which the Synod inferreth, That therefore their mem∣bership did not cease with infancy, bt doth still continue? It seems to follow unavoidably: for how can they when adult, or grown up, be under engagement to service and subjection, as the end of member∣ship received in infancy, if that membership do not still continue, but together with their infancy be now past and gone? If they be still under engagement, then their Covenant doth still continue, and conse∣quently their Membership. Yet, when all this is done, neither can the Parents nor the Church give grace unto the children, that when they become adult they may be spiri∣tually fit for personal and immediate membership: and to bring them into it without such fitness visibly, is to prophane the Ordinances, and to pollute the Lords Sanctuary, pag 44. Ans. It is true, none can give grace but God, who is the God of all grace: but for bringing the adult persons spoken of into membership, we conceive there is no such thing here intended by the Synod, nor can be spoken of in any propriety of speech concerning the persons in question; they being such as were Members from their infancy, and are accounted by the Synod still to continue members now when adult, and therefore there is no bringing of them into membership. That which is here spoken of, were more aptly called an acknow∣ledging of them to be members: and how the acknowledging of such persons, as the Proposition describes, to be and continue members, can be judged a prophanation of the Ordinances, or a polluting of the Lords, Sanctuary, we confess we do not understand: for we know they were brought into membership by Gods own Institution and Appointment, and we do not know that they have in any way of God been put from it; nor, considering the term in the Proposition, can be justly judged to deserve any such matter, but the contrary: and therefore the acknowledging of them to be members, can be no such prophaning and polluting, as is spoken of. The fourth Argument of the Synod, to shew that the persons spoken of do still continue members, is this: Because there is no ordinary way of cessation of membership, but by Death, Dismis∣sion, Excommunication, or 'Dissolution of the Society; none of which is the case of the persons in question. Whereto the Reverend Author answereth, That the ennumera∣tion is insufficient; there is another ordinary way, i. e. Desertion. Thus Esau's membership ceased; and so may theirs, who being adult, regard not to joyn with the Church by their personal and immediate confedera∣tion, &c. And if forsaking the Church may suffice to deprive those of Church-priviledge, who were before in personal and immediate Church-fellowship, I. Joh. 2. 19. how much more those who never had such membership? &c. what can the mediate membership which such had in infancy, advantage them for continuing in membership, when being adult they live in the breach of that Covenant, whereby they were left under engagement in their infancy unto service and subjection to Christ in the Church? Ans. If the Ennumeration were not sufficient, but that that of Desertion were needful to be added, yet this would not avail to prove the contrary to what the Synod here saith, but the membership of the persons in question may still continue for all this: for, being qua∣lified as the Proposition expresseth, they are farre from being guilty of such Desertion, or forsaking of the Church of God; and there∣fore it is not this, though it were added to the Particulars in the Argument, that can hinder their still continuing to be Members. Nor can they be justly charged as guilty of such things as are here expressed, viz. Not regarding to joyn with the Church by their personal and immediate confederation, nor to fit themselves for it, but to despise the Church of God, not desiring nor endeavouring after spi∣ritual fitness, but living in the breach of that Covenant, &c. These things we cannot see how they can justly be imputed to the persons qualified as the Proposition expresseth, but they may still continue to be members, as not being culpable of any such things, as these here mentioned, to un-Member them. Here also it may be observed, how the Reverend Author doth again acknowledge, That the sins of adult persons, who were ad∣mitted in infancy, are a breach of that Covenant in which they were then comprehended, and which left them under engagement unto service and subjection to Christ in the Church: which sheweth that they are still in the Covenant, though now they be adult; for otherwise, how could their sins be breach of covenant? and if they be still in Covenant, then they still continue members, and their mem∣bership did not cease with their infancy, which is the thing here af∣firmed by the Synod. For that of Esau, whose membership is said to cease by Desertion, the Reverend Author may remember, that he hath more then once told us of invalidity of Proofs from the Old Testament for things in Gospel-times: which Proofs, though we cannot say but they may be valid, yet why should himself use them against us, (for this of Esau is from the Old Testament) if his apprehension be right, that such 'Proofs are not valid? But for the thing it self, of the of membership by a mans own act, this hath been spoken unto before, pag. 34. 35. in Defence of the first Argument for this fifth Proposi∣tion. Where also was considered that Text 1. Joh. 2. 19. which is here alledged again: To which former place we refer the Reader; onely adding thus much, that the cessation of membership which the Synod here speaks of, is such cessation as is ordinary, but if Esau's were by his own act alone, why may we not say that there was something in it extraordinary? Though it is not any where said that it was by his own act: if any affirm that it was, it stands upon them to prove it, for affirmanti incumbit . And though it be not said that the Church had any hand in it, yet negative Arguments in matter of Fact are not cogent, though in matters of Faith they be: but for matter of Fact, we know many things were done that are not written, Jo. 20. 30. & 21. 25. and therefore though this be not written, that there was any Church-proceedings against Esau for his departing from the Church, and therefore we do not say there was; yet they that say there was not, must prove there was not, because the meer not mentioning that there was, is no sufficient Proof that there was not: And for any further Proof, that Esau's falling off from his Church∣membership was by his own act alone; any further Proof for this, then meerly the not expressing of any Church-proceedings against him, we finde none. The fifth Argument of the Synod for confirming this Particu∣lar, That the persons spoken of do still continue Members, is this: Because otherwise a person admitted a member, and sealed by Baptism, not cast out, nor deserving so to be, may (the Church whereof he was, still remaining) become a Non-member, out of the Church, and of the unclean world; which the Scripture acknow∣ledgeth not. Whereto the answer in sum is this, That as a Freemans childe of some Corporation is free-born, and may in his minority trade under his father; yet being grown up, must personally enter into the common Engagement of Freemen, or else may not trade for himself, but is a Non-freeman by his own default, and hath lost his Freedom by not en∣tring in his own person into the common Engagement, &c. So, and much more justly, an adult person makes himself to become a Non-member by not covenanting personally as his father did. Ans. It may be justly questioned, whether this Comparison do suit the case in hand. For, 1. All the Priviledge of this Freemans childe that is mentioned, is this, that he may in his minority trade under his Father; which priviledge doth not at all arise from his be∣ing the childe of a Freeman; and the reason is, because one that is not a childe, but onely a servant of such a Freeman, may trade under the Freeman, as his Master. This being the priviledge of such Free∣men, that their Servants, and others belonging to them, though they are not free, yet may trade for them, and in their names: which is upon the matter no priviledge at all to the childe or servant, but onely to the Freeman himself under whom they trade. But will any say, that to be a childe of a Church-member is no priviledge at all to a childe, but onely to the Father? or will any say, that the childe hath no more priviledge then the servant, sith in the case al∣leged, the servant may trade under the Freeman, as well as the childe may? we suppose none will say this; and therefore in this the Com∣parison doth not suit the case in hand. The Orders and Priviledges of Corporations are various, according to the tenour of their several Charters; but what the Charter of the Church is, we know,viz. That in Gen. 17. it takes in children into the Church with their Parents, and doth not allow them to be put out, till censureable iniquity do appear. 2. If in some Corporations one that is free-born do lose his Pri∣viledge when he becomes adult, if he do not then enter personally into the Engagement, yet it is not certain that it is so in all. Sure no such thing is said of Paul, who yet pleads his Priviledge of being a Freeman of Rome, because he was so born, without mention of any personal act of his own for attaining that Priviledge, Acts 22. And if paul, being free-born, did retain his Freedome when adult, with∣out any personal act of his own for that end, why may it not be so in respect of Church-membership, though in all Civil Corporations it be not so? It is evident, that the Scripture speaks of the children of bond-servants, as bound also, and of the children of the free, as free also, without mention of any act of the children to procure that relation or state, in the one case or in the other, levit 25. 46, 54. And we see no reason but it may be so also in the visible Church, that if the Parent be a member, the childe is so also, and so continues, till he be cut off, not losing his membership by the meer not performing of what might fit him for full Communion. 3. If it were so in all Corporations, that a Freemans childe doth lose his Freedome when adult, if he do not then in his own person en∣ter into the common Engagement; and if it were also so in the Church, that a Members childe should lose his Membership when adult, if he do not then personally Covenant, (though this is more then we see proved) yet if it were so, we see not how this can be prejudicial to the persons spoken of in this fifth Proposition. For of them it is ex∣presly said, that they do solemnly own the Covenant before the Church, and therein give up themselves and their children to the Lord, &c. and therefore though Freedome in a Corporation, and Membership in the Church, might be lost by not entring personally into the Common Engagement, and Covenant; yet, except we shall say it may be lost, though this Personall Engagement and Entring be performed and done, except we shall say this, we cannot say that the membership of the persons in question is lost at all, but doth still continue, sith they are such as do thus personally engage and cove∣nant. As for that Text, Rom. 2. 25. If thou be a breaker of the Law, thy Circumcision is made no circumcision, which is here alledged again: we refer the Reader to what hath been said touching this Text before in Pag. 33. Lastly, whereas the Reverend Author saith, Those Texts in Rom. 11. 16. 1 Cor. 7. 14. Gen. 17. 7. are not applicable to the adult persons in question, but onely so infants and children in minority. The Answer is, that the Synod doth not at all apply them to the adult persons in question, and therefore it is a great mistake so to think: but having said, that these persons are personall, immediate, and yet-continuing Members, they do thence infer, that their children are therefore also Members, in covenant, and holy, and consequent∣ly are the Subjects of Baptism; which Inference and Consequence the Reverend Author we are perswaded will not deny, if the ground thereof be good, That the Parents in question are Members of the Church, as the Synod apprehends that they are. And therefore although the Texts alledged be not applicable to the adult persons in question, yet if they be applicable to such infants and little chil∣dren whose Parents are personal, immediate, and yet-continuing Mem∣bers, they do then sufficiently serve the purpose for which they are here alledged by the Synod. So much for Defence of the sixth and last Argument for con∣firming this fifth Proposition. Propos. 6. The sixth Proposition of the Synod, is this, Such Church-Members who either by death, or some extraordinary Providence, have been inevitably hindred from publick acting as aforesaid, yet having given the Church cause in judgement of charity to look at them as so qualified, and such, as had they been called thereunto, would have so acted, their children are to be Baptized. To this the Reverend Author Answereth, That this Proposition may not be granted, for it granteth the priviledge of Church-member∣ship to such as are not actually and regularly Church-members. Ans. And yet the Proposition, in the very first words of it, doth expresly declare, that what Church-priviledge is here mentioned, is not granted to such as are not Church-members, but to such as are: Such Church-members, saith the Synod, who, &c. their Children are to be Baptized. So that though Church-priviledges may not be granted to such who are not Church-members, yet to the persons here spoken of, the Baptism of their Children may be granted, without any such undue granting of Church priviledges, sith the Synod doth not say these persons are not Church-members, but doth expresly say they are. All that can be said against these persons, is, that they have not acted according to the fifth Proposition: and yet it is said, they have been inevitably hindred therein, and have given the Church cause in judgement of charity to look at them as willing to have so acted, and therefore having been Church-members from their birth or minority; how can the applying of Baptism to their children, be the granting of a Church-priviledge to such as are not Church-members? If they had not been hindred from acting as in the fifth Proposition, but had indeed so done, yet this is not the thing that would have made them members, they having been mem∣bers afore; and though they be now adult, yet it hath been proved, afore in the fifth Proposition, Arg. 6, Part. 3. That their membership doth still continue; and therefore the granting of Church-priviledges to such as are not Church-members, may be yielded to be unwarrant∣able, without any prejudice to the persons here spoken of, or to what the Synod here aith concerning them. And whereas the Reverend Author doth here lay down two In∣ferences: 1. That an ordinary Minister cannot orderly do an act of Office to such as are not regular and actual Members of the visible Church; but, if he do, it will be usurpation. 2. That the Church may not receive into any priviledge of Church-communion, such as are not actually in publick Church-order. These may both be granted, and yet what the Synod here saith not be at all infringed thereby. For, considering that the persons spoken of were Church-members long ago, and have never since been cut off or cast out from that Relation, nor deserve any such matter, but do still continue therein, as was shewed in the fifth Proposition, there∣fore we cannot see how it can be any usurpation in the Minister to do acts of his office towards them, nor unlawful in the Church to re∣ceive them to such a priviledge of Church-communion as is spoken of; nay rather the persons being and still continuing Members, the per∣formance of the thing in question may seem to be so far from being usurpation, as that the neglect thereof may be counted an unwar∣rantable omission or transgression. The first Reason of the Synod of confirming this Proposition, is, Because the main foundation of the right of the childe to priviledge remains, viz. Gods Institution, and the force of his cove∣nant carrying it to the Generations of such as are keepers of the covenant, i. e. not visibly breakers of it, &c. Whereunto the Answer of the Reverend Author is, That the Parents of the children in question are visibly breakers of the covenant, which was sealed to them by Baptism in their Infancy, which obliged them to covenant personally for themselves and theirs, &c. P. 47, 48. Ans. But is this certain, that the Parents in question are visibly breakers of the covenant? sure this, if it be affirmed, had need to be soundly cleared. For either they be such as do personally own the cove∣nant, being qualified with knowledge and blameless life, &c. as in the fifth Proposition, or else if they have not so acted, they have been inevitably hindred therein, as is said in the sixth Proposition: and is it reasonable, that for all this they must be counted visibly breakers of the Covenant? Are they such breakers of it, who do publickly own it, and therein give up themselves and their children to the Lord, being not culpable for any contrary practice in their coversation? or are they such breakers of it, who if they have not publickly acted as aforesaid, the reason hath been, because they have been inevitably hindred? we cannot see that Rule or Reason will allow or give war∣rant for such apprehensions. Put case a person who was born a Church-member, and hath been sound in judgement, and unblame∣able and commendable in his conversation all his dayes, but hath been, like Joseph sold for a slave, and kept in bondage, suppose to the Turks, or others, for many a year: suppose also that after a time he be restored to his liberty, and thereupon do return homeward with his childe or children born to him in his exile and bondage, intending to present himself and his children to the Lord in the Church where he was born, but before he reach home, he dieth by the way; this man is inevitably hindred from entring into Covenant personally, though willing to have done it, and sit for it: But will any Reason or Charity permit to count this man a visible breaker of the Covenant, because he did not personally enter thereinto? we suppose this can∣not be said, he being inevitably hindred from so acting. Why then should the Parents in question be judged to be visibly Covenant-breakers for not entring into Covenant personally, when it is ex∣presly said they have herein been inevitably hindred, though willing to have done it, if there had been opportunity? For our parts, we dare not judge them to be visibly Covenant-breakers, as not seeing any ground or warrant so to do. The second Reason of the Synod for confirming this sixth Propo∣sition, is, Because the Parents not doing what is required in the fifth Proposition, is through want of opportunity, which is not to be imputed as their guilt, so as to be a barre to the childes Privi∣ledge. Now what saith the Reverend Author unto this? Doth he deny that it is want of opportunity that hinders the Parents from doing what is required in the fifth Proposition? No, we do not see that he de∣nieth this at all? Doth he then say, that though want of opportunity hindred, yet for all this want of opportunity, the not doing, though through that want of opportunity, is nevertheless a barre to the childes Priviledge? Not so neither; we do not finde that he so saith, any more then the former: And therefore what was said in the former Reason about being inevitably hindred, may be applied to this par∣ticular for want of opportunity, viz. That such not doing what is men∣tioned in the fifth Proposition, can be no barre to the childes Privi∣ledge. But if the Reverend Author saith nothing touching this want of opportunity, which is the main thing which is mentioned by the Sy∣nod in this their second Reason, what then doth he say in his An∣swer to this Reason? That which he first saith, is, That it hath been already proved in his Examining the fifth Proposition, That more is required to fit one that is adult for Church-membership, then is there expressed, viz. Faith in Christ made visible to the Church, without which they are not regularly Church-members. Ans. But the Question here is not, Whether more be required to Membership then is expressed in that Proposition; but, Whether want of opportunity in Parents to do what is there expressed, be a just barre to the childes Priviledge. It is evident that this is the question here in hand, whereto the Answer of the Synod is Negative, That this want of opportunity is not a just barre. But whether it be a just barre, or be not, the Reverend Author saith nothing at all to that, but speaks to another thing, That more is required to Church-membership then that Proposition doth express: So that the thing in question seems not to be touched. Yet let us a little consider of this other whereto he leads us, and return back with him to the fifth Proposition. Concerning which, first, here seems to be a manifest mistake con∣cerning the scope of that fifth Proposition, which is not at all as is here intimated, whether what is there expressed be enough to fit one that is adult for Church-membership: but the scope of it is plainly this, to shew, That such Church-members as were admitted in minority, if they be qualified as is there expressed, may have their children Baptized: but for fitness for Membership, that Proposition doth not discuss that Point at all, but expresly speaks of such as are Members already, and were admitted long ago, even in their minority. As for that which is here said concerning his Examining that fifth Proposition, we referre the Reader to What hath been formerly there said in Defence of that Proposition. Further, the Reverend Author saith, That Baptism administred by ordinary Officers to such as are out of Church-order, is profaned; as Circumcision was by the Shechemites, and would have been by the Ishmaelites and Edomites, if it had been administred to their chil∣dren, when their Parents were not joyned to the Church, or abode not in it in the Families of Abraham, Isaac and Jacob. Ans. Still this makes nothing against administring Baptism to the children spoken of in this fifth and sixth Propos. except it could be proved that their Parents are not in Church-order. For the Synod thinks, that as they were admitted into church-membership in their minority, so they still continue therein; and the contrary we have not proved. As for the Shechemites, &c. Circumcision might when administred to them, and yet Baptis not so, when administred to the children in question. For, if the former were not in the Church, yet these are: and whereas the for∣mer were vile and vicious in their lives, these other are farre from any such thing; and therefore there is no comparison between the former, and these spoken of, but a vast difference. And we may adde further, That as there is difference between those Shechemites and the rest, and the persons spoken of, both in respect of Church∣relation and Conversation; so in respect of this latter, these are farre better then sundry that abode in the Family of Jacob, to whom he will not deny but Circumcision was lawfully administred. We may instance in Simeon and Levi, who committed that odious Cru∣elty and Blood-shedding for which their Father laid such a Curse upon them a little afore his death, Gen. 49. And if Circumcision was lawfully administred to the children of these, they abiding in the Family of Jacob, how can Baptism lawfully be denied to the children in question, or be said to be profaned when administred to them, sith they are children of Parents who were in the Church of God, and were never cast out, nor deserving any such thing, but do still continue therein, and for life and conversation are farre from any such Scandal and Crime as was ound in the Sons of Jacob afore∣said. One end of Baptism now (as it was of Circumcision then) is, to seal Church-communion, 1 Cor. 12. 13. and is a testimony of the admis∣sion of the party baptized into the Family of God, The Father, Son, and Holy Spirit,&c. Ans. This is no just ground of denying Baptism to the children in question, except it could be proved that neither they nor their Parents are in the Church of God, nor of his Family, which yet we have not seen proved. The regular and lawfull use of Baptism now (as of Circumcision of old) presupposeth both Gods Promise, and his Faith (viz. Faith for justification with Abraham) who is to use it, either upon himself, or upon his infant. To use , being not so qualified visibly, is it not a treacherous usurping of the Great Seal of the King of Heaven and Earth? Ans. Neither doth this make against the Baptism of the chil∣dren in question; forasmuch as their Parents and they are under the promise of God, I will be a God to thee, and to thy seed in their gene∣rations: and the Parents being qualified as in the fifth Proposition, cannot be denied to have Faith visibly, as was shewed by the Synod in their Arguments for Confirming that Proposition, and in this De∣fence formely. Sure it is, these Parents may as well be thought to have Faith visibly, as the Sons of Jacob. afore-mentioned, and as many in the Church at Corinth, of whom it is said, that they were cul∣pable for carnall Dissentions, going to Law, Fornication, Uncleannesses, and not repenting thereof, 1 Cor. 1. & 3. & 6. and 2 Cor. 12. and yet being in the Church and professing Christianity, we suppose the Reverend Author will not deny but their children might be baptized, and the children of Jacobs Sons circumcised, and that this in them was no treacherous usurping of the Seal of the King of Heaven and Earth; and therefore much less can such a thing be imputed to the persons qualified as in the fifth Proposition, though the Seal of Baptism be administred to their children. For it is evi∣dent, these persons are farre from such offensiveness as was in those Corinthian, and in Reuben, Simeon and Levi, but are much more innocent, yea commendable. So much for Defence of the second Reason of the synod for confirming this sixth Proposition, against what the Reve∣rend Author, in his Answer thereto, saith in his Digression, and turning back to the Proposition foregoing. The third Reason of the Synod for this sixth Proposition, is, Because God accepteth that as done in his service, to which there was a mani∣fest desire and endeavour, albeit the acting of it were hindred; as in David to build the Temple, 1 Kings 8. in Abraham to sacrifice his Son, Heb. 11. 17. and in that of Ams, 2 Cor. 8. 12. As in such as are said to be Martyrs in voto, and Baptized in voto, because there was no wnt of desire that way, though their desire was not actually accomplished. To which the Answer of the Reverend Author is, That this may old in private service, so that there God accepts the will for the deed, when the acting of it is hindred; but in publick service, he doth not accept of that as done, which is not done; so farre as to bring them into publick state and order, whatever their desires and endeavours have been. And he instanceth in one that desireth to be a Mi∣nister, and yet may not do the acts of that Office, afore he be in Office; and in such as desire to joyn to the Church, but may not be received to the Seals afore they be so joyned. Whereto the answer is, That what is here said is insufficient, as being not suitable to the case in hand, which is not concerning such as are out of Church-state and order, as if deres after that state were enough to bring them into it, though their actual entring were hindred. For it is evident, that the Synod speaks not of such, but of such as are Church-members already, onely have been inevitably hdred from such actings as are mentioned in the fifth Proposition; which actings are not at all spoken of for Church-member∣ship, for that state the Synod accounts that they have attained al∣ready: but the actings mentioned are clearly spoken of for another purpose, viz. for the more orderly, clear, and edifying manner of administration of baptism to their children; themselves, though being in the state and order of Church-members, having not yet been received to the Lords Supper. It is evident, that the Synod speaks of such persons, and of actings for such an end, viz. of per∣sons already in Church-estate, and acting for the end aforesaid; and here in this sixth Proposition of obtaining that end, though their actings▪ as aforesaid, have been inevitably hindred. Whereas the Reverend Author speaks of such as are not in Church-State and order at all, though they do desire it; and of them he saith, that these de∣sires are not sufficient for their admission unto Church-Priviledges, when their actual entring into Church-state is hindred: between which, and those spoken of by the Synod, there is great difference; so that if what he saith were granted, yet what is delivered by the Synod is nothing hindred thereby: but though desire of office, or of Church-estate, be not sufficient for doing the duties of the one, or obtaining the priviledges of the other, when actual entring into that office and state is hindred; yet when such as are in Church-estate already, do de∣sire to act as in the fifth Proposition, but are inevitably hindred from so acting, what should hinder but they may have their children Bap∣tized, as if they had so acted indeed? And why may not the in∣stances of Gods accepting of Abrahams offering his Son, of Davids building the Temple, and the other mentioned by the Synod, be suffi∣cient Proofs hereof? we see nothing to the contrary but they may. Whereto may be added that in 2 Chron. 30. where the people that prepared thr hearts to seek God, are accepted of God in the Passeover, though they were not cleansed according to purification of the Sanctuary: yet whatever it was that hindred their cleansing, their preparing their hearts did imply that they did desire it, and here∣upon at the Prayer of Hezkh they are accepted. And in 1 Sam. 30. when two hundred of Davids men were by faintness hindred that they could not go over te break Befor, as he and others did, yet he will not yield but that they shall have part of the spoil, as well as others that went own to the batell; considering that it was not want of will, but want of ability that hindred their acting as others did: and He, as he was in other things, a man after Gods own heart, even so he was in this; and they that would not have had the will of these two hundred accepted, when their deed▪ was so inevitably hindred, are called wicked me, and men of , By all which the Argument of the Synod is further confirmed and cleared, when they say in this their third Reason, that God accepts that as done in his service, to which there was a manifest desire and endeavour, albeit the acting of it were hindred. And, if God accept those as Martyrs who are such onely in voto, as the Reverend Author seemeth to acknowledge, pag. 49. why may not the like be said of those who are onely Bap∣tized in voto: we see no reason but that if in the one case God▪ accept them as Martyrs, he doth also in the other as persons Bapti∣zed. And whereas he saith, To be Baptized in voto, will nothing ad∣vantage any, as to Church-fellowship, because de occultis non judicat Ecclesia, and things are not manifested to the Church otherwise then by congruous actings. The Answer is, 1. That the thing here spoken of by the Synod, is not at all of receiving into Church-fellowship, as the Reverend Au∣thor carries it, but of Baptizing the Children of such as are in Church-estate already, and have been so even from their minority. 2. Nor is the desire they speak of so hidden and unknown, that the Church cannot judge of it, but so manifest, that they have given the Church cause in the judgement of charity to look at them as so quali∣fied, as is said, and that had they been called thereto, they would have so acted. So that if it were true, that men could not be received into Church-fellowship by meer desire of such state, when that desire is secret, and not manifest to the Church; yet men that are in Church-estate already may have their Children Baptized▪ when their desires to act, as is mentioned, are sufficiently known to the Church, though their acting hath been ably hindred. For these cases do appa∣rently differ; so that what the Synod saith in the one, is not over∣thrown by what the Reverend Author saith in the other. 3. It is conceived by some, that those who of the Ancients are said to be Baptized in , were so spoken of, because they were Martyred before they could actually receive Baptism, and yet that their children were after the death of the Parents actually Baptized and accounted of the Church: which if so, doth testifie, That they counted it a great matter to be Baptized in voto, sith in such case they would actually apply Baptism to the children, when the Parents had not received it actually, but onely in voto, or in desire. And how much more may Baptism be applyed to the children in question, whose Parents are not onely Baptized actually, and not in desire onely, but have been actually members of the Church even from their birth or minority? onely they have not acted as in the fifth Proposition, but have been inevitably hindred therein, though they have been known to the Church to desire so to have acted. Fourthly, Saith the Synod, The termes of the Proposition import that in charity, that is here done interpretatively, which is mentioned to be done in the fifth Proposition expresly. The Reverend Author Answereth, Its an unwarrantable charity that makes such an interpretation, for it is without warrant of any Rule in Scripture, or in good Reason. Ans. But is this certain, that neither Rule in Scripture, nor good Reason, will give warrant for such charity as is mentioned? If men have been by death, or some extraordinary providence, inevitably hindred from so acting as in the fifth Proposition, and yet have given the Church cause to look at them as such as would have so acted, if they had been thereunto called, and not inevitably hindred, is there yet for all this no warrant in Scripture or good Reason for such charity as is spoken of? For our parts, when God Almighty accepts the will for the deed, when the parties inability hinders from doing so much as he would, 2 Cor. 8. 12. and when Scripture tells us, that Charity think∣eth not evil, but believeth all things, hopeth all things, &c. 1 Cor. 13. 5, 7. we cannot but think it better to retain and exercise such charity as is here spoken of, then to be driven or depart from it, as if no Rule of Scripture or good Reason would warrant it. If that which is mentioned to be done in the fifth Proposition ex∣presly, is here done interpretatively, both being put together, will not avail to put the Parent regularly into Church-fellowship in any sense, and to give the infant a right to Baptism thereby. Ans. For putting into Church-fellowship, the things here mentioned by the Synod are not by them alledged for that end; and therefore if this that is said by the Reverend Author were granted, the Do∣ctrine of the Synod is not at all weakned thereby: But if the things mentioned be sufficient for the Baptizing of the children of Parents who are in Church-fellowship already, the purpose of the Synod is sufficiently gained. But why do not the things mentioned avail to put the Parent into Church-fellowship? The Reason rendred, is, Because by Christs Ordinance onely adult persons, who have true Faith and Holiness, are adult Members of the invisible Church; and the same persons making profession thereof outwardly in the Order by him appointed, may be Members of the visible Church, and they onely can give their infant-seed a right unto Baptism. Ans. And is this certain and clear, that onely they who have true Faith and Holiness, and so are Members of the invisible Church, may be Members of the visible Church, and so their infant-seed have right to Baptism? If this were so, we may question whether it can be lawful for Ministers, or any men, to dispense Baptism to any per∣sons at all: and the reason is, Because they cannot certainly know who have such true Faith and Holiness, and so are Church-members. For what the Reverend Author said a little before in pag. 49. That though God search and know the heart, yet the Church doth not, de occultis non judicat Ecclesia; this we believe to be very true: and therefore if this hold, that unto may be Members of the visible Church, and give right to their seed unto Baptism, but onely they who have true Faith and Holiness, and so are Members of the Church in∣visible; we say, if this hold, how can we know who are to the Ba∣ptized, sith none can certainly know but God onely, whether men have this true Faith and Holiness in their hearts and souls? Therefore we think it more safe to say, that where there is a profession of true Faith and Holiness, and nothing contrary thereto appearing, whereby that profession can be disproved, such persons may be Members of the visible Church, and so have Baptism for their children, whether they be of the invisible Church, or no. And if the persons described in the fifth Proposition be tried by this Rule, we cannot see but as they were in Church-fellowship from their minori∣ty, so they still continue therein, and so may have their Children bapti∣zed, in as much as now they make a good profession before many wit∣nesses, even the whole Church, and do no way contradict their pro∣fession by any Scandalous practice in their lives. And therefore, though that be true which the Reverend Author here saith, pag. 50. That without Faith it is impossible to please God, and that therefore there must be true Faith in them whom he priviledgeth to baptize their Infants: that is, as we understand him, whom he priviledgeth to pre∣sent their Infants to Baptism; yet for all this it may be lawful enough to administer Baptism to the Children of Parents qualified as in the fifth and sixth Propos. and they that do administer, may have Faith to please God therein, because of the Church-relation and good profession of the Parents, though the Parents cannot please God in presenting their children to that ordinance, if themselves be de∣stitute of the grace of Faith: yet this we must still say, that for any that are so qualified as is said, we see no Scripture-Rule or Reason that will warrant us to judge them so destitute. So much for Defence of the sixth Proposition. Propos. 7. The Members of Orthodox Churches, being sound in the Faith, and not Scandalous in life, and presenting due testimony thereof, these occasionally coming from one Church to another, may have their children baptized in the Church whither they come, by vertue of communion of Churches; But if they remove their habitation, they ought orderly to covenant and subject themselves to the government of Christ in his Church where they settle their a∣bode, and so their Children to be baptized. It being the Churches duty to receive such unto communion, so far as they are regularly fit for the same. For confirming of this Proposition in both the Pares or Branches of it, the Synod giveth sundry reasons, whereto the Reverend Author saith nothing in the particulars; but in general, That he looketh a the regular communion of approved Churches as in Ordinance of Christ: But further then so he saith nothing, either by objection against the Proposition, or by consent unto it? But all he said, is by way of propounding , to the number of half a score, or more; and then concludes, That when these and the like Questions are clearly Answered, he shall then understand the true and full sense of this Proposition, and what to say to it. But when the Synod shall come together to Answer these Questions, whether ever or never, we do not know, nor do see any great probability of such a thing; and therefore no more being here said against this Proposition, we may conclude that it yet stands firm and good. And, as he concludes, that Thus much may suffice, for the present, for Reply to the Synods Answer to the first Question; So may we conclude, That thus much may suffice, for the present, for Defence of the Synods Answer a∣gainst what he saith to the contrary in his Reply. COncerning the Reverend Author's Discourse upon the second Question touching Consociation of Churches, we shall not trou∣ble the Reader with any large Reply: and we hope it needeth not, because there appeared no Dissent or Dissatisfaction in the Synod about that matter. Our Brethren that Dissented in the former Question, readily and fully Concurred in this, as themselves declare in Antisynedalia, pag. 12. Besides, part of the Reverend Author's Exceptions referring to the Platform of Discipline, concluded on with great Unanimity in the Synod held at Cambridge, Anno 1648. (sundry Principal Members whereof, as Mr.Cotton, Shepard, Rogers, Norton, &c. are now at rest with God) we shall not now after so many years, wherein we heard of no Opposition, make that a sub∣ject of Debate. But if the Reader please to take along with him these three or four Considerations, they may serve to take off what is here Ob∣jected against as by the Reverend Author. 1. That we never said nor thought, that there should be a Withdrawing from other Churches upon Differences, Errours or Offences of an inferiour and dubous nature, yea though continued in. We are farre enough from Hastiness or Harshness in that matter, being pro∣fessed Adversaries to a Spirit of Sinfull and Rigid Separation: we hope there is no word in the Synods Conclusions that favoureth thereof, if candidly interpreted. And for Withdrawing from Bre∣thren because of Dissent from what is here held forth by this Synod, both our Practice and our Profession in the Preface to that Book, do sufficiently shew us to be farre from it. This may answer what is said this way in Pag. 54, 55, 57, 63. 2. That we account not Consociation of Churches to be another thing then Communion of Churches, but onely an Agreement to Practise that Communion, as is expresly said in Propos. 5th. & 6th. And there∣fore we understand not why the Reverend Author should so often praise Communion of Churches, as pag. 58 59, 60, 61. and yet dis∣praise and dislike Consociation. Is Regular Communions so good and excellent, and can it be hurtful for Churches to agree and consent to Practise it? Neither do we mean by that Agreement, a Vow (as is suggested pag. 56, 57.) or a formall Covenant in a strict sense (though Mr. Cotton doth not refuse to call it a Covenant, in Keyes, P. 54. 59.) but onely a declared Consent (as is expressed Propos. 7.) of each Church to walk in Regular Communion with their Neighbour-Churches. And if the Reverend Author doth approve of the Acts of Communion here set down for the substance of them, as it seemeth he doth by what he saith pag. 52. why should it be thought a dangerous mat∣ter to agree thereunto for the Substance thereof? We have indeed found in our Experience much good and benefit by Communion of Churches, as the Reverend Author acknowledgeth, pag. 58, 61. and his acknowledgement thereof we gladly accept; but we have also found, that the want of ready Agreement timoudy to attend and exert the Acts of Communion, hath hazarded the Peace and Well-being of sundry Churches, and exposed them to great Troubles. We do not desire by our proposed Consociation, to adde anything to the Communion of Churches, but onely a vigorous and tious exercise thereof. 3. That we expresly disclaim the subjecting of a Church unto any other Ecclesiastical fsaction whatsoever, Propos. 1. and therefore it is strange that the Reverend Author should put that upon the Consociation by us intended, That it is a subjecting of Churches un∣der Classicall Jurisdiction, pag. 59. It is nor the bare Consent, or mutual Agreement of Churches, but the nature of the thing consented to, , viz. The Power they agree to be stated under, that makes it a Classical Combination, or puts those Churches under a Classical Ju∣risdiction. What though the voluntary Combination, mentioned by Mr. Rutherford, in his sense doth inferre a Classical Membership and Jurisdiction? Surely it doth not follow that ours does so, when as we expresly disclaim it. But is it true, that where-ever there is a voluntary Combination of Churches, they become a Classical or Presbyterian Church, and the Members by thereto, become Members of a Classical Church, and under the Power of it, so as to be Excommunicated by it, &c. as is said pag. 59? what then shall be thought of that known Position of Dr.Ames, Medul. Lib. 1. cap. 39. Thes. 27. which is expresly cited and approved by the Re∣verend Author in his Reply to Paget, pag. 224, 225? Surely it is no new thing with Congregational-men, but their professed Doctrine, with one consent to own some kind of Combi∣nation and Consociation of Churches; but withall we constantly afirm with Dr. Ames in the same place, that This Combination doth neither constitute any new Form of a Church, nor ought it to take away, or in any measure to diminish that Liberty and Power which Christ hath left to his Churches, but onely it serves to direct and promote the same. 4. Let the Reader please to peruse and consider the Reverend Author's Eleventh and Twelfth premised Positions, pag. 6, 7, 8. and compare them with what the Synod hath published touching Con∣sociation of Churches, and we suppose he will finde such an agree∣ment between them, as that he will wonder (as we do) to see the Reverend Author appearing as an Antagonist in this matter. It seems strange, that Brethren should be willing to contend both where they do differ, and where they do not. Also it may be consi∣dered, how many Reflexions here are upon us, (as if we would cast a Snare upon Churches, by straitning them in the use and exercise of their Church-power within themselves in re prepriâ as if we would absolutely binde Churches not to administer Censures will in themselves, &c.) for which nothing published by the Synod did give any just occasion. And whereas Mr. Cotton is represented as being against our Con∣sociation, pag. 60, 61. Let his Printed words be viewed in the Keyes, pag. 54—59. his Solemn Speeches of it to sundry be remembred, and his Draught of it a little before his death be con∣sidered, and the Reader will see whether he can joyn in belief with the Reverend Author about that matter. The Lord guide us by his Spirit into all Truth, and help us to follow the Truth in Love.
N00051.p4	Three choice and profitable sermons upon several texts of Scripture; viz. Jer. 30. 17. John 14. 3. Heb. 8. 5. / By that Reverend servant of Christ, Mr. John Norton late teacher of the Church of Christ at Boston in N.E. ; The first of them being the last sermon which he preached at the Court of Election at Boston. The second was the last which he preached on the Lords-Day. The third was the last which he preached on his weekly-lecture-day. ; Wherein (beside many other excellent and seasonable truths) is shewed, the Lords soveraignty over, and care for his church and people, in order to both their militant and triumphant condition; and their fidelity and good affection towards himself. ; [Eleven lines of Scripture quotations]	[ "Norton, John, 1606-1663.", "Wilson, John, 1588-1667.", "Norton, John, 1606-1663. Sion the out-cast healed of her wounds.", "Norton, John, 1606-1663. Believer's consolation, in the remembrance of his heavenly mansion ...", "Norton, John, 1606-1663. Evangelical worshipper, subjecting to the prescription and soveraignth of Scripture-patern." ]	1664.	Printed by S.G. and M.I. [i.e., Samuel Green and Marmaduke Johnson] for Hezekiah Usher of Boston.,	Cambridge [Mass.]: :	eng	[ "Dury, John, 1596-1680.", "Covenants (Church polity).", "Election sermons -- Massachusetts -- 1661.", "Sermons -- 1663.", "Poems -- 1664." ]	THis Text may be called A Divine Plaister for a Sin∣sick Out-cast: in other words it is Gods Cre of Sion, when incurably Wounded. You have here the Patient described from divers Adjuncts: some Inherent, a∣biding in the Patient; some Extrinsecal, relating to the Patient. That which is Abiding, is that she is an Out-cast, Wounded, and Sick: That which is Extrinsecal, relateth either to the Specta∣tors, or to the Physician. To the Beholders: and there you have their disaffection, viz. They called thee an Out-cast, saying, &c. To the Physician: and there you have his affection, viz. I will restore health to thee, and will heal thee of thy wounds: which Af∣fection is amplified, 1. From the Cause, Because they called thee an Out-cast, therefore will I heal thee. 2. From the Infallibility of it, upon the testimony of this Physician; Thus saith the Lord. They say, Thou art an Out-cast: the Lord saith, He will restore her. To open the words briefly. The Patient, Here you finde, 1. An [Out-cast] It doth immediately look to the good Figs that were in Babylon, and they were in a manner voluntary Exiles, they yielded themselves to go: and such an Out-cast is here meant, as is not onely cast out of the Country, but out of the hearts and affections of others. Several Comparisons there are, that set forth this Out-cast; as, that of a menstruous woman, am. 1.17. of the person cast out of the Synagogue, Ezra 10 8. Ioh. 9. 22. and that of the Leper, 2 Chron. 26.21. he dwells in an house apart; and as Iephthah, thrust and expelled out of his Fathers house; cast out of doors, and out of hearts and esteem. 2. But not onely is Sion an Out-cast, but an Out-cast [Wounded] and it is Laesio ad mortem, a deadly wound; and an incurable wound, er. 30.12. i.e. according to man: And not a green Wound, but an Ulcer, a festered Wound and Sore; and no wonder then she is also sick. And if we look to the Extrinsecal Adjuncts which accom∣pany this Patient, there is that which relates unto 1. The Beholders: They say [This is Sion, whom no man seek∣eth after.] They did reproach her, and there was no denial of it; Is not this Sion! 'tis spoken in way of derision: the sarcasm of an Enemy. Sion was a word of honour, but they here relate to the Notation of the Hebrew word, from Siccitas, as being a dry, withered, sapless thing; a barren, and forsaken, and undesirable place and society. And further [Whom no man seek∣eth after] Neither this sort of men, nor that sort of men; none hath any care of her welfare. 2. A second kinde of Extrinsecal Adjuncts relate unto the Physician; [Therefore I will restore health unto thee, and I will heal thee.] Now God will apply a sanative Cataplasm, an healing Plaister: This is Repentance, and Restitution, er. 31.9. Re∣pentance, and their Return, make up the sanative Plaister. In respect of her self, there was need of Repentance; in respect of the adversary, there was need of Reduction. And the Cause of it, viz. [Because they called thee an Out-cast] as who should say, I am sensible of all thy case, and the opprobrie thou hast suffered, therefore will I restore thee. But shall not this fail? No, Jehovah's word is engaged for it, Thus saith the Lord. I will not more then intimate to you the Paradoxes that the Text doth abound with. Sion, and acknowledged, and yet no man careth for her. A People, none neglected like them; a People, none beloved like them: Neglected, if you look at men; beloved, if you look at God. A People, whose very adversaries are instrumental to their prosperity. These are such Riddles, as we may truely say Gods grace onely makes. A strange occasion may that seem to be, which God takes for the healing of his People in Isa. 57.17,18. I have seen his wayes (i. e his froward∣ness and covetousness) and will heal him. Ezek. 11. 15, 16, 17. Thy brethren, even thy brethren, &c. they say, Ge ye farre from the Lord, unto us is the land given in possession: Therefore say, Thus saith the Lord, although I have cast them farre off, &c. though I have scattered them, &c. yet will I be a little Sanctuary unto them—I will gather you, &c. Zech.3.2. The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem: Is not this a brand pluckt out of the fire? They had been in the Furnace long enough. As the Lord dealeth thus with his people, so David maketh use of the like in his personal case, 2 Sam. 16. 12. It may be the Lord will look upon mine affliction, and requite me good, &c. bless me, because of his cursing. The Reasons of the point, are: Reas. 1. From the Sympathy that there is between the Head and the Members. Christ is sensible of the sufferings of his Out∣cast. It is true, that the Out-cast doth suffer; it is a greater truth, that the God of the Out-cast suffereth. Isa. 63. 9. I all their affliction, he was afflicted: it relateth to Israel in Egypt. Zech. 2.8. He that toucheth you, toucheth the apple of his Eye: it relateth to the good Figs in exile. It is no little ease that our sorrows touch Christ, according to Hel. 4. 15. We have not an high Priest that cannot be touched, &c. What though the Out-cast suffereth for sin, yet he hath a sufferer with him: and in this respect what Paul said to his Corinthians, 2 Cor. 2.2. that doth Christ say to his Out-cast, If I make you sorry, who is he that maketh me glad, but the same that are made sorry by me? Reas. 2. Because that Gods Name suffereth, while his Out-casts do thus suffer. Exod. 32.12. if God should destroy Israel, the Egyptians will say, For mischief hath he brought them, &c. Deut.32.27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and say, Our hand is high, and the Lord hath not done all this. You remember the argu∣ment which Ioshua useth, Chap.7,8,9. When Israel falleth before the enemy, what wilt thou do to thy great Name? The destruction of Israel would raise a scandal to Religion, and the God of Israel. Reas. 3. To capacitate the Out-cast to receive the benediction of a Father, the actual blessing of his People. To be Gods peo∣ple, is one thing; but to be made meet to receive the blessing of his people, is another thing. Zech. 3. 2. The Lord, even the Lord that hath chosen erusalem, &c. God in election hath made them his people, and determined to bless them: 'tis this that doth pluck the brand out of the fire. Ier. 24. 5,6,7. I will set mine eyes upon them for good, I will bring them again, I will build them, I will give them an heart to know me, &c. Ier.30.22. & 31.33. I will be their God, and they shall be my people: and vers.9. Ye shall come with weep∣ing and supplications, &c. [Ye shall come] there is their Return; [with weeping and supplications] there is their Repentance: and the Lord hath undertaken for it; I am a father to Israel, and Ephraim (as bad as he is) is my first-born. The cause of their being his people, a penitent people, a blessed people, is his fatherly relation to them, Ier.32.38,39. Ier.30.7. Alas, it is the time of acobs trouble, but he shall be saved out of it. vse 1. Instruction 1. Hence learn, that Sion is subject to sad Apostacy, or defections. Ier. 2.5,13,21. I planted thee a noble vine. We must acknowledge, God planted us, I may say, a Scrip∣ture vine, and, if so, a noble vine: but you see a generous vine subject to be a degenerate vine. Exod. 32. 7, 8. They turned aside quickly. But as the Oratour solemnizing a sad funeral, desired to have learned Mortality from another Instance, rather then that of Saliger; so I would God would learn us this truth from some other instances, rather then from these Churches. I may men∣tion notwithstanding, the Polititians observation concerning the stage of action usually changed in thirty years; because the persons that make the major vote, are usually changed, and gone by that time. Something about that time, hath our time been in this land, now perhaps the major vote is changed; you may say in such and such a case many a time, and had such been alive, these actions, and those, in Church or Court, would not have been so carried on. But I will not dwell here. I wish we might learn such in∣stances from some other example, and not from our selves. Instr. 2. Sions Apostacy brings upon Sion sad Calamity. 'Tis a truth, that Israel embraceth not God, til God first embrace Israel: 'tis also a truth, that God forsaketh not Israel, till Israel first for∣sake him. Ier. 5. 25. If good things be withheld from us, Iniquity is the cause. am. 3. 39. if evil things be brought upon us, the cause is sin. There was a time when Solomon was at rest, 1 Kings 5.4. There was no adversary, nor evil occurrent; there was a time (again) when Solomon had many adversaries, 1 King. 11.14,23,26. Solomon hath rest, while he is in his integrity; Solomon hath ad∣versaries, that was the time of his Apostacy. Is there no dispensa∣tion but Iudah must serve Shishak? 2 Chron. 12. 8. what is the reason thereof? it is because they would not subject themselves to the yoke of God: not the power of the Egyptians, but their non-subjection to God, made them subjects to Shishak. jer. 14. 11. & 7. 16. jeremiah, pray not for them, I will not hear, saith the Lord: there is no dispensation, jer. 27. 12. non-subjection to the yoke of Christ, subjected Idah to the yoke of Babylon. Abuse of Liberty, is that which forfeiteth the use of liberty. Instr. 3. Sions Maladie is not cureable with Calamity, Isai. 48. 10. would not one think a furnace should cue the outcast? they are so good, that they are called the good , and yet so bad, as that seventy years captivity would not make them good enough for the end. Those that were seventy years in the furnace do cry out, Lord, why hast thou hardned our hearts from thy fear? Isai, 63. 17. you that think you have a new man, do not forget that you have within you also an old man, and calamity will not re∣move it. The hard-heartedness of good people is very strange. Heb. 3. 8. Harden not your hearts: Oh! provoke him not as at Meribah! what doth 'Paul cry out against, and so David, and Moses? Meribah, Meribah! this, this lyeth at the hearts of such, the inseparable, the insuperable, invincible non-subjection of Israel to the wayes of God, this is not cureable with calamity. Instr. 4. Though Sions malady be such, as that, lookt at in it self, it cannot be cured, yet looks at in Gods promise, and it cannot want a cure. Look upon it in it-self, and it seems incurable, look't at in the Physician, and it cannot but be cured. Jeremiah looking at his sufferings, he will speak no more; but looking at Gods promise, and it is as fire in his bones, he cannot but speak. 2. King. 8. 10. there is a quaerie put to the Prophet, whether Benhadad shall live; the prophet answers, He may certainly recover, howbeit, the Lord hath shewed me, he shall surely dye, i. e. the disease was not such but the might have recovered: so may I by allusion invert and say, Sions disease is incurable, but yet she shall certainly recover. Look at Sion in the glass of Providence, and she is as a woman forsaken, and grieved in spirit, Isai. 54. 5,6. & 66. 4. hus∣bandless, as to reproach; and yet at the same time thy Maker is thy husband: if we look at Sion in the glass of the Promise, this Out-cast is both Marah, and Hephzibah, both a Widow, and Beulah. Look at the Out-casts tears, as an effect of mans not caring for her, but as an occasion, and demonstration of Gods care for her, Psal. 126. 5,6. that Sion sheddeth tears, denominateth her Marah; that Sions tears are seed, denominateth her Hephzibah. Psal. 56 8. that tears fall from Davids cheeks, this is matter of sorrow; that Davids tears fall into Gods bottle, is matter of joy. Instr. 5. Gods touching an impenitent Out-cast with repen∣tance, is a signal of Gods having mercy thereon. Sions recovery by repentance from her backsliding, is an effect of grace, and a fore-runner of the set time of Sions mercy Sions impenitency, is the life and strength of Sions (of the Out-casts) calamity Re∣pentance doth break the yoke of Babylon; Impenitency doth lay on the yoke of Babylon. You may truly say, the date of the Out-cast captivity, and the date of their impenitency, is the same. The enemy is never harder-hearted to Sion, then when Sion is hard-hearted to her God. Their affliction was not the hardness of the Babylonians hearts, but Lord, why hast thou hardned our hearts: Isai 63. 17. when the Out-casts return to Sion, they shall goe weep∣ing with their faces thherward, Jer. 50. 4,5. se 2. Exhortation. The text openeth my mouth to call upon Gods Outcasts to accept of Gods plaister. God proposeth to us Remedy, or Calamity: we have our option, whether that of the plaister, or of the sore; make we our choice. If we accept the plaister, the time of mercy, even the set time is come; if you do not accept it, you may look at it as the beginning of sorrow. That we are Out-casts, this doth speak us sick; but our not accept∣ing the remedy, speaks our sickness incurable. To be Out-casts, this argues that we are cast off by men; but our not accepting the remedy, speaketh us cast off by God: the condition of an Out-cast supposeth us sinners; but the rejection of the remedy doth say that we are castawayes: for an Out-cast to need a medicine, is common to good and bad; to accept it, is proper to the good. Let us then accept the Lords Plaister. As an Ingredient there∣to, I shall propose this Direction; viz. 1. Learn we to judge aright of Liberty; Scripture-liberty. Gal. 5. 1. Paul biddeth us stand fast in our liberty: and those ac∣cursed ones he looks unto, Chap. 1. who also pleaded for liberty, and whom the Assertors of true Liberty should accordingly pro∣nounce accursed. Blessed men plead for liberty, and cursed men plead for liberty. The Gnstick in 2 Pe. 2. 19. doth plead for liberty: Good men plead for liberty, and bad men plead for li∣berty: the best men plead for liberty, and the worst men plead for liberty. If you ask what Liberty is? you may look at it as a Power, as to any external restraint, or obstruction on mans part, to walk in the Faith, Worship, Doctrine and Discipline of the Gospel, according to the Order of the Gospel. When you hear men plead for Liberty, see that it be not Liberty falsly so called. 2. Acknowledge Order Divine, and in particular in that great Point of a Ministerial Judge. There are that make little of Or∣der, and yet we may think, not any made so little, as 'Paul made much of it: Let All things be done in Order. 1 Cor. 14. 40. it seemeth an Apostolical spirit doth conclude, that sometimes better such a thing not done, then not orderly done. There is a judge∣ment Discretive, which belongeth to every Believer; there is a judgement Authoritative, that belongs unto the Church, and is set therein by God; and also there is a judgement Decisive, which belongs unto the Council: Onely remember, that the Supreme Judge is either 1. Authentick, i. e. Jesus Christ: or 2. Regu∣lative, i. e. the Scripture: or 3. Ministerial, i. e. the Council. This Question concerning a Ministerial Judge in matters of Reli∣gion, is that which hath greatly exercised the Christian world; insomuch that both Protestants and Papists agree, That the Reso∣lution of this Controversie is of so great moment, as that here∣upon depends the Resolution of all Controversies. When a Con∣troversie ariseth in a Church (differences must not alwayes con∣tinue) what shall resolve the same, if a Ministerial Judge be not ad∣mitted? Take away this Order, and how shall Peace, or the So∣ciety continue? This truth of a Ministerial Judge, is reckoned a∣mong the Fundamentals—Secundario, because it doth tend to the preservation of all that else is of the Foundation. You shall finde this Truth impleaded throughout all generations, since the Primi∣tive times, and pleaded for by all the Orthodox in all the Centu∣ries. Deut 17. 12. Standum sentenoe summi judicis: Israel must stand to this; if it be in matters of Religion, there is the Priest; if in matters Civil, there is the Magistrate, and be that stands not, or submits not to the Sentence of these, let him be cut off from Israel: so requisite a thing is Order. Acts 15. there is no rest in such a case; what now do they, but refer it to a Council, and that doth determine it. 1. Cor. 14. 32. The Spirit of the Prophets is subject to the Prophets. I will not acknowledge him a Prophet, that is not subject to the Prophets. Let not any one therefore under pretence of a Prophet, or whatever Inspiration or Perswasion soever, ex∣empt themselves from subjection to Order. Obj. The major part may erre, and is not alwayes the melior part: Councils and Churches may erre, and have erred. Answ. 1. But is it not true, that the Objector may erre? The major part may erre; so saith the Delinquent standing before the Church, and must that evacuate all Church-power? 2. 'Tis more likely that truth should be with many Orthodox, Pious, Orderly, &c. In the multitude of Counsellors (was anciently said, Prov. 11. 14.) there is safety. The Objector is one to many, and he is in his own case a Judge, but a Council in other mens. But if that be not a truth, that [We must subject to Order] because the major part may erre, then put an end to Church-administrations, there will be no end of Controversies. But distinguish we con∣cerning Councils. There is a Council Regular, of Orthodox and meet Members orderly gathered: There is a Council that is Ir∣regular, and abusive, as in times of Popery. When the Ark was taken by the Philistims, no marvel it was not Oraculous to Israel; but what Israelite refused to consult the Ark of God after its re∣turn from the Philistims, because they had abused it? You tell us, that Popish Councils have erred; and therefore must we forget that the Councils of the Orthodox have maintained the Truth, and have been the support of Religion in former times? Look to the Niene, and other Councils. Councils have been sometimes among the Philistims, among the Papists, and for so long a time; but shall we esteem the less of Orthodox Councils because of that 3. Distinguish between the Truth of Order, and Truth Positive. John 8. 17. The testimony of two men is true: this is what God hath appointed for the Preservation of Society Humane and Christian. That is a truth in foro, viz. in Church or Court, which may not be the truth positive. The God of Truth hath made it for to keep Societies in peace; and if it were not for this Institution, there could be no sitting in Judgement, or any Polity a∣mong men. 4. Remember that the Spirits of the Prophets are subject to the Prophet, 1. Cor 14. 32. the Spirits of the Elders are subject to the Elders, &c. If this be not attended, there can be no Administration, or else there must needs be a meer rixation and chiding-administration. Where there is liberty and the Old man, there must needs be much Controversie; 'twere more sad if there were no Remedy. The non-admission of this help, renders the Churches, in case of Non-action, like the field of the sleeping Husbandman, Matth. 13. 25. or else like the Meeting of Israel at Meribah; either no Administrations, or manifold Alterations. 'Tis true, a Ship may live longer in a Calm, then in a Storm, but yet your Ship may be so long becalmed, that all the Provision may be spent, and so perish in time; and it may be better perish∣ing in a Storm, then in a Calm: a Storm is swifter to perishing, but both destructive. Either this Disease or that is mortal; the difference may be, that the one is Chronical, the other Acute: both the killing. No (you will say) if such men be there that have a spirit of Meekness and Patience: Yea, but reade Exod. 12. 3. and Psa. 106. 33. Moses the meekest man then on earth, yet it went ill with Moses ('tis said) for their sakes. How long did Moses live at Meribah? sure I am it killed him in a short time, a man of as good a temper, as could be expected from a meer man: I tell you, it will not onely kill the People, but it will quickly kill Moses. Take heed of Meribah, and accept of the Remedy against your Disease. Obj. May not a good man suffer by this means? Answ. Sometimes we are called to suffer; and subjection to Order may be accompanied with suf∣fering for the Truth: and better an innocent and good man suffer, then Order, for that preserves the whole. 3. Sanctifie God in his Providential Testimonies against a∣bue of Liberty. Minde Solomons case before-mentioned: Have we not many Adversaries? Are we not Out-casts? Are we as much in the hearts of others, as formerly? Are there not those who labour to bereave us of our Liberties? Let us Sanctifie the Name of God herein. 4. Attend we the Examples of the godly wise, for the con∣tinuing of our Liberty, in like cases. You will say, What is that? I answer, An Address to the Supreme Authority, and a just Apologie. If any say, What Example in Scripture have we for an Address? Let such look to 2 Kings 4. 13. Wouldst thou be spoken for to the King? This did not unbecome the Prophet to propound to her. Remember Ezra 7. 6. & 4. 6,13. Est. 4. 8. Nehem. 2. 4. did Nehemiah do the people wrong therein? My God (saith he) remember me for good in this. There was Accu∣sations written against them; Rehun and Shimshai write, Tainai and Shethar-boznai write against them, Sanballat writes: Shall there be those that Petition against, and shall none Petition for Israel? Ezra's and Nehemiah's Petitioning, and promoting their Petitions to the King, were not interpreted as acts of dif∣fidence unto God, or of irregular compliance, nor themselves as men less friends to the Church and Civil Liberties, nor looked upon as unworthy to be continued in their Trust and Esteem a∣mong the People. Mordecai counsels Esther to go in unto the King, and speak to him, though it was with the peril of her life. To make an Address then is not that which is not according to Scripture. The like I might say relating to an Apologie. 5. Let us walk in the use of our Liberty with innocency, and without offence. To differ from our Orthodox Pious, and Learned Brethren, is such an affliction to a Christian and inge∣nuous Spirit, as nothing but love to the Truth could arm a man of peace against: Our Profession being in a way differing from these and those, it doth the more concern us that our walking be very cautelous, and that it be without giving any offence. There will offence enough be taken at the Profession of the Truth, though the Professors thereof give none. The Profession of the Truth draweth upon us enmity, but errour in our Profession, and offensive walking, delivereth and betrayeth us into the hand of the enemy. And give me leave to speak freely, Let us see that we walk without offence toward Civil Authority: Suffer not your mindes to be prejudiced against the present, and ancient Govern∣ment of our Nation: Isa. 49. 23. Kings shall be thy Nsing-fathers, and Queen thy Nsing-mothers: 'tis spoken of Gospel-times. It is not a Gospel-spirit to be against Kings: 'tis neither Gospel nor English Spirit for any of us to be against the Go∣vernment by King, Lords and Commons. It was the usual stra∣tagem anciently of the Adversary, to calumniate the Christians as disaffected to the State, and such as were for Reformation, as Enemies to Coesar. But juell could testifie in his time, Gratias agimus Deo, &c. (in Apolog. pag. 16.) That there could be no instance given, wherein they in that state of Reformation had offered any vio∣lence to Princes, &c. So said that famous Apologist. God make us more wise and religious then so to carry it, that they should no sooner see a Congregational-man, then to have cause to say, They see an Enemy to the Crown. Prov. 24. 21. My son, fear thou the Lord, and the King, and meddle not with them that are given to change. Eccles. 10. 20. Curse not the King, no not in thy thought. Dan. 6. 22. Innocency was found in me, (faith Danl) and also be∣fore thee, O King, have I done no hurt. Is this thy voice, my son David? 1 Sam. 26. 17. really so, not hypocritically? We have severe Observers; Tongues are not untaught to inform against us. It is but wisdome to give no cause, especially such as our own Consciences cannot testifie for, and such as all Orthodox Churches in the Protestant world will testifie against. In matters of the State-Civil, and of the Church, let it be shewn that we are his Disciples, who (Matth. 22. 21.) said, Give unto Cesar the things that are Cesars, and unto God the things that are Gods: and in mat∣ters of Religion, let it be known that we are for Reformation, and not for Separation. 6. Lastly, Take care thar the Order of the Gospel may have a free passage in the Churches; I mean, that our Practice may effectually answer our Doctrine, in that Book entituled [The Platform of Church-Discipline] 'Tis that for which we are Out-casts at this day; that (for the substance of it) is it that sheweth what New-England is. I would I might say that there are none among our selves that are against it. There was a time when the General Court did approve of it, and when the Members of that Synod pleaded for it. Our reality herein will be, in no small de∣gree, critical of our Integrity in this Undertaking; and our Actions must be the demonstrations of our Sincerity: This is a principal Ingredient of this healing Plaister, and for the defect hereof are such frequent and scandalous Breaches in our Churches; so many Administrations in vain, and such sad Non-administration, and Remora's, occasioning that sad Quaerie of Spectators, Whe∣ther the Congregational-way be practicable, yea or not? I beseech you consider whom it is that it doth concern to answer this Ob∣jection; you that are conscientious do not forget it, at whom the stick lyes in one order or another. If we cannot build without the noise of Hammers, yield that we are not Temple-workmen: yield we must, either that the Congregational-way is not the way of God, or that We are unfit for the behaviour of the House of God. As concerning the Church-government according to the Platform of Discipline, the practice of which doctrine who careth for? is not this that truth which the Synod, Churches, the General Court sometime made a good Confession of, and that now no man comparatively careth for? Ezra 4. 8. Rehum cares not for it: ver. 23. Artaxerxes careth not for it: Nehem. 4. Sanballat, and Tobiah care not for it: the Episcopal man, the Presbyterian care not for it, the Morellian careth not for it: the Merchant, the Souldier, the Husbandman, the Labourer careth not for it. Haggai 1. The people of Jerusalem, the Church-members care not for it. I am apt sometimes to think that Aaron may be under a temptation of irregular complyance; but minde, Jer. 15. 19. Let them return unto thee, but return not thou unto them: I may say thus much (and pardon my speech) A more yeilding Ministry unto the People, I believe is not in the World. I beseech you let not Cesar be killed in the Senate, after he hath fought it out, and conquered in the Field: let us acknowledge the Order of the Eldership in our Churches in their way, and the Order of Coun∣cils in their way, duely back'd and encouraged; without which, Experience will witness that these Churches cannot long consist. God hath opened the mouth of the Speaker to you this day, it being a day wherein after so many attempts and feares, you are betrusted with your Liberties for another year. You have this years oportunity, and at such a time, and blessed be the Lord God of our Fathers, who hath put such a thing in the Kings heart, so farre to accept your Application to his Majesty, as not onely to give you the oportunity of the year present, but also encourage∣ment for many years to come. Let all of us be stirred up by the Lord, and at such a time, to strengthen the hand of ubbable, and , by your professed subjection to the Gospel of Christ. Do not betray liberty, under the pretence of liberty. You that are in the honoured Magistracy, remember Davids troubles, Psal. 132. 1,5. he could not rest till the Ark had rest. And those that are in the Ministry, remember Pa's troubles, and what his cares were, 1 Cor. 11. 28. Let us all minde what were the troubles and thoughts of heart that were in them that lived in the dayes of Malachi, Chap 3. 16. But are there not many that minde onely their cieled houses, &c? and how much doth the work of the Out-cast lye unattempted, witness the sick estate of the Churches: and how can it be remedied, if we will not acknowledge Order? and shall I say that we are real therein? You have brought upon your selves real troubles, and likewise upon your Relations and Friends in England, and those here that suffer with you in this Exile: See then that you be not hypocritical, but real to the Truth which you have professed. I could tell you, and you must not forget it, That there have been Mn of Renown, as they are called Numb. 16. 2. Famous in the Congregation of Israel, that did go out of Egypt, but yet could not endure the Order of God in the wilderness. Let us shew it, that we mistook not our selves, pretending to come into this Wilderness to live under the Order of the Gospel. We are Out-casts indeed, and reproached; but let us be such Out-casts as are caring for the Truth, and therefore not to neglect an Apologie: it doth become, and greatly concern Gods Out-casts to minde it. You know there are those who represent you as disaffected to Government, and as Sectaries, and Schisma∣ticks, and as Fanaticks: you see cause to Apologize therein. And for that term of [Fanatick] you must remember it is not of yesterday, however it be now used or abused. You may learn the original use of it from that distribution of Professors, in relation to Church-government, in former times, into four sorts, viz. Orthodax, Pontificti, Rationales, and Fanatic. But I trust that God doth, and Angles and Men shall know that we are Orthodox. Gods Out-casts are not Fanaticks. The Woman in the wilder∣ness may have the vomit of the Dragon cast in her face, if you let it lye on, you will suffer; wash it off therefore by an Apo∣logie. Thus did jusim , Teru , Iel, and others in their time. Give not the advantage of interpreting Silence as Consent, nor think it labour lost if an Apologie will wash your face. And though we may be cast out by men, yet may we hope that God will look after his Our-cast, and care for us, being Out-casts for the Truth. Let it appear that we are such Out casts, to whom the calamity and temptations of Out-casts are sanctified; Out-casts healed: Out-casts that care for the truth, and then Out-casts on which God will bring the blessing of his own people. If this plaister findeth acceptance with you, you shall finde esteem, and acceptance, and favour from God and man. Let us all labour so to carry it, as that we may have this Rejoycing of a good Cons∣cience to sweeten that bottle full of tears shed in your Out-cast condition in this wilderness, viz. That we came into it, not onely with a Spirit testifying, according to the Scriptures, against the Inventions of men, but also that we do come up unto the Institu∣tions of Christ; that as we have departed from Inventions Hu∣mane, so we may not be found to be, or here continue opposers against Institutions Divine; that we are not negligent of, but faithful to that Order of the Gospel which we are Out-casts for. THis Verse, and the former, holds forth a double Con∣solation, to support the Disciples against the suffering which they were to conflict with, either In the way of Truth, or For the way of Truth. This Verse holds forth the second Argument of Consolation; the former you have in the second Verse: it is taken from the Place they were to be taken to after Death. And this Argument in this Verse is taken from the Company they shall have in that place; and that is his Personal Presence, his full and clear Presence: Where I am, there you shall be also. Now this Argument of Consolation is described, 1. From the Scope of Christ in preparing such a place for them; and it was, that he and they might be there together: I go to prepare a place for you, that where I am, there you may be also. 2. It is de∣clared from the Time when they must expect their being taken to Christ; and that is, when he comes again: I will come again, and receive you to my self. 3. It is declared from the Efficient of it, the Undertaker of this; and that is Himself: I will come again, and receive you to my self. To open the words thus resolved. 1. Touching the Presence of Christ and Believers together [That where I am, there you may be also] you must understand this (of his Presence emphatically so called) of his Presence in the place of Blessedness: In thy Presence is fulness of joy, Psal. 16. 11. There is a double Presence of Christ, but he means here his Presence in Glory, where we shall see him as he is, 1 Joh. 3. 2. I said, this Argument of their Consolation was declared from the Scope of it; I go to prepare a place for you, that where I am, there you may be also: it was one great end of his being a Fore-runner. Secondly, he should fail of his Fidelity and Ability, if there should be a disappointment. 2. From the Time [When I come again] Christs coming is either his last Coming or his coming by Death. Of his last coming you reade 1 Thess. 4. 18. Of his coming by Death, you reade Luke 23. 43. To day thou shalt be with me in Paradice. Now the Soul goes to Christ, when He comes to us by Death: at his last coming both Soul and Body shall be together with him. 3. This Argument of Consolation is described by the Efficient of it, or Undertaker, [I will receive you to my self] We may doubt how our Souls, when we dye, shall come to Heaven: why, saith Christ, I will come, and receive you to my self. They therefore say properly, when they dye, that say, Into thy hands I commend my Spirit, Psal. 31. 5. it is a proper saying so to speak, because Christ he doth receive them. And Steven (again) he speaks, Acts 7. 59. Lord Jesus receive my Spirit. It is a blessed thing to commit our Souls by Faith to Christ, when they go out of the Body. He comes by the ministry of his Angels, or otherwise as he please: I will come again, and receive you to my self. You may remember the words of Steven, he dying, called upon God, and said, Lord Jesus receive my Spirit: we receive Christ, and we receive the Spi∣rit of Christ; Now to as many as received him, to them gave he power, &c. Joh. 1. 12. Christ receives our Spirits (then:) If we receive his Spirit now, he will receive our Spirits then; I will receive you to my self. You shall finde in Iob 19. 25. saith he, I know that my Re∣deemer liveth: He might say, I know my Estate is gone, and I see that my Friends are gone, and my Children be gone, and my Health and Strength is gone, and the Grave is ready for me; but what stayes obs heart now? I know that my Redeemer lives. This is a living truth for a dying man; I know that my Redeemer lives, and that he shall stand in the latter day upon the earth, and I shall see him, &c. This was now In the way of Truth, for you cannot say that Iob was persecuted For the way of Truth. But you shall finde in a way of suffering for the way of Truth, Phil. 1. 23. I desire to be dissolved, and to be with Christ: Having passed through many troubles, I would be out of the body and freed from the body of death; I desire to depart, and to be with Christ. 2. Cor. 5. 8. We are confident, and willing rather to be absent from the body, and present with the Lord. You must either be absent from the body, or absent from the Lord; it is an hard thing to be absent from the body, but not comparatively: We desire rather to be ab∣sent from the body, and present with the Lord: We shall meet the Lord, and shall ever be with the Lord. What is the use of this, 1 Thess, 4. 18. Comfort one another with these words: what are these Comforts? They are nothing but Promises; Promises rightly applied, these are the Comforts of the holy Ghost: they hold forth more good, then the affliction doth evil. If you would comfort one another, bring out the Promise, that is comfortable and seasonable. Comfort one another: with what? with these words; for in them the Com∣forter doth come and apply comfort. Reas. 1. Because hereby we are made fit for this rest, fit to be with Christ; that is, by our trouble, & by this remembrance. Mixing this remembrance with our trouble, doth fit us for this place. 2 Cor. 5. 5. He that worketh us to the self-same thing, is God. For what thing? for our heavenly house, our house not made with hands: he that fits us for these things, is God. And thus doth he fit us by trouble, by these matters of groaning that do pass over us from day to day. This should be a great incouragement; There is a place prepared for you, but remember you must be fit for your place: you are not fit for your place, in that you are meerly Regenerate, but you must pass through such a measure of Obedience both active and passive that is appointed for you, that by this means you may be meet for the inheritance of the Saints in light. The place is fit for us already, but we are not fit for it as soon as we are Regenerate. 2 Cor. 5. he doth there instance in the troubles of the body, the grief of the outward man: we are burthened with our body, but all this while a fitting for our place. If you belong to God, he is working you to the self-same thing; be your trouble this or that (the Cholick, Palsie, Stone, or whatever) he is working us for the self-same thing: This is a great matter in our troubles, to consider that God by them is fitting us for our place in Heaven. Reas. 2. From the Quality of the Undertaker, that hath un∣dertaken the reception of our Souls to himself; I will come, and receive you to my self. If it be so, let us that suffer according to the will of God (1 Pet. 4. 19.) commit the keeping of our Souls to him: you may boldly do it, he sends a fiery Chariot for Elijah; likely it was an Angel, He makes his Angels spirits, his Ministers a flame of fire, Heb. 1. 7. Christ hath his way to carry your Souls to Hea∣ven: you do not believe what a condition your Souls will be in, as soon as ever they are out of the body: do but think what a meet∣ing here is; but we believe not these things. As Christ, when he sent to his Disciples to comfort them, (Luke 24. 11.) they thought they were idle tales: so when we hear of these things, we look at them but as idle tales; but, saith Christ, I will come, and receive you to my self. Reas. 3. Taken from the Person we shall be with, namely, Christ. Phil. 1. 23. You shall be with Christ, which is best of all, or which is farre better: There is no better House then this Mansion, there is no better Presence then his Presence; therefore will might he say, I. is best of all, or farre better. Instruction 1. Learn from hence, that the most and the greatest Communion that we have with Christ in this life, still leaves us in a condition of absence from Christ, compared with that Commu∣nion we shall have with him after death: So saith the Apostle, 2. Cor. 5. 8. We are willing to be absent from the body, and present with the Lord; ver. 6. for while we are at home in the body, we are absent from the Lord: It is a place of absence form the Lord, that is, compared with what we shall have after death. If you think of Paul, Who did enjoy Christ more then Paul did? Did not Paul enjoy Church-communion? Yes; but notwithstanding this was a place of absence from the Lord, compared with the society that by death he should be in. Was not Paul acquainted with any godly men? you know what he saith of Timothy; but yet (saith he) I am absent from mine own people. The word that is here translated [Absent] signifies Absence from his own people: he loved Timothy well, but he thinks the Spirits of just men made per∣fect, exceed the Spirit of Timothy: Here is no Companion that is like the Company there; here is no Communion will satisfie here. Where most of Christ is, it is best, but yet it is absence compara∣tively; We are absent from the Lord. Instr. 2. The New man (the Believer) is never at rest till he is with Christ in his Mansion-house. If you never finde any such thing in you, but that, if you might have your desire, you would be here alwayes, believe it you have not this New man in you: this New man never is at rest, till it comes to Christ. It is true, there is weakness in the best, and unbelief may prevail too-too much, but I speak of this new Nature that is in these, and reigns in these that are Regenerate. You know how it is with those that love one another: after that Jacob knew what was become of Joseph, there was no staying of Jacob; Let me go and see him before I dye, Gen. 45,28. What was the reason of it? there was an intire love one unto another. You know how it is with those that do indeed love one another, that have been long absent one from another, they cannot rest until they meet: Was there any did ever love another, as the New man loves Christ? The New man loves him with a divine love, the coals thereof are coals of fire, which hath a most vehement flame, Cant 8. 6. There are some on earth that do long after Christ; there are those on earth that do desire after Heaven: and do any love another, as Jesus Christ loves the New man? There must be a meeting between these two Lovers; I will come, and receive you to my self. Mark how John concludes the Revelations, Chap. 22. ver. 21. Behold I come, saith Christ: He that testifieth of these things, saith, I come; Amen, even so come Lord Isus. Here is a longing to be with Christ. In any of your quaeries concerning Christ, you are never at rest till you come to Heaven: it is the proper Being of the Sun to be in motion; this New man is a divine man, and his motion is still unto, and after Christ. Instruction 3. The death of the Believer, it is a reception of the Soul by Christ Jesus. Christ receiving of our Soules at Death, is an incouragement to strengthen us against the fear of Death. Are you affraid of going to your Mansion house? are you affraid of going to Christ? Mark what the Apostle saith, Phil. 1. 23. I desire to depart, and to be with Christ. The Greek word is a Marriners Phrase, and signifies as much as to set sayle from the shore: I desire my time were come to be loosed that I might go to my Mansion. There are three Cords or Bonds that do Intangle us, the loosing from which doth sweeten Death to us: 1. The Bond of the Cross; I desire to be dissolved, and loosed from the afflictions and miseries of this present life: This is in it's place a lawful thing to desire in Gods time. 2. There is a Bond of Corruption, the body of Death; this I desire to be loosed from: O I am, who shall deliver me from the body of this Death! Rom. 7. 24. There are pans in the Best; But if you have the new man in you, you cannot bear them: There is Vain-glory there, and there is impatience there, and there is Envy there, and Unspiritualness, which the Believer cannot bear; I desire therefore to be loosed from the Body. It is said of one, Mezentius. that he would bind a dead Corpse to a living man, and so he would torture them. This new man is bound to a dead Corps: there is no part of the Understanding, Will, or Affctions, throughout the whole man, but this dead Corpse is there. 3. There is the Cord of our absence from Christ: that he ex∣presseth, as if it did in an especial manner move with him to be with Christ, which is the best of all. Simeon speaking of death, Lord, now lettest thou thy Servant depart in peace, Luk. 2. 29. as if he should say, Give me my dismission (as we use to speak, from one Church to another: so here) from a Society Militant, to a Society Triumphant: So you see here he calls it but a dismission; it came to pass when the time was come that he should be received up, Luk, 9. 51. relating to his death: if you did but think that this were the great business when you dye, namely, the receiving of your Soules, you would not be troubled: you cannot give up your Soules into better hands. Ihn 5. 24. you shall there finde it is called a passage from one Room to another, he is passed from death to life: it is like a passing from one room into another. Look at death as in the Curse, and what more terrible? But look at it in the Promise, and it hath another kind of aspect. 1 Cor. 15. 43. you see there it is compared to sowing; it is sown in weakness, it is raised in power. This is now with relation to the body, it is but sowing of it, it shall rise again, and that with ad∣vantage: you are not affraid of sowing your seed, that will bring a glad harvest. It is a going from those that are not our own people, to those that are our own people, 2 Cor. 5. 6,8. it may be you have a friend here, but it is not an ordinary thing to meet with a Jonathan here. It is but a going from them who are not our people, whom we cannot so fully close with; nay you cannot close with your own souls fully, while here; but you are going from those who are not your people, to those who are your people, where you shall find perfect closing with this new man; you are come to the spirits of just men ma perfect. Would you see what Peter saith concern∣ing death, 2 Pet. 1. 14. I must put off my tabernacle: it is a strange he makes no more of it, then for Elijah to put off his mantle. What a thing was it for Elijah to let his mantle fall, he gets him up into his Chariot and lets go his mantle: I speak this, that you may see what expressions the Scripture gives concerning death: O let my last end be like his! I tell you it is a lovely thing, Let me dye the death of the Righteous, let my last end be like his: I tell you there is another good in their last end, that the unbeleiver is not aware of. It is but a going out of one place to another. I have done with this, when I have minded you of that place, 1 Thes. 4. 14. They sleep, and they sleep in Jesus: They also that sleep in Jesus shall God bring with him: you see two bodies lye by the wall, and they look both alike, but (believe it) they are not both alike in the Promise; if one be a Believer, and the other an Unbeliever, one is gone to this Mansion place, the other not. Instr. 4. The presence of Jesus is the place of blessedness: So saith Christ here, I will take you to my self, and you shall be where I am. We shall see him, we shall be inlightned by him, we shall be satisfied in him, and blessed with him. 1. We shall see him: 1 Ioh. 3. 2. We shall see him as he is. 2. We shall see him, so as to be inlightned by him. Psal. 36. 9. In thy Light we shall see light: They are marvellous Lights, that are in the place of Blessedness. 3. We shall be satisfied in him. Psal. 17. 15. As for me, when I awake I shall be satisfied with thy likeness. A satisfaction there will be at our Dissolution, though more fully at the Resur∣rection. 4. We shall be Blessed with him. Blessed are the pure in heart, (Mat. 5. 8.) for they shall see God. Then you that hear me, look to your hearts, for it is not whether you are rich or poor; but, Bles∣sed are the pure in heart, for they shall see God. But what is it to see God? I shall see my Redeemer, saith ob: and that is true, the eyes of our bodies may see the body of Christ; but you shall see God, you shall see him face to face, you shall see him as he is. I tell you, the soul of man is never at rest till it sees God. Some shall never see God & therefore never be at rest; There is no peace, no rest to the wicked, Isa 57. 21. Saith my God. But now the soul it rests when it comes to see God: He is such an Object, as nothing without him will satisfie our Souls: may be they may be pleased, as children with a Rattle, for a while here, but nor satisfied without him; therefore know it, there Souls of ours are more worth then we are apt to think of, prize them how you will. Unto the seeing of God (to speak plainly) there are three things that are required: 1. There is required an Object. 2. There is required the Purifying and Perfecting of the Under∣standing. 3. There is required the Light of Glory, which may enable the Soul to see that Object. Now 1. The Object is God, we shall see him: I shall see God, Job 19. 26. not onely see his Redeemer, but I shall see God: what∣ever might be the meaning of Iob, yet we shall see him as he is, 1 Joh. 3. 2. We shall see him face to face, 1 Cor. 13. 12. It is true, we cannot see infinitely, our capacities cannot be made infinite; yet we may see him that is Infinite, we may see him apprehensive∣ly, though not comprehensively; yet we shall see him so as to fill the Soul, though not see him so as to comprehend him, but we shall apprehend so much of him as we are capable. 2. There is the Perfecting and Purifying of the Understanding: that must be purified from all Ignorance, Sin, and Darkness, and Mistake. 3. There is the Light which God doth communicate of Glory: As we have here the Light of Grace, so there is the Light of Glory, which enables a Soul to see him according to the Vision of Glory. But what do we see in the seeing of God? We see his , or Essence; as the Object is united to the Faculty rela∣tively not formally. We shall see the of God, they which are in Heaven, you what they are making mention of, Rev. 4. Holiness, A! Eternity: You know not what is now, but then you shall know it more; you know not perfect now, but then you shall know it more: and we shall see the Trinity, hat hath seen me, (John 14. 9.) hath seen the Father: And we shall see Christ, that Person that is God and Man. And for the Counsell of God, we shall see it: it shall be an open Book, so far as concerns our happiness. Now when the Soul comes to this, you will have no further need of en∣quiry, [What God is?] or [What Christ is?] you will never be satisfied till then, you will never love God perfectly till then, and you will never rest in him here, as you will then: you shall come to understand that then [Blessed are the pure in heart, for they shall see God] Exhort. 1. It is abundantly to incourage every Christian to constancy in the profession of the truth, notwithstanding all the suffering we may meet with, either in the way of truth, or for the way of truth. This is that which John makes use of, 1 Iohn 3. 2. We shall see him as he is; and, He that hath this hope to see God, purifieth himself, even as he is part, ver. 3. Do you say you have hope to see God? this is a very purifying meditation. Can you endure any impurity, and yet maintain this hope in you to see Christ? Acts 24. 15,16. mark there how it did work with him; And have hope towards God, which themselves also allow: I have hope that I shall see God, and that there is such a truth as the resurrection; here∣in do I exercise my self, to have alwayes a Conscience void of offence, both towards God and towards Man: they that are false to his truth, they shall not see him, that dye without Repentance of it: herein do I labour to keep alwayes a Conscience clear both towards God and man, that this may not hinder me from a sight of this Mansion: 2 Cor. 5. 8,9. speaking to the same purpose, We desire to be with the Lord: wherefore we labour, that whether present or absent, we may be accepted of him. Thus you see what this meditation doth call for: this makes a man or woman of a labouring spirit, it calls for adherence to the truth: And more particularly, consider then what it is to be a Christian in earnest, to be such a Christian as walks in that way, wherein they walk that have the Promise to go to Christ, when their Soules go out of the body; these are such as the eleven were, not such as Iuda was; he went the other way, he went to his own place. You must be such Christians as the Apostles were, that is, such as do continue with Christ in the profession of his truth, that you may be Conquerours in holding on in your Profession. 2. Consider what you must expect while you are in your way; you must expect such troubles, as nothing will quiet you, but the exercise of Faith in Christ Jesus. Your hearts they will be as∣saulted, but let not your hearts be troubled: the Truth it will cause trouble to you, though you think of carrying of it never so in∣offensively, and amiably among mn. Christ, by all his good carriage, could not reconcile those that hated the truth: Hence those that profess the truth, let them not think strange if they meet with trouble. Then (Acts 9. 31.) had the Churches rest: Other places have rest very frequently; but for the Churches, those that profess the Truth to have rest, is a special favour of God. 3. Your troubles here, while you carry it with a Christian Spirit, they shall fit you for this blessed estate; as it is said 2 Cor. 5 5. [He that worketh us to the self-same thing.] You may think God means evil to you, when you meet with affliction and trouble; but, provided you are in the way of Truth, or be it For the way of Truth, that which God ayms at, is to fit you for your Mansion-place. Christ would fit us to be in the body, and he would fit us to go out of the body; He works us to the self-same thing. If you have a strong body, he would fit you for that bo∣dy to walk with him in that body. Saith Caleb, Josh. 14. 11. I have as strong a body, as in the day that Moses sent me. Now as it is a great matter to have such a body, so it is a great matter to walk with God in such a body: if you have an healthful body, he would fit you to walk with him in that body, that you may know how to possess your vessel in Sanctification and honour: not that your body should be the slave of filthy lusts. Suppose you have a sickly body, 2 Cor. 4. 16. Our outward man decayes, but our inward man is renewed day by day: and he worketh us to the self-same thing, by fitting us to go out of the body; Acts 20. 24. that I may finish my course with joy, and the Ministry that I have received. 4. Concurre with God in this scope of his Providence to you; he is fitting of you to walk with God. If he fit you to go out of the body, or to be in the body, close with him, as the Patient closeth with the Physician; interpret the Changes that are upon you, of one nature or of another, interpret them as dispensations whereby God works to fit you to be with him in the body, or to go to him when you go out of the body. Let us work together with him; I did it to humble them, Deut. 8. 16. then close with him, and say, This is his end; and for that end joyn with him. You shall finde more trouble then rest, while you are In the way; you shall finde more rest then trouble, when you are at the end of your way. You that are lovers of truth, more then of the pleasures of Sin, you shall finde more trouble then rest while you are in the way; but when you are out of the body, you shall have full rest without any trouble: you shall have Truth enough, and Peace enough. That which is hard to gain now, is Union in the Truth; but then you shall have Union enough, and Truth enough: you shall finde Christ making good that truth to you, that He will come, and receive you to himself. When Noah put forth his hand, and received the Dove into the Ark, it was a welcome ease: so will it be to your Souls when they have been wearied with so many troubles, and Christ Jesus shall come, and receive you to himself, when your Souls go out of the body; for otherwise the Devil will be ready to receive them, and to carry them to Hell. Whither went Dives Soul when it went out of his body? you that are now in Pleasures, whither went Dives Soul? it is not said he was an Adulterer, or a Drunkard; but he was a man of Pleasures, [In thy life time then hadst thy good things, Luke 16. 25.] But what became of his Soul when it went out of the body? And being in Hell, he lift up his eyes in torments, &c. ver. 23. Gen. 46. when Joseph received Jacob, and his Brethren, after so long an absence, judge what a contentment there was: Jacob fell upon Josephs neck, and Joseph fell upon Jacobs neck: but their embraces are not to be mentioned with the embraces of Christ and the Soul. Do good, that when you dye, the good you have done may receive you into everlasting habitations. Your works shall follow you. It was the speech of one Ambrose. , I have not so lived, as that I am ashamed to live any longer; nor am I afraid to dye. Labour so to live, as you may be useful in the body, and so as you may not be ashamed to go out of the body, but may say as Iohn did, who was an old man, and a Disciple, I come quickly: Even so, come Lord Jesus, come quickly. THis Verse illustrates the Argument mentioned in the foregoing words, from an adjunct, or accident ac∣companying the Legal Priest-hood: The Argument there used to prove that the Priest-hood of Christ excelled that priest-hood which was after the Order of Aaron, was, because they which were of that Priesthood ministred on Earth, but Christ ministreth in Heaven: He was a Minister of the true Tabernacle while he was on Earth, and he still officiates in his Priestly Office now he is in Heaven; the Tabernacle which they ministred in, was upon the Earth, and was made of earthly things, and it was a figure or shadow of heavenly things: he de∣clares that that Tabernacle was a worldly Tabernacle or Sanctuary, 1. From the quality of it; it was onely a shadow, or example of heavenly things, and it was a type; but Christ was a Minister of the true Tabernacle. 2. It is declared from the certainty of it, for He saith this: But how doth that appear? It appears from a Divine Testimony; For see (saith he) that thou make all things according to the Patern shewed to thee in the Mount. For the opening of the words. First, we are to consider what these heavenly things are: They are called in Chap. 9. 11. Good things to come. In a word, it means Christ, with all his Be∣nefits; these are the Heavenly things, that the other were but Shadows of. Therefore it is truely said, that the Ceremonial Law holds forth Christ, i. e. it makes known the Gospel (being rightly understood) but after a Legal dispensation. Secondly, it was a shadow of good things, i. e. it was a patern that did shadow out Heavenly things. God shewed Moses a Patern, or Type, in a Vision, according to which the Taber∣nacle was to be farmed, and Moses acts accordingly. The word translated [Patern] intends as much as a likeness, or example, or a figure. As for the Divine Testimony, you may see it in Exodus 25. 9. According to all that I shew thee, after the patern of the Tabernacle, and the patern of all the instruments thereof, even so shall ye make it. And in Chap. 39. this testimony is often given, that All things were done as the Lord had commanded Mo∣ses. But Christ was the Minister of another Tabernacle, i. e. of his Body, the true Tabernacle. For it is evident, that our Lord sprang out of Iudah, of which Tribe Moses spake nothing concerning the Priesthood. The Apostle thinks he argueth well, and conclusively, That Christ was not of the Levitical Order, because nothing was spo∣ken concerning it of that Tribe. This is a good Argument in Divinity to say, That there is nothing in Gods Word why you should act such or such a thing: it is not enough to say that there is nothing expresly against it; the truth is, there is enough against it, if there be nothing for it. The Tribe of Iudah must not med∣dle with the matters of the Priesthood: Why so? because Moses spake nothing of them in that respect: and in Exod. 25. 9. Moses himself was to act nothing that he found not in the Patern. Exod. 26. 30. And thou shalt rear up the Tabernacle according to the fashion thereof, which was shewed thee in the Mount: He must act nothing that he doth not finde in the Patern. It is true, David (for some just cause) made some alteration in the Worship of God; for the state of Temple-worship, compared with Tabernacle∣worship, did call for a change. But how did David proceed in it? 1 Chron. 28. 19. All this (saith David) the Lord made me un∣derstand in writing, by his hand upon me, even all the works of this patern: He made no alteration in Gods Worship, but it was also by a Patern given to him by God. And for Solomon, you finde that David gave him the Patern, ver. 11. to build the Temple according thereunto. And relating to Gospel-times, the time of the Mes∣sias, you have an eminent text in Ezek 43. 10,11. Thou Son of man, shew the house to the House of Israel, that they may be ashamed of their iniquities, and let them measure the patern; and if they be ashamed of all that they have done, shew them the form of the house, and the fashion, and the goings out thereof, and the comings in thereof, and all the forms thereof, &c. Reas. 1. Because it is the acknowledgement of the Prerogative of Jesus Christ; I mean that he alone hath the honour to institute Divine Worship: He in truth was the Author of the Tabernacle, & of the Temple and yet he was the Tabernacle, and the Temple, i. e. the true Tabernacle and Temple. The power of the Keyes, i. e. the instituted Worship under the Gospel, you shall finde Christ is the maker and disposer of those Keyes, Mat. 16. 19. It is not for man to make a Key to open Heaven, he will never be able to pick that lock. Ye shall reverence my Sanctuary (saith God, Levit. 26. 2.) and why so? I am the Lord: (make a pause here) i. e. it's no less then the Attribute of his Lordship that is demon∣strated in the matters of his Worship: as for instance, Korah was very near unto the Priesthood, Numb. 16. 1. and yet inferiour to the Priesthood, (and it may be that was some tempta∣tion to him to be so near it, and yet inferiour to it) but he must not offer Incense, Numb. 16. 40. but the Priests, which are the Sons of Aaron, may: Why may not Korah? the reason is, I am the Lord, I will have this act to be matter of Divine Worship, and not another, and I will have this man to act, and not another; I am the Lord. Might not any man take a little perfume, and sprinkle it on the coals? No, God will institute what acts, and what persons he pleaseth. I have heard (I think) some say, that any man may adminster Baptism, or the Lords Supper; and I say it may be a Childe is able to do it: what then? But we must re∣member what God saith, I am the Lord; and he will be owned in his Institutions. Uzzah was a good man, yet he may not touch the ; why not? I am the Lord, 2 Sam. 6. It is one of the holy Institutions of God, Ye shall all reverence my Sanctuary. Hence it is, that to the holy things of God, reverence is a great part of duty: and if this or that be Gods Worship, remember Gods Lordship is in his own Institutions, and he will make a difference as he pleaseth: not that Aaron or Moses are better then others in themselves, they may be worse, but God will have his Lordship appear in these his holy things. Therefore it is that we must be conscientious in our reverence of the holy things of God, even in regard of bodily reverence by comely gestures, for our bodyes are the Lords, 1 Cor. 6. Hence [Sitting] is not a Prayer-gesture; it is true, if there be great weakness or infirmity of body, &c. that may give an ex∣cuse for the Lord will have mercy, in case rather then Sacrifice. And therefore also it is that Christ stood up when he read the word, Luk. 4. 16. and in Neh. 8. 5. they stood up at the hearing of the Wordread. We should shew reverence at the holy things of God, because they are his Institutions, and he is the Lord. Reas. 2. Because in Divine Worship we acknowledge God to be our Soveraign Lord, and that we owe unto him absolute Subje∣ction and Obedience, and we acknowledge our selves to be his ab∣solute Subjects. The act of Worship is an acknowledgement both of his Soveraignty, and of our meanness: Who am I, that am but dust and ashes, that I should take upon me to speak unto the Lord? Gen. 18. In acts of Worship we must exalt Christ, and depress man. Many in these dayes are against Forms, but in the mean time let us not forget Worship. For Israel to wait upon a Rock, was a despicable thing to the Nations; to see so many thousands come and stand about the Rock was strange, but that Rock was Christ: this is nothing else but the acknowledgement of God, who will be known in his own way. And this let me say, Christ him∣self, that was not onely Man but God, attended the Ordinances while he was here on earth, and so did his Apostles: this is to shew the disevangelical spirit of those that do object against ex∣ternal Worship. Reas. 3. Because Divine external Worship is a means of con∣ferring heavenly things. The Keyes of the Kingdome of Heaven open or shut Heaven, Mat. 16. 19. Naaman must know (if he be cured) whence the Cure comes; he must acknowledge the Waters of lordn, and he must acknowledge the Prophet: God could have cured him without either, but he was not pleased so to do. You feed your Hens and Chickens, but you throw their meat upon the ground, and make them take it from thence: so God feeds us with heavenly food but we must receive it in a lowly manner. You can have no Faith to expect Gods blessing in any way but his own; any Institutions, so farre as they are Humane, you cannot have Faith for Gods blessing to go with them. Instructions. 1. The Ceremonial Law understood, teacheth Christ; the truths of Christ are laid up under the types of the Ce∣remonial Law. When you reade the Ceremonial Law, if you un∣derstood it, you would see Christ through it; as for instance, Heb. 9. the Tabernacle was a figure of Christs Body, and so was the Vail: Heb. 10. 20. when they went into the first Court, they re∣membred the Incarnation of the Messias, and so when they looked on the Vail, &c. they who looked on these types, whose eyes were opened, they saw Christ. Reade Lev. 16. 15. compared with Heb. 9. 24. 26. As Christ shed his blood, and so entred into Heaven, so the High-priest slew the Sacrifice, and then entred into the holy of holies. And the efficacy of the Merit of Christ, was figured in the incense: this is to let us see, how clearly we are taught the same truths above what they of old were, comparing our times with theirs. Instr. 2. It is the part of those who are Conscientious, to keep themselves unto Scripture-bounds in holy, or Church-admini∣strations. 2. Cor. 10. 13. the Apostle would have them walk by a line (it relates to the Graecian exercises, to which the Apostle doth delight to allude:) it comes to one with that which the Apostle doth elsewhere say, (viz. 2. Tim. 2. 5.) He that striveth is not Crowned, except he strive lawfully. There is a line of motion to regulate all administrations, especially Church-administrations; there is a line that doth regulate the Eldership, and a line also to regulate the Brotherhood: so that all Church administrations, are to be carried on according to that line. This was Moses his charge; See thou make all things according to the patern; and do you think there is not as much Conscience to be made of it now under the Gospel, to make all things according to the patern, as in the dayes of the Legal dispensation? 1 Cor. 14. 40. Let all things be done according to Order: the case may be so, that though a thing be done, that is for the matter of it good, there may yet be more hurt in the disorder of it, then there is good in the doing of it. If we exercise our own Notions and Apprehensions in matters of Worship, this is Will-worship. Mat. 15. 9. In vain do they Wor∣ship me, teaching for Doctrines the traditions of men. Mark the op∣position [Me,] and [Men]: can mens traditions be an act of Divine Worship? No, its but Will-worship, Col. 2. 3. there may be that which is plausible to man, yet it's but Will-worship; there may be parts, and excellencies, but if they are out of place, it is that which God will not bear with: Exod. 20. 25. He that lifts up his tool upon Altar hath polluted it: it is enough to pollute it, because it is a mans tool: we must not turn to the right hand nor to the left, but keep our way right on. The Corinthians turned to the left hand, when they would not Excommunicate the incestuous person; and they turned to the right hand, when they would not receive him in, being a penitent: it was an errour on the right hand, in Peter, when he would not have Christ suffer, but a fearful scan∣dalous one. You shall not adde thereto, nor take therefrom. saith the Lord, Deut. 4. 2. & 12. 32. neither Elders nor Brethren must take upon them that which belongs not to them, nor the Council take that which belongeth not to it, nor the Magistrates what belongeth not to them; we must do nothing but according to the Patern. Instr. 3. A Religious Worshipper, or a man truly religious, doth not rest in this, That externals do answer the Prescript Rule of the Word, without proceeding to internal Worship. You finde that God doth not onely bear testimony against our Worship, but also against hypocritical Worship. First, against our Worship, or our Administrations; that (as you see) is Will-worship, and it is vain Worship, all the Institutions of men are so; they are Will-wor∣ship, i. e. there is sin and defilement in them: we must not set our posts by Gods posts. But then suppose we are brought to external worship, doth God rest here? no: do you think that God liveth on goat's bloud? Psal. 50. 13. And hence also, Amos 5. 25. saith the Lord, you did not offer unto me your sacrifices during the space of fourty years. speaking of the time in the Wilderness: It is like there was a cessation, in respect of the condition that they were in; as who should say, then I can be without Sacrifices. Ier. 7. 22,23. God saith there, He did not command Sacrifices, or exter∣nal Worship, i. e. Comparatively, in respect of Obedience he commanded it not, but I Commanded them, saying, Obey my voice, and I will be your God, and ye shall be my people: So God will say to us, He did not Command us to come hither, to set up the ex∣ternal Worship of the Gospel, i. e. comparatively, in stead of O∣bedience, Holiness and Righteousness: this is that which Stephen pleads, Acts 7. 42,43. Oh house of Israel, you have not offered to me sam beasts; but you had the Tabernacle of Moloch, &c. but they could not bear with Stephen when he came to this: So our Saviour Christ tell's them, They have made my House a den of thieves. Those among you that are given to injustice, drunken∣ness, or other scandalous wayes, this, or that, I tell you, God re∣quires not your Sacrifices, but Obey my voye, that I may be your God: this is the thing God aime's at. As for our external wor∣ship it ought indeed to be according to the Rule, but this may be, and yet as it is in Isai. 1. 13,14,15. Your Incense is an abomination, and your solemn meetings iniquiy, my soul hates them, saith the Lord, they are a trouble unto me, and when ye make many Prayers I will not hear them, your hands are full of blood, &c. It would be a dreadful thing if God should say to any of us that are full of duties, and concerning our Sabbaths, Lords Supper, our Fasts, our Feasts, I am weary of your Worship, bring no more vain Oblations, &c. God forbid that we should forget the internal part of worship, whilest we are exercised in the external. Amos 5. 21. I hate and despise your feasts, I will not smell in your solemn Assemblies. Look not onely to external regularity, but look we unto inward piety, lest God hate and despise our Worship. Joshua (saith God) Why lyest thou upon the ground? Chap. 7. 10,11. Israel hath sinned, and trans∣gressed my Covenant, &c. we have been much in fastings, and in external duties many years, but what reformation is there? are we brought sny more unto the Rule in Church and State? I beseech you know, that God aimes at Obedience as the internal substantial part of his Worship. Instr. 4. That the external Order of the Gospel (Church-or∣der) is no other then the external Throne of Christ Jesus. Wor∣ship that is mixt, partly Divine, and partly Humane, this is so much defilement in Gods Worship; but when it is according to the Rule, that is Christs Throne. Satan hath his throne, that is where Antichrist reignes; and Christ hath his Throne, that is where his Institutions are in force: there Christ fits as Lord. If the Polity be according to the Gospel, Jesus Christ is there ac∣knowledged Lord, and there is never a Member but is a Subject: there must be an Order, and according to that Order there must be subjection: do you think it an easy thing to be subject to Order? Remember it was matter of tryal to those that-came out of Egypt, and through the Sea (as we have done) yet there were men of re∣nown that could not bear Church-Order. Let me tell you, it is a greater matter to be subject to Order, then to come over the Seas, or to endure the troubles of a Wilderness; many will bear a Prison, before they will endure the Government of Christ, and Gospel∣order in his Church. Use 2. Of Exhortation to us all (in our Churches especially) to sanctifie God according to this truth, viz. That our polity may be a Gospel-polity, and may be compleat according to the Scrip∣tures, answering fully the Word of God: this is the work of our generation, and the very work we engaged for into this Wilderness; this is the scope and end of it, that which is written upon the forehead of New-England, viz. The compleat walking in the Faith of the Gospel, according to the Order of the Gospel. 1. And for your direction; first, remember that we have the pa∣tern in the mount; I mean, we have the Scripture as a Rule, and you have the Platform of Church-Discipline given to you in way of Council, as the Confession of our Faith to this way of Church∣government: you know in what manner it was; that which (for the substance of it) ownes the cause Congregational: if any are departed from it, let them look to it, I know none of the Elders that have receded from it. It was given many years ago as the Confession of our Faith, to this Country, and to the World: it is distinct from the Episcopacy, and from the Presbyterian way, form the Morellian way, from that of Separatism: and it is for the sub∣stance of it precisely the way Congregational. And as David said to Solomon, 1 Chron. 28. 10,11. I give unto thee the patern of the House of God, &c. what God will do with us he knows best; David lived not to build the Temple himself, but he left the patern thereof to his Son Solomon: And so we have the patern, only this is complained of, that it is not practised, though we have had it many years ago; now practice is the end of Doctrine. 2. Consider, that we are all concerned in this service, I mean in setting up the Throne of Christ. Moses is concerned, and it is his commendation that he was a man of God, who erected the Tabernacle, and set up the Worship of God according to the Pa∣tern in the Mount: and so David and Solomon &c. Solomon my Son, if thou doest hold here, the Lord will be with thee (and let the Churches look to it, we are all concerned herein, our Fidelity in this cause is our Crown; see that it be not taken from us. 3. It is a matter of very good Policy; times of trouble & danger may approach: and we read in Ezr. 3. 3. that they set the Altar upon its Bases, for fear was upon them, because of the people of the land: one means to secure them from fear in time of trouble, was with the first to proceed with the things of Religion, and to be in good earnest to settle them. 1 Chron. 28. 20,21. Do it (saith David unto Solomon) and the Lord God, even my God will be with thee: and not only so, but the priests, & the princes, & the people will be with thee, &c. But when Solomon falls off from God's Worship, then ariseth against him the spirit of Hadad, and the spirit of Rezin, and the spirit of Ierobam &c. 1 Kings 11. It is a great point of policy, in troublesome times, viz. the attending to the Cause of Religion, Without Order the Ark could not move in Davids time, but you see what trouble follows upon it; and Churches cannot like∣wise move, untill the Order of the Churches be proportionably settled: Haggai 1. 5,6. Now therefore saith the Lord of Hosts, con∣sider your wayes; when the Worship of God was neglected, things went ill with them; You have sown much, and bring in little; ye eat, but ye have not enough; and again ver. 7th. Thus saith the Lord of Hosts, consider your wayes: and in Chap. second, they do hearken to him, the Lord stirred up the spirit of Zerubbabel, and Josuah, and from the time that they set themselves about the work of the Lord, all things went well with them. How farre the drought, and the last years and other troubles are here considerable, refer∣ring to our selves, let the Scripture be the interpreter. The mat∣ters of outward prosperity have much dependance upon the car∣rying on the cause of Religion, and that according to the Order of the Gospel, or by the Scripture-patern; our safety lies in keeping there, not turning to the right hand, nor turning to the left hand. In Exod. 39. you have it mentioned about ten times in that Chapter in way of Commendation, that what was done was so according as the Lord had Commanded Moses. Let this stand with us I beseech you (beloved) that for the motion of Elders, of Brethren, of Councils, of Magistrates, of Churches, settle the same as the Lord hath Commanded, i. e. according to Scripture-pre∣script and patern; we are then a safe People.
N00054.p4	[The sincere convert, discovering the small number of true beleevers, and the great difficulty of saving conversion. ...]	[ "Shepard, Thomas, 1605-1649.", "Greenhill, William, 1591-1671." ]	1664?]	Printed by S. Green?,	[Cambridge? :	eng	[ "Conversion -- Christianity" ]	THIS is the first Divine Truth, and there are these two parts considerable in it. 1 That there is a God. 2. That this God is most glorious. I will begin with the first and prove (omitting many philosophical rguments) that there is a God, a true God; for every Nation almost in the world, util Christs coming, had a several God, Some worship∣ped the Sun, some the Mn, called by Ezekiel, The Queen of heaven;Plin. lib. 1. na. Hist. which some made cakes uno; some the whole heavens, as some worshipped the fire some the brute beasts, som Baal, some Molch. The Ro∣manes, saith Virro, had six thousand Gods▪ who imprisoing th of nature,Rom. 11. were given up to sin against nature: either to wor∣ship Idols, of mans invention, as the igno∣rant: or God and Angels in those Idols, as the learned did: but these are all false Gods. I am now to prove that there is one true God, the being of beings, or the first be∣ing. Although the proving of this point seems needless, because every man runs with the cry, and saith, There is a God, yet few throughly believe this point. Many of the children of God, who are best able to know mens hearts, because they only study their hearts, feel this tempations; is there a God? bitterly assaulting them sometimes. The devil will sometimes undermine, and seek to blow up the strongest walls & bul∣warks. The light of nature indeed showes that there is a God: but how many are there, that by foul sins against their con∣science, blow out and extinguish almost all the light of nature? And hence, thogh they dare not conclude, because they have some light, though dim▪ yet if they saw their heart, they might see it secretly suspect and question, Whether there be a God? But grant that none questions this truth, yet we that are builders, must not fall to a work without our main props and pillars. It may appear therefore, that there is a God, from these grounds. First, from the works of God, Rom. 1.20. when we see a stately house, although we see not the man that built it, although also we know not the time when it was built, yet will we conclude thus. Surely some wse Artificer hath been working here. we when we behold the stately theater of Hea∣ved and Earth concude other but that the finger arms, and wisdom of God hath been here, although we see not him tha is invi∣sible, and although we know not the time when he began to build? Every creature in heaven and earth is a loud preacher of this truth. Who set those candles, those torches of heaven on the table? Who hung out those lanterns in heaven to enlighten a dark world? Who can make the stature of a man but one wiser then the stone out of which it is hewen? Could any frame a man, but one wiser and greater then man? Who taught the birds to build their nests, and the bees to set up and order their Com∣mon-wealth? Who sends the Sun post from one end of heaven to the other, carrying so many thousand blessings to so many thou∣sands of people and Kingdoms? What power of man or angels, can make the least ile of grass, or put life into the lest flie, if once dead? There is therefore a power above all created power, which is God. Secondly, from the Word of God. There is such a majesty stirring, and such secrets revealed in the word, that if men will not be wilfully blind, they cnot but cry out. The voice of God, and not the voice of man. Hence Calvin undertakes to prove the Scripture to be the Word of God, by rea∣son, against all Atheists under heaven. Hst thou not thought sometimes at a Ser∣mon, the Minister ath spoken to none but thee, and that some or other hath told the Minister what thou hast sad, what thou hast done, what thou hast thought? Now that word which tells thee the thoghts of thy heart, can be nothing else but the word of an all-seeing God that searcheth the heat. Again, that word which quickeneth the dead is certainly God Word; but the word of God ordinarily preached, quickneth the dead▪ it maketh the blind to see, he dumb to speak, the deaf to hear, the lame to walk; those that never felt thei sins to load them, to mourn; those that never coud pray, to breath out unutterable groans and sighs for their sins. Thirdly, from the children begotten of God. For we may read in mens foreheads, as soon as ever they are born, the sentence of death: and we may see by mens lives, what hellish hearts they have. Now there is a time that some of this monstrous brood of men, are quite changed, & made all new: they have new minds, new opi∣nions, new desires, new joys, new sorrows, new speeches, new prayers, new lives, and such a difference there is betwixt these and others, that they are hated by others, who ved them well while they loved their ins: and whence came this strange change? s it from themselves? No: for they hated this new life, & these new men once them∣selves. Is it because they will be credited thereby? No: is it to be hated of father, mother, friends, & maligned every where? Is it out of simplicity? Or are their brains grown crazie? They were indeed once fools, & I can prove them all to be Solomons fools: but evē simple men have been known to be more wise for the world, after they have been made new. But lastly, is it now from a slavish fear of hell, which works this alteration? Nothing less: they abhor to live like slaves in Bridewell, to do all for fear of the whip. Fourthly, from Gods Register or Notae which is in everie man: I mean the con∣science of men, which telleth them there is a God; and although they silence it some∣times, yet in thunder-time, or great plague, as Pharao; or at the day of death, then they are near Gods Tribunal, when they ac∣knowledge him clearly. The fearful terrors of conscience prove this, which like a Bail∣liffe arreists men for their debs; Ergo, there is some creditor to set it on sometime like a ang-man, it torments men; Ergo, there is some strange Judge that gave it that cō∣mand: Whence arise these dreadful terrors in man? Of themselves? No, surely: all desire to be in pec, & so to live and sleep in a whole skin. Comes it from melancho∣lie? No: for melancholy comes on by de∣grees. These terrors of conscience surprize the soul suddenly at a Sermon, suddenly after the committing of some secret foul sin. Again, melancholy sadness maybe cured by Physick; but many Physicians hav given such men over to other Physicians▪ Melan∣chly sadness may be born, but a wounded spirit who can bear? Thus ye see that there is a God But who ever saw God, that every one is bold to affirm that there is a God? Indeed his fce was never seen by motal man, but his back-parts have been seen, are seen, and may be seen by all the world, as hath been proved. Object. All things are brought to pass by second causes.bject. Answ. 1. What though? Is there no Master in the house, becue the servants do all the work? This great God maintains state by doing all by te cretures subje∣ctions; yet sometimes we may cry out in be∣holding some special pieces of his admini∣stration, Here is the finger of God▪ 2. What though be much confu∣sion in the world, as that shllings stands for pec▪ nd counters stands for pounds, he bought and sold at a low rate, and and preferred; yet if and conceive, we should see an harmony in this discord of things. God is now like a wise Carpenter, but he∣wing out his work. There is a lumber and confsion seemingly amongst us, let us stay till the day of judgment, and then we shal see infinite wsdom in fitting all his for his own glry, and for the good of his people. Object. But if there be a God why hears he nor his peoples prayers?Object. Why doth he forget them when they have most need of him? I answer:Answ. Noahs dove returns not pre∣sently with an olie branch of peace in his mouth. Prayers sometime that speed well, return not presently, for want of company enough, to fetch away that abundance of mercy which God hath to give. The Lord ever gives them their asking in money or money-worth, in the same thing or a bet∣ter. The Lord ever gives his importunate beggars their desires, either in pence, by little and little, or by pounds: Long he is many times before he gives, but payeth them well for their waiting. This is an use of reprof o all Atheists, either in opinion or practise.A disco∣verie of Atheism First in opinion, such as either conclud, or suspect there is no God. Oh blasphe∣mous thought! Are there any such men? Men? Nay, beasts; nay, devils; nay worse then devils; for they believe and tremble. Yet the fool hath said in his heart, there is no God, Ps. 1.1. Men that have little heads little knowledge, without hearts, as scholars sometimes of weak brains, seeing how things come by second causes, though they might believe their books, yet cannot rae their dull thoughts to the beholding of a first cause. Great Politiciās are like children always standing on their heads, and shakin their heels against heaven: these think Re∣ligion to be but a piece of policy, to keep people in aw▪ Prophane persons, desiring to go on in sin, without any rub or check for sin, blow out all the light of nature, wi∣shing there were no God to punish, and are willing to suspect that which is not. Those also that have sinned secretly, though not openly against nature, or the light of con∣science: God smites men for incest, sodo∣my, self-pollution, with dismal blindness. Those also that are notorious worldlings, that look no higher then their barns, no fur∣ther then their shops▪ the world i a pearl in their eye, they cannot see a God. Lastly, I suspect those men that never found out this thief, this sin, that was bred and born with them, nor saw it in their own hearts; but here it lyes still in some dark corner of their souls to cut their throats: these kind of men sometimes su∣spect there is no God. O this is a grievous sin; for if no God, no heaven, no hell, no Martys, no Prophets, no Scriptures, Christ shame or sorrow, and to say the Lords Prayer without understanding; to hear the word that thou mayest only know more, and not that thou mayest be affe∣cted more. Oh, these carcasses of holy duties, are most odious sacrifices before God. 2. He is a living God, whereby he li∣veth of himself, and gives life to all other things. Away then with thy dead heart to this principal of life to quicken thee, that his mighty power may pluck thee out of thy sepulchre, ulose thy grave-locks, that so thou mayest live. 3. He is an infinit God, whereby he is without limits of being, 2 Chr. 6.8▪ Hor∣rible then is the least sin that strikes an in∣finite great God, and lamentable is the e∣state of all those with whom this God is angry▪ thou hast infinite goodness to for∣sake thee, and infinite power and wrath to set against thee. 4. He is an Eternal God, without begin∣ning or end of being, Psal. 80.1. Great herefore is the folly of those men that pre∣er a little short pleasure before this eter∣al God; that like Esau sell away an ever∣sting inheritance for a little pottage, for and the pleasure of it. 5▪ He is an all suffiient God, Gen. 17. what lack you therefore, you that would have this God, and the love of this God, but you are loath to take the pains to find him, or to be cost to purchase him with the losse of all? Here is infinite, E∣ternal, present sweetnesse, goodnesse, grace, glory, and mercy to be found in this God. Why you from mountain to hill? why spend you your money, your thoughts, time, Endeavors, on things that satisfie no? Here is thy resting place. Thy cloaths may warm thee, but they cannot feed thee, thy meat may feed thee, but cannot heal thee, thy Physick may heal thee but cannot main∣tain thee, thy money manain thee, but cannot comfort thee, when distresses of Conscience and anguish of heart come up∣on thee: This God is joy in sadnesse, light in darknesse, lie in death, Heaven in hell. Here is all thine eye ever saw, thine heart ever desired, thy tongue ever asked, thy mind ever conceived. Here is all light in this Sn and all water in this Sea, out of , as ou of a Christal fountain, thou shal drink down all the refined sweetness of all creatures in heaven & earth, for ever and ever. All the world is now seeking &c crying▪ ou themselves for rest, here ony can be found, 6. He is an Omnipotent God, whereb he can do what ever he wil: thrfore, and stand in the sinfull or sub∣tile close maintenance of any one sin a∣gainst this God so powerful, who can thee at his pleasure. 7. He is an all-seeing God: He knows that possible can be of may be known; self▪ therefore to this▪ God only thy wayes. It is no matter what men censure, or think of thee. It is no mat∣r what thy fellow Actors in this stage of world imagine God is the great or that beholds thee in every place▪ is thy spy, and takes compleat notice all the actions of thy life; and they are print in heaven, which that great and Judge will open at that great day▪ read aloud in the ears of all the world▪ to sin therefore in scret, unless thou find out some dark hoe where the of God cannot discern thee. Murn for secret neglect of holy duties; mourn thy secret hypocrisie, whoredom, , and with shame in thy face come this God for pardon & mercy. and wonder at his patience, that ha∣ing seen thee, hath not damned thee. . He is a true God, whereby he means as e saith. Let every Child of God know to his comfort, that those , which he hath not under feelings, under a promise, shall one day be all ▪ good, and et all wicked men know▪ threatning God hath denunced, ever Arrows are in the bow-string, one day flye, and hit a deep, he longer the Lord is a drawing the deeper wound will Gods arrow (that is, Gods threatning) make. 9. He it a holy God, be not ashamed therefore of holinesse, which if it ascend above the common strain of honesty, the blid and mad world accounts it madness▪ If the righteous, that is, those that be most holy, be scarcelie saved, where shal the ungodly and sinner appear, 1 Pet. 4 8. Where? Not before Saints and Angels, for holiness is their trade: Not before the face of the man Christ Jesus▪ for hoinesse was his meat & drink; Not before the face of a blessed God, for holinesse is his nature: Not in heaven, for no unclean thing crawls there, they shal never see God, Christ, Saints, Angels, or Heaven to their comfort, that are not holy: wear there∣fore that as thy crown now, which will be thy glory in heaven, & if this be to be vile, be more vile. 10. He is a just and mercifull God, just in himself, and so wl punish all sin; mer∣cifull in the face of Christ, and so will pu∣nish no sin. A just God against an hard hearted sinner. A merciful God towards an humble sinner. God is not all mercy & no justice, nor justice and no mercy. Sub¦mit to him, his mercy embraceth thee. Re∣sist him, his justice pursues thee. When a Child of God is humbled indeed, com∣monly he makes God a hard-hearted cruel God, loath to help; and saith, Can such a sinner be pardoned? A wicked man that was never humbled, makes God a God of louts, one that howsoever he speaks heavy words, yet he is a merciful God, and will not do as he saith, and he finds it no diffi∣cult work to believe the greatest sin may be pardoned: conceive therefore of him as you have heard. Thirdly, God is glorious in his Persons, which are ; Father begetting▪ Son be∣gotten, & the holy Ghst the third persō pro∣ceeding. Here the Faher is called the Fa∣ther of glory, Eph. 1. Christ is called the Lord of glory, 1 Cor. 2. and the Spirit is called the Spirit of glory, 1 Pet. 4 the Fa∣ther is glorious in his great work of Electi∣on, the Son is glorious in his work of Re∣demption; the holy Ghost is glorious in hi work of Application the Father is glori∣ous in choosing the house, the Son is glo∣rious in buying the house, the Spirit is glo∣rious in dwelling in the house, that is, th heart of a poor lost sinner. 4. He is glorious in his works, in hi works of Ceation, & in his woks of pro¦vidence and government: wonder there∣fore that he should so vouchsafe to loo upon such worms, such dung-hills, such Lepers as we are, to provide, protect, to slay his Son, to call, to strive, to wait; give away himself and all that he is wor unto us. O fear this God when ye come before him. People come before God in prayer, as before their fellows, or as be∣fore an Idol. People tremble not a his voice in the word. A King or Monarch will be served in state, yet how rudely, how slovenly do men go about every holy duty. Thus much of the first principal head that there is one most glorious God. Now we are to proceed to the second, viz. THat this God made all mankind at frst, in a most glorious and happy estate, like unto himself. For the opening of which assertion, I have chosen this Text,. Eccles. 7.29. God made man righteous, which clearly demonstrates, That God made all mankind at first in Adam, in a most glorious, happy, and righteous estate. Man when he came first out of Gods mint, shined most glorious. There is a marvelous glo∣ry in all creatures (the servants and hous∣hold of man) therefore there was a greater glory in man himelf, the end of them▪ God calleth a Parliament, and ga∣ther a Counsel when was to be made, and said: Come let us make man in our own Image: as all the wisdom of the Trinity should be seen in the creati∣on of man. Wherein did the glory or blessedness of man appear.Quest. In the impression of Gods Image upon him, Gen. 1.26.Answ. Can there be any grea∣ter glory for Joseph, for a subject, then to be like his Prince? What was the Image of God? The Schoo-men and Fathers,Quest. have many curious (yet not necessary) though difficult questions about this:Answ. I will omit all theirs, and tell you only what is the Apostles judgement, Col. 3.20. out of which this general discription of Gods Image may be thus gathered.Eph. 13. It is mans perfection of holinesse, re∣sembling Gods admirable holinesse,The I∣mage God i man. where∣by only man pleaseth God. For all other inferior creatures did the works and footsteps of Gods Power, Wisdom, Goodness, whereby al these attributes were seen. Now the most per∣fect attributes of God, that is, his holiness, that he would have only appear in, and be made manifest by man, his best infe∣riour creature, as a Kings wisdom and bount appears in managing the affairs of in Image of God appeared in these four par∣ticulars. 1. In mans understanding, this was like unto Gods. Now Gods Image here chiefly consisted in this particular, viz. As God saw himself, and beheld his own infinite endless glory and excellency, so man was privy to Gods excellency, and saw God most gloriously; as Moses, though a sinful man, saw him face to face, much more Adam, a perfect man. God loving man, could do no less then reveal himself to man. 2. In his affections, the Image of God chiefly appeared in two things. First, as God seeing himself, loved him∣self: So Adam seeing God, loved this God more then the world, more then himself; as yron put into the fire seems to be no∣thing but fire; so Adam being beloved of God, was turned into a lump of love, to love God again: Secondly, as God delighted in himself, so did Adam delight in God, took sweet repose in the bosom of God. Me think I . Adam wrapt up in the continual exta∣sies in having this God. 3. In his will, the Image of God chiey appeared in two things. 1. As God 2. As God willed nothing but good; so did Adam will nothing but good, for Gods wil was his. 4. In his life, Gods Image did appear thus: that even as God, i he had assu∣med mans nature, would have lived out∣wardly; so did Adam, for God would have lived accrding to his own will, law and rule: So did Adam▪ Adams body was the lantern hrough which holiness, like a lamp burning in heart, shined; this was Gods Image; by means of which (as it is said in the description) he pleased God, similitude being the ground of love and hence God did most dearly love him, and highly honor him, to be Lord over all creatures: hence no evil could hurt him here was no sorrow, no sickness, no tears, no fears, no death, no hell, nor ever should have been, if there he had stood. Object. How was this estate ours?Obj. Answ.Answ. As Christs righteousness is a believers by imputation, though he ne∣ver performed it himself: so Adams righ∣teousness and image was imputed to us, and accounted ours; for Adam received our ock or patrimony to keep it for us, and to convey it to us: Hence he proving banquet out, we lost it. But we had it in his hands, as an orphant may have a great estate left him, though he never receive one penny of it from him that was his Guardian, that should have kept it for him, and conveyed it to him. Here see the horrible nature of sin, that plucks man down by the ears from his throne, from his perfection, though ne∣ver so great. Adam might have pleaded for himself, and have said; Although I have sinned, yet it is but one, and the first fault. Lord, behold I am thy first born, Oh, pity my poor posterity. who are for ever undone, if thou forgivest not, Yet see one sin weighs him down, and posterity (as we shall hear) into eternal ruine! Hence learn how justly God may re∣quire perfect obedience to all the Law, of every man, and curse him if he cannot perform it: Because man was at first made in such a glorious estate, wherein he had power given him to please God perfectly: God▪ may therefore require this debt of perfect obedience. Now man is broke and in prison; in hell must he ly for ee; if he cannot pay justice every farthing, because God trusted him with a stock, which if he had well improved, he might have payed all. See what cause every man hath to la∣ment his miserable estate he is now fal∣len into. For beggers children to live vagants and poor, is not so lamentable, as for great Princes children, to become such. One never in favor with the Prince, grievs not as he doth that was once in favour, but now cast out. Man is now rejected of God, that was beloved of God: he is now a runagate up and down the earth, that was once a Prince and Lord of all the World. This is one aggravation of the damneds sorrows: Oh, the hopes, the means, the mercies, that once I had. Can these, do these lament for the losse of their bare hopes, and common mercies? Lord, what hearts then have men that cannot, do not, that will not lament the of such special high favors, now gone which once they had. It is said, that those that saw the glory of the first Temple, wept when they saw the glory of the second, and how inferior it was to the first. You that either have the Temple of God begun to be repaired in you, or not begun at all. Oh, think of the Temple burnt, the glory of God▪ now vanished and lost. This speaks comfort to all Gods peo∣ple. If all Adams posterity were perfectly righteous in him, then thou that art of he blood Royal, and in Christ, art pe∣ectly righteous in him much more; n s much as the righteousness of the second Adam exceeds the first, so are thou more appy, more holy in the second Adam, then ever the first in himself was: He might loose all his righteousness, but the second Adam cannot, hath not; so that if Christ may be damned, then thou mayest, else not. This likewise reproveth three sorts of people. A three∣fold re∣prehen∣sion.1. Such as are ashamed of holiness. Lord, what times are we fallen into now? The Image of God, which was once mens glory, is now their shame; and sin, which is mens shame, is now their glory. The world hath raised up many false re∣ports of holy courses, calling it folly and preciseness, pride, hypocrisie, and that whatsoever shows men may make, they are as bad as the worst, if their sins were written in their fore-heads. Hence it co∣meth to pass, that many a man, who is almost perswaded to be a new man, and to turn over a new leaf, dares not, will not for shame of the world, enter upon religious courses: What will they think of me then? saith he▪ Men are ashamed to refuse to drink healths, and hence maintain them lawful. Our gallants are ashmd to stay a mile behind the fashion▪ hence they will defend open and naked breasts, and strange apparel, as things comely. O time servers! that have some conscience to desire to be ho∣nest, and to be reputed so, yet conform themselves to all companies; if they hear others swear, they are ashamed to re∣prove them; they are ashamed to enter the lists of holy discourse in bad company, and they will pretend discretion, and we must nor cast pearls before swine; but the bottom of the business is, they are ashamed to be holy. O fearful! Is it a shame to be like God? O sinful wretches! It is a credit to be any thing but religious, and with many Religion is a shame▪ I wonder with what face thou darest pray, or with what look thou wilt behold the Lord of glory at the last day, who art ashamed of him now, that will be admi∣red of all men, angels and devils then? Dost thou look for wages from Christ, that art ashamed to own Christ, or to wear his livery! 2. It reproves them that hate holiness which is more then to be ashamed of it. 3. It reproves them that content them∣selves with a certain measure of holiness. Perfect holiness was Adams image, where∣by he pleased God, and shal a little holi∣ness content thee? Now there are these three sorts of them. 1. The formalist, who contents him∣self with some holiness, as much as will credit him. The form and name of Religion▪ is bns,easure of holi∣nesse, & go no further. honor sometines: but the power and practise of, it is onus, a burden▪ hence men take up the first, and shake off the second. And indeed the greatest patt take up this course, if they have no goodness, they should be the shame, scorn▪ and table-talk of the times; therefore every man will for his honors sake, have his frame. Now this form is according to the mould wherein he is cast. If his ac∣quaintance be but civil, he will be like them: if they be more exact, as to pray, read, confer, he will not stay one inch behind them: If to be btter then his companions, to bear the bell before them will credit him, he will be so what ever it cost him; but yet he never will be so exact in his courses as to be hated for it, unless he perceives the hatred he con∣tracts from some men, shal be recom∣penced with the more love and credit by other men. He disguiseth himsef accor∣ding to the places, or company he comes into. King Juash was a good man, so long as Jeboiada the Priest lived. If a little Religion will serve to credit men, that shall serve for that time▪ if more in ano∣ther place, you shal then have them com∣mending good men, good sermons, good books and drop forth two or three good sentences: what will they think of him then? They cover themselves over with these fig-leaves of common honesty to co∣ver their nakedness yet they had all their courses over with honesty, that they may catch, for they only for credit One may trap these people ▪ Fol∣low them in their private houses, end is worldinesse, passion, loosnesse; and to their private chambers, there they ordinarily neglect or shuffle, over duties to their pri∣vate vain thoughts. In this cyting house, you shal the see these Stage-players, their shop-windows are shut▪ here no honesty is to be seen scarce because their gain, their respect comes is door▪ where beholds them. ei∣ther Minister, or , search, try, discover, accuse, and con∣demn these men, as rotten (though gded) post, as unsound, hallow-hearted wretches, their hearts will swell like oad▪ and like snakes, and hard like dogs against them that thus censure them, because they rob them of their God they served, their gain is gone. 2. The guilty self-condemned sinner, that goth furher then formalist, and contents themseves with so much holi∣ness as will quite hem: and hence all the Heathen have had some Religion, be∣cause they had some conscience to trouble them. This man, if he hath live in foul sins, and begins to be wrackt and trou∣bled for them, he will then confess an forsake those roaring sins: but how? A a dog doth his meat, not because he hate his carrion, but because he fears the cud∣gel he performs holy duties, not because he will use them, but because he mu use them, there is no quye else. If conscience be stll, he omits duties: If conscience and stir, he falleth to duties and so hath his good mood, as conscienc hath his fits. They bast and crow ove hyporites, because holiness they have is not a bare show: No, but it is to stop thy conscience, and only to quyet the cla∣mors of that. Thou dost bribe, and so quyet (the Bailiff) thy conscience, by thy praying, hearing, and sorrowing; but God thy Judge hath heavy things to lay to thy charge, before whom thou shalt shortly wih dread appear. 3. The pinching devote hypocrite, that being pusued with the fear of hell, goes further, and labors for just so much ho∣liness as will save him only, and carry him to heaven at last. Hence the young man in the Gospel came with that great question to Christ, which many unsoun hearts come with to Ministers ow▪ What he should do to inherit eternal life? The people set up sch a man in their thought to be a very honest man, an one doubtle that shall be saved: and hence they wi take him to be their copy and sampler, and labour to do as he doth, and to live just as he lives, and to hold opinions as he holds, and so hope to be saved. They will ask very inquisitively, What is the least measure of grace, and the least grn of faith? And the best Sermons are not such as humble them most, but such as flat∣ter them best, wherein they may hear how well good desires are accepted of by God: which if they hear to be of that ver∣tue to save them, God shal be served only with good desires, and the devil indeed all their lifetimes Thus they pinch God: they labor not after so much holiness as will honour Christ, but after just so much as will bear their charges to heaven, and save them∣selves. For this is one of the greatest dif∣ferences▪ betwixt a child of God and an hypocrite. In their obedience, the one takes up duties ou of love to Christ, to have him, and hence he mourns daily, be∣cause Christ is no greater gainer by him: the other out of love to himself, meerly to save his own soul; and hence he mourn for his sins, bcuse they damn him. Remember that pace , 1 Cor. 15 . Lastly, labor to get this Image of Gd renewed again. Honest men will labour to pay their debts: this is Gods heavens▪ , angels fashion when the Jesus shal . Then superscription and Image of the devil, not the Image of God upon thee, God Christ will never own thee Labor therefore to have Gods Image stored again, and washe out not, as many do, to purchase such such a grace first: but, 1. Labor to mortifie and subdue sin which is opposite in thine heart to .How to gain the Image of God. First, put off the old man, and put on the new, Eph. . 2. Labor meting tender hear for the Gold is then only receive the impression, when it is is melted. When thine heart is therefore at a Sermon, cry ou, Lord now , now imprint thine Imag upon me. 3. Labor to se the Lord Jesus in . For as wcked men looking upon the evil exmle of great ones in world,Rom. 6.7. that will be at them out, grw like thm in villa; so the very behol∣ding the glorious grace in Christ, this great Lord of gory transform to me into his Image. 2. Cor. .17.18. As the glass set full against the Sun receiveth not only the beams, as all other dark bo∣dies do, but the image of the Sun: so the understanding with open face beholding Christ, is turned into the Image and likeness of Christ. Men now a dayes look only to the best mens lives, and see how they walk, and rest here. O look higher to this blessed face of God in Christ, as thine own. As the application of the seal to the wax imprints the Image, so to view the grace of Christ, as all thine, imprints the same Image strong∣ly on the soul. I come now to the third principal head, in order, which I shal in∣sist upon, out of, Rom. 3.23. All have sin∣ned, and are deprived of the glory of God. Whence observe. THat all mankind is fallen by , from that glorious estate he was made in, into a most woful and miserable condi∣tion. The devil abusing the Serpent, and man abusing his own free will▪ overthrew Adam▪ and in him all his posterity by sin, Gen 3.1.2, 3. &c. Now mans misery appeareth in these two things▪ 1. His misery, in regard of sin. 2. His misery, in regard of the conse∣quents of sin. 1. His misery in regard of sin, appears in these particulars. 1. Every man living is born guilty of Adams sin. Now the justice and equity of God in laying this sin to every mans charge, though none of Adams posterity personally committed it, appears thus. First, if Adam standing, all mankind had stood; then it is equal that he falling, all his posterity should fall. All our e∣states were ventured in this ship▪ there∣fore, if we should have been partakers of his gains, if he had continued safe, it's we should be partakers of his losse too. 2. But secondly, we are all in Adam▪ as a whole Countrey in a Parliament-man, the whole Countrey doth what he doth; And▪ although we made no paricular choice of Adam to stand for us, yet he Lord made it for us; who being good∣ness it self, bears more good will to man, than he can or could bear to himself; and being wisedom it self, made the wise choice, and took the wisest course for the good of man: For this made most for mens safety and quiet; for if he ha stood, all fear of losing our happy, estat had vanish'd, whereas if every man ha been left to stand or fall for himself, a man would ever have been in fear of fal∣ling. And again, this was the sure way o have all mens estats preserved; for ha∣ving the charge of the estates of all men, that ever should be in the world, he was the more pressed to look the more about him, and so to be more watchful, that he be not robbed, and so undo and procure the curses of so many thousands against him. Adam was the head of mankind, and all mankind naturally are members of that head: and if the head invent and plot treason, and the head practise treason against the King or state, the whole body is found guilty, and the whole body must needs sufer. Adam was the poysoned root and cistern of all mankind, now the branches and strems being in the root and spring originally, they therefore are tainted with the same poysonous prin∣ciples. If these things satisfie not, God hath a day coming wherein he will reveal his own righteous proceedings before mn and Angels, Rom. 2.4. Oh, that men would consider this sin, and that the consideration of it could humble peoples hearts. If any mourn for sin, it is for the most part for other soul and actual sins, few for this sin, that first mde the breach and bgan the contro∣versie betwixt God and man. Next unto the sin▪ against the holy Ghost, and con∣tempt of the Gospell, this is the greatest sin that cryeth lowdest in God ears for vengeance:The hor∣rible nature of the first sin. and against worlds of men. For now mens sins against God in their base and but this sin was committed against ight when man was at the preferment. Rebellion of a traitor dunghill, is great as of a favorite in the Court. Litle sins against are more horrible. No sin by any man committed, was ever against so much ligh as Adam had. This sin was the first th ever displeased God. Drunkenness de¦prives God of the glory of sobriety: who¦ring of chastity but this sin darke verry Sun, defaces all the Image the glory of man, and the glory of God man. This is the first sin that ever did th a mischief. This sin, like a great Captai hath gathered together all those troup & swarms of sins that now take hold upon thee. Thank this sin for an hard hear thou so much cōplained of: thank this s for that hellish darkness that overspea thee. This hath raised satan, death, judg¦ment hell and heaven against thee. The ha∣ousnesse of A∣dams sin.O consider those fearful sins tha a pack up in this one evil. 1▪ Fearful apostacie from God, devil. 2. Horrible rebellion against God, devil. Go greatest enemies part against God. 3. Woful , in suspecting Gods to be true. 4. Fearful blasphemy in conceiving devl. Gos mans to be true in his temptations, Gd breathing. 5. Horible pride, in thinking to make of the forbidden fruit, to be step and a stay to rise higher, and to be God himself. 6. Fearful contempt of God, making to ush upon the sword of the threat∣ing secretly, not fearing the plague de∣orred. 7. Horrible unthankfulness, when God given him all but one tree, and yet he mut be fingring that too. 8. Horrible theft, in taking that which one of his own. 9. Horrible idolatry, in doing upon, and loving the creature more thn God Creator who is blesse forever. You therefore that now , no man an say black is your you have lived all your dayes, look upon this one sin, a full view of it, which ou hast never shed one ear for as see thy misery by it, and wonder at paience. He hath spad thee who born braded within, and hast lived of it▪ and must perish for ever for it, Lord from heaven pitty thee not. Second∣ly, dead in sin.But here is not all, consider secondly, every man is born stark dead in sin, Eph, 2.1. he is born empty of every inward principle of life, void of all graces, and hath no more good in him (whatsoever h thinks) then a dead Carrion hath. And hence he is under the power of sin, as dead man is under the power of death▪ and cannot perform any act of life: their bodies are living coffins to carry a dead soul up and down in. 'Tis true (I confesse) many wicked men do many good actions,Best ac∣tion of the wic∣ked, how sinfull. as praying, hearing, almsdeeds, but it is not from any inward principle of life. External motives like puates, on a dead (yet artificial) clock set them a running. Jehu was zea∣lous, but it was only for a Kingdom: the Pharisees gave almes only to be seen of men. If one write a Will with a dead mans band deceased, that Will can hold no Law, it was not his Will, because it was not write by him, by any inward prin∣ciple of life of his own. Pride makes a man preach, pride makes a man hear▪ and pray sometimes. Self-love strs up strange desires in men▪ so that we may say, this is none of Gods Act by his grace in the soul but pride and self-love. a dead to the fire, and afe him, and rub him you may produce sme hea by this exer∣nall working upon him: but take him from the fire again, and he is soon cold: many a man that lives under a sound Minister, under the lashes and kncks of chiding, striving conscience, h hath me heat in him, some affections, some ears, some desires, some sorrows stirred, yet take him from the Minster, and his chafing conscience, and he growes cold a∣gain presently, because he wants an in∣ward principle of life. Which point might make us to take up a bitter lamentation for every natural man. It is said, Exod. 12.30. that there was a great cry in Egypt, for there was not an house wherein there was not one found dead. Oh, Lord▪ in some towns and fa∣milies what a world of these are there? Dead husband; dead wife, dead servants, dead children, walking up and down with their sins (as Fame saith, some men do after death) with their grave cloaths about them, and God only knows whether ever they shal live again or not. How do men lament the losse of their dead friends? O, thou hast a precious sou in thy bo∣some stark dead, therefore lament thine estate, and consider it seriously. First, a dead man cannot stirre,How e∣very na∣tural mā is dead while he lives. nor of∣fer to stir. A wicked man cannot speak one good word, or do any good action, if heaven it self id lye at stake for doing of it, nor offer to shake off his sins, nor think one good thought. Indeed he may speak and think good things, but he can∣not have good speeches, nor good thoghts: as in holy man may think of evil things, as of the of the times, yet the thought of those evil things i good, not evil, so è contra. Secondly, a dead man feareth no dan∣gers, though never so great, though never so near. Let Ministers bring a natural man tydings of the approach of the devou∣ring plagues of God denounced, he feareth them not. Thirdly, a dead man cannot be drawn to accept of the best offers. Let Christ come out of heaven, and fall about the neck of a natural man, and with tears in his eyes beseech him to take his blood, himself, his Kingdom, and leave his sins, he cannot receive this offer. Fourthly, a dead man is stark blind, and can see nothing,Matth. 23.37.38. and stark deaf and hears nothing: he cannot taste any thing; so a natural man is stark blind, he seeth no God, no Christ, no wrah of the Al∣mighty, no glory of heaven: He heareth the voice of a man but he heareth not the voice of God in a Sermon he avoreth not the things of Gods Spirit. Fifthly, a dead man is sensless, and fee∣leh nothing: so cast mountains of sin upon a wicked man, he feeleth no hurt, until the flames o hell break out upon him. Sixthly, a dead man is a speechlesse man, he cannot speak, unlesse it be like a parrat. Seventhly, he is a breathlesse man: a natural man may say a prayer, or devise a prayer out of his memory and wit, or e may have few short-winded wishes; but to pour out his soul in prayer, in the bosom of God, with groans unutterable, he cannot. I wonder not to see so many families without family prayer: Why? They are dead men, and ly rotting in their sins. Eightly, a dead man hath lost all beau∣ty; so a meer natural man, hath lost all glory: He is an ugly creature in the sight of God, good men and angels, and shall one day be an abhorring to all flesh. Ninthly, a dead man hath his worms gnawing him; so natural men have the worm of conscience breeding now, which will be gnaing them shrtly. Lastly, dead men want nothing but caing into the grave; so there wanteth nothing but casting into hell for a natural man. So that as Abraham loved Sarah well while living, yet when she was dead, he seeketh for a burying place for her to cay her out of his sight: so God may let some fearful judgement loose, and say to it, Take this dead soul out of my sight, &c. It was a wonder, that Lazarus though lying but four dayes in the grave, should live again. O wonder thou that ever God should let thee live, that hast been rotting in thy sin twenty, thirty, perhaps sixty years together▪ Fulness of sin.III. Every natural man and woman is born full of all sin, Rom. 1.29. as full as Toad is full of poyson, as full as ever his skin can hold▪ Mind, Will, Eyes, Mouth; every limb of his body, and every piece of his soul is full of sin; their hearts are bundels of sin: hence Solomon saith, foo∣lishness is bound upon the heart of a child; whole treasures of sin, An evil man (saith Christ) out of that evil treasure of his heart bringeth forth evil things; Nay, raging seas of sin, Isaiah 20. Nay world of sin:Ja. 3.9. The tongue is a world of mischief: what is the heart then? for out of the a∣boundance of the heart, the tongue speak∣eth: so that look about thee and see, what ever sin is broached and runs out of any mans heart into his life throgh the whole world, all those sins are in thine heart, thy mind is a nest of all these foul opini∣ons, heresies, that ever were vented by any man; thy heart is a inking sink hole of all Atheism, Sodomy, Blasphemy, Mur∣ther, Whoredom▪ Adultery, Witchcraft, Buggerie; so that if thou hast any good thing in thee, it is but as a drop of Rose∣water in a bowl of poison, where fallen, it is all corrupted. It is true thou feelest not all these things stirring in thee at one time, no more then Hazael thought he was or should be such a blood-sucker▪ when he asked the Pro∣phet Elishah if he were a dog, but they are in thee like a nest of snakes in an old hedge. Although they break not out in∣to thy life, they ly lurking in thy heart, they are there as a filthy puddle in a bar∣rell, which runs not out, because thou happily wantest the temptation or occasi∣on to broach and tappe thine heart, or because of Gods restraining grace, by Fear and shame, Education, good company, thou art restrained and builded up: and therefore when one came to comfort that famous picture, pattern and monument of Gods justice by seven years horrour and grievous distresse of conscience,Francis Spire. when one told him he never had commit∣ted such sins as Manasses, and therefore he was not the gretest sinner since the Cre∣ation, as he conceived; he replyed that he should have been worse then ever Manas∣se was, if he had lived in his time, and been on his throne. Master Bradford would never look up∣on any ones lwd life with one eye, but he would presntly return within his own breast with the other eye, and say, In this my vile heart remains that sin, which without Gods special grace I should have committed as he. O me thinks this might pull down mens proud con∣ceits of themselves, especially such as bear up and comfort themselves in their smooth, honest civil life, such as through education have been washed from all foul sinnes, they were never tainted with whoredom, sweaing, drunkennesse, or prophanenesse, and here they think them∣selves so safe, that God cannot find in his heart to have a thought of damning them. Oh, consider this point, which may make thee pul thine hair from thine head, thy cloathes to sackcloath, and run up and down with amazement and palenesse of thy face, and horror in thy conscience, and tears in thine eyes. What though thy life be smooth what though thy outside, thy sepulchre be paintd; Oh thou art full of rottennesse of sin within. Guilty not before men as the sins of thy life make thee, but before God of all the sins that swarm and roar in the whole world at this day, for God looks heart; guilty thou art therefore of heart-whoredom, heart-sodomy▪ heart-blas∣phemy, heart-drunkennesse, heart-bug∣gery, heart-oppression, heart-idolatry, & these are the sins that terribly provoke the wrath of Amightie Gd against▪ thee, Isai. 56 17. For the iniquities of his co∣vetosness (saith our Translation) I smote him: but the Hebrew endteth it better, for the iniquitie of his conscience (which is the sin of the heart & nature (I smote him. As King is angrie, and musters up his arme against rebels, not onlie who brin∣geth his souldiers out to sight, but who keepeth souldiers in their trenches readie for to fight. These sins of thine heart are alreadie armed to fight against God, at the watchword of all-arm of anie temp∣tation. Nay, I dare affirm, and will prove it, that these sins provoke God to anger, and are as bad, if not worse, then the sins of thy life. 1. The sin of thine heart and nature, it is the cause the womb that containeth,Sins of the heart worse then sins of the life. breedeth, bringeth forth, sucketh all the bitter, all the troup of sins that are in the life; and therefore giving life and being to all other, it is the greatest sin. 2. Sin is more aboundantly in the heart then in the life. An actual sin is but a little breach made by the sea of sin in thine heart, where all sin, all poison is met and mingled together. Everie actual sin is but a shred broken off from the great bottom of sin in the hart: And hence Christ saith: Out of the aboundance of the heart, the mouth speaketh: and out of the evil treasure of the heart we bring forth evil things. A man spending money, I mean sin in the life, is nothing to his treasure of sin in the heart. 3. Sin is continually in the heart: Actu∣all sins of the life flies out like sparks and vanish, but this brand is alwayes glowing within, the Toad spits poyson sometimes, but it retains and keeps a poy∣sonfull nature alwayes. Hence the Apo∣stle calls it sin that dwels in me, that is, which alwayes lyes and remains in me, so that in regard of the sins of thy heart thou dost rent in pieces and break, 1. All the lawes of God. 2. At one clap. 3 Eve∣ry moment of thy life: Oh, me thinks the thought of this might rent an heart of Rock in pieces, to think I am alwayes grieving God at all times, whatsoever I do. 4. Actuall sins are only in the life and outward porch, sins of the heat are within the inward house. One enemy within the City, is worse then many with∣out: A traytor on the throne is worse then a traytor in the open field. The heart is Christs throne. A Swine in the best room is worst then in the outward house. More I might say, but thus you see, sins of the life are not so bad, nor provoke Gods wrath so fiercely against thee, as the sins of thine heart. Mourn therefore not so much, that thou hast not been so bad as others are, but look upon thy black feet, look without thine own heart, and lament that in regard of the sins, there thou art as bad as any; mourn not so much meer∣ly that thou hast sinned, as that thou hast a nature so sinfull; that it is thy nature to be proud, and thy nature to be vain and deceitful and loath, not only thy sins, but thy self for sin, being brim-full of un∣righteousnesse. But here is not all, consi∣der fourthly: 4. Tht what ever a natural man doth is sin; as the iside is full,Every action is sinful as coming from a natural man. Luke 15 16. so the outside is nohing else but sin, at least in the sight of an holy God, though not in sight of blind sinfull men. Indeed he may do many things which for the matter of them are good, as he may give almes, pray, fast, come to Church, but as they come frome him they are sin; as a man may speak good words, but we cannot endure to hear him speak, because of his stinking breath which defiles them: some actions indeed from their generall nature are indifferent, for all indifferences, ly in generals, but every deliberat action con∣sidered Indivdue with all its circumstan∣ces, as time, place, motive, end, is ei∣ther morally good, or morally evil, as may be proved easily; morally good in good men: morally evill in unregenerat and bad men. For let us see particular actions of wicked men. 1. All their thoughts are only evil, and continually, Gen. 6.5. 2. All their words are sins, Ps. 50.16. their mouthes are open sepulchers, which smel filthy when they be opened. 3. All their civil actions are sin, as their eating, drinking, buying, selling, slee∣ping, ploughing, Prov 21.41 4. All their religious actions are sins, as coming to Church,Isai. 13.14. praying, Prov. 15.8.9.28.9. fasting and mourning: roar and cry out of thy self till dooms-day, they are sins. Isa. 58. 5. All their most zealous actions are sins, as Jehu who killed ll Baals Priests, because his action was outwardy and ma∣terially good, therefore God rewarded him with temporal favors: but because he had a hawks eye, to get and settle a Kingdom to himself by this means, and so was theo∣logically evil, therefore God threatens to be revenged upon him. 2. King. 10. 6. Their wisdom is sin. Oh, men are often commended for their wisdom, wit, and parts; yet those wits, and that wisdom of theirs is sin Rom. 8. The wisdom of the flesh, is enmity against God. Thus all they have do, are sins: for how can he do any good acton whose Person is filthy? A corrupt tree cannot bring forth good fruit: Thou art out of Christ, therefore all thy good things, all thy kindnesses done unto the Lord, and for the Lord, as thou thinkest, are most odious to him. Let a woman seek to give all the content to her husband that may be, not out of any love to him, but only out f love to another man, he abhorreth all hat she doth. Every wicked man wanteth n inward principle of love to God and Christ; and therefore, though he seeketh o honor God never so much, all that he th, being done out of love to himself, God abhorreth all that he performeth. All the good things a wicked man doth, are for himself, either for self-credite, or self-ease, or self-contentmen, or self-safe∣ty. He sleepeth, prayeth▪ heareh, spea∣keth, professeth for himself alone; hence a∣cting lwayes for himself, he cōmitteth the hghest degree of idolatrie, he plucketh God out of his throne, & maketh himself a God▪ because he maketh himself his last nd in every action: for a man puts him∣elf i the room of God, as well by making himsef is finis ultimu, as if he should ak himslf primum principium.Jer. 20.13. Sin a forsking, or deprting from God. Now everie natural man remaiing al∣wayes in a state of separation from God, because he alwayes wanteth the bond of union which is faith, is alwayes sinning,Deut. 28▪ Gods curse lyes upon him; therefore he bringeth out nothing but briers and thorns. Object:Object. But thou wilt say, if our pray∣ing and hearing be sin,Answ. why should we do these duties;Why good du∣ties must be re∣formed, though we sin in doing them. we must not sin? Answ. 1. Good duties are good in themselves, although coming from thy vile hearts, they are sins. 2. Ill is less sin to do them, then to omit them; therefore if thou wilt go to hell, go in the fairest path thou canst in thither. 3. Venture and try, it may be God may hear, not for thy prayers sake, but for his Names sake. The unjust Judge help the poor widow, not because he loved her or her suit, but because of her importuni∣ty; and so be sure thou shalt have nothing if thou dost not seek: what though thou beest a dog, yet thou art alive, and art for the present under the table. Catch not at Christ, snatch not at his bread, but wait till God give thee him; it may be thou mayest have him one day. Oh, wonder then at Gods patience, that thou livest one day longer, who hast all thy lifetime like a filthy oad, spit thy venome in the face of God, that he hah never been quyet for thee. Oh, look upon the black bill that will one day be put in against thee, at the great day of account, where thou must answer with flames of fire about thine rs, not only for thy drunkenness, thy bloody oaths, and whoring; but for all e actions of thy short life, and just so many actions, so many sins. Thou hast painted thy face over now with good duties, and good desires, and a ittle honesty amongst some men, is of that worth and rarity, that they think God is beholden to them, if he can get any good action from them. But when thy painted face shal be brought before the fire of Gods wrath, then thy vileness shal appear before men and angels. Oh, know , that as thou dost nothing else but sin, o God heaps up wrath against the dread∣ul day of wrath. Thus much for mans misery, in regard of sin. Now followeth his misery, in regard of he consequents or miseries that follow upon sin. And these are, 1. Present. 2. Future. First, mans present miseries that al∣ready ly on him for sin, are these seven, that is, First, God is his dreadful enemy,Mans present misery. Psal. 5.5. Quest. How may one know another to be his enemy? Answ. 1. By their looks. 2. By their threats. 3. By their blowes. So God: 1. Hideth his face from every naturall man, and will not look upon him, Isai. 59.2. 2. God threatneth, nay curseth every natural man, Gal. 3.10. 3. God giveth them heavie bloodie lashes on their souls and bodies. Never tell me therefore, that God bles∣seth thee in thine outward estate: no grea∣ter sign of Gods wrath, then for the Lord to give thee thy swinge, as a father never looketh after a desperate son, but letteth him run where he pleaseth. And if God be thine enemie, then every creature is so too, both in heaven and earth. Secondly, God hath forsaken them and they have lost God, Eph .12. It is id, that in the grievous famine of Samaria,Isai. 55. doves dung was sold at a large price, be∣cause they wanted bread. Oh, men live and pine away without God, without bread; and therefore he dung of worldly con∣tentments are esteemed so much of. Thou hast lost the sight of God, and the favor of God, and the special protection of God, and the government of God. Cains pu∣nishment lyeth upon thee in thy naturall estate: thou art a runagate from the face of God, and from his face thou art hid. May hve grown mad to see houses burnt, & all their goods lost. Oh, but God the greatest good is lost. This loss made Saul cry out of distresse of conscience, 1. Sam. 28 15. The Philistians make war against me, and God is departed from me The losse of the sweetnesse of whose pre∣sence, for a little while only, made the Lord Jesus himself cry out, My God, my God, why hast thou forsaken me? whereas thou hast lost God all thy lifetime. Oh, thou hast an heart of brass, that canst not mourn for his absence so long. The dam∣ned in hell have lost God, and know it, and so the plague of desperate horror lyeth upon them. Thou hast lost God here, but knowest it not, and the plague of an hard heart lyeth upon thee, and thou canst not mourn for this losse. Thirdly, they are condemned men, condemned in the Court of Gods Justice, by the Law which cyeth, Treason, treason, against the most high God, and condem∣ned by Justice and Mercy by the Gospel; which cyeth, Murder murder aginst the Son of God. John 3.18. so that every na∣tural man is damned in heven, and dam∣ned on earth. God is thy all-seeing ter∣rible Judge▪ conscience is thine accusers, an heavy witnesse his word is thy ayle: thy ust are thy fetters. In this Bible is pounced and will thy doom, thy sen∣tence: Death is thy hang-ma; and that fire that shall never go out, thy torment. The Lord hath in his infinite patience reprived thee for a time▪ O take heed▪ and get a pardon, before the day of execu∣tion come. Fourthly, being condemned, take him jaylor,Acts 28.22. He is a bound slave to satan, Eph 2.3. for his servants ye are whom ye obey saith Christ. Now every natural ma doth the devils drugery, and carrieth the devils pack: and howsoever he saith, h defieth the devil, yet he sins, and so doth his work▪ Satan hath overcome and con∣quered all men in Adam, and therefor under his bondage and dominion. An though he cannot compell a man to si against his own will, yet he hath power. First, to present and allure a man heart by a sinful temptation. Secondly, to follow him with it, if first he be something slie of it. Thirdly, to disquyet and wrack him if he will not yeeld, as might be made t appear in many instances. Fourthly, besides he knoweth mens hu∣mors, as poor wandring beggerly gentle∣men do their friends,Mans fearful slaverie under satan. in necessity (yet in seeming courtsie) he visits and applye himself unto them, and so gains them as his own. Oh, he is in a fearful slavery who is under satans dominion, who is. 1. A secret enemy to thee. 2. A deceitfull enemy to thee, that will make a man believe (as he did Evah) even in her integrity, that he is in a fair way, yet most miserable. 3. H is a cruel enemy, or Lord over them that be his slaves, 2 Cor. 4.3. he gaggs them, so that they cannot speak, as that man that had a dumb devil, neither for God, not to God in prayer: he starves them, so as no Sermon shal ever do them good. robs them of all they get in Gods ordinances; within three hours after the marke, the Sermon is ended▪ 4. He is a strong enemy, Luke 1.21. so that if all the devils in hell are able to keep men from coming out of their sins, he will: so strong an enemy, that he keeps men from so much as sighing or groaning under thei burthens and bondage, Luke 11▪ 21. When the strong mam keeps the pa∣lace, his goods are in peace. Fifthly, He is cast into utter darkness, as cruel jaylors put their prisoners into the worst dungeons,2. Pet. 2.10. so satan doth natu∣ral men, 2 Cor. 4.3.4. They see no God, no Christ: they see not the happiness of the Saints in light: they see not these dread∣ful torments that should now in this day of grace awaken them, and humble them, Oh, those by-paths which thousands wan∣dred from God in: they have no lamp to their feet, to show them where they erre. Thou that art in thy natural state, art born blind, and the devil hath binded thine eyes more by sin, and God in ju∣stice hath blinded them worse for sin, so that thou art in a corner of hell, because thou art in utter darknesse, where thou hast not a glimpse of any saving truth. Sixthy, They are bound hand and foot in this estate, and cannot come out, Rom. 5.6. 1 Cor. 2.14. for all kind of sins, like chins, have bound every part and facul∣ty of man, so that he is sure from stirring▪ and these are very strong in him, they be∣ing as dear as his members, nay his life, Col. 3.7. so that when a man begin∣neth to forsake his vile courses, and pur∣poseth to become a new man, divels fec him back, world inticeth him, and locketh him up; and flesh saith, Oh, it is too stric a course, and then farewell mery dayes, and good fellowship. Oh, thou mayest wish and desire to come out sometime▪ but canst not put strength to thy desire, nor endure to do it. Thou mayest hang down thy head like a bul-rush for sin▪ but thou canst nor repent of sin: thou mayest presume, but thou canst not be∣lieve: thou mayest come half way▪ and forsake some sins, not all sins: thou maes com an kck at heavens gae, as the foolish viiins did, but not ente in ad passe thrugh the gate: thou myest the land of Canaan, and take much pain to go into Canaan, and thou mayest taste of the bunches of graps of that good land, but never enter into Canaan, into heaven: but thou lyest bound hand and foot in this woful estate, and here thou must ly and rot like a dead carcasse in his grave, untill the Lord come and rowle away the stone, and id thee come out and live. Lastly, They are ready every moment to drop into hell. God is a consuming fire against thee, and there is but one paper wall of thy body between thy soul, and eternal flames. How soon may God stop thy breath, thre is nothing but that be∣tween thee and hell; if that were gone, then farewell all. Thou art condemned, and the muffler is before thine eyes, God knoweth, how soon the ladder may be turned: thou hangst but by one rotten twined threed of thy life, over the flames of hell evey hour.Mans future miseries Thus much of mans present miseries. Now followeth his future miseries, which are to come upon him hereafter. They must die, either by a sudden, sulln, or desperate death, Psal. 89.48. which though it was to a child of God a sweet sleep, yet to the wicked it is a fear∣full curse prceeding from Gods wath, whence like a lyon, he tears body and soul asunder. Death cometh hissing upon them like a fiery dragon wih the sting of vengeance in the mouh of it: It puts a period to all their worldly contentments, which then they must forsake, and carry nothing away wih bu a rotten winding shet. It is the beginning of all all their wo: It is the Cptain that first strikes the strok, and then armies of end∣lesse woes , Rev. 6.. Oh, thou hadst beet be a dog then a man, for there is an end of thir tru∣bles, when they are dead and gone; they all now as men from a sleep, they know not where they go Nw is too late, epcialy if thou hast ved under means before. It s either a cold repen∣tance, when the bdy is weak, and the heart sick; or an hypocritical repentance, only for fear of hell, and therefore thou sayest, Lord Jesus, receive my soul, Nay, commonly then mens hearts are most hard, and therefore men die like lambs, and cry not out. Then it is hard plucking thy soul from the devils hands, to whom thou hast given it all thy life by sin: and if thou dost get it back, dost thou think that God will take the devils leavings? Now thy day is past, and darknesse beginneth to overspread thy soul: Now flocks of devils come into thy chamber, waiting for thy soul to fly upon it, as a maive dog, when the door is opened. And this is the reason why most men die quietly that lived wic∣kedly; because satan then hath them as his own prey: like pirats that let a ship passe by that is empty of goods, they shoot commonly at them that are richly loaden. The Christians in ome parts of the Pri∣mitive Church, took the Sacrament every day, because they did look to die every day. But these times wherein we live, are so poisoned and gutted with their ase, that it is a rare thing to see the man that looks death stedasty in the face one hour together. But death will lay a biter stroak on these one day: II. After deth they appear before the Lord to judgement, Heb. 9.27. their bo∣dies indeed for in their graves, but their souls rurn before te Lord to judge∣ment, Eccles. 12.7 The general Judge∣ment is at the end of the world, when both body and soul appears before God and all the world, to an account: But there is a particular judgement that every man meets with after this life, immediately at the end of this ife, where the soul is con∣demned only before the Lord. You may perceive what this particular udgement is thus, by these four conclu∣ns. 1. That every man should die the first day he was born, is clea or the wages of sin, is death; in justice therefore it should be payed a sinful creature as soon as he is born. 2. That it should be thus with wicked men, but that Christ beggeth their lives for a season, 1 Tim. 4. He is the Savior of all men; that is, not a Savior of etenal preservation out of hell, but a Savior of temporal reservation from dropping into hell. 3. That this space of me thus begged by Christ, is that season wherein only a man can mke his peace with a displeased God, 2 Cor. 6.2. 4. That if men do not thus within this cut of time, when death hath dispatched them, judgement only remaineth for them; that is, when their doom is read, their date of repentance is out, then their sentence of everlsting death is passed up∣on them, that never can be recalled again. And this is judgement after death. He that judgeth himself, saith the Apostle, 1 Cor. 1.31. shall not be judged of the Lord. Now wicked men will not judge and condemn themselves in this life, therefore at the end of it, God will jugde them. All natural men are lost in this life, but they may be found, and recove∣red again; but a mans loss by death is ∣recoverable because there is no mes after death to restore them: There is no friend to perswade, no Minister to preach by which faith is wrought, and men get Christ. There is no power of returning or repenting then; for night is come, and the day is past. Again, the punishment is so heavy, that they can only bear wrath, so that all their thoughts and affections are taken up with the burden. And there∣fore Dives cryeth out, I am tormented. Oh, that the consideration of this point might awaken every secure sinner, What wil become of thine immortal soul, when thou art dead? Thou sayest, I know nor, I hope well. I tell thee therefore that which may send thee mourning to thine house, and quaking to thy grave, if thou diest in this estate, thou shalt not die like a dog, not yet like a toad, but after death cometh judgement; then farewell friends, when dying; and farewell God for ever, when thou art dead. Now the Lord open your eyes to see the terrors of this particular judgement,The er∣ror of mans particu∣lar judg∣ment. which if thou could see, unless you were mad, it would make you spend whole nights and dayes, in seeking to set all e∣ven with Gd. I will ho you briefly the manner and nature in these particulars. 1. Thy soul shal be dragged out of thy bdy, as out of a stinking prion, by the devil the Jyler, into sme place within the bowels of the third heavens, and there thou shalt stand stript of all friends, all comfort, all creatures, before the presence of God, Luk. 19.27. as at the Assizes, first the jayor bringeth the prisoner out. 2. Then thy soul shal have a new ligt put into it, whereby it shal see the glorious presence of God, as prisoners brought with guilty eyes, look with ter∣ror upon the Judge. Now thou seest no God broad in the world; but then thou shalt see the Almighty Jehovah, which sight shal strike thee with that hellish ter∣ror and dreadful horror, that thou shalt call to the mountains to cover thee: rocks, rocks, hide me from the face of th Lamb, Rev. 6. ult. 3. Then all the sins that ever tho hast or shalt commit, shal come fresh t thy mind; as when the prisoner is com before te face of the Judge, then his ac∣cusers bring in their evience: thy sleep conscience then will be in stad of a thou∣sand witnesses, and every sin then with all the circumstances of it, shall be set in order, armed wit Gods wrath round about thee, Ps 50.21. as letters writ with juce of Oranges canno be read until it be brought unto the fire, and then they appear: thou canst not read that bloody bill of indictment thy conscince hath against thee now; but when thou shal stand near unto God: a consuming fire. hen what a heavie reckoning will appear. ma be thou hast left many sins now, nd goest so far, and profitest so much, hat no Christian can discern thee; nay, thou thinkest thy self in a safe estate; but yet there is one leak in thy ship that will thee: there is one secret hidden sin in thine heart, which thou livest in, as all unsound people do, that will dmne thee. I tell thee, as soon as ever thou art dead and gone, then thou shalt see where the knot did bid thee, where thy sin was that now hath spoiled thee for ever, and then thou shalt grow mad to think, O that I never saw this sin I loved, lived in, poted, perfected mine own eternal ruine by, until now, when it is too late to amend. 4. Then the Lord shal take his everla∣sting fare-well of thee, and make thee know it too. Now God is departed from thee in this life, but he may return in mercy to thee again: but then the Lord de∣rts with all his patience to wait for thee mre: no Christ shal be offered thee any more: no Spirit to strive with thee any more: nd so shal passe sentence, though haply, not vocally, yet effectually upon thy soul, nd say, Depart thou cursed. Thou shalt see indeed the glory of God that o∣thers find; but to thy greater sorrow, shalt never taste the same, Luke. 13, 28. 5. Then shal God surrender up thy forsaken soul into the hands of devils, who being thy Jaylors, must keep thee till the great day of account; so that as thy friends are scrambling for thy goods, and worms for thy body, so devils shal scramble for thy soul▪ For as soon as ever a wicked man is dead, he is either in heaven or in hell. Not in heaven, for no unclean thing cometh there: if in hell, then amongst de∣vis: there shal be thine eternal lodging 1 Pet. 3, 19. And hence thy forlorn soul shal ly mourning for the time past, now too late amazed at the eternity of sorrow that is to come, waiting for that fearful hour, when the last trumpet shal blow, and then body and soul meet to bear that wrath, that fire that shal never go out. Oh, therefore suspect and fear the wor of thy self now: hou hast seldome, or never, or very , troubled thine head about this matter, whether Christ wh save thee or not: Thou hast such strong hopes and confidencs already, will: Know that it thou mayes be deceived: and if when thu sh know thy doom ater death, thou not get an hour more to make thy in with God, athogh thu weep tears of blood. If eiter the of ignorance shal be before thine eyes, like an hand-kercher,, about the face of one condemned; or if thou art pnioned with any lust; or if thou makest thine own pardon; proclaimest (because thou art sory a little for thy sins, and resol∣vest nevr to do the like again) peace to hy soul, thou art one that after death halt appear before the Lord to judge∣ment: Thou that art thus condemned now, dying so, shalt come to thy fearful execution after death. There shal be a general judgment of oul and body at the end of the world, wherein they shal be arraigned and con∣demned before the great Tribunal seat of Jesus Christ, Jude 4.15. 2. Col. 5.10. The hearing of judgement to come, made Felix to tremble: Nothing of more effi∣cacy to awaken a secure sinner, then sad thoughts of this fiery day. But thou wilt ask me,Object. how it may be proved that there will be such a day? I answer, Gods justice calleth for it,Answ. this world is the stage whre Gods pa∣tience and bounty act their parts, and hence every man will profess & conceive, because he feelth it, that God is merciful;Why there must be a day of judge∣ment. but Gods justice is questioned: men think God to be all mercy, and no justice; all oney, and no sting. Now the wicked prosper in all their wayes, are never puni∣hed, but live & die in peace, whereas the godly are dayly afflicted and reviled, Therefore because this Attribute suffers a totall eclipse almost ow, there must come a day wherein it mst shine out be∣fore all the world in the glory of it▪ Rom. 2.5. The second reason is from the glory o Christ: He was accused, arraigned, con∣demned by men, therefore he shall be the judge of men, John 5.27. for this an ordinary piece of Gods providence to∣wards his people, the same evil he casts them into now, he exalts them into the contrary good in his time. As the Lord hath a purpose to make Joseph ruler over all Egypt, but first he maketh him a slave, God had a meaning to make Christ Judge of men, therefore first he suffers him to be judged of men. Quest.Object. But when shall this judgement day be? Answ. Though we cannot tell the day and hour particularly,Answ. yet this we are sure of, that when all the Elect, are called, for whose ake the world stands, Isa. 1.9. when these pillars are taken away, then wo to the world, as when Lot was taken out of Sodom; then was Sodom burnt▪ Now it is not probable that this time will come as yet: for first Antichrist must be consumed; and not only the scattered visi∣ble Jews, but the whole body of the Israe∣lites must first be called, and have a glori∣ous Church here upon earth, Ezek. 37. This glorious Church Scripture and rea∣son will enforce, which when it is called, shal not be expired as soon as it is born, ut shal coninue many a year. Quest. But how shal this judgement be?Quest. Answ. The Apostle describes it,Answ. . Thes. 4.16, 17. 1. Christ shal break out of the third heaven, and be seen in the air, before any dead arise, and this shal be with an admi∣rable shout, as when a King cometh to tri∣umph over his subjects and enemies. 2▪ Then shal the voice of the Arch-an∣gel be heard, now this Arch angel is Jesus Christ himself, as the Scripture ex∣pounds, being in the clouds of heaven; He shal with an audible Heaven-shaking shout, say, Rise you dead and come to judg∣ment, even as he called to Lazarus, Laza∣rus arise. 3. Then the Tump shall blow, and even as at the giving of the Law, Exod. 19. Its said the trumpet sounded, much more lowder shall it now sound when he comes to judgement, that have broken the law. 4. Then shal the dead arise. 1. The bo∣dies of them that have died in the Lord shal rise first, then the others that live, shal like Enoch be translated and changed, Cor▪ 15. 5. When thus the Judge and Justices are upon the bench at Christs right hand one their Thrones, then shal the guilty Prisoners be brought forth, and come out of their graves, like filthy toads, against this terrible storm. Then shal all the wicked that ever were, or ever shal be, stand quaking before this glorious Judge with the same bodies, feet, hands, to re∣ceive their doom. Oh, consider this day, thou that livest in thy sins now, and yet art safe: there is a day coming wherein thou mayest and shalt be judged. 1. Consider who shal be thy Judge, why, mercy, pity, goodness it self, even Jesus Christ, that many times held out his bowels of compassion towards thee. A child of God may say, Yder is my bro∣ther, friend, husband. But th mayest say, yonder is mine enemy. He may say at that day, Yonder is he that his blood to save me: Thou mayest say, Yonder cometh whose heart I have pierced with my sins, whose blood I have despised. They may say, O come, Lord Jesus, and cover me under thy wings: But thou shalt then cry out, O rocks, fall upon me, and hide me from te fac of the Lab. 2. Consider the manner of his co∣ming, 2. Thesse 1.7. He shal come in fla∣ming fire, the heavens shal be on a flame: the elements shal melt like scalding lead upon thee. When an house is on fire at midnight in a town, what a fearful cry is there made? When all the world shal cry, Fire, fire, and run up and down for shel∣ter to hide themselves, but cannot find it, but say: O now the gloomy day of blood and fe is come: here is for my pride, here is for my ohes, and the wages for my drunkenness, security, and neglect of 3. regard of the heavie ccusations that shall come against thee at that day: There was never a wicked man almost in the world, as fair a fce as he carrieth, but he hath at some time or other, committed some such secret villany, that he would be ready to hang himself for shame. If oters did know of it, as secret whoredom,Eccle ult. . self-pollution, speculative wantonness, men with men, women with women, as the Apostle speaketh, Rom. 1. Why at this day, all the world shal see and hear these privy pranks, then the books shal be ope∣ned. Men will not take up a foul busi∣ness, nor end it in private; therefore there shal be a day of publick hearing: things shal not be suddenly shuffled up, as car∣nal thoughts imagine, viz. That at this day, first Christ shal raise the dead, and then the separation shal be made, the Sentence past▪ and then sud∣denly the judgement day is done: No, no, it must take up some large quantity of time, that all the world may see the secret sins of wicked men in the world; and therefore it may be made evident from all Scripture and reason, that this day of Christs kingly Office in judging the world, shal last haply longer then his pri∣vate administration now (wherein he is less glorious) in governing the world. Tremble thou time-server, tremble thou hypocrite, tremble thou that livest in any secret sin under the all-seeing eye of this Judge: thine own conscience indeed shal be a sufficient witness against thee, to discover all thy Sins a thy particular judge∣ment▪ but all the world shal openly see thine hidden close courses of darkness, to thine everlasting shame at this day. 4. In regard of the fearful Sentence that then shal be passed upon thee; De∣part thou cursed creature into everlasting fire, prepared for the devil and his angels, Thou shalt then cry out, O mercy, Lord: O a little mercy. No, will the Lord Je∣sus say: I did indeed once offer it you, but you refused, therefore Depart. Then thou shalt plead again, Lord, if I must depart, yet bless me before I go. No, no, Depart, thou cursed. Oh, but Lord, if I must depart cursed, let me go to some good place. No, Depart, thou cursed into hells fire. Oh, Lord, that is a tor∣ment I cannot bear: but if it must be so, Lord, let me come out again quickly▪ No, Depart, thou cursed, into everlasting fire. Oh, Lord, if this be thy pleasure, that here I must abide, let me have good company with me. No, Depart, thou cur∣sed, into everlasting fire, prepared for the devil and his angels. This shal be thy sen∣ce. The hearing of which may make the ocks to rent▪ so that go on in thy sin, and prosper; despise and scoff at Gods Mi∣nisters, and prosper; abhor the power and practise of Religion, as a too precise course, and prosper; yet know it, there will a day come when thou shalt meet with a dreadful Judge, a doleful Sen∣tence. Now is thy day of sinning, but God will have shortly his day of condem∣ning. When the Judgement day is done, then the fearful wrath of God shal be poured out, and piled upon their bodies and souls, and the breath of the Lord like a stream of brimstone shal kindle it, and burning, and none shal ever quench it. This is the execution of a sinner after judgement, Rev. 1..Where consists the wrath of God. Now this wrath of God consisteth in these things. 1. Thy soul shal be banished from the face and blessed sweet presence of God and Christ, and thou shalt never see the of God more. It is said, Acts 20. that they wept sore, because they should see Pauls face no more: Oh, thou shalt never see the face of God, Christ, saints nor ange more. O heavy doom, to famish and pine away for ever without one bit of bread to comfort thee, one smile of God to refresh thee. Men that have their sores running upon them must be shut up from the pre∣sence of men sound and whole. Oh, thy sins like plague-sores run on thee, there∣fore thou must be shut out like a dog from the presence of God and all his people, 2 Thes. .. 2. God shal set himself like a consum∣ing infinite fire against thee, and tread thee under his feet, who hast by sin troad him and his glory under foot all thy life. A man may devise exquisite torments for another, and great power may make a little stick to lay on heavy stroaks; but great power stirred up to strike from great fury and wrath, makes the stroke deadly. I tell thee all the wisedom of God shal then be set against thee to tor∣ments for thee, Mich. 1.3. there was ne∣ver such wrath felt or conceived as the Lord hath devised against thee that livest and dyest in thy natural estte. Hence it is called wrath to come, 1 Thes. 1. ult. The torment which widom shal devise, the almighty power of God shal indict upon thee, so as there was never such power seen in making the world, as in holding a poor creature under the wrath, that holds up he soul in being with one hand, and bears it with the other, ever burning like fire against a creature, and yet that crea∣ture never burnt up, Rome. 9.22. Think not this cruelty, it is justice; what cares God for a vile wretch whom nothing can make good while it lives. If we have been ng in hwing a block, and we can make o meet vessel of it, pot it to no good use our selves, we cast it into the fire: God sheweth thee by Sermons, sicknesse, losses and crosses, sudden death, mercies and mi∣series, yet nothing makes thee better, what should God do with thee, but cast thee ence? Oh, consider of this wrath before you feel it. I had rather have all the world burning about mine ears, then to have one bling frown from the blessed face of an infinite and dreadful God. Thou canst not endure the torment of a little kitchen fire upon the tp of thy finger, not one half hour together: how wilt thou bear the fury of this infinite, endless con∣suming fire in body and soul throughout all eternity? 3. The never dying worm of a guilty conscience shal torment thee, as if thou hdst swallowed down a living poysonfull snake, which shal ly gnawing and biting thine heart for sin past, day and night. And this worm shal torment by showing the cause of thy misery; that is, that thou didst never care for him that should have saved thee. By showing thee also thy sins against the Law. By showing thee thy sloath, whereby thy happiness is lost. Then shal thy conscience gnaw, to think, so many nights I went to bed without pra∣yer, and so many dayes and hours I spent in feasting, and foolish sporting. Oh, if I had spent half that time, now mis-spent, in praying, in mourning, in meditation; yonder in heaven had I been. By sho∣wing thee also the means that thou once hadst to avoid this misery: Such a Mini∣ster I heard once, that told me of my par∣ticular sins, as if he had been told of me: Such friend perswaded me once to turn over a new leaf. I remember so many knocks God gave at this iron heart of mine: So many mercies the Lord sent: But, oh! no means could prevail with me. Lastly, by showing thee how easily thou mightest have avoided all these mi∣series. Oh, once I was almost perswa∣ded to be a Christian! but I suffered my heart to grow dead, and fell to loose com∣pany, and so lost all. The Lord Jesus came unto my door, and knocked: and if I had done that for Christ, which I did for the devil many a time, to open at his knocks, I had been saved. A thousand such bites will this worm give at thine heart, which shal make thee cry out: O time, time! O Sermons, Sermons! O my hopes, and my helps are now lost, that once I had to save my lost soul! 4. Thou shalt take up thy lodging for ever with devils, and they shal be thy companions: Him thou hast served here, with him thou must dwel there. It scar∣reth men out of their wits almost, to see the devil (as they think) when they be alone: But what horror shal fill thy soul, when thou shalt be banished from angels society, and come into the fellowship of devils for ever. 5. Thou shalt be filled with final de∣spair. If a man be grievously sick, it comforteth him to think it will not last long. But if the Physician tell him he must lie all his lifetime in this extremity, he thinketh the poorest begger in a better estate then himself. Oh, to think when thou hast been million of years in thy sor∣rows, then thou art not nearer thy end of bearing thy misery, then at the first co∣ming in. Oh, I might once have had mercy, and Christ; but no hope now ever to have one glimpse of his face, or one good look from him any more. Thou shalt vomit out blasphemous oathes and curses in the face of God the Father for ever, and curse God that never elected thee, and curse the Lord Jesus that never shed one drop of blood to redeem thee, and curse God the holy Ghost that passed by thee, and never called thee, Rev- 10, 9. And here thou shalt ly and weep, and gnash thy teeth in spight against God and thy self, and roar and stamp, and grow mad, that there thou must ly under the curse of God for ever· Thus, I say, thou shalt ly blaspheming, with Gods wrath, like a pile of fire on thy soul burning; and floods, nay seas, nay more, seas of tears (for thou shalt for ever ly weeping) shal never quench it. And here, which way soever thou lookest, thou shalt see matter of ever∣lasting grief. Look up to heaven, and there thou shalt see (oh!) that God is for ever gone. Look about thee, thou shalt see de∣vils quaking, cursing God: and thousands, nay millions of sinful damned creatures crying and roaring out with doleul shri∣kings; Oh, the day that ever I was born! Look within thee, there is a guilty con∣science gnawing. Look to time past: Oh, those golden dayes of grace, and sweet sea∣sons of mercy are quite lost & gone! Look to time to come, there thou shalt behold evils, troups and swarmes of sorrows and oes, and raging waves, and billows of wrath coming roaring upon thee. Look to time present: O not one hour or mo∣ment of ease or refreshing, but all courses meet together, and feeding upon one poor lost immortal soul, that never can be re∣covered again. No God, no Christ, no Spirit to comfort thee. No Minister to preach unto thee: no friend to weep away thy continual tears: no Sun to shine u∣pon thee: nor a bit of bread: not one drop of water to cool thy tongue. This is the misery of every naturl man. Now do not you shift it from thy self, and and say, God is mercifull. True, but it is to very few, as shal be proved. It is a thousand to one, if ever thou be one of that smal number whom God hath pic∣ked out to escape his wrath to come. If thou do not get the Lord Jesus to bear this wath, fare-well God, Christ and Gods mercy for ever. And I am sure that it is no common evil which God giveth to every wicked man: If Christ had shed seas of blood, set thine heart at rest, there is not one drop of it for thee, until thou comest to see, and feel, and groan under this mi∣serable estate. I tell thee, Christ is so far from saving thee, that he is thine enemy. If Christ were here, and should say, Here is my blood for thee, if thou wilt but ly down and mourn under the burden of thy misery: and yet for all his speeches, thy dry eyes weep not, thy stout heart yeel∣deth not, thy hard heart mourneth not, as to say: Oh, I am a sinful, lost, con∣demned, cursed, dead creature: What shall I do? Doest thou not think but he would turn away his face from thee, and say: Oh, thou stony hard-hearted crea∣ture, wouldest thou have me save thee from thy miserie, and yet thou wilt not groan, sigh and mourn for deliverance to me out of thy misery? If thou likest thine estate so well, and prizest m so little, pe∣rish in thy misery for ever. Oh, labour to be humbled day and night under this thy woful eate.The scope of knowing our mi∣series, is to be hum∣bled. Thou art guilty of Adams griveous sin; will this break thine heart? No. Thou art dead in sin, and top full of all sin; will this break thine heart? No. Whatsoever thou doest, hast done, shalt do, remaining in this estate, is sin; will this break thine heart? No. God is thine enemy, and thou hast lost him, will this break thine heart? No. Thou art condemned to die eternal∣ly, satan is thy jaylor, thou art bound hand and foot in the bolts of thy sins; and cast into utter darkness, and ready every moment to drop into hell; will this break thine heart? No. Thou mayest die, and after that appear before the Lord to judge∣ment, and then bear Gods everlasting in∣supportable wrath a which renteth the rocks, and buneth down to the bottom of hell; will this break thine hard heart, man? No. Then farwell Christ for ever; never look to see a Christ, untill thou doest come to feel thy misery, thy misery out of Christ. Labor therefore for this, and the Lord will reveal the brazen Serpent, when thou art in thine own sense and fee∣ling, stung to death with thy fiery ser∣pents. So I come to open the fourth principal point, viz. THat the Lord Jesus Christ is the only means of redemption and deliverance out of this estate, Eph. 1.7. In whom we have redemption through his blood. Which plainly demonstrateth, that Jesus Christ is the only means of mans Redemption and deliverance ou o his bon∣dage and miserable estate. And this is the doctine I shal now insist upon. When the Israelites were in bondage and misery, he sendeth Moses to deliver them. When they were in Babylon, he stirreth up Cyrus to open the prison gates to them. But when man is in misery, he sendeth the Lord JESUS, God and Man, to redeem him, Acts 4.12. Quest.Quest. How doth Christ redeem man out of this misery. Answ.Answ. By paying a price for them, 1 Cor. 6. ult. Gods mercy will be mani∣fested in saving some, and his justice must be satisfied, by having satisfaction or price made and paid for mans sin. Hence Christ satisfieth Gods justice. First, by standing in the room of a them whom mercy decreeth to save.How men are redee∣med. A surety standeth in the room of a debter, Heb. 7.22. As the first Adam stood in the room of all mankind fallen; so Christ standeth in the room of all men risin, or to be restored again. Secondly, by taking from them, i whose room he stood, the eternal guit of all their sins, and by assuming the gui of all those sins unto himself, 2 Cor. 5.2▪ Hence Luther said, Christ was the greates sinner by imputation. Thirdly, by bearing the curse and wrath of God kindled against sin: God is so ho∣ly that when he seeth sin sticking only b imputation to hi own Son, he will not spare him, but his wrath and curse must he bear, Gal. 3.13. Christ drinketh up the cup of all the elect at one draught, which they should have been supping, and drinking and swlling, and tormented with millions of years. Fourthly, by bringing into the pre∣sence of God perfect righteousness,Dan. 9.2. Rom. 5.11. for this also Gods Justice required (perfect conformity) to the Law, as well as (perfect satisfaction) suffered for the wrong offered to the Law-giver, Justice thus requiring these four things. Christ satisfieth justice by performing them, and so payeth the price. II. Christ is Redeemer by strong hand. The first Redemption by price is finished in Christs person at his resurrection: the second is begun by the Spirit in mans vo∣cation, and ended at the day of Judge∣ment; as money is first paid for a captive in Turkie, and then because he cannot come to his own Prince himself, he is fetcht away by strong hand▪ Here is encouragement to the vilest sinner, and comfort to thy self succourless, and lost sinner, who have spent all their moneys, their time and endeavours upon these duties and strivings that have been but poor Phisicians to them. Oh look up re to the Lord Jesus, who can do that cure for thee in a moment, which all crea∣turs cannot do in many years. What bolts, what strong fetters? what unruly lusts, temptations, and miseries art thou lockt into? Behold the Deliverer is come out of Sion, having satisfied justice, and paid a price to ransom poor captives, Luke with the keyes of heaven, hell, and thy unruly heart, in his hand, to fetch thee out with great mercy and strong hand; who knows but thu poor prisoner of hell, thou poor captive f the devil, thou poor shkled sinner, mayest be one whom he is cme for? Oh, look up to him, sigh to heaven for deiverance from him, and be glad and rejoice at his coming. This strikes terror to them, that though there is a means of deliverance, yet they ly in their misery, never groan, never sigh to the Lord Jesus for deliverance, nay, that rejoice in their bondage, and dance to hell in their bolts; nay, that are weary of de∣liverance, that sit in the stocks when they are at prayers, that come out of the Church when the tedious Sermon was somewhat beyond the hour, like prisoners out of jayl, that despise the Lord Jesus, when he offereth to open the doors, and so let them out of that miserable estate. Oh, poor creatures! is there a means of deliverance▪ and doest thou neglect, nay despise it? Know it, that this will cut thine heart one day, when thou art hanging in thy gibbets in hell, to see others standing at Gods right hand, redeemed by Christ; thou mightest have had share in their ho∣nor, for there was a Deliverer come to save thee, but thou wouldest have none of him. Oh, thou wilt ly yelling in those everlasting burnings, and tear thy hair, and cuse thy self: from hence might I have been delivered, but I would not. Hath Christ delivered thee from hell, and hath he no dlivered thee from thine ale-house? Hath Christ delivered thee from satans society, when he hath not de∣livered thee from thy loose company yet? Hath Christ delivered thee from bur∣ning, when thy faggots, thy sins grow i thee? Is Christs blood thine that makest no more account of it, nor feelest no more vertue from it, then in the blood of a chic∣ken? Art thou redeemed? Doest thou hope by Christ to be saved, that didst ne∣ver see, nor feel, nor sigh under thy bon∣dage? Oh, the devils will keep holy-day (as it were) in hell, in respect of thee, who shalt mourn under Gods wrath, and lament. Oh, there was a means to deli∣ver us out of it; but thou shalt mourn for ever for thy misery. And this will be a bodkin at thine heart one day, to think there was a Deliverer, but I, (wretch) would none of him. Here likewise is matter of reproof, to such as seek to come out of this misery, from and by themselves. If they be igno∣rn, they hope to be saved by their good meaning, and prayers. If civil, by paying all they owe, and doing as they would be done by, and by doing no bod any harm. I they be troubled about their estates, then they lick themselves whoe by their mourning, repenting, and refor∣ming. O, poor stubble, canst thou stand before this consuming fire without sin? Canst thou make thy self a Christ for thy self? Canst thou bear, and come from under an infinite wrath? Canst thou bring in perfect righteousness into the pre∣sence of God? This Christ must do, else he could not satisfie and redeem And if thou canst not do thus, and hast no Christ, desire and pray, that heaven and earth shake, till thou hast worn thy tongue to the stumps; endeavour as much as thou canst, and others commend thee for a diligent Christian: mourn in some wilderness till dooms-day: dig thy grave there with thy nails: weep buckets full of hourly tears, till thou canst weep no more: Fast and pray till thy skin and bones cleave together: promise and pur∣pose with full resolution to be better; nay, reform thy head, heart, life and tongue, and some, nay all sins: live like an angel, shine like a Sun, walk up and down the world like a distressed pilgrim going to another Countrey, so that all Christians commend and admire thee. Die ten thousand deaths: ly at the fire back in hell so many millions of years as there be piles of grass on the earth, or sands upon the sea shore, or stars in heaven, or mos in the Sun; I tell thee, not one spark of Gods wrath against thy sin, shal be, can be quenched by all these duties, nor by any of these sorrows or tears, for these are not the blood of Christ. Nay, if all the Angels and Saints in heaven and earth should pray for thee, these cannot deliver thee; for they are not the blood of Christ. Nay, God as a Creator, ha∣ving made a aw, will not forgive one sin without the blood of Christ. Nay, Christs blood will not do it neither, if thou doest joyn never so little, that thou hast or doest unto Jesus Christ, and ma∣kest thy self, or any of thy dutes, co-part∣ners with Christ in that great work of saving thee. Cry out therefore, as that blessed Martyr did, None but Christ, none but Christ. Take head of neglecting or rejecting so great salvation by Jesus Christ. Take heed of spilling this potion, that only can cure thee. But thou wilt say,Object. This means of re∣demption is only appointed for some, it is not intended for all, therefore not for me, therefore how can I reject Christ? It is true,Answ. Christ spent not his breath to pray for all, John 17.9. much less his blood for all; therefore he was never in∣tended as a Redeemer of all: but that he is not intended as a deliverer of thee.The of∣fer of Christ universal and why. How doth this follow? How dost thou know this? But secondly, I say though Christ be not intended for all, yet he is offered unto all, and therefore unto thee. And the ground is this chiefly. The universal offer of Christ arriseth not from Christs priestly office, immedi∣atly but from his Kingly Office, whereby the Father having given him all power and dominion in heaven and earth, he hereupon commands all men to stoop un∣to him, and likewise bids all his Disciples and all their successors to go and preach the Gospel to every creature under hea∣ven, Mat. 28.18 19. For Christ doth not immeditatly offer himself unto all men as a Saviour,Mat. 19.15. whereby they may be encoura∣ged to serve him as a King: but first as a King commanding them to cast away their weapons and stoop unto his Scepter, and depend upon his free mercy, acknow∣ledging, if ever he save me, I will blesse him: if he damne me, his name is righte∣ous in so dealing with me. But that I may fasten this exhortation I will fasten these four things.The of∣fering of Christ universal and wherein 1. The Lord Jesus is offered to every particular person: which I will shew thus, what hast thou to say against it, that thou doest doubt of it? It may may be thou wilt plead. Oh, I am so ignorant of my self, God, Christ, or his will, that surely the Lord offers no Christ to me.Prov. 9.8. Yes, but he doth, though thou lyest in utter darkness. Our blessed Saviour glo∣rified his Father for revealing the miste∣ry of the Gospel to simple men, neglecting those that carried the chief reputation of wisdom in the world. The parts of none are so low,2 Cor. 5.20. as that they are beneath the gracious regard of Christ. God be∣stoweth the best fruits of his love upon mean and weak persons here, that he might confound the pride of flesh the more. Where it pleaseth him to make his choise and to exalt his mercy,Prov. 1.22, 23. he passeth by no degree of wit, though never so un∣capable: But thou wilt say,Object. I am an enemy to God, and have ane heart so stubborn and loath to yeeld: I have vexed him to the very heart by my transgressions. Yet he beseecheth thee to be reconci∣led. Put case thou hast been a sinner,Answ. and rebellious against God, yet so long as thou art not found amongst malicious oppo∣sers, and underminers of his truth, never give way to despairing thoughts, thou hast a mercifull Sviour. But I have despised the means of re∣conciliation, and rejected mercy.Object. Yet God calleth thee to turn,Answ. Thou hast the harlot with many lovers▪ yet again to me, saith the Lord, Jer. 3.1. Cast thy self into the arms of Christ, and if thou perishest, perish there; if thou do not, thou art sure to perish, if mercy e to he had any where, it is by seeking in Christ, not by running from him. Herein appeareth Christs love to thee, that he hath given thee an heart in some degree senseble: he might have given thee up to hardness, security and prophanness, of all spiritual judgements the greatest. But he that died for his enemies, will in no wise refuse those, the desire of whose soul i towards him. When the Prodigal set himself to return to his father, his father stayeth no for him, but meeteth him in the way. If our sins displease us, they shall never hurt us, but we shall be estimed of God to be that which we desire and labour to be, Psal. 145.19. But can the Lord offer Christ to me, so poor,Object. that have no stengh, no faith no grace, nor sense of ay povert? Yes even to thee: why should we ex∣cept our selves,Answ. when Christ doth not except us? Come unto me all ye that are wearie and heavie laden We are therefore poor, because we know not our riches. We can never be in such a condition, wherin their will be just cause of utter despair. He that fitteth in darkness and eth no light, no light of comfort, no light of Gods countenance, Yet let him trust in the Name of the Lord. Weakness doth not debar us from mercy; nay, they God the more. The husband is bored to bear with the wife, as being the weaker vessel: and shal we think God will exempt himself from his own rule, and not bear with his weak spouse? But is this offer made to me that cannot love prize, no desire the Lord Jesus?Object. Yes, to thee:Answ. Christ knoweth how to pity us in tis case. We are weak, but we are his. A father looketh not so much at the blemishes of his child, as at his own nature in him; so Christ findeth matter of love fom any ting of his own in us▪ A Christians carriage towards Christ may in may things be very offensive, and cause much strangenes, yet so long as he esoveth not upon any known evil, Christ wil own him, and e Christ. Oh! but I have fallen from God oft,Object. ince he hath inlightened me: and doth e reader Christ to me? Thou must know, that Christ hathAnsw. arried every believing soul to himself, nd that where the work of grace is be∣gun, sin looseth strength by every new fall. If there be a spring f sin in thee, there is spring of mercy in God, and a fountain ayly opened to wash thy unceanness in: Adam indeed lost all by once sinning; we are under a better covenant, a cove∣nant of mercy; and are incouraged by the Son to go to the Father every day for the sins of that day. Object.If I was willing to receive Christ, I might have Christ offered to me. But wil the Lord offer him to such an one as de∣sireth not to have Christ? Answ.Yes, saith our Savior, I would hav gathered you, as the hen gathereth he chickens under her wings, and you woul not. We must know, a certain power can∣not only bring something out of nothing but contrary out of contrary: of unwilling, God can make us a willing peopl There is a promise of pouring clean wa¦ter upon us: And Christ hath taken upo him to purge his Spouse, and make her for himself. What hast thou now to plead again this strange kindness of the Lord, in Christ to thee? Thou wilt say, may be. Object.Oh, I fear time is past: Oh, time past: I might once have had Christ, now mine heart is sealed down with harness, blindness, unbelief. Oh! time now gone. Answ.No, not so, see Isai. 65 1., 3. A the day long God holdeth out his to a back-sliding and rebellious peop soon quenched; and his zeal soon spent; they hold not out. Whereas I am constant and preserve in godly courses. So did that young man, yet he was a graceless man, Matth. 19.20.Answ. All these things have I done from my youth: what lack I yet? It is true, Hypocrites may preserve,Object. 13. but ey know themselves to be naught all the while, and so deceive others, but I am perswaded that I am in Gods favor, and and in a safe and happy estate, since I do all with a good heart for God. This thou mayest verily think of thy self and yet be deceived, and damned,Answ▪ go to the devil at last▪Prov. 13.12. There is a way (saith Solomon) that seemeth right to a man, but the end thereof is the way of death. For he is an hypocrite, not only that makes a seeming outward shew of what he hath not, but also that hath a true shew of what indeed there is not. The first sort of Hypocrites deceive others only; the latter, having some inward, yet com∣mon work deceive themselves too, James 1.26. If any man seem to be Religous (so many are, and so deceive the world) but it is added, deceiveth his own soul. Nay, thou mayest go so fairly, and live so honestly, that all the best Christians about thee may think well of thee, and never suspect thee, and so mayest passe through the world, and die with a delu∣ded comfort; that thou shalt go to heaven, and be canonized for a Saint in thy fune∣ral Sermon, and never know thou art counterfeit, till the Lord bingeth thee to thy strict and last examination, and s thou receivest that dreadful sentence▪ ye cursed. So it ws with the five virgins, tht were never discovered by wise, nor by themselves, until the gate of grace was shut upon them. If thou hast therefore no better evidences to show for thy self, that thine estate is good, then these; I will not give a pins point for all th flattering false hopes of being saved. But it may be thou hast never yet come so far as to this pitch: and if not, Lord! what will become of thee? Suspect thy self much: and when in this ship-wrak o souls thou seest so many thousands sink, cry out and conclude: It is a wonder of wonders, and a thousand to one, if ever thou comest safe to shear. Oh! stive to be one of them tha shall be saved, though i cost thee thy blood, and the loss of all that thou hast. Labor to go beyond all those that go so far, and yet perish at the last. Do not say, that seing so few shal be saved, therefore this discourageth me from seeking, be∣cause all my labor may be in vain. Con∣sider that Christ here maketh another i better use of it, Luke 13, . Seeing that many shal seek, and not ; therefore▪ saith he, strve to enter in at the strai gatepunc; venture at least, and try what the Lord wil do for thee. Wherein doth a child of God (and so ow may I?Object.) go beyond these hypocrites go so far? In three things principally.Answ. First, no unregenerate man, though he go never so far, let him do never so much,Where∣in a child of God goeth beyond an hypo∣crite. but he liveth in some one sin or other, secret or open, little or great. Judas went far, but he was cvetous. Herod went far, but he loved his Herodias. Every dog hath his kennel, every swine hath his swill, and every wicked man his lust: for no unregenerate man hath fruition of God to content him. And there is no mans heart but it must have some good to con∣tent it; which good is to be found only in the fountain of all good, and that is God: or in the cistern, and that is in the creatures. Hence a man having lost full otent in God, he seeketh for, & feedeth pon contentment in the creature, which e maketh a God to him; and here lye his lust or sin, which he must needs live . Hence, ask those men that go very far, od take their penny for good silver, and ommend themselves for teir good de∣es: I say, ask them, if they have no sin▪ Yes, say they, who can live without sin? So they give way to sin, and therefore live in sin: Nay, commonly all the duties, prayers, care, and zeal of the best hypo∣crites, are to hide a lust, as the whore in the Proverbs, that wipeth her mouth, and goeth to the Temple, and payeth her vows: O to feed their lusts, as Jeu hi zeal against Baal, was to get a Kingdom, There remaineth a root of bitterness in the best hypocrites, which howsoever it be lopt off sometimes by sickness, or horror of conscience; and a man hath purposes ne∣ver to commit it again, yet there it secret∣ly lurketh: and though it seemeth to be bound, and conquered by the Word; or by prayer, or by outward crosses, or while the hand of God is upon a man, yet the inward strength and power of it remaineth still: and therefore when temptations, like strong Philistis, are upon this mn again he breaketh all vows, promises, bonds of God, and will save the life of his sin. Secondly, no unregenerate man or wo∣man ever came to be poor in spirit, and so to be carried out of all duties unto Christ: if it were possible for them to for∣sake and break loose for ever from all sin, yet here they stick, as the Scribes and Pha¦risees, and so like zealous Paul, before hi conversion, they fasted, and prayed, an kept the Sabbath, but they rested in thei legal righteousness, & in the performance of these and the like duties. Take the best hypocrite that hath the most strong per∣swasions of Gods love to him, and ask him, Why he hopes to be saved? He will answer: I pray, read, hear, love good men; cry out of the sins of the time. And tell him again, that an hypocrite may climb these staires, and go as far. He will reply, True indeed, but they do not what they do with a sound heart, but to be seen of men. Mark now how these men feel a good heart in themselves, and in all things they do, and therefore feel not a want of all good, which is poverty of spirit, and therefore here they fall short, Isai. 66, 2. There were divers hypocrites forward for the worship of God in the Temple, but God loathes these, because not pure in spirit, to them only it is sid, The Lord will look. I have seen many professors very forward for all good duties, but as ignorant of Christ, when they are sifted, as blocks. And if a man (as few do) know not Christ, he must rest in his duties, be∣cause he knoweth not Christ, to whom he must go, and be carried, if ever he be saved. I have heard of a man that being condemned to die, thought to be saved from the gallowes, and to save himself from hanging, by a certain gift, he said he had, of whistling: so men seek to save themselves by their gifts of knowledge, gifts of memorie, gifts of prayer: and when they see they must die for their sins, this is the ruine of many a soul, that though he forsake Egypt, and his sins, and flesh-pots there; and will never be so as he hath been, yet he never cometh into Canaan, but looseth himself and his soul in a wilderness of many duties, and there perisheth. Thirdly, if any unregenerate man come unto Christ, he never getteth into Christ; that is, never taketh up his eternal rest, and lodging in any thing else but Jesus Christ, Heb. 4.4. Judas followed Christ for the bag▪ he would have the bag, and Christ too. The young man came unto Christ to be his Disciple, but he would have Christ and the world too. They will not content themselves with Christ alone, nor with the world alone, but make their markets out of both, like whorsh wives, that will please their husbands and others too. Men in distress of conscience, if they have comfort from Christ, they are con∣tented: if they have salvation from hell by Christ, they are contented: but Christ himself contenteth them not. Thus far an hypocrite goeth not. So much for the first doctrine observed out of the Text. I come now to the second. Dot. 2. That those that are saved are saved with much difficultie: or it is a won∣derful hard thing to be saved. The gate is strait, and therefore a man must sweat and strive to enter: both the entance is difficult, and the progress of savation too. Jesus Christ is not got with a wet finger. It is not wishing and desiring to be saved, will bring men to heaven: hells mouth is full of good wishes. It is not shedding a tear at a Sermon, or blubbering now and then in a corner, and say over thy prayers, and crying Gods mercy for sins, will save thee. It is not, Lord, have mercy upon us, will do thee good. It is not coming constantly to Church; these are easie matters. But it is ough work, a wonderful hard matter to be saved 1 Pet 4.18. Hence the way to heaven is compared to a race, where a man must put forth all his strength, and stretch every limb, and all to get forward. Hence a Christians life is compared to wrestling▪ Eph. 6.12. All the policy and power of hell buckle together against a Christian, therefore he must look to him∣sel, or else he falleth. Hence it is compared to fighting▪ 2. Tim. 47. A man must fight agaist th devil, the world, himself, who shoot poisoned bullets in the soul: where a man must kill, or be killed. God hath not lied the way to Christ with velvet, nor streed it with rushes: he will never feed a sloathful humor in man, who will be saved, if Christ and heaven would drop in their mouthes, and if any would bear their charges thither. If Christ might be bought for a few cold wishes and lazie desires, he would be of mal reckoning amongst men; who would say, Lightly cme, lightly go? Indeed Christs yoke is easie in it self, and when a man is got in∣to Christ, nothing is so sweet: but for a carnal dull heart, it is hard to draw in it: for, There are four strait gates which every one must pass through, before he can enter into heaven. Fr strait gates passed through, can enter in∣to hea∣ven.There first, the straite gae of humi∣liatin. God saveth none but first he hum∣bleth them: ow it is hard to pass through the gates and flames of hell, for n heart as stiff as a stake to bow, as hard as stone to bleed for the least prick, not to mourn for one sin, but all sins, and not for a fit, but all a mans lifetime. Oh▪ it is hard for a man to suffer himself to be loaden with sin, and prest to death for sin, so as never to love sin more, but to spit in the face of that which he once loved as dearly as his life. It is easie to drop a tear or two, and be Sermon-sick; but to have an heart rent for sin, and from sin, this is true hu∣miliation, and this is hard. 2. The strait gate of faith, Eph. 1, 19. It is an easie matter to presume, but hard to believe in Christ. It is easie for a man that was never humbled, to believe and say, It is but believing: but it is an hard matter for a man humbled, when he seeth all his sins in order before him, the devil and conscience roaring upon him, and crying out against him, and God frowning upon him, now to call God Fa∣there, is an hard work, Judas had rather be hanged then believe. It is hard to see a Christ, as a rock to stand upon, when we are over-whemed with sorrow of heart for sin. It is hard to prize Christ above ten thousand worlds of pea. It is hard to dsire Christ, and nothing but Christ: hard to follow Christ all the day long, and never be quyet till he is got in thine arms, and then with Simeon to say, Lord▪ now lettest thou thy servant depart it peace. 3. The strait gate of repentance. It is an easie matter for a man to confess a mans self to be a sinner, and to cry God forgiveness until next time: but to have a bitter sorrow, and so to turn from all sin, and to return to God, and all the wayes of God, which is true repentance indeed, this is hard. 4. The strait gate of oppositions of devils, the world, and a mans own self, who knock a man down when he begins to look towards Christ and heaven. Hence learn, that every easie way to heaven i a false way, although Ministers should preach it out of their pulpits, and angels should publish it out of heaven. The false ways to heaven discove∣red.Now there are nine easie wayes to hea∣ven (as men think) all which lead to hell. 1. The common broad way, wherein a whole Parish may all go a breadth in it. Tell these people they shal be damned, their answer is, then wo to many more besides me. 2. The way of civil education, where∣by many wild natures are by little and lit∣tle tamed, and like woves are chained up easiy while they are young. 3 Balaams way of good wishes, whereby many people will confess their ignorance, forgetfulness, and that they cannot make such shows as others do; but they thank God their hearts are as good, and God for his part accepteth (they say) the will for the deed: And, My son, give me thine heart. The heart is all in all, and so long they hope to do well enough. Poor delu∣ded creatures thus think to break through armies of sins, devils, temptations, and to break open the very gates of heaven with a few good wishes: They think to come to thei journeys and without legs, be∣cause their hearts are good to God. 4. The way of formality, whereby men rest in the performance of most, or of all external duties without inward life, Mark i.14. Every man must have some Religion, some fig-leaves to hide their nakedness. Now this Religion must be either true Re∣ligion, or the false one; if the true, he must either take up the power of it, but that he wil not, because it is burdnom: or the form of it, and this being easie, men em∣brace it as their God, and will rather lose their lives, then their Rligion thus taken up. This form of Religion is the easiest Religion in the world, partly becuse it ea∣seth men of trouble of conscience, quieting that. Thou hast sinned, saith conscience, and God is offdd, take a book and pray, keep thy concience btter, and bring thy Bible with thee. Nw conscience is si∣lent, being charmed down with he form of Rligon, as the devi is driven away (as they say) wth holy water: partly aso becaue the form o Religion crediteh ma, parly becue it is easie in it elf, it is of a light crriage, being but he shadow and picture of the substance of Religion▪ as now, what an easie matter is it, to come to Church? They hear (at least out∣wardly) verie attentively, an hour and more; and then to turn to proof, and to turn down a leaf, here is the form. But now o spend Saturday at night, and all the whole Sabbath day morning in trimming the Lamb, and in getting oyle in their heart, to meet the bridegroome the next day, and so meet him in the word, and therefore to tremble at the voice of God, and suck the breast while it is open; and when the word is done, to go aside privatly, and there to chew upon the Word, there to lament with tears all the vain thoughts in duties, deadnesse in hea∣ring, this is hard, because this is the power of godlinesse: and this men will not take up: so for private prayer, what an easie matter it is for men to say over a few pray∣ers out of some devout book, or to repeat some old prayer got by heart since a childe, or to have two or three short-win∣ded wishes for Gods mercy in the mor∣ning and at night; this form is easie: but now to prepare the heart by serious medi∣tation of God and mans self before he prayes, then to come to God with a blee∣ding hunger-starved heart, not only with a desire, but with a warrant. I must have such or such a mercy, and there to wrestle with God, although it be an hour or two together for a blessing, this is too hard; men think none do this, and therefore they will not. Fifthly, the way of Presumption, whereby men having seen their sins, catch hold easily upon Gods mercy, and snatch comforts, before they are reached out unto them. There is no word of com∣fort in the book of God intended for such as regard iniquitie in their hearts, though they do not act it in their lives. Their only comfort is, that the sentence of dam∣nation is not yet executed upon them. Sixthly, the way of slth, whereby men lye still, and say, God must do all; If the Lord would set up a Pulpit at the Ale∣house door, it may be they would hear oftner. If God will alwayes thunder, they will alwayes pray▪ if strike them now and then with sicknesse, God shall be payed with good words and promises now, that they wil be better if they live, but as long as peace lasts, they will rn to hell as fast as they can; & if God will not catch them, they care not, they will not return. Seventhly, The way of carelesnesse, when men feeng many dificuties, passe through some of them, but not all, and what they cannot ge now, they feed themselves wih a false hope they shall hereafter: they are content to be called precisians, and fools and crazie braines, but they want bkennesse of heart, and they will pray (it may be) for it, & passe by that difficulie, but to keep the wound alwayes open, this they will not do, to be alwayes sighing for help, and never to give themselves rest, till their hearts are hum∣bled; that they will not, those have a to live, and yet are dead. Eightly, the way of moderation, or honst discretion, Rev. 3.16. which in∣deed is nothing but luke-warmness of the soul, and that is, when a man contri∣veth and cutteth out such a way to hea∣ven, as he may be hated of none, but please all, and so do anie thing for a quiet life, and so sleep in a whole skin. The Lrd saith, He tha will live godlie, must suffer persecution. No, not so, Lord. Surely (think they) i men were discreet and wise, it would prevent a great deal of trou∣ble and opposition in good courses. This man will commend those that are most zealous, if they were but wise: if he meet with a black mouth'd swearer, he will not reprove him, lest he be displeased with him. If he meet with an honest man, he will yeeld to all he saith, that so he may commend him: And when he meeteth them both together, they shal be both alike welcome (what ever he thinketh) to his house and table, because he would fain be at peace with all men. Ninthly, and lastly, the way of self-love, whereby a man fearing terribly he shal be damned,The way of self-ve. useth diligently all means whereby he shal be saved. Here is the strongest difficulty of all, to row against the stream, and to hate a mans self, and then to follow Christ fully. I now come to the sixth general head purpsed in order to be considered. THat the grand cause of mens eternal ruine; or why so many are damned, and so few saved by Christ, it is from them∣selves, Ezk 3 11. Why will ye die? The great cause why so many people die and perish everlastingly, is, because they will. Every man that perisheth, is his own bucher, or murtherer, Matth. 3.27. Hos. 13.9. This is the point we pur∣pose to prosecute at the present. The question here will be,Quest. how men plot and perfect their own ruine?Answ. By these four princpal means,How men plot their own ruine. which are the four great rocks that most men are split upon; and great necessity lyeth upon every man to know them▪ for when a powder-plot is discovered, the danger is almost past. I say there, are these four causes of mans eternal overthrow, which I shall handle largely, and make use of every particular reason when it is opened and finished. First, by reason of that bloody black ignorance of men, whereby thousands re∣main wofully ignorant of their spiritual estate, not knowing how the case stan∣deth between God and their souls; but thinking themselves to be well enough already, they never seek to come out of their misery, till they perish in it. Secondly, by reason of mans carnal se∣curity, putting the evil day far from them, whereby they feel not their fearful thral∣dom, and so never groan to come out of the slavish bondage of sin and Satan. Thirdly, by reason of mans carnal con∣fidence, whereby they shift to sve them∣selves by their own duties and performan∣ces when they feel it. Fourthly, by reason of mans bold pre∣sumption, whereby men scramble to save themselves by their own seeming faith, when they see an insufficiency in duties, and an unworthiness in themselves for God to save them. I will begin with the first reason, and discover the first train whereby men blow up themselves,Igno∣rance the first ge∣neral reason of mans ruine. which is this: They know not their misery, not that fearful acccursed forlorn estate wherein they ly; but think and say, they shal do as well as others; and therefore when any friend perswadeth them to come out of it, and showeth them the danger of remaining in such a condition: What is their an∣swer? I pray you, save your breath to cool your broth verie fat shal stand on his own bottom: Let me alone, I hope I have a soul to save as well as you, and shal be as careful of it as you shal, crn e: you shal not answer for my soul: I hope I shal do as well as the precisest of you all. Hence likewise, if the Minister cme home to them, they go home with hearts full of out-cryes against the man, and their tongue dipt in gall against the Sermon. God be merciful unto us: if all this be true, here is harsh doctrine enough, to make a man run out of his wits, and to drive men to despair. Thus they know not their misery; and not knowing, they are lost and condemned creaures under the everlasting wrath o God. They ne∣ver seek, pray, strive▪ or follow the means whereby they may come out of it, and so perish in it, and never know it, till they awake with the flames of hel about their ears. Tey will acknowledge indeed, ma∣ny of them, that all men are born in a most miserable estate, but they never ap∣ply particularly that general truth to them∣selves, saying, I am the man. I am now under Gods wrath, and may be snatcht a∣way by death eveie hour, and then I am undone and lost for ever. Now, there are two sorts of people that are ignorant of this their misery. First, the common sort of prophane, blockish, ignorant people. Secondly, the finer sort of unsound hol∣low professors, that have a peacoks pride, that think themselves fair, and in a very good estate, though they have but one feather on their brest to boast of. I will begin with the first sort, and show you the reasons why they are igno∣rant of their misery, that is for these four reasons. First, sometimes because they want the saving means of knowledge. There is no faithful Minister, no compassionate Lot, to tell them of fire and brimstone from heaven, for their crying sins. There is no Noah to forwarn them of a flood: There is no messenger to bring them tydings of those armies of Gods devouring plagues and wrath, that are approching near un∣to them, They have no pilots, poor for∣saken creatures, to show them their rocks. They have either no Minister at all to reach them, either because the Parish is too poor, or the Church-living too great to maintain a faithfull man (the strongest asses carying the greatest burthens com∣monly (O ful Physitians! Sometimes they be prophane, and cannot heal them∣selves, and sometimes they be ignorant. And know not what to preach, unless they should follow the steps of Master Latimers Fryer, or at the best, they shoot off a few pot guns against gross sins: or if they do show men their misery, they lick them whole again, with some com∣table ill applyed sentences: (but I hope better things of you, my brethren) the mans Patron may haply storm else. Or else they say commonly, thou hast sinned, but comfort thy self, despair not, Christ hath suffered: And thus skin over the wound, and let it fester within, for want of cutting it deeper. I say therefore be∣cause they want a faithful watch man to cry, Fire, fire, in that sleepy estate of sin and darkness wherein they ly; therefore whole Towns, Parishes, generations of men, are burnt up, and perish miserably, Lament. 2.14. Scondly, because they have no leasure to consider of their misery, when they have th means of revealing it unto them, as Felix, Acts 24.25. Many a man hath many a bitter pill given him at a Srmon, but he hath not leasure to chow upon it. One man is taken up with suits in Law, and another almost eaten up with sureti∣ship, and caking cares how to pay his debts, and provide fr his own: another hath a great charge, and few friends, and he saith, the world is hard▪ and hence, like a mole, tooeth in the earth, week dayes and Sabbth dayes: the world thus cal∣ling them on one side, and lusts on ano∣ther, and the devil on the other side, they have no leasure to consider of death, devil, God, nor themselves, hell, nor heaven, The Minister cryeth and knocketh with∣out, but there is such a noise and number of tumultuous lusts and vain thoughts in their hearts and heads, that all good thoughts are sad unwelcome guests, and are knockt down presently. Thirdly, because if they have leasure, they are afraid to know it. Hence people cry out of Ministers, that they dam all, and will hear them no more, and they will not be such fools as to believe all that such say; the reason is, they are afraid to know the worst of themselves; they are afraid to be cut, and therefore cannot en∣dure the Chirurgien; They think to be troubled in mind, as othes are, is the ve∣rie high rode to despair; and therefore if they do hear a rale, how one after hearing of a Sermon grew distracted, or drowned, or hanged himself, it shall be an item, and a warning to them, as long as they live, for troubling their heads about such mat∣ters. Men of guilty consciences (hence) flie from the face of God, as prisoners from the Judge, as debtors from the cre∣ditor. But if the Lord of Hosts can catch you, you must and shall feel with horro of heart that which you fear a little now. Fourthly, because if they be free from this foolish fear, they cannot see their mi∣sery, by reason that they look upon their estates through false glasses, and by vertue of manie false principles in their minds, they cheat themselves. Which false principles, are these prin∣cipally: I will but name them. First, they conceve, God that made them, will not be so cruel as to damn them. Secondly, because they feel no misery, but are very well, therefore they fear none. Thirdly, because God blesseth them in their outward estates, in their corn, children, calling, friends, &c. would God bless them so if he did not love them. Fourthly, because they think sin to be no great evil, for all are sinners, for this cannot mischieve them. Fifthlie, because they think Gods mer∣cy is above all his works, though sin be vile, yet conceiving God to be all mercie, all honey, and no justice, they think they are well. Sixthly, because they think Christ died for all sinners, and they confess themselves to be great ones. Seventhly, because they hope well, and so think to have well. Eightly, because they do as most do, who never crying out of their sins while they lived, and dying like lambs, at last they doubt not for their parts, but doing as such do, they shall die happily, as others have done. Ninthly, because their desires and hearts are good, as they think. Tenthly, because they do as well as God will give them grace, and so God is in the fault only, if they perish. These are the reasons and grounds up∣on which prophane people are deceived. Now it followeth to show the ground on which the finer sort micrry. Secondly, hollow professors cheat and cozen their own souls. It is in our Church as it is in an old wood, where there are many tall trees, yet cut them and search them deeply, they prove pithless, sapless, hollow, unsound creatures. These men twist their own rune with a finer threed, and can guggle better then the common sort, and cast mists before their own eyes, and so cheat their own souls. It is Ministes fist work to turn men from darkness into this light, Acts 26 18▪ and the Spirits first wok to convince men of sin, John 16 9 And therefore it is peo∣ples main work to know the wost at first of themselves,How men ome to be decei∣vd a∣bout their spiritual estates. Now the cause of these mens mista∣king, is three-fold. First, the spiritual madness and drun∣kenness of their understanding. Secondly, the false bastard peace begot nourished in the conscience. Thirdly, and secret distempers of the will. First, there are these seven drunken di∣stempers in the understanding or mind of man, whereby he cometh to be most mise∣rably deceived. First, the understandings arrogancie. You shal never see a man mean and vile in his own eyes deceived, Psal. 25.9. but a proud man or woman is often cheated. Hence proud Haman thought surelie he was the man whom th King would ho∣nor, when in truth it was intended for poor Mordecay. For pride having once over-spread the mind, it ever hath this propertie, it maketh a pennie stand fr a pound: a spark is blown up to a flame: it maketh a great matter of a little seeming grace: and therefore the proud Pharisee, when he came to reckon with himself, he taketh his poor counter, that s, I am not as other men, nor as this Publican and setteth it down for a thousand pound; that is, he esteemeth of himself, as a verie rich man for it. So many a man, because he hath some good thing in himself, as, he is pitiful to the poor, he is a true man, though a poor man, he was never given to wine of women. He magnifieth him∣self for this tittle, and so deceiveth and over-reckoneth himself. There are your Bristow-stones like diamonds, and man cheaters cozen Countrey folks with the that desire to be fine, and know not what diamonds are. So many men are desi∣rous to be honest, and to be reputed so not knowing what true grace means: therefore Bristow-stones are pearles in their eyes. A litle seeming grace shineth so bright in their eyes, that they are half bewitched by it, to think highly of them∣selves, although they be but glittering seeming jewels in a swines snout. A cab of doves dung was sold in Samaria in its time of famine, at a great rate: A man li∣ving in such a place, where all about him are either ignorant, or prophane, or civil, a little moral honesty (dung, in respect of true grace) goeth a great way, and is esteemed highly off, and he is as honest a man as ever lived. A man that looketh through a red glass, all things appear red: A man looking upon himself through some fair spectacles, through some one good thing that he hath in himself, ap∣peareth fair to him. It is said▪ Luke, 20. ult. the Pharisees devoured widows hou∣ses. Might not this racking of rents make them question their estates? No. Why? They for pretence made long prayers: so many men are drunk now and then, but they are sory: they cannot but sin, but their desires are good: they talk idle∣y, but they live honestly: they do ill ometimes, but they mean well. Thus when some good things are seen in them∣selves, pride puteth them with an over∣weening conceit of it, and so they cozen their own souls. Secondly, the understandings obstina∣cie, whereby the mind having been long oted in this opinion, that I am in a good estate, will not suffer this conceit to be pluckt out of it. Now your old rooted, yet rooen professors, having grown long in a good conceit of themselves, will not believe that they have been fools all their lifetime, and therefore now must pull down, and lay the foundation again: And hence you shall hear men say of a faithfull Minister that doth convince and condemn them, and their estate, to be most woful: What? shall such an upstart teach me? Doth he think to make me dance after his pipe, and to think that all my good prayers, my faith, my charity, have been so long abominabe and vile be∣fore God? No silver can bribe a man to cast away his old traditional opinions and conceits, whereby he cheateth him∣self, till Christs blood do it, 1. Pet. 18. And hence the woman of Samaria, ob∣jected this against Jesus Christ, that their old Fathers worshipped in that mountain, and therefore it was as good a place as Jerusalem, the place of Gods true wor∣ship, John 4.20. Men grow crooked and aged wih good opinions of themselves, and can seldom, or never, he set stright again. Hence such kind of people, ough they would fain be taken for honest reli∣gious Christians, yet will never suspec their estates ro be bad themselves, neither can they endure that any other should search or suspect them to be yet rotten at the heart. And are not those wares and commodities much to be suspected, nay concluded to be stark naught, which the seller will needs put upon the chap-mam, without seeing or looking on them first? It is a strong argument we produce against the Papists Religin to be suspected to be bad, because they obtrude their opini∣ons on their followers, to be believed without any hesitation or dispute about them, either before or after they have em∣braced them: certainly thy old faith, thy old prayers, thy old honesty, or form of pie∣ty, are counterfeit wares, that cannot en∣dure searching, because thou wilt not be driven from this conceit: I am in a good estate. I have been so long of this good mind, and therefore will not begin to doubt now. It is to be feared, that such kind of people (as I have much obser∣ved) are either notoriously ignorant, or have sometime or other fallen into some horrible secret grievous sins, as whore∣ome, oppression, or the like, the guilt of which lying yet secretly on thm, maketh them fly from the light of Gods truth, which would find them out, quarelling both against it, and the Ministers that preach it, Rom. 2.. And therefore as it is with thieves, when they have any stol∣len goods brought within doors, they will not be searched or suspected, but say, they are as honest mn as themselves that come to search; for they fear if they be found out; that they shal be troubled before the Judge, and may hardly escape with their lives: so many old professors▪ when the Minister cometh t search them, they clap to the doors upon the man, and truth too▪ and say, they hope to be saed, as well as the best of them all. The rea∣on is, they are guilty, they are loath to be troubled, and cast down, by seeing he worst of themselves; and think it is ard for them to go to heaven, and be sa∣ved, if they hve been in a wrong way, all ver lifetime. An honest heart wil cry fter the best means, Lord, search me, John 3.20. and open all the doors to the terainment of the straightest, strictest truths. Thirdly, the understandings obscurity, or ignorance of the infinite▪ exactnes, glorious purity, and absolute perfection of the Law of God: whence it cometh to pass, that this burning lamp, or bright Sun of Gods Law, being set in their minds, rotten grounds of their own righ∣teousness, doing some things according to the Law of God, shineth and gliste∣reth gloriouy in their eyes, in the dark night-time of dismal darkness; by doing of which, they think they please God, and their estates are very good. I was alive, saith Paul, Rom 7.9. without the Law: & he giveth the reason of it, because sin did but sleep in him, like a cut-throat in an house, where all is quiet. Before the Law came, he saw not that deadly secet coat of corruption, and that letter of re∣bellion that was lurking in his heart, and therefore thought highly of himself for his own righteousness. The Gospel is a glass to show men the face of God in Christ, 2. Cor. 2. ult. The Law is that glass that showeth a man his own face, and what he himself is: Now if this glass be taken away▪ and not set before a de∣formed heart, how can a man but think himself fair? And this is the reason why civil men, formaists, almost every one, think better of themselves then indeed they are, because they reckon without their ; that is, they judg of the number, nature, and greatness of their sins by their own books, by their own reason: They look not Gods debt-book, Gods exact laws over, and compare them∣selves therewith: If they did, it would amaze the stoutest heart, and pluck dow mens plumes, and make them say: Is there any mercy so great as to pass by such sins, and to put up such wrongs, and to forgive such sins and debts, one of which aone may undo me, much more so many? Fourthly, the understandings security, or sleepiness, whereby men never reflect upon their own actions, nor compare them with the rule: Although they have knowledge of the Law of God, yet it is with them, as it is with men that have a fair glass before them, but never behol∣ding themselves in the glass, they never see their spots. This is the wo of most unregenerate men: they want a reecting power and light, to judge of themselves by, Jer. 8.6. You sha have them think on a Sermon, Here is for such an one, and such an one is touched here: when it may be the sme Sermon principally speaketh of them. But they never say, this concer∣neth me. I was found out through the goodness of the Lord to day: and surely the man spake unto none but unto me, as if some body had told him what I have done. And hence you shal find out many lamb Christians, that will yeeld to all the truthes delivered in a Sermon, and com∣mend it too; but go away, and shake off all the truths that serve to convince them. And hence many men, when they exa∣mine themselves in general, whether they have grace or no, whether they love Christ or no; they think yes, that they do with al their hearts; yet they never have this grace, or any other, what ever they think; because they want reflecting light to judge of generals, b their own prticu∣la courses. For tel these men, that he that loveth another truely, will often think of him, speak of him, rejoice in his company, will not wong him willingly in the least thing. Now ask them if they love Christ th▪ If tey have any reflecting of light, they will se where they have one thought of Christ, they have thousands on oher things. Rjoice▪ nay, they are weary of his company, in word▪ in prayer▪ And that they do not only wrong him, but make a light matter of it; when it is done, all are sinners and no man can live without sin. Like a sleepie man (fire burning in his bed-straw) he cyeth not out, when others haply lament his estate, that see a far off, but cannot help him, Isai. 42.25. A man that is to be hanged the next day, may dream over night he shal be a King: why? because he is asleep, he reflecteth not on himself. Thou mayest go to the devil, and be damned, and yet ever think and dream that all is well with thee. Thou hast no reflecting light to judge of they self. Pray, pray herefore that the Lord would turn your eyes inward; and do not let the devil and delusion shut you out of your wn house, from seeing what Court is kept there every day. Fifthly, the understandings impeity, whereby it lessens and vilifies the glorious grace of God in another; whence it comes to pass, that this deluded soul seeing none much better then himself, concludeth, If any be saved I shal no doubt be one, Isa. 26.10 11. Men will not behold the ma∣jesty of God in the lives of his people: many a man being too light, but desirous to go and pass for current, weighs himself with the best people, and thinketh, what have they that I have not? what do they that I do not? And if he see they go be∣yond him, he then turns his own ballane with his finger, and makes them too light, that so he himself may pass for weightie. And his vilifying of them and their grace, judging them to be of no other met∣tel then other men, appeareth in three particulars. First, they raise up false of Gods people, and nourish of evil suspitios of them. If they know any sin committed by them, they will conclude▪ they be all such. If they see no offensive sin in any of them, they are then repu∣ted a pack of hypocrites. If they are not so uncharitable (having no grounds) they prophesie, they will hereafter be as bad as others, though they carry a fair flowrish now. Secondly, if they judge well of them, then they compare themselves to them, by taking a scantling only by their out∣side, and by what they see in them; and so, like children, seeing stars a great way off, think them no bigger nor brighter then winking candles▪ They stand a far off from seeing the inside of a child of God: they see not the glory of God filing that Temple: they see not the sweet in∣fluence they receive from heaven, and that fellowship they have with their God▪ and hence they judge but meanlie of them, because the outside of a Christian is the worst part of him, and his glory shineth chiefly within. Thirdly, if they see Gods people do excel them, that they have better lives and better hearts, and better knowledge, yet they will not conclude, that they have no grace; because it hath not that stamp that honest mens money hath. But this prank they play, they think such and such good men have a greater measure, and a higher degree of grace then themselves, yet they dare be bold to think and say, their hearts are as upight, though they be not so per∣fect as others are. And so vilifie the grace that shineth to the best men, by making this gold to dffer from their own copper, not , but graduly: and hence they deceive themselves miserably; not bu that one () or sincere Christian differeth from another in glory: I speak of those mn only that never were fixt in so high a Sphere, as true honesty dwelleth, yet falsly faher this bad conclusion, that they are upright for their measure, that they have not the like measure of grace received, as others have. Sixthy, the understandings idolatry, whereby the mind setteth up, and boweth down to a false image of grace; that is, the mind being ignorant of the height and excellencie of true grace, taketh a false scantling of it, and so imagineth and fan∣cieth within it self, such a measure of com∣mon grace to be true grace which the soul easily having attained unto, conceiveth it is in the state of grace, and so deceiveth it self miserablie, Rom. 10.3. And the mind cometh to set up her image thus. First, the mind is haunted and pursued with troublesome fears of hell: conscience telleth him he hath sinned, and the Law telleth him, he that die; and death appea∣reth and telleth him, he must shortly meet with him: And if he be taken away in his sins, then cometh a black day of reckoning for all his privie pranks: a day of blood horror, judgement, and fire, where no creature can comfort him. Hence saith he, Lord, keep my soul from these miseries: he hopeth it shal not prove so evil with him, but feareth it will. Secondly, hereupon he desireth peace and ease, and some assurance of freedom from these evils. For it is an hell above ground, ever to be on the wrack of tor∣nting fears. Thirdly, that he may have ease, he will not swagger his trouble away, nor drown it in the bottom of the cup, nor throw it away with his dice, nor play it carts, but desieth some grace, commonlie it is the least measure of Hereupon he desireth to hear such Sermons, and read such books as may best satisfie him concerning the least mea∣sure of grace; for sin only troubling him, grace only can comfort him soundly: And so, Grace, which is meat and drink to an holy heart, is but Physick to this kind of men, to ease them of their fears and troubles. Hereupon being ignorant of the height of ie grace, he fancieth to himself such a measure of common grace, to be true grace: As, if he forseth himself ignorant of that which troubleth him, so much know∣ledge will I then get, saith he. If some foul sins in his practise trouble him, these he will cast away, and so reformeth: If omssion of good duties molesteth him, he will hear better; and buy some good pra∣yer-book, and pray oftner: And if he be perswaded such a man is a very honest man, then he will strive to do as he doth, and now he is quieted. When he hath attained unto this pitch of his own, now he thinketh himself a young beginner, and a good one too, so that if he dieth, he thinkeh he shal do well; if he liveth, he thinketh and hopeth he shal grow better: and when he is come to his own pitch, here he setteth down his state fully satified. And now if he be prest to get into the estate of grace, his answer is, That is not to be done now, he thnkeh God, that care is past. The truth is, beloved, it is too high for him, his own leggs could never carry him chi∣hr, all his grace coming by his own working, not by God Almighties power. Let a man have false weights, he is chea∣te grievously wih light gold: why? be∣cause his weights are too light: So these men have too light wights, to judge of the weight of true grace; therefore light, clipt crackt pieces cheat them. Hence you shal have those men commend pithless, sapless men, for verie honest men, as ever brake bread: why? they are just answe∣rable to their weights. Hence I have not much wondered at them, who maintain that a man may fall away from true grace. The reason lyeth here. They set up to themselves such a common work of grace to be true grace; from which, no wonder that a man may fall. Hence Bel∣larmine saith: That which is true grace, veritate essentia, only may be lost, not that grace which is true, veritate firmae soliditatis; which letter being rightly un∣derstood, may be called special, as the other common grace. Hence also you shal have many professors hearing an hundred Sermons, never moved to grow better. Hence likewise you shal see our common Preachers comfort every one a most that they see troubled in mind, because they think presently they have true grace: Now they begin to be sorrowful for their sins. It is just according to their own light weights. For the Lords sake, take heed of this deceit. True grace, I tell you, it is a rare pearl, a glorious Sun clouded from the eyes of all but them that have it, Rev. 2.18. A strange, admirable, almighty work of God upon the soul, which no created power can produce, as far different in the least measure of it, from the highest de∣gree of common grace, as a devil is from an angel; for it is Christ living, breathing, reigning, fighting, conquering in the soul? Down therefore with your idol grace, your idol honesty: True Grace never aimeth at a pitch, it aspireth only to perfection, Phil. 3.12.3. And therefore Chrysostome calleth Paul, insatiabili Decultor: A greeedy, insatiable, devouring worship∣per of the Lord Almightie. Seventhlie, the understandings error, another cause of mans ruine. And that is seen principally in thes five things, these five errors or false con∣ceits. First, in judging some trouble of mind, some light sorrow for sin, to be true re∣pentance; and so thinking they do re∣pent, hope they shall be saved: for sin is like sweet poison while a man is drin∣king it down▪ by commiting of it, there is much pleasure in it, bu after the com∣mitting of it, there is a sting in it, Prov. 23.31.32. Then the time cometh when this poison worketh, making the heart fewe with grief, sorie they are at the heart, they say for it: and the eyes drop, and the man that committed sin with de∣light, now cryeth out with grief in the bit∣terness of his soul: O that I, east what I had never committed i, Lord, mercy mercy, Prov. 5.3▪ 4.11, 12. Nay, it may they will fast, and humble, and afflict their souls voluntarily for sin, and now they think they have repented, Isa. 58.3. And hereupon, when they hear that all that sin shal die, they grant this is true indeed, except a man repent, and so they think they have done already. This is true, At what time a sinner repenteth, the Lord will blt out his iniquities. But this repentance is not when a man is troubled somewhat in mind for sin, but when he cometh to mourn for sin, as his greatest evil, as if he should see all his goods and estate on a light fire before him; and that not for some sins, but all sins little and great; and that not for a time, for a fit and away (a land-flood of sorrow) but always like a spring never dry, but ever running all a mans lifetime. Secondly, in judging the striving of conscience against sin, to be the striving of the flesh against the spirit; and hence come these speeches from carnal black mouthes: The spirit is willing, but the flesh is weak. And hence men think, they being thus compounded of flesh and spi∣rit, are regenerate, and in no worse estate then the children of God themselves▪ as sometime I once spake with a man that did verily think, that Pilate was an honest man, because he was so unwilling to cru∣cifie Christ, which unwillingness did arise only from the restraint of conscience against the ct. So many men judge ho∣nestly yet simply, upon such a ground of themselves; they say, they strive against their sins: but Lord be mercifull unto them, they say the flesh is fral: and hence Arminus giveth a dierse interpretation of the 7. cap. of the Romans, from ordi∣nary Divines; concerning which, Paul speaketh in the person of an unregenerate man because he observed divers grceless persons as (he saith himself) having fal∣len, and falling commonly into sins against conscience, to bring that chapter in their own defence and comfort, because they did that which they allowed not, verse 15 and so it was not they, but sin that dwelled in them. And so many amongst uknow they should be better, and strive that they may grow better, but through the power of sin, cannot; conscience telleth them they must not sin, their hearts and lusts say they must sin; and here forsooth is flesh and spirit. Oh, no, here is conscience and lust only by the ears together. Which striving, Herod Balaam, Pilate, or the vilest reprobate in the world may have. Such a war argueth not anie grace in the heart, but rather more strength of corruption, and more power of sin in the heart; s▪ It is no wonder if a horse run away when he is loose, but when his bit and bridle is in his mouth; now to be wild, argueth he is altogether untamed and unsubdued. Take heed therefore of judging your estate to be good▪ because of some backwardness of your hearts to commit some sins, though little sins: for thy sins may be, and it is most cer∣tain, are more powerfull in thee, then in others that have not the like struglings, because they have not such cheks as thou hast to restrain thee. Know therefore that the striving of the Spirit against the flesh, is against sin, because it is sin: as a man hateth a toad, thought he be never poisoned by it: But the striving of thy conscience against sin is only against sin, because it is a troubling, or a damning sin. The striving of the Spirit against the flesh is from a deadly hatred of sin. Rom. 7.15. But thy striving of con∣science against sin, is only from a fear of the danger of sin: for Balaam had a mind to curse the Israelites for his money sake; but if he might have had a house full of silver and gold (which is a goodly thing in a covetous eye) it is said he durst not curse them. Thirdly, in judging of the sincerity of the heart by some good affection in the heart. Hence many a deluded soul reaso∣neth the case out thus with himself. Ei∣ther I must be a prophane man, or an hy∣pocrite or an upright man. Not prophane, I thank God, for I am not given to who∣ring▪ drinking, oppression, swearing: nor hypocrisie, for I hate these shows: I can∣not endure to appear better without, then I am within, therefore I am upright. Why? Oh! because mine heart is good, mine affections and desires within, are beter then my life without: and what ever others judge of me, I know mine own heart, and the heart is all that God desi∣rh. And thus they fool themselves Prov. 28.6. This is one of the greatest causes and grounds of mistake amongst men that think best of themselves: they are not able to put a difference between the good desires, and strong affections that arise from the love of Jesus Christ. Self-love will make a man seek his own good and safety▪ hence it will pull a man out of his bed betimes in the morning, and call him up to pray: it will take him and carry him into his chamber towards evening, and there privately make him seek, and pray, and ug hard for pardon, for Christ, for mercy, Lord evermore give us of this bread. But the love of Christ maketh a man desire Christ and his ho∣nor for himself, and all other things for Christ. It is true the desires of sons in Christ by faith, are accepted ever; but the desire of servants, men that work only for their wages out of Christ, are not. Fohly, in judging of Gods love to them, aiming sometimes at the glory of God. Is this possible, that a man should aim at Gods glory, and yet perish? Ye, and ordinary too. A man may be li∣beral to the poor,2. Kings. 10.11. maintain the Miistry, be forward. and stand for good things: whence he may not doubt but that God loveth him. But here is the difference, though a wicked man may make Gods glory in some particular things, his end, yet he never maketh it in his general course his utmost and last end, A subtil apprentice may do all his Masters work, but he may take the gain to himself, or divide it betwixt his Master and himself, and so may be but a knave, as observant as he seemeth to be: So a subi heart (yet a vile vinous heart) may forsake all the world, as Judas did; may bind himself apprintice to all the duties God rquireth outwardly at his hands, and so do good works: but what is his last and is that he might gain respect or place, or that Christ may have some part of the glory: and he another Simon Mag, would give any moy sometimes that he could pray so well, know so much, and do as others do, and yet his last end is for himself▪ but how can you believe. if you seek not that glory that cometh from God? saith Christ. There is many seek the honor of Christ; but do you seek his honor only: Is it your last end where you rest, and seek no more but that? If thou wouldest know whether thou makest Christs glory thy last end, observe this rule. If the art more grieved for the eclip of thine own honor, and for thine own losses, then for the loss of Gods honor: it is an evident sign thou lovest it not, de∣sirest it not as thy chiefest good, as the last end, for thy summum onum; and therefore dost not seek Gods honor, in the pri and chiefest place. Sin trou∣bled aul more then all the plagues and miseries of the world. Indeed, if thy name he do shed with disgrace, and thy will be rssed, thine heart is rieved and dis∣quieted; but the Lord may loose his ho∣nor dayly by thine own sins, and those that be round about thee; but no a ear, not a sigh, not a groan, to behold such a spectacle. As sure as the Lord liveth, thou seekest not the Lords Name, or honor, as thy greatest good. Fifthlie, in judging the power of sin to be but infirmiy for if any thing trouble an unregenerate man, and, maketh him call his estate into question, it is sin either in the being or power of it. Now sin in the being, ought not, must not, make a man question his estate, because the best have that left in them that will humble them, and make them live by faith; therefore the power of sin only can trouble a man. Now if a man do judge of this to be only but infirmitie, which the best are compassed about wih∣all, he cannot but ly down securely, and think himself well. And if this error be settled in one that liveth in one known sin, it is very difficult to remove▪ for let the Minister cast he sparks of hell in their faces, and deounce the terror of God against them, they are never stirred. Why? because they think, Here is for you that live in sin: But as for themselves, although they have sins, yet they strive against them, and so cannot leave them: for we must have sin as long as we live here, they say. Now mark it, there is no surer sign of a man under the bloody reign, and dominion of his lusts and sins then this; that is to give way to sin, (though never so little and common) not to be greatly troubled for sin (for they may be a little troubled) because they cannot overcome sin, I deny not, but the best do sin dayly, but this is the disposition of Paul, and every child of God he mourneth not the less, but the they think the Lod looketh not for it at their hands. Now satan giveth men li∣berty in their sinful courses, and this li∣berty begetteth peace, and this peace them think well of themselves, 2. 2.19. There is many rotten in these dayes, that indeed will not open their mouthes against the sincere hearted people of God, yet they walk loosely, and take too much liberty in their speeches, lberty in their thoughts, liberty in their desires and deights, liberty in their company, in their , and that sometimes under a pretence of Chri∣stian liberty and never trouble themselves with these needless controversies, to what end, or in what manner do I use these things? Whereas the righteous man fea∣reth alway, considering there is a snare for him in every lawful liberty. May not I sin in my mirth, in my speaking, in my ▪ Oh! this libety that the devil giveth, and the world taketh, before most men with a foolish opinion, that all is well with them. Thirdly, by giving the soul good dyet, meat and drink enough, what dish he li∣keth best. Let a Master give liberty; yet his servant is not pleased, unless he hath meat and drink and food; so there is no wicked man under heaven, but as ta∣keth too much liberty in the use of lawful things, so he feedeth his heart with some unlawful secret ust, though all the time they live in it, it may be, it is unknown to them, Luke 16. D had his dsh▪ his good , and so ng himself and bade his sou take his ase, and ye, observe this dyet is poisoned self, but ever commended to the soul wholesome, good and lawful. They chri∣sten sin with a new name, as Popes are at their election: if he be bad, they call him sometimes Pius, if a coward, , &c. So covetousness is good husbandrie: com∣pany keeping, good neighbor-hood: lying to save their credit from cracking, but an handsome excuse: And hence the soul goeth peaceablie on, and believeth he is in a good estate. Fourthly, by giving the soul rest and sleep, that is cessation sometimes from the act of sin: Hence they are hardly perswaded, that they live in sin, because they cease sometimes from the act of sin; as no man doth alwayes swear, nor is he alwayes drunk, nor alwayes angrie. They think, only their falls in these, or the like sins, are slips and falls which the best man may have sometimes, and yet be a dear child of God. Oh! aan wil no alwayes set men at his wok: for if men should alwayes have their cups in their hands, and their queans in their armes: if a covetous man should alwayes root in the earth, and never pray, never have good thoughts, never keep any Sabbath; if a man should alwayes speak idlly, and a good word drop from him, a mans science would never be quiet, but him up from what he doth, but by gi∣ng him respite from sinning for a time, satan getteth stronger possession after∣ward, as Matth. 1.43. When the unclean spirit is gone out of a man, it returneth worse. Samsons strength alwayes remai∣ned, and so doth sins strength in a natural man, but it never appeareth until tempta∣tion come. Fifthly, by giving the soul fair promi∣ses of heaven and eternal life, fastning them upon the heart. Most men are confi∣dent, their estate is good, and though God killeth them, yet will they trust in him, & cannoth be beaten from this. Why? Oh! satan bewitcheth them. For as he told Evah by the serpent, she should not die; so doth he insinuate his perswasions to the soul, though it live in sin, he shal not di∣ut to do well enough, as the precisest. Sa∣tan giveth thus good words, but woful wages, the eternal flashes of hell. II. By false Teachers▪ Who partly by their loose examples, partly by their flat∣tering doctrines in publick, and their large charity in private, dawbing up every one (especially that is a good friend unto them) for honest and religious people, and if they be but a little troubled, ap∣plying comfort presently, and so healing them that should be wounded, and telling them roundly of their Herodas, John Baptist did Herod. Hereupon th judge themselves honest, because the Mi∣nister will give them the beggerly pasport, and so they go out of the world, and die like lambs, being wofully cheated, Matth. 24.11. Look abroad in the world, and see what is the reason so many feed their hearts with confidence they shal be sa∣ved, yet their lives condemn them, and their hearts acquite them: the reason is, such and such a Minister will go to the Ale-house, and he never prayeth in his family, and he is none of these precise hot people, and yet as honest a man as ever liveth, and a good Divine too. Aha was miserably cheated by four hun∣dred false Prophets. Whilst the Minister is of a loose life himself: he will wink at others, and their faults, lest in reproving them, he should condemn himself, and others should say unto him; Physitian, heal thy self. Thieves of the same com∣pany will not steal from one another, lest they trouble thereby themselves: and hence they give others false carts to sail by, fall rules to live by, their uncon∣scionable large charity, is like a gulf that alloweth ships (souls I mean) tossed tempests, and not comforted, Isa. 4.7.8. And hence all being fish that ometh to their net, all men think so of emselves. III. A false spirit. This is a third ause that begetteth a false peace. As there a true Spirit that witnesseth to our spi∣t, that we are sons of God, Rom. 8.16. there is a false spirit, just like the true , witnessing that they are the sons of God; 1. John. 4 1. we are bid, try the spi∣its: now if these spirits were not like Gods true Spirit, what needeth tryal? As, what need one ry whether dirt be gold, which are so unlike to each other? And this Spirit I take to be set down, Matth. 4.23. Now look as the true Spirit wit∣nesseth, so the false spirit, being like it, witnesseth also. First, the Spirit of God humbleth the soul. So before men have the witness of the false spirit, they are mightily cast down dejected in spirit; and hereupon they for ease, and purpose to lead new , and cast away the weapons, and sub∣it, Psal. 66.3. Secondly, the Spirit of God in the ospel revealeth Jesus Chri and his illingness to save; so the false spirit scovereth Christs excellency and wil∣lingness to receive him, if he will but come in. It fareth with this soul, as with Surveyors of lands, that take an exact compass of other mens grounds, of which they shal never enjoy a foot. So did Balaam, Num. 24.5.6. This false spirit showeth them the glory of heaven, and Gods people. Thirdly, hereupon the soul cometh to be affected, and to taste the goodness and sweetness of Jesus Christ, as those did, Heb. 6. and the soul breaketh out into a passionate admiration: Oh! that ever there should be any hope for such a vile wretch as am, and have been! And so joyeth exceedingly, like a man half way wrapt up into heaven. Fourthly, hereupon the soul being comforted after it was wounded, now cal∣leth God, my God, and Christ, my sweet Savior, and now it doubteth not but it shal be saved▪ Why? because I have re∣ceived much comfort after much sorrow and doubting, Hos. 8.2.3. and yet remai∣neth a deluded miserable creature still, But here mark the difference between the witness of each spirit. The false spirit ma∣keth a man believe he is in the state of grace, and shal be saved, because he hath tasted of Christ, and so hath been comforted, and that abundantly: But the true spirit perswadeth a man, his estate is good and safe, because he hath not only tasted, but bought this Christ, as the wise merchant in the Gospel, that rejoyced he had found the pearl, but yet stayeth not here, but selleth away all, and buyeth the pearl. Like two Chapmen that come to buy wine, the one tasteth it, and goeth away in a drunken fit, and so concludeth it is his: So a man doth that hath the false spirit: but the true spirited man doth not only taste, but buyeth the wine, although he doth not drink it all down, when he cometh to taste it: yet he having been in∣cited by tasting to buy it▪ now he calleth it his : so a child of God tasting a little of God, and a little of Christ, and a little of the promises at his first conversion, al∣though he tasteth not all the sweetness that is in God, yet he forsaketh all for God, for Christ, and so taketh them lawfully as his own. Again, the false spirit having given a man comfort and peace, suffereth a man to rest in that estate; but the true Spirit ha∣ving made the soul tste the love of the Lord, stirreth up the soul to do a work mightily for the Lord. Now the soul cryeth out. What shal I do for Christ that hath done wonders for me? If every hair of my head were a tongue to speak of his goodness, it were too little, Nehem. 8.10. The joy of the Lord is our strength, Psal. 51.12. Uphold me with thy free spi∣rit or as the Chaldean paraphrase hath it, thy kingly spirit. The spirit of adoption in Gods child is no underling, suffering men to ly down, and cry, My desires are good, but flesh is frail. No, it is a kingly spirit that reigneth where it liveth. IV, False applying of true promises, is the last cause of false peace. And when a man hath Gods Spirit within, and Gods hand and promise (as he thinketh) for his estate, now he thinketh all safe. This did the Jews, they said, We have Abra∣ham to our father: and so reputed them∣selves safe▪ God having made them pro∣mise: I will be a God of thee, and of thy seed. But here is a difference between a child of Gods application of them and a wicked mans: the first applyeth them so to him, as that he liveth upon them, and nothing but them: and to whom doth the dug belong,Psal. 38▪ 19. but to the child that liveth upon it? The other liveth upon his lusts and creatures, and yet catcheth hold on the promise. By these four means is begot a bastard false peace. Thus much of the second cause of mans deceiving himself; false peace in the con∣science. Now followeth the third. III. The corruptions and distempers of the will, which is the third cause why men deceive themselves, which are many, I will only name three. First, when the will is resolved to go on in a sinful course, and then setteth the understanding a work to defend it: whence it fareth with the soul, as with a man that cometh to search for stollen goods, who having received a bribe afore-hand, sear∣cheth every where but where it is, and so the man is never found out to be what he is: So a man having tasted the sweet∣ness of a sinful course (which pleasure bribes him) he is contented to search into every corner of his heart, and to try him∣self, as many do▪ except ther where his darling lust lyeth, he sitteth upon that, and covereth it willingly from his own eyes, as Rachel did upon ollen goods, and so ne∣ver findeth out himself, ohn 3.20. A man that hath a mind to sleep quietly, will cause the curtains to be drawn, and will let some light come in, but shutteth out all that, or so much as may hinder him from sleeping: So a man having a mind to sleep in some particular sinful course at his ease, will search himself, and let some light come into his mind. And hence many prophane persons, that know much, their opinions are or∣thodox, their discourse savory, yet do they know little of themselves, and of those sins and lusts that haunt them, which they must part with, because this light troubleth them, it hindereth them from sleeping in their secure estate, and there∣fore they draw the curtain here. Hence many men that live in those sins of the grossest usury, finding the gain, and ta∣sting the sweet of that sin, will read all books, go to all those Ministers they suppose that hold it lawful, and so pick up and gather reasons to defend the law∣fulness of the sin, and so because they would not have it to be a sin, find out reasons whereby they think it no sin: but the bottom is this, their will hath got the bribe, and now the understanding playeth the Lawyer; and hence men live in the most crying sins, and are sure to pe∣rish, because they will not know they are in an error. Secondly, when the will setteth the understanding a work to extenuate and lessen sin; for many when they see their sin, yet maketh it smal, by looking at the false end of their optick glass, they think such smal matters never make any breach between the Lord and their souls. Hence they say, The best man sinneth seven times a day: and who can say my, heart is clean? What is the reason that a child of God hath little peace many times after com∣mission of smal sins? Oh! it is because they see the horrible nature of the least sin, smal wrongs against so dear,The se∣cōd rea∣son why men ru∣ine thē∣selves. so great a friend as the Lord is, it cutteth their hearts; yet a carnal heart is never trou∣bled for great sins, because they make a light matter of them. Thirdly, wilful ignorance of the hor∣rible wrath of God. Hence men rush on in sin, as the horse in the battle. Hence men never fear their estates, because they know not Gods wrath hanging over them. Coldest snakes when they are fro∣zen with cold, never sting nor hurt, one may carry a nest of them in his bosom; but bring them to the fire, then they hiss and sting: so sin, when it is brought near Gods wrath (that devouring fire) it ma∣keth men cry out of themselves, Then I am undone: Oh! I am a lost creature! But being not thus heated, sin never ma∣keth a man cry out of himself. These are the causes why men are ig∣norant of their woful miserable etate, which ignorance is the first rock, or the first powder-plot that spoileth thousands. Yet there are three more dangerous, because more secret. Now followeth the second reason of mens ruine. By reason of mans carnal security, whereby men cannot be affe∣cted with, not so much as have hearts to desire to come out of their misery, when they know it; for if a mans mind under∣stand his misery, yet if the heart be hard or sleepy, and not affectd, loden, woun∣ded, humbled, and made to groan under it, he will never greatly cae to come out of it, Isai. 29.9.10. Now this is the estate of many a soul, he doth know his misery but by reason of the sleepy, secure, sensless spirit of slumber, he never feeleth it, nor mourneth under it, and so cometh out of it. Now the reasons of this securitie are these. Because God poureth not out the full measure of his grace upon men, because he kindleth not the pile of wrath that lyeth upon men: it is reserved and concealed, not revealed from heaven, and so long, let God frown, Ministers threaten, and smal∣ler judgements drop, yet they will never seek shelter in Jesus Christ, but sleep in their sins, until God rain down floods of horror, blood, fire; untill Gods arrows stick in mens hearts,hu. 1.2. they will never seek out of themselves unto Jesus Christ, Ec∣cles. 8.11. So long as Gods plagues were upon Pharao, he giveth fair words, and Moses must be sent to pray for him: but when Gods hand is taken away, now Ph∣rah hearts is hardened. So long as Gods sword is in his scabberd, men have such stout hearts, that they will never yeeld: God must wound and cut deep, and stab, and thrust to the very heart, else men will never yeeld, never awaken, till Gods fists be about mens ears, and he is dragging them to the stake. Men will never awake and cry for a pardon and deliverance of their woful estate. Secondly, because if they do in part feel, and so fear Gods wrath, they put away the evil day far from them, they hope they shal do better hereafter, and re∣pent some other time; and therefore they say, Soul eat, drink, follow thy sports, cups, queans: thou hast a treasure of time, which shal not be spent in many years, Isai. 22.12.13. That looketh as it is with the waxe, let it be of never so pliable a disposition, and the fire never so hot, yet if it be not brought near the fire, and be held in the fire, it never melteth, but still remaineth hard; so it is here. Let a man or woman have never so gentle or pliable a nture, and let Gods wrath be never so hot and dreadful in their judgements, yet if they make not the day of what pre∣fer to them, if they see it not ready every mment to light upon their hearts, they are never melted, but they remain hard heared, secure, sleepie wretches, and never groan to come out of their woful e∣state▪ and this is the reason why many men that have guilty consciences, though they have many secret wishes, and purpo∣seth to be better, yet never cry out of them∣selves, nor never seek earnestly for mercy, till they ly upon their death-bed; & then, oh, the promises that they ply God with! Try me, Lord, and restore me once more to my health, and life again, and thou shalt see how thankful I will be, because that now they apprehend wrath and miserie near unto them, Heb. 3.13. Thirdly, because they think they can bear Gods wrath, though they do con∣ceive it near at hand, even at the very doors: men think not that hell is so hot, nor the devil so black, nor God so terrible as indeed he is. And hence we shall ob∣serve the Prophets present Gods wrath as a thing intollerable before the eyes of the people, that thereby they might quench all those cursed conceits of being able to bear Gods wrath, Nehem. 1.6. And hence we shall have many men desperately con∣clude, they will have their swinge in sin, and if they perish, they hope they shall be able to best it: It is but a damning, they think, and hence they go on securely. O poor wretches! the devil scares and fears all the world, and at Gods wrath the devils quake▪ and yet secure men fear it not, they think hell is not so horrible a place: Fourthly, because they know no better an estate Hence though they feel their woful and miserable condition, yet they desire not to come out of it. Although men find hard lodging in the world, hard times, hard friends, hard hearts, yet they make a shift with what they find in this miserable Inne, untill they come to hell, for such a man pursued by outward mise∣ries, or inward troubles there stayeth. O miserable man! that maketh shift till he come to hell. They may hear of the happie estate of Gods people, but not kno∣wing of it experimentally, they stay where they are, John 4.14. Take a Princes child, and bring it up in a base house or place, it never aspireth after a Kingdom or Crown: So men hatcht in this world, knowing no better an estate, never cast about them to get a better inheritance, then that they scram∣ble for here▪ Wives mourn for the long absence of their beloved husbands, be∣cause they know them, and their worth. God may absent himself from men, weeks, moneths, years, but man shed not one tear for it, because they never tasted the sweetness of his presence▪ It is strange to see men take more content in their cups and carts, pots and pipes, dogs and hawks, then in the fellowship of God and Christ in the word, in prayer, in medita∣tion, which Ordinances are burden, and prisons unto them▪ What is the reason of it . Is there no more sweetness in the pre∣sence of Gods smiling in Christ, then in a filthie whore? Yes: but they know not the worth, sweetness, satisfying goodness of a God; yet into fresh waters they will never return, because now thy taste a large difference betwixt each estate. So it is here, if men did but once taste of the happiness of Gods people, they would not for a thousand worlds be one half hour in their wilde loose sea again. Fifthly, because if they do know a bet∣ter estate, yet their present pleasures, their sloath, doth so bewitch them, and Gods denyals when they seek uno him, do so far discourage them, that they sleep still securely in that estate. A sloathfull heart bewitched with present ease, and plea∣sures and delights considering many a tear, many a prayer must it make, many a night must it break its sleep, many a weary step must it take towards heaven and Christ, if ever he come there, groweth discouraged and deaded, and hard-hearted in a sleepy estate, and had rather have a bird in the hand, then two in the bush, Prov. 11.32. Jer. 48.11. The Israelites wished that they were at their onyons and garlick again in Egypt. Was there no Canaan? Yes but they wished thus, because there were walls built up to hea∣ven, and gyants sons of Anack in the land, difficulties to overcome. O sloth∣ful hearts! Secondly because God som∣times put them to straits, and denyed them what they sought for, tey were of such a waspish, teastie sullen spirit, that because the Lord had them not alwayes on his knees, they would run away: So many a man meeteth with sorrow enough in his sinfull dropsi, drunken estate; he heareth of heaven and a better estate, yet why goeth he to his lusts and flesh-pots again? Oh! because there are so many dif∣ficulties and blocks and hindrances in his way, and because they pray and find not ease, therefore they ea, drink, laugh, sport and sleep in their miserable estate stil, Mah. 7.14. Therefore men walk in the broad way, because the other way to life is strait and narrow: it is a plague, bur∣den, a prison, to be so strict: men had ra∣ther it amost an hour in the stocks, then be an hour at prayer: me had rather be damned at last, then swea it out, and run through the race to receive a Crown, and hence men remain secure. Sixthly, because of the strange strong power of sin, which beareth that sway over mens souls, that they must serve it, as prisoners stoop to their Jailor, as soul∣diers that have taken their pay, their plea∣sure of sin, must follow it as their Cap∣tain, though they go marching on to eternal ruine: nay, though Doms-day should be to morrow, yet they must, and will serve their lusts. As the Sodomites when they were smitten with blindness▪Rom. 1. ult. which tormented their eyes, as though they had been pricked with thorns▪ for so the Hebrew word signifieth, even when destruction was near, they groped for the door. Men cannot but sin though they perish for sin; hence they remain se∣cure. Seventhly, despair of Gods mecy: Hence; like Cain, men are runagates from the face of God. Men think they shall never find mercy when all is done▪ hence they grow desperately sinfull, like those Italian Senators, that despairing of their lives (when upon submission they had been promised their lives) yet being conscious of their villanie, made a cu∣rious banquet, and at the end of it, every man drank up his glass of poison, and killed himself: So men feeling such hor∣rible hard hearts, and being privy to such notorious sins, they cast away lives, and heaven and souls for lust, and so perish wofully, because they lived desperately, and so securely. Eightly, bcause men nourish a blind▪ false, flattering hope of Gods mercy: hence many knowing and suspecting that all is nought with them, yet having some hope they may be in a good estate, and God may love them: hence they ly down securely, and rest in their flattering hope. Hence observe, those people that seldom come to a conclusion, to a point, that ei∣ther they are in the state of grace or out of it, that never come to be affected, but remain secure in their condition, they commonly grow to this desperate conclu∣sion, that they hope God wll be merciful unto them; if not, they cannot help it: Like the man that had on his target the picture of God and the devil: under that first he writ, Si tu non vis, If thou not. Under the other he writ, Ipse rogitat. Here is one will. Ninthly, because men bring not their hearts under the hammer of Gods word to be broken: they never bring their con∣sciences to be cut. Hence they go on still securely with festered consciences. Men put themselves above the word, and their hearts above the hammer: they come not to have the Minister to humble them, but to judge of him, or to pick some pretty fine thing out of the word, and so remain secure sots all their dayes: for if ever thy heart be broken, and thy con∣science be awaked▪ the word must do it: but people are so Sermon trodden, that their hearts, like foot-paths, grow hard by the word. Tenthly, because men consider not of Gods wrath dailie; nor the horrible na∣tue of sins, men chew no these pills: hence they nver come to be affected nor awakned. Awaken therefore all you secure crea∣tures;Use. feel your misery, that so you may get out of it. Dost thou know thine e∣state is nought, and that thy condemna∣tion will be fearful, if ever thou dost perish; and is thine heart secretly secure, so damnably dead, so desperatlie hard, that thou hast no heart to come out of it▪ what? no sigh, no tears, canst thou car∣rie all thy sins upon thy back, like Samp∣son the gates of the City, and make a light matter of them? Doest thou see hell fire before thee, and yet wilt ven∣ture? Art thou worse then a beast which we cannot beat nor drive into the fire, if there be any way to escape? oh, get thine heart to lament and mourn under thy miseries, who knowes then but the Lord may pitty thee? But, oh, hard heart! thou cnst mourn for losses and crosses, bur∣ning of goods and houses, yet though God be lost, and his image burnt down, and all is gone, thou canst not mourn. If thine heart were truelie affected, the pillow would be washed with thy tears, and the wife in thy bosom would be wit∣ness to thine heart breakings in mid∣night for those sins which have grieved the spirit of God many a time, thou coul∣dest not sleep quietly, nor comfortably without assurance. If you were sick to death. Physitians should hear how you do; and if you were humbled, we should hear you in the bitterness of your spirits cry out. What shall we do? but know it, thou most mourn here or in hell. If God broke Davids bones for his adulte∣rie, and the angels backs for their pride; the Lord if ever he saves thee will break thine heart too. Quest. But thou wilt say,Quest. How shal I do to get mine heart affected with my miserie? Answ. Take a full view of thy miserie,Answ. .How to get a broken heart. Take special notice of the Lords rea∣diness and willingness to receive thee yet unto mercie: for two things harden the heart. 1. False hope whereby a man hopes he is not so bad, as indeed he is. 2 No hope whereby a man when he seeth himself so notoriously bad, thinks there is no willingness in the Lord to pardon or receive such a monster of man to mer∣cie, and if neither the hammer can break thy stony heart, nor the Sun-shine of mercie melt it, thou hast an heart worse then the devil, and at a spectacle of the greatest mercy. 1 In regard of sin. 2. In regard of Gods wrath. First, in regard of sin. Thou hast sin∣ned and that grievously against a great God, thou makest no great matter of this: No, but though it be no load to thee, it is a load on the Lords heart, Isaiah, 1.24. and time will come he will make the whole sinful world by rivers of fire and blood to know what an evil it is. For 1 In everie sin thou dost strike God, and sting a dagger at the heart of God. 2. In every sin thou dost spight against God: for if there were but one only thing wherein a man could do his friend a displeasure, was not here spight seen i he had that thing? Now tell me, hath not the Lord been a good friend un∣to thee, Tell me, wherein hath he grieved thee? And tell me, in what one thing canst thou please the devil, and do God a displeasure, but by sin? Yet, O hard heart, thou makest nothing of it; but consider thirdly, in every sin thou doest dis-throne God, and setteth thy self above God▪ for in every sin, this question is put▪ whose will shal be done, Gods will or mans? Now man by sin sets up his own wil above the Lords and so kicks God, (blessed for ever, adored of millions of Saints and Angels) as filth un∣der his feet. What, will this break your hearts? Consider then of Gods wrath, the cer∣taintie of it, the unsupportableness of it, how that dying in thy sins, and secure estate, it shall fall, for when men cry, Peace, Peace,1 Thes. 5.3.4. 1 Cor. 5.19. then cometh sudden de∣struction at unawares; pray therefore to God to reveal this to thee, that thine heart may break under it. Secondly, con∣sider of the Lords mercy and readiness to save thee, who hath prepared mercy, and intreats the to take it; and waiteth e∣very day for thee to that end. The third Reason of mans ruine is, that carnal confidence, whereby men seek to save themselves,3. Gene∣ral rea∣sons of mans ruine. and to scramble out of their miserable estate by their own duties and performances, when they do feel themselves miserable: the soul doth as those. Hos. 5.13. when men they be wounded and troubled, they never look after Jesus Christ, but go to heir own waters to heal themselves, like hunted Harts when the arrow is in them, Rom. 9.31▪ 32. For the opening of this point, I shall shew you these two things. 1. Wherein this resting in duties ap∣pears. 2. Why do men rest in them∣selves. First, this resting in Duties appears in these eleven degrees. 1. The soul of a poor sinner, if igno∣rantly bred and brought up,Where∣in mens resting in duties appea∣reth. resteth confi∣dently in superstitious vanities. Ask a de∣vout Papist, how he hopeth to be saved? He will answer, By his good works. But enquire further, What are these good works? why? for the most part supersti∣tious ones of their own inventions (for the crow thinketh her own bird fairest (a whipping themselves, pilgrimage, fasting▪ mumbling over their Pater nosters, bow∣ing down to images and crosses, 2. Now these being banished from the Church and Kingdom, then men stan upon their titular profession of the tru Religion, although they be devils incar∣nate in their lives. Look up and dow the Kingdom, you shal see some roaring▪ drinking, dicing, carting, whoring in ta∣verns and blind ale-houses; others bel∣ching out their oathes, their mouthes eve casting out, like raging seas, filthy frothy speeches: others, like Ismaels, scoffing the best men, yet these are confident they shal be saved. Why? (they say) they are no Papists; hang them, they will die for their Religion, and rather burn then turn again, by the grace of God. Thus th Jews boasted, they were Abrahams sd so our carnal people boast:Zeph. 4.11. Am not I good Protestant? Am I not baptized Do not I live in the Church, & therefor resting here, hope to be saved? I remember a Judge, when one pleaded once with him for his life, that he might not be hanged, beause he was a Gentle-man▪ he told him, that therefore he should have the gallows made higher for him: So when thou pleadest, I am a Christian, and a good Protestant, yet thou wilt drink and swear, and whore, neglect prayer, and break Gods Sabbath, and therefore thou hopest to be saved: I tell thee, thy con∣demnation shal be greater, and thy plagues in hell the heavier. 3. If men have no peace here, then they to, and rest in the goodness of their insides: you shal have many a man, whom if you follow to his chamber, you shall find very devote, and they pray hear∣tily for the mercy of God, and forgiveness of sins: but follow them out of their chambers, watch their discourses, you shal find frothie and vain, and now and then powdered with faith, and truth, and obscene speeches. Watch them when they are cros, you shal see them as angrie as wasps, and swell like turkies, and so spit out their venom like dragons. VVatch them in their journeyes, and you shal see them shoot into an ale-house, and there wil and swagger, and be familiar with the scum of the Countrey for prophane∣ness, and half drunk too some-times. Watch them on the Lords day, take them out of the Church once, and set aside their best cloathes, they are the same then as at another time: and because they must not work nor sport that day, they think they may with a good conscience, eep the longer on the morning. Ask now such men how they hope to be saved, seing their lives are so bad? They say, though they make no such showes, they know what good prayers they make in private: their hearrs, they say, are good. I tell you, brethren, he that trusteth to his own heart, and his good desires, and so resteth in them, is a fool. I have heard of a man that would haunt the taverns, and hea∣ters, and whore-houses at London all day, but he durst not go forth without private prayer in the morning, and then would say at his departure; Now devil do thy worst: and so used his prayers (as many do) only as charms, and spels against the poor weak cowardlie devil, that they think dareth not hurt them, so long as they have good hearts within them, and good pray∣ers in the chamber: and hence they will go near to raie against the Preacher, as an harsh Master, if he do not comfort them with this, that God accepteth of their good desires. 4. If their good hearts cannot quiet them▪ but conscience telleth them, they are unsound without, and rotten at core with∣in, then men fall upon reformation; they will leave their whoring, drinking, coze∣ning, gaming, companie-keeping, swea∣ring▪ and such like roaring sins, and now all the Countrey saith, he is become a new man, and he himself thinketh he shal be saved, . Pet. 2.20. They escape the pol∣lutions of the world, as swine that are escaped and washed from outward filth, yet the swinish nature remaineth still, like mariners that are going to some dange∣rous place ignorantly, if they meet with storms, they go not backward, but cast out their goods that endanger their ship, and so go forward still: so manie a man, going toward hell, is forced to cast out his lusts and sins, but he goeth on in the same way still for all that. The wildest beasts as (staggs) if they be kept wa∣king from sleep long, will grow tame; so conscience giving a man no rest for some sins he liveth in, he groweth tame. He that was a wild Gentle-man before, remaineth the same man still, on∣lie he is made tame now; that is, civil and smooth in his whole course: and hence they rest in reformation, which reforma∣tion is commonlie but of some trouble∣some sin, and it is because they think it is better following their trade of sin at ano∣ther market: and hence some men will leave their drinking, and whoring, and turn covetous, becuse thre is more gain at that market, sometimes it is because sin hath left them, as an old man. 5. If they can have no rest here, they get unto anoher starting hose, they go to their humiliations, repentings, tears, sorrows, and confessions. They hear a man cannot be saved by reforming his life, unless he come to afflict his soul too▪ H must sorrow and weep here, or else cry out in hell hereafter. Hereupon they betake themselves to their sorrows, tears, confession of sins, and now the wind is down, and the tempest is over and they make themselves safe, Math. 11 2. They would have repented: that is the Heahen, as Beza speaketh, when any wrath was kindled from heaven, they would go to their sack coath and sor∣rows, and so thught to pacifie Go an∣ger again, and here they rested so it is with manie a man. Many people have sick fits and qualms of conscience, and then they do as crowes, that give them∣selves a vomi, by swallowing down som stone when they are sick, and then they are well again: so when men are troubled for their sins, they will give themselves a vomit of praer, a vomit of confession, and humiliation, Isai. 58.5. Hence
N00059.p4	An astronomical description of the late comet or blazing star, as it appeared in New-England in the 9th, 10th, 11th, and the beginning of the 12th moneth, 1664. : Together with a brief theological application thereof. / By S. Danforth. ; [Seven lines of Scripture text]	[ "Danforth, Samuel, 1626-1674." ]	1665.	Printed by Samuel Green,,	Cambridge [Mass.] :	eng	[ "Comets -- 1664." ]	1. THis Comet is no sublimary Meteor or sulphureous Exhalation, but a Celestial Luminary, moving in the strry Heavens. The Truth hereof may be demonstrated, 1 By the vast Dimensions of it's body. Some Comets have been observed by Astronomers to be halfe as big as the Mon, some bigger then the Moon, yea some bigger then the Earth. The exact Dimensions of this Comet, I may not presume to determine, but it seemeth not to be of the smallest size. Now 'tis not easy to imagine how the Earth should afford matter for a Meor of such a huge magnitude, except we grant the greater part of the lower World to be turned into an exhalation. 2. By the smalness of it's Parallax. The Parallax is the Distance between the true place of a Planet and the apparent. The lower and neerer any Planet is to the Earth, it hath the greater Parallax. The Moon's Parallax in her Perige, is one dgree and six minutes. I could not by my Observation discerne that this Comet had any considerable Parallax. 3. By it's large cicular moion. If it had moved in the upper Region of the Aire, it might have finished the whole visible arch of i's Ccle in a few houres: but wee saw it perform it's proper motion with great constancy in a very large Crcl, such as the aire is not capable of. 4 By i's long aura∣tion and continune. Had it been a Sulphureous Vpor kindled in the Aire; it might have been consumed in a short time; as other fiery Me∣teors are: but this continued about three months. 5 By it's Visibility to all Countries and Nations. We already hear that this Cmet was seen at Virginia, St Martha▪ Carge and Barbaos▪ and no dubt but it was visible to the whole habitable World. But the highest region of the Aire is accouned ot uch above fifty Englsh les from the Earth, and had this been to hige, t had been im∣possible that other and so far distant, should have behld it. this Comet was created in the beginning of the World together with the rest of the Stas, and hath been hidden in the height and profundity of the H∣vens, and at a certain time descending toward the Eart, becomes Visible and Signal to the World, I leave free to after-disquisition. II. This Comet is no n Opake Body, like the Moon and other of the Planets, but Transparent and Pellucid, the Sun Shining through i. The Moon is enlightened on that part one∣ly which is next the Sun, and like a looking glasse she reflects the solar Beames, which are cast up∣on her: but the Sun erradiates the Comet and shines through it as through a Transparent Gem and illustrates a long tract in the Heavens be∣yond it. As the Moon, being a thick and dark Body, casts a dark shaddow from the Sun, so the Comet being a clear and Daphanus Body transmits the light and casts a bright and shin∣ing stream from the Sn; which alters and va∣ries according to the diverse aspect of the Sun. III. The Coma or Blazing Stream that isses from the Comet, is no real flme, but the Irrdiati∣on and Resplendence of the Sun through the Tras∣parent and Pelluci Body of the Comet. A Comet is denominated from it's Coma or Bush lock for the Stream hath some resem∣blance of a lock of hair. Now this Stream is not the flagrancy of the Comet, but the Beames of the Sun shining through the Diaphanous and Tr of the Comet; as may be argued and demonstrated, 1. By it's site and posin, which is alwaies in opposition to the Sun. Had it been a natual flame, arising from it's flagrnt , it would have constantly moved upward, as the flame of a Lamp or Torch; unless it had broken forth by violence: but this streaming was sometimes upward, sometimes somewhat downwa, sometimes westward, sometimes north∣ward, soetimes eastward, according to the position of the Sun: neither can I imagine that any violence caused it so to move. 2. By the di∣vese form and gure of the stream cording to the diverse of the Sun. One while it was like a board, another while like a taile. 3. B the mnsos of the Stream. It was sometimes sometimes shorter, some∣times broad, sometimes narrower, according as the Comet was neerer or further from the Earh. 4 B qality and colour of the strem. I was sometimes bright and radiant, at other and faint, according to the apparent radiation of the Sun and the dstnce from us. 5. By it's duation. Had it been a real and natural flame, it is difficult to understand how the head of the Cmet could have supplied it with food and fuel for so many months together. Obj, If the Stream be an irradiation of the Sun, how comes it to be conspicuous and visible to us? The Sun-beame pssing through the etherial Heavens are not in them∣selves visible, neither do they terminate our sight. Answ. The only reason thereof (that I can yet learn) is the Refraction and Rever∣beration of the Sun-beames, as they pass through the ome' ▪ whereby they are so congregated and so neerly united, as that they terminate the sight and become conspicuous in the Heavens. I have read of a certain semi-transparent Gemme, called the Heliotrope, that if it be put in o faire water, opposed to the beames of the un, it doth change it's bemes, and by the repercussion of the A, seems to shadow the clearness of it's rayes, and sanguineous colour in the Aire, as if the Sun by the interposition of the body of the Moon, did suffer an ecliptick darkness. IV. This Comet is not a new fixed Star, but a Planetick or Erratick Body, wandring up & down in the etherial firmament under the fixed stars. Some learned Astronomers distinguish these more noble and celestial Phaenomena or Appear∣ances into Fixed and Eratick. Several new Stars have appeared which are fixed, i. e. they keep the same place in the Heaven, and the same dstance from the fixe Stars. One in Ossiei Anno 1572. which continued a year and four months. Another in Antinous: another in the Girae of Anaromeda, another in the Whale, another in the Brest of the Swan, which con∣tinued mny years. But this Comet was (as Jude speaks) a wandring Star, which kept not the same place in the Hea∣vens, nor the same distance from the fixed Stars. V. This Comet appeared first in the Constella∣tion of the Raven, from whence it descended and crossing the Tropick of Capricorn and some part of Hydra, it went southward until it arrived at the main topsaile of the ship: then it began to return, and going through the belly of Canis major, it a∣gain crossed the Tropick of Capricorn, and pssig through the middle of the Hare, it crossed the river Eridanus and the Equinoctial, and entred into the mouth of the Whale, and going through his head, it crossed the Ecliptick and so passed up between Aries and Linum sepentrionale. Some took notice of this Comet in the be∣gining of Novmber, and indeed it had passed through te middle of the Asteism of Cous, (as I gather from it's following motions) before I saw it. Dec. 5 early in the morning it seemed to me to be very neer the Southern Tro∣pick, about 3 degrees southward of the Ravens hill having longit. Lib. 4. Dec. 8 early in the morning I saw it in some part of Hydra; in Virgo 28. lat. S. 30 gr. The stream over∣shadowing a small star in Hydra, that was neer. Dc. 1. some observed it among the stars that are in the mainmast of Argo Navis: where it had longit. Leo 23. Lat. S. 45. Dec. 17. It was seen amongst the stellae informes, which are behinde Cnis mjor: where it was apprehended to have longit. Leo. 2. lat. S. 50. Dec. 18. The came to Sirius, i. e. the great Dog, and passed through his belly. That night I saw it in Cancer 13. lat. S. 48. Dec. 19. It ascended from Cnis major and crossing the southern Tro∣pick it arrived at Leus, i. e. the Hare. That night I saw it pass over the more norhern Star in the Hare's hinder legs: being in Gemini 24. lat. S. 44. Dec. 23. I saw it as I supposed in Taur. 14. lat. S. 19. De. 24. I apprehended it to be in the Equinoctial which it crossed in the 44th gr. entring into the mouth of Balaena: havng longit Iaur. 12.30. lat. S 17. Dec. 25. In Tur. 11.30. lat. S. 14. Dc. 28, I saw it in a right line between two Stars in the head of the Whale, almost in the middle between them: in Taur. 4.15. Lat. S. 7.15. Dec. 29 I saw it very neer to another Star in the head of the Whae: in Taur. 3. lat. S. 6. Jan. 3 It crossed the Ecliptick in Aries 28.30. Jan. 16. it came to Aes 26. lat. N. 3. Jan. 24. Aries 25. lat. N. 4. Jan. 31. Aries 25. lat. N. 5.30. Feb. 4. Aries 25. lat. N. 6.15. Since that I saw it not, nor any man else, that I hear of▪ If in these observations I have not attained that ∣curateness which the Reader desires my want of Instruments may bespeak his in∣dulgence therein. VI. This Comet at it's fist appearance was Oriental and Matutine, afterward it ecame Occi∣dental Vespertine. At fist it appeared early in the morning be∣fore the rising of the Sun, and then every day role sooner then other, (withall changing it's Az or point of the Compass in it's rising) until it appeard in the evening, as soon as day∣light was ended. VI Comet at fist moved slwly, ben more came to which time it decreased in motio: toward the of i's appariion, it hath moved slwy. From Dc. 5h. to the 8 (which was the time between y first and second observation) the Comets apparent motin n it', poper line upon the , was abo 2 dgrees & a halfe in a day one day with another Dc. 17. it was observed by ome to move about 13. degrees. Dec. 18 it mved 5, or 16 a . Dec. 19 it movd about 13 . [I canot precisely determine it's motion, especially when it was so exceeding swift, because I know not certainly the hour of one night, when these ob∣servations were mad.] From Dc. 25, to 29 it moved 2 degrees & half in a day, one day with an∣other. Dec. 29. 2 . 30. 1 degr. & halfe Dc. 31. 1 degr. In the beginning of . it mov∣ed neer 1 degr. in a day: but toward the latter end, not one deg. in several dayes. From In. 5 to Fe. 4th according to my observation it gained scarce 7 deg. VIII This Comet was continually Rerograede in it's motion, onely toward the latter end if it's appa∣ritn, it becam Stationar. This Comet from the first time, it was tken no∣tice of, until the latter end of Ian. in it's proper motion went contrary to the seri▪ and of the signe, viz. from Libra to Vgo and so back∣wad to Arie: But in the latter end of Inuay and in the beginning of Febury it kept in the same degree of longiude, onely it altered its latitude. IX Tis Comet hath moved constantly almost in a right line, or in a great Circl, to the great∣est circle of the celestial Sphre but towards it's dis∣appearing, it hath dflected a little and become el∣lipticll. This may be demonstted by the Celstal Glob. Depress the Southern Pole 61 degr. (which is the complement of the Comet's greatest decli∣nation,) and you may finde almost all the fore∣mentioned observations concerning the Comets place to fall just upon the Horizon of the Globe: but toward the latter end, you shall finde the Co∣meticall line to recede a little from a true circle. X. The proper Circle of the Comets motion is Ec∣centrical, i e. it hath a center diverse from the cen∣ter of the world. This is evident 1 By the divesiy of it's La∣titud, which was sometimes southern, and some∣times northen. 2 By the inequality of it's ap∣paent motion, which was sometimes swift and sometimes slow. 3 By the diversity of it's distance from the earth, which was sometimes great, and sometimes less. XI. Tis Comet hath ascended in Meridian Al∣titude above 44 degr. For it's lowest meridian al∣titude with us, was 18 degr. and 40 minutes, and it's highest, 63 degr. and 15 min. XII. The Cometical line descended to 29 degr. of Southern declination. XIII. The Comet's Southern Limit of Latitude was 50 degr. XIV. The apparent motion of the Comet was anomalous and unequal, but it's motion in it's pro∣per Orb or Circle, was very neer equal and un∣form. That it's apparent motion was unequal and irregular is manifest by it's Velocity or swiftnes one while, it's mediocrity another while, and it's tardiy or slowness toward the latter end. The cause of which anomaly and inequality, was the Comet's Eccentricity. That the Comet's motion in it's proper orb or circle▪ was very neer equal and uniform, may be demonstrated by the equality of it's diurnal motion in equal distances from it's perige. For instance, I finde on the 5th of De∣cember and on the 25th, the Comet was equally distant from it's Perige, and that then it's appa∣rent motion was equal, viz. 2 degrees and a halfe in a day: and therefore it's true motion in re∣ference to it's own proper center was very neer equal and regular. XV. The Comet seemed to be in it's Perige, or neerest to the Earth, when it was in the belly of Canis major, which was sometime on the 18th of December. The Perige is that point of the Cometical cir∣cle which is neerest to the earth. The Apoge is the point farthest distant from the earth. That the Comet was in it's Perige at the time and in the place forementioned may be argued. 1 From the swiftness of it's apparent motion on that day. All the Planets are slow in their Apoge and swift in their Perige. This Comet was appre∣hended to move the most swiftly on that day. . from the Equality of it's apparent mtion in equal distances from thence: An instance wherof I gave before. 3▪ Fro the dstance of the place assigd, (viz. the middle of the belly of Srius) to the place of the Cmt's disppearing· In the Cometical line the distance is about 90 . Now according to the Theory and doctrine of Com▪ it was never observed that any Co∣met from the point of it's swiftst motion▪ e∣ver ran beynd the fourth part of a circle, which is 90 degrees. N. B. On the slfe same day (z. the 18th of December) the Sun was also in his Perige. XVI. Sinc December 5th, the Comet hath proceeded in it's proper curricle upon the celestial Sphere, 153. degrees: and I suppose in all, since it's first apparition, 180. degrees. XVII. The cometical circle seemeth to include and encompass the Earth. This may be Argued 1. From the length and of the visible and apparent Arch of the onetual circle▪ which was very neer to, if not a true smicircl. 2. From the Dur∣ion and long of it's Apparition, which was about three months. XVIII. real magnitude of the Comet was constany and the same, but it's apparent and Diverse. At it's first appearance it seemed but smll, at length it appeared far grea, sometime it seem∣ed to be very neer halfe as big as the Moon: after that it decreased successively, till at last it appeared like a cloudy star. The Reason wher∣of is evidnt; at it's first appearance it was very high in the Heavens, and therfore it's diameter seemed less: afterwad it descendd lower and neerer to the earth, and then it's ∣meter encreased at went up & was removed further from our sight, and then it's together with the was diminshd, until at last it disappeared and vanishd out of sight. XIX The rue colour and splndor of the Cmet ws alwayes one and the same, but it's apparent co∣lour w vrious and diverse. At first appearance it's colour was and obscur: afterward right , at length it grew very obscur and lke a cloudy star. In the West Indies it appeared fiery, red and dreadfull. XX The Coma or Sream that came from the head of the Comet, wa awayes cast into that part, which was diametricaly pposite to the sun. When the Comet's irradiation was from the southest, it's streaming was toward the norh∣west, when it's irradiation was from S.S E. it's streaming was toward N. N W. when it's ir∣diation was from the South, it's streaming was toward the north, when it's irradiation was from S.S.W. it's streaming was toward N.N.E. when it's irradiation was from the S.W. it's streaming was toward N.E. XXI. The Comet in respect of it's stream, hath been of a diverse figure according to the diverse as∣pect of the Sun. Comets in respect of their figure are distin∣guished into Barbate, Caudate and Crinite. A Comet is barbate, when the stream like a beard, goes before the body of the Comet. Caudate, when the stream like a tail follows the body of ye Comet. Crinite when the stream goes right up int he Heavens and seems like a haiy-lock to be wound up about the Comet's head. This Co∣met, while it was Oriental, was Barbt, the stream going before its body, like a beard. When the Come became Occidental, it was Caudate, the stream following the Comet's body like a tail. But it could not be properly Crinite, in regard of the greatness of the Comet's southern latitude at the time of it's opposition with the Sun. XXII. The stream hath appeared of a diverse height, breadth and extent, according to the diverse position of the Sun, and the Comet's distance from us. The stream was not alwaies of the same height in the Heavens with the head of the Comet, but sometimes higher, and sometimes lower. Neither was the dilatation of the stream alwaies one and the same, but it was sometimes broader, and some∣times narower. The length and extent of the stream was also diverse: Dec: 8. It was apprehen∣ded to be 38 degr. long. Dc. 17. 20 degr. Dec. 30. 15 dgr. Jan. 6. 14 degr. In. 25. 7 degr Ian. 31. 3 dgr. XXIII. This Comet hath been vertical to all countries, ha lye between 29 degrees of Southern Latitude and 15 degrees of Northern Latiude. The Comet is said to be Vtical to any people, when the Body of the Comet passeth over their heads. This Comet was vertical to the chief Islands of the East Indies, as also to Guine and to the most of the Southern part of Africa: likewise to Peru, Brasilia, Guina, Cstilia del oro, ova Andaluzia, and to several of the Islands of the West Indie, as Trinidada, Ganada, Barbados, Maalin, Dminica and many other. XXIV. The stream which came from the Co∣met hah turned aboue and pointed toward most couries and Kingdomes in the habitable World. XXV. This Comet is not evaporated nor dis∣solved, but it is ascended higher toward it's Apoge and o departed out of ou sight. If the Comet be no vapour but a celestial plane∣tick luminy, moving constantly in it's Eccentrick orb, and if the stream thereof be no real flame, but the irradiation of the Sun through the Co∣met's head, it will necessarily follow that the Co∣met is not consumed, dissipated or extinguished, but rather ascended toward it's Apoge, i. e. the farthest point distant from the Earth, and so being buried in the deep abyss of the Heavens, becomes inconspicuous to us. XXVI. This Comet hath followed upon a notable Conjunction of the Superiour Planets, Saturn and Jupiter. Astronomers observe, that Comets do many times follow a Conjunction of the Superior Planets. The last Year, October 10th, was a great Conjunction of Saturn and Iupiter in the 13th degr. of Sagittarius. I. THE Holy Scriptures, which are the Au∣thentick and unerring Canon of truth, teach us to look at Comets, as Portentous and Signal of great and notable Changes. Joel 2.30, 31. I will shew wonders in the Heavens and in the Earth, Blood and Fire, and Pillars of Smoak. The Sun shall be urned into Darkness, and the Moon into Blood before the geat and terrible day of the Lord come. Luke 21.25. There shall be signes in the Sun, and in the Moon, and in the Stars. Acts 2.19.20. I will shew wonders in Heaven above, and sigs in the Earth beneath: Blood, and Fire, and Vapor of Smok. The Sun shall be turned into Darkness and the Moon into Blood before the great and notable day of the Lord come. II. The Histories of former Ages, do abundantly testifie that Comets have been many times Herald of wrath to a secure and impenitent World. Take a few Instances. A little before the Achaick Warr (as Seneca reports) there appeared a Comet fiery and ruddy, which cast a clear light, whereby the night was enlightened. Anno Christi 56. There appeared a Comet. The same Year Claudius died, and bloody Nero succeeded, who slew his Mothr, his Wife and his Master Seneca, and exercised a great deal of cruelty and wickedness. Anno 323. There were diverse Comets which preceeded the Pestilent Heesie of Arius. Anno. 337. A Comet appeared before the death of Constantine the great, and innumerable evils followed. Anno 602. A great Comet appeared, which preceded, if not presaged the slaughter of Mauritius the Emperor, and the Supremacy of the Bishop of Rome. Anno 675, & 676. There appeared a Co∣met 3 moneths, at which time the Saracens greatly afflicted the Roman Empire. Anno. 729 Two Comets appeared, and the same year a great Plague invaded the World. Anno 814. A terrible Comet appeared before the death of Charles the great. Anno 1066. A Comet appeared a long time to the whole World: the same Year England was many waies afflicted by William Duke of Normany, and at length subdued. Anno 1618. There appeared a great Comet: the same year brake forth the Bloody Was in Grmany. Anno 1652. There appeared a Comet at the beginning of Mr. Cottos sick∣ness, and disappeared a few daies after his death. The next year strange and notable changes of state happened in England. 'Tis true, some Comets have been thought to presage good to the World, as that in the dayes of Augustus before the birth of Christ. [I intend out that miraculus Str, which appeared to the Magi.] Another before the death of Nero: Another before the reformation by Wickliff: Another before the reformation by Lute: but most commonly they are observed to precede▪ if not portend great Calamities. Anno 79 Upon a Comet followed horrible Wnds, an and Pestilence. When some shewd this Comet, fearing it might porend his death▪ he answered merily that this Prodgie noted not him, but the King of . For saith he, , but I am bld. But not long after, Vespasian died. III. The Commination of wrath according to Scripture, is to be understood after a conditional manner, i e. wih an implicite reservation for Gods altering ad revoking his threatned dispensation upon repenance intervening. Jer 18.7, 8. At what Instant I shall speak concerning a naon and concerning a Kingdome, to pluck up and to pull down and to destroy it: if that nation against whom I have pronounced, turn from teir Evil, I will repent of the evil that I though to do unto them. Jer 36.3, 7. It may be the house of Judah will hear all the evil, which I purpose to do unto them, that they may re∣turn every man frm his evil way, that I may forgive their Iniquity and their Sin. It may be they will present their sup∣plication before the Lord, and will returne every one from his evil way: for grt s the Anger and the Fury, which the Lord hath pronuned against this People. Jonah 3 10. And Gd saw their works that they turned from their evil wy, and Gd repented of the Evil, that he had said he would do unto them, and he did it not. IV. This Blazing Star being in conjunction with diverse other awful Providences and Tokens of Wrth, calls upon us to awake out of security, and to bring forh fruits meet for Repentance. A Few Instances of some late awful Providences. 1. Earth-quakes. About two years ago viz. Ian. 26, & 28· 1662, 63. The founda∣tions of the Earth trembled, and some of our houses rock't like a cradle. 6, or 7 times did the Earth shake under us in the space of 2 or 3 dayes. It was then thought and said, that these Earth-quakes might portend the Lords shaking the foundations of our Churches and of our civil state. 2. The late removal by Death of some of our eminent Prophets and seers, who were as eyes unto us in the Wilderness, and the Charets of Israel and the Horse-men thereof. April. 5th, 1663, That burning and shining Light, who shone in the Church of Boston, and gave light to the whole Colony and Country. Mr. John Norton, a man eminently accomplished, was taken from us, and translated to an higher Orb. Of whom New-England was not worthy. Iuly 20 1663. That bright and radiant Star, a Star of the first magnitude, Mr. Samuel Stone, the strength and glory of Connecticut, rested from his labours and sorrows, and fell a sleep sweetly and placidly in the Lord. A little before Him, Mr Iohn Miller and Mr. Samuel Newman, faithful, painful and affectionate Preachers of the Gospel, were also taken from us by death. Thus our Pillars are cut down, our strongest Stakes pluck't up, and our breaches not repaired. Is it a small thing in our eyes, yt our principal Congregations & Head-townes, should be so sadly bereaved, as they are at this day? 3. The sad Mildew and Blasting, where∣by we have been greatly afflicted the last Sum∣mer, and some of us the Summer before: our prin∣cipal grain being turned into an husk & rotteness. 4. Severe Drought this last Summer, which burnt up th Pastures and the latter growth. 5. Early Frosts, which smote our Indian Corn, and greatly impoverished our latter harvest. Unto these and some other no less threatning Visitations▪ is superadded this strange and fearful Appearance in the Heavens, which is now se∣conded by a new Appearance ths Spring, con∣comitant to the translation of our Honoured and Aged Governour, Mr. Joh Endicot, from hence to a better World: By all which doubt∣less the Lord calls upon New-England to awake and to repent. To this End Consider. 1. What a jealous eye the Lord hath upon us, observing how we carry and behave our selves at such a time as this▪ Ier. 3.8. And I saw, when for all the causes, whereby backsding Israel omitted Adultery, I had put her away, and given her a bill of Divorce: yet her Treacherous Sister Judah feared not, but went and played the Hlo also. 2. What the Lord expects and looks for from a people so highly favoured and priviledged, and so awfully warned and threatned. Zeph. 3.7. I said surely thou wilt fear mee; thou wilt receive Instruction: so their dwelling place should not be cut off; howsoever I puni∣shed them. 3. How sadly will the Lord Jesus expostulate with us, if we fall asleep in the hour of the Passion and Agony of the Gospel. Mat. 26.40. He cometh unto the Disciples and findeth them a sleep, and saith unto Peter, what could ye not watch with me one hour? each word is very Emphatical. 4. The danger of being surprized by temp∣tation before we are aware. Lam. 1.9. She Remembred not her last end, therefore she cme down wonder∣fully: she had no comforter. Rev. 16.15. Behold I come as a thief. Bled is he that watcheth and his arments, lest he walk naked, and they see his shame. 5. The singular blessing reserved for the vigilant and penitent. Ht. 3.16. When I heard my blly trembled; my lips voice: ot∣tenss entred into my bones: ad I trebled in my selfe, that I might rest in the dy of trouble. Luke 21.36. Watch ye therefore and pray alwaies, that ye may b ccounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man. To Cnclude: God forbid that any of us, should be wandring Stars, Eccentrick nd Erratick in our motions, as all Se∣ducers and Impostors are: fo whom is reserved the blackness of dakness for ever. Jude, v.13. but the Lord grant that we may all becme fix∣ed Stars in the new Jerusalm, whch cometh down from God, observing the Heavenly order prescribed in his holy word, and shining as lights in the midst of a crooked and perverse genera∣tion, clearly reflecting that pure and precius light, wherewith we are irradiated by the Sun of Righteousness: and then we my ssure our∣selves. Christ will still hold us in his right hand, and not suffer us to be cast down from Heaven, but enable us to finsh our course with joy, & at length translate us into the Kingdome of the Fa∣ther, where we shall shine forth as the Sun, and as the brightness of the firmament, and as the Stars forever and ever. Amen.
N00060.p4	A direction for a publick profession in the church assembly, after private examination by the elders. Which direction is taken out of the Scripture, and points unto that faith and covenant contained in the Scripture. Being the same for substance which was propounded to, and agreed upon by the church of Salem at their beginning, the sixth of the sixth month, 1629. In the preface to the Declaration of the faith owned and professed by the Congregationall churches in England.	[ "Higginson, John, 1616-1708.", "First Church (Salem, Mass.)." ]	1665]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[ "Congregational churches -- Creeds" ]	Which Direction is taken out of the Scripture, and Points unto that Faith and Covenant contained in the Scripture. Being the same for Substance which was propounded to, and agreed upon by the Church of Salem at their beginning, the sixth of the sixth Moneth, 1629. In the Preface to the Declaration of the Faith owned and pro∣fessed by the Congregationall Churches in England. The Genuine use of a Confession of Faith is, that under the same Form of Words they express the substance of the same common Salvation or unity of their Faith. Accordingly it is to be looked upon as a fit meanes, whereby to express that their Common Faith and Salvation, and not to be made use of as an imposition upon any. WE Beseech you Brethren to know them that labour among you, and are over you in the Lord, and ad∣monish you and to esteem them very highly in love for their work sake and be at peace among your selves, 1 Thess. 5.12, 13. Obey them that have the rule over you and submit your selves for they watch for your soules, as they that must give an account, that they may do it and not with grief, for that is unprofitable for you, Heb. 13.17. Who is that wise and faithfull steward, whom his Lord shall make Ruler over his houshold, to give them their portion of in due season, Luk. 12.42. One Faith, one Baptism, Eph. 4.. The Common Faith, Tit. 1.4. The common Salvation, Jude Ver. 3. Christ Jesus the high priest of our Profession, Heb. 3.1. The profession of our Faith. Heb 10.22. One shall say I am the Lords, Isai. 44.5. Hold fast the form of sound words. 2 Tim. 1.13. The Knowledge, and of the truth, Rom 2.20. The form of Doctrine delivered unto you, Rom. 6.17. I do believe with my heart and confess with my mouth. THat there is but one only true God in three persons, the Father, the Son, and the Holy Ghost, each of them God, and all of them one and the some Infinite, Eternall God, most Wise, Holy, Just, Mercifull and Blessed for ever. THat this God is the Maker, Preserver, and Governour of all things according to the counsel of his own Will, and that God made man in his own Image, in Knowledge, Holiness and Righteousness. THat Adam by transgressing the Command of God, fall from God and brought himself and his posterity into a state of Sin and death, under the Wrath and Curse of God, which I do believe to be my own condition by nature as well as any other. THat God sent his Son into the World, who for our sakes be∣came man, that he might redeem and save us by his Obedience unto death, and that he arose from the dead, ascended unto Heaven and sitteth at the right hand of God, from whence he shall come to judge the World. THat God the holy Ghost hath fully revealed the Doctrine of Christ and will of God in the Scriptures of the Old and New Testament, which are the Word of God the perfect perpe∣tuall and only Rule of our Faith and Obedience. THat the same Spirit by Working Faith in Gods Elect, apply∣eth unto them Christ with all his Benefits of Justification, and Sanctification, unto Salvation, in the use of those Ordinan∣ces which God hath appointed in his written words which therefore ought to be observed by us until the coming of Christ. THat all true Believers being united unto Christ as the Head, make up one Misticall Church which is the Body of Christ, the members wherof having fellowship with the Father Son and Holy-Ghost by Faith, and one with love, doe receive here upon forgiveness of with the life of grace, and at the Resurrection of the Body, they shall receive everlasting life. Amen. I do heart take and avouch this one God who is made known to us in the Scripture by the Name of God the Father, and God the Son even Jesus Christ and God the Holy Ghost to be my God, according to the tenour of the Covenant of Grace; wherein he hath promised to be a God to the Faithfull and their seed after them in their Generations, and taketh them to be his People and ther∣fore unfeignedly repenting of all my sins, I do give up myself wholy unto this God to believe in love, serve & Obey him sincerely and faithfully according to his written word, against all the tempta∣tions of the Devil, the World, and my own flesh and this unto the death. I do also consent to be a Member of this particular Church, promising to continue stedfastly in fellowship with it, in the publick Worship of God, to submit to the Order Discipline and Government of Christ in it, and to the Ministerial teaching guidance and oversight of the Elders of it, and to the brotherly watch of Fellow Members: and all this according to Gods Word, and by the grace of our Lord Jesus Christ enabling me thereunto, AMEN. Quest. Doe you present and give up this child, or these children, unto God the Father, Sonne and Holy Ghost, in the Fth, and Engaged in the Covenant of God professed by this Church? Quest. Doe you sollemnly Promise in the of God, that by the , you will your Covenant duty toward , soe as to bring them upon the Nur∣ture and of the Lord, teaching and commanding them to keep the way of God, that they may be able ( grace of Christ) to make a personall profession of their Faith and to own the Covenant of God themselves in due time.
N00061.p4	Communion of churches: or, The divine management of Gospel-churches by the ordinance of councils, constituted in order according to the Scriptures. : As also, the way of bringing all Christian parishes to be particular reforming congregationall churches: humbly proposed, as a way which hath so much light from the Scriptures of truth, as that it may lawfully be submitted unto by all; and may, by the blessing of the Lord, be a means of uniting those two holy and eminent parties, the Presbyterians and the Congregationals. : As also to prepare for the hoped for resurrection of the churches; and to propose a way to bring all Christian nations unto an unity of the faith and order of the Gospel. / Written by John Eliot, teacher of Roxbury in N.E. ; [Two lines of Scripture texts]	[ "Eliot, John, 1604-1690." ]	1665.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Church polity and Christian union." ]	I. THere be two holy Publick Societies famous in the Gospel: 1. A Church of Believers. 2. A Council of Churches. A Church of Believers, is a company of visible Saints combined together, with one heart, to hold Communion in all the instituted Gospel-worship, Ordinances and Disci∣pline, which Christ hath , and given unto a parti∣cular Church. Such a Company are frequently called A Church. See a few places: Act 2.47. & 11.26. & 14.23, 27. 1 Cor. 11.18, 20, 22, &c. A Council, is a Society of particular Churches in Com∣munion, by their Representatives, for their well-being, and well-ordering all things among them, by mutual Coun∣sel, in Truth, Peace, and Holiness. Our Pattern is, that Great Council, Acts 15. which consisted of two Churches, in an ordinary way expresly agreed, to give and take counsel: and it is let as a Standard and Pattern, how the great Or∣dinance of Counsel is to be used and managed for the well-being of Churches, to the worlds end. II. The Constitution of both these Buildings or Socie∣ties, are eminent and observable in the Gospel. The first of these, viz. A Church of Believers, is first instituted by Christ himself, and afterward put in practice by the Apostles; Matth. 16.18. Thou art Peter, and upon this Rock I will build my Church The Rock confessed is CHRIST: Christ Confessed, is the Foundation of the Visible Church Peter confessing, is an hewn stone, squared to the foundation; a Believer made Ecclesiastically visible, fitted for Church-building and fellowship. A company of such Confessors, or a company of these confessing Believers, 1. Have power to joyn together into a Gospel Church-state, as they did Acts 1.13, 14. Continued with one accord so Acts 2.46. 2. They have power to call Officers, by whom they be∣come an Organick Body, and fitted to administer and enjoy all instituted Worship: Acts 1.15, 23. Peter stood up in the midst of the Disciples; And they appointed two. Acts 6.3. Brethren, look you out men. Acts 14.23. By holding up hands made Elders. 3. By the Ministry of these Officers, the Church doth atually enjoy such Ordinances as are instituted by Christ, for their Edification; Both Directive, in Word, Sacraments, Prayer, Singing of Psalms, and Collections: Acts 2.42. They con∣tinued stedfastly in the Apostles doctrine, and fel∣lowship, and in breaking of bread, and in prayers. Col. 3.16. Teaching one another in Psalms and Hymns, &c. 1 Cor. 16.1, 2. Every first day lay by it self, &c. for is the Neuter Gender, as well as Masculine, and is so to be read, be∣cause they had two distinct Collections at that time The Collection for Jerusalem was by it self, a publick, not a private Collection. Corrective: 1 Cor. 5.4, 5. When gathered together, deliver to Satan. III The administration of, and participation in all these Ordinances, (while we are in this flesh, and state militant) are so full of variety of difficulties and temptations, espe∣cially where Churches are numerous, that the work cannot long be carried on (awhile it sometimes may, viz. whe the Churches are under the eye of an adversary, and when there be Elders eminent in Piety, Humility and Ability) without stated help. The help which the Lord hath instituted, is Counsel. When Antioch had trouble in some points of Doctrine, the Remedy which the holy Ghost applied, was Counsel, given them by a formall Council, Acts 15. When Corinth wanted help in a point of Discipline, the Apostle doth help, by ministring Counsel unto them, 1 Cor. 5.3, 4, 5. and he counselleth the Church to Excommunicate the man, the sinner. Excommunication is a sharp Rod, made up of seven most severe and terrible Twigs; or a strong Purgation, com∣pounded of seven violent Ingredients; viz. 1. He is cut off from visible Communion with Christ in the Church. 2. He is cut off from familiar Communion with the Saints in Worship. 3. He is cast out of the usual walk of the Spirit. 4. He is cast out of the House of God, as unsavoury Salt, or a loathsome thing that doth offend. 5. He is thrust out of the Paradise of God, from eating the Tree of Life, viz. Christ in the Sacrament of the Supper, where the Spirit sitteth as in his Sealing-office. 6. He is cut off from familiar Civil Communion with the Saints; he may not be invited to eat with them. 7. He is delivered to Satan, and that by the Sentence of Christ, through the hand of his Spouse the Church: and all this to be inflicted upon a Brother. Ah! who trembles not to minister such a Pill, to lay on such a Rod? And therefore it had need to be managed and administred with all care, fear, and clearness. And all this sheweth, and much more might be produced to shew, what need there is of Counsel; which, after thirty or forty years experience in the way of Congregational Churhes, in fulness of liberty, we finde more and more need to insist upon, and that in such a fixed and ordered way, as tht thereby men may be tyed to attend unto Counsel. IV. A Council is constituted Ats 15. where the wisdome of the holy Ghost hath given us a Pattern o the least▪ and of the greatest Councils, as our N. E. Divines hve well ob∣served. There cannot be a less Council then that was, for there were but two Churches mentioned; and there cannot be a greater▪ and more compleat one, because there were the greatest Counsellors, a most compleat Pattern, even the Apostles of Jesus Christ; teaching, That if there be but two Churches, they may enjoy the Ordinance of mutuall Counsel, though more incompleatly. But if there be many Churches, then they are to be ordered according to the Pat∣tern of Combining Churches into compleat Councils. Of which in the next Chapter. V. Christ, who hath all power, Mat. 28.20. hath derived all Ecclesiastical Power firt unto the Apostles, that they by Institution might distribute the same unto several Offices in the Church. Hence, As all Church-Officers, especially Elders, and more espe∣cially Teaching Elders, are ordinary Successors of the Apo∣stles, in their several branches of Church-power: So Coun∣cils of Churches are their eminent ordinary Successors, in point of Counsel, and that in several respects. First, Because in Councils there is most light, and nearest to infallibility: and the more compleat, the better; though the most compleat Council may erre, because they have not a promise of infallible assistance. Secondly, Because when the Apostles themselves had con∣stituted Churches, they did guide and counsel them how to use their power; as Paul did the Church of Corinth, 1 Cor. 5.4. the Apostle did not act the Censure himself: and so is that of Paul to be interpreted, 1 Tim. 1.20. I have deli∣vered to Satan; viz. as I did the incestuous Corinthian, by giving such counsel to the Church, whereof they were Members. In thus doing Councils succeed the Apostles. VI. Inasmuch as Councils are Publick Assemblies, and that not onely Eclesiastically publick, but Civilly also, when they are hld with openness and boldness. Hence, Civill Authority hath influence, by Law and Command, to give al∣lowance unto such Assemblies; and so they have an Ex∣trinsecall Effiiency in calling Councils: but the Intrinsecall and prper Efficients of a Council, are the Churches, who elect and send Messenrs to that end. VII. The Members constituent of a Council, are Church-Messengers. The persons sent ought to be Elders, of both Orders, Teaching and Ruling, to represent the whole Church; or n defect of Ruling Elders to represent the people, Faithful Brethren eminent in holiness and wisdome, who are as El∣ders: Acts 1.2. Certain other of them Ver. 22. Chosen men chief men amon the Brethren. Ver. 32. Being Prophets also themselves. And the reason hereof is, Because, as the tem∣ptation of Learned men, is to affect a Prelacy over the peo∣ple: So the temptation of the Fraternity, is to affect a Morellian Democracy. And therefore the wisdome of God hath by institution ballanced all Ecclesiastical Coun∣cils with Members of both sorts, that may ballance each other, by Number at least, though not in Weight, yet enough to prevent any prevalency of a temptation, either to sub∣jugate the Churches under any Prelatical Usurpation of the Learned; or to elevate and intoxicate the Fraternity, to affect any inordinate power: which rather, and more effe∣ctually tends to enervate and evacuate Government, then to preserve any Lawful and just Liberty of the Brotherhood. The end of the Churches sending these Messengers, is to manage the Ordinance of Counsel in due order. VIII. The Organick parts of a Council, whereby they are enabled to manage their affairs in Prudence and Order, are Moderators, and Notaries: the choice of whom is the first act they do, to compleat themselves to be fit for action. It may sometimes edifie, to change Moderators every new Session, partly to train up each other unto that special work of Christ, in the management of the Affairs, and in caring for the publick welfare of all the Churches; and also to take trial of mens Gifts, Spirit and Abilities unto that high service; that so, when there may be special need, they may know who is most fit to manage the Council at such a time, for the glory of God, and for the most effectual Edi∣fication, and publick well being of the Churches. Though Moderators may be often changed, it is not fit that the Notaries should be so often changed. IX. The Power of Ecclesiastical Councils is onely Dogma∣tical, or Doctrinal: Power of Censure is by the Lord fixed in the Church; and hence, when any appeal unto a Council, it is for further and more clear light from the Scripture, and for conviction thereby, but not for the Exercise of any Juridical Power. I. SEeing particular Congregations in Gospel-Order, are Churches; and these Churches, for their well-being, need to hold and exercise Communion by Counils: and one Church (as Antioch) may need the greatest and highest Counsel. Hence in such places where, through the riches of the Grace of Christ, Churches are numerous, it will be neces∣sary, that the management of these Councils should be in Order, according to the Pattern of Compleat Councils, Acts 15. For multitude unordered, by how much the greater they are, the greater is their cumber, and unapt∣ness to operate in Order unto their end. Lesser Bodies are more readily ordered, and have a greater aptitude to be active in their Order unto their end. Ordo anima rerum. II. Order is one of the Beauties of Heaven, and so it is of the Churches. Let all things be done in Order, 1 Cor. 14.40. Jerusalem is a City compacted, Psal. 122.3. and the more orderly Bodies are, the better are they compacted. Bodies that are compacted, are so ordered by Number and Measure: The New Jerusalem is the most glorious City that ever shall be on Earth; and we see that it shall be compacted by Number and Measure, Rev. 21.12, to 18. and the Founda∣tion Number is Twelve, as appeareth ver. 14. The wall of the City had twelve Foundations. And this Number Twelve is multiplied by Twelve, as appeareth ver. 16, 17. it is square, Twelve every way, which amounteth to One hundred forty and four. III. The Twelve Tribes in the Old Testament, and the Twelve Apostles in the New, do make that Number famous in the Churches, and fundamental in ordering and com∣pacting of Churches into Ecclesiasticall Combinations of Councils. The Twelve Tribes compacted in order, was the most beautiful, and heart-ravishing Camp, that ever the worlds Eye did look upon, Numb. 24.2, 5, 6. The Twelve Loaves Shew-bread, did represent the whole Visible Church before God in the Temple. The Twelve Precious Stones in the Breast-plate of the High Priest, shew, That in such a Number Christ is pleased to order and represent the whole Militant Church before his Father in Heaven. And ac∣cording to this Type, Rev. 7.4. the whole Visible Church is ordered, multiplied, and sealed in this Number. And Rev. 21.12, 14. the Twelve Tribes are the Twelve Gates, and the Twelve Apostles are the Twelve Foundations of the New Jerusalem. That glorious visible Gospel-Church, Ezek 8. which is called Jehovah-Shammh, is ordered by the Num∣ber Twelve, according to the Twelve Tribes of Israel, as the Typical Land of Canaan was. IV. In the perfect Pattern (for the Word is a perfect Rule) which the holy Ghost hath left us, Acts 15. as there is a ground work for the least of Councils, in the Two Churches; so of compleat Councils, in the Twelve Apo∣stles. For, though Herod had killed James with the sword, Acts 12.2. his Martyrdome did not remove him out of the Foundation, but rather fix him in it: And the Apostles were most of them killed for the Testimony of Jesus before John had his Revelation, and yet we finde them all written in the Foundation of the New Jerusalem. And therefore what should hinder, but that in the or∣dering of Compleat Councils, we should lay our foundation in the Number Twelve? and all the Orders of Councils should be raised and compacted by that Number, even from the bottom to the top. V. And unto this Order and Number we may the rather be induced, because here will be the Twenty four Elders, who do wait upon, and worship the holy Majesty of God in all the Churches upon earth, as he hath pleased to reveal himself, Rev. 4. where the presence of God among the Churches is revealed: First, with his glorious Angels next him, represented by the four living Creatures, according to Ezek. 1. & 10. And secondly, with the Communion of Churches about him, represented by the Twenty four El∣ders, who do represent all the Churches on earth, in Com∣munion: as will anon appear. VI. or when Twelve Churches are combined to ld Communion together, the least Number that one Church must (by Institution) send forth to that first Council, must be one Teaching Elder, and one Ruling Elder; and then▪ this Society of Churches is represented by twenty fur Elders strictly. And when Twelve of these first Councils shall, with con∣sent of the particular Churches, elect and send forth one Teaching, and one Ruling Elder, the ablest and fittest among them, to constitute a Provincial Council; that Council will be strictly the Twenty four Elders, representing all the Churches in that Province, concurring in the Election. And when Twelve Provincial Councils shall, with like con∣sent, send forth from each of them one Teaching, and one Ruling Elder, the most holy and able among them, to con∣stitute a National Council, they will still be strictly the Twenty four Elders, representing the whole Nation, in their Ecclesiastical state, before the Lord. And when Twelve National Councils shall send forth, in like manner, from each of them, one Teaching, and one Ruling Elder, the most holy and fit among them, to consti∣tute an Oecumenical Council (or by what other less term it may be thought meet to call it) they will still be strictly the Twenty four Elders, representing before the Lord all the Churches in all those Nations, concurring in the Election. And why may not this ascent, and representation of all before the Lord, be part of the meaning of that Text, Rev. 5.8, 9, 11, 12, 14? VII. And this point is the more to be heeded, because Gods visible respect unto, and acceptation of any people, is according to the good aspect and condition of their Repre∣sentatives. There may be much dross in a Parish, a Pro∣vince, a Nation, and in the world; yet if they have good Re∣presentatives before the Lord, and if they carry the Lords matters well, in his sight, that doth obtain, through Christ, a favourable acceptation of, and dispensation towards all that are so represented. And he hath instituted Represen∣tatives of the Church on earth: Aaron represented all Is∣rael on his breast before the Lord, Exod. 28.29. And a Coun∣cil consisting of Messengers of Churches, the glory of Christ, do represent the Churches who send and constitute that Council, Acts 15. Oh! how happy were it for any people, to be in such visible instituted Order on earth, as that they may be (through Christ) acceptably represented before the Lord! For God is so well pleased to see his people in Order, as that he will dwell in that place, and call it by his own Name, Jehovah-Shammah; especially when they are Civilly, as well as Ecclesiastically in good order represented before Him. VIII. Furthermore, this is to be considered, that though the Twenty four Elders are so called, by the least Number that they can be, by this Constitution; yet, according as the riches of Gods grace is more abundantly poured out, they may be more in Number, though under this constituting denomination. For, one Church may send forth two Teach∣ing Elders, as Antioch sent forth Paul and Barnabas, and Ruling Elders, or Brethren proportionably. So likewise upon the same ground, when there be more Eminent Lights in any of the Councils (as through grace it is like often to be) they may send more then one to the Provincial, or Na∣tional, or Oecumenical Councils: but still they are the Twenty four Elders, because that is the Foundation Num∣ber. IX. What if I should illustrate this Point by that of the Apostles? who are often in Scripture called the Twelve Apostles, and yet there were more Apostles then Twelve: for who doubteth but that Paul, who was none of the Twelve, yet he was an Apostle, and a chief Apostle, a great Foundation; and Barnabas was an Apostle also, Acts 14.14. and 1 Cor. .9. But Twelve is the Foundation Number, and therefore they are so denominated. X. Again, though Twelve Churches be the lowest Num∣ber of the first Combination, yet they may be more then Twelve, when the pourings out of Gods grace shall be in∣larged; yea, they may be any Number under Twenty four Churches. If then Twenty three Churches should be in a Combina∣tion, their Messengers sent to the first Council will be a great Number; but still they are the Twenty four Elders before the Lord, by their fundamental Constitution. So a like Number of Provincial Councils, and a like Num∣ber of National Councils, though their Messengers are many, yet they are still the Twenty four Elders, growing up, through grace, and increasing unto more Orders of Councils, for the greater glory of Christ. And when (through grace) there shall be Twenty four Churches, or first Councils, or Provincial, or National Coun∣cils, then they must be compacted into two Orders of those Councils, because Twelve is the Foundation Number, by which they are multiplied, and compacted. And when this is done, they are reduced to be Twenty four Elders strictly, the Foundation Number. As in the Order of that Civill Government set up by Mo∣ses; the Orders of Ten, and of Fifty, &c. are denominated b the least and constituting Number: though those Orders may consist (when they are full of people and blessing) of many more, even any number under Twenty and an hun∣dred, &c. But when Ten are become Twenty, and when Fifty are become an hundred, then they must be multiplied into more Orders, because these Numbers are Foundation Numbers by which the Orders of the Government are mul∣tiplied and compacted; and when that is transacted, they are reduced unto their Foundation Numbers. So it is here is the Ecclesiastical Orders of Government, the least Number of a compleat stated first Council, is Twelve Churches▪ whose least Number of Messengers are Twenty , and by these Numbers they are denominated, though they may be more Churches in a Combination, and more Messengers from some of the Churches: and so it is in all the other Orders of Councils. For a little further illustration of this point, I shall propose and answer Six Questions, which may let in a little furher light into this Frame, and remove some Obje∣ctions. Quest. 1. May a Church perform any Ecclesiastical Acts by Messengers, or Representatives in their Name? Answ. Yea▪ doubtless they may: they may Consult, and Agree to give Counsel, in such cases as may be presented for that end, touching either Faith or , as it appeareth Acts 15. Quest 2. May a Church elect by Messengers or Representa∣tives▪ whe themselves cannot be present where suh Elective is performed? Answ. An act of Election may be transacted by some of a ociety; yea by a few in behalf of the rest, when they have their consent, and a calling so to act. For instance, If a lesser Number of a Church be necessarily absent from an ct of Election performed in a lawful Assembly, they are all involved in the act of the major part: This is without Controversie so. Here some onely Elect, and all are en∣gaged. Again, if the major part be necessarily absent, and send a lesser part, or a few, with their express consent to do an act of fection, it hath the like force and validity. The royal which chose David to be their King, 1 Chron. 12. were farre the lesser part of the People, but they were sent and and did perform it as affectually as if the whole People had been present; and David was King, not onely over the Representatives, who did actually chuse him, but over all the People, who did Elect him by their Representatives. If the parties sent to transact an Election, do act accord∣ing to their heart who sent them, they will not object, for had they been there present, they would have done the same: but if the parties sent to Elect, do not Elect accord∣ing to their heart, they may justly question their act, and consider of their Apologie; but that doth not nulifie the act in point of Order. When Political Bodies, whether Civil or Ecclesiastical, are multitudinous, and remote from the place or action, either all cannot act, or if they do, it must be by Represen∣tatives. Quest. 3. May a Church Elect Elders or Messengers out of another Church▪ unto a publick and common service of Christ and of the Churches? Answ. Yea, they may: For the great Collection of the Gentile Churches, which Paul carried up to Jerusalem at his last going thither, was an act of many Churches: And Paul, with those that went with him to present it, were chosen by the Churches unto that service, 2 Cor. 8.1. And there were many more Churches Contributors, then there were Messengers sent to carry it. Acts 20.4. there were but seven or eight in Pauls company, but all the Churches of Galatia, Corinth, Asia, and Macedonia, were Contributors. There∣fore many Churches chose Messengers who were none of their own particular Churches, unto that publick and common ser∣vice of Christ, and of the Churches. Again, the ready subjection of all the Churches about Antioch, and other places, Acts 16.4. unto the Decrees of the Council at Jerusalem, doth probably speak, That, as the trouble by those Questions, was a common case in all the Churches; so they had some fore-knowledge, conurrence, and consent (after consent sure enough they had) in the Mis∣sion of Paul and Barnabas (Teaching Elders of Antioch, Acts 13.2.) unto Jerusalem, to the Apostles and Elders about that matter. Again▪ seeing the Rule of Communion of Churches doth impose upon Elders a degree of care of a the Churches, espe∣cially of those within their Ordered Communion; it doth al¦so give unto all the Churches, a mutual interest in each others Elders. Hence, when they chuse any of the Elders within the compass of their Order, they chuse those, who, in some re∣spect, are their own, in whom they have an Ecclesiastical in∣terest, especially unto this publick service of Counsel. Quest. 4. May many Churches Elect a few of their Elders unto some publick and common service, wherein all the Chur∣ches so Electing are interessed? Answ. Yea, they may: For all the Churches of Asia, Ga∣latia, Macedonia, &c. did Elect a few to accompany Paul in carrying their Contributions unto Jerusalem: and it is expresly said, that from the Churches of Asia there were but two sent, Acts 20.4. and we know there were at least seven Churches in Asia, Rev. 1.4. Quest. 5. When two, or a few Elders are chosen by many Churches unto some publick and common service of the Chur∣ches, do they represent all the Churches who did Elect them unto that service? Answ. Yea, they do so: For when many Churches (by Paul's ordering) sent a few Messengers to Corinth, 2 Cor. 8.23. to fetch their Contribution, to be carried (among the Contribution of many other Churches) unto Jerusalem, by the hands of Paul, and a few others, chosen by the Churches unto that service, 2 Cor. 8.19. these few Messengers did re∣present all the Churches who sent them: So as that what the Church of Corinth should transact afore them, is expresly said to be afore all the Churches, viz. who sent them, 2 Cor. 8.24. Quest. 6. These Orders of Councils, First, Second, Third, or representing fewer or more Churches, Are they a Divine In∣stitution? Answ. Touching the first Councils, consisting of imme∣diate Messengers of Churches sent for that end, it is out of question that these are a Divine Institution, Acts 15. The great difficulty is, touching the second and third Orders of Councils, and so higher, unto the highest Oecume∣nical Council, whose Members are chosen immediately by Councils, yet with the express consent of every particular Church: not immediately by the Churches, but by their Re∣presentatives. Touching these, in way of humble Proposal I affirm, That they are a Divine Institution. 1. Because their Foundation, Formation, and Constitution, is deducible from the Word of God, as appeareth by laying together the foregoing Questions, and Answers thereunto, with what hath been said before. 2. Because this multiplying of Order upon Order, seemeth to be typified in the Ascents and Degrees in Ezekiels Tem∣ple; and by the multiplication of the Number Twelve in the New Jerusalem, Rev. 21, &c. 3. Because if there be not this multiplying of Council above Council (above, I say, not in any Political Power, but in Order and Extent) then it doth not yet appear that there is any way or expedient, whereby there should be a General and Equal Communion of all the Churches in a Nation, wherein every Church shall be, by their own act and con∣sent, interessed and concerned. Much less can there be an Equal Communion of Churches, of several Nations. For, if several Nations should need and desire to hold Communion of Councils, who shall chuse the Persons or In∣struments, by whom this Communion shall be held and acted? If Princes chuse them, it is not a regular Ecclesiastical Council. If Churches chuse and send them, shall some Churches onely chuse them, or all the Churches? if some onely; who? and why they, and not others? and how can their act interest and oblige all? If all the Churches must chuse, then Immediately, or by Delegates: Immediately, it is unfeizible, especially to act in knowledge and prudence; but mediately by their Confi∣dents and Representatives they may. The same may be said of the Communion of all the Chur∣ches in a Nation or Province, where Elections must be per∣formed by Representatives. In which way, a General and Equal Election is attainable; and without it, it doth not yet appear that it is attainable. Now that several Nations ought to hold Communion, and also all the Churches in a Nation, it doth appear in these Scriptures: Isa. 19.23, 24, 25. Zeph. 3.9. 1 Cor. 11.16. & 14.32, 36. Of which see more in Synod at Boston. This being commanded by God, and as yet no Way or Expedient appearing, whereby it may be duely acted, we are at a great loss. Therefore the Lord opening this way, which is so attainable, and not without Scripture Light, What if the Churches should set upon the Tryall of it, and see how the Lord may appear unto his Servants therein? As for the Episcopal Way of Government, Alas! that is most remote from this Ordinance of Communion of Chur∣ches. I. WHen Twelve Churches, or any other Number un∣der Twenty four, shall agree to hold Communion in a Council for Mutual Help, and shall send forth Messen∣gers at least two from every Church, and they of both Or∣ders of Elders, or in defect of Ruling Elders, Brethren emi∣nent in Piety and Wisdome, who are as Elders, to manage the Ordinance of Counsel in the behalf, and for the benefit of all the Churches herein combined. These do constitute the first Order of a compleat Coun∣cil; the first Ascent of the glorious Temple; the first Row in compacting the New Jerusalem. These are the Twenty four Elders before the Lord, representing all the Congregations which sent them. It is both needful and at∣tainable, that these Councils should meet once every Moneth. II. When Twelve of the first Order of Councils, or any other Number under Twenty four, shall, with the express consent of all their particular Churches, agree to hold Com∣munion in a Council for Mutual Help, and for the benefit of all the Churches combined; and to that end, shall send forth from among themselves, at least one principal and eminent Teaching Elder, and one Ruling Elder, to manage the Ordinance of Counsel, in a Provincial Synod, in the be∣half, and for the benefit of all the Churches herein com∣bined: These do constitute the second Order of Councils. These are a Provincial Council; these do represent very many Churches, and all the people in them, with their ex∣press consent, and yet they are but Twenty four Elders, so denominated by their least and constituting Number, though the Numbers represented be very great, according to Rev. 5.8, 9, &c. These all are Church-Messengers▪ sent forth to manage the Ordinance of Counsel, though immediately sent forth by the first Councils, with the express consent of all the Churches combined. These are the second Row of Churches compacted by the Number Twelve; the second Row of Chambers in the Temple, of equal dimensions to the first, and built upon the first, standng upon the same bot∣tom and foundation, the Twelve Apostles. It is both need∣full and attainable, that these should meet quarterly. III. When Twelve Provincial Councils, or any other num∣ber under Twenty four, shall, with the explicite conset of the first Councils, and with the explicite consent of the Churches, who are in this Combination, agree to hold Com∣munion in a Council for Mutual Help; and to that end, shall send forth fro among themselves at least one principal Teaching Elder, and one Ruling Elder, both eminent in ho∣liness, wisdome, and all fitting abilities, to manage the Or∣dinance of Counsel in a National Synod, in the behalf, and for the benefit of all the Provinces, first Councils, and par∣ticular Churches herein combined: These do constitute a Third Order of Councils. These are a National Council; these do represent a whole Nation of Churches and all the people of the Land; and yet they are but Twenty four El∣ders, as Rev. 5.11, 13, 14. though all Creatures concurre, and are combined in the work; all are represented before the Lord in Twenty four Elders. These are all of them Church-Messengers, sent forth to manage the Ordinance of Counsel; but they are immediately sent forth by the Provincial Councils. IV. As the first Councils consist of the most choyce persons in all the Churches; so the Provincial Councils do consist of the most choyce Instruments in the respective Provinces; and the National Council doth consist of the most choyce persons in all the Nation: who pass through so many Ec∣clesiastical Elections, before they arrive unto this high and holy Service. They pass under an opportunity of being called out from among all the Choyce Jewels of the Nation, who are in an Ecclesiastical Order and Capacity. It will be both needful and attainable, that these should meet once in a Year. V. When Twelve National Councils, or any Number un∣der Twenty four, shall agree, with the explicite consent of all the Churches, passing and arising through all the Order of Councils, to hold Communion in Councils for Mutual Help; and to that end shall send forth, at least one Teach∣ing, and one Ruling Elder, men eminent in Holiness and Abilities for so high a service, to constitute an Oecumenical Council▪ and there to manage the Ordinance of Counsel, in the behalf, and for the benefit of all the Churches and Coun∣cils herein combined: These do constitute a Fourth Order of Councils. They are an Oecumenical Council, and repre∣sent all the Churches in those Nations before the Lord VI. Twenty three Nations met in one Council, will be a great glory to Christ, and by what hath yet been in the world may be called Oecumenical. Yet when the Kingdomes of this world, shall become the Kingdomes of our Lord, and of his Christ, I know not but there will be Councils above this. Nay, why may there not be Twelve Ascents in combining all the World? Rev. 21.16, 17. But I leave it to the Lord. At present this is the top, and uppermost Order of Councils, and somewhat higher then we can yet well descry: but Faith in the Promise can see all the world in the Gospel Order of Jesus Christ. And now the Lord Jesus is triumphing in his Militant Glory upon earth, with his Twenty four Elders about him, in Ecclesiastical visible Order. And now the whole Mlitant Body, fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working of the measure of every part from Christ, maketh in∣crease of the body, unto the edifying of it self in love, Ephes. 4.16. VII. Furthermore consider, that though I have proposed but Three Orders of Councils within the Nation; yet in po∣pulous Nations there may be a Jurisdiction of Provinces, into chief Provinces and sub-Provinces. If a Nation be divided into (at least) Twelve Ecclesiastical Provinces, and every one of these divided into (at least) Twelve Sub-provinces, and every one of these into (at least) Twelve Precincts of first Councils; then they will have Four Orders of Councils within the Nation. And three such Ascents will combine all the world into the hol Breastplate of our great High-Priest the Lord Je∣sus, in an Oecuenical Council; or three Ascents in one Na∣tion, and four such Ascents in the Combination of all the World, doth in lie manner make up the holy Breastplate of Christ: Which Council may meet in Jerusalem, if the Lord will; and if tat be so literal a meaning of sundry Texts that way looking. And when that Council shall agree of Universal dayes of Fasting or Feasting before the Lord▪ upon iust occsion▪ Oh! what glorious dayes will those be, when all the World shall appear together before the Lord in such acts o Worship! VIII And as an eminent Preparatory to these glorious dayes (when Christ shall be King over all the earth, when there shall be one Lord, and his Name one, Zech. 14.9. And when the Lord shal accomplish that Prophesie Eze. 34.23, 24. And I will set up one Shepherd over them, and he shall feed them, even my servant David, he shall feed them▪ and he shall be their Shepherd; and I the Lord will be their God, and my servant David a Prince among them: I the Lord have spoken it. When Christ shall rule all the World, both in Civil and Ecclesiastical affairs, by the Word of his mouth▪ managed by the hand of Saints, even holy and religious Kings, Prin∣ces, and chief Rulers) Oh that the Lod would put it into the heart of some of his Religious and Learned Servants to take such pains about the holy Hebrew Language, as to fit it for this Vniversal glorious use! Considering that above all Languages spoken by the lip of man (by reason of its Trigra Foundation, and other regular Considera∣tions, for the multiplications of all sorts of words) it is most capable to be enlarged, and fitted to express all things and actions, all motions and notions that our Humane Intel∣lect is capable of (to speak no higher of it) in this mortall life. Considering also, that it is the Invention of Gd him∣self, and it is the purest Language on earth, not as yet defiled with the scurrilous froth and some of carnal Wits in wri∣tings. Considering also, what is promised to be in those dayes, that way looking, Zeph. 3.9. I will turn to the people a pure Language: And when Egypt is converted, it is ex∣pressed by this▪ that they shall speak the Language of Canaan, Isa. 19.1. When all the World do obisance to Christ disjunctim, then all Languages shall see my glory Isa. 66.18. but when they do it conjunctim, in what Language better then in it, in which God first spake unto man? How shall all flesh see the glory of the Lord together, Isa. 40.5. unless there be an Vniversal Language? And what one fitter then that, which it pleased our Lord Jesus to make use of▪ when he spake from heaven unto Paul at his first Conversion, Acts 26.13, 14. I saw a light from heaven▪ and heard a voice speaking unto me, and saying in the Hebrew Tongue, Saul, Saul, &c. I. THe Election of the First Council is severally per∣formed in every particular Church combined in tha Society; wherein there seldome is any variety of coie, and therefore no difficulty in the action: So that it may be performed either by Lifting up of Hands, or by a Silent Vote, when their Silence is the sign of their Concur∣rence. If there be two Teaching Elders, the Church may send them both, if they see good, as Antioch sent Paul and Barnabas, who were two Teaching Elders of that Church, Acts 13.1. And according to the number of Teaching El∣ders whom they send, the like number of Ruling Eders, or principal Brethren they are to send, and associate with them. II. This act of the Churches Election must be diligently, religiously and solemnly attended and performed, as being fundamentally and essentially requisite, both for the Consti∣tution of all Councils, and for the Obligation of all Chur∣ches unto obedience. This act of the Church hath reference, not onely to the Constitution of the first Council, but also of all the rest. For seeing Churches are the Efficient Causes of Councils, none are to be chosen to Provincial▪ National, or Oecume∣nical Synod, but such as were first chosen by some particular Church, to constitute a first Council▪ and to carry on the Ordinance of Counsel according to order. Hence also it must be carefully and expressedly put into the Vote of this first act of the Churches Election, That they are chosen to carry on the Ordinance of Counsel in all the Orders of it, both in Provincial National, and Oecume∣nical Councils, even unto the highest point: for though all that are thus elected and sent by the Churches; are not to be elcted and sent to Provincial, National, and Oecumenical Councils, yet some of them are to be sent, and all of them are in elect and send. And therefore when the Church doth elect and send them to this first Council, they are, by this act of the Church, impowered to carry on the Ordi∣nance of Counsel, through all the Orders thereof, even to the top branch, either by electing others, or being lected themselves, unto those services of Christ, and of the Cur∣ches. III. The Time of this Election, is to be upon the Sab∣bath immediately preceding the stated time of the first Coun∣cils Monethly Meeting: and then are they to be sent forth with the Prayers and Blessing of the Church. IV. The Provincial Council doth consist of the choycest Instruments in all the first Councils, by whom they are cho∣sen and sent with their Prayers and Blessing: Every first Council electing the most holy, learned, and able Eldrs, both Teaching and Ruling, that they have, who are most fit to promote and attain the ends they are sent for, viz. To carry on the Ordinance of Counsel in a Provincial Synod, both by themselvs, and by chusing such as may further promote the same in a National Council, &c. V. The Time of this Election, is to be in that Session of the first Councils, which doth immediately precede the stated Quarterly time of the Provincial Councils Meet∣ing. VI. The Order and Manner of this Election may be this: The Moderator of that Session may first put this to vote, whe∣ther they will send but one, or more then one Teachng Elders; for by the good Providence and rich Grace of Christ, there may be sundry able and eminent Lights in one first Council, and such, as that it were a publick injury and detriment to the Cause of Christ, if they be not sent. This provided, That according to the Number of Teaching Elders, a like Num∣ber of Ruling Elders be also sent with them. The Manner of Election may be by Papers, if they see meet, which the Moderator and Notary are to take, and number, and manifest who are chosen: and such as are chosen, are by the Notary to be recorded. VII. The National Council doth consist of the most choice, holy, able, and eminent Lights in all the Provincial Councils, by whom they are chosen, and sent forth with their prayers and blessing. Every Provincial Council chusing the most holy and able Elders, both Teaching and Ruling that they have among them, to constitute a National Council, and to carry on the Ordinance of Counsel, in that high and holy service of Christ, and of all the Churches in the Nation; yea▪ and among other Nations if need be, and when there is a calling thereunto. VIII. The Time of this Election, is to be in that Session of the Provincial Councils, which doth immediately pre∣cede the stated time of the Annual Session of the National Council. The Order and Manner of their Election, may be in all respects according to the forementioned Election in the Provincial Synod. IX. An Oecumenical Council, is to consist of the most holy and eminent Lights in all the National Councils, combined in this holy Ordinance of Mutual Counsel; and may readily be ordered by this standard, when the Lord shall in the riches of his grace, give opportunity to exercise the same. Touching the Duration of these Councils. X. Every one of these Councils doth continue in being, until, according to Order, a new Election be made; the new Election doth antiquate the old. Hence, as the Primitive Church had Apostles alwayes in being, for their help; So there be at least three Orders of Ecclesistical Councils, ever in being in every populous Christian Nation, who must at the stated Times, and may at any meet, when the affairs of Christ, and of any of the Churches do need, and duely call for the same. And when Christian Nations shall be thus combined, there will be an Oecumenical Council ever in being: yea, and when all the World shall be combined, there will be a great Oecumenical Council ever in being▪ to order all ecclesiastical a faires, in unity, holiness and peace, all the World over. XI. A principal objection ariseth against this fixing and stating of Councils; viz. That although pre-renasent Coun∣ils are a divine remedy, when troubles arise as it was at Antioch, who also then finished the Council▪ when the present was finished: but of fixed▪ stated, and permanent Coun∣ls we have no example▪ nor doth there appear any ground in Sripture to bottom them upon. Ans. The Primitive Churches had a stated and permanent way of counsel eminently, and more then our stated and per∣manent Councils can be, for they had the Apostles and Evan∣gelists constantly among them. And though they had fixed Elders in every Church, yet they did need the visitations, and frequently made use of the counsel of the Apostles and Evangelists, who were the permanent Councils of the Primitive Churches And though it hath pleased the wisdome of our great Lawgiver, to give us but one Example of an ordinary Coun∣cil, and that he hath done, to be our perpetual guide in our ordinary way; yet there be many examples of the Churches need of, and frequent use of the Apostles and Evangelists counsel, whom they had alwayes with them, or knew when and where to repair unto them for their help. And we finde by much and long experience, that our Re∣forming Churches do stand in as much (if not more) need of constant and stated Councils, as the primitive Churches did, or the constant presence of the Apostles and Evangelists, alwayes for their directive, and often for their corrective help. We finde by experience, that our Churches do oftener need the directive help of Councils, then the corrective, and in both respects together we need them to be always in being. Many good works for the promotion of the Gospel and Kingdom of Jesus Christ do stick long in the birth, and languish: yea, oft miscarry and vanish for want of the help of Councils. Sundry Churches also, and remote places, ly long in the dark, without rood and help, for want of the orderly care of setled Councils; Every bodies work i no-bodies. But when all Churches are in order, all know where their work lyeth. Disorders likewise, and insuperable distempers, by long fretting and burning in the bosom of sundry Churches, to the great dishonour of God, and scandal to the Saints, for want of stated Councils: some or other refusing (in the time of their temptations) to submit themselves unto the remedy, especially having that advantage, that without their consent, a pro-renascent Council may not be called; or i called by some onely, they have the less opportunity of doing good, and are in the more danger of doing hurt. Nor can it be said that there is no example nor ground of stated and permanent Councils in the holy Scriptures, seeing the Apostles and Evangelists were so, and more, unto the Primitive Churches. Hence also it was enough to give u one pattern of an or∣dinary Council, there was no need for the continuation thereof, whilst the Apostles and Evangelists did survive. Object. But doth not this strengthen the Argument for Bishops, and such like Superintendents over the Churches? for so they ague. Ans. Were there a like example in an ordinary way, set down in Scripture, for this work to be done by any one Man not extraordinarily called, as there is for a Council, then their Argument would have force with it; but such a pattern, or precept for it, is not to be found. And the way of Councils, (which is clearly instituted) is sufficient to attain the end, as we have found by gracious and plenteous experience: though we are still defective, in that we have not our Councils stated, and we do finde great inconvenience by reason of that defect. XII. These Councils, in the time of their duration, may multiply or cut short their Sessions, as need may require, according as the business of the Churches, and affairs of Christ may be more or less pressing and urgent. XIII. There be two sorts of their Meetings, Stated. Occasional. The stated Meetings of the first Councils are every Moneth: and what if it should be on the first Third day of the week, in every month, through the year? The stated meeting of the Provincial Councils, are once every quarter: and what if two of them be the first Third day after the Sun touches the middle point of the summer and winter Solstices? And the other two, the first Third day after the Sun is in the Vernal and Autumnal Equinoctial? With this consideration, that if the Sun touch any of these points upon the Third day of the week, then that is the day of meeting; if on any other day, then the Third day after. The stated meeting of the National Council, is once a Year, and best in the Spring: and what if it be the last Third day of the First Moneth called March? XIV. The Law of the Constitution doth call all these Councils to meet at the stated times, without any other order or appointment. XV. It is very requisite that some eminent man preach a publick Lecture, on the day of the meeting of every Council, to draw many Saints together, and to raise a strong breath or Prayer, and to put the greater Solemnity upon so holy a work. XVI. Occasional Meetings may be multiplied either by intricacy of Cases, Variety of Opinions, Troublesomeness of Persons, Danger of Churches, Gross Scandals that can∣not proceed to Censure, because of some obstruction, with∣out the help of Counsel. Such Occasional Meetings, if foreseen, may be appointed by the Council before they rise; if not foreseen, then they must be called by the Moderator then in being, and the No∣tary, by Letters under either of their hands, where distance of place requireth it. XVII. The place of Meeting for these Councils, and especially of the first Councils is not to be limited, or tyed to any one place, because there be sundry Considerations about the place, whereof one may be prevalent at one time, and another time another: Sometimes the age, and unfitness for Travel of some eminently useful person; sometimes the common conveniency for all: Sometimes it may edifie to meet in that Church where the chief Trouble may at the present be, and yet this not alwayes so, because the trou∣bles of Antioch were heard and setled at Jerusalem, where the best and ablest Counsel was to be had, with the least trouble and inconveniency unto any. THese Ecclesiastical Councils are to do for all the Chur∣ches in an ordinary way, what the Apostles were to do in an extraordinary way. The care of all the Churches doth lye upon them, which appeareth both in the Manner of their Constitution, and End of their Meeting. Yea, they are to do for all the World, what lyeth in them, as the Apostles were to do, Matth. 28. Go, and teach all Nations, &c. I. Hence, first, if there be any Heathen people that yet know not Christ, it is a work well-becoming any of these Orders of Councils, and all of them in their harmony, to seek out, and send forth Labourers to such a work and service of Christ, to carry the Gospel, and preach Jesus Christ unto them; to gather and plant Churches amongst them. And it is the duty of particular Churches unto whose Society such Instruments, chosen by the Councils, do belong, by Fasting and Prayer, and Imposition of hands, to send them forth unto that Work; as the Church of Antioch did unto Barnabas and Saul▪ when they were extraordinari∣ly called▪ and sent forth unto such a Work as w are now speaking of, Acts 13.2, 3. And this will be one holy wa of improvement of Church treasuries▪ raised by voluntary Contributions, to spread and propagate the Gospel to all the World. II. If there be any among the profession Nations that sit in darkness, and in the region of the shadow of death, and no light, (and too many such dark Corners there be, in the Land of Zebulon and Naphthali, Mat. 4 15, 16.) who hae none to bring the glad Tidings of Light and Life unto them, at least, none that do it: t well becometh the vigilance of these Councils to provide and send Instruments unto them, by whose Labours, the Light (through grace) may arise, and shine among them. And it is the duty of the Churches to send forth such persons with their prayers and blessing, as abovesaid. III. If there be any Sister-Church that hath no Breasts, (which, by death or other means▪ oft-falleth out, where Churches are numerous) it is a special and proper care of the Ecclesiastical Councils, to take a prudent▪ pious, and speedy course for their supply: It being a matter that hath a great tendency to the well-being not onely of that Church, but of the Councils also, into whose Communion all Elders are received. And unto this point of their care and duty it doth be∣long, sometimes to remove Lghts from one Candlestick o another, where the gifts and labours of some special Instr∣ments may be most fruitful, to the glory of God, and the publick good of Religion, and all the Churches. But this is to be done with all wisdome, tenderness▪ and evidence of Scripture light, that it is the Wall of God, and for his Glory so to be: that so the Church concerned may yield it as a act of obedience to Christ, for whose sake they should be willing to pluck out their right eyes and give them unto Christ, in obedience as unto the Apostles, so unto Councils their ordinary Successors. IV. As the care of all the Churches lyeth on the Eccle∣siastical Councils, so especially the care of those Churches which are in Combination together, and hose Communion they do act and towards whom their first trust and care is to be exercised, for their well-being on earth▪ and for the fur∣therance of their eternal being in the Kingdome of heaven, and in all for the glory of Christ and in particular to take care that there be general directions for Publick Worship, and all ther Eclesiasticl Adinistrations and Conversa∣tion; and for Catechism, and Plaorm both of Doctrine and Discipline. V. If any Errour or Heresie arise r be by any evil Instru∣ments openly or secretly buzed and infused or any way vented and diffused▪ to hazard he infing ad poioning any of the people. It is a special care of these Councils to take up the matter, to clear up the light of the case by the Word of God, and in due order to settle the Cause and sup∣press the Errour by counselling the Church to whom the person belongeth to a due exercise of Discipline if need be. VI. If any Controversie▪ or doubtful Disputaton arise in any of the Churches, about any point of Religion either in Faith or Order; because all difference of Opinion is apt to breed alienation of affection and give entrance to Satan, and grief to the Spirit of Love and Peace: It concerneth the Councils▪ withall care and prudence, in due order to settle and silence such a Controversie. VII. If any Strife or Division arise among any, either per∣sons, or parties, or Churches, or Towns, or Magistrates; be∣cause all strife is of Satan▪ and dangerous▪ and the higher the worse: Therefore it ought to be the care of all the Councils, speedily to reconcile (in an Ecclesiastical way is to their spirits and affections) all such strife with all care re∣fusing to interpose▪ or meddle with the Civil cause, if any be, leaving that to be decided in Civil Order▪ according to the Ordinance of God VIII. If there arise any difficuly in any of the Churches about Election of Offcers, Aministration of Censures, Admis∣sion of Mebers, Education of Youth, or in such like cases▪ (and wen do all these vigorously proceed without difficul∣ty?) It is the duty and care of these Councils▪ by the evi∣dence of the light of the Word of God so to advise and counsel these Churches, as that they may proceed to act in due unity good order, and in the power and peace of the Gospel. IX. Because the pious and prudent management of the publick stock of Prayers and Praises, is a point that greatly doth concern the Church Militant: and because all the great Motions in the world are steered and managed by Divine Providence▪ according to the Prayers of the Churches, and of the Saints; Hence it is a great service of Christ, and of the Churches, for all the Councils to order and present matter of Prayers and Thanksgiving, and also to order and guide the times and seasons of publick Fastings and Thanksgivings. The management of the great Wheel of publick Prayers, as to the presenting of matter, and ordering of seasons, lyeth within the care and guidance of the Councls, by whose pious pru∣dence, all the Churches will be led on in an united Spirit of Prayer, both for matter and seasons, but abandoning the Antichristian stinted Forms and Times. X. If Colonies, or New Towns are to be erected in Wil∣dernesses, or any unhabited places in the world; and peo∣ple appear ready in their mindes to undertake such a De∣sign: It is a singular point of wisdom and love, to manage such a design religiously, so as that God may go with them, and dwell in the midst of them. And therefore it is neces∣sary that they have the Ministry of Gods Word, and some other godly persons with them, who may carry on Church-work among them. And this care belongeth to the Coun∣cils, to order guide, and provide for them. XI When Parishional Congregations are to be called up unto Rformation; and when Officers are to be Ordained among them, where none were before; and when, by addition of Churches unto the Communion, Councils are to be multipli∣ed: These (and such like) are blessed Births, and very well-pleasing to Christ; and Oh how well it becometh these Ec∣clesiastical Councils to Midwife forth such Births as these? XII. When a whole Church▪ or the major part thereof, do remove their dwellings, and transplant themselves into some other plce; great care is to be had, that Christ may go with them that go, and that Christ may tarry, and not depart from them that tarry: The care of the holy and loving management of such a design, doth much concern, and well become the holy care of the Ecclesiastical Coun∣cils. WHen a Council of the First Order is met at the stated time, and in the Place agreed on, and have com∣pleated themselves by chusing Moderator and Notaries, and have commended their work, their Churches, and all the Government, Civil and Ecclesiastical, &c. unto God in Prayer; then I. The Moderator, with the Co-attestation of his Asso∣ciate Ruling Elder, doth first declare the present state of the Church where they do minister, and who have sent them, to act Communion of Councils with the sister-Churches here represented, in this Council. The present state of the Church he doth declare, in these five Points, in answering to these five Questions: 1. Whether they walk together in Truth and Love? truthing it in love, Eph. 4.15. 2. Whether Peace ruleth in their hearts, and braves it among them? , Col. 3.15. 3. Whether they walk in holiness of Life, Evangelically un∣blameable? Luk. 1.6. 4. Whether the Lambs of the Flock be diligently fed, and trained up for Christ, in the nurture and admonition of the Lord? Joh. 21.15. , My little Lambs. The care of the Lambs, is one third part of the charge over the Flock of God. 5. Whether the Lords-day be reverently, religiously and strictly observed by all? Rev. 1.10. Isai 58.13. The Affirmative of these Questions, (in Gospel Measure, and Endeavour, though not without infirmities) declared by him, and co-attested by his Associate Ruling Elder, is to be accepted, with all thankfulness unto God, for the present good estate in Christ, of that Church; and the Notary is to record the same to the praise of Christ Jesus. II. The Moderator is to call upon all the Elders in order, to declare, with the co-attestation of their Associate Ru∣ling Elders, the state of all the Churches, touching the same five Questions. All whose Reports are distinctly to be re∣corded, as the present good estate, in Christ, of all those Churches, to stand as a monumen of Gods mercy to future ages▪ nd to be presented upon record unto the Provincial and National Counils. III. If all the Churches walk in an Evangelical measure of Truth, Peace and Holiness, and have no cause that la∣boureth among them, for want of Help and Counsel; then the Moderator is to declare to the praise of God, that the work of this present Session, as touching their own Churches, is finished. IV. But if there be any difference▪ or strife, or any difficult case in any of the Churchs, there opened by the Elders: The matter is first to be put, and resolved into a Question or Questions, according as the state of the case doth require: and those Questions recorded, as matter for the Council to give advice in, unto that Church from whence they came. Also it must be provided▪ that the party, or parties con∣cerned in the case or case be psent both at the stating of the Questions, and discussion thereof▪ and at the Applica∣tion thereof unto the particulr case; and that he or they have competent liberty to Disuss, Argue Answer or what ever is requisite▪ to finde out and clear up the truth. The Answer to the Questions, and the Application theeof (so far as may stand with due reverence to the Church and glory of Christ) are to be recorded. V. If there be any case which the Elders see cause not to produce themselves, or do refuse, then any Brother concern∣ed may yea thoug it reflect upon the Eldrs themselves. Or in case of Male-administration: or if any already censured appeal for further Light and Conviction: or if any deserving Censure, do appeal from the Churc for clever conviction, and the Chur seeth cause to defer proceeding unto Cen∣sure▪ (as sometimes it may be) upon his appel: Or whatso∣ever he case or trouble be; only all such propsals by any of the Fraternity, must be with due reverence, humility, and in the fear of God. VI. If ny other person or persons whatever, have any Question or Case in matters of Religion, to propose unto the Council they in the next place may liberty in a reverent and orderly manner, to propose the same, and it is to be Considered and Answered Also any other matter concerning the publick good of the Curchs and promo∣tion of Religion, may be discussed and ordered, as Fastings, Feastings▪ Propagation of the Gospel nd the like. VII. If business so multiply, at one day sufficeth not to finish the work, the Council have liberty to appoint other times so oft as they need, within the moneth: and if they finish not in that moneth, it must be left on record how the case stadeth, and so to be presented to the Council that shall be chosen for the next moneth, which ordinarily, in this order, will be the same persons, or (at least) most of them. VIII. If any Case prove too hard for them to resolve, or if they be considerably divided in judgement, then the Case is to be transmitted to the next Provincial Council, and re∣corded so to be, with the Reasons o transmitting the same. IX. If they agree in Counsel about any case or point of Religion, in Faith or Order: and if any person or persons, or Church concerned therein, do not accept of their counsel and judgement; he, or they, have liberty to appeal to the next Provincial Council; provided, that if the Council ad∣vise the Church to proceed to Censure, they are to follow that counsel, notwithstanding his appeal, and not to suffer sin to ly upon their brother; for if it were in the power to stop the clear process of a Gospel-medicine to his soul in gross scandals, some would never come under the Soul-medicine of Christ Jesus, or not so soon as were meet▪ but he may appeal higher fr all actions of the Churches and Councils, are liable to a , until it come unto the high∣est. And his Appeal, with the Reasons and manner thereof, are to be recorded. X. Every first Council, in the Sessions immediately fore∣going quarterly time of the Provincial Councils meet∣ing, must chuse from among themselves, at least one Teahing Elder and one Ruling Elder to be sent unto the Provincial Synod, as Members of the same, there to represent the first Councils (who chose and sent them) and all the Churches with them combined: and to carry on the Ordinance of Counsel among them, according to due Order. XI. Unto these thus chosen for the Provincial Council, are to be delivered in writing, first, a Note of the present state of all the Churches combined with them. Secondly, a Note of such Cases as are transmitted to the Provincial Council, if any such be. And thirdly, a Note of such Appeals as are made unto them, if any such be: all these, being first read, are then delivered unto them. And thus they are sent with their Prayers and Blesing. XII. When all these Elders do return to their own Churhes, they are (so far as in prudence is meet) to relate the particular state of all the Churches, the acts of the Council, the persons chosen for the Provincial Council, the cases transmitted, and Appeales; or so much as may give them a general view of the publick state of the Churches and Affaires of Christ, as matter of continual Prayers, Praises and Obedience in all the Churches. THe Provincial Council being met at the stated time, and in the place agreed on, Moderators and Notaries chosen, the work blessed, as in the Council of the first Order; then 1. The Moderator, with the co-attestation of his Associate Ruling Elder, declareth the present state of the first Council that sent them; as also the present state of all the Churches combined in that Council, which he delivereth in writing, and may be now read in this Council. Then he delivereth in writing such Cases as are transmitted to them, and such Appeales as are made unto them, if any such be; these be∣ing also read in the Council, are kept in order by the Notaries 2. The Notaries are to record the present state of that Council, and the general good estate of all the Churches, re∣hirring unto the Records thereof now presented. 3. The Moderator is to call upon all the Elders, in order, with their Associates, delegated from all the first Councils, who are all to do as the Moderator did, declaring the state of the Councils, and of the Churches, delivering their Wri∣tings to the Notaries, which are all read, and recorded. 4. The Notaries are to produce, when called for, all the Papers which present any Business or Work unto the Coun∣cil, either by Transmission, or by Appeals: which are or∣derly to be discussed. Care being taken, that all persons concerned be present, and have free and competent liberty to argue▪ answer, object, dispute, or what else may be requi∣site for finding out of the Truth. 5. If there be no Cases transmitted, nor Appeals from any first Councils, then the business of the Lord, touching all their Churches, is (with glory and praise to Christ) so soon finished as mentioned. 6. If any person or persons whatsoever, have any Que∣stions or Cases concerning Religion, & Ecclesiastical affairs of Christ now they have liberty, in due reverence and order, to propose the same to be discussed and answered. And if work multiply, the Council may either tarry together, or multiply their Sessions, so oft as they see cause, in their Quarter. And what Cases they have unfinished, they are to leave them upon Record for the next Council. 7. If there be any case too difficult for them, or that they be consideratly divided in judgement in, then that Case is to transmitted to the National Council. The Notary is to Re∣cord it, with the Reasons thereof. 8. If any counsel or jugement agreed on by this Council be not accepted or acquiesced in, by the party or parties con∣cerned he or they may Appeal unto the National Council, for further light; and the Notaries are to record it, and the Reasons thereof. Provided, that if this Council advise the Church to poceed to Censure, they may so do, if they see cause, notwithstanding his Appeal 9. Those Provincial Councils which do immediately forego the state time of the National Counls meeting are each of them to chuse, at least, one Teaching, and one Rulng Elder, according to the manner aforesaid, who are to be Represen∣tatives of these Provincial Councils, and of all the first Coun∣cls, and Churches with them combined▪ in the National ; who are chosen to carry on the Ordinance of Counsel in that Order. 10. The Notaries are publickly in the presence of every Cuncil, to deliver, in writing unto them who are chosen for the National Council, 1. The present state of all the first Councils, and of all the Churches combined with them, 2. All the Causes that are transmitted by them unto the Na∣tional Council. 3. The Appeals, if any such be All these, being first read are delivered to them: and so they are sent with their prayers and blessing. 11. If these Councils foresee any future Sessions this quar∣ter, they may now agree upon the same: if any Fasts or Feasts are to be kept by all their Churches, they may now agree upon it, and propose the Causes thereof. 12. When these Elders do next meet in their first Councils, they must prudently and faithfully report the good state of all the rest of the first Counils in the Province, and of all the Churches combined with them, and all other weighty affairs frating to be communi, that so they may relate them to their Churches, that things may be matter of joy, praise thanksgiving, ▪ and obedience in all the Churches. THe National Council being met at the stated time, and plae agreed on compleated and blessed; then 1. The Moderator, with the coattestation of the Ruling Elder his Associate, is to declare unto them the present good estate of that Provincial Council which sent them, as also the state of all the first Councils, and particuar Churches with them combined. Also he declareth such cases as are transmit∣ted by them unto this Council; and such Appeals as are made unto them, as part of the present business of this Council. All these things to be delivered in writing distinctly, unto the Notaries, who reade them all, and then record the pre∣sent good estate of that Province, and all the Councils and Churches therein combined; as also the matters that are from them dilated unto the present Council. 2. The Moderator calleth all the rest of the Provincial Re∣presentatives in order, who are to make the like declaration as the Moderator hath done, with the co-attestation of their Associate Ruling Elders. All their Papers are to be deli∣vered to the Notaries, who are to reade, and then record them distinctly, with the present Ecclesiastical state of all the Provinces in the Nation, whose Representatives do there ap∣pear, & make declaration thereof before the National Council. 3. The Notaries are orderly to propose all the matters pre∣sented by the Provincial Councils, when the Moderator re∣quireth the same. Care being had, that the persons concern∣ed be present, and have free and competent liberty to argue, answer, object in due, reverent, and modest manner, and to do what may be necessary for the finding out of the truth. 4. If there be no Cases transmitted to them, nor Appeals, the affairs of all the Churches in the Nation are pre∣sently issued, with glory and praise to the Lord Jesus, the King of Peace. 5. If any other person or persons within the Nation, or of any other Nation, have any Cases or Questions about Reli∣gion, they may now have liberty of proposing the same, to receive an answer. 6. If any Cases of difficulty be such, as that they cannot obtain an issue, and resolution satisfactory, then the Case must be recorded, and stay untill by further consideration and discussion, God shall please to reveal further light therein, because there is no Higher Council to appeal unto for light, within the Nation. And in such cases, so the Apostles did walk, and teach the Churches to walk, Phil 3.15, 16. Let us therefore as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule let us minde the same things. But if the matter be of due weight and worth, then either by Transmission or Appeal, it may ascend unto an Oecumeni∣cal Council. 7. If any person or persons, whose opinion or practice receiveth a judgement, with counsel and advice in reference to the person or persons concerned, and he or they rest not therein, as to Peace and Order; then if he or they (be they many or few) be not already under Church Censure; the Church to which they belong, are to proceed (according to the determination of this Council in the case) unto their Censure, as the Church of Corinth did upon the advice of Paul, 1 Cor. 5.4, 5. for the healing of their soules, and bringing of them unto repentance, and good order. Which being effected, the end of all this acting, both in Conviction and Correction, is attended. And thus, within the compass of one year, the whole Order of Ecclesiastical Discipline hath its course, and that in a most difficult case. 8. But yet if he or they rest not, such are high disturbers, and must be suppressed by civil Power. And in civil Order, he that doth not submit unto and rest in (as to peace and order) the sentence of the Supreme Power, is guilty of a Capital Offence, and ought to be put to death, by the Law of God, Deut. 17.10, 11, 12, 13. and the rea∣son is; because Order is better then any of our lives. It is a greater good to preserve Order, then to preserve the lives of the wilfull and obstinate violaters thereof. And the loss of Order and Peace in Ecclesiastical Government, in the way of the Churches, is of greater consequence, then the loss of their lives Zec. 13.3, 6. 9. All things that are to be commended or committed to Civil Authority, either from the Churches, or in behalf of the Churches, and Religion are to be resolved, and acted by the National Council. Where great care is to be had, to keep a clear distinction, betwixt Civil and Ecclesiastical Power, and not to meddle, or in the least, intrude or intrench upon Civil Authority. The usurpation of Antichrist upon the Civil Authority, must ever keep the Ecclesiastical Coun∣cils in a vgilant fear of that aspiring pride: a worm too apt to breed and grow in the breasts of learned, and eminent∣ly gifted men, if there be not a vigilant spirit of mortifica∣tion, and humble subjection unto Order. 10 It will be necessary that an appointed Committee of this National Council be alwayes (some or other of them) resi∣dnt near unto the Supream Civil Authority; that they may speedily have notice of all occurrences, that may have respect unto, or concern the Ecclesiastical affaires of the Churches: and may receive Commands from Authority, about Fastings or Feastings, according to the well or ill being of the affaires of the Nation, or the Churches, either at home or abroad; and may call together the whole Council, if there be any cause that it should be so, &c. 11. Such publick Fasts and Feasts as concern all the Chur∣ches in the Nation to solemnize, which are not first com∣manded by civil Authority, why may they not be appointed and agreed on by the National Council? such publick sins as are to be bewailed; such mercies as are to be implored for our Churches, or for the Nation, or for forreign Churches and Nations; such motions and designes of spreading and pro∣pagating religion as are in hand, &c. These are to be pre∣sented to all the Churches as matter of Prayer, both ordi∣nary and extraordinary. 12. When these Members of the National Council return unto the Provincia Councils, whose delegates they (immedi∣ately) are, they are to report unto them the state and affaires of all the Churches in the Nation, and in forreign Nations also And they are to report them to all the first Councils▪ and they unto all the Churhes, as matters of prie, and prayer to God, and of incouragement to obedience unto government. And that this communication of Ecclesiastical affaires may be the more readily expedited: 1. All the first Councils, or some one of every Council, may meet that day seven night after the Provincial Councls meeting to hear the affaires of all the Province. And some of the Provincial Council may be there, to declare the afaires of all the Churches in the Province 2. So likewise the Provincial Councls (o some of every Provincial Cunl) may meet that day seven night aftr the Session of the National Council, to hear the affaires of the whole Nation, and some of the National Council may be there to give information of all things itting to be comunicted. But experience will put men upon the best wy of Order in these things. The particular duties of the Oecumenial Council I pass in silence; I leave them to their consideration▪ whos portion it shall be▪ to see those glorious times, when such Councils shall be called. Notwithstanding these publick Orders of Councils, it is lwful for any person or parties, or Church▪ to tke any private Counsel, that he or they will or can obtain, ac∣cording to Gd have occasion. I. EVery Parishional Congregation, who solemnly renoun∣cing all their sins and evils, both personal and Ec∣clesiastical, shll willingly (by what wayes, means, or otives soever thereunto induced) submit themselves and their chil∣dren to the Government of Christ, in Gospel-Order; and particularly to be guided in the common concernments of Re∣ligion, by the holy advice of the forenamed Orders of Coun∣cils; and do (by their pious and prudent counsel and concur∣rence) orderly elect all Officers, both Elders and Deacns, a∣mong themselves, and promise for themselves and their house∣holds, to walk in the Christian exercise of all Gods Ordi∣nances, according to Rule, in the Fath and Order of the Gospel: That Parish, or so many of them as shall herein con∣curre, is to be owned a particular Reforming Congregational Churh; and is to be received into the Communion of the Churches in this Order of Government. They delivering this at of theirs in writing, unto that first Councl with whom they associate, there to be recorded. II. It may, by the good blessing of God, gretly proote Relgn, and the Reformation of particular Churhes, if such of the godly Gentry of the Land, who are not in Civil Autho∣rity would please to do that honour to Christ, to subect themselves to his servie in accepting of te Offices of Ru∣ling Elders and Deacons, in the Churches of Jesus Christ. It would much strengthen the hands of Church governent, and be no small honour to themselves▪ and they will hereby render themselves in the Kingdme of Heaven. III By the Ordiane o Caehzing prudently exercisd, both publckly in the Church, ad in private houses all the Church are to be traind up unto a competency of know∣ledge in Jesus Christ. IV. Special are is to be hd in the tranng up of Youth in the good knowldge of God▪ made manifest to the Church by their publick account, answer, or ; ad unto an explite acknowledgement of Christ with sub∣mision and engagement of themselves unto the Curch, wherein they give up themselves and their children unto God, to be ruled by Religion, in the Faith and Order of the Gospel. Which done, their Children are to be baptized. V. Upon the due evidence of some hopeful reall work and change of heart by Faith and Repentance, duely manifested to the Church▪ whereby the persons concerned may be in Charity conceived able to examine themselves, & to discern the Lords body in the Sacrament, and spiritually to judge of a spiritual cause, such ought, by the Church, to be received unto Communion in the Sacrament of the Lords Supper, and such Mles unto Voting in the Church; because ordinarily, such as are able to discern Christ in the Sacrament, are also able spiritualy to discern of a spiritual cause, and thereby ca∣pable to Vote, in such cases wherein the Fraternity is called to Voting in the Church. I. THough it be meet that all their necessary Charges be born for them; for who goeth on a warfare at his own charge? yet it is in no wise meet that any Profits or Re∣venues should be annexed unto any of the Councils, from the lowest unto the highest. Worldly Profit, Power and Splen∣dor are beneath the spirit and aim of the Gospel of Jesus Christ. Onely the Notaries Place, being a service of much lbour, pains and diligence, it is met that some considera∣tion be had for some convenient reompence for their labour. II. If any godly minded Christian, out of a love unto, and zeal for the honour of the Kingdome of Jesus Christ, should desire to give, and annex Maintenance unto any of these forenamed Councils, more then conveniently to bear their Charges (as Noble Constantine did for the worldly splendor of the Bshops) it ought not to be permitted, but religiously opposed: for it will certainly prove an Inlet of great Corruption▪ Ambition, Avarice, and Strife unwor∣thy and unfit persons will endeavour to Brbe themselves into Places▪ more for the Wages, then for the Work. III. The honour of the Service, and the glory of Christ that is upon the Messengers of the Churhes, these are inse∣parable from the Work and are as suc as flesh and blood (we being in the flesh, and state militant) will be able to weather, and keep from running aground upon. But Revenue and Profit are separable from the Work, and must be religiously and earnestly kept off: It being a Worm that will surely corrupt this blessed Work, and glorious Service of Jesus Christ IV. A small Revenue will maintain the government of Churches by Councils, even in a great Nation, in comparison of the vast revenues which the Antichristian Hierarchy have fatted and inriched themselves withall: which also hath advantaged them to arrogate unto themselves, and usurp civil Authority. And by these carnal Adittaents unto the Church, Religion hath been corrupted, most men have been damned, and few saved. Therefore the Church ought now, in our reformation and resurrection, to despise the World, and not to suffer great revenues to be annexed unto this part of the kingdome of Christ especially. V. The religious meetings of Councils, must be patterns of all meetings of all men, throughout the Nation: for they are many shining Lights met together, and all men will mark what they do, and one Inh of excess in them who are the Center, will be an Ell in the people. Hence they must strive to be patterns to all men. 1. In Gravity: not full of Mirth, Laughter and Jesting. 2. In Sobriety: no excess in drinking wine and strong drink. 3. In Moderation of diet, Ornaments, or any Pop. 4. In Seduly, and Diligence: it is the Lords work, and Cursed be he that doth the work of the Lord neglgently. 5. In all Holiness of Discourse and behaviour. 6. In Patience and Meekness of Spirit, in all matters. 7. In Care for the publick Cause of Christ, and welfare of all the Churches, the chief cae of all which doth firstly and chiefly ly upon the Moderaors. VI. Great care is to be had of the first Councils that there may be some grave and exempla Elders in every one of them, because according to our custom, there may be sundry that are young, raw, and weak, and need to be trained up unto the gravity, prudence, and holiness of the affaires of Christ his Ecclesiastical kingdome. Care is also to be had, that Grae Sler▪ and Prudent Ruling Elders my be sent▪ such as may be an awe unto green and young Schollars▪ where need may be. Care is also to be had, that they stay no longr then ne∣cessary business, and just imployment holdeth them, that there may be no temptations like company-keeping in vanity, and smoaking away their precious time. VII. Their entertainment may be 8 d. Ordinary at noon, and 6 d. at night, provided they be necessitaed to tarry all night, otherwise their charges are but their dinner and horse-eat. For the defraying of which charge, the Deacons of that Church where they meet, may be authorized so to order the matter with the Deacons of all the Churches in that com∣bination, as that the chrge shall be by them defrayed, and not put to the accompt of any of the Elders. And by the same hands some recompence may be given to the Notaries, for their labour and service. For the supply of which charge, the voluntary Contribu∣tions of every Church will be such a treasury, as will never know want, so long as Religion, and love to Christ remain and rule among them. VIII. The Provincial Councils will be more choice and grave assemblies, and their treatment must be with more respect and reverence: but their expences with the like mo∣deration and sobriety It is to be supposed that these dwell more remote are fuller of work, and must tarry longer. If the State entertain these, and allow them 10 li. a Sesion for their four stated Sessions in a year; and 5 li. for the Notaries, it will not be a great charge. And if the National Council have 100 li. per annum for their Attendance and Notaries. One thousand pound per annum will suffice for a great Na∣tion where they may be in twenty Ecclesiastical Provinces. And this charge will be less then the the revenus of some one Bishoprick. The design of Antichrist was to pamper the flesh; the design of Christ is to mortifie it, and to honour Grace.
N00063.p4	Several lavvs and orders made at the General Courts in May 3. August 1. & October 11. 1665. Printed and published by order of the General Court held at Boston the 11th of October, 1665. By Edward Rawson secr'.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1665]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	THere being a seeming contradiction between the Laws tit. Fornication,Addition to the Law of Fornication. pag. 33. and title Punishment, pag. 67. This Court doth Declare, That the former referring to a particular Crime, a shameful Sin, much increasing amongst us, to the great dishonour of God, and our Profession of his Holy Name, the punishment of that Sin shall be as is prescribed in the said Law, Any thing that may seem to restrain or limit the same, contained in the other Law tit. Punishment, notwithstanding. And in case any person legally convicted of that or any other shameful and vicious Crime, be a Freeman; It shall be in the liberty and power of the Court that hath the proper cognizance thereof, besides any other Penalty or Punishment, to adde Disfranchisement thereto. THis Court understanding that several Gentlemen Merchants strangers,Order for Ra∣ting strangers: Or, Order for As∣sessments on strangers. in the beginning of every year frequently coming into these parts, and bringing great store of English and other Goods of all sorts to great value; and usually making up their Markets to their great advantage before the Sixth Moneth, when the Rates, or Order for the Collecting of them, by Law is to issue out, (not without a considerable disadvantage to the Merchants and Shop-keepers, Residents and Inha∣bitants of this Colony, who have born the heat of the day, and are fain to be at all the Charge for supporting of the Government) and the said Merchants strangers taking the chief of the benefit of the Trade, and make their escapes without any payment to support the Government of this place, under, and by which they reap so great advantage to themselves: It is therefore Ordered, That it shall be hence∣forth lawful for the Select-men of each Town, where such Strangers are, or shall be,, to assess all such Strangers, according to the Cargo's they shall bring into this Country: Or in case of their refusal to give a true Account of their Estate to the Select-men; then the said Select-men shall, and hereby are im∣powered to make their Assessment on all such Strangers in any Moneth of the Year, yearly, in proportion to a single Rate by will and doom, as the Inhabi∣tants of this Country are used to be rated; and for non-payment, by the Con∣stables to levy their said Assessments, as in other cases, by Warrant from the said Select-men. Directions to Court-officers to grant Co∣pies, &c.REsolved upon the Question, That the words Rolls, Records, or Register of any Court or Office, contained in the Printed Laws tit. Records, &c. Sect. 3. pag. 69. are to be interpreted and understood onely of such acts of Court as concern particular persons in matters of Justice, License, Grant or Appro∣bation; or of such Laws as are of publick concernment. THis Court being sensible, that through the wicked practices of many persons, who do prophane Gods holy Sabbaths,All Fines for Prophanation of the Sabbath as formerly to be to the Counties, &c. and contemn the publick Worship of his House, the Name of God is greatly dishonoured, and the Profession of his People here greatly scandalized, as tending to all Prophaneness and Irreligion; As also that by reason of the late Order of October 20. 1663. remitting the Fines imposed on such to the use of the several Towns, the Laws made for reclaiming such Enormities are become ineffectuall: Do therefore Order and Enact. That henceforth all Fines imposed according to Law for Prophanation of the Sabbath, Contempt or Neglect of Gods Publick Worship, Reproaching of the Laws, and Authority here Established according to His Majesties Charter, shall be to the use of the several Counties, as formerly; Any thing in the abovesaid Law to the con∣trary notwithstanding. And in case any person or persons so sentenced, do neglect or refuse to pay such Fine or Mulct as shall be legally imposed on them, or give Security in Court to the Treasurer for payment thereof, every such person or persons so refusing or neglecting to submit to the Courts Sentence, shall for such his contempt be Corporally punished, according as the Court that hath cognizance of the case shall determine: And where any are Corporally punished, their Fines shall be remitted. WHereas sundry Inconveniences do arise, by reason that Plaintiffs in Civil Cases do delay to Enter their Actions, to the great expence of much precious time,Rule for En∣try of Actions. and damage to the Publick: This Court doth therefore Order, That henceforth no Action shall be Entred after the first day of the Court is ended. And in case any Plaintiff shall delay his Entry longer then the first Forenoon of the Courts sitting, every such person or persons shall pay double Entry-money. And all persons, whether Parties or Witnesses, are enjoyned to attend their respective Concerns in every Court of Justice, as well the first Forenoon of the Court, as afterwards; and shall present the whole Plea and Evidence before the Case be committed to the Jury, and no after-Plea or Evidence shall be admitted to any person, Any Law, Usage or Custome to the contrary notwithstanding. And for that end, all Marshals and Constables are enjoyned to make their Returns of Attachments by them served some time the first Forenoon of the Court that is to take cognizance of the Case concerned therein. Provided, That the double Entry-money be paid by him that so neglects his Entry, and not put the Defendant to unnecessary charge through his default. AS an Addition to the Law tit. Inne-keepers: It is Ordered by this Court, and the Authority thereof,Addition to the Law of Inne-keepers. That where any person or persons what∣soever shall presume to keep an house of Publick Entertainment, Ordinary, Cooks shop, or shall by Retail sell Wine, Strong Beer, Liquors or Cider, without License first had and orderly obtained; or having had License, and not renewed as the Law requireth, or being discharged for any Misdemeanour committed, or suffered to be done in their houses, or in or about the same: It shall be lawful for any Court or Magistrate, on complaint made to them of such Misdemeanour, to send for such person or persons before them, and be∣ing legally convicted of any the abovesaid Offences, to require Bond, with sufficient Sureties for the good Abbearance of such person or persons, and in speciall for their Observance of the said Law: And in case of Refusall to give such Bond with Sureties as is required; The Court or Magistrate that hath cognizance of such Complaint, shall commit such person or persons con∣victed as abovesaid to Prison, untill the next Court of that County.
N00068.p4	Severall lavvs and orders made at the General Court held at Boston, the 23d of May, 1666. And on the 11th of October following. Printed and published by order of the General Court, the said 11th of October, 1666. By Edward Rawson secr.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1666]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	WHereas this Court hath already provided for the well Ordering and sling the Militia of this Common-wealth,Major General & Majors power to see that all the Armes of the Country be rea∣dily fixt. as in the Law tit. Mili∣tary, yet, forasmuch as many Complaints are presented to this Court, that the said Orders are not so attended as is to be desired, considering the present Juncture of affaires between our English Nation and forreign Enemies, who are now engaged in a bloody warre, which calls for a prudential en∣deaur of our own safety, against any forreign Invasion or suddain Surprizal; This Court doth therefore Order, and Enact, that the said Military Laws be by all persons therein mentioned, forthwith attended in all respects, and for the better effecting the same,Penalty for de∣fects of Inferi∣our Officers. the Major General is required forthwith by warrant under his hand to the Majors of the several Regiments, require them to make diligent inquiry into the state of the several Companies under their charge, and to be certified under the hands of the Commission Officers, or Chief Of∣ficers where no Commission Officers are, of each Company, of all defects of Armes, Amunition, or otherwise in every respect, and the said Majors respectively are required▪ to give speedy advice to the Major General what posture their said Regiments are in, and wherein the said Majors cannot of themselves forth with make redress of any defects in the said Companies, the said Majors with the advice of the Major General have hereby power to use all lawfull means to effect the same. And all inferiour Officers are hereby re∣quired to yield ready obedience to all such warrants sent to them by the said Majors respectively, or Major General, upon the penalty of five pounds for every defect to be levied by distress by such person as the said Major General and Majors of the Regiments shall depute,All the fines to Powder for the Company the . which said fines shall be for a stock of Powder for the said Company where the defects arise from time to time. And whereas several Towns in this Jurisdiction, are not under the Command of any Serjeant Major, as Dover, Portsmouth, &c, as also the Towns of the County of Hampshire;The several Towns that are Ma∣jors of Regi∣ments to be & by the Major General. It is Ordered that the Major General take care for regulating of the Military affaires of such Towns, till they are brought under a Major as in other Counties and all Military Officers of such places are re∣quired Obedience to the Orders of the Major General from time to time, upon the penalty above mentioned, for every defect. Order to prevent Drunkenness in Indians.WHereas the sin of Drunkenness amongst the Indians doth much increase, notwithstanding the Laws provided against that crng sin; This Court doth therefore Order that any person or persons that shall see,Their strong Li∣quors &c to be seized by any person. know or finde, any Indian with any strong Liquors, Wine, or strong Drink, that such Indians have any way gotten without as the Law shall have power to seize the same,On refusal to confess &c. to be committed to Prison. and to deliver the said strong drink to the Constables of the Town or Place where such Indians are found, with their persons to be conveyed be∣fore some Magistrate, or Commissioner, who have power to deal in such cases, and such Indians as are found drunk, being apprehended, and will not confess how;Their accusation against person to on oath, &c. or where they had the said Wine, Liquors or strong Drink, shall be secured or imprisoned, until they make a just acknowledgement where they had their Drink aforesaid, or committed to the house of Correction, and there labour to discharge the charge of their provision. And if any such Indian do accuse any person for selling or delivering strong drink unto them,If Drunk to pay ten shillings or be whipt with ten stripes, &c. such Indian accusation shall be accounted valid, against any such persons accused, except such persons shall clear themselves by taking their Oath to the contrary, any Law, or Custome to the contrary notwith∣standing. And it is also further Ordered that whatsoever Indian shall hereafter be taken Drunk, shall pay the sum of ten shillings or else be whipt, by laying on ten stripes, according to the discretion of the Judge, whether Magistrate or Com∣missioner who shall have cognizance of the case: and in all Towns where no Magistrate or Commissioners are, such cases shall be judged by the select men or major part of them. WHereas the Law tit. Military Sect. 7. Requires every Pikeman to be com∣pleatly furnished (amongst other weapons with a sufficient Corslet) This Court considering that Corslets are wanting to many Souldiers in several Companies and that supplies therein are not easily to be attained;Pikemen to pro∣vide Buffe Coats or Quilted coats in stead. It is therefore now Or∣dered, and by the Authority of this Court Enacted, that every Pikeman within this Jurisdiction, shall be compleatly furnished, either with a sufficient Corslet, Buffe Coat, or Quilted Coat, such as shall be allowed by the Chief Officer, under whose command they from time to time shall serve, upon the penalty in the recited Law already expressed, any Law, Custome or Usage to the con∣trary notwithstanding. AS of the Law tit. Strayes, This Court finding that ,Addition to the Law of Strayes. Cattle and Horses on some persons remote Towns and ,To be cryed the Town on which they have the Brand mark. the whole benefit ; This Court doth Order for the time to come, that all Strayes shall be first cryed in that Town of which they have the Brand-mark, and that all such Strayes and other lost Goods conteined in the said Law,To be entred with the Recor∣der of the Coun∣ty. shall be entred with the County Recorder in each County, and by him transferred to the Country Treasurer within one Moneth, and in case the said Goods and Strayes are not owned within one year, as is therein expressed,Halfe to the Countrey & the other halfe to the finder. then the one halfe, or the value of one halfe shall be to the use of the Countrey, and the other halfe to the finder, the charges being first payd out of the whole. WHereas this Court hath encouraged and authorized some Persons to make Gun-powder and have promised to them thereunto, by such publick and necessary Orders as may conduce to the effecting the same,Order impouring the Select men to make Orders with penalty to propagate salt Peeter. &c. The consideration whereof hath mooved the Court hereby to Order and Enact, that the Select men of every Town (where the Powder makers Authorized, by this Court shall desire it) be Authorized and required hereby, to make and execute such Orders in their respective Towns, as they shalll judge meet (with the advice of skilfull persons for increasing and procuring of Salt Peter, and to impose such penalties as the Select men shall see meet not exceeding ten shillings for one offence, upon all persons that shall neglect or refuse to perform such Order or Orders, for the propagating and increasing of Salt Peeter, in their respective Towns▪ and moreover the said select men are further impowred to choose and appoint an Officer or Officers, and to allow him a convenient stipend annually, for his paines out of the fines, or otherwise to look to the exe∣cuting such Orders as they shall make in that behalfe. And it is further Ordered that such Select men who shall neglect or refuse to make and effectually execute such necessary Orders, as shall conduce to the ends aforesaid, they shall be presented at the Court of that County, and there be fined for their neglect at the discretion of the Court, not exceeding five pounds for one offence, and this Law to be put in execution forthwith after the publication thereof, and this to continue during the Courts pleasure.
N00073.p4	Precepts for Christian practice: or, The rule of the new creature: containing duties to be daily observed by every believer. : [Three lines from Galatians]	[ "Reyner, Edward, 1600-1668." ]	1668?]	Printed by Samuel Green?,	[Cambridge, Mass.? :	eng	[ "Christian life." ]	Bee alwayes sensible of thy original corruption, and consider how it inclineth thee continually to all evil, and indisposeth thee to any good; groan under it and bewaile it as Paul did, Rom. 7.27. O wretched man that I am who shall deliver mee from the body of this death! Also take special notice of of your actual sin, or daily infirmities in thought, word, and deed; endeavour to make your peace with God before you go to bed. Which must be done these four wayes. 1. BY repenting and confessing your sins to God; work∣ing your hearts to grief and sorrow for them by some such melting con∣siderations as these. 1. Of the goodness of God to you. 2 Of the un∣reasonableness and every way unprofitableness of sin; and 3. Of the great damage, pre∣judice, and hurt that commeth to the Soul by sin. 2. By believing and casting your self wholly on Christs Righteousness for remission of sin, and for reconciliation with God, Rom. 3.22, 23, 24▪ 25 22. Even the righteousness of God, which is by Faith of Jesus Chrst unto all, and upon all them tht believe: for there is no . 23. For all have sinned and come of the glory of God. 24. Being justfied freey his grace through the redemption that is in Jesus Chist. 25. Whom God hath set forth to be a propation through faith in his blood, to declare his righteousness for the remission of sins that are past through the fobearance of God. 3. By cleaving to Gods promise of pardon and peace, as Isai. 43.25. I even I am he that bltteth out thy transgressions for mine own sake, and will not remember thy sins. Rom. 5.1. There∣fore being justified by faith, we have peace with God through our Lord Jesus Christ. 4. By waiting till the Lord shall speak unto you, Psal. 85 8. I will hear what the Lrd will speak, for he will speak peace unto his People, and to his Saints: but let them not turne again to folly. Get your union with Christ and your interest in him cleared and confirmed to you daily more and more, that you are a branch in his vine, and a member in his body. This is done three wayes. FIrst, by daily renewal of your faith in Christ, especially of that act of faith whereby the soule knitteth or tyeth it self unto Christ; casts and roues it self on Christ for salvation. Cause your hearts in a solemn manner every day to act this part, or to put forth this pri∣mitive act of faith in the view of the whole Soul: The daily exercise hereof will increase and strengthen the divine habit of faith in your Soul; and make your Soul sensible of the very act of it: By frequent believing you shall feel at your very heart that you do believe, so shall you have in your self a witness, that you are in Christ, 1 . 5, 10. Hee that be∣beveth in the Son of God hath the witness in him∣self, &c. Secondly, by examining your heart upon what grounds you took Christ to be yours: The grounds are these five. 1. A sight and sense of your sins, as of the guilt, power, and punishment of them, and of your misery by them, Mat. 11.28. Come unto me all yee that labour and be heavy leaden, and I will give you rest. 2. Your want of Christ seen, and felt at your very heart, to Justifie, Sanctifie, Redeem, and save you, else you are utterly lost, and un∣done everlastingly, Luk. 19.10. For the Son of man is come to seek and to save that which was lost. 3. Gods free and general offer of Christ to any that will take him by Faith, Joh. 3.16. For God so loved the World that hee gave his only be∣gotten Son, that whosoever believes in him should not perish, but have everlasting life. There are manifold promises to that purpose, and the grounds of all Gods offers and donations of Christ to the poor soul are free Grace, rich Mercy, undeserved Love, Ephes. 2.4, 5, 6, 7. But God who is rich in Mercy, for his great Love wherewith he loved us; 5. Even when wee were dead in sins hath quickned us together with Christ (by grace yee are saved.) 6. And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus; 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us. Titus 3, 4, 5, 6. But after that the kindness and love of God our Saviour towards man appeared; 5. Not by works of righteousness which we doe, ut according to his mercy he saved us by the wshing of regeneration, and renewing of the Holy Ghost. 6. Which he shed on us abundantly through Iesus Christ our Saviour. 4. Christs sweet and gracious invitation of such to come to him as are weary of sin, and that have neither worth in themselves nor mony to buy, Mat. 11.28. Come unto mee all yee that labour and are heavy laden, and I will give you rest. Isai. 55.1. Hoe every one that thirsteth come to the waters, and he that hath no money, come yee, buy and eat, yea come, buy wine and milk without money and without price. 5. As sinful vile wretches as you are, have been sougt of Christ and found in Christ, 1 Cor. 6.10, 11. Nor the , nor covetous, nor drunkard, nor revilers, nor extortioners shall in∣herit the kingdom of God. 11. Such were some of you: but yee are wshed, but yee are sanctified, but yee are justified in the name of the Lord Iesus, and by the spirit of our God. 1 Tim. 1.13 Paul was a Blasphemer, Persecutor, and yet ob∣tained Mercy. Therefore why may not you? Thus the more clearly you discerne on what grounds you take Christ, the clearer will your title to Christ be evidenced to your own soul. 3ly. By surveying and observing in what manner you take Christ daily, which is. 1. Whether you do wholly renounce all opinion and conceit of your own righteous∣ness and desert, Mark 8.34. Whosoever will come after me, le him deny himself, and take up his Crosse and follow me. Phil. 3.7, 8, 9. But what things were gaine to me, those I counted loss for Christ. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffer∣ed the loss of all things, and do count them but dung that I may win Christ. 9. And be found in him not having my own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. Thus you come to Christ empty of your self, yea very vile and nothing in your own eyes, unworthy to receive him. 2. Whether you lay hold on Christ with an empty hand of faith, joyning nothing at all with Christ in the matter of salva∣tion, as the holy Martyr at the stake cryed out, None but Christ, none but Christ. 3. Whether you finde the Father drawing your hearts after Christ, Ioh. 6.44. No man can come unto mee except the Father which hath sent me draw him, and I ill raise him up at the last day: Which is in hungring and panting desires that will never be satisfied without him; So that both the stream of your judge∣ment, and affections run after him, as 1 Cor. 2. ver. 2. For I determined to to know nothing among you but Jesus Christ and him crucified▪ Gal. 6.14. But God forbid I should glory save in the Cross of our Lord Iesus Christ, by whom the World is Crucified unto me, and I unto the World. 4. Whether you take Christ as well for a Lord to rule you, as a Jesus to save you, Col. 2.6. As ye tberefore have received Christ esus the Lord, so walk ye in him: As one that is all in all to you, your wisdome, your righteousness, your sanctification and redemption, 1 Cor. 1.30. Your spiritual food, Ioh. 6.48. I am that bread of life ver. 55. For my flesh is meat indeed, and my blood is drink indeed. Your rayment, Rom. 13.14. But put yee on the Lord Jesus Christ, and make not provision for the Flesh to fulfil the lusts thereof. Your strength, Phil 4.13. I can do all things through Christ which strengtheneth me. Your life, Gal▪ 2.20. I am crucified with Christ, nevertheless I lve, yet not I, but Christ liveth in mee; and the life which I now live in the Flesh, I live by the Faith of the Son of God, who loved mee and gave himself for mee. Col 3.3. For yee are dead and your life is hid with Christ in God. 5. Whether you seek and wait for Christ (out of the sense of your spiritual want and penury in every ordinance, publick and pri∣vate, Word, Sacraments▪ Prayer, Meditation and Conference, not as they are your own works of Sanctification, but as they are Gods Ordinances appointed on purpose, for the ma∣nifestation and communication of Christ to the Soul. Frequent perusal hereof will clear to you your manner of taking Chrst, and that will evidence to you your right and title which you have in Christ Jesus. Labour to draw and derive from Christ by the powerful attractive force of Faith, spiritual ability sufficient for the day. FIrst, to perform all your duties, Phil. 4.13. I can do all things through Christ which strengtheneth me. Secondly, to exercise all your graces, 2 Cor. 3.5. Not that we are sufficient of our selves, to think any thing as of our selves but our suffici∣ency of God. Thirdly, to resist and overcome all your corruptions and temptations, Rom. 8.37. In all these things we are more then conquerers through him that loved us. Fourthly, to undergo all your tryals and afflictions, Io. 1.16. And of his fulness have wee all received, and grace for grace. Make your provision of strength and grace from Christ, every morning fetch from him so much as you shall have occasion to use all the day long, yea and upon all occasions that fall out in the day, go to Christ still for the wisdome that must direct you, for the ho∣liness that must Character you for the shoulder that must bear your Crosses, for the strength that must resist your temptations, and for abi∣lity to perform all Duties as Duties. To this end act your faith daily in the pro∣mises of grace and strength, as Ioh. 1 16. Of his fulness have we all received, and grace for grace, Isai. 44 3. I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine off-spring, Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them, Zech. 10.12. And I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord. These and the lke pro∣mises are security given you by God, that you shall receive grace in the use of the ordi∣nances, which are as the conduit pipes or in∣struments of conveying the same from Christ to you. This is the way and means to do all in the strength of Christ, and to take forth a great deal of Christ into your soules, that not you but Christ may live in you, Gal. 2.20. I am cruci∣fied with Christ: Nevertheless I , yt not I ut Christ liveth in me; and the life which I now live in the Flsh, I live by the faith of the Son of God▪ who loved me, and gave himself for mee. Perform daily duties both in Family and Closet, especially these three, of Prayer Medita∣tion and Reading; and o them with sincere in∣tention, with heat of affection, and with diligence and delight. Jer 48.10 Cursed be hee that doth the work of the Lord deceitfully, or negligently, Mat. 1.14. But cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King saith the Lord of Hosts, and my name is dreadful among the Heathen, 1 Chron. 21.24. And King David said to Ora, , but I will verily buy it for the full price: for I will not take that which is thine for the Lord, nor offer burnt offerings without cost. To this end, FIrst, watch to these duties, keep the heart in a good frame for them, undefiled with sin, untainted by the world, Ephes. 6.18 Pray∣ing alwyes with all prayer and supplcation i the spirit, and watching thereunto with all perse∣verance and supplication for all Saints. Secondly, take the fittest time for the per∣formance of them all, when you are least dull and slggish▪ begin the day constantly with thoughts of God. Psa. 57.7▪ 8 9 My heart is fixed, O God my heart is fixed, I will sing and give praise: awake up my glory, awake Psaltery and harpe, I my self will awake early, I will praise thee O Lord. Thirdly be very real, serious, and substan∣tial with God in them, endeavour to feel all duties at your heart, inliving, inlarging, in∣flaming your affections, Deut. 4.29 Thou shal te Lord thy God if thou sek him with all thy heart and with all hy soul, Deut. 6.5. Tou shat ove th Lord thy God with all thine her, with all thy soul, and with all thy might, Psal 119.32. I will run the way of thy Com∣mandens when thou shal inlarge my heart. These be the duties of most importance and consequent commodity and comfort to the Soul, beause they properly aim at, and reach to the souls good, and celestal happiness, yea even to the training up of a soul for Heaven. Fortifi yor sles every morning against your , to which by nature you are most shll b most tempted; bee it Pride, Passin, Coveteousness, or the like. This is done, FIst by holy Arguments and reasonings within yu selves, drawn from the sad effects thereof as Dspopet, Discomfort, Dsgrace or the lke; this will discover the unreasonableness of you sins and make your souls ashamed of them. For , shall I b proud? then I shall be sure to fall, for pride goeth before destruction, and a haughty spirit before a fall, . 16.18. and God will account me for his enemy for God resiteth the proud, Jam. 4.6. Shall I be angry? If I let passion in, I cannot keep Satan out, Ephes. 4.26, 27. Bee angry, but sin not, let not the Sun go dwn upon your wrh 27. Neither give place unto the Devil. Againe, I shall grieve the holy Spirit of God, Ver. 30 31. And grieve not the holy Spirit of God whereby yee are sealed to the day of Redemption. 31. Let all bitterness, and wrath, and , and claour, and evil speaking be pu away from you, with all malice. Shall I be covetous? I can∣not but be very siful, sith the love of money is the root of all evil. 1 . 6 10 Secondly, By pondering in your minde upon the precepts in Gods book against your sins, Prov. 6, 23▪ 24. For the Commandment is a lamp, and the Law is light: and reproof of n∣struction are the way of life: To keep thee from the evil woman, from the flattery of the of a strange woman. And on the judgements threatned or inflcted for them; as on poud Hrod, Act. 12 23. voluptuous Dves, Luk. 16.23, churlsh , Sam. 25.8 Thirdly, By applying the promises of mor∣tification close to your hearts, as a plaistr to the sore, for subduing your iniquities, Mic. 7.19 He will turn again, he will have compassion upon us: he will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea, Rom. 6.14. For sin shall not have dominion over you, for ye are not under the Lw, but under Grace, Fourthly, By drawing vertue from Christs death into the soul, which hath in it a force of killing sin, Rom. 6.4.5.6. Therefore we are bu∣ried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newness of life. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. 6. Know∣ing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Phil. 3.10. That I may know him, and the power of his re∣surrection, and the fellowship of his suffering, being made conformable unto his death. Get your hearts strongly fixed on God by trusting in him, and submitting to him, against all Fears, Cares Doubts, Tryals, and Afflicti∣ons of every day, for sufficient to the day is the evil thereof, Psal. 112, 7. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord. 2 Sam. 15.26 But if he thus say▪ I have no delight in thee, behold here I am, let him do to me as seemeth good unto him. 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. Mat. 6.34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of it self: sufficient unto the day is the evil thereof. To this End, FIrst, be prudent to fore-see your personal tryals and troubles, whatsoever they are like to be, Prov. 22.3. A prudent man fore-sees the evil, and hideth himself, but the simple pass on and are punished. 2. Go hide, and lay up your self in God, run unto his name, for God is a rock of habi∣tation, to which a poor soul may continually resort, yea God will give commandment to save all such as thus do come unto him, Psal. 71.3. Thou hast given Commandment to save me, thou art my rock and my fortress, 1 Pet. 4.19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. 3. Especially commit that very thing to God whatsoever you desire to keep, or fear to sore, put it into his hands, 2 . 1.12. I know whom I have believed, and I am perswaded hee is able to keep that which I have committed unto him against that day: be it Life, Liberty, Name, , Maintenance, &c. What you would have resolved, if it be a doubt, Psal. 37 5. Commy way unto the Lord, trust also in , and hee shll bing it to pass. Or suppled if it be a want, Psa. 37.4. Dlight thy self also in he Lord, and he shll give thee the dsire of thy hea. Or removed, if it be a cross, Prov. 16.7 When a mans wayes the Lord; he maketh his enemies be at peace with him. And togeher with the thing cast all your Care, Fear, Sorrow, and Troubles of Mnde about it▪ wholly on the Lord, Ma. 6.31. Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed▪ ver. 33. But seek ye first the Kingdom of Gd, and his righteousnes, and all these things shall be added unto yu. 1 Pet. 5.7. Casting all your care upon him, for he careth for you. Psal. 55.22. Cast thy burthen upon th Lord, and hee sustain thee, he shall never suffer the righteous to be moved. Fourthly, Renew your Faith in those pro∣mises every day▪ which most concern your present estate; and in promises fist of supplies, if you be in want, Psal. 34.8. O taste and see that the Ld is good, blessed as the man that trusteth in him. Psal 37.3. Trust in the Lord, and do good, so the Lnd, and verily thou sha be fed. And 84.11. For the Lord God is a Sun and a Shield, the Lord will give grace and glory; no good thing will hee wihhold from them that walk uprightly. Mat. 6.30. Wherefore if God so cloth the grass of the , which is to day, and to morrow is cast into the ven, shall he not much more clh you, ye of little Faith 2. Of protection, if you be in danger, Psal 34.7. The Angel of the Lod encampeth rund about them that fear him, and delivereth them. 3. Of Direction, if in doubt, Jam. 1 5. If any of you wisdom, let him ak of God, that giveh to all men libe∣rally, and not: and it shall be given him. 4 Of Deliverance if in trouble, Iob 5.19. He shall divr thee in six troubes, yea in seven, thre shal touch thee. 5 Of a good end, and sanctified use of all. Deut. 8.16. Who fed thee in the Wilderness with Manna, which thy Fathrs knew not, that he might humble thee, and that he might thee, to do thee good at thy ltter end, Jam. 5.11. B∣hold, we account them happy which endure: ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very ptiful, and of tender mercy. Rom. 8.28. And we know that all things work together for good to them that love God: to them who are called according to his purpose. Heb. 12.10. For they verily for a few dayes chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Ffthly, Labour to see Gods hand, Psal. 39.9. I was dumbe, I opened not my mouth, thou didst it. To believe his love. Heb. 12 6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth, Rev, 3.19. As many as I love, I rebuke and chasten, be zealous therefore and repent. And with all meekness, and patience resigne up your selves wholy to his will in every affliction. Mat. 26.39 O my Father if it be possibl, let ths cup pass from me: nevertheless not as I will, but as thou wilt. Get, and keep a savory relish continually of your Christian priviledges, wherewith you are invested as you are new Creatures in Christ. AS, first, Of your dignity, that you are the Sons of God▪ 1 Joh. 3.1, 2. Behold! what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. Beloved, now are we the Sons of God, and it doth yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is. 2. Christs Brethren, Heb. 2.11. He is not ashamed to call them Brethren: but saith, Jo. 20.17. Go unto my Behren, and say unto them, I ascend unto my Father, and your Faher, and to my God and your God. 3. Heavens Heirs, Jam. 2.5. Hearken my beloved Brethren, hath not God chosen the poor of this World rich in Faith, and Heires of the King∣dome which he hath promised to them that love him? 4. Partakers of a High, and Heavenly calling, Heb. .1. 2. Of your lberty, that you are the Lords freemen. 1 Co. 7.22. For he that is called of the Lord bing a Srvan, is the Lords freeman. Delivered out of the hands of all your enemies. 2 Kin 17.39. But the Lord yur God shall ye fear & he shall diver you out of the hands of your enemies Thirdly, of your victory, that you are through Christ more then Conquerors over all the World of Creatures, 1 Jo. 5.4. For whatsoever is born of God, overcommeth the World, and this is the Victory overcommeth the World, even our Faith. Rom. 8.15. For ye have not re∣ceived the Spirit of bondage again ; but yee have received the Sprit of Adopton, where∣by we cry, Abba, Faher. ver, 16. The Spirit it self bearing witness with our Spirits tha we are the Children of God, ver. 17 And if children, then heirs of God, joint heires wth Christ; if so be that we suffer with hm, that we may be also glori¦fied together. Fourthly, of your Safety, that you have almighty God. 1. For your place of refuge, Psal. 48.2. God is in hr Palaces in Zion) o a refuge. 2. For a hedge o Pro∣vidence, Iob 1.10 Hast thou not made a hedge about him, and about house, and about that he hth? 3. For a guard of Angels, Psal 91.11. For he shall gve his Angels chrge over thee, by waye. 4. An inclosure of Mercy, Psal. 32.10 Many sorrows shll be to the wicked, he that trusteth in the Lord, mercy sall cmpass him; for the promses of God are a writ of Protection for your defence. Heb. 13.5 6. Let your converstion be without covetousness, and be content wth such things as yee have; for he hath said, I will never have thee, nor forsake thee. ver. 6. So that we may boldly say, the Lord is my help, and I will not fear what man shall do unto me. Fifhly, Of your Riches, and durable substance in heaven, Heb. 10.34. For yee had compassion of me in my bonds, and took joyfully the oiling of your good, knowing in your selves that you have in heaven a better and nduring substance: also an incorruptible inheritance, 1 Pet. 1.4. To an inheritance incorruptible and undefiled, that fadeth not away, reserved in heaven for you, &c. A kingdom of glory, and a crown of life; for you are heirs of God, and co-heires with Christ. Sixthly, Of your Joy and Pleasure, preci∣ous, for knde, and plentful for measure, Psal. 16.11. Thou wilt shew me the path of Life, in thy presence is fulness of joy, at thy right hand there are pleasures for evermore. Peace uncon∣ceivable▪ Phil. 4.7. And the place of God which passeth all understanding, shall keep your hearts and minds through Chrst Jesus. Joy unspeakeable 1 Pet. 1.8. Whom having not seen, ye love, in whom, though now y see him not, yet believing, ye rejoyce with joy unspeakable, and full of gly. The joy. Get your hearts affectd with all these as being yours. Chew and suck them by se∣rious Meditation work▪ and warme them on your hearts by close application, rubbing them into your affections. Oppose these your spi∣rituall priviledges to all your temporall pres∣sures, setting the one against the other; as your heavenly friends to your earthly foes, your high dignity in Christ, to your low estate and meanness in outward condition, your wealth above to your want below, your fu∣ture joyes and rest to your present troubles and sorrows. This will make you not onely patient under the afflictions of this life, Rom. 12.12. Rejoycing in hope, patient in tribula∣tion, continuing in prayer; but also joyfull in them, as Rom. 5 3. And not onely so, but glory in tribulations also; knowing that tribulation worketh patience; and triumphant over them, as 1 Cor. 15.55. O death where is thy sting? O grave where is thy victory? Thus did the Apostles Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared wth the glory which shall be revealed in us. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Verse 18. While wee look not at the things which are seen, but at the things which are not sen; for the things which are seen are temporal; but the things which are not seen are eternall. So Chap. 6. verse 8 9, 10. y honour, and dishonour, by evill report, and good report, as decievers and yet true. ver. 9. As unknown and yet well known; as dying and behold we live; as chastened, and not killed. ver. 10 as sorrowful, yet alway rejoycing; as poor yet making many rich; as having nothing, and yet possessing all things. These will provoke to duties, 1 Pet. 2.9. You are a chosen generation, a royal Priesthood, a holy Nation, a peculiar People, that you should shew forth the praises of him who hath called you out of darkness into his marveilous Light, ver. 11. I beseech you as strangers and pilgrims, abstain from fleshly Lusts, which war against the Soul. ver. 12. Having your conversation honest among the Gentiles; that whereas they spake against you, as evil doers; they may by your good Works which they shall behold, glorifie God in the day of their visitation. And preserve you. 1. From fainting▪ 2 Cor. 4.16, 17. For which cause we faint no, but though our ouward man perish; yet the inard man is renewed day by day. And 2. From trouble of heart, Joh. 14.1. Let not your heart be troubled, ye believe in God, believe also in mee. ver. 2. in my Fa∣thers house are many Mansions; if it were not so, I would have told yu; I go to prepare a place for you. Sanctifie the Lord in your hearts daily, 1 Pe. 1 15. But as wich hah called you is holy holy in all manner of conversa∣tion. Make hm your fear, Isai. 8.13. Sancti∣fie the Lord of Hosts himself; and let him be your fear, and let him be your dread. Your love and delight, as Psal. 37 4. Delight thy sef also in the Lrd, and h shall give thee the desires of thine heart. To this End, FIrst, have often high and honourable thoughts of God, serious medtations of his glorious Atributes▪ as hs Wisdome, Power, Truth, Mercy, ustice, &c. and work them upon your hearts, that they may Eccho to them with pure, and melting affctions. This will increase and nourish up the divine nature in you, 2 1.4. Whereby are given unto us exceeding geat and pcous promises, that by these you might be partakers of the divine Na∣ture. Secondly, Labour to be affected with all the works of God, as first to behold, and ad∣mire the wisdome of God in the Creatures, Psal. 136.5. To him that by wisdome made the Heavens; for his mercy endureth for ever. 2. To see▪ and taste Gods goodness in every mercy, Psal. 34 8. O aste and see that the Lord is good; is the man that trusteth in him. 3. To take notice of▪ and to tremble at the anger, and displeasure of God in all his Judgements. Psa. 119 120. My flesh trembleth for fear f thee, and I am ffraid of thy Judgements. Hab. 3 16. When I heard, my ey trembled my lips quivered at thy voice, rottenness entred into my bnes, and I trembled in my self but I might rest in the dy of troubl. 4 That you may answer the dispensations of Gods providence with suitable dispositions; let your hearts carry a counterpane in affection to al Gods actions, Isy. 26.8. Yea, in the way of thy judgements have we waited for thee, the desire of our soul is to thy Name, and to the re∣mmbance of thee. Thirdly▪ Wrestle with God by praying, and believing for an heart of flesh, which will re∣ceive impressions from the very thought of God in the minde, Eek. 36, 26. heart also will I give you▪ and a will I put witin you; and I will away the stony Heart out of your flesh, and I will give you an heart of Flesh. Fourthly, Apply promises of particular affections: as first of love, Deut. 30.6. And the Lord thy God will ircircumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest Live. 2. Of Fear. Jer. 32.40. And I will make an everlasting Covenant with them, that I will not turn away from them to do them god; but I will put my fear in their Hears, that they shall no depart from me. 3. Of Delight, Isai. 58 13.14. ver. 13, I thou wilt urn away thy feet from the Sabbath, from doing thy pleasure on my holy day. &c. ver. 14. Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high of the Earth, and fed thee with the Heritage of Jacob thy Father; for the mouth of the Lord hath spoken it. There is heat, and life in these promises, sufficient to quicken and warm thy dead and frozen affections. Get a publick Spirit, first, to minde the things of Jesus Christ, as naturally as if they were your own, Phil. 3.20. For I have no man like minded, who will naturally care for your estate. ver. 21. For all seek their own, not the things which are Jesus Christs. Secondly, to look on the things of others, and prefer▪ first, Jerusalems welfare before your chiefest joy, Psal. 137.5, 6. If I forget thee O Jerusalem, let my right hand forget her cunning. ver. 6, If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chiefest joy. And secondly, the Gospels liberty before your own, as Paul did: And thirdly, to mourn for the sins of the times, as the Godly in Jerusalem did, Ezek. 9.4. And the Lord said unto him, go through the midst of the City, through the midst of Jerusalem; and set a mark upon the foreheads of the men that sigh and that cry for all the abomiations that be done in the midst thereof. Especially lay to heart, FIrst, The Churches misery, when Gods Ordinances go down, and Superstition goeth up, when Gods cause and side are put to the worst, when any thing falls out, that gives a blow to Religion, or proves an im∣pediment to the Gospel. If the Arke be taken▪ call your comforts Ihabods, 1 Sam. 4.21. 2. The afflictions of Joseph, Amos 6.6 That drink wine in bowles, and annoint themselves with the chief ointment; but they are not grieved for the affliction of Joseph: the sufferings of Gods servants, whether Ministers or People. O sympathize with them, Heb. 13.3. Re∣member them that are in binds, as bound with them; and them which suffer adversity, as being your selves also in the body. Neh. 1.4. And it came to pass, when I heard these words, that I sate down and wept, and mourned certain dayes; and fasted and prayed before the God of Heaven: Labour to feel their trouble and sorrow at your very heart; and pray earnestly for them, as the Church did for Peter, Act. 12.5. Peter therefore was kept in prison, but Prayer was made without ceasing of the Church to God for him. Thirdly, The signes of the times, which hypocrites cannot discerne (though they be well versed in the face of the Sky) to wit, the sad symptomes, and presages of approaching Judgements: as first, The commonness of sin; for all sorts transgress in all kinds of open sin∣fulness with a high hand against the light of Nature, and the means of grace, Ezek. 12.3. Son of Man, prepare thee stuffe for removing, and remove by day in their sight; and thou shalt remove from thy place unto another place in their sigh; it may be they will consider though they be a rebellious house. 2. Contempt of Gods Ordinances, misusing of his Ministers, 2 Chron. 36.16. But they mocked the Messengers of God, and despised his words, and misused his Prophets; until the wrath of the Lord arose against his people, till there was no remedy. 3. Departure of Gods glory from his house, Ezek. 9.3. And the glory of the God of Israel was gone up from the Cherub whereupon he was, &c. 4. Incorrigibleness after former, and under present judgements, Lev. 26. from ver. 14, 15, 16. But if ye will not hearken unto me, and will not do all these Commandments, and if ye shall despise my Statutes, or if your soul abhorre my judgements; so that ye will not do all my Commandments; but that ye break my Cove∣nants: I also will do this unto you▪ I will even appoint over you Terror, Consumption, and the burning Ague; that shall consume the eyes, and cause sorrow of heart: and you shall sow your seed in vain, for your enemies shall eat it: and so on to the end of the Chapter. 5. The death of many righteous men, and the carrying away of others to hiding places, Isai. 57▪ 1. The righteous perisheth, and no man layes it to heart, and merciful men are taken away; none considering that the righteous is taken away from the to come. 6. The Vials of Gods wrath powred on the Churches beyond the Seas, Jer. 7.12. But go ye now unto my place which in Shiloh, where I set my Name at the first, and see what I have done unto it▪ for the wickedness of my people Israel. 7. The inundation of spiritual judgements, as a spirit of Errour, Superstition, Apostasie, &c. which do commonly end in temporal plagues, Isai. 6.10, 11. Make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. ver. 11. Then said I, Lord how long? and he answered, until the Cities be wasted without inhabitant, and the houses with∣out man, and the Land be utterly desolate. Now the Holy Ghost is a publike Spirit breathing and acting in all the members of the mystical body of Christ: pray for it, Luk. 11.13. If ye then, being evil, know how to give good gifts unto your Children; how much more shall your heavenly Father give the Holy Ghost unto them that as him? believe for it, Gal. 3.14. That the blessing of Abraham may come on the Gentiles, through Iesus Christ; that we might re∣ceive the promise of the Spirit; through faith. Ezek 36.37. I will yet for this be of by the house of Israel, to do it for them▪ will increase them with men like a flock. Get your heart daily weaned from the World, and from those creatures and comforts in it, which are dearest and sweetest to you. As Wife, Children, Friends, Goods, Liberty, House, Life. This Christ requires of those that follow him, Luk. 14 26, 27. If any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters; yea and his own life also, he cannot be my Disciple. 27. And whosoever doth not bear his Cross and come after me, cannot be my Dis∣ciple. Mark 10.29, 30. Verily, I say unto you, there is no man hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my sake, and the Gospels; but he shall receive an hundred fold now in this time, Houses, and Brethren, and Sisters, and Mo∣thers, and Children, and Lands with persecutions, and in the World to come eternal Life. This will prepare you either to suffer, or to dy when God calls you to it. To this end consider seriously; FIrst, that these things cannot satisfie your heart, when you have enjoyed them to the full, Eccles. 4 . There is one alone, and there is not a second for he hath either Childe nor Brother; yet is there no end of all his labour, neither is his eye satisfied with riches; neither saith he for whom do I labour, and berieve my Soul of good? this is also vanity, yea, it is a sore travail. and chap. 5.10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity: you soon grow weary of them, or glutted with them, so that you desire some new delights, or more of the old, or some over again. Secondly, nor can they sanctifie you, but will expose you oft to many lusts, temptations, distractions, yea to a spirit of the World, and they will hinder you from following of Christ, 1 Tim. 6 9, 10. But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful Lusts, which drown men in destruction and perdition. 10. For the love of ney is the root of all evil; which whilst some coveted after, they have erred from the Faith, and pierced them∣selves thorow with many sorrows. Mat. 19.21, 22 Jesus said unto the young man, if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come and follow me. 22. But when the young man heard that saying, he went a way sorrowful, for he had great possessions. Thirdly, nor can they save you from Gods wrath, from death and judgement, Prov. 11.4. Riches profit not in the day of wrath; but righte∣ousness delivereth from death. Fourthly, the wicked whose portion is only in this World, have often the greatest share of them. Iob. 21.7. to the 14. Wherefore do the wicked live, become old yea are mighty in power? 8. Their seed is established in their sight with them, and their off-spring before their eyes. 9 Their houses are safe from fear, neither is the rod of God upon them. 10, Their Bull gendreth and faileth not; their Cow calveth, and casteth not her caf. 11, They send forth their little ones like a flock, and their children dance. 12. They take the timbrel and harpe, and rejoyce at the sound of the organ. 13. They spend their dayes in wealth, and in a moment go down to the grave. Fifthly, they serve only in this life, while we are on this side of the grave, they shall not be the least ingredients into our celestial hap∣piness. When we come to be happy in Heaven, we shall stand in no reed of food, rayment phy∣sick, marriage, &c. Mat▪ 22.30. For in the re∣surrection they neither , nor are given in marriage; but are as the Angels of God in Heaven. We shall hunger no more, neither thirst any , Rev. 7.16. They shall hunger , neither thirst any more, neither shall the Sun light on them, nor any heat. We shall live by the a sufficient spirit of God, which never needs refreshing; we shall be clothed with long white Robes of immortality, Rev. 7.9. After this I beheld, and loe, a great multi∣tude, which no man could number of all Nati∣ons, and Kindreds, and People, and Tongues stood before the Throne, and before the Lambe, clothed with white robes, and palmes in their hands; In a word, when we come to Heaven the place of Gods Habitation, we shall enjoy the face, and beatifical presence of the most glorious Jeho∣vah, blessed for ever, as an object, wherein all the powers of our souls will be satisfied with ineffable delight; and God will be unto us everlastingly all in all, 1 Cor, 15.28. And when all things shall be subdued unto him, then shall the Son him self also be subject unto him that put all things under him, that God may be all in all.
N00074.p4	The rise, spring and foundation of the Anabaptists, or re-baptized of our time. Written in French by Guy de Brez, 1565. Minister of the Word, and martyr. ; And translated for the use of his countrymen by J.S. ; [Two lines from Ecclesiastes]	[ "Brès, Guy de, 1522-1567.", "Scottow, Joshua, 1618-1698, tr." ]	1668.	Printed, and to be sold by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Anabaptists.", "Booksellers' advertisements -- Massachusetts -- Cambridge." ]	IN the year 1521 and the year insuing, there arose a certain number of mutinous and seditious persons, who secretly made Factions: they chiefly dwelt in the quarters of Saxony, which bordered upon the River Salah; among whom their chief was Nicholas Stork. They dreamed dreams, and said,Nicholas Stork, and his accomplices, they preached dreams, That they spake familiarly with God by Visions, they preached their dreams for truths and Divine Oracles; and because that there should come a new world, wherein should dwell righteousness: Therefore they ought to exterminate all the wicked, with all the Princes and unbe∣lieving Magistrates,oppose Magi∣strats from off the earth (they called all those unbelievers which were not of their Sect and Faction.) From out of this School came Thomas Muntzer, Dr. Balthazar Hub∣more, Melchior Rink, John Hutt, John Deuter, Lodovike Het∣zer, &c. All these boasted that they familiarly conferred with the Lord. In their teachings, they with heat of affection did de∣fame and detract from the Ministers of the Gospel:and Ministers. afterward with the like violence fell upon the Magistrate, thinking that if they could make void these two Orders unto the Church, the wolves might safely fall upon and dismember the Flock; where∣fore these wolves, (i. e.) these false Teachers, have alwayes principally set themselves against the Ministers of the Church, and the Magistrates, to see if they could drive them out from the Flock, or at least disgust some of the sheep against their Pastors; that so estranging them from them, they might undo them. Their Doctrine suddenly spread throughout all the Country, and in a little space they gathered much people after them,Thir Doctrine spreads, Rbaptize thousands. and Rebaptized many thousands; insomuch as many simple people were led by a zeal without knowledge, being by their fair ap∣pearance insnared. They tyed themselves unto the only simple and naked Letter of the Scripture,They vaish over thir soul intentions with fair pretences. without regard to the sence thereof; they carried it very fairly before all men: for they had alwayes in their mouths, the love, faith, and the fear of God, the mortification of the flesh, and the cross; which were the garnish wherewith (that they might be of value to the simple) they painted and adorned themselves: but inasmuch as such colours were false, they lasted not long, but they soon began to fade, and without fraud to appear what they were. Thomas Muntzer (of whom we formerly spake) said, That whosoever would be saved must firstly flye all manifest vices,Muntzers Do∣ctrine. Mur∣ders, Blasphemies against the Name of God: that he must chastise and macerate his body by fastings and mean apparel; that he must hold forth an austere visage, speak little, &c. he called these things the Cross▪ the Mortification of the Flesh, and Discipline: after that he had so fashioned his people, he said, That they must withdraw from the multitude, and conversation of men; and often to think upon God, who he is, and whether he hath care of us; whe∣ther Christ suffered death for us, and whether our Religion were to be preferred before that of the Turks: moreover, that we ought to ask a sign from God, to be assured whether he hath care of us, and whether we owned the true Religion: if instantly he gave not a sign, that we ought to persist and pursue in prayers, yea, lively to complain of him, as of one that doth us wrong; for seeing the Scri∣pture promises that God will grant what he is asked for, he doth not well in not giving a sign to the man who desireth his knowledge. He said, That this anger and reproach was very pleasing unto God, because that he thereby saw the inclination and heart of our spirit, and that without doubt being thus urged, he would declare himself by some evident sign, quenching the thirst of the spirit, and doing unto us as formerly unto the Fathers. He said moreover, That Gods will was declared by dreams, and there laid the foundations of his doctrine; insomuch that if the dream of any might be interpreted, he praised him greatly in his Sermons. After that by this means he had by little and little gained some, he discovered what he had long before plotted in the City of Alsted, which is in the Marches of Turing: He began to enroll the names of those that were entred into league with him, and by solemn Oath they promised assistance,Enrolled the names of his disciples, and swears them to assist him, to cut off the unbelie∣ving Magistrates to dispatch the wicked Princes and Magistrates (for they generally account∣ed all Superiours wicked) and to substitute new ones: he said, That it was given him in charge from God so to do: so did he speak of his dreams and such like things. Frederick Prince of Saxony did at first bear with him,urther inter∣cedes for hm, with the Ele∣ctor of Saxony. and that at the request of Luther. But in the year 23. he set him∣self seditiously to preach, and publickly to fasten not only upon Ministers of the Word, but also upon the Magistrates; and fu∣riously declared that their Liberty was violated,But publickly opposig Mini∣sters and Ma∣gistrates is dri∣ven out of Al∣sted. Coes to No∣rimberg, and Mulhuze, where he be∣comes Prea∣cher. and that the poor and miserable were tyrannized over, and oppressed by in∣supportable Charges, and that their goods and labours were devoured by the Princes: He saw then, That it was time to be∣think him; and then he was driven out of the City of Alsted; who after he had been some moneths hidden, he came to No∣rimberg, and to a City of Turing called Mulhuze. Now in as much as when he was at Alsted, he had gained to his Girdle some of the Citizens of Mulhuze, by means whereof he re∣ceived the charge of Preaching: And now being but in small favour with the Senate, he so wrought upon the Commonalty by Mutinies, that they chose a new Senate;Dris ot the old Sate, a . which was the be∣ginning of the future stirs: afterwards the Citizens drave out the Friers, and seized upon their Monasteries: with one of the principallest and most rich of them, him∣slf with the spoil of Mona∣steries. Muntzer furnished him∣self; and for the future carried it not onely as a Preacher, but also as a Senator and Counsellor; for he said, that he must by his Divine Revelation judge of the Bible;Judges of the Bible. and gave sentence up∣on all according to his will and fancy; and all this was received as an Oracle and Divine answer: so were they befooled by him.Ss seed of Sedition. In the mean while, he wrote here and there to the Sub∣jects to take up Arms against their Princes, to the recovery both of their Spiritual and Temporal Liberties: this speech was so acceptable unto the people, that in the mouthes of many he was the true Prophet. But publickly opposig Mini∣sters and Ma∣gistrates is dri∣ven out of Al∣sted. Coes to No∣rimberg, and Mulhuze, where he be∣comes Prea∣cher. Having then changed the Magistrates of Mulhuze, and ha∣ving put in Anabaptists, there arose many troubles as we have formerly declared;Taught commu∣nity▪ equality of dignity. for he taught the Community of goods, and that the equality of dignity did very well resent humanity; and that all the world should abide in the liberty wherein it was first created; and that there should be an indifferent usage of goods: he said, That this was divinely revealed unto him; and that Princes and great ones must be rejected; and that the sword of Gideon was given unto him, against all Tyrants, to restore the liberty, and new Reign of Christ upon th. All these pretences made the people de∣sist from their ordinary labour;By this, people desist from their labour. and when they had need of any thing, they took it from those that had, whether they would or not. Divers moneths he thus led on the train, so as in the year 1525. the Husbandmen and Labourers took up Arms in Swabe and Francony,They take up Arms, to the number of fourty thousand, who slew the greatest part of the Nobility,Kill the Nobi∣lity. sackt and burnt their Castles and Fortresses; he went on to prosecute his Game, thinking the time now to be come, to bring into action what he had for∣merly deliberated: he after caused them to found some Artil∣lery in the Cordiliers Church; he called much people from the fields out of hopes of pillage, and to make themselves rich. He in all his affairs consulted with a bold foolish fellow called Phifer,Phifers dream. who had dreams and visions in high esteem; and a∣mong other discourse he said, That in a dream he had seen multitudes of Mice in a Stable, which he had made to fly: which he interpreted so as he had command from God to take up Arms, to set himself in array to discomfit the Nobility. Muntzer was somewhat more cool; though he preached with great violence, yet he would not run any hazard untill that the Neighbourhood had taken up Arms: and the more easily to bring about his enterprize, he wrote unto the Labourers in the Mynes of the Territories of Mansfield, admonishing them to fall upon the Princes without any respect or consideration; for these that were ready in Francony drew near unto Turing. Thereupon Phifer, who could not forbear, took the field with his, and sack'd the Country about Isfield, pillaged the Fortres∣ses and Temples (or Churches) and slew divers Gentlemen, taking others Prisoners: which having done, he returned laden with plunder; and having so well sped, the popularity were encouraged: in the mean time they skirmished and ra∣vined in the Country of Mansfield; wherefore Muntzer thinking that there was a revolt in all parts, came forth from Mulhuze with 300 seditious men. Upon these stirs Albert Count of Mansfield at an instant assembled some Troops▪ of Horse, and fought Muntzer, so as 200 were left dead upon the place; the rest being astonished, withdrew, and fled toward Francuse, and sojourning there, waited for the recruit of their Army; which was the cause of retarding their stirs. In the mean time the Princes gathered together, to the num∣ber of 1500 Horse, with some Foot: the Peasants being en∣camped in a Mount near Francuse, they could not easily be as∣sailed, by reason of the Carts they had furnished themselves withall. The poor people being unprovided either of Arms or Artillery, and for the most part not acquainted with Souldiery; the Princes being moved with compassion, admonished them by messages, that they would deliver up the Authors of this Sedition; and that laying down their arms, every one might with assurance, and without fear of punishment return unto their houses. Muntzer then fearing his skin, advanced into the midst of the Troops, and with a stern countenance made his Oration. You see, fellow-Souldiers and Brethren, how thse Tyrants near unto you have conjured to put you all to death,Muntrs Oration. and yet they are so faint-hearted, as that they dare not fight us; they make foolish and unworthy Tenders to make you lay down your Arms: You know that I am the Author and Move of this Entrprize, but not upon mine own Authority or particular fancy (for it is not of mine own ead) but by the Command of God: These things being thus ld on, you and I must obey, and not abandon the place and rank whre God hath set us Heretofore he commanded Abraham to sacrifice his Son; who not knowing the issue, with∣out difficulty obeyed the Divine Command:Gen. 22.2. wherefore God preserved his Son, and adorned his Faith with great benefits. We thn who are in the same estate, ought to persevere, leaving the event of things unto God: howsoever there is no doubt, but all will fall ot according to our wish, and ye shall with your eyes behold the Lord relief; for we shall destroy as many as there be enemies. In many places of the Scripture.Psal. 2.4, 1▪3. God hath promised to hlp the poor and needy, which doth truly belong unto us; for we are poor and mierable: and inasmuch as we desire to return and increase in the knowledge of God, none should doubt of the Victory, or of an happy issue. Bhold on the contrary the condition of our Enemies, they call themselves Princes, but indeed they are very Tyrants, for they take no care of any of you, but they squeeze out all our Estates, and swallow them down with all greediness. Among the people whom God particularly chose, it was ordained that their Kings should not be unprofitable spend-thrifts; and they were commanded diligently to reade in the Book of the Laws which he had constituted: but what do these Tyrants now? and how do they spend their time? the think that they are not concerned in the Common-wealth, nor do they inform themselves how it fareth with the poor and miserable: They see not to Justice, but suffer Roers pon the High-wayes; they punish not Thieves, nor do they take ordr against evil-doing: they in no wise comfort the fathrless, nor the widow; nor do they take care for the instruction of Youth: they only do not advance Gods honour, but they hinder th same; nor have they any thought, but how to get othr mns Estates unto themselves: wherefore thy daily finde out new inventions to raise money; nor do they care to procure or maintain peace (wih many the like speches) And afterwards he exhrted them, saying, Be then couragious, and rid this great unprofitable troop out of the way; knowing that in so doing you shall fulfill the good pleasure of God. I perceive no means either of sure or safe composition; for they will never be otherwise minded; they neither will grant us our Liberties, nor the true Service of God. Wherefore we ought rather to dye, then to approve of their wickedness, or to let them snatch the Doctrine of the Gospel from us. In sum, I do assure you that God will help us, and that the day shall be ours; for he himself hath promised me it openly; he himself, I say, who can neither lye nor deceive, hath commanded me thus to proceed to punish the Magistrate. Behold, how Gods power appeareth! when▪as a small handfull of people overcometh a great number; as for example, you know what Gideon did with his small company, and Jonathan with his Armour-bearer; what David did alone against that monster Goliah: I put it out of doubt shall be noted by the like Victory, and that posterity will alwayes have it in re∣membrance; for though we be in bad equipage, not well furnished with Arms, and things needfull, we shall not fail to worst them; and this frame of heaven and earth will sooner fail, then we shall be forsaken of God. Take heed lest Reasons judgement make you shake, or the appearance of danger, that presents, make you fraid; but lively fall on the enemies▪ be not daunted with thir Guns or Artil∣lery, for I will receive all their bullets into my Gown. Behold, see ho or God is for us! Contemplate, I pray you, the witness and sig of his good will toward us, lift up yor eyes, and behold the heavenly Bwe: I could wish that in our Esign th same Rainbow were pourtrayed God evidently sheweth by this sig which appeareth on high, that he will in the Battel assist us, denouncing rin and prdition unto the Tyrants our enemies: Be couragious then; and bing assurd o his favour, fall on, for God will not that you should make an agreement with you Enemies. His Oration being finished, the greatest part of his company, by reason of their present peril, ceased not to be much afraid, all being in disorder, and without any conduct. Yet there were in the band some bold and desperate ones bent to do mischief: they being over-forward, and ready to do evil, were inflamed the more by reason of his Speech, especially the Rainbow be∣fore spoken of did encouarge them; and they judged it as a most sure sign of Victory: there was this further to their ad∣vantage, that their Army was great (it being about 8000 men) and the place advantagious for their defence: these Varlets cried out, that all should take up their Arms, and with courage they came to close with the enemy, singing an Hymn, whereby they did implore the aid of the Holy Ghost. There was sent unto them to parly a young man of a Noble Family, whom Muntzer against the Law of Arms had slain; herewith the Princes being provoked, caused the Alarm to be sounded, and ordered their Battel in array. Philip Prince of Hessia, exhorted the Souldiers to carry themselves coura∣giously, and to perform their duty; shewing them,The Lantgraves Oration. that although the accusation charged on them by the Enemy should be tra, yet it was unlawfull for the Com∣monalty to take up arms against the Magistrate; which might be proved by Testi∣mony of the Scripture;1 Pet. 2.13. and that yet he would neither excuse himself nor the other Princes from their faults. They cover themselves with the Name of the Gospel, but in truth they forge nothing but Thefts, Robberies, and the like mischiefs; their endeavour is to take from others, to abolish Magistracy, to offer violence to other mens wives and children, and to commit all Crimes without punishment: and see∣ing under the fair and holy Name of God, they cloke such villanies, and execrable misdeeds, there was no doubt but God would avenge those injuries: wherefore every one ought to fight against them, as against Robbers, and so to maintain the Publick Peace, and to defend every ones Estate, with thir Wives and Children. Th cause of the War is most just; and had e not been assured, that the work had been acceptable unto God, who hath put the Sword into the hand of the Mgi∣strate,Rom. 13.2, 3, 4▪ 5. he would not have been there. This Oration being finished, they came to close; and no sooner were the Artillery and small shot discharged, but these poor people, as men amazed, and deprived of understanding, neither defend themselves, nor set themselves to flight for safety, but sang their vulgar song, to invoke the aid of the holy Ghost: some trusting in the promises of Muntzer, waited for succour from Heaven. The Harquebusses being discharged, they began to re-inforce the battel, and to slay them right down; then they betook themselves to flight all in a rout toward Fran∣cuse: some of them drew off to the other part of the Moun∣tain, and some the while bare the brunt of the battel in the Val∣ley against the Horse; of whom there fell one or two: but so hotly were they pursued,5000 Slain. that there were 5000 left in the place: soon after this slaughter the City of Francuse was taken, and near 300 prisoners,00 Prisoners. which were beheaded. Muntzer having gained the City by flight, hid himself in an house near unto the Gate; whither by accident there came a Gentleman, whose Waiting-man going up to see the rooms, he found a man laid upon the bed, who asked him who he was, and whether he was not fled from the Battel, and whether he was not one of the se∣ditious? By accident there lay a Purse near unto the bed; the other taketh up the booty, and having opened it, he found therein Letters, whereby Albert of Mansfield did admonish Muntzer to desist from his enterprize, and not to cause the poor people to mutiny: these Letters when he had read, he asked him, if the Letters were not directed to him? which he denied very stifly, untill being sharply threatned, craving pardon, he con∣fessed that he was Muntzer: being taken, he was brought be∣fore George Duke of Saxony, and the Lantgrave;Muntzer taken being asked of them, what had moved him so to abuse the poor people? he replied, that he had done but his duty; and that those Magi∣strates that would not receive the Gospel, were so to be dealt withall. The Lantgrave puzled him, proving by Testimony of Scripture, that the Magistrates ought to be had in reverence; and that all seditions were forbidden by God; and that it was not lawful for a Christian to avenge his private quarrel: where∣unto Muntzer had not to answer. Afterwards he was put unto grievous torture; and as by greatness of the pain he cried out,Tortured. George Duke of Saxony said unto him, Truly Muntzer you endure at present, but think also upon the ruine of so many people, which this day by occasion of thy sedition are slain: He answered, much laughing, that they would so have it. He was afterwards brought to Welderung a City of the Signory of Mansfield, where he was sharply drawn and put to torture, and confessed what was his deliberated purpose, and who were the Complices of his Con∣juration. The Princes being come to Welderung and Mulhuze▪ they caused many of these seditious persons to be beheaded, and a∣mong the rest, that bold fool Phifer, of whom there hath men∣tion formerly bin made: then afterward Muntzer was brought into the field, who found himself very much discouraged, and overwhelmed in this extremity; so as without help he could not give account of his faith, as it commonly falls out with such in the like case: Henry of Brunswick, to help him, caused him to say after him: when he was ready to die, he confessed clearly & loudly his fault and errour; and being surrounded with Soul∣diers, he exhorted the Princes to use greater pity towards the poor people, and that by this means they should not need to fear; he admonished them also to reade diligently the Book of Kings, which are in the holy Scripture: his discourse being ended, they cut off his Head. From this marvellous defeat and discomfiture several escaped,Executed who seeing their sedition profited them not, and that the Prophets were slain with their brethren and companions, instead of repenting, and acknowledging the pestilential venome that lay hid in their Sect, they assemble at Munster the chief City of Westphalia,Those that e∣scape gt into Munster. Pretd humi∣lity, cry out a∣gainst the Ma∣gistrates . and at first made sem∣blance of humility, holding forth nothing in them that was splendent or magnificent; yea, they reproved and cried out a∣gainst all excellency, greatness and magnificency: they held forth outside-holiness, and cried out against the sword and power of the Magistrate: Riches and honour were rejected by them as loathsome vomit (at least, as they made shew of;) they spake of nothing, but of the mortification of the old man, and of the renewing of the Spirit, and of a life wholly dedicated unto God: above all, they despised the world and the things that are therein, but it was because they could not yet play their pranks, nor themselves have dominion, nor make a new world according to their model, as they afterwards shewed unto all. Bern. Rotman preaches the Go¦spel with suc∣cess. He and other Ministers pre∣sent Articles a∣gainst Popish errours.In the year 1532 Bernard Rotman began to preach the Go∣spel, without the City of Munster, in the Temple of S. Maurice, and that not without great effect; insomuch as that there being certain Ministers, they presented thirty Articles unto the Ma∣gistrates, wherein all the errours of the Papacy were contained; submitting themselves unto all punishment, if they did not prove all these Articles to be false, and repugnant to the Word of God. The Senate sent for the Papists, and proposed unto them those Errours: and because they had alway given them to un∣derstand their Doctrine was pure,Papists are convinced, and founded upon the Word of God (which these Preachers denied, and upon their lives would evince the contrary) the Magistrates asked them, if they would by holy Writ confute what was said unto them: being thus questioned, and seeing the Senate laid the matter much to heart; in brief they answered, that they had not wherewith to defend their Doctrine; and as for what they had said of their Ordinances, and manner of doing to be good, it was but upon o∣pinion & ignorance:And by the Se∣nates command resign their pla∣ces to the Mi∣nisters. whereupon the Senate forbade them from that time forward, not to meddle with preaching, seeing they were convinced of Errours and false Doctrines, and command∣ed them to resign their places unto those Teachers which had discovered their errours and abuses. Soon after there was as∣signed to each his Temple to preach in, by the consent of the Senate; and all the City was in peace and tranquillity. Bern. Rotman preaches the Go¦spel with suc∣cess. He and other Ministers pre∣sent Articles a∣gainst Popish errours. But Satan the enemy of peace and truth,Sata Anabaptist, who disturbs their peace▪ could not long en∣dure the peace and publication of the Gospel; wherefore as he had already done in other places, with might and main he la∣boured to hinder and overthrow the Gospel; and in its place to set up these seditious Anabaptists: so he did the same at Munster, to the great damage of the faithful, the destruction and infamy of the Gospel. For in the year 1533: there came to Munster an Hollander named John Becold of Leyden,By John Be∣cold a Taylor of Leyden, who by Trade a Taylor or Sewer of Garments; but rather a Raveller or tearer in pieces: he was a witty fellow, eloquent, cautelous, and very audacious, having a little read the Scripture, he could fully dissemble matters: in sum, he was a true and perfect Anabaptist; in the beginning of which familiarity,insinuaes him∣self into the company of the Ministers. he insinuated himself into the company of the Ministers of the Gospel, and asked them whether they thought it was well done to baptize little children? they answered, Yes; and then he began to deride and jeer with disdain: he thus car∣ried matters near nine moneths; often disputing against, and debating with the Ministers concerning Baptism; notwithstand∣ing in the mean while, wheresoever he could, he secretly sowed the Doctrine of the Anabaptists. Then Bernard Rotman,Rotman oppo∣ses them, of whom w spake before, seeing the drift of the Anabaptists, in sermon exhorted the people to pray unto God for his that they might keep his Doctrine pure; and to preserve it from he corruptions of enraged men, especially from the Anabaptists, who secretly crept in among them, and slid into their companies: for if their opinion prevailed, the state of the Commonwealth and Religion would be poor and miserable. At that very time there came to Munster one Heran Staxrede,but is sed∣ced by his Co∣adjutor Her∣man Staxrede who was Rotmans Coadjutor, who seduced him▪ and caused him to turn Anabaptist, against whom he had so much combated and cried down.Henry Rolles an Anabaptist executed. This Herman had been the Disciple of Henry de Rolles, whom they of Vtrecht had lately executed, because he was an Anabaptist; he publickly reproved Childrens Baptism, saying, That it was an abomination before God. Because of this, there arose great stirs among the people; and those who for∣merly were secretly seduced by John Becold of Leyden,Becolds disci∣ples vent their opinions, hold rightly meetings now vent∣ed their Opinions, and almost throughout the whole City often∣times held Conventicles, and secretly assembled in private hou∣ses: and their Ministers taught onely by night, when as others took their rest; which was the fittest time for the working of their mysteries. These things much provoked the Senate; and because the nightly meetings and Sermons of the Anabaptists were ill resented,B the Senat prohibited, com∣manded to de∣part; which they refuse. they were prohibited and forbidden, and com∣mand issued forth to all the lovers of that Sect, to avoid the City: but they cared not for this command, and were no sooner gone out at one Gate, but they came in at another, and hid themselves in the City with their Sectaries; and boasted that they had com∣mand from God not to stir, but fully and gravely to prosecute their Commission. This troubled the Senate, and they were somewhat astonished at it. Wherefore to prevent further trou∣ble, it was commanded, That both Anabaptists and Preachers of the Gospel, should repair to the Town-house with the learned men.A Disputation, wherei Rot∣man declares himself: Her∣man Bush cofutes him. In this Disputation Rotman, who had for some time co∣vered matters, openly declared himself an Anabaptist, and con∣demned Childrens Baptism, as wicked and detestable: but Her∣man Busch so contradicted him, as by the Word of God he con∣futed him; which may yet be proved, by the Acts drawn up by the Publick Notary. This being done, the Senate commanded the Anabaptists to depart the City; yea, and that forthwith: but again they hid themselves according to their custom, untill fair opportunity presented, that they might come in sight; and then upon a dliberated rage,They fall upon a Minister Peter Wirtem. Rn about the City, crying, Re∣pent and e Re∣baptized. they fell upon a Minister named Peter Wirtem, he preached in a Temple or a Church by the autho∣rity of the Senate, and they turned him out. Then many of them ran about the City, as if they had been divinely transported in their spirit, crying with a loud voice, Repent and be Re-baptized, otherwise the wrath of God will fall upon you. Many good people fearing the wrath of God (whereof they so much talked) and in their simplicity being deceived, and some for fear of losing their estates, obeyed them: for after the Anabaptists had got the upper hand of their adversaries, they turned them out, and deprived them of their estates.Take away their estates. These things were done in the year 1533, and in the beginning of 34 and when they had been hidden, they came forth out of their dens and caves, and they went all together unto the Market place with great cries and howlings, and commanded,Command all unrebaptized to be put to death, seize on their Arms and Am∣munition. That all that were not Re-baptized should be put to death as Pagans and wicked: and forthwith they seized upon the Artillery, Arms, Ammunition and Town-house; the rest, namely, the Protestants and Papists, began to run, and to betake themselves to a place of the City, which was natural∣ly strong, for defence both of themselves and the people; and they took sundry Anabaptists Prisoners: this lasted untill they came unto Composition, and Hostages on both sides were given;Opposed, come to Composition. and it was agreed that Every one should hold his own Religion, and return unto his own house, and live in peace. The principal Anabaptists then were Rotman, John Becold of Leyden, Bernard Knipperdoling, Gerard Cipperbrok, Bernard Crechting. In the mean time Rotman and Knipperdoling (the Superlatives of this faction) though they had approved of this Composition,But sent for aid to the neighbor∣ing Towns. yet they sent unto the neighbouring Towns; whereby they gave notice unto those of their Sect, to leave all their goods, and repair unto them,Promise ten times more then they lost. Mltitudes of the poorer sort, on hopes of pre∣ferment repair to them. The Citizens lave the City: Anabaptists are Masters and Rule all. and that they should not fail to receive ten times more then they left behinde them. Great multitudes both of men and women hearkning unto these magnificent pro∣mises, came in unto them, and upon hopes of preferment, re∣paired unto Munster; chiefly the poorer sort, who knew not how to subsist. The Citizens and more wealthy among them, seeing the City to swarm with strangers, withdrew as fairly as they could, abandoning their place unto the Anabaptists: this was about Lent, in the Moneth of February 1534. By this means the Anabaptists became Masters, and chose a new Senate of their own party, with Consuls; among whom were Knip∣perdoling and Cipperbrok: soon after they fell upon the Temple of S. Maurice, which was near unto the City, and burnt it with the neighbouring Edifices;Burn the Church of S. Maurice. and pillaged all the Temples, and spoiled the chief Temple. Within a few dayes after they flocking together ran about the streets, and in a dreadful manner cried out,Cry, Repent, re∣pent, depart if ye will not die. Drive out all the Citizens that were not of their Sect. In this flight many women with child mis∣carry. They Pillage. Repent, repent; and suddenly changed their tune, saying, Quickly depart ye wicked, if ye will not die: and at that instant in arms ran to and again, and drave out of the City all that were not of their Sect, without having regard either to Age or Sex; so as many women miscarried in these troubles and confused flight. These being driven out, they fall upon pillaging their Estates: by this every one may know by what spirit these Anabaptistical Hypocrites were led: there is no act so fello∣nious, horrible, cruel and wicked, that ever was done, which they did not commit. In the beginning they talked of nothing but the Spirit and Holiness; they said, it was not lawful for a Christian to be a Magistrate, and that it was not lawful to bear Arms; but after they had brought all under their paw, and in their power, then it was lawful to take the Publick Arms, with the Town-house, and to chuse a Magistrate to their minde, yea, with rejection of him that was ordained of God; and thrust themselves into his place, and to make themselves Consuls and Senators as they have done: there is not need of much speak∣ing, for the world knoweth it. Where now are the fair spee∣ches of those Anabaptists? Do not resist evil: He that will take away thy coat, give him thy cloak also. These have not only pillaged and stript honest men of their clothes, but of all that they had, and have driven them miserable out of their houses, with their wives and little ones, and have exposed them to death by the Besiegers of the City. Promise ten times more then they lost. Mltitudes of the poorer sort, on hopes of pre∣ferment repair to them. The Citizens lave the City: Anabaptists are Masters and Rule all. Cry, Repent, re∣pent, depart if ye will not die. Drive out all the Citizens that were not of their Sect. In this flight many women with child mis∣carry. They Pillage. At that time there arose in the City of Munster a great number of Prophets (for they usurped that name) the prin∣cipal of whom were John Matthews of Harling, and one Pistor,Their Prophet Joh. Matthews commands all their goods to be common. who were both audacious, and prating fellows; they boasted of Visions, and of the Spirit of Prophecie. By Pro∣phetical Authority, this holy Prophet commanded all the City to bring in all their Gold, Silver, and other moveable goods to be common, and that none upon pain of death, should re∣serve any thing for his own private use: and to this end, there was a Publick house appointed. The people were very much astonished at the rigour of this Edict, yet notwithstanding o∣beyed it: it was not possible to retain or conceal any portion; for there were two Maides Divineresses, who did reveal it,Divineresses re∣veal such as re∣tained the goods and all books besides the Bible to be burnt. if there were any that did retain any thing. Afterwards these Prophets commanded that none should keep any books except the Holy Bible; and that all others should publickly be brought forth and abolished: he said, that he received this Command from God; wherefore great numbers of books were brought together and consumed by fire. It came to pass that an Artificer named Hubert Trutelin,Hubert Trute∣lin calls them Prophets of a T—and slai. who being displeased with the acting of these Prophets reproached them, calling them Prophets de Merde: he was accused, and all the people were caused to come together in their Arms: they sentenced the poor man to death; whereat the people were marvellously frighted. John Matthews the chief Prophet laid hands upon the poor man, and when as he was thrown down, gave him a stab with a Pike, without wounding him mortally, whatsoever his endeavours were; then he commanded him to be taken from thence, and that he should be carried to another place; and taking the Musket of another young man that was neer him, he shot him through with a bullet: when he was fal∣ling to the ground, the Prophet said, That it was revealed unto him from heaven, that the time of his death was not yet come; and that God had accepted him to favour, though he died a few dayes after; whereof when the Prophet had notice, he took a long Pike, and violently ran through the City, crying out, that God the Father had given him in command to repulse the Enemie from the City. As he drew neer unto the Camp,John Matthew slain. a Souldier called Mesnicus faced him, and shot him quite through the belly: This was the woful end of this mad Prophet: and although the fraud of these Prophets was well known, yet the people were so bewitched by them, and so deprived of their reason, that they much bewailed this their goodly Prophet, saying, That there would some mischief befal them, because such a Prophet was taken from them. John Becold of Leyden commanded the second Prophet after him, to be of a good courage; because that of a long time be∣fore, it had been revealed unto him, that he should come to such an end, and that he should marry his widow. Two dayes after Easter, they ran to the Churches, and rang all the Bells toge∣ther:Knipperdo∣ling propheieth some dayes after, Knipperdoling prophecied, that all lofty things must be laid low, and the poor, and the mean, and the low things must be exalted; and forthwith commanded, that all the Churches should be demolished; with a very great gra∣vity assuring them, that this command came from God: where∣fore he was without delay obeyed, and the heavenly command (as he called it) put in execution. At the same time John Becold gave the sword unto Knipperdoling,Becold makes Knipperdo∣ling Hangman, and appointed him to be executioner, because it so fell out that he was the Consul, and had administred the chief Magistrates place. Being now made Hangman, he is put in a lower rank▪ Knipperdoling made no scruple of it,which he accepts They ally forth, and make a great slaughter to the number of 4000. and received this place very acceptably; and whereas the Camp had now been some months before the City, they stormed it; and of the chief Nobility, and best Captains and Souldiers there were slain before the City about four thou∣sand: then all hopes of taking them by force failed. A few dayes after Whitsontide John Becold of Leyden, after that assaults had been given without effect,Becold three dayes dreams, and as Zacha∣ry, and writes the names of 12 . he went to sleep, and laid and dreamed three entire dayes together; and when he awaked, he spake to no man; but as Zacharias, John the Baptists father, so he made signs that they should bring him paper; wherein he wrote the names of twelve men, and among them of some of the best rank, who were to have the Supreme charge, and to have the whole Government as it was in Israel; for he said, it was the will of the Heavenly Father, that Munster should be governed as the heavenly Jerusalem. By this means this wicked one made way that he might be King: afterwards he proposed direct articles unto their Preachers, and required them to con∣firm them, by testimony of Scripture; otherwise he would bring them unto the people, that they might ratifie and approve them. The sum of these Articles was, that a man was not bound to have but one Wife,The con∣cerning plurali∣ty of wives, and that it was lawful to espouse as ma∣ny as he pleased: but as their Preachers did consute this sen∣tence, he assembled them at the Council-house with the twelve; where in the presence of them all he pull'd off his cloak, and cast it upon the ground with the New-Testament, and sware by these marks and signs,Swears it was so reealed to him from God, that these Articles by him proposed were revealed to him from Heaven; wherefore he threatned them, that if they consented not unto them, God would never be merciful unto them. Finally, they agreed, and were of his Opinion, and the Preachers for three dayes space spake of no∣thing but of the point of Marriage. Without delay John Be∣cold married three wives,He marries three wives. one of whom was the widow of the great Prophet John Matthews: others like lewd men followed his example, so as it was a praise-worthy thing to have many wives. Some of the honest Citizens were sorely displeased to see Marriage thus prophaned, and they gave a sign to gather all those together into the Market place,The Citizens are displeased, take the Prophets. The common peo∣ple rescue them, and crlly tor∣ture and kill 50 who loved the Do∣ctrine of the Gospel; and then they ran into the Market place, and laid hands upon the Prophets, and took Knipperdoling, and all the rest of the Prophets: But the common people having notice hereof, took arms; and having rescued the Captives, kill'd about fifty with great torments, tying them to trees and posts, discharged Muskets at them: in the mean while the great Prophet cryed out, that he that would do God service, should fire first. They killed with another sort of death. This great Prophet John Becold of Leyden having by his vision gained this point,Becold hath 15 wives at one that it was lawful for a man to take to∣gether as many wives as he pleased, played his pranks; for he married but fifteen, and had them all at once; and it was lawful for any one to have six or seven: for they must thus re∣new their Marriage, as they had done their Baptism. And that none might take ill what they did, they merrily coloured over their villany with testimonies out of Gods word; they brought the examples of the Patriarchs, Abraham, Jacob, Da∣d and Solomon, and divers others, and said that the Word of commanded it, saying Increase, multiply, and fill the earth. Wen that sentence was brought, .23. 1 Tim. 3. That a Bishop must be unblamable, the husband of one wife, they answered, that it was clear from the text, That the Apostle required that of none but the Bishops, and that for several reasons; that he might not burthen the Church, and that he might the better attend upon his Office; but this was not forbidden to any other. Upon the 24 of June 1534. there arose a new Prophet, by Trade a Gold-smith named John Twiscoscar; new Prophet John Twiscos∣car, declares that God John Becold the he having assem∣bled the people into the Market place, made known that the will and command of the heavenly Father was, that John Becold of Leyden should be made emperour of all the earth; and that should march into the Field with a mighty Army, and that should without making any difference destroy all Kings and Pries, pardoning only the people; that is to say, those which ve righteousness; that he might hold the throne of his fa∣ther David, until that the Father did deliver up the Kingdom unto him; for the Saints should raign in this World, after that he had destroyed all the wicked. These things were brought to John Becold of Leyden,Who accepts it, who falling down upon both his knees, and lifting up his hands to heaven, said, It is several dayes since I knew this, Brethren, yet I would not divulge it; but now the Father hath made use of another Minister to perswade it. He made semblance as if he received, the Kingdom against his will; yet he laid hold on it with both hands, and had long before bried for it, and plotted it. and cashirs the twelve Com∣manders.Being now King, he who before was but a Taylor, at that insat cashiereth the Twelve; and on the sudden attireth him∣sel with more then Royal Pomp and Magnificence: he chose great Lords, and commanded that they should make two Crowns of pure Gold: himself ▪ he bore a Scepter with a Chain of Gold; and likewise his Spurs with Rowels of Gold: in brief, he was not clad but with Silk, Velvet and Gold, which they had stollen out of the Churches: his Horses were accordingly ac∣coutred: he appointed certain dayes to give audience to all such as addressed themselves unto him for any business; and when he went abroad, he was attended upon by his Servants,His pompous train and at∣tendance. and Gentlemen of his Court: next unto him there went two young men on Horse-back magnificently clad; he that went on the right hand bare the Crown and the Bible, the other on the left hand bare a naked Sword, the Pommel whereof was of pure Gold, and richly adorned with precious Stones: the King had his Chain of Gold about his neck, and he was all glit∣tering with Gold and precious Stones: he bare in his hand a Globe of Gold. His waiting-Gentlemen were twenty eight, clad like Courtiers, with garments of mixed colour of green and blew, to signifie his Heavenly and Earthly Power. Upon the Kings Girdle was written, The power of God is my strength: thus was the Name of God prophaned and blasphemed, to cloak this Villains stinking infamy. Furthermore, his Title was, The King of the New Jerusalem, King of Righteousness, through∣out all the World. The pomp of his chief Wife (for he had many together) was equal to his own: his Servants were in green, and bordered with a brown colour; and upon their sleeve there was a World with a little Cross about it, and two Swords thwarted a-cross. He had his Throne set up aloft, whereunto he ascended by three steps▪ and all was beset with Gold and Jewels. The Law-suits which ordinarily came before him, were for the most part about Women and Divorces, inso∣much as some who had lived almost all their life long together, now separated one from another. It came to pass one day, that when the people were in the Market-place, close crouding, and in a throng to hear, that Knipperdoling leaped on their heads, and scrambling with his hands and feet being now above them, he breathed upon the men one after another into their mouthes, saying, The Father hath sanctified thee,Knipperdo∣lings blasphemy receive the Holy Ghost. One day he fell a dancing before the King, say∣ing, Thus I am wont to do with my Whore, but now the Father hath commanded me to do it before the King:Confesses him∣self an whore∣master. but because he did it too long, and would not make an end, the King was angry, and went his way. He suddenly mounted into the Throne; but the King surprizing him, threw him down, and three dayes kept him in Prison. Is there not here to be seen a wonderfull rage and mad∣ness? Who could have believed that any bearing humane shape, should have been left to commit things so foolish, absurd, vil∣lanous and execrable? but it cannot be otherwise with such as violate, trample upon, and reject the Word of God; they are by Divine judgement smitten, so as to be an example to the Elect. But let us behold their goodly glorious King, now mounted with more then Royal Pomp: where is the spirit of these Anabaptists, who were so ready to reprove and reject others? At first they cried out against all; if they saw any Matron wear silk, or any man of fashion to wear a gold Ring, they cried down all▪ but now their glorious King Taylor omit∣teth nothing, that may set forth his Pomp and State. In the beginning they would not bear to hear, that any honest man should be a Bailiff, or Governour of a Village; but soon the wind is changed, and now by command from the Father, their King is not King of a Village, but of the whole World; for so he caused himself to be styled. During this Siege, the Pro∣phets of Munster published a Book, which they intituled, The Ristitution; wherein they maintained Muntzers damnable Do∣ctrine, and an infinite of Errours. Afterwards in the Moneth of August, on the day which is called S. Bartholomews, the new Prophet called John Twiscoscar sounded the Trumpet through the streets, and cried out, that All should meet in Arms about the way to the great Church; for they must give a repulse to the Enemies of the City: being thi∣ther come, they finde a Supper ready, which the King had pro∣vided; and by command the people did sit down, to the num∣ber of four thousand: the King, Queen, and Courtiers wait∣ed at the Table. Supper almost being finished, the King gave unleavened bread to all,Becolds mock-Lords Supper. saying, Take, eat, declare the death of the Lord: then the Queen presented the Cup, saying, Drink, declare the death of the Lord. Behold the brave Supper of these Anabaptists, which was rather a voluptuous Banquet, the Table of Devils, then the Table of our Lord Jesus Christ. Now when the Supper was ended, the new Prophet gat him up into the Pulpit, and asked them whether they would obey the Word of God? they all said, Yes:Twiscsar reveals that 28 Teachers must be sent forth. he told them then that the com∣mand of the Father was, that they must send Twenty eight Teachers of the Word. Then he named them in order, de∣claring the place whither each should go: Six were sent to Osemberg, as many to Warrendort; eight to Susar, and as many to Corsfield. The King and the Queen with those that served at the Ta∣ble, supped afterwards,The King and Queen and the 28 Teachers sup together. and those which were appointed to be sent forth. As they were at Supper, the King rose up, and said, That he had received a Commission from the Father: whereas upon an adventure there was a Souldier which had been taken, the King accused him that he was a Traitor as Judas, and with his own hands cut off his head. This being done, he returned to sit down at Table, and by way of merriment recited what he had done. After Supper within night, they caused the twenty eight above-mentioned, to depart out of the City; and over and above their expences, they gave to every one them certain pieces of Gold, to leave in such places where their Doctrine should not be received, in witness of their perdition, and eternal damnation, for their refusal of the peace and do∣ctrine of Salvation. And when they were arrived at the places assigned unto them, they began to run through the City with horrible cries, crying, Repent, repent, otherwise ye will suddenly perish: then they cast their garments upon the ground, and threw their pieces of Gold which were given unto them upon their gar∣ments, assuring them that they were sent by the Father, to bring peace unto them if they would receive it: they com∣manded them to put all their goods in common; if they did refuse it, by this sign, and as by a mark, they did bear witness against their ingratitude, and evil deeds: for behold the time now is come, which was foretold by the Prophets, wherein the Lord God would, that Righteousness should reign through all the earth: and after that the King shall have discharged his trust, and shall have so done, that Righteousness shall reign every where; Then Christ shall deliver up the Kingdome to the Father. Upon these words they were apprehended, and in the be∣ginning fairly demanded, then by the Rack examined of their faith, life, and Ammunition of the City. They answered, that they alone had the true Doctrine, which they would unto the death maintain: for since the Apostles time the Gospel was not truly preached, and that there was no righteousness; that there were four Prophets, two of which were true, namely, David George, and John Becold of Leyden; two were false, namely, the Pope, and Luther worse then the Pope. Being asked why they drave the honest people out of the City, a∣gainst their faith and promise, and detained their Goods, Wives and Children; and by what Text of Scripture they could war∣rant that unrighteousness? They answered, That the time was now come, wherein the Word of Christ should be fulfilled, that the meek should possess the earth; and that God in this man∣er gave the goods of the Egyptians unto the Israelites: Af∣ter, they declared their Ammunition and Victuals that was in the City, with their Garrison, some of whom had above five Wives. Moreover, that they looked for Souldiers from Frise∣land and Holland, who being arrived, the King would take the Field with all his Army, to reduce the whole World under his power and subjection, after he had slain their Kings which did not righteousness. After they were questioned, and still per∣sisted in their opinions, they were all beheaded, except one who escaped. At the same time there arose another Prophet, called Henry Hilvers, a wicked man, subtil and wary; he came to declare un∣to the King and the people, that the heavenly Father had re∣vealed unto him, that three rich Cities with all their goods should be given unto them by God, namely, Amsterdam, De∣venter, and Wesel. The King hearing this, set himself to con∣sult with his Council, by what means they might bring these three Cities unto Anabaptism; and to this effect they sent cer∣tain men unto these places. In the first place he sent James Campen to Amsterdam, and commanded him to be Prince in that City, and ordered him John Matthews of Middleburg to be his consort: they went into Holland, and hid themselves at a Sectaries house, and there with their mischievous doctrine they impoysoned many, re-baptized their disciples, and secretly by night held Conventicles and Meetings; yea, also they scat∣tered their poyson in the neighbouring Cities: for in the City of Leyden, in the moneth of January, in the year following, 1535, many were put to death for Anabaptism, and for their seditious counsels and enterprises. Moreover, in the end of the year 1534 the King sent into Friseland, John Gelen, a subtil man, and well vers'd in arms, he having formerly had charge in the Army; the King gave him good store of gold out of the spoil of the Churches, and gave him in charge to raise an Army in Fise; and acted so by certain men that assisted him, that on the 30 of March 1535, he mustered up and raised an Army, and took a Monastery, and drave out the Friers, and there quartered his Camp, until his Army should augment and be compleated. George Schenck who was then Governour of Frise, speedily assaulted them as seditious persons: they valliantly de∣fended themselves, but he gained the Victory and defeated them; but not without great loss: they were all cut off ex∣cept sixty, who were brought to Leanard, and after were pun∣ished according to their deserts. Their Captain John Gelen escaped and fled to Amsterdam, to be the author of some fur∣ther sedition; where he found many Anabaptists, whom James Campense had seduced; he promised them great matters, high∣ly exalting the glory and liberty at Munster, magnificently preaching the new raign of righteousness upon earth. For by this time the renown of Munster was spread, which anima∣ted the courage of many; seeing so great an Army had be∣sieged them, yea, and had stormed them often, with the loss of many; and that they saw the Anabaptists to persist in their purpose: many who were desirous to be freed from their debts, and to triumph, did greatly desire to enjoy the liber∣ty of Munster. Henry Gesbell a Citizen of Amsterdam, a stout man, and of renown for Souldiery, was gained by the A∣nabaptists, and was very familiar with John Gelen; who being drawn to their party by large promises, much was wrought by him: for in the conclusion 600 Anabaptists met together, with whom they intended and attempted to take Amsterdam, to set up their new raign, as they had done at Munster: for upon the 10. of May, the first and the chiefest of them, assembled in the house of Peter Gale; where after consultation they came forth into the street; for that day the Citizens were merry, and had according to a custom among them been at a Game. About 10 a clock, the Anabaptists ran together in the streets, about the Cross, which was a publick place, crying out, Amend your lives, &c. whosoever will this night be rich and happy, let him march along with us: and as the number of their people encreased more and more, they slew part of them who charge of the watch, and the other part they took . Now the Citizens assembled themselves, and assaulted Ana∣baptists; but they carried the matter so ill, as that their Con∣sul was slain, and the rest put to flight; but then they reinfor∣ced their strength, and gave battel unto the Anabaptists, who were then defeated, though with much blood which then was shed; among whom John Gelen, and Henry Gesbel were slain. James Campense was taken, and executed by the hand of Justice. Afterwards in many parts of those places of Holland, the Anabaptists raised tumults and seditions; not without loss and great damage unto several honest people, for they could not keep themselves quiet: for when they were defeated in one part, they began in another; making in secret many disciples, who waited for the restoring of the Kingdom unto Israel. There was a certain man in the Town of Leyden, who being forced unto it by torments, confessed that the King of the A∣nabaptists dwelt in Vtricht; but that he was not yet crowned, but only designed to be Prince in the Kingdom of Israel: this prisoner was not only found possessed of vessels of silver and gold, which by evil practise he had stoln; but also guilty of several crimes, for which he was executed: there is no doubt, but that by this King they did intend David George. In the mean while, although at Munster their King and Pro∣phets had made unto the poor people most great and magnifi∣cent promises; yet now every day they were oppressed with great necessity, and chiefly through Famine, insomuch as many were starved, and died for want of bread. The Inhabitants secretly resolved to apprehend the King, and to deliver him up unto the Bishop, and by this means to pur∣chase their peace: the King making doubt hereof, and not trusting to himself; he chose twelve men, whom he judged would be most faithful unto him, and appointed them to be Captains of each Quarter of the City, that he might be in the better rest and assurance; afterwards he promised the people, that by Easter they should be freed and delivered from this siege, and all their poverty: for he hoped that the Legates which he had sent into Frise and Holland, and other Regions, having raised Souldiers, would make some stirs; and that by this means the siege would be raised before Munster: but he was deceived by his vain hopes, as we have heard (for there was a goodly dispatch of his Legates:) He promised great matters to the Captains which he had chosen; how when the Camp should be raised before the City, he would make them great Lords and Princes; and particularly he gave unto John Dents the Empire of Saxony: whereby appeared the bruitish∣ness and Diabolical rage of this pleasant and goodly King Tay∣lor, to promise to give that which was none of his own; and to take it away from him, to whom God had given it. In the Moneth of February, the famine was so great, that many died through hunger and want. One of the Queens (for there were many) called Elisa, out of pity to the People, oc∣casionally said, That she did not believe that it was pleasing un∣to God, that the people should thus perish through famine: The King, who had store of good provision in his house, not only for necessity, but also to make good cheer; withal know∣ing this, brought her into the Market place with all the other Queens, and commanded them all to fall down upon their knees about her; and unsheathing his sword he struck off her head from off her shoulders: and not being contented herewith, he reproached her as a bawd: the other wives fell a singing after this goodly deed, Glory be unto God in the highest; and gave thanks unto the heavenly Father: and then they fell a dan∣cing; the King led the Galliad, and exhorted the poor people to leap, dance, and to rejoyce also, who had nought left but a little bread and salt. When Easter was come, and that there appeared no sign of deliverance, the people were, and that not without cause, much grieved: The King who all along fed them with fair promises, fell sick, and continued so six dayes together, that he might cover himself with some excuse: after those six dayes, he came into the Market place, and there shewing himself, he told the people, that he had promised them deliverance: but it must spiritually be understood, and behold this was the deliverance; he said, That he had rode the blinde Ass, and that the Father had laid upon him the sins of the multitude; and that he had born them, and taken them away: and that now they were de∣livered from all their sins; which was the deliverance that he had promised unto them. Thus must the poor and miserable people content themselves, to hear this execrable blasphemy. The blind Ass of this Gallant, whereupon this devillish and desperate man rode, was the poor people, that endured and did bear the enormities of such a villain, whom they adored. If we should reckon up the miseries, calamities, and other evils which those of the City endured, it were a miserable thing to hear: divers who would not bear the famine, fled to the ene∣my; not so much looking for mercy, as that their pain might be expired by death: many crawled upon their bellies in the streets, and others dyed in the wayes: it was an horrible thing to see many walking quite stripped of flesh, nothing left but skin upon the bones. Their ears, lips, cheeks, and noses were so shrunk up, as one might almost see day-light through them, as through a piece of Paper. Through feebleness, they could not carry their bodies: some went to the enemy disarmed, trailing a staff in their hands: whiles provision lasted, none talked of going to the enemy, but now when this was spent, then began their desolation and discontent: yet they helpt themselves as long as they could▪ They sowed in the sides of the walls, and in all waste places, rapes, pease, and such seeds, and with this they made shift to pass the Sum∣mer: But when this crop was spent, then it was as Venison to them to feed on dogs, rats and mice; and when the City▪ was taken, there were but two horses left alive: many were so pres∣sed with hunger, as that they did eat the flesh of dead carcasses. Finally, they boiled shoes, old leather▪ and skins, and beat them together, and put them into a pot, and mingled all sorts of mat∣ter together, which they could finde: this was instead of bread; and yet this villain and wicked cheater deceived them, telling them, God tried them, to see whether they would be faithful and constant; and that certainly the Father would deliver them in a short time. Now they that would depart out of the City, to be delivered from these mischiefs, were to present themselves before the King: and there this Robber took from them all that they had; and when they were ransacked, he said, Now get you gone to the Hereticks. The King had yet provision of Victuals in his Palace, for a∣bout two Moneths; but it was only for his Courtiers. They consulted how they might victual the City. Then there stood forth one named Hansken Vander Langke-strate, he was one of the Kings Secretaries, and one in whom he confided much: he undertook to re-victual the City, and to bring in three hundred Souldiers to their assistance, and all in fifteen dayes. He de∣parted out of the City, and under this pretence went unto the enemy; and for a certain sum of money sold the City unto the Bishop, offering to lose his life if he did not accomplish i: the time for this Plot to be put in execution, was the even of S. Johns day, at ten a clock in the night; and that he would open the Gate unto them, provided they came without noise, to the Gate of the Cross. Then this Purveyour returned unto the City, and comforted the King, telling him, That he had well ordered his business; and that within fifteen dayes they should have a recruit of Victuals and Souldiers. When the day was come, he told the Watch, That this night their aid and victuals should come; and therefore when they saw them approach, that they should take heed that they made no noise, but be very quiet. At the very time appointed, at ten a clock in the night, the Gate was opened, and the enemy entred. They kill'd the Sentinels, and the Corps du Gard, having got the Word. Being thus entred into the City, the Trumpets sound an Alarm; suddenly the King and his men put themselves into a posture to fight, and to repulse the enemy back again to the Gate, which was now shut by some of the Citizens. The enemies without broke up the Gates; for they heard how they charged upon their people within: and being now entred in, they display their Colours. Those of the City abode the brunt a little at first, and were drawn up in the Market place: the Battel was very great. The King, Knipperdoling and Crechting, were taken: then Rotman seeing no hope to escape, thrust himself into the middle of the enemies, and there was run through, because he feared to be taken alive. But when the Anabaptists heard that their King was taken, their courage failed them, and they hid themselves here and there in Cellars, holes and Shop-bulks; yea, if it had been possible, would have ran into mouse-holes. They were ten dayes in pillaging the City, and they found in the Kings Pa∣lace provision for 200 men for two Moneths: whereas the poor people were for a long time starved. This was called, To have things in common; when as some had to eat, and others were starved. This was like Ananias and Sapphira's dealing before the Apostle Peter. Thus was the City of Munster taken, the 25 of June 1535. The King was three days after, by a guard of Souldiers brought to a Castle three leagues from the City, called Dulme. As soon as the Bishop perceived the King, he cried out, Oh thou wretch! how hast thou brought spoil and waste to me, and to my poor people! The King readily and proudly answered, lifting up himself, and despising the Bishop, said, Priest, we have not dam∣nified thee one mite, but we have delivered a strong City into thine hands, which is able to stand out against all strength: yet if We have done thee damage, if thou wilt hearken unto us, we will make make thee rich. The Bishop hearing that, could not forbear laughing, and asked him, how he would do it? The King an∣swered him, Get Baskets made of Iron, and cover them over with Leather, and put me in one of them, and cause me to be carried through the Country, and let no man see me, but he that shall give thee a peny; and by this means, thou shalt receive more money then thou hast spent in the War. The better and most holy Anabaptists hung about their necks the mark and ensign of their King engraven in Brass, marked with these three letters, D. W. E. which in their language signified, The Word was made Flesh. The King had for his Title, I John by the grace of God, and by vertue of the new Kingdome to come in the Temple of God, Minister of Righteousness, &c. Thus the King with his two Companions were carried Pri∣soners here and there unto the Princes, by which means the Ministers of the Lantgrave had opportunity to confer with the King, and to dispute with him about the principal Points, viz. The Kingdome of Christ, The Magistrate, Baptism, The Incar∣nation of our Lord, The Lords Supper, Marriage: and by testimonies of Scripture unto them, so acted, as though in all things they changed not: notwithstanding all the oppositions they made to defend their opinions, yet they yielded somewhat; which the King did (as some thought) in hope to save his life: for at the second time of their return, he promised them, if they would grant him his liberty, to silence the Anabaptists, which were in great numbers in Holland, Brabant, England, and Friseland, and to bring them in subjection to the Magi∣strate. The 20 of Jan. 1536. the King and his two Companions were brought back to Munster, and put in several Prisons; the two next dayes were spent in holy Remonstrances, to reduce them from their errours. The King acknowledged his sin, and had recourse to Christ by prayer: the other two acknowledged not their faults, but stood out. The next day the King was brought forth upon a Scaffold, and tied to a post; where were two executioners with hot burning tongs: he indured the three first pinchings of the tongs, without speaking word; afterward he ceased not to call upon the mercy of the Lord. Thus for a whole hour and more, was he torn and dismembred; and to dispatch him out of the world, he was run through with a sword: his two Companions had the like end. Their bodies were put into iron Cages, and hung upon S. Lamberts Tower, for a perpetual memorial. Let none think we recite stories of the Anabaptists, which are not to be believed, by adding there∣unto of our own; God forbid that we should so do: for there are many yet living, who were eye-witnesses of these things, and present when they were done. I speak this, that none might be hindred from getting profit by this History, which is true and certain, and brought to light for the instruction of the people of God. In the year 1535. upon the 3 of February, in the City of Amsterdam, in the street of the Salines, in the house of one John Silert, who then was far from home, there assembled seven men and five women, then called Anabaptists, among whom there was one called Theodore Sartor, who was there inspired; he lay stretched out flat upon the ground, for some space of time, before the other brethren and sisters: who in the end a∣wakened; and prayer being made with great gravity, or rather fair hypocrisie, he then said, That he had seen God in his Maje∣sty; also that he had a vision of all things in heaven and in hell; and that the great day of Judgement was now come: Afterwards he pulled off all his garments, not leaving so much as to cover his shameful parts withall. He commanded the rest of his brethren and sisters to follow his example, upon this pre∣tence, for said he, The children of God must strip themselves, and put off▪ whatsoever is made and born of the earth; inasmuch as truth is naked, and cannot abide to be wrapped up in any thing: therefore, to shew themselves veritable and true, ought to unclothe themselves. The poor people hearing this, put off their clothes; and being no wayes ashamed, became quite naked. Theodore commanded them all to imitate him: he leapt out of doors in∣to the publick quite naked, as also did the rest of the men and women, who followed him, crying after an horrible manner, Wo, wo, wo, Divine vengeance, Divine vengeance, &c. and in this manner they ran furiously through the City, like mad peo∣ple, crying out so hideously as never was known. Then the Citizens ran to take arms (for they knew not whe∣ther the City were surprized by enemies, or what would be∣come of this stir.) Finally, these impudent people were taken being quite naked; and being questioned upon the 5 of March, these seven men were beaten and scourged: the first of them cried out, Praise the Lord for evermore: another said, Lord, avenge the blood of thine: the third, Open your eyes, &c. the fourth said, Wo, wo. Afterwards the women were brought to punishment: when they were taken, they offered them gar∣ments, but they rejected them, saying, That the truth ought to be naked. What men ever heard of such impudency or fury? In the ancient stories we reade of Adamites, who also went na∣ked; but it was only among themselves, and at their Festival dayes: but these far surpass them. When Adam saw himself naked, he sought for covering; and finding nothing more fit then leaves, he made use of those of a Figtree: but these, when as garments were tendred unto them, they refused them; and like dogs ran without shame. Behold what befalleth those that leave the word of God, to cleave unto dreams and Satanical illusions! but behold their madness, in that they dare attribute so much villany unto the holy Spirit of God, and to make him the author of their na∣kedness: they ought to have in remembrance, with what gra∣vity the Apostle Paul commandeth women to have their heads covered in the Church: what would he have said if he had seen or known women to run without shame quite naked like Bitches, who commanded that women apparel themselves in de∣cent habit, with shamefac'dness and modesty? The things which were done by these Anabaptists in the Towns of St. Gall in Switzerland, are not less hideous nor hor∣rible then these, whereof we have already heard. For in the year 1526, two brethren which came out of the same womb, Thomas and Leonard Schitker, inhabiting neer unto the town called Mulleg; the 7. of February, by night there assembled a great number of Anabaptists in their Fathers house, who spent all the night in preaching and doing marvelous deeds, and re∣ceiving of visions: at Sun-rising, upon the 8 of February, Tho∣mas took his brother Leonard, and set him in the midst of his kindred, and of all the company, commanding him to fall down upon his knees: now as the rest admonished him, to do no un∣beseeming thing unto his Brother, he answered them, That they needed not to fear, for he should do nothing there, but the will of the Father: in the mean while unsheathing a Sword he cut off his brothers head, who was upon his knees before them all. As all the company were smitten with great fear, and made great and lamentable complaints, Thomas who had com∣mitted this Murther, suddenly flyeth out of the Town, using horrible behaviours, as the custom of the Anabaptists is to do. This Enthusiast at that time came before the Consul in the town of St. Gall. Mr. Joachim Vadian, an excellent man and re∣nowned for piety and learning, being present, this Anabaptist cryed out fearfully before him, The day of the Lord is at hand, the day of the Lord cometh: he added further, that at the break of day, there had been some great thing done, (but that he concealed the matter) and that the will of the Father was ac∣complished, and that it had been steeped in Gall and Vinegar: the Consul reproved him, and chid him sharply, because of his fury and immoderate cryes, commanding him to cloath him∣self, and to return to his house, and to behave himself peaceably. Suddenly his villanous murther was divulged, and he was ap∣prehended and diligently examined by torture; and afterwards for his villanous fact, by the hand of the Magistrate executed and put to death. This poor Anabaptist had forgot the Do∣ctrine of the Apostle, 1 Joh. 3.12, &c. but God by his righte∣ous judgement and providence, suffered such villanous and exe∣crable deeds to be committed by these persons, that these wayes may be abominated. There was found at Appasel in the Country of Switzerland,A shee Messiah. a woman, a sister of this Sect, who taught and perswaded many of her brethren, that she was Christ the Messiah of women, and chose twelve Apostles. That befalleth these persons, which is common to such as once stray, and turn aside from the right path, and the good old way: by how much further they are off and distant from the right path, and the more progress they make; so much the farther do they wander from the right way: after that they had built the Tower of Babel, God so confounded their lan∣guage, that they understood not one another; and they are divided among themselves, yea, they have damned and excom∣municated one another, and made divers Churches apart, with∣out familiarity or communion together. But not to weary the Reader with such diversity, I shall only name fifteen. Let us now come to behold some of their strange opinions; for that were a work never to be done, to describe them all. We shall begin with Thomas Muntzer, of whom mention was made in the beginning of the History. Firstly, He wrote and taught publickly, that the Ministers and Preachers of the Gospel, were not sent of God: and that they preached not the true word of God, but were Scribes and Pharisees, preaching only the dead Letter of the Scri∣pture. Moreover, he said, That the writing of the Old Testament, and the preaching of the eternal word, was not the word of God, but was only the testimony thereof: and that we must search for the word in the internal part, i. e. in our hearts, where God hath put it, that we need not go far to seek it from without us: The Scribe-Ministers (saith he) think that faith cometh by the Scriptures and preaching, but they are very far off: for all the Scriptures lead us hither, that we must be taught and learned of God, Joh. 6.45. Isai. 54.13. Jer 31.34. Answ.It was very needful for these Anabaptists, to begin here to set up their Sect and Faction: they must say and plainly affirm, that the Ministers are not sent of God, that they might the more withdraw the poor people from them. The Reasons which move them so to speak, as they pretend, are Pauls writing to Timothy,1 Tim 4.12. where he saith, Be an Example, &c. where∣by the Apostle sheweth it is needful for the Minister to approve his calling by purity of life,1 Tim. 3.2. otherwise it will be vain and false; also the Bishop must be unblameable. Our new Mennonists and Franniques are of the same opinion. But in the mean while, who seeth not that they endeavour above all things, to set up their own works and righteousnesses, and Pharisee-like to judge & condemn all such as do not as many works as they? It is many times so, that Harlots will boast themselves more of their chastity then honest Matrons: so it was with the false A∣postles at Corinth, that they might bring the true Apostles of Christ into disrepute; they so boasted of their own vertue and lowliness, as if the true Apostles were in no wise to be compa∣red with them. But the Apostle is in no wise astonished at their vain and foolish braggings; yea, he plainly derided them, saying, We dare not make ours of the number, nor compare our selves with some who commend themselves: but they measuring themselves by themselves, and comparing themselves with themselves, are not wise: as if the Apostle should have said, they so please them∣selves in themselves, that they think and esteem, that there are none in the World equal or to be compared with themselves: they consider not the gifts wherewith others are endued, but their sight is so fixed upon themselves and their own fair deeds, as that they are perswaded, that they are the only ones, and the None-such in the world. In the mean while, the Apostle lively upbraideth them, saying, Such false Apostles are deceitful work∣ers, disguising themselves into Apostles of Christ; and no marvel, saith he, for Satan transformeth himself into an Angel of light; it is no great matter then, if his Ministers trans∣form themselves into the Ministers of righteousness: whose end shall be according to their works. Moreover, who know∣eth not well, that Doctrine far surpasseth works? so as if the Doctrine be not sound, pure, and true; the works, how holy and fair soever they may be, will never prove the calling of a false Prophet, that he is sent from God. If it were lawful for us to boast, it should not be in our san∣ctity, perfection, and mortification, as they do; but onely in the pure mercy of God through Jesus Christ: if so be that gravity and honesty of life, were the true sign of the vocation to the Ministry, it would follow, that all honest and good peo∣ple should be Ministers of the Church; but that is well known to be false, 1 Cor. 7.10. nor can it be; for there is a command for every one to walk in the calling wherein he is called, 1 Cor. 12.29. He asketh also, Are all Apostles? are all Prophets? are all Teachers? Every Christian may or ought to reade, and dis∣course of Scripture; it followeth not therefore that all Chri∣stians are Preachers and Ministers of the Churches, but onely those which are lawfully called; nor doth the calling cease for any failing that may be found in the life of the Called (which is not spoken to give occasion to make Ministers negligent; (God forbid:) but the exhortation of the Apostle Paul, is alwayes necessary to the Ministers) no more then Peter ceased to be a true and lawful Apostle,Acts 6 6. Act 13 3. 1 5 22. 1 4 14. 1 Tim. 1 6 when he so grosly failed, Gal. 2.11, 12. It is well known our Ministers are called to Office by the voice and common consent of all the Church; and that after fasting and calling upon the Name of God, according to Apostolical institution, and are confirmed in their Office by imposition of hands: what reason is there for these Sectaries to say, That their Ministers are called of God, but ours onely by the world and men? if their Ministers have a special calling as the Apo∣stles had, let them prove it by signs, miracles, gifts of tongues, and Apostolical Doctrine, as they did: The Church hath no need of your Ministers; for the Doctrine of Repentance, A∣mendment of life, and of Remission of sins in the Name of Christ, is abundantly declared in the Church of Christ: to teach the same thing is superfluous; if you teach any other Do∣ctrine, then you and your Doctrine is accursed, and not to be heard. I shall say no other thing, then what the Apostle Paul before spake to the like glorious Ministers as theirs be, Gal. 1.18. If their spirit be so full of knowledge and light, so as they cannot contain themselves from preaching without calling; why do they not preach where the Gospel was never yet declared? they insinuate themselves into such places, where the Gospel hath been preached to the people, with great labour and hazard of life unto the poor Ministers. It is a marvel, how they will vouch∣safe to enjoy, and partake of the labours of those Ministers, whom they so much hate: they secretly by fraud and deceit se∣duce and disturb in such places the poor sheep of Jesus Christ, which ought not to be withdrawn from their true Pastors. I pray all the Flock of Christ, not to give heed to such strangers, but rather hearken to the voice of the Apostle, 1 Thess. 5.12, 13. Heb. 13.17. These Sectaries do defame and reproach the Ministers, and speak all evil of them▪ but it is because they touch them at the quick; because they cry out upon these Wolves, and pluck the sheep-skins from off their backs, that none might be surprized by their fair appearance. Seeing the Gospel-Ministers are styled Salt of the earth, none must think strange that the Salt biteth and pricketh, and maketh it self to be Salt: the Salt biteth not where there is no wound, but it is felt where there is a raw place. It will appear then, that they have lost their spiritual senses, who say, That our Ministers are not called of God: God hath put singular honour upon the Ministers; yea, what greater could he put upon them, then by saying, He that heareth you, heareth me; and he that rejecteth you, rejecteth me? the Lord not only by words, hath recommended the Ministers unto the Church; but also by example, hath shewn what honour and reverence all ought to have them in. The holy Ghost could have taught the Ethiopian Eunuch without the Ministry of man,Acts 8. but he would maintain this order. So Cornelius, God could have taught him by the Angel,Acts 10.5. but he is bid to send for Peter. When our Lord called Paul, he could have instructed him himself, yet he is sent to a mortal man, to receive the Doctrine of Salvation, and Baptism: be∣hold, a case which fell not out by rashness, that an Angel of God should withdraw from entring upon the Ministry,Acts. 9 6. and should send him to a man, a Minister, to preach unto him. Who with a good Conscience dare then despise the true Ministry, so highly honoured of God; and to disgust men from the same, and to cause men to run after those which were not lawful Mi∣nisters, but thieves, robbers, and grievous Wolves, which spare not the flock of our Lord Jesus Christ? Let us now come to the second Point: Muntzer, after he had spued out his poison against the poor Ministers of Christ, he falls upon the word of the eternal God; and there, that he may leave nothing intire, with open throat he spits out his blasphemies. It is no marvel if he fall upon the Ministers of the Word, to speak evil of them, seeing he dareth so outragi∣ously to set himself against the very mouth of God▪ Behold his own words. Object.That the Scriptures of the Old and New Testament, and the en∣ternal preaching of the word, is not the word of God; and that we must search for the word, in the internal part in the heart; and that the Ministers are much deceived, thinking that faith cometh by reading of the Scriptures, or by hearing them preached; seeing all the Scripture saith, that they shall be taught of God. These are his own words. Answ.We plainly confess, and are not so ignorant (thanks be to God) and who knoweth not, that the external word, i. e. that the Letters written with ink upon paper, by the hand of the Writer; and that the voice sounding out of the mouth, is not the Word of God, inasmuch as it is written and spoken by man? yet we do notwithstanding affirm, that the sense of these words written, and spoken by the mouth of the Minister, is the true and indubitable Word of God: as it more plainly ap∣peareth,. 36.4.6, 8. where the Prophet Jeremiah commandeth Baruch to write from his mouth all the words of the Lord. The words of Jeremiah written with ink in a Book, are called the Word of the Lord. How often do we hear in the Prophets, Thus saith the Lord! reade these Scriptures: Jer. 25.15. Jer. 20.33. 1 Pet. 1.23. Isa. 40.6. 1 Thess. 2.13. Deut. 10.18. Acts 4.31. Acts 6.2. Acts 8.14, 25. Acts 11.1. Acts 13.5, 7, 25. Acts 17.13. Acts 18.11. Heb. 13.7. Ephes. 1.13. We ought rather to give credit to so many evident Testimonies of Scripture, then unto such Ravers, who do nothing but rave and dream. Muntzer careth not for that, but dareth give the Apostle Peter the lye. Now they which leave the Scriptures, finding out another means to come unto God, through pride, they are deprived of their senses. They pretend unto Revelations of the Spirit; and despising all reading, they mock at the simple∣ness of those, which yet follow the dead and killing Letter (as they call it.) By what spirit is it, by inspiration whereof they are so highly rapt, as that they dare reject all the Doctrine of the Scriptures, as a babish and childish thing? They say, It is the Spirit of God; but it is plain mockery so to speak. For they must needs grant us, that the Apostles and the faithful in the Primitive Church, were inspired by the Spirit of Christ; yet none of them durst contemn the Word of God, and the holy Scriptures, but rather each of them had them in very great reverence; as we may see it by their writings, which are furnished with many testimonies from the Old Testament: and certainly thus was it promised by God, through the mouth of the Prophet, Isa. 59.21. where we see, that the Lord joyn∣ed these two together, his Word and his Spirit: wherefore should we separate, what God hath by an inviolable bond con∣joyned? Moreover, Paul, who was rapt up into the third heaven,2 Cor. 12.4. and there heard things unlawful for man to utter, notwith∣standing, gave not over diligent reading, nor profiting by the Books of the Old Testament, Commanding Timothy to bring with him the Books which he had left at Troas with Carpus.2 Tim. 4.13. 2 Tim. 3.15. 1 Tim. 4.13. Yea, he exhorts Timothy, who though he was an excellent Teacher, and well instructed in the holy Scriptures, to give himself to reading: and what praise doth he put upon the Scri∣pture! 2 Tim. 3.16. I would ask these men, whether they have received another Spirit, then our Saviour promised to give his Disciples? they will not dare to vaunt of another spirit: now what Spirit our Saviour promised to send unto his Disciples, he sheweth plainly, when he saith,John 14.26. This Spirit shall not speak of himself, but should bring to their remembrance what they had for∣merly heard of him. It is not the Office of the holy Spirit, that which Christ promised, to dream of dreams, of new and un∣known Revelations, or to hold forth new Doctrine: but it is the work of the Spirit of God, to confirm us in that which he hath already spoken, by the Prophets and Apostles; seeing also that the Lord promiseth not to send us another Doctrine, say∣ing, Hold fast that which thou hast, untill I come, Revel. 2.24. Gal. 1.8, 9. whereby it appeareth, that we ought diligently to travel, as well in hearing, as in the reading of the holy Scri∣pture, if we will feel the benefit and fruit of the Spirit of God. Luke acknowledgeth the diligence of those of Berea in search∣ing the Scriptures, Acts 17.11. To this purpose tend these Scriptures: 2 Pet. 1.19. John 5.39. Luke 4.21. Matth. 4.4. Eph. 6.16. Mat. 22.19. Luke 24.27. John 2.22. And Paul would have a Bishop to hold fast the faithful word, Titus 1.9, &c. Apollos was mighty in the Scriptures, &c. Acts 14.24, 28. If it were otherwise, how could we take heed to the deceits of Satan, who daily transformeth himself into an Angel of light? whereupon should our faith rest? we should be carried to and fro without any stability. Object.But they do alledge, It were a great absurdity to subject the holy Spirit unto the Scriptures, to whom all things are to be sub∣jected. Answ.As if it were a shame and ignominy to the holy Ghost, to be alway like unto himself, and to be constant in the same word without wavering at all. If any should reduce the Spirit to an Humane, or any other Rule, it were debased, yea brought into servitude: but when we say, That the holy Ghost having once spoken, is not mutable, and changeth not discourse (now speaking one thing, and then another, as men are wont to do) who will say, that we offer any injury to the holy Ghost? Object.But they say, He is by this means examined; which belongeth not unto men to do. Answ.It is very clear, that it is such an examination, as he hath pleased to establish in the Church; that we may not receive the spirit of Satan instead of him: wherefore it must needs be, that the Spirit abide for ever, such as once he hath revealed and manifested himself to be in the holy Scriptures: It is no shame nor opprobry to the Spirit, for any to say of him, That it is no dishonour for him not to be mutable, nor to renounce himself. As for that which they tax the Ministers, to be Ministers of the dead letter, one may plainly see the Lords taking vengeance up∣on the outrage offered unto his holy Word; smiting them with a spirit of giddiness, for having despised the true and on∣ly means of coming unto God, which is the Scripture and the Word of God. In the passage of the Corinthians where Paul saith, The letter killeth, and the Spirit quickeneth; let any closely consider, against whom the Apostle disputeth,2 Cor. 3 6. and they will understand his drift. It is very evident that Paul in this place, had to do with false Apostles, who preached and extolled the Law without Christ, and caused the people to recoil from Salvation purchased by Christ, and the grace of the new Cove∣nant, whereunto the Lord had promised to write his Law in the heart of the faithful:Jer 31.33. Ezek. 11.19. Ezek 36. Heb 8.10. the Law then being separated from Christ, as a body without a soul; and nothing cometh from it but death, to those that are under it: it doth nothing but beat and strike the ears, without any quickening the soul, until by faith we are sent from it unto Christ, as from the Usher unto the Master; and then the Law will be found such as David sings it, The Law of the Lord is perfect, converting the soul; the testimony of the Lord is faithful, making wise the simple:Psal. 19 8. the com∣mandments of the Lord are right, rejoycing the heart, &c. Thus must we understand how it is said, The Letter killeth: Paul calleth the Law, The killing Letter, and saith, The Spirit quick∣neth; i. e. The Ministry of the Gospel, which he opposeth unto the naked Law; and he himself calleth his preaching, The Ministry of the Spirit: we must not understand this place as those dreamers, who as often as they meet with an obscure place that maketh against them, say, The Letter killeth, i. e. Ac∣cording as they say, to understand the meaning of this Scri∣pture this killeth, but we must come to the Spirit, i. e. to forge Allegories. Paul never thought of such fopperies, as we may see in reading the same Chapter, 2 Cor. 3.8.Luk. 24 27. It is then wret∣chedly and wickedly done, to cast off the Scripture upon such pretence of the Spirit, seeing our Lord giveth us his Spirit to understand his word: as we see Christ opened the understand∣ing of the two Disciples, not by making them wise in them∣selves, nor setting them to look for a new kinde of word, or natural and innate in them, in rejecting the Scriptures; but that they might understand the Scriptures. After this manner the Apostle Paul exhorteth the Thessalonians not to quench the Spirit: he would not have them fly in the air, after vain and un∣profitable speculations, without the word of God, but conse∣quently he addeth, despise not prophecie: thereby shewing, that then the spirit is quenched, and suffocated, when Prophecie is rejected;Psal. 119 105. what will those poor Soules answer, who have rejected the lanthorn, which God hath given to be a light unto their feet? We confess that the external word preached by men, of it self, nor alone, cannot convert the heart, but the Spirit of God must wok internally, to beget faith in us: now this is done in good order by the preaching of the Gospel, as appears by Lydia the Purple-seller, Act. 16.14. she heard Paul preach, but the Lord opened her heart, to understand the things which Paul spake: for this cause the preaching of the Word is called seed; we know that if seed fall upon a spot of ground which is desert, and not tilled, it is lost, without producing fruit: but on the contrary,Luk. 8.15. falling upon soil tilled and well manured, it brings forth fruit in abundance. So the word of God, if it fall upon the hard and rebellious brain, it remaineth without fruit, as upon stony soil: but upon a heart prepared by the operation of the Holy Ghost, then it brings forth much fruit; and as the Husband-man when he hath sown his seed, he can do no more, he cannot make his grain to grow, but leaveth it to God: so must the Ministers do; when they have preached and sown the Word of God, they cannot make it grow, they must commend it unto God: as the Apostle saith, He that planteth is nothing,1 Cor 3.7. and he that watereth is nothing, but it is God that must give the increase: he doth not therefore reject him that plant∣eth, nor him that watereth, that is to say, the external Mini∣sters; for he soon addeth, We are co-workers or labourers with God; ye are Gods husbandry, ye are Gods building. It appeareth that the Ministers are joyned in the work with God; inasmuch as God maketh use of them as instruments, and he worketh by his word, by giving vertue in the internal man: one may see as plainly as day-light, the errour of Muntzer, the first father of these Anabaptists, and that there is no rea∣son in his speech. Our Mennonists have condemned their Father in this point, notwithstanding there be others who maintain this opinion, or rather blasphemy, as some strange spirits, the disciples of Se∣bastian Franque, who this day do renew the question: yea, some little space of time since, one of the chief of that Sect, whose name I shall forbear to declare, in the City of Frankfort, before several honest people told me, and with might and main maintained, with divers of his disciples, That the earth never bare a more abominable Idol, then that which is called the Bible; and that all the World doted upon it, looking therein for the word of God, whereas we should look for it in our hearts: and one of them redoubled it, and said in the presence of Mr. Alosco and of us all, What do you talk so much of the Scripture! I assure you on my part, I have learned more by seeing a Hen or a Capon killed, then ever I learned by all the Sermons and Lectures of the Books that ever I read. Unto whom I answered, It must needs be that you eat often of Hens and Capons, seeing you have learned so much by their death: but I pray you, said I, What good did you ever learn thereby? he answered, That he had learned to know, the obedience which Jesus Christ rendred unto God his Father upon the Cross: and that as the fowl was slain without making resistance, and that for the good and life of man; so was Jesus Christ slain for the life of mankinde: it was said then unto him, How do you know that ever there was such an one as Jesus Christ, and that he died for man? do you finde that written in the Capons belly? the Turks also do kill Capons, but they cannot reade there, that Christ was their Saviour. In the end they were ve∣ry angry, and like people deprived of their sences, when they were hampered by the word of God, and by their own reasons. What man is there that would not wonder at such foolish and irrational discourse? is it not just that such people should be so handled, seeing they have rejected the word of the living God, which the Angels themselves desire to pry into, that they should be sent to School unto the bruit beasts. Further, I come to the Proposition of Muntzer, who saith, That the Ministers are much deceived, thinking that Faith cometh by hearing, and that it is written, Brother shall not teach Brother any more, saying, Know the Lord; for they shall all know me, from the least to the greatest of them, being all taught of God. Answ.If Ministers be deceived by so thinking, then was Paul also deceived;Rom. 10.14, 17. for he thus spake, How shall they believe, &c. yea, he saith, that the doctrine which was preached, was the word of faith: But one may easily see their pretence, which is, Totally to make void the Scripture, and the Ministry of the Gospel, to come unto Revelations. We have already shewed that God will instruct men by Ministers, Rom. 10.8. the Eunuch is sent to Philip, Cornelius to Peter, Paul to Ananias, &c. As for that passage of the Prophet, where it is said, Brother shall not teach brother, &c. the Lord would not hereby banish from out of the Church the Ministry of the Word, (God forbid) to draw men after Visions and Revelations: Now they fail, in that they do not narrowly look into the place; for the Prophet doth not say totally, that they shall not teach no more; but these are his words, They shall teach no more, saying, Know the Lord: as if he should say, Ignorance shall not possess the judgements and understandings of men, as formerly when they knew not who the Lord was: yea, even in this restauration of the Church, the true knowledge of God should become so com∣mon and vulgar, that all should know how that the Son of God, who is the lively image of the Father, is descended here below upon earth, to be united unto us, being made our Bro∣ther to guide us unto eternal life: We know there is a double use of Teaching: one is for those who are altogether igno∣rant, to whom the first rudiments, as points of Catechism, are to be hld forth: there be others, who being entred in, must make further progress. Seeing then that none hath so profited, but that he hath need further to be taught, so it is the greatest part of our wisdome to become teachable. Paul sheweth how we should profit by teaching, if we would be Christs Di∣sciples, saying, That God hath constituted Pastors and Teach∣ers,Eph 4.1. &c. that we be not unstable, children, tossed to and fro with all winds of strange doctrine, &c. whereby it appeareth, that the Prophet never intended to bereave their Church of an ornament so preaious and necessary: The Prophet onely would tell us, that God would manifest himself to small and great, and that the Church should have children instructed and taught God, as was promised by Isaiah. This passage then is very cle behold, the Prophet saith, They shall no more teach every man his neighbour, saying, Know the Lord; and why? because, saith he, I will put my law in their inward parts, and write it in their in∣ward parts: he doth not reject the external Ministry of the Word, but he sheweth, that the knowledge of God cometh not properly by the labour and travel of men, but it is because the Lord engraveth the Law of his Word in the understanding: Ministers by their preaching strike upon mens ears; and God by engraving his Law, worketh upon and teacheth their hearts, as he dealt with Lydia at Pauls preaching. Therefore it is,Act. 16 1. that Jesus Christ, John 6.45. seeing the Jews to murmure, and storm against the external Ministry of the Word, saith, None can come unto me, except the Father who hath sent me draw him: It is written in Prophets, And they shall all be taught of God; whosoever then hath heard, and learned of the Father, cometh unto me. Christ thereby sheweth, that those who have heard, and learned of the Father, do not disdain and reject the Ministry; but they come unto it, and receive profit thereby: and all this sheweth, that we are of our selves altogether indisposed to come unto this knowledge of God; for otherwise God would not promise, to cause us to walk in his statutes; and if it were in our own power so to do, and that neither great ones by their wisdom, not little ones by reason of their ignorance can mount so high, unless by the Holy Ghost they be drawn: Be∣hold, the true sense of the place, so wofully corrupted by these first Anabaptists, and all they pretend unto, tends not, but after they have deprived the Church of the Ministry, and the preach∣ing of the Word, to open the door unto Visions and Dreams, as they already have shewn at Munster and Amsterdam, as Muntzer their first father had begun unto them. Was it not a pleasing thing to hear this alwayes sounding from their mouths, The Spirit hath revealed it unto me, The Father hath commanded me? and when any brought a tesimony of Scrip∣ture contrary to their dreams and visions, suddenly they replied, What have we to do with the dead Letter, seeing we have the lively word of God imprinted in a living spirit? as if the holy Ghost, who is the Author of the holy Scriptures, could con∣tradict himself. The Apostle Paul foreseeing that such Sects would rise up, who would despise the preaching of the Word; he adjureth his Disciple Timothy before God and the Lord Je∣sus, who shall judge both quick and dead, to preach the Word, and to be instant in season &c. Satan knoweth, that he must take off men from the Ministry of the Word, when he will have them at his beck, to put into their heads what shall seem good unto him: and therefore his labour is to bring men unto this, that they might hold nothing certain; but that they finally be∣ing disturbed and uncertain he might make them despair. Thus in the beginning he wrought with our Mother Eve, denying the express word of God: the Lord had said, In the day that you eat thereof, you shall dye the death. The Devil on the contrary denyeth it, and saith, No, no, you shall not dye: so nw he laboureth to take from our eyes the word of God; but what may we look for afterwards, but that we may be confounded, not knowing what side to turn unto? For if we acknowledge no more the Scriptures to be the true word of God, which as the Apostle Paul saith, Was before time written for us, that we through pa∣tience and consolation of the Scriptures, might have hope; what will our estate be? certainly we shall be more miserabe then the beasts; and we must give up our selves to Dreams and Fables, as those who have rejected this light, and must perish wofully. MVntzer having thus prophaned and rejected the word of God, he preached dreams, very goodly revelations,Muntzer preacheth dreams and re∣velations. which he at his pleasure forged, as did the false Prophet Maho∣met, saying, that he had seen Angels, and gloried that he had talked with them: by this means to cheat and deceive the poor ignorant people: but all was feigned and counterfeit, to make musick unto poor and inconstant fools: and the Apostle Paul giveth warning of such gallants, that we should take heed of them, saying, Col. 2.18. Let no man beguile you of your reward, &c. Yea, the Scripture forbids us lending ear to such dreamers: the Lord of Hosts speaking in the book of Jeremiah, saith thus,Jer. 23.16, 21, 22, 26, 27, 28. Hearken not unto the words of the Prophets which prophecie unto you, &c. we shall have intelligence of this in these last dayes: are they not in a dead sleep, who will not be awakened by the noise of this strong hammer of the word of God, which breaketh the stones in pieces? who can be cleansed by such dung? and what truth can come forth out of a lye? dreams have deceived many, and those have fallen who have trusted to them. These words of God are true, and sufficient to en∣tangle all our dreamers and ravers, with all their celestial visions, whereof they do falsly, and out of a certain malice vaunt. Let us then reject such cheaters, and follow the coun∣sel of God in his word; and we shall alwayes finde it to be a strong buckler against all assaults.Prov. 30.. Isai. 8.19, 20. The Lord sends us to the Law, and to the Testimony: if they speak not according to this word, it is because there is no morning-light in them. And when Dives desired, that the living might be taught by some other means, besides the word of God, it was answered, That they had Moses and the Prophets, let them hear them. Moreover, Muntzer cometh from thence to grapple with the sacrifice of the Son of God, to vomit out his stinking blas∣phemies against it▪ saying, Ministers are lyers, when they say, That Jesus Christ hath satisfied for us,Munzers de∣nial of Christs satifaction, & Justification by faith. and that we are justified by faith alone without works: thus speak these Scribes, when they mince unto men. These are his words, as they may be read in his Books. But I pray you, is not this filthily to blas∣pheme the Son of God? it will not only follow, that the Mi∣nisters are only delicious and mincing, and make mens Consci∣ences drousie; but also all the Prophets: For thus spake Peter in the house of Cornelius the Centurion,Act 10.43. Jer. 11.3. All the Prophets bear witness unto Jesus Christ, That whosoever shall believe on him, shall receive remission of sins through his name. Yea, John Baptist held up the finger at Christ,Joh. 1.29▪ 36. saying, Behold the Lamb of God, that takes away the sin of of the World.Isai 53 7. Isaiah witnesseth and testifieth, that Christ hath surely born our languishing, and sustained our dolours: what can be more plainly said, then when he saith, He hath born the pain and punishment which was due unto us; and that we are healed by his wounds? the same is affirmed by the Apostle Peter, 1 Pet. 2.24, and Jesus Christ himself saith, Joh. 3.16 God so loved the World, &c. The Apostle John testifieth, 1 Joh. 2.2. If any man sin, &c. so Paul, Col. 1.20. He made peace, and reconciled us, by the blood of his cross. Read to this purpose, 2 Cor. 5.21. and Rom. 5.19. and divers other Scriptures testifie unto this truth, so as nothing is more clear: and yet Muntzer dareth to accuse the Prophets and Apostles, with the Ministers, as those that flatter mens Consciences, be∣cause they teach not righteousness by works. It is a marvel how that sentence of the Apostle is forgotten, who saith, That if we be justified by the works of the law, Christ is dead in vain. We teach to do good works,. 2.22. and live holily, but not to be justi∣fied by them; and that we live only by faith in Jesus Christ. Muntzer thinketh to mend the matter, by saying, That thus to preach Christ, of jstifiation makes not care∣less of wll-do∣ig. is the way to make men careless of doing well: but on the contrary to preach Christ who dyed for our sins, and that he gave himself out of perfect love a sacrifice for our Re∣demption, is the way to be stirred up with burning zeal to good works. Furthermore we must not preach the Gospel as we please, but as it is appointed of the Father, and as the Scripture testifie, that the Apostles preached it: of such men the Apostle Peter warneth us, saying, That there shall arise false Prophets, &c. 2 Pet. 2.2. Let notice be taken whether Muntzer and his companions be not of that number, who dare not plainly say as much, but they will say as we do; but being put unto it, they make Jesus Christ but an half Saviour, by bringing in good works. We say, That faith without works is dead: but they justifie us not before God, neither blot out our sins. As the flame is not without light, otherwise it were not flame;Simile. yet it's light burneth not, it is the fire, and the flame only that doth lighten: so faith is not without works; but works burn not, i. e. take not away sin; it is faith in Christ only: thus we speak of the vertue of the property of faith, shewing that those who have this true faith, cannot be lazie, so as out of love to God, they should not do good works to glorifie God, &c. He likewise fell upon Marriage in a foolish and villanous manner, saying,Rails against Marriage. That the Marriage of Pagans and other igno∣rants and unbelievers was polluted and unclean, and that it was fornication, and a very shew of Satan: so as many light spirits being moved, and spurred forward by this woful doctrine, took occasion to break many marriages; leaving houses desolate, and drew after them silly poor women laden with lusts,2 Tim 3 6. to leave their husbands, perswading them that the believing wife, i. e. after their account, the re-baptized, ought not to abide with the unrebaptized husband: Holding that a wife dwelling with her Gentile husband, is polluted and defiled, and cannot be saved. They called the marriage of those that were not of their Sect, whoredome, and the fleshly bed; and their marriages were spiritual. The Apostle was of another minde, when he saith, Marriage is honourable, &c. But it may be they will say,Hb. 13 4. This is to be understood of the Marriage of such, where both par∣ties are believers; and not of the believer with the unbeliever. But the Apostle Paul taketh off all objection, when he saith un∣to the married, I command them; yet not I, but the Lord,1 Cor. 7.10, 12. &c. what could be more plainly said, to prove the marriages of be∣lievers with unbelievers, to be true marriages, though they were joyned together in the time of their unbelief? See how these poor people are become shameless, in laying open their filthiness before all the world! who would not wonder to see such spiritual people as these pretend themselves to be, to live upon the goods and riches of whore-mongers! this is the honour that they put upon their Fathers and Mothers, that be∣gat and brought them forth, yea, and upon themselves. As for the Apostolical Anabaptists, they are so called, because they follow (as they say) the Apostles,Apostolical A∣nabaptists. and Apostolical Church step by step. They regard the naked letter of the Scripture, They walked as Vagabonds through the Country, and Regi∣ons, without shoes, without staff, without girdle, and without money: they said, that they were sent by God; and because Christ saith, He that will enter into the Kingdom of heaven, must become as a little child, they said, We must play the children with Children, and therefore they so did: and because our Lord saith, He that leaveth not all that he possesseth, whether Wife, Children, Father, Mother, Lands and Inheritance, &c. they often took slender occasions, and left their Country, leaving their wives and children, and went as spiritual Lans∣keneths: they said, that a Christian ought not possess any thing as his own, and that it was impossible for any to be both rich and a Christian. Who would not wonder to see the foolishness of these poor people! they would carry neither shoes, staff, nor money in their purses, like begging Friers: they consider not the mean∣ing of that Scripture. The use and practise of the Apostles declare fully, that our Lord said that, to prevent his disciples from being solicitous for things needful for their journey, see∣ing they should not want, because the labourer is worthy of his hire: this Christ instructed them in, when he said, When I sent you without purse, without scrip, without shoes, lacked you any thing?Luk. 22.35. They said unto him, Nothing: he saith unto them, Now he that hath a purse, let him take it, &c. As for preaching upon house-tops, what he had told them in their ears; it is no more, but that what he had told them in secret, they should preach openly. And as for washing of their feet, he would signifie no∣thing else thereby, but that out of love we should be helpful one unto another: for then they had other kind of shoes then we have now, so as their feet were soiled with travelling, and therefore they rightly washed their feet, which now we have no use of, being shod after another manner. Our Anaba∣ptists who practise this, I would have them to consider, how comely this is: for it may fall out through want of women, that men must wash their feet; which how seemly it would be, let them judge. When Christ saith, we must be as little chil∣dren, it is not said, We must be Children, and become foolish; but that we should imitate the plainness and integrity which is in little children; and that is it which the Apostle Paul holds forth, when he saith, Be not children in understanding, but in ma∣lice, &c. in understanding be men: and every where in the Scriptures, their wandrings and vagations are condemned; for he saith, Whosoever taketh not care of his own,1 Tim. 5.8. &c And let every one abide in the calling wherein he is called, &c. As for the community of Goods, whereof they make so much, Plato taught it; the Essenes had all things common; and this was sometimes practised in Jerusalem: but when it is said,Community of goods. They had all things common, &c. Luke understands it of many, and not of all; for is is manifest that all did not so,Act. 4.32. because it is particularly specified of some, saying, And Joses also sold his possession: if all sold their inheritances, there was no need of naming particular persons, for particulars are comprized in the number of all: he intends not that all the faithful sold all that they had, but as much as necessity required: it was in the li∣berty of every one, as Peter told Ananias, when the field was sold, was it not in thy power? &c.Act. 5. It is very evident that Christi∣ans possessed proprieties, and that there were some very rich, who left not their riches to put them into a common stock. A∣braham was very rich: this is not to be rejected,Gen. 24 33. though in the Old-Testament, for he is in the New-Testament called the father of the faithful. Yea, Christs speech, Mat. 25.35. fully teaches us propriety in goods. So Paul, 1 Cor. 16.1. 2 Cor. 8.10. 2 Cor. 9, 6, 7. Rom. 12.13. Gal. 6.6. This communion was not in the Church of Ephesus, Ephes. 4.28. neither in the Church of the Philippians: see Phil. 4.18. The Apostles charge concerning rich men, proves propriety, 1 Tim. 6.17 John alloweth propriety, 1 Joh. 3.17. so Heb. 10.34. Jam. 2.25. Theft is forbidden by God, and therefore no community. Were not Isaac, and Jacob, and Job, and Joseph of Arimathea, rich, and retained propriety in goods? Lazarus with his two sisters retained their house. The women and Luke ministred of their goods unto Christ: Dorcas, Lydia, Cornelius, had propriety in their estates, &c. Much more is said to this purpose, but this may suffice. Moreover, then the multitude of believers, for the most part, were very poor, as Paul saith, Brethren, you know your calling; not many noble, &c. This was not done in a disorderly way, but in good order, it being committed unto the Apostles, to distri∣bute according to their judgement, to poor believers among the Jews, who were hated, and had not means to get bread: and because they who had estates were plundered, or were in danger of confiscation of their estates; for this cause it may seem, the Holy Ghost timely set them a work, thus to dispose, and expend their estates, which otherwise would have been lost at the destruction of Jerusalem, by Titus and Vespasian, which came shortly after: before which ruine, the Christians were retired from Judea, as Eusebius recites: but these Anabaptists would put all the world in a confusion by their community of goods, and that they might enjoy other mens labours: but it is worse for them to bind all men unto it upon pain of damna∣tion. AS for the Anabaptists who call themselves Separated from the world, and are wholly spiritual; they say, They will have nothing in common with the Gentiles, as they call them, not Fasting, observation of dayes, life, eating and drinking, &c. These establish a rule how plain their garments must be, of what stuff, how long, how large, of what matter, and how for manner: they forbid the use of all costly garments, calling such as use them Gentiles, and Pagans: when they see any laugh or be cheerful, they cry, Woe unto you that laugh now, for ye shall weep. They fetch continual deep sighs, and are alwayes sad, they reject all feastings and banquets at Weddings, all use of Musick; and as for that speech, Rom. 12.1. they have it al∣wayes in their mouthes, Fashion not your selves unto the world: they alledge it, as if the Apostle had intended to change the nature and property of all things, and as if so be he com∣manded us to go upon our heads, because the Gentiles go up∣on their feet; or to speak with our feet, and hear with our heels, because the Gentiles speak with their mouthes, and hear with their ears. Whereas the Apostle understandeth no other thing, then that we should not imitate the world in that which is evil; which the Apostle John saith, Love not the world, nor the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father. And the Apostle Paul expoundeth this, Ephes. 4.17. when he chargeth us that we should not walk as the Gentiles walk, in the vanity of their understandings. It is folly in them to draw these words from the true sense, to make them condemn a multitude of things indifferent; as some of them will not put on a clean shirt upon Sunday, be∣cause unbelievers do so: some will not call Munday or Tues∣day, but the first and second day of the week; binding their Consciences unto such things: they make themselves ridicu∣lous, because they condemn garments and trimmings, which are not according to their Cut and Rule, by their Taylors, and according to their patern and fashion. We would not here let loose the reins to pomp and vanity, but we say, We are not to condemn him, who is clothed according to his Estate, and according to the custom of the Country; yong people & all according to the received custom, Gentlemen according to their ranks, Merchants, and consequently all men of Estate accord∣ing to their qualities. We condemn, with the Apostle Peter, all sumptuousness, and vanities which are unprofitable: not∣withstanding we say, That when Princes and the like carry it magnificently, they are not to be condemned as Pagans; for Christ and his Apostles never gave us Rules for our garments. Let every one hold forth mediocrity, and cut off all superfluity, for the profit of the poor. Meat & drink is not less free to Chri∣stians, then garments, wherefore to forbid them, is to hold forth the Doctrine of Devils,1 Tim. 4. as Paul saith. What hurt can be found therein? when God shall by his blessing give a Christian means, that he may make use of good meat and drink; and the faithful receive it with giving of thanks, without gluttony, but with sobri∣ety: wherefore should any say, That this gift of God is a curse? Have not the servants of the Lord, praised the Lord for it? as David for the Lords filling of his Cup, and spreading his Table. Was not Christ at Feasts and banquets with his friends? there were none but the hypocritical Pharisees of∣fended at it, calling him Glutton and Drunkard. Paul saith, He could tell how to abound, as well as to want. If a believer hath little, let him be contented without murmuring; if he hath much, let him use it with moderation and sobriety, and giving of thanks; remembring that passage of the Apostle, Whether you eat or drink, do all to the glory of God. They con∣demn all mirth and laughter as bad.Cor. 10.21. It is true, Christ saith, Woe unto you that laugh, for you shall mourn: yet Paul exhort∣eth to rejoyce with them that rejoyce; and Solomon saith, There is a time to laugh,Rom. 12:14. Eccles. 3. Abraham laughed, Genes. 18.10. and yet these men would banish all mirth and laughter. All civil mirth is not to be condemned, nay, rather their hypocri∣tical sighings, and their sad and melancholy looks, are to be censured, whereby they would, as more holy, extol them∣selves above other men: the Kingdome of God consists not in these things; the Scripture no where condemneth honest mirth, but every where hypocrisies. In the time of Solomon, Israel held a Feast for fourteen dayes together, because of all the goodness of God vouchsafed to David his father. As mourn∣ing proceeds from adversity, so joy from prosperity: which Jeremiah plainly holds forth, when he saith,Lam. 5.1. The joy of our heart is ceased, and our mirth is turned into mourning, &c. They condemn also the honest banquets at Weddings, as unlawful and evil; and yet we see the Scripture speaketh often of the voice of the Spouse and espoused: we reade it no where con∣demned, either in the Old or New Testament. Our Lord was not onely at a Wedding being invited, but wrought there his first Miracle, by turning water into wine: he sate down there, and his Disciples. David saith, God hath made wine to make glad mans heart,Psal. 104 1, and oyl to make his face shine: Feasts and Banquets which exceed Christian modesty, are not to be commended. Lot made a feast to his two guests; and Abraham did so at Isaacs weaning: who ever will reade of the feast of the faithful, let him reade these Scriptures; Gen. 26.30. Gen. 43.34. Judg. 14 10, 12, 17. 2 Sam. 3.20. 1 Kings 3.15. Job 1.4, 5. It is said, Matthew made a feast, where many Publicans were: Christ doth not forbid them, yea, he fetcheth a comparison from the Bride and Bridegroom, from the Wedding-Supper, and the Wedding-Garments.Luke 14 We would not here encourage intemperance in any, but to shew the liberty which Christians have of the good Creatures of God, that none may condemn those, who in Gods fear do make use of their liberty: the Kingdom of God lieth not in such observations; bodily exercise profiting little, but godliness being profitable in all things. Moreor, if we should reckon up all their Errours and several Opinions, time would fail us to refute them. There be some who hold re-baptizing so necessary as that without it none can be saved: Nor will they salute any, nor give the hand, nor acknowledge any but such to be their bre∣thren: some hold it not so necessary, and make no scruple to be found with honest people, and to account them as brethren: but their number is but small. Some account Childrens Baptism so bad, as that they will ra∣ther be dismembred, and suffer, then to let their Children be baptized. Others suffer it as an Ordinance, which neither hindreth nor profiteth. Some account themselves holy and pure; these are separated from others, and have all things in common; none saith among them, This is mine: and to have any thing in propriety, is accounted a sin. Some have endured great torments, because they would not keep Sundaies and Festi∣val dayes, in despite of Antichrist: seeing they were dayes ap∣pointed by Antichrist, they would not hold forth any thing which is like unto him. Others observe these dayes, but it is out of charity. Some say they are come so high, as that they cannot sin any more. The most pure of them preach up the Cross, and per∣secution so high, that they seem to make it an Idol, and a new Saviour, putting of it in the place of Christ, for salvation, as the Papists do their works. There be some who have daily some new command from God, to make known unto their bre∣thren and strangers. Some are rapt into an extasie, and have their visage and countenance changed, lying upon the ground certain hours. Some Tremble and Quake for two or three hours together: after that, when they are come unto them∣selves, they prophecie and speak strange things, as if they had been in another world, or as if they had fallen from out of heaven: and they account to have that in common with the Apostle, when he was taken up into the third heaven. Many cannot speak nor declare the great secrets, and Myste∣ries which they have seen. To so this Extasie or Trance cometh often, to others not so often, to others of thee not at all. Some among them fall down upon their faces, and dream; others do not; but keep themselves to the Letter of the Scripture. Some do nothing else but pray as the Friers do, and say, That they do hinder and keep back, by their prayers, all the mischief which other∣wise would befal the world: these will not that evil should be resisted by any other wayes then by prayers; and in no sort will permit the use of arms. John Denk did not admit of swearing by way of witness. Some hold not the Trinity of persons in one Essence, saying, That the Son only is a person. Some esteem of the Sacrament of the Lords supper as we do; but they preach it up so highly, as that it will be very hard to finde so much as two fit to com∣municate therein; and therefore some are of opinion not to do it until their death. In some places they banish and excommuni∣cate all those, which will heare any Preacher or Minister preach: they speak all the evil of them that may be, calling them Scribes and Pharisees. Others endure that one may hear, see, and read any thing: but in the mean while the manner of Ministers living pleaseth them not. They have the Cross in such esti∣mation, that they despise and reject all those which are without it, and persecution, and say, That their case is not good▪ for (say they) if they were in the Lords way, they would suffer persecution: some therefore seek the Cross, others are of another opinion. And many times they break fair housholds by separating the parties, when one of the parties is excom∣municated, the party which is not excommunicated must with∣draw from the other party: and their excommunications are for very small matters; yea, when they are married one to another, they make them promise, that if one of them come to be cast out of the Church, that the innocent party shall with∣draw from the nocent; and by this means their marriages are all conditional: when one is thus separated, the party offen∣ded cannot be remarried, if the other party being married be not delivered by the death of his adjoynt: yea, some∣times it falls out, that some who have been excommunicated, are received in again, and finde their party married to another; and there they must see their wives before their eyes to be unto another man, and they themselves cannot remarry; yea though they have not the gift of continence, they say unto them, as unto the Friers, that they must make themselves Eunuchs for the Kingdom of heaven. Behold how the Devil makes him∣self sport with these men! They are in mortal war with the Franiques: upon this occasion the Mennonists have excom∣municated the Franiques, because they would not approve of these goodly marriages. They say also, That when a man hath sinned, though he doth repent, that he is to be excommunicated: and then if he doth persevere therein, he shall be received in again. Behold, the fair stir of Satan, how he playeth the game with these men, which follow not the true light of the Gospel. Our Lord be pleased to give eyes to all the World, that they may take heed of these Sects, which make men turn aside from the way of truth. So be it.
N00078.p4	Several lavvs and orders made at the General Court, held at Boston in New-England, October 14. 1668. Printed and published by their order. Edward Rawson secr.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	in the year, 1668.	Printed [by Samuel Green],	Cambridge [Mass.] :	eng	[]	WHereas through the blessing of God upon this Juris∣diction, the Navagation and Maritime affairs thereof, is grown to be a considerable interest, the well management whereof, is of great concernment to the publick weale; for the better ordering the same for the future, and that there may be known Laws and Rules for all sorts of persons imployed therein, according to their several stations and capacities, and that there may be one Rule for the guidance of all Courts in these proceedings, in distributive justice; This Court doth Order, and be It Ordered by the Authority thereof, That whereas there is many times differences between owners of Ships, Ktches, Barques and other vessels, in setting forth their se∣veral parts, whereby damage doth accrew to the particular con∣cernment of owners, and if not prevented, may be a great obstru∣ction of Trade, where there are several owners concerned, as owners in Ship, Ketch, Barque or other Vessel whatsoever, used for Traffick, Commerce, Fishing, Log, Board, Wood or Stone, car∣riage upon salt or fresh Water, all such owners of lesser part, shall be concluded for the setting forth of his part, by the major part of the whole concerned, such owners so concluded, having notice gi∣ven them of the meeting for such conclusion, if they be nigh hand; and in case of any owner refusing, or by reason of neglect or absence, or not able to provide for the setting forth his part, the Master of such Ship or Vessel may take up upon the bottom, for the setting forth of the said part; the which being defrayed, the re∣mainder of the income of such part to be paid by the Master to the said owner. And in case of Fraightment, where any owner shall refuse to as¦sent to the letting out of Ship or Vessel, where he is interessed, such dissenter shall manifest it by some publick act of protest, before the signing of charter party, except the master or the rest of the owners or both, conceal from him or them their actings, then his or their protest after charter party, signed by themselves or agents, shall be taken for legal dissent, yet not to hinder the proceed of the Ship or Vessel, but that those so sending her forth, shall be liable to respond his part upon ensurance according to the custome of Merchants, which ensurance is to be defalked out of that part of hire, due for such owners which dissented. Whereas Masters of Ships or other Vessels, have their owners live part in one Country and part in another, whereby they have in themselves not only oportunity; and some have made use thereof in their own persons, to represent the major part of the owners in the place where he comes; It is therefore Ordered that such Master shall not be taken to have vote in the ordering of such vessel further then his own interest, except he make it appear to the rest of the owners, where he is, that he is authorized under the hands of such owners absent, and then he is to have votes according to the proportion of parts he so stands for, and the majority of parts are to carry it as before; nevertheless it is to be understood, that any owner hath power to make sale of his part, either to the rest of the owners, or others, as may be most to his own advantage, and if any Master shall presume to act contrary hereunto, what damage shall be sustained by the rest of the owners, the Master shall be liable to make good, it being duely proved a¦gainst him. All Masters taking charge, as Masters of ship or other vessel, & not being sufficient to discharge his place, or that through negligence, or otherwise, shall imbezel the owners or imployers stock, or time, or that shall suffer his men to neglect their due attendance on board, both by day and night, especially when or whilest Merchants Goods are on board, and that Himself or Mate be not on board every night, to see good orders kept, upon defect therein, such Master shall be liable to pay the damage that shall accrew by such neglect, it being duely proved against him. For the Masters better securing their men to them, and to prevent all Coven, they shall make clear agreements with their Marriners, and Officers, for their wages, and those agreements enter into a Book, and take the several mens hands thereto, a copy whereof the Master as a portlige bill shall leave with their owners if required of them, before their setting saile upon the voyage, and all such agree∣ments, the Master shall make good to the seamen, and such ship or vessel as they saile in, shall be liable for to make good the same. All Masters of greater or lesser vessels, shall make due and meet provisions of victuals and drink for their seamen, or passengers, according to the laudable custome of our English Nation, as the custome and capacity of the places they saile from will admit, upon penalty of paying damages sustained for neglect thereof. That no Master shall ship any seaman or marriner that is shipt before by another Master or Imployer upon a voyage, nor shall any seaman ship himself to any other man, until he be discharged from him that shipt him first, upon penalty of him that entertains him to pay one months pay, that such seamean agrees for, as also of such seaman shpping himself to pay one months pay that he agrees for▪ the half thereof to be paid to the use of the poor of the Town or place where the offence is committed, the other half to the com¦plainer or informer. No Master of ship or vessel shall saile into any Haven or Port, except necessitated thereunto by wind or weather, or for want of provision, or for security from Pirates, but such port as by charter party, or his bill of Lading, he is bound unto, until he hath delive¦red his goods according to his engagement; and in case any Master shall take in goods for more ports and places then one, he shall de∣clare himself so to do, to those that fraight upon him, and in case he shall voluntarily go to any other Port or Harbor, then he is ob¦liged to as above▪ if damage to the Merchants goods happen there∣by, such Master shall make good the same, it being duely proved against him. Any Master hired out or imployed by his owners upon any voyage, receiving advice from his imployers, that the alteration of the voyage when they are abroad, may be much for their security and advantage, by going to some other port, the Master seeing meet to close with that advice, the marriners shall not hinder his proceed▪ unless where any of the seamen shall have made a particular contract with the Master to the contrary▪ provided that they be not carried to stay out above one year, nor be carried to any place where they may be liable to be pressed into a service they are not willing unto Masters shall see that their Officers and Marriners be duely paid their wages according to agreement made with them, upon the finishing of their voyage, without delay or trouble, upon penalty of paying damages for neglect, and all costs that the seamen shall be at for recovering the same. Whereas many times Masters take in Merchants goods on board their ships or vessels upon fraight, when yet they are not meetly fitted with suitable tackling and seamen for the security of such ships or vessels and goods: It is Ordered, that in case any Master of ship or vessel after he hath laden upon his ship or vessel any Merchants goods to be transported, shall for want of sufficient ground tackle (if to be had) or because of want of sufficient men being on board, come a shore to the damage of such Merchants or fraighters in their goods, the ship shall be liable to make good such damages; and in case the defect appear to be in the Master and men both, or either, the owners shall recover such damage from them. Where any Ship Master hath mored his ship or vessel, none other shall come so near to him first mored as to do him damage or re∣ceive damage by him, upon the penalty of him so coming to make good all the damage, and to be farther punished if wilfulness or perverseness in the action be proved against him. In case any Master of ship or vessel under saile shall run on board any other ship or vessel at an Anchor, and damnifie him, the party offending shall pay the damage, and such ship or vessel as he sailes in shall be liable to arrest for the making good the damage, the damage to be judged by indifferent men, appointed by the Judges thereof, unless the parties agree among themselves. In case of loss of goods by reason of throwing some over board to ease the vessel to save the rest, the goods thrown over board, shall not be done without the Master and major part of the companies consent, or at least of the officers with the Master, which goods shall be brought into an Avarage, and the whole loss to be born by ship, and goods, and wages in proportion that are saved; the like course shall be for cutting of Masts, and loss thereof, or boats, cables or anchors, as also of riggin and sailes, for the safety of the whole, the Merchants goods are to bear a part of the loss. In case a ship or vessel, at setting forth proves deficient, and gives over the voyage, the charges the Merchant hath sustained in ship∣ping and landing his goods, shall be born by the Master & owners of such vessel, that presumes to take goods into an insufficient bottom. Any ship or vessel at sea receiving damage by the Masters or marriners negligence, yet bringeth the Merchants goods home, and delivereth them according to bills of lading, he shall receive his fraight, but if the Goods be damnified the Master or marriners shall make good the damage. If any ship or vessel in storm shall break loose and fall upon an∣other, and do her damage for want of ground tackle, the ship break∣ing loose shall make good the damage; but if it appear the Master, or marriners, or both, are negligent of freshing their hoase, or clear∣ing their Cables, they shall pay the damage for such neglect. All marriners being shipt upon a voyage, and in pay, they shall duely attend the service of the Masters ship or vessel for the voyage, and not absent themselves day or night without leave from the Master, upon forfeit for every offence five shillings. No officers or marriners shall be disorderly or unruly, to occa∣sion disturbance in the ship or other vessel he is shipped upon, to hin∣der or damnifie the voyage, to be proved by the Master or other marriners, or both, upon penalty of paying the damage if able, and in case of inability to pay, to suffer corporal punishment as the na∣ture of the offence may appear to the Judges; and in case Master or marriners shall conceale the offences of such, and refuse to give in evidences therein, they shall be amerced or imprisoned, as the judges shall see meet. If any shall undertake the charge of Pilot, boat-swain, gunner, or any other office, in ship or other vessel, and not be able to dis∣charge the duty of the place, such shall lose their wages in part or in whole, and be further punished for their presumption, as the Judges shall see meet. All marriners shall keep true watch at sea or in harbor, as the Ma∣ster shall appoint, upon pain of forfeit of twelve pence for every default, to be defalked out of their wages. Any marriner that hath entred upon a voyage, and shall depart and leave the voyage, shall forfeit all his wages, one half to the poor, the other half to the Master and owners, and be further pu∣nished by imprisonment or otherwise as the case may be circum∣stanced, to be judged by the Magistrate or Magistrates they are complained to, except such seaman shall shew just cause for his so leaving the voyage, and shall procure an order therefore from Au∣thority. If any marriner shall have received any considerable part of his wages, and shall run away from the ship or vessel he belongs to, and decline the service of the Master in the prosecution of the voyage, he shall be pursued as a disobedient runaway servant, and proceeded with as such a one. If any marriner shall entertain any person or persons on board the ship or vessel he sailes in, without the masters leave, or Masters or marriners shall do it at unseasonable times, he or they shall forfeit twenty shillings, one half to the poor, the other half to the owners. No seaman, or seamen, or officer shall commit any outrage upon the Master of any ship or vessel, but those so offending shall be se∣verely punished, by fine or other corporal punishment, as the fact shall appear to be circumstanced to the Judges that shall hear it, and as they shall judge meet; if any officers or marriners, shall combine against the Master, whereby the voyage shall be diverted or hindred, or that damage thereby shall accrue to the ship and goods, they shall be punished with loss of wages, as otherwise as mutiniers, as the case may require. In case any ship or vessel be in distress at sea, by tempest or other acci∣dent, the marriners shall do their utmost endeavour to assit the Master in saving ship and goods, and not desert him without apparent hazard appear, that by their staying they may lose their lives. And in case of suffering shipwrack, the marriners are without dispute upon their getting on shore, to do their utmost endeavours to save the ship or vessel, tackle and apparel, as also the Merchants goods as much as may; out of which they shall have a meet compensation for their hazard and paines; and any upon conviction of negligence herein shall be punished. WHereas there is a Law provided by this Court for punishing of Fornicators, but nothing as yet for the easing of Towns, where Bastards are born, in regard of the poverty of the Parent or Parents of such Children sometimes appearing, nor any rule held forth touching the reputed Father of a Bastard for legal conviction. It is therefore Ordered, and by this Court Declared, that where any man is legally convicted to be the Father of a Bastard childe, he shall be at the care and charge to maintain and bring up the same, by such assistance of the Mother as nature requireth, and as the Court from time to time (accor¦ding to circumstances) shall see meet to Order: and in case the Father of a Bastard, by confession or other manifest proof▪ upon trial of the case, do not appear to the Courts satisfa∣ction, then the Man charged by the Woman to be the Fa¦ther, shee holding constant in it, (especially being put upon the real discovery of the truth of it in the time of her Travail shall be the reputed Father, and accordingly be liable to the charge of maintenance as aforesaid (though not to other punishment) notwithstanding his denial, unless the circumstan¦ces of the case and pleas be such, on the behalf of the man charged, as that the Court that have the cognizance thereon shall see reason to acquit him, and otherwise dispose of the Childe and education thereof. Provided alwayes, in case there be no person accused in the time of her travail, it shall not be available to abate the conviction of a reputed Father, any Law, Custome or usage to the contrary notwithstanding. FOr the prevention of felonious practices growing upon us, by stealing of Horse-kinde, and other Neat Cattle, and selling them as their own It is Ordered by this Court and the Authority thereof, that there shall be a Toll-Book kept in every Town by the Clerk of the Writs, wherein all Horse kinde and other Cattle, as a∣foresaid, bought of any person, shall be entred, with their age, colour and marks, at the peril of the buyer, with the name of the seller, and such seller shall have two Vouchers, to testifie the said seller to be the proper owner of such Horse kinde, or other Cattle so sold; or in case of Horse kinde or Cattle so sold, shall be challenged by any other person, the Vouchers in case of the escape of the seller, shall be liable to all damages that shall arise thereupon; and the Clerk of the Writs shall have three pence of the buyer, for entring every such Horse kinde, or Neat Cattle, and if any Horse kinde, or other Cat∣tle as aforesaid, so bought by any person be not Toll'd, nor Sellers, nor Vouchers found, upon challenge of any such Cattel, the said buyer shall be liable to all damages, as the Felon himself should be were he present, and any person or persons having lost any Horse kinde, or other such Cattle, shall have free liberty to search any Toll-Book in any Town in any such case. IT is Ordered by this Court and the Authority thereof, that the Secretary for the time being, shall from time to time, sign all warrants for the execution of persons sentenced to death, either in the General Court or Court of Assistants: and that the Secretary or Clerk of every Court, shall signe Warrants for executions in all other judgements of Courts civil or criminal; any custome or usage to the contrary notwithstanding. WHereas in the Law tit. House of Correction, Idle persons are particularly named as such, as the Law intendeth should be committed to that House for Correction and reformation: This Court taking notice, upon good information and sad complaints, that there are some persons in this Jurisdiction, that have families to provide for, who greatly neglect their callings, or mispend what they earn, whereby their families are in much want, and are thereby ex∣posed to suffer, and to need relief from others. This Court for remedy of these great and unsufferable evils, do declare, that by idle persons (mentioned in the recited Law) such neglectors of their families, are comprehended a∣mongst the rest, and that in a special manner. FOr the better prevention of the breach of the Sabbath. It is ena∣cted by this Court and the Authority hereof, that no servile work shall be done on that day, namely, such as are not works of Piety, of Charity, or of Necessity, and when other works are done on that day, the persons so doing, upon complaint, or presentment, being legally convicted thereof, before any Magistrate, or County Court, shall pay for the first offence Ten shillings fine, and for every offence after to be doubled; and in case the offence herein be cir∣cumstanced with prophaness, or high handed presumption, the penalty is to be augmented at the discretion of the Judges. As an Adition to the Law, for preventing prophaning the Sabbath day, by doing servile work; this Court doth Order, that whatsoever this Jurisdiction, shall travel upon the Lords day, either on horseback or on foot, or by boats, from, or out of their own Town, to unlawful assembly or meeting, not allowed by Law; are hereby declared to be prophaners of the Sabbath, and shall be provided against as the persons that prophane the Lords day, by doing servile work. IT is Ordered by this Court and the Authority hereof, that the following Order shall be directed and sent by the Clerks of the several shire Courts, to the Constables of the Towns within their shire, who are enjoyned faithfully to execute the same, and if upon the return made, it doth appear that the Select Men are negligent in executing the Laws therein mentioned; the Court shall proceed against them by Admonition, or fine, as the merit of the case may require, and shall also dispose of single persons, or stubborn chil∣dren or servants, to the House of Correction, according to the in∣tent of the Law, any Law, Custome or Usage to the contrary not∣withstanding. WHereas the Law published by the honoured General Court, lib. 1. pag 76. sect. 3. do require all Towns, from time to time, to dispose of all single Persons and Inmates within their Towns to service, or otherwise, and in pag. 16. tit. Children and Youth, It is required of the Select men, that they see that all Children and Youth, under family Government, be taught to reade perfectly the English Tongue, have knowledge in the Capital Laws, and be taught some Orthodox Catechism, and that they be brought up to some honest imployment, profitable to themselves and the Common Wealth; and in case of neglect on the part of the Family Governours, after admonition given them, the said Select Men are required, with the help of two Magistrates, or next Court of that shire, to take such Children or Apprentices from them, and place them forth with such as will look more straitly to them. The neglect whereof, as by sad experience from Court to Court abun∣dantly appears, doth occasion much sin and prophaness to increase among us, to the dishonour of God, and the ensnaring of many Children and Servants, by the dissolute lives and practices of such as do live from under Family Government, and is a great discouragement to those Fa¦mily Governours, who conscientiously endeavour to bring up their Youth in all Christian nurture, as the Laws of God and this Common wealth doth require: THese are therefore in his Majesties Name to require you to acquaint the Select men of your Town, that the Court doth expect and will require, that the said Laws be accordingly atten∣ded, the prevalency of the former neglect notwithstanding: and you are also required to take a list of the names of those young persons within the bounds of your Town, and all adjacent Farms though out of all Town bounds, who do live from under Family Government, viz. do not serve their Parents or Masters, as Chil∣dren, Apprentices, hired Servants, or Journey men ought to do, and usually did in our Native Country, being subject to their com∣mands and discipline, and the same you are to return to the next Court to be held at on the day of and hereof you are to make a true return under your hand and not to faile. WHereas the Christian Magistrate is bound by the Word of God to preserve the Peace, Order or Liberty of the Churches of Christ, and by all due means to promote Religion, in Doctrine and Discipline, according to the Word of God: and whereas by our Law, tit. Ecclesiastical, Sect. 4. It is Ordered and Declared that every Church hath free liberty of Calling, Election and Ordination of all her Officers, from time to time, provided they be able, pious, and orthodox: For the better explanation of the said Law, and as an addition thereunto, this Court doth Order and Declare, and be it hereby Ordered and Enacted, that by the Church, is to be meant, such as are in full Communion only; and that the eaching Officer or Officers of such Church or Churches, we do intend shall be the Minister or Ministers to all the people in that Town where such Church or Churches are planted; and that no Inhabitant in any Town shall challenge a right unto, or act in the Calling or Election of such Officer or Minister, until he be in in full communion, upon the penalty of being accounted a disturber of peace and order, and to be punished by the Court of that Shire, either by Admoni∣tion▪ Security for the good Behaviour, Fine, or Imprisonment, ac∣cording to the quality and degree of the offence. FOr the better preserving of Peace, and every mans Liberty and Safety in this Jurisdiction, and to the end that all fighting quarrel¦ling and disturbance may be avoided. It is by this Court Ordered, and by the Authority thereof enacted, that no person shall beat, hurt or strike any other person, upon penalty of paying to the party stricken, by fine to the County where the offence is committed, or both, such sum or sums as the County Court, Magistrate, Com¦missioner or Associate, that take cognizance thereof shall determine: and because in this case several circumstances may alter the degree of the offence, as who do smite, who is smitten, with what instru¦ment, the danger of the wound, more or less, time, place and pro¦vocation, and other the like, it is left to the discretion of the Judges aforesaid, upon hearing and consideration, to impose such penalty or penalties, as in their discretion shall seem just, equal and propor∣tionable to the merit of the offence. IT is Ordered by this Court and the Authority hereof, that the age for Plantiffs and Defendants in civil cases, before any Magistrate, Commissioner or Court of Judicature, shall be twenty one years of age, and for all persons under that age, their Parents, Masters, and Guardians as they shall see meet shall plead and defend their right and interest, as the matter may require; and in all criminal cases, every person younger as well as elder, shall be liable to an¦swer in their own persons, for such misdemeanours as they shall be accused of, and may also inform and present any misdemeanour to any Magistrate, Grand-jury-man or Court, any Law, Custome or Usage to the contrary notwithstanding. IT is Declared and Ordered by this Court and the Authority thereof, That where a Judgement is given in any Court for any person of House or Land, upon the trial of the Title thereof; if the person against whom the Judgement is given, doth either forcibly keep possession thereof still after execution served, or enter upon it again, and so retain possession by force, he shall be counted a high offender against the Law, and breaker of the publick peace; therefore speedily to redress such a criminal offence, every Ma∣gistrate is impowred, and by his place hath power to give warrant and command to the Marshal, Officers and other men (whom he thinks meet to be imployed in the business) The Marshal also re∣quiring aid, greater or lesser, as need requires, and suppress the force, and give possession to the owner, and to imprison such as do appear to be delinquents, and their aiders and abettors, to be forth coming at the next Court that did give the Judgement in the case, there to make their Answer: and whom the Court doth finde guilty, to set such fine or other punishment upon them as the merit of their several cases doth require. THis Court taking notice of sundry Complaints, of much In∣equality in the present way of Raising Moneys to defray Publick Charges; Do therefore Order, and by the Au∣thority of this Court be it Ordered and Enacted: That all Goods, Wares, Merchandizes and Provisions of all sorts (excepting Fish, Sheeps wooll, Cotton-wooll, Salt, and such other things as by former Laws are exempted, or otherwise pro∣vided for) which from any forreign part, or other Jurisdiction, shall be imported into any of our Harbours, Ports, Shores, or elsewhere within this Jurisdiction, shall be Rated in a just propor∣tion with Estates rateable in the Country, viz. for every Twenty shillings value shall be paid One peny in money. All Goods, Wares and Merchandizes as aforesaid, shall be here valued as followeth; that is, Every hundred pounds at the Port or place from whence it came, to be accounted here at One hun∣dred and twenty pounds: which peny per twenty shillings shall be paid by the Agent, Factor, Owner, or other person, by whom they are brought, or to whom they are sent or consigned; and so according to the same proportion for all greater or lesser quanti∣ties whatsoever. To which end, all goods and provisions as aforesaid imported, shall by the Master, Purser, Boatswain, or Skipper of each Ship, or other vessel in which they are brought, before breaking bulk, or landing any of the said goods, be certified unto the Country Treasurer, or Collector by him impowered in the several Port Towns, or other places where they are brought, on penalty of forfeiture of twenty shillings per Tun, according to the burthen of the Ship or vessel wherein they are brought from time to time. And all and every such Collector shall carefully and truely en∣ter all such goods, with their several Marks, Casks, Packs, Far∣dels, Trusses, Chests, Trunks, Cases, and all other things how ever called or distinguished, with the Names of the persons to whom such goods or other things are sent and consigned, or are owners thereof, so far as may by any lawful means be discovered. And all persons to whom such goods or other things aforesaid are consigned or sent, or are the owners thereof, shall from time to time, before such goods are landed, signifie the true and just value thereof, by shewing the true and perfect Invoyce thereof, unto the aforesaid Collectors for each Port; who are hereby required to Enter the gross Sum thereof in a book for that purpose, what the said goods or other things amount unto, and shall forthwith demand and receive the several Rates or Assessments afore men∣tioned, or certifie the Treasurer, or such other Collector or Re∣ceiver as is concerned therein. And in case of deniall or delay of payment, the Collector au∣thorized as aforesaid shall levy the same by distress upon the said goods, at the rate or price set in the Invoyce, out of which he shall have two shillings per pound for his time and labour therein: And for the more full effecting hereof, the said Collector is impowered to require aid (if need be) as any Constable may in the like ser∣vice, and no man may refuse to assist, upon the same penalty the Law in that case express. If any Invoyce or bill of parcels shall be falsified, concealed, or not produced, of any goods or other things imported as afore∣said, it shall be lawful for the Treasurer or Collector, with the Select men of each Town therein concerned, to Rate all such goods, or the Owner or other Agent for the same, by will and doom according to their best discretion; provided it be not less then four pounds per Tun, as the same stands entred in the bill of Lading in the Boatswain or other Officers book. It is further Ordered, in reference to all sorts of Cattel that are brought into this Jurisdiction, to be sold, killed, or transported, that the venders shall give a just and true account of all such Cat∣tel so brought, to some one of the aforesaid Officers impowered to act herein, both in respect of number and kinde, and the same shall be entred in a book; and the owners of all such Cattel, or the person with whom they are trusted, before they are set to sale, killed, or put on board any vessel for transport, shall pay for every Head as is expressed in the Law tit. Charges Publick; upon penalty of forfeiture of any such beast, or the true value thereof, in whose hand soever found: the one half to the publick Treasury, the other half to the Informer. For all other sorts of goods, Hides, Skins, Beaver, Peltry, But∣ter, Cheese, or other Merchandize or Provisions brought into this Jurisdiction by land, the Owner, Factor, Agent, or other person intrusted, shall before any sale made, or before any putting on board any vessel for transport, or other disposal of the said goods, make a just and true Entry thereof, as is before provided con∣cerning goods imported by Sea, and to be rated one peny in every twenty shillings, the same to be paid in money to the said officer, under the penalty of forfeiture as aforesaid; the one third part to the Country Treasurer, one third part to the Informer, and one third part to the Collector. The Country Treasurer for the time being is hereby impowered and required duly to execute, or cause to be duly and fully executed this present Order in each particular part thereof; who is also im∣powered and authorised to depute and impower all such officers under him, as he shall judge necessary for the accomplishment thereof, who upon Warrant to them directed under his Hand and Seal shall attend the same: And the said officer or officers shall be accountable to the said Treasurer, when he shall call them thereunto. It is also Ordered, That such goods or other things as upon im∣portation shall by this Order be paid for, shall not again for that year be Rated, whilst they remain in the hands of them that so paid for them. In case the Treasurer, or any Officer under him, shall finde any great difficult or doubtful case in the execution of this Order, they shall repair to the Governour and Council, or so many of them as can conveniently assemble, provided the number be not less then five, who are hereby impowered to give such order and directions for removing obstructions, as the major part of them shall judge expedient for the effectual prosecution of this Order. And the Order respecting Customes, made October 1668. is hereby Repealed. And it is Ordered further, That this present Law be in force forthwith, upon the ending of this present Sessions, and forthwith published in Boston and Charls-town. It is ordered by this Court, that this shall be the Seal of the Treasurers Of∣fice. FOr the better execution of the Law pag. 62. sect. 2. for the restrain∣ing the Exportation of Money; It is ordered by this Court, and the Authority hereof, That the persons hereafter named, viz. For Boston, Captain James Oliver, and Mr. Thomas Brattle, or ei∣ther of them.Commissioners to search for Money, &c. For Charls-town, Captain John Al∣len For Salem, Mr. Edward Bater. For Piscataqua, Mr. Elias Stileman. For Marble-head, Mr. Samuel Ward. For Dedham, Ensign Fisher. For Braintry, Moses Pain. For Marlborow, William Kerley. For Springfield, Laurence Bliss. Be all and every of them appointed, impowered, and required to search for, and seize all Moneys of the Coin of this Jurisdiction, that shall be found or discovered in any Ship, or any other vessel hath weighed Anchor to depart from that Port where she ladeth, or all such Money that shall be found in any persons Pocket, Cloak-bag, Portmantel, or any other thing belonging , after such person hath taken Horse-back, to proceed and his or their Journey out of this Jurisdiction, from the first Town or station whence such persons begin their travel: And all Money that such Searcher shall finde (except so much as is allowed by Law) he shall safely keep it untill the next Court of the Shire, and then present the same unto the said Court; and if it be judged by the Court to be forfeited according to Law, then the said Court are required to order the delivery of one third part to the officer that seized the same, and the other two third parts to return to the publick Treasury of the Country. And it is further ordered, that the Searchers before-named are hereby impowered to break open any Chrest, Trunk, Box, Cabin, Cask, Truss, or any other suspect∣ed place or thing, where they or any of them conceive Money may be concealed, and seize the same: And also they or either of them are impowered to require such assistance from any Con∣stables or others, as to them may seem expedient, who are to aid them upon the penalty of fourty shillings Fine for every neglect. WHereas the Law tit. Pipe-staves, p. 64. provides only for Pipe-staves for tite Cask, and that Hogshead-staves and Barrel-staves both of white and red Oak, as well as for Pipe-staves, are frequently transported, and traffiqued in payments, both to the Country Treasury, and otherwise; It is Ordered by this Court, and the Authority thereof, that all Hogshead-staves shall be in length three foot two inches, or upwards, not exceeding three foot four inches; and all Barrel-staves shall be in length thirty one inches, all well and even hewed or dressed sufficiently for use, as for Pipe-staves is expres∣sed, whether of white or red Oak. And all Headings for Pipe-staves of any sort to be in length twenty eight inches; and for Hogsheads and Barrels, sutable to the Cask to be made thereof; and that it be inserted in the Oath appointed for Viewers of Pipe-staves, pag. 88. Any thing in the aforesaid Law to the contrary notwithstanding. ON Complaint, and consideration of sundry Inconveniences both to Creditors and Debtors, through want of seasonable examina∣tion and ballancing of Book-accompts; It is Ordered, and by this Court Enacted, That all such book-debts as are now standing out, or that hereafter shall be made, and that shall not within three years after publication hereof, or within three years after such debt as hereafter shall be made, be accounted for or bal∣lanced with the original Debtor, or his Attorney, Agent, Assign, or other lawful Successor or Substitute, and on accompt or bal∣lance thereof, assured by Specialty given for it, or witnessed by subscribing the Debtor or other Accomptants Name to the Cre∣ditors book, or the Subscription of the Witnesses to such Ac∣compt, Shall not be pleadable in any Court; unless such book-debt shall within the time before-limited, be prosecuted or proved in such Court as hath proper cognizance thereof, by Evidence competent and approved by the said Court: And the Evidence there recorded, and the Record thereof, shall secure the Creditor, his Executors, administrators and assigns, unless the Debtor or his assigns shall disprove the same, within one year after such proof made, or recovery of the said debt, if such Debtor, his or her agent, attorney, assign, substitute, executor, administrator, or other lawful successor, be or shall be within this Jurisdiction, or elsewhere, and have due notice from the Creditor thereof. THis Court considering the direction of our Patent, relating to the stating of all Military officers in this Jurisdiction; Do hereby order and declare, That all Commission Officers that at present are in power, are confirmed according to their respective Com∣missions; but for the time to come, where new are to be chosen, it is onely in the power of the Generall Court (or in case of emer∣gency, for the Council of the Common-wealth) to nominate, choose, appoint, and impower all Commission Military Officers, (excepting the Major-General and Admiral at Sea, the choyce of whom are otherwise provided for by Law) And for all inferiour officers in Companies, they are to be chosen and appointed by the Commission officers of that Company; and where no Commis∣sion officer is, by the Major of the Regiment. ON Complaint of the Keeper of the Prison, That some Malefactors and other Prisoners have made Escape, by means of some evil-disposed persons that supply them with Instruments to effect the same; It is therefore ordered by this Court, and the Authority thereof, That if any person whatsoever shall any wayes, either directly or indirectly, convey any instrument or other thing whatsoever, to any prisoner, by which such prisoner, or any other prisoner, either shall, may, or might break prison, or work him or her self unlaw∣fully out of the same; if it were for debt, such person so trans∣gressing shall pay the full debt, and incurre the penalty of For∣feiture of as much to the Country, or undergo such corporal pu∣nishment as the Court on whose proceedings such imprisonment followed, or the Court of Assistants, shall impose, order or ap∣point: And if any prisoner committed for offence or offences, Criminal or Capital, shall by such wicked compliance of any person, break prison, or make escape out of prison, or be found in preparation thereunto, The person or persons which directly or indirectly conveyed such instruments, tools, or other things, whereby such prisoner shall or might work his or her escape from prison; such person shall be liable to the same corporal punish∣ment which the prisoner was liable unto, and also incurre such fur∣ther penalty by Fine, imprisonment, or corporal punishment, as the County Court, Court of Assistants, or General Court shall ap∣point: So that where the prisoners are not actually escaped, in such cases any Court to moderate as they shall see meet. And if the escape of any prisoner appear to be through the fault or neg∣lect of the Jaylor, he shall then be liable to such penalties as the prisoner was, according as the Court which hath cognisance there∣of shall determine.
N00079.p4	To the elders and ministers of every town within the jurisdiction of the Massachusets in New-England: the governour and Council sendeth greeting; Reverend, and beloved in the Lord.	[ "Massachusetts. Council." ]	1669]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[ "Christian education -- Massachusetts.", "Christian education of children.", "Christian education of young people.", "Broadsides." ]	WHereas we finde in the Examples of holy Scripture, that Ma∣gistrates have not onely excited and commanded all the people under their Government, to seek the Lord God of their Fathers, and do the Law and Commandment, 2 Chron. 14.2, 3, 4. Ezra 7.25, 26, 27. but also stirred up and sent forth the Levites, accompanied with other principal men, to teach the good knowledge of the Lord throughout all the Cities of Judah, 2 Chron. 17.6, 7, 8, 9. which endeavours have been crowned with Gods blessing. Also we finde that our Brethren of the Congregational Perswasion in England have made a good Profession, in their Book, intituled, A Decla∣ration of their Faith and Order, Pag. 59. Sect. 14. where they say, That although Pastors and Teachers stand especially related unto their particular Churches; yet they ought not to neglect others living within their Parochial Bounds, but besides their constant publick Preaching to them, they ought to enquire after their profiting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even per∣sonally and particularly, so farre as their strength and time will permit. We hope that sundry of you need not a spur in these things, but are conscientiously careful to do your duty: yet forasmuch as we have cause to fear, that there is too much neglect in many places, notwithstanding the Laws long since provided therein; We do therefore think it our duty to emit this Declaration unto you, earnestly desiring, and in the bowels of our Lord Jesus requiring you to be very diligent and careful to Catechize and Instruct all the people (especially the Youth) under your Charge, in the Sound and Orthodox Principles of Christian Religion; and that not onely in publick, but privately from house to house, as blessed Paul did, Acts 20.20. or at least three, four, or more Families meeting together, as strength and time may permit, taking to your assistance such godly and grave persons as to you may seem most expedient. And also that you la∣bour to inform your selves, (as much as may be meet) how your Hearers do profit by the Word of God, and how their Conversations do agree therewith; and whether the Youth are taught to Reade the English Tongue: taking all occasions to apply suitable Exhortations particularly unto them, for the Rebuke of those that do evil, and for the Encourage∣ment of them that do well. The effectual and constant prosecution hereof, we hope will have a ten∣dency to promote the Salvation of Souls, To suppress the growth of Sin and Prophaneness. To beget more Love and Unity amongst the people, and more Reverence and Esteem of the Ministry, and will assuredly be to the enlargement of your Crown and Recompence in Eternal Glory.
N00080.p4	Daily meditations: or, Quotidian preparations for, and considerations of death and eternity. Begun July 19. 1666. By Philip Pain; who lately suffering shipwrack, was drowned. ; [Four lines of Scripture texts]	[ "Pain, Philip, d. 1668?", "J. T." ]	1668.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Death -- Meditations.", "Death -- Poetry.", "Poems -- 1668." ]	DAILY MEDITATIONS: OR, Quotidian Preparations for, AND Considerations of DEATH AND ETERNITY. Begun July 19. 1666. By Philip Pain: Who lately suffering Shipwrack, was drowned. CAMBRIDGE: Printed by Marmaduke Johnson. 1668.
N00082.p4	Tydings from Rome or England's alarm. Wherein several grounds to suspect the prevalency of the popish interest are seasonably suggested; Londons ruine pathetically lamented; arguments to disswade from the popish religion, are urged; and the duties of Christians in this time of common danger, and distraction perswaded. : [Thirteen lines of quotations]	[ "Flavel, John, 1630?-1691." ]	in the year 1668.	Printed [by Samuel Green],	[Cambridge, Mass.] :	eng	[ "Catholic Church -- Doctrinal and controversial works -- Protestant authors.", "Anti-Catholicism.", "Great Britain -- Religion." ]	EVery faithful Minister of Christ, sustains the relation of a Watchman unto the nation wherein he lives,Ezek. 2.7 Act. 20.2 as well as of a Pastor to the particular flock over which the Holy Ghost hath set him; and therefore not only ought to be of a publick spirit, to observe the first approaches of National calami∣ties; but also of a couragious and faithful spirit, to give warning of them. Being thus a debtor to my dear native Country, and hear∣ing round about me the noise of bloody Papists rallying together, and preparing themselves to make a slaughter; and finding the fears and jealousies of the Nation (lately awakened by the flames of London; and the instrument of cruelty there discovered) begin∣ning to abate, though their dangers are still encreasing upon them; I could not but present to the publick view, these awakening considera∣tions and counsels following; if happily thereby true zeal for the Protestant interest might be provoked; and the growing design of the common enemy detected and retarded. For alas! How can I endure to see the evil that shall come upon my people, and upon my kindred? As Esther said in a like case of common danger: yea, were I sure of personal safety in such a day of slaughter and desolation, yet how terrible a thing would it be to stand upon the shoar and see so glorious a Vessel as England is, to be cast away! the Golden Candle∣stick removed, and the Doctrines of Devils preached and professed in those places where Jesus Christ hath been so purely and sweetly wor∣shipped. O England! God hath set watchmen upon thy walls who will not hold their peace day nor night:Isai. 62▪6. and though men have they will cry when see thee in danger. If thou enquire of thy Watchmen in this night of thy trouble, as it is, Isai, 21.11, 12. verum si∣mul cum illo venit ista crassier a terribilir Muscul in Io. 1 King. 28.41. Watchmen, what of the night? they all with one voice return the same answer, The morning cometh and also the night. There is indeed a glorious morning of Salvation and Mercy, which will shortly dawn upon thee England; but before that, there will be a night of dismal darkness and distress upon thy Children: For we have heard a voice of trembling, of fear, and not of peace; we see every man with his hands upon his los, as a Woman in travail, and all faces, are turned into paleness: alas! for that day is great, so that none is like it, it is even the day of Jacobs trouble; but he shall be delivered of it. They speak unto thee as spake to Ahab, arise, get thee up, for there is the sound of abundance of Rain; and there came a shower indeed: and that there is a sound of Judgement and wrath coming upon us will appear, if you have any regard, either first, to the predictions of friends, or secondly, to the preparations of enemies; or thirdly, to the present state and posture of things among our selves at this day. 1. As for the predictions of friends, you have had many, both ordinary and extraordinary. First, Ordinary, upon the observations which the Messengers of God have made of year barrenness, wantonness, and unchristian divisions, under the fullest Gospel-light and liberty, that ever was enjoyed by an unthankful Nation, amongst which I cannot omit what a grave and worthy Divine upon the ground fore-mentioned, for divers years past, gave us warning of: And O that we had been so wise and happy to have improved such a seasonable admonition! his words are these▪ 2d . p 429Consider where you are, and among whom; are you not in your enemies quarters? If you fall out, what do you but kindle a fire for them to warm their hands by? aha! so would we have it say they; the Sea of their rage will weaken this bank fast enough; you need not cut it off for them. The unseasonableness of the strife betwixt Abrahams hardsmen and Lots, is aggrevated by the near neighbourhood of the Heathens to them, Gen. 13.7. And there was strife betwixt them, and the Cananites and dwelt in their land. To fall out when these Idolaters look on, this would be Town talk presently, and put themselves and their Religion both to shame. And I pray who have been in our Land all the while the people of God have been scuffing? those that have curiously among World of it, such as have wit and mallice enough to make use of it for their wicked purposes; they stand on tip-toe to be at work, only we are not yet quite laid up and disabled (by the soreness of those our wounds which we have given our selves) from with∣standing their fury; they hope it will come to that, and then they will cure us of our wounds, by giving one if they can, that shall go deep enough to the heart of our life, Gospel and all. O Christians! shall Herod and Pilate put you to shame? they clapt up a peice to strengthen their hands against Christ; and will not you unite against your common enemy? 'tis an ill time for Marriners to be fighting, when an enemy is boring a hole at the bottom of the Ship. How often have you been told both from the Pulpet and Press, what the sad fruit and issue of these things would be? and as God hath given you timely warnings of this enemy by your faithful Watchmen in an ordinary way, so that he vouchsafed us some ex∣traordinary ones too, amongst which I cannot here omit a strange and remarkable passage, which for divers years since, fell from the pen of an English Prophet; and because I live to see one part there∣of sadly verified, and the other disposing it self towards it's accom∣plishment (if providence step not out of it's ordinary path to pre∣vent it. I shall transcribe some of the most remarkable and bearing passages of it for you, my Author having reproved the wantonness and vanity of Professors, particularly those of London, breaks forth into this threatning and terrible prediction. London was Troy novant, it is, Troy le grand, it will be Troy l'extinct. p. 227.M▪ Rreves Gods I see you bringing Pickaxes to dig down your own Walls, and Springing Mines to blow up your own houses, and kindling sparks that will set all in a flame, pag. 223. They which were rich owners, must then wander abroad for relief,Dr. Vsher. and be glad to beg gratuities or be glad to kiss the feet of the adversary for an Almes, out of his own fulness; and happy were I, if I could here make an end, and the last post were arrived. But after all other extremities Conscience at last comes to her punishment, this must be made a Captive. Men are not only lockt out of their houses, but out of their Temples; their goods are not only enforced from , but they are deprived of the Pearl; their liberties are not only lost, but the freedom of the Ordinances, pure Doctri Worshp and Faith are in bondage, and the Soul en∣thralled▪ Men hat will not permute a God, and suffer their Faith to be new either run or for it. Your looking-glass will be snatcht away, your bright Diamond shiver'd in pieces; this goodly City of yours all in sheards; ye may seek for a threshold of your ancient dwellings, for a pillar of your pleasant habitations, and not finde them; nothing left but naked streets or naked fields of shelter, &c. But this is but the misery of Stone-work, of arches, dormans, and roofs; but what will you say when it comes skin work, arms, necks and bowels? Ye which have walked the streets in state, may then run the streets in destractions, with one leg, or half an arm, they may beg the preservation of the rest of your members: What inventions will ye then be put to, to save your lives? Your tears will not rescue, nor your gold redeem you, but your veins must weep, as well as your eyes; and your sides be wa∣tered, as well as your cheeks; when they allow you no showres of rain, but showres of blood to wash your streets, when you shall see no men in your Corporation, but the mangled Citizen; and hear no noise in the street, but the cryes and shreeks, yells and pants, of gasping, dying men: when ye shall see your Kindred slain in one place, your Wives in another, your Children in a third, and your selves at last (it may be) cut in two, to encrease the number of the dead carcasses. As popolus as ye are, ye shall then be numbred to the Sword; as puissant as ye are, the valiant shall be swept away, as fine fed as ye are, ye shall be fed with your own flesh, and made drunk with your own blood; your polititians can no longer help you, but have their subtile brains dasht in pieces with yours; nor your Le∣cturers can no longer save you, but you must meet together at the Congregation near the Shambles, when this great City shall be but a great Chopping board, to quarter out the limbs of sinners, or the great Altar wherein a whole City is to be Sacrificed Oh dole∣ful day! when your breasts shall try the points of Spears, your sides the keeness of the Swords, your hands the weight of Pole-axes, your bodies made footstools, and your dead Carcasses stepping-stones for truculent foes, to tread and trample on; when there will be no pity upon the aged, nor compassion upon the young: but heaps upon heaps: tumbling of garments in blood, and Sword made fat with slaughter. Oh! see what a Crimson City, Crim∣son sins will make! If you do escape the dint of the Sword, and your lives be give you for a prey; Shall not your goods be made a prey? yes, some may be reserved out of the greatest Massacre; when men ar weary with killing a retreat may be sounded, and called off from the slaughter? yet can ye then challenge your own houses, or bring your Keyes to your old Chests? No, your titles gone, your interest lost, ye have traded your selves out of your Estates, or sinned your selves out of your proprieties: The Enemy is now house-keeper, Land-holder; ye have forfeited all to the Sword; farewel Inheri∣tances, Purchases, Leases, Wares, Wardrobe, Furniture, Jewels. As you have gotten these goods unjustly, so they shall be taken away unjustly; and if they be not slain in the heap▪ yet they do but live to see their own misery, their sins have made them Bankrupts, they are undone; ruin'd. And Oh! if the loss of Money were the greatest mischief, but there is a treasure of greater value in danger; there is not an abso∣lute conquest made, till the inner man be in fetters; thou must be a slave in principles: Oh! it is an hard thing at that time to be a Jew inwardly to keep the girdle of truth about thy loins; thou must then bare the fruit of the degenerate plant, or strange vine: pour out the drink-offerings of other Sacrifices, follow the sorcery of the Mistriss of Witchcrafts, or learn Magick with them that are brought up in the Doctrine of Devils; thou must limp with the halting age: fit thy mouth to answer the general shout. That great is Diana of the Ephesians: thou must taunt thy own Father, spit in the face of thine own Mother, and hiss away all thy true Brethren: thou must be divorced from thy own Faith, though never so chaste, and deny Sarah to be thy Wife, though thy Espousals with her were never so solemn. There will be no safety inconta∣minate faith: thou wilt be either a Nicodemus to come to Christ by night: or if with Daniel thou open the windows towards Je∣rusalem, thou wilt be cast into the Den of Lions. Thus far he. An inundation of Popery was also predicted by the learned Bishop of Armagh, immediately before his death, as is well known to many,Dr. Vsher. And where is the heart that hath any spiritual sense or tenderness in it, that trembles not in a fearful expectation of these things? Surely,Amos 3.. the Lord will do nothing, but he revealeth his secrets to his Servants the Prophets. This is one ground of fear. 2. And your fears cannot chuse but encrease, when you consider he preparation and progress these enemies have already made, Have they been sleeping, think you all this while? no, no, they have dig∣ged as deep as hell in their Counsels, their numbers among us are already formidable, their combinations strong, their confidences and their Forraign assistants ready.Jer. 4.1 As the keepers of a are our enemies round about us; the Syrian before, and the Philistine belieud to devour England wih open mouth.Jer. .17. Isai. 9.11. Two considerable ad∣vantages they have already obtained: (first) the removal of so many able and godly Ministers out of the way. This is done to their hands by a sad providence: It is an old and true observation. That whosoever will attempt the overthrow of Religion, must be∣gin with the Ministry first. These are set for the defence of the Gospel. It was the counsel that Adam Contzen (a deep pated Achitophel of theirs) long since gave in this case; Suppress (saith he) the Mi∣nisters; (Et error cui patrocinium deerit, sine pugna concidet) and then the error, that hath none to patronize it, will fall of it self: So he calls the precious truth of Jesus Christ; I dare not affirm that this was intentionally done to open a door of opportunity to them, but that eventually it's like to prove so, who that exercises reason sees not? when so many pious Ministers went off the Stage, it was apparent enough what an opportunity these men had to as∣cend it, and act their part. Secondly, The destruction of our famous City, the strength and glory of the Nation, which they have laid in the dust; a design no doubt, contrived in the Popish Conclave: they well enough knew how able London was to give check to their designes. My heart bleedeth for thee London to see thee made of a City, an Heap, of a defenced City, a Ruine; a Pallace of strangers to be no City. And if they can have their will, that which follows in the text should be added; It shall never be built, If Parliaments will hearken to them, they will perswade like Rehum and Shimsai, Ezra 4.14▪ that it may lie still in it's Ashes, and upon the same preten∣tions, let search be made (say they) in the Book of Records of thy Fa∣thers, so shalt thou finde in the Book of Records, and know that this City is a rebellious City, and hurtful unto Kings & Provinces, they that have moved sedition wihin the same of old time; for which cause it was de∣stroyed. But I trust the Lord will make our Rulers wife, to discover their bloody intentions; how speciously so ever plliated with pre∣tences of Loyalty and Fidelity. A Lamen∣tation for London.But mean while Londn is ruined! that goodly mountain laid wasted the most glorious City in all respects, that ever the Sun looked upon now a desolate Wilderness! O London! who can sufficiently bewail thy misery! for mine own part, as the Orator solemnizing a sad Funeral, desired to have learned Mortality from another Subject, rather then that of Scaliger: So (might it have pleased the Lord) I should have been glad to have learned the vanity of all world glory from another example, then that of London. How doth the City sit solitary, that was full of people? she that was great among the Nations, and Princess among the Provinces! O London! thou sealest up the sum and waste perfect in beauty: Thou wast per∣fect in thy wayes from the day thou wast created until iniquity was found in thee.Eze. 28 17▪ & 28.18. Thy renown went forth among the Heathen for thy beauty for it was perfect through the comliness thy God had put upon thee. But thy heart was lifted up because of thy beauty, thou didst corrupt thy wisdom by reason of thy brightness. Therefore the Lord hath cast thee to the ground, and brought forth a fire from the midst of thee,Lam. 1.8. which hath brought thee to ashes. London hath greviously sinned,Lam. 1.12. therefore is shee removed; all that know thee among the People are astonished at thee, thou art terrour to them. London may now sit down by her Sister Jerusalem in the dust, and say, Is it nothing to you,Lam. 1.21 all ye that pass by, see and behold, was there ever any sorrow like unto my sor∣row: which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger? They have heard that I sigh,ver. 22. Jer. 15.34 there is none to comfort me: all my enemies have heard of my trouble, they are glad that thou hast done it; thou wilt bring the day that thou hast called, and they shall be like unto me. Let all their wickedness come before thee,ver. 35. and do unto them as thou hast done unto me. Mine enemies have devoured me, they have crushed me, and made me an empty vessel; they have swal∣lowed me up like a Dragon. The violence done unto me and to my flesh be upon Babylon, shall the Inhabitants of London say. Remember O Lord, the Inhabitants of Babylon, in the day of London, who said,Psal. 137.7, 8. Rase it rase it, even to he foundations. O daughter of Babylon, that are to be destroyed, happy shall he be that rewardeth thee as thou hast ser∣ved us. Let no man think that I endeavour to obscure the righteous Hand of God, which is to be own'd and trembled at in such a judg∣ment. Though London must acknowledge his Justice in all that is come upon her; yet the wickedness of Instruments is not in the least to be excused thereby: God and man may concurre in the same action, and yet neither his Holiness have any fellowship with their wickedness; nor their Injustice, be excused by his righteous∣ness; Idem quod duo faciunt non est idem, his work is perfect, for all his wayes are judgement; a God of truth, and without Iniquity; just and right is He, they have corrupted themselves, Deut. 32.4.5. Wilt thou not confess London, that thy sins were the sparks that indled thy flames? doubtless thou wilt, such was thy pride, Epi∣urism, Formality, and Barrenness under such precious waterings as thou once enjoyedst, above all the Cities in the World, that thou mayest say, it is of the Lords mercy, thine Inhabitants had not all perished with their Habitations, and that God had not made thee like Sodom; for what couldst thou expect when thy Lots were going, but that devouring flames were coming? But to return from this sad (though necessary) digression; here∣by it is manifest the common enemy hath obtained a singular, and long expected advantage to their design; often have they in vain at∣tempted it; but now God hath delivered it into their hands: Well might they rejoyce as they did) to see it' flames ascend, and drink healths to it's ashes. For upon divers politick considerations it mgt easily be demonstrated that their cause and interest is revived and warmed by that fire. 3. Lastly▪ it cannot but much more heighten our fears, if we con∣sider the sad posture that we are in at this day of our Emient Danger. Three or four sad particulars I shall here suggest, and let none think it to be a laying open of our nakedness and weakness to the Enemies; for I shall tell them no news, in telling you that, 1. They are much encouraged, in that the Ceremonies of their Religion finde such acceptation among us: It was long sice obser∣ved, That as the morning ushers in the day, so the Ceremonies of any Religion, serve to bring in the Religion it self; If we are hearti∣ly resolved against Popery▪ What do we with their Garments, Ge∣stures, Altars, Crosses, Liturgies, and Officers among us? upon this reason the Divines of withstod the Cerimones of IN∣TERIM; of which they give this account to These indffrent things (say they) are nothing els but the seed of cor∣ruption,Ep ad Mel the nerves of Papistical Superstition, and the lttle pssages, by whch the adversaries endeavou to deep ino our Cuches, that they may turn them off the foundaion To th same purpose the Divines of Sxon speak;Contet Saon edt 1560 Satan (say they) from tose small beginning of the Ceremonies, makes progress to he couption of Doctrne it self If any say these are but groundless , a fighting with our own shadows; the Ppst themselves ae more charitable then such Objcters, and cannot but kow, that although we use these Ceremonies, yet not in the same sense that they do. Pray hear what a Jesuit hath observed consernng it▪ Proest∣anism saith Mr. in his Preface Sct. 20) waxeth weary of it self▪ the professors of it, they especlly of greatest Worth Learning and Auhority, Love, Temper and Moderation and are at this time more unresolved where to fasten then at their Infancy of their new face, their Walls to speak a new language, their Doctrines to be altered in many things. If it be again objected▪ this is but the groundless construction of a peevish adversary. To conclude the controversie: here what a Prelate of our own faith in the case, they are the words of the learned Primate of Ireland.Dr. Vsher of the Ce∣rem. pag. 209. The Kings and Queens of England (saith he) imposed their Ceremonies, that there∣by they might decline the charge of Schismaticks, wherewith the the Church of Rome laboured to brand them, seeing it did appear hereby, they only left them in such Doctrinal points, wherein they left the truth. Again, hereby they would testifie, how far they would stoop to win and gain them, by yielding as far as they might in their own way: But (saith he) the experience of many years hath shew'd that this condescention hath rather hardened them in their errors, then brought them to a liking of our Religion; this being their usual saying, if our Flesh be not good, why do you drink of our broth? And have we not grounds for our fears, think you now, if we are blamed for our jealousies, we must blame them that give cause for them. Would Bshops cast out those Popish Ceremonies, our fears of Popery would be so much abated; but thse that nurse up these Romish brats we cannot but suspect to have too much love for that Harlot that begot them. 2. We are at this day persecuting and suppressing the faithful in the Land, even those that stand in the gap to intercede for it; and are the most considerable persons, both for Prts and Pey to oppose the dsines of this Enemy. How are we hacking at the Bow we stand upon? and pulling down our Walls, while the Enemy lies round about them? Is this the time to stop the mouthes of so many able and Faithful Minsters? to dive them into Corners, and not only so, but to pull them out of those Corners too; and thrust them out of the breach, were they stand with Payers and Tears, which are their only weapons, and the Nations best Defence against the common eney? Would any Physician that regards the lfe of his Patient, having to do wth a person that hath but little Blood and few , open a vein, ad let cut a dop thereof, it may be you lookt not upon them so, but as the dsease of Englad, then the good blood : but God jdges otherwise concerning them: , Job 2. ult. You think if you were once of these, you should quickly be a prosperous Nation: But verily▪ Lord of unto , we should have been as Sodom we should have been like unto Gomorrah, Isai 1.9. Ah! how little do our bold informers think whose work they are doing! little do Constables think they are breaking down of the Wall and Gates of the Nation; when breaking up the peaceable Meetings of Gods People. Poor men! did you but see how the Papists laugh among themselves, to see their work so industriously performed by your hands, it would surely cool your courage, and check your irregular zeal: Alas! they are not so much afraid of your Swords, as of these mens prayers. That Popish Queen of Scot∣land spake out and professed she dreaded more the Prayers of Mr. Knox (a godly Nonconformist) then an Army of ten Thousand men. And will you so officiously serve them, by disarming so ma∣ny ten Thousands of your friends of their best weapons? Oh un∣grateful England! dost thou thus requite the Saints for all the good they have been Instruments to procure unto thee? Wilt thou make them enter an appeal in Heaven against thee, in the words of the Prophet? Jerem. 18.20. Shall evil be recompensed for good? for they have digged a pit for our Souls; remember O Lord, how we stood before thee to speak good for them; and to turn away thy wrath from them. 3. Are not the professing part of the Nation at this day divided, both in their judgements and affections? and what a singular ad∣vantage the enemy hath; thereby is obvious to every considering person; we have been often told, that except the spirit of Love did speedily close up those unchristian breaches, the common adversary would enter in at them, It was a worthy speech of Brentius when the Divines of Germany were scuffling one with another, in the midst of the Popish party; Tollenda merito, &c let all quarrelling and bit∣terness be laid aside, and let us subject our judgements to our Lord Jesus Christ: Our adversaries yet live and are daily more bold; night and day they labour to extinguish the light of the Gospel which is risen among us, and to bing back the ancient darkness; mean while we who in the beginning, by the grace of God; professed the Gospel unanimousl turn our weapons one against another, and exhibit a grateful spectacle to our enemies; who place more trust and confidence in our contentions then in the vain foundation of their own Cause, and all their own art and power. I have a long time lookd upon our contentions, as upon a Bla∣zng Comet, portending utter desolation, if the Lord heal it not speedly. Think upon this you that fear the Lord, and tremble his judgements: How have we beaten our fellow-servants? unsainted those that jump'd not with us in our opinions? this Saint was too high, and that too low; but here is an enemy, that like Procrustes the tyrant, will cut you all of a length:Procrustes▪ If you were ten thous∣and more then you are, you were no match for them, as long as you lie in this posture. How easily did Gideon with his little handful; vanquish the huge Hoste of the Medianites, when every man set his Sword to the breast of his fellow, and instead of opposing him, slew every man his brother? Judg. 7.22. I make no question but the Pa∣pists have blown up these sparks of discention among us, to warm their own fingers by our flames; they have animated and fomented that spirit of bitterness and wrath among us, as one that sets two Cocks a fighting; that having killd each other, he may sup upon them both at night. This was the sad posture of Jerusalem when the Enemy entred in her Gates. O England! England! thy destruction is of thy self. If the hearts of the Fathers be not turned to the Children, and the hearts of the Children to the Fathers, what can we expect, but that God should come and smite the earth with a curse? Mal 4. ult. Lord heal the breaches of England for it shaketh. Psal. 60.2. 4. Fourthly and lastly, that which much appals and daunts my spirit is, they finde us as deeply guilty of the abuse of the best mer∣cies, as ever any nation was. So that I am afraid this enemy will prove the Flagellum Dei, the scourge of God, (as Totila of old, from his cruel persecution of the Christians was called) to avenge our unthankfulness for those choice favours, which Heaven hath showered down upon his ungrateful Nation. Saint Jerom speaking of the Churches enemies, By our sin (saith he) our enemies are made strong; And History tells us, that when Vespasian had conquered Je∣rusalem, he refused to have the Crown set upon his head, saying I indeed am the Rod in the hand of God, but it is their sins only that have subdued them. Upon what Nation under Heaven hath God more richly heaped his blessings, then upon England? and what peo∣ple have more wantonly abused them? or more contemptuously urned at the tender mercies of him that conferr'd them? What is it which deserves to be stiled matchless, transcendent, glo∣rious, that Engand hath not enjyed? If peace be it, we have had it: if Plenty, we have had it: If the Light of the blessed Gospel shining in it's Meridian Splendor be it we have had it: But Jesurun waxed fat and ; O dreadful fore-runner of Nation∣al ruine! What was it that gave the Saracen footing in the Eastern Empire, but the wantonness of those Churches, abusing the Light which they enjoyed? how impatiently did the people of God in former times, thirst for liberty to worship God purely! and when they had obtained it, What was the use they made of it? horresco referense, I tremble in speaking it; did we not play with our Light, fight with our brethren by it, till God blowed out the Candle? and so (I wish I could say) ended the quarrel. We may say of our liberty, as the Philosopher speaks of waters, Suis terminis difficile contnentur, they are difficultly kept within their bounds; why, brethren did you think that God could suffer such precious mercies to run at the waste spout much longer? Did you think he was weary of his mercies, to continue them to such as little regarded them? or that it was not as grievous to the blessed God, that his children should smite one another, as to see the Enemy smiting them? no darkness is more formidable then that of an E∣clipse, which assaults the very vessels of light: no taste more unsa∣voury then that of sweet things when corrupted; and no sin more hideous, then that which darkens the brightness of Gods love, and corrupts the sweetness of his mercy. O Engnd! thou hast abused a darling attribute of God, thou hast sinned against the most deeply engraven Principle, and Law of Nature: The very irrational Creatures, yea, the heaviest and dullest among them, the Ox and Asse are not so deficient in gratitude to their owners, as thou hast been to thy God, Isai. 1.3. justly therefore may be upbraid thee, and say, be astonished O ye Heavens at this, and be ye horribly afraid, &c. Sic ne repend? Is this thy kindness to the God of thy mercies? marvel not then if God pluck up the hedg of his protection from a∣bout thee, and let in cruel foes upon thee, to chastise thee for thine ingratitude; and though he will not make a full end of thee; yet may he say concerning thee as of , 2 Chron. 12 7, 8. I will not uterly destroy them, but will grant them some deliverance, and my wrath shall not be poured out upon Jerusalem by the hand of Sshak; nevertheless they shall be his servants, that they may know my ervice, and the servc of the Kingdoms of the Countries. The Lod I trust, will not utterly forsake his dwelling place in England; but verily I fear he may permit Anchist for a time to afflct us, that we know the difference between the sweet and easie yoke of Christ which we wuld not endure, and the yoke of Antichist that shall gall our necks and consciences with cruel servitude: And because we served not the Lord our God with joyfulness and gladness of heart, for the abundance of all things, that therefore we shall serve our Enemies, which Lord shall send against us, in hunger▪ and thirst, and the want of all things; Deut. 28.47. that so we may return to God with the Church, and say, as it is Isai. 26.19. Lord our God, other Lords besides thee have dominion over u, bu by thee only, will we make mention of thy Name: and as Hos. 3 7. I will return to my first husband, for it was beter wih ne thn, . These are some of the principal grounds of Englan's fear at this day, in reference to the Popish pty. Let the serious and consider∣ing Reader lay them together▪ allow them but a jst and even bal∣lance▪ and doubtless it will hereby appear, tha how great soever our fears are, yet our dangers much exceed them. Having thus hinted the grounds of our fears, what remaines but that next I address my self to the principal work dsign'd in these Pa∣pers, which is to call upon Englad to awk out of her destuctive se∣curity▪ and not to suffer her enemies to surprize her sleeping? and I would do it in the words of the Prophet, Zeph. 2.1, 2 Gather your selves together, yea, gather together, O Nation not desired; before the de∣cree bring forth, before the day pass as the chffe, before the fierce anger of the Lord come upon thee. O that I could found this admonition so loud that all in the Nation might hear it! Had I any hps that these poor Papers might be honoured with a glance of his Majesties Eye, I would as it were, prostrate my self at His feet, and cry as that wo∣man did, 2 King. 6.26. Help my Lord, O King. Great Sir The Lord hath done great things for you,An humble Address to the King. and You are scarcely capable doing a greater servce for him and his People; then vigorously to withstand the attempts and encrochments of the subtil and formidable Enemy; in that it hath pleased the Lord to move Your heart to send forth Your Royal Proclamation against them, we accept it alwayes and in all places, with all thakfulness; and pray that he would not only secure Your Royal Person from their at∣tempts, but also make You a Shield to his Peple in these Nations. It is not hid from Your Majesty what a pefidius and bloody Enemy this is whose principles as well as prctse tend to the sub∣version both of Kings and Kingdoms. One of them affirms it lawful to muder any one (though his own Prince) if the Pope hold him excommunicted; and another sets down rules how it may be done,Mar and thinks poysoning to be the best way What but Treason and Rebellion can flow from those bloody Dctines of the Popes, temporal Jurisdcton over Princes; and his power to dsslve all Gathes and yes of Allegiance? so that neither Your Person no Honour can be safe in their hands; or should Your Royal Person be exempt from danger, yet if this Enemy prevail, How many innocent Subjects may fall by their merciless hands? what a field of blood will they make Your Kingdom? and surely the can never countervail the Kings damage herein Esth. 6.16. Most gladly at Your Command, would we offer our lives on the high places of the field against them, but to fall by treachery, and be butchered in our beds, is horrible to think. An humble upplica∣n to the ParlimentAnd O that God would make our Honourable Representatives in Parliament still vigilant to observe▪ and zealous to oppose the motions of this Enemy! we bless the Lord for what you have already done, in detecting them so far; but yet we cannot think our danger over, whilst they swarm in such numbers among us. Hannibal was wont to say, Magis se a non pugnant Fabio, quam a pugnante Marcello timere. he more feared Fabus not fighting, then fighting, Marceus. O be as zealous for the Protestant Interest, as they are against it; if they dare to smite with the fist of wickedness, we hope You will not be afraid to smite them with the Sword of Justice. Remember what a matchless salvation was once given to our English Parliament, I mean from the Powder Plot, that Catholick Villany, as one aptly calls it: Such a deliverance as ages past cannot parrellel in any Hystory, and of which we may say, as the Hystorian in another case, Sin analibus non foret fabula videreur. Had it not been recorded in our own An∣nals posterity would never believe it: They have indeed studiously endeavoured in their late Bold Rmonstrance to hide from your eyes the goodness of God in that deliverance, that so by forgetting his goodness, they might bury in silence their own wickedness; we hope none of your actings against this enemy, will be stained with luke∣warmness; if justice be sprinkled with a favourable hand, like a few drops of water upon fire; we doubt instead of quenching, it will ra∣ther increase the flame. Rome is a ettle, the more gently it's hand∣led the more it stings. My Lords and Gentlemen, here is an enemy that deserves your hottest zeal and greatest vigilance, much better then honest, loyal Nonconformists, who plead with God night and day on your behalf. 'Tis acknowledged they differ in lesser matters, from the established worship of the Nations, but from the tolleration of such differences no publick danger can arise. Some differences in Opinion (saith an Honourable Author) are as the striving of one Israelite with ano∣ther; and those Moses quiets and parts them fairly; and some are ke the Egyptian strivng with the Israelites, whom Moses smites down. It was a noble Speech of Anthony of Burbon King of , to the Danish Ambassador; this King being a Peer of France▪ and first Prince of the Blood, challenged the Kingdom during the French Kings minoraty: He told the Ambassa∣dor, that he hoped in a short time to procure a free passage for the Gospel throughout France; the Ambassador was pleased with ; but desired that Luthers Doctrine, not Calvins, might pass for current: The King replyed, Luther and Calvin agree in forty Points, and differ but in one. Let those therefore that follow the tenets of these two, unite their strength against the common enemy, and at better leisure; in a more con∣venient season, compound their own differences: Grant that Noncon∣formists be in an error, yet the difference is not fundamental: and the Famous Empe▪ Theodsis, did not only bear with the Nova∣tions, but familiarly consult with their learned Pastors about Church-matters, though differing in several Points of Discipline, and Con∣stantine, although he made a Law in terrorem,Soz. lib. Cap, 12. yet in point of execu∣tion he spared them. O that with one shoulder you might support the tottering Interest of Christ in these Nations! and be stiled the Saviours of England in this time of danger; which will be a more Honourable Title, then any other you are, or can be dignified with. I would also propound it as matter of serious consideration to the Prelates;Queries to the Bishops Whether this be a time to vex & persecute the Consciencious and Faithful in the Land, for Ceremonies and Trifles, when the sub∣stance of Religion lyes exposed? Will not the late dreadful Alarms by the Popish Party sound a Retreat, and put an end to this work? suffer me to propound two or three Queries to your Consciences. Are not Papists hereby hardened in their errors, and confirmed in their cruel and tyranical Impositions upon Consciencies whilst they see you to use the same medium? what plea is left you against their Tyranny, if ever God permit them to re-kindle the Flames of Mar∣tyrdome in England? If your way be good, why is not theirs? magis & minus non speciem; Is there not as much strength in their Arguments of Fire and Faggot to convince you, as in your Excommunications Imprisonments▪ Mulcts, and Penalties, to con∣vince us of the lawfulness of your Ceremonies? It's said of Molinus Bonifacius, that his silly reasons for the Popes Supremacy did well enough, being propounded with a Sword in his hand; a keen Sword will make a dull Argument cut to the quick; and if you cannot an∣swer such Arguments your selves, me thinks you should be tender of urging them against others. Sure I am Confiscations, Imprisonments, and Death are the most irrefragable Arguments for Popery; and it is a thousand pitties we should tell the world, that the reformed Religion must be supported by the like Artifices: It would better in Spain, then Christs interet in England. I am sue in the proper Cognizance of Antichrist: and O that it might remain with them only. Hear what a man of your own Character aith,Liberty of Prophesie. . 109. it is observed saith Doctor Taylor, That the restraint of Prophesying and imposing upon other mens understandings, being Masters of their Consciences, and Lording it over their Faith, came in with the retinue and train of Antichrist; that is, they came as other abuses and corruptions of the Church did, when the Churches Fortunes grew better, and her Sons worse, and some of their Fathers worst of all; for in the first three hundred years, there was no sign of persecuting any man for his Opinion, though at that time there were many horrid Opinions.—A Wolf may as well give Laws to the understanding, as he whose dictates are only propounded in violence, and written in blood: and a Dog is as capable of a Law, as a Man, if there be no choice in his obe∣dience, no discourse in his choice, no reason to satisfie his discourse. Are you not like to have the same measure, you mete to us, meted back to you again with an overplus, if this enemy prevail? and then you'l finde how good it is to afflict for Conscience sake. Certainly if you resolve to be faithful to Protestant Principles, you will escape upon no easier terms, then us. Are not these very persons against whom you discharge your Can∣nons, and woory up and down by your apparitors▪ like to prove as stiffe assertors of the Protestant cause, (if God call more blood to witness to it) as your selves? you finde them (I believe) inflexible enough to your Ceremonies, all your menacies, and punishments cannot cudgel them into conformity with them, because they finde aliquid commune cum antichristo, a spice and tang of Popish Superstition in them; and doubtless, they will as freely lay down their lives in defence of the fundamental and weightier points of Religion, as their Places, Liberties▪ and Earthly Comforts, for the lesser Circumstantial truths thereof: and is it not pity, that you should (especially at such a time as this) suppress afflict and silence such , whose abilities might now be improved to such singular advantag But, Aquila non muscas Lordly spirits scorn to such mean composures, or take notice of a creeping Pamphlet; let me therefore speak to the Body of the People and especially to those among the People, who profess to fear the Lord, and tremble at his Judgements▪ Will you shut your ears to seasonable counsel also? Will you despise your dangers till you are surprized by them? O England! Wilt thou not begin to , till thou art . Shall thine Enemies finde thee sleeping, and leave thee dead? Wretched England! here is thy misery, that thou knowest not thy time; but as the fishes are taken in an evil net, and as the birds are caught in the snare; so wilt thou be snared in an evil time, when it falleth on thee suddainly Eccle. 8.12. May I freely express my apprehensions in tht Case; I much doubt thine Enemies have so contrived and laid their design against thee, that (in their apprehensions at least) all thy struglings now, are but as the flutterings of a bird in the net, which instead of free∣ing, doth but the faster intangle her. However if God at last wlll but open thine eyes to seasonable Counsel, and perswade thine heart to thy present duties, who can tell but the Lord may yet be gracious to his Land, and spare his people. It is not so much their confidence as our impenitence that is to be feared, Human was as confident as they can be, and had cast Pur for the Jews as well as they for us, Esth. 3.7. So was Phrah too when he said I will pursue; I will pursue; God can quickly give their preg∣nant designs a miscarrying womb; so that they which haue con∣ceived mischief shall bring forth but a lye; and thou that fearest con∣tinually because of the enemy, shalt yet praise him and say, The hea∣then are sunk down in the pit that they made; in the net which they hid is their own foot tken: the Lord is known by the judgements which he exe∣cuteth; the wicked is snared in the work of his own hands: Higgaion Selah, Psal. 9.15, 16. and when the enemy cometh in like a flood: the Spirit of thy God can set up a Standard against him: if men cannot, winds and waves shall fight for thee, as they have done in former exi∣gencies. Only obey the Counsels of God, and let thine ear be circumcised▪ and as ever you expect that a door of hope should be opened to you in this valley of Achor, let these following Counsels be speedily and heartily practised. Abhor Popery and be eminent in your zeal against it. Rome is that Amalek, with whom God will never make peace; neither should we: It was Qeen Elizabeths Motto, No peace with Spain and t should be ours; No peace with Rome. My dear Countrymen, I beseech you, be not deceived with any words; suffer not your to be circumvented by a Stratagem of the Enemy, let not , and discontents which they endeavour to beget▪ and fo∣ment in you, against your real friends, cause any of yu to fall in with the Design and Interest of your Enemies▪ it is a dangerous thing to comply with that Interest which God hath engaged himself a∣gainst, and as sure as Christ sits at his Fathers rgt hand, shll be destroyed: and what cause you have to abhor Popery: you will see by that time I have shewed you, that it is a FALSE: BLOODY: BLASPHEMOUS: UNCOMFORTABLE: AND DAMNABLE RELIGION. First, It is a False Religion, and that's reason enough to abhor it. You would be loath to be cheated with counterfeit Coin (specially if you were to receive your whole portion in it) how much more with a false Faith; when it amounts to as much as all your souls are worth in another World! the falsity of the Popish Religion (if it yet remain a question with any among us) may be thus evinced. That Religion which is not built upon the Foundation of the Prophets and Apostles, but stands in the wisdom of man, is a False Religion: But the Popish Religion is not built upon the Foundation of the Prophets and Apostles, but stands in the wisdom of man; therefore the Popsh Religion is a false Religion. The Major Propositian is undeniable, and stands upon the Autho∣rity of these Scriptures: Eph. 2 20. And are built upon the foundation of the Prophets and Apostles: Jesus Christ himself being the chief Corner Stone. 1 Cor. 2.5. That your Faith should not stand in the wisdom of men: but in the power of God. Isai. 8.20. To the Law and to the Testimony, if they speak not according to this word: it is because there is no light in thm. The Minor Proposition is as evident: For (1) the Papsts them∣selves acknowledge that their worshipping of Creatures, Mass, Pur∣gatory, the Popes Supremacy, and most other Doctrines, wherein they dffer from us, cannot be confirm'd by Scripture: . in∣stic. mor. par. 2 d. lib. 4. ca. 18. (2) They set up the Pope, as a Judge above the Scriptures, subjecting them to the Popes authority: this many of their learned Doctors are not ashamed expresly to af∣firm and dfnd, Pigh us. Hierarch, Lib. 1. Cap. 2, 3, 4 Card. Cusa Epist. 7. ad Bhm. Cocteus. Hllins &c. (3) They re∣proach and deprave the Scripture, calling it an uncertain thing, dead letter an insufficient guide of it self, without their traditions or un∣written Word▪ Blr. de ut. Scrip. (4) They adde to, and detract from the Scriptures at pleasure▪ Bellarmin saith▪ Pontifficem psse mutare pr ut ecclesiae expedit positia precepta Apostolorum, (i. e.) Pope can change the positive precepts of the Apostles, for the of the Church. (5) They will not stand to Scripture Tryal and Judgement for the Decision of Controversis, but cry out to the Fa∣thers, to Counsels, to Scoolmen, as appears in our own Acts and Mn. in multitudes of examples. (6) They restrain the People by pe∣nalties from reading the Scriptures perswading them to resolve their Faith into the Authority of the Pope, and believe Implicity, as the Church believes, Ergo. That Religion which ascribes the glory of mans salvation to him∣self, and not to Christ alone, is a false Religion. But the Popish Re∣ligion ascribes the glory of mans Salvation to himself, and not to Christ alone; therefore 'tis a false Religion. The Major is undeniable; the end of Religion is the glory of God; the Christian Religion utterly excludes the glorying of man in himself, Rom. 3.27 Where is boasting then? it is excluded; by what Law? of work? nay, but by the Law of Faih. Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, &c. The Minor is evident, for themselves teach, that the proper certain∣ty of hope is in merits, that certainty which is not presumption is of merits, and to be measured by merits, Alexand. As. quest. 3 d. 65. Merits (saith another are the foundation of our hope, Piliucius. tract. 23. n. 244. therefore, That which is the Religion of Antichrist, is a false Religion; but the Popish Religion, is the Religion of Antichrist, Ergo. The Major is evident, for the Doctrine of Antichrist is a lye, 2 Thess. 2.11. A mistery of Iniquity, ver. 7. The Minor appears as evidently, in that the Notes and Characters by which Antichrist is described and indigetated in Scripture agree to Popery, and to it only. The Pop is that Anoos that law∣less one, 2 Thess. 2.8. He sits in the Temple of God, challenging Supremacy over all Churches. He sits there as God, exalting him∣self above all that is called God, ver. 4. They attribute to him the Name of the Lord our God. His coming is after the working of Satan, with all power signes, and lying wonders, of which there are numberless multitudes in Popery, their Legends swarm with them. H hath Hors as a Lamb, (viz) pretences of meekness and innocency but speaks . 13.11. He arose out of the earth, stirpium more, after the manner of plants, growing by insensible degrees of this monstrous greatness; to him only agree all the other Characters in Lev. 17. & alibi, therefore, That Religion which tolerate and countenances all manner of Pride, Coveteousness, Lust, Murders, &c. is a false Religion, but the Popish Religion tolerates and countenances these, and many other fleshly lusts, therefore it is a false Religion. The Major is doubted) may easily be proved by all those Scrip∣tures which shew the purity of true Religion, as Jam. 1.27. ure Religion and undefiled before God, &c. Tit. 2 12. teaching us that de∣nying ungodliness, and worldy lust, &c Psal. 19 9. The fear of the Lord (which is there put for his worship) is clean, &c The Minor may be as easily proved from their own Hystories and Writings, and many other credible Authors. As for their Pride, let an instance or two suffice: Sir Rchard Baker in his Chron. pag. 30. tells us that Aldred Arch Bishop of Canterbury, upon the repulse of his Suit by King William the first, grew discontent, and offered to depart, when the King in awe of his displeasure, staid him, fell down at his feet, desired pardon, and promised to grant him his Suit; the King being all this while down at the Arch-Bshops feet, the Nobles that were present put him in minde, that he should cause the King to rise; nay saith the Arch-Bishop, let him alone, let him finde what it is to anger St. Peter: Riconius that proud Papst, was not ashamed to tell the World in Print, that a Priest is as much above a King, as a King is above a Beast; yea as God is above a Priest. Their Cove∣teousness is also insatiable, all things are vendible at Rome, even the Blood of Christ is set to sale for mony they have vast Revenues from the very Sns and Brothels. The blindest times took so much no∣tice of their Covetousness, that though they dust not speak out, yet exprest their apprehensions, and just indignation against them in Pictures. There was found in the Abby of (besides other Emblems taxng Popish Prelates) the Picture of a Wolfe, in a Monks Cowle, and shaven Crown, preaching to a flock of Sheep, with these words coming in a pendant out of his mouth, God is my wit∣ness, how I long for you in my bowels; and underneath was written: This hooded Wolf is the Hypocrite, Wolfe . Tom. of whom in the Gospel beware of False Prophets: this Picture was made two hundred years before the Reformation by Luther. Another like this, was found at Ptortzheim, only with this dfference, that the Wolf was preaching to a flock of Geese, every one holding in his Dill, a pair of praying beads. Prodigious Lusts are found among them: they forbid Mar∣riage, and scatter their Lusts like bruit beasts promiscuously. St. Gregory commanded that their Priests should not marry, but un∣derstanding what filthiness they committed, and finding in one Fish∣pond, six thousand Heads of young Infants that had been murdered; he repealed his decree: Yea, their own Writers tell us such stories of their wickedness in this kinde that I am ashamed my pen should English; the Learned Reader may finde more then enough in Bernard,Vallarins lives of the Popes p. 33. in Cant. Serm. 66. Alvarez. Peleg. de planct. Ecles. lib. 2. artic. 24 Peter Aliacus, Talingenius, Cornlus Mus. &c. Most horrid mur∣ders are frequently practised by them, yea, and encouraged with pro∣mised rewards in Heaven. Hospinian shews us how the Jesuits animate him,Hospin. hist. Jesu. p. 225. whom they employ for the murdering of Kings; they bring him into a Chappel, where the Knife lies wrapt upon a Cloath with agnus Dei engraven upon it; then they open the Knife and sprinkle it with Holy Water, fastning to the Haft some consecrated Beads, with this Indulgence, That so many Stabs as he gives the King, so many Souls he saves out of Purgatory. They commend to him the Knife in these words. O thou chosen Son of God, take to thee the Sword of Jephie Samp∣son, David, Gideon, Judith of Maccabaeus, of Julius the second who defended himself from the Princes by his Sword; go, and be wisely couragius and God strengthen thy hand; then they all fall upon their knees with this prayer, Be present, O ye Cherubms and Sera∣phims, be present ye Thrones, Powers, Holy Angels, fill this Holy Vessel with Glory, give him the Crown of all the Holy Martyrs; he is no longer ours, but your companion; and thou, O God strengthen his arm, that he may do thy will; give him thy Helmet and Wings to fly from his Enemies;—then they shew him a Crown of Glory, and say, Lord respect this thy Arm, Executioner of thy Justice:—then they tell him they see a Divine Lustre in his Face, which moves them to fall down and kiss his feet, and now he is no more a mortal man, &c. These, and all other lusts are indulged, even by the Doctrines and Principles of Papsts; for, if venial sins do not render a man unwor∣thy of the love of God, are but trifles, toyes, gnats, as Bllarmine calls them, Lib. 2. d. de peccatore: If the Pope can get geeat Indul∣gencies, of which he hath so many kinds, Indulgencies for certain dayes, or years, some partial, some plenary; for all sins, yea, teraum plena plenior for more then all; some for this life, some for ever: What should hinder, but that they should take the bit in the mouth wickedness, as the Horse into the battel▪ especially adding what Navarrus Cordubensis, and others by Bellarmin's own confession, teach, that if men rush into sin, upon the hope of such Indulgencies, they may be nevertheless absolved. But I have stood too long upon this head; our Protestant Writers have clearly and learnedly evinced the falsity of this Religion; only because many of their Arguments are in Latine, I thought it not amiss to add somewhat for the satisfaction of vulgar Readers. 2. Abhor Popery for it is a bloody Religion; Rev. 17.6. and I saw the woman drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus. The Pope writes his Laws in Blood, where∣ever he erects his Throne; he is the Son of perdition in an active, as well as in a passive sense. Poor England hath had experience of Popish cruelty, and so hath Ireland too; in one of whose Provinces 140000 Protestants were Massacred by them in the late rebellion. Popish cruelty spares none, pities none; how have Protestants been compelled by tortures to discover their dearest relations! Wives (be∣ing first defiled) have been forced to give the deaths wound to their dear husbands, bloody villains, putting the Sword into their hands, and guiding them in the execution: Godly Christians compelled to carry Faggots, to burn their own Faithful Pastors: Children of Eight years old, whipt to death for Religion: Yea, such hath been their rage against the sincere professors of the Truth that beyond all examples of malice, (for pascitur in vivos livor post fata quiescit) they have not only hunted after the living, but violated the Graves, and burnt the bones of dead Saints: thus they dealt with Bucer, Fagius, Wickiffe▪ &c. O England! what cause hast thou to bless the Lord, for so long a respit from Papish cruelty! thine own Hystories may sufficiently Inform thee, what rivers of precious blood have streamed through thee, what flames of Martyrdom have raged within thy Ci∣ties and Villages, when these ravenous Wolves, and bloody Tygers were let loose to ravine in all thy borders? and what cause hast thou to tremble at the first approaches of these turulent foes whose rage i boiled up to a greater height then ever? and should they return upon thee again, (which Heaven prevent) they would exceed all for∣mer examples of cruelty. Poor England! those Knives which lately providence put into thine hand, were intended to be sheathed in thy bowels: art thou able to endure such another bout, as the last age did? Hear how one of the faithful Watchmen (now out of their reach) expostulated upon same account with thee. Can you (saith he) endure to see a stranger to Habitations and your dwellings? to cast you out? for your pleasant and well tilled Fields to be made a prey? for you to sow, and ano∣ther to reap? impius has segetes, &c. for the delicate Woman, upon whom the wind must not blow, that scarce dare venture to set the sole of her foot upon the ground for tenderness▪ to be exposed to the lusts and crueltie of an enemy; to be glad to flye away naked to prolong a miserable life, which would gladly be parted with for death, were it not for fear of the exchange? for the tender mother to look upon the childe of her womb, and consider, Must this childe in whom I have placed the hopes of mine age, (for omnis in Ascanio stat chari cura parentis) he that hath been so tenderly bred up, Must he fall into the rough hands of a bloody Soldier skilful to destroy? It had been well for me if God had given me a mis∣carrying womb, and dry breasts, rather then to bring forth Chil∣dren unto Murtherers. Or if you could be safe, how could you endure to see the evil that shall come upon your people, and the de∣struction of your kindred? I do not rhetorize and fawn to draw affection, your Brethren are a sad Comment upon what I have spo∣ken and Ireland the Stage upon which you may see this Tragedy acted before your eyes. 3 O hate Popery, For it is not only a Bloody but a Blaspemous Religion. If we be Christians indeed, the dishonour of Gods Name should affect us more then the shedding of the warmest blood in our veins; this Scarlet Whore is full of the Names f Blasphemy,2d. Tome. Oper. Luth La. p. 125 Rev. 17.3. Popery is a meer Rapsody of Blasphemies: Luther hath ga∣ther'd several of their Blasphemous doctrines out of their own Can∣nons to our hands, of which let a few suffice: 1. Papa & sui, &c. (i. e.) The Pope and his, are not bound to be subject and obedient to the Commands of God. 2, Soli significari, &c. (i. e.) By the Sun is signified the Papal, and by the Moon the Imperial, or Secular Power in the Christian Common Wealth. 3. Papam habere in Scrinio pectoris sui, &c. (i. e.) That all Laws are in the Coffer of the Popes breast, and full power over all Laws. 4. Si papa suae, &c. (i. e.) If the Pope be so negligent of his own Salvation so negligent and remiss in his Office, that he should draw innumerable multitudes to hell with him to be there ever tormented; yet may no mortal man reprove him of any fault in so doing. 5. Papam habere potestatem, &c. (i. e.) The Pope hath power to commute and dissolve vows made to God, and then if any man defer to pay his vow according to Gods Command, he is not held guilty. 6. Quod non papa a Scriptura, &c. 7. Summa Summorum, &c. i. e. the sum of all their Comical Laws is this, that the Pope is a God in the Earth Su∣periour to all Coelestial, Terrestrial▪ Spiritual and Secular persons; that all things are his, and none may say unto him, what dost thou? I am loath to offend Christians ears with more of their Blasphemous Tenants, this is enough to turn the stomacks of Christians with indig∣nation against them. 4. 'Tis a most uncomfortable Religion; it is impossible to get or keep true peace of Consciencs in that way, Rev. 9 5, 6, And their tor∣ments was as the torment of a Scorpion when he smiteth a man: And in those dayes, shall men seek death, and shall not finde it, but death shall fly from them: That is (saith a worthy Divine) the Consciences of poor sinners being stung with guilt and horror of sin, and finding no satisfaction nor remedy in their way, shall be endlesly perplext and tortured with inward troubles of Spirit, which are like the stinging of a Scorpion; so that they shall chuse death rather then life: For do but consider, 1. They are enemies to free grace and all Gospel-preach∣ing, Gardiner would not have this gap of free grace opened to the People: See (saith Contzen a Jesuit) The fruit of Protestanism and their Gospel preaching.Cont. in Mat. 24. 2. They deprive the People of the Scriptures, wherein are treasured up all the Cordial and Soul-reviving Comforts of a poor distressed sinner: If thy Law (saith David) had not been my delight, I should have perished in my affliction; and again, This is my comfort in my affliction, thy word hath quickened me, Psal 119.3. They lay the stress of their hopes of Salvation (as you have heard) upon their own merits and the merits of others, like themselves: so that all the comforts they build upon that Salvation, must needs be loose and delusory things: dibile fundamentum fallit totus: every thing is as it's foundation is. Lastly, They deny the possibility of the assu∣rance of Salvation in this life; and so consequently, their Consciences must be alwayes cauterized and dead, or fluctuating and dubious. O what Religion is this! 5. Lastly, It is a Damnable Religion; we have no ground from Scripture, to conclude the salvation of any among them, that know the depths of Satan, and live and dye in destructive Opinions. Hear what the Scriptures say, Rev. 17.8. The beast that thou sawest, was, and is not, and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth, shall wonder (whose Names are not written in the Book of Life from the foundation of the World) when they see the beast that was, and is not, and yet is; 2 Thess 2 21. And for this cause, God shall send them strong delusions that they should believe a lye, that they righteousnesse. When their sorest Plague shall come shall not have a heart given them to repent; but shall Blasphem the Name of God because of them, Rev. 6 9. And therefore to shut up this first Counsel, you that love the Lord hath that by which he is so much dishonoured it will make your blood boil in your veins to how he is crucified, Dethroned, and trampled on by these his Enemies. Use all proper preventive means to avert this threatning judge∣ment; of which sort I shall recommend these three in special. Mourn for the abuse of former Light and Liberty, and say, O re∣member not against us former Iniquities? let thy tender mercy speedily prevent us; for we are brought very low, Psal. 97.8. O England! What a day of Mercy hast thou had! how hast thou been exalted to Heaven with Capernaum! thou mightest once have worshipped God as purely as thou wouldest, you might have been as holy as you would; the lot of this generation was cast upon such an hap∣py nick of time, as is scarce to be found in the Hystory of Ages past; but the most glorious morning hath it's evening, the brightest Sun its Clouds, and time of setting. We know not the time of our Visitation, but were both wanton and barren under those precious Mercies. God is now coming with his Ax in his hand, to hew down barren Trees. Nothing but unfeigned repentance and speedy reformation can reprieve us. Romanae leges paenm peccanti dferunt. Nothing but those fruits can be a good sign of mercy to England. And will you not yet mourn for the loss of such a day? such peace neglected and not mourn! such liberties abused, and for their abuses removed and not a tear! So many flourishing Churches broken, and the heart not broken! So many shining Lights extinct, and none layes it to heart! Such black clouds of Popish darkness and blood gathering over us, and none tremble! Lord! what hearts have we? how wonderful is the stupifying power of sin! O ye professors of England, that ye had known at least in that your day the things of your peace! but now they are hid from your eyes. You once had those mercies, now you have them not; and the Lord only knows whether ever you shall see them again. I am out of hopes of them, till I see the people of God more humbled for the sins that removed them. Make up your breaches speedily; it is time (I think) when the at them. Hear Christ, by distinguished among your selves▪ Will you come and be friends one with another? have you yet enough of your di∣visions? how do the fruits of your Animosities, Contentions and Reproaches, relsh now with you? do you see who God is sending part you? cant you yet pray together, mourn together? strive with God together▪ Why then, can you go to Prison together? Will you stand quietly at the stake together▪ What say you friends? you profess to be the Children of the God of Peace and I am sure Christ is the Prince of Peace, and the Gospel, the Gospel of Peace; and will not you be the Sons of Peace? if you will not yet unite, let the ruine of England lye upon your score. Do you make no more of the Commands of Christ the Credit of Religion, the safety of the Nation; Ah! methinks, as Tertullian told Scapula, Si non vis tibi parcere parce . If you have no pity for your selves have pity for the Nation; dont sacrifice all to your unruly lusts. If you profess love to Christ, and yet have no love for those in whom is his Image; if you pretend to be Saints, and yet had rather hazard the honour of Christ, then deny your passions and lusts, pray pull off your Vzrds, fall into your places, and appear as you are. Brethren▪ I beseech you seriously to consider these three Particulars, and if there be any force in them, or tenderness in your Consciences, let them at last perswade you to love one another. 1. That Scripture makes your love to the Brethren a positive mark of your regeneration, 1 Jon 3.14. We know that we are passed from death to life, because we love the Brethren: he that loveth not his Bro∣ther, abideth in death. And 1 John 5 1. Every one that loveth him that bega, loveth him also that is begotten of him. And to speak truth, it is (ordinarily) the clearest sign that many poor Christians can finde in their own breasts: upon the hazard therefore of your own peace and assurnce be it, if still you continue to bite and devour one ano∣ther. 2. I will farther ad that this endeared and mutual love of the Saints is the charge, yea, the dying charge of Christ to them; they were some of the last words of Christ in this World, Jo. 15 12. This is my Commandment, that ye love one another, as I have loved you. Dy∣ing charges are commonly received with greatest Veneration, and men (what ever they neglect) will be sure to fulfil the will of the Dead. So Gen. 50 . When Josephs Brethren were affraid left (his father being now dead) he would remember the old injuries they have done him, urge this pacifying Argument upon him, Thy Father did command, before he dyed, saying, Forgive I pray thee now the trespasses of thy Brethren. And ver. 21. you it prevailed with him, He mforted them and spake kindly uno the▪ O my Brethren! will you not lay down your private differences and animosities when God threatens you with a common ruine? when a common danger is upon you all? In the year 1607. when by the irruption of the Sever Sea the County in Sommeseshire was overflown almost twenty miles in length, and four miles in breadth and many persons drowned; it was then observable saith Mr. Fullr) that Creatures of contrary Natures, as Dogs and Hares, Foxes, and Conies, yea Cats and Mice,Worthies of England in his fare¦wel o Summer∣setshire. getting up to the tops of some Hills dispensed at that time with their ntipathies remaining pacably together, without sign of fear, or any violence one towards another. My Readers thoughts will doubtless anticcipate me in the application of this strange passage. Our want of Love hath cut the banks and let in an inundation of Calamities upon us, and a more fearful flood of Judgements is yet expected; and will not such publick dangers yet cause us to dpose our private dfferences? shall we act below Dogs, Cats, and Foxes? shall we prefer private Revenge before common safety? If so, I much doubt God will still us, and part the fray in a more terrible man∣ner then most think of I doubt it may be said of us ere long, as he said who saw the dead carcasses of Enemies that had been slain in a duel lye quietly together, as if they had embraced each other, quanta ami∣ct se invicem amplictantur, qui mutua implacabil inimicta perierunt? How lovingly do they embrace each other being dead who perished through their mutual and implacable enmity? how justly may the Lord sweep away this generation of Professors, and raise up others in their room who will agree, and love one another better? What shall I say more? If there be any consolation in Christ, if any comfort of ove, if any feowship of the spirit, if any bowels and mercies fulfil ye my joy, that ye be ke minded, having the same love, being of one accord and of one minde, Phil. 2.12. Strive day and night with God by importunate prayers for the pre∣vention of those eminent judgements, but strive no more with another; no more of that work I pray. O 'tis a thousand pities to see the sheep of Christ to push and gore each other. Non Secus ac Cum duo conversis inimica in prelia tauri Frontibus incurren— O rather put out as the Elect of God, bowels of mercy and compassion; let the people of God be but once heartily unid, and then Rom do thy worst. Associate your selves, O ye people, and you shall be broken ear, all ye of far Countries▪ ye shall be broken in pieces: take Counsel together, and it shall come to nought: speak the word, and it shall not stand: for God is with us. Lye day and night at the throne of Grace, interceeding with God for your selves, and for the Nation When Mr. Perkins said of his times, it is no less suitable to these, Non sunt ista litigandi, sed orandi, tempora: these are not times for contention, but Prayer: This will be a good omen of mercy and deliverance at hand: we may say of the spirit of Prayer, as Christ said of the budding of the Fig-tree, Mat. 24. when ye see the Fig-tree and all the trees of the field put forth tender leaves, ye know that summer is nigh. So the reviving and budding forth of the spirit of Prayer is a sign that Salvation is nigh? The Psalmist knw the time to favour Sion was come, and that God would arise and have mercy pon her, because he found a spirit of Compassion and Prayer Sion poured out, Psal. 102.13, 14. When the decree for judgement is gone forth, and God will not be stopt, he usually shuts up and the spirits of praying ones, Jer, 7.16. he never shuts out Pray ll the case become despe∣rate end remediless, Jer. 15.1. O friends great is the efficacy of prayer, Prayer will rain all your enemies: David put up but one petition against Achitophel, 'Lord turn the councel of Achitophel into foolish∣ness, and it ruined both him and his design, 2 Sam. 15.3. Prayers and Tears will do more then Guns or Swords, 2 Chron. 14.9. O be not discouraged, because you presently see not the effects and returns of your Prayers: your Prayers are hid though their answers be suspended, and be confident in due time they shall be answered also. O how many millions of prayers are upon the file in Hea∣ven, as a Memorial before God upon this account! not a good man all the World ever but joyns with you in this cry, Lord, rase the foun∣dations of , pull down Babylon, and build up Sion. Yea; the Prayers of thousands, who are now in Heaven, are yet to be answer'd in that matter. For though we may say of their pesons as the Church speaks of Abaam, they know us not: yet we may say of their prayers as the Church speaks of Abel, though they be dead, their Prayer are not dead, they live▪ and yet speak. O then stir up your selves to take old of God, weep and make supplication. Two thgs exceedingly discourage our spirits in prayer, great guilt in us and lng delayes of answers from God: against both these, the Lord hath laid up encouragements and sweet supports in the word, are we under great guilt? have we abused mercies? so did Israel, Psal. 06.7, 8, 16, 17, 18, 19, 28. Yet mercy comes tryumphing over all their unworthiness with a non obstante, ver. 44. Nevertheless he re∣garded their affliction when he heard their cry. What though England like Israel be a polluted Nation: yet Israel hath not been forsaken, nor Judah of his God: though their land was filled with sin against the holy one of Israel, Jer. 51.5. or doth God exercise your Faith and Patience by delaying the returns of Prayer? so that you are ready to look at your Prayers as lost. See anothe Nevertheless, in that case to raise up your hearts and hopes, Psal. 31.22. I said in my haste, I am cut off from before thine eyes: Nevertheless, thou heardst the voice of my sup∣plication when I cryed unto thee. Up therefore every one in whom is the spirit of Prayer, pour out you hearts before him in this time of common danger, your God will hear you: but if you are speechless now, 'tis a sad forerunner of death, and National ruine. Prepare your selves for the worst, that if times should alter (for there are changes in the right hand of the most high) yet your hearts may not be turned back nor your steps decline from those paths of Truth and Holiness wherein you have been egaged. O cleave to the Lord with purpose of heart, and when fiery trials come (whereof most serious and considering Christians are in a trem∣bling expectation) then do not basely dssert Christ in open To do evil (saith Mtelius) where there is neither pain is easie and common, but to do good in the face of and truely noble▪ It was the saying of a Though you pluck my heart out of my the truh out of my heart. O how is and your souls secured by your fast what you have yet save your Crowns. when hard put to it enemies, Ego worthy Preacher of this Article, viz. without works nor by the Turk, and Monks, will they, ill they shall much doubt the wantonness, Scepticisme, and conten∣tion of the Professors of this age, have so weakened the Authoro and Reputation of Religion in the World, that God will once more call for Christians Blood to Seal his Truths, and convince the World that there is reality in Godliness: And if it should come to that: I to think what shrinking will be among Professors. o prevent which, all that I shall adde shall be in these two words, See the ground you stand on be good. I do not speak of the Cause, for it is beyond dispute, the most glorious cause that was ever sealed by the blood of any Witness: but of your Condition. O see that be good also! look to it that you dye in, as well as for the Faith, are you upon sure and safe grounds, as to your eternal state? if not but that you be still dubious, it's time to make both sure▪ and quick work. 2. Stand your ground, he deserves to be hanged in ever∣lasting chains in Hell, that relinquishes such a Cause and such a Christ on earth. Christian, I would fain know, how thou canst close up thy life more honourably, or more comfortably, then by of∣fering it up in defence of the precious truths of Christ, against his bold and blaspheming enemy? the very Heathens heated with love of their Country have made many brave and bold adventures for ▪ and will you shrink? O take unto you the whole Armor of God, th you may be able to withstand in the evil day;Eph. 16.13. and having done all, to stand.
N00085.p4	Gods call to his people to turn unto him; together with his promise to turn unto them. Opened and applied in II. sermons at two publick fasting-dayes appointed by authority. / By Mr. John Davenport: B.D. and Pastor to the First Church of Christ at Boston in New-England. ; Published by the desire of sundry friends.	[ "Davenport, John, 1597-1670." ]	MDCLXIX. [1669]	Printed by S.G. [Samuel Green] and M.J. [Marmaduke Johnson] for John Usher of Boston.,	Cambridge [Mass.]: :	eng	[ "Bible -- Criticism, interpretation, etc.", "Conversion -- Christianity", "Salvation.", "Repentance.", "Fast day sermons." ]	Therefore say unto them, Thus saith the Lord of Hosts, Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts. THe time when this Prophesie was given forth by Zechariah at the commandment of God, you may see in the first Verse of this Chapter; it was in the eighth Moneth, in the second year of Darius. In the time of the reign of Ahasuerus and Artaxerxes, the work of building the Temple was hindred, untill the second year of Darius King of Persia, Ezra 4.24. But Darius, in the begin∣ning of his reign, finding in the Records Cyrus his Decree for the building of the Temple at Jerusalem, strictly commanded that Work should proceed, and that none should hinder the Jews therein; and that their Enemies should assist them, and give them all necessary expences out of the Kings Tribute be∣yond the River, &c. under a dreadful penalty, as may be seen in the sixth Chapter of Ezra. The event was, that the Elders of the Jews builded, and prospered therein through the prophesy∣ings of the Prophets Haggai and Zechariah, Ezra 6.14. and the Work was finished in the sixth year of Darius, Ver. 15. The unbelieving Jews in Christs time said, Fourty and six years was this Temple in building, and wilt thou rear it in three dayes? Joh. 2.20. For Artaxerxes, surnamed Long-hand, reigned fourty, or one and fourty years; in the beginning of his reign the Work ceased, by his Decree against it, till the se∣cond year of Darius, who succeeded him, and it was finished in the sixth year of his reign. Christ spake of the Temple of his Body, Joh. 2.21. and therefore their discourse of the ma∣teriall Temple at Jerusalem, was impertinent. Yet from the History of those times, two things may be noted: 1. That God sometimes suffers the Enemies of true Reli∣gion to prevail, for the hinderance of the building of Gods House for a long time. 2. That in such Times God discovereth in his own people a sinful remisness to neglect the publick service of God, and to be too intent upon their own private concernments, and to sa∣tisfie themselves with such a pretence as this, We cannot help it, the Adversaries are many and potent, and the King of Persia is against the Work; therefore we will leave the publick work till better times, and will minde our own houses and domesti∣call affairs. But God was displeased with them, and shewed it by smiting them in their private advantages by the Fruits of the Earth, for their disregard of his publick Worship, as the Lord told them by Haggai, Hagg. 1.4 — 12. and in two moneths after he sent Zechariah to encourage them to go on strenuously in the work of the Lord, that had been so long neglected by their fault. In the second Verse of this Chapter he told them that God had been sore disppleased with their fathers; and in the 4, 5, and 6th Verses, he tells them for what God was displeased with their fathers; and from thence infers the Exhortation in my Text, as the illative particle (Therefore) shews. In the words we may note, 1. The Command of God to this Prophet, Say unto them. 2. The Message which he must deliver to them, consisting for the Matter of it, of three parts: 1. A Precept, Turn unto me. 2. A Promise, And I will turn unto you. 3. A Ra∣tification, or Confirmation of both, yet applied to each seve∣rally, Saith the Lord of Hosts. For Exposition of the words. Turn unto me] Renounce all Idols and mens Devices in my Worship; acknowledge me alone to be your God, and my Word to be your onely Rule, with unfeigned Repentance for your former departures from me, and disobedience to my Word; be my people, and observe my Commandments: for, to cry to God for Corn, &c. is not a turning to God, but to the Creature, Hos. 7.14. but it is to seek God for himself, when nothing will satisfie us besides God himself to be our God, Psal. 144.15. and when we mourn, not so much for the loss, or want of these things, as for Gods displeasure for our sins that have incensed his wrath, and so seek Gods face, & reconciliation with him in Christ, Psal. 4.6, 7. God doth not require this of them, as if it were in their power to do it, but to convince them that it is their duty, whereunto he would excite them by the Ministry of his Prophet, and would quicken and inable them by the efficacy of his Spirit accompanying the same. And I will turn unto you] Gods turning to us is not like our turning to God: for, our turning to God supposeth a change in us, but Gods turning to us is without shadow of turning, Jam. 1.17. both in his Nature, Mal. 3.6. and in his Will, Isa. 46.10. but it is to be understood in respect of his Effects; that is to say, I will be reconciled to you, and shew it by sutable effects, as Micah 7.19. He will turn again, he will have compassion up∣on us. Saith the Lord of Hosts] This Attribute shews his Absolute dominion over all Creatures in Heaven and Earth, whom he can dispose of by his command, to execute his vengeance upon those that disobey him: in this sense it is added to the Precept. And to be Instruments of dispensing the effects of his favour to those that turn unto him, and obey him; in this sense it is added to the Promise: In both it is suited with their condition, who had experience of the former, and upon their returning to him should finde him ready to use his Hosts for their good. First, from the Message which God commands the Prophet to deliver to them, as the Means whereby God would bring the Jews to turn unto himself, that it might be well with them, the Ministry of his Prophets, Haggai and Zechariah, note: Doct. I. Gods usuall way which he will bless for the con∣verting or turning of elect sinners to himself, is by sending his Ministers with a Message from himself to them, in their Preaching Gods Word unto them. From these words, Say thou unto them, Thus saith the Lord of Hosts. I grant, God is able, by his Absolute Power, to convert whom he will, and by what means he will; and that God hath in extraordinary times and cases converted some to himself without these means: thus he wrought saith in Rahab, Heb. 11.31. yet ordinarily he will do it only by these means, where they may be had. This may be cleared from Scripture in a twofold Conversion▪ 1. From the state of sin to the state of grace, Acts 26.18. 2. From evil in their practice, so David: this holds in all the degrees of Conversion to God. 1. Hereby he is wont to convince men effectually of sin, Joh. 16.9. and to a saving sense of it, and remorse for it. See this in David, to whom he sent Nathan, 2 Sam. 12. and afterwards Gad, in 2 Sam. 24.10. his heart smote him; how came that to pass? see Ver. 11, 12, 13. And, though it is said of Manasseh, 2 Chron. 33.12, 13. that when he was in affliction he besought the Lord his God, and humbled himself greatly before the God of his father, and prayed unto him, and he was intreated of him; yet the affliction of it self did not turn him to God, but the principal means of his repentance, and turning to God, were the words of the Se that spake to him in the name of the Lord God of Israel, as it appeareth in Ver. 18. So Peters Ministry, in Acts 2.37. Hence the Word of God is likened to fire, and to a hammer, Jer. 23.29. in its efficacy. 2. Hereby God is wont to bring men to Christ, and to work faith in their hearts, unto their reconciliation with God by him, Rom. 10.14, 15. 2 Cor. 5.18, 19. The Ministry is committed to men, but the Efficacy is from Gods Spirit, Isa. 57.19. Joh. 6.44, 45. Eph. 1.13. Reas. 1. Because the Lord will thus honour his own Ordi∣nance. He could have converted the Eunuch immediately by his Spirit, yet he sent Philip to him, Acts 8.29. Yea, when himself hath begun the work, yet he hath sent Ministers to them, that the work might be effected by them; as Ananias to Paul, Acts 9.11. Peter to Cornelius, Acts 10. and he ascribes to them as his Instruments, that which is his own work, 1 Tim. 4.16. Reas. 2. Because the Lord will thus honour the freeness and power of his grace, in working more effectually by weaker means. The whole Scripture is breathed of God, and there∣fore infallible, and stamped with Gods own Authority in every sentence of it, 2 Tim. 3.16. and the Preaching of man is weak∣er in it self, and more liable to be slighted by proud men, Jer. 43.2. yet God puts forth his efficacy more in the Word preached, then in the Word read, 1 Cor. 1.21. for his strength is made perfect in weakness, 2 Cor. 12.9. and therefore the Apo∣stle notes this as Gods end in this dispensation, 2 Cor. 4.7. Reas. 3. Because thus the Lord will make known the efficacy of his Spirit in and with the Word preached, that the glory of turning elect sinners to himself, may be ascribed wholly to him∣self: hence the Ministry of the Word is called the ministration of the Spirit, 2 Cor. 3.8. because the Spirit accompanieth that Or∣dinance; therefore they that disobeyed the word spoken by the former Prophets, are said to harden themselves against the words which the Lord of Hosts sent in his Spirit by them; therefore there came a great wrath from the Lord of Hosts, Zech. 7.12. So Steven's hearers are said to resist the holy Ghost, Act. 7.51. Hence the Apostle ascribes the conversion of men by the Ministry of the Gospel, onely to God, Gal. 2.8. Rom. 1.16. 1 Cor 3.5, 6, 7. 2 Cor. 10.4, 5. and the Heathen man converted confessed it, 1 Cor. 14.24, 25. nor can it be to any less power, if we consider the quality of the that have been converted by it: Isa. 11.4, 6. Wolves, Lions: Mat. 21.31. Publi∣cans and Harlots: Acts 6.7. Scoffers, ver. 37. open and profes∣sed enemies, Joh. 7.32, 46. Vse 1. for Instruction: 1. That it is no easie thing for sin∣ners to turn unto God. 1. You see great and long-continued afflictions, of themselves, cannot convert men: so the Text. The building of the Temple had been hindred above fourty years, which they should have been affected with, as an effect of Gods displeasure for some sins yet remaining among them, and they should have been provoked thereby to turn unto God: but on the contrary, they turned their thoughts to minde the building of their own houses. Then the Lord was further dis∣pleased, and afflicted them with scarcity of food, by Drought and Dearth; yet they were dedolent and stupid, till the Lord sent the Prophet Haggai, to call them to consider their wayes, and to shew them for what cause this Judgement was upon them, and to stir them up to remove the Cause, that the Effect might cease. 2. The multitude and variety of afflictions one following another successively, cannot of themselves turn sinners to God, Prov. 27.22. This we may see in Pharaoh, who though under the stroke of punishment he sometimes confessed his sin, and promised amendment, yet after ten plagues, remain∣ed as hard-hearted as at first: And in Ahaz, 2 Chron. 28.22. and in the people of Israel, Amos 4.6 —12. 3. Nor can outward Mercies of themselves work this, Isa. 26.10. 4. Nor can awakings of Conscience by the shameful and dreadful Ef∣fects of sin, of themselves work this. This made Adam fly to hide himself, when he heard Gods voice walking in the garden, Genes. 3.15. Nor can the outward Ministry of the Gospel, though accompanied with Miracles, of themselves work this: this we see in Christs hearers, Mat. 11.20, to 25. unless the Spirit by his divine Efficacy turn men to God, it cannot be done. See Deut. 29.2, 3, 4. 2. See from whence this comes: 1. From the many Ad∣vantages and Helps that sin hath to keep its possession and do∣minion in mens hearts, as, 1. The rooted Enmity against God in the Nature of man, Coloss. 1.21. and Custome addes strength thereto, Jer. 13.23. and hereunto the course of the world, and the working of Satan, Eph. 2.2, 3. and to these Gods desertion, Psal. 81.11, 12▪ but above all, the love of sin in the members, which works against the law of the minde, and ca∣ptivates even those that have a principle of grace in them. Paul complained of this, in Rom. 7.23. I see another law in my members, warring against the law of my minde, &c. A Law there signifies, a strong compelling inclination, which forceth to its obedience, as it were by authority, 2 Pet. 2.14. 2. It is called the law of the members, because it inclines not by reason, but by naturall force, as the members of the body are moved and acted by the will. 3. It is said to war against the law of the minde, to shew that there is a strong faction of lusts against grace: the members are many, so are these lusts, which con∣strain to evil, and restrain from good. 2. Learn therefore to proportion your endeavours to the difficulty of the work. It is an evident proof that they are yet unconverted, who think its an easie thing to turn unto God, Matth. 11.12. What then is to be done? 1. In sense of your own inability, cry mightily unto God day and night, and leave not praying for it till the thing be attained, Jer. 31.18. Lam. 5.24. Ephraim and the ten Tribes finding that Afflictions could not do it, pray to God to turn them: And the two Tribes found that their Captivity in Babylon, of it self, could not do it, therefore they cry unto God that he would do it. 2. Com∣plain unto God of the Impediments of it in your selves, and pray him to remove them, Isa. 63.17. 3. Look unto Christ for efficacy to be put forth upon you, in and by the Ministry of the Gospel. Though the Disciples could not cast out the Devil out of the Childe, yet Christ could and did: therefore the fa∣ther of him took a right course, when he brought his son that was possessed with a Devil unto Christ, Mark 9.17, to 30. When lusts are too strong for a man, Christ comes as a Prince and overcomes them, Acts 5.31. Do not rest in your own resolutions, but go to God in Christ for strength, Eph. 3.16, 20. where the mighty power that works in us, is the power of Christs Death and Resurrection: Believe in him, and thou shalt overcome. 4. Improve all the wayes which God useth for this end, that the purpose of God in them may be effected; to wit, (1.) Attend his Word▪ in Precepts, Promises, Threat∣nings, and the impressions of them in thy heart at any time. (2.) His Providences, in some great cross upon the commission of a sin; some dangerous sickness, though not unto death; some inward terrours of Conscience upon sin committed; some evil report, or some judgement executed in our sight upon another, for like sin to yours, Dan. 5.22. Jer. 3.8. Vse 2. For Reproof of two sorts of people: 1. Of such as for worldly Accommodation, live in places where they have not the Word powerfully preached to them. Remember Lot. 2. Of such as live under such means, but are unprofitable and disobedient hearers. Two things I have to say unto such. 1. No course that God ordinarily takes with men will cause you to turn unto God, if this doth not, Luke 16.31. therefore do not look at this (That you are not the better toward God after you have lived long under the Ministry of the Word) as a small evil; for it is great in Gods account, Heb. 6.8. If you be not the better, you are the worser by it, 2 Cor. 2.16. 2. Marvel not if God frustrate your Expectations in the fruits of the Earth, when you frustrate his in the fruits of the Word, Isa. 5.2. Luke 13.6, 7. for God hath threatned this pu∣nishment against those that disobey his Word, Lev. 26.14, 21, 23, 27. and a worse famine then that of Bread, even of the Word, in Amos 8.11, 12. Secondly, From the Message it self: Hence sundry Doctrines may be observed. 1. From Gods suspending of his promise of turning to sinners, till their turning to him; That it is in vain for any to expect Gods turning to them, that do not turn to him. 2. From the Connection of the Promise with the Pre∣cept; That Gods readiness to turn to those that turn to him, should mightily prevail with sinners to turn to him. 3. From Gods promising to turn to them that turn to him; That Gods being reconciled to sinners, will infallibly follow their turning to him. 4. From Gods Attribute, The Lord of Hosts, added to con∣firm both the Precept and Promise; That if sinners break through all impediments to turn to God, as the Lord of Hosts, God will break through all difficulties to do them good, as the Lord of Hosts. From Gods suspending his promise of turning to men, till they turn unto him, and implicitely threatning to arm all his Creatures against them for their hurt, if they do not turn to him; This Point of Doctrine may be gathered: Doct. II. That it is in vain for any sinfull persons to expect Gods turning to them in mercy and favour, who do not turn unto him with true repentance and reformation; but while they continue in their sins, they must expect that God will come forth against them, as the Lord of Hosts, commanding and order∣ing all his Creatures against them for their hurt. There are two parts of this Doctrine: 1. That it is in vain for any that continue in their sins, to ex∣pect any mercy or favour from God. 2. That such ought to expect, that Gods wrath incensed against them by their sins and impenitency, may be executed against them by all and any of his Creatures, as he is the Lord of Hosts. In the handling of this Doctrine, I must first shew what this Turning to the Lord implies and imports. Secondly, prove the Doctrine, in both the parts of it severally. First, Turning to the Lord, implies, 1. That by sin continued in, men turn from the Lord, and against the Lord: as when men turn from one another in enmity, they turn their backs one to another, and their faces to opposite objects; so it is in this case, continuers in sin turn from God and his Word, to Sin, and the World, and Satan, which are opposite to God in his holy and righteous Laws; and God turns his face and fa∣vour from them, and his wrath and indignation against them. Hence it is that the Lord saith of those that disobey the instru∣ctions of his word, that they have turned the back to him, and not the face, Jerem. 3. 33. and accordingly he threatneth them, that he will shew them his back, and not his face, in the day of their calamity. Thus you see what this turning to the Lord implies. Secondly, This turning to the Lord imports two things; Re∣pentance for, and from all their evil wayes; and Reformation of them: A hearty turning to God, through faith in Christ, and unfeigned love to God in Christ, with an universal con∣formity to his holy and righteous Rules and wayes; as they resolved in Isa. 26.13. It is true, that we cannot turn unto God of our selves, till he turn us unto himself, as you may see in Deut. 29.2, 3, 4. yet, when God calleth the vessels of mercy to turn unto him, and addeth his Promise for their encourage∣ment thereunto, his Spirit in and by the promise, works con∣verting grace in them: which works in them 1. Hearty prayer unto God to convert them, as Isai. 63.17. Jerem. 31.18. Lam. 5.31. 2. Actual Conversion to God, in answer to Gods calling them thereunto, Psal. 27.8. as in Jer. 31.22. This turn∣ing to God is right, 1. When it ariseth from right motives. The right motives of turning to God, are not Temporal, onely for removing of some temporal Affliction, whether felt or feared; or for ob∣taining some temporal good, which we want and desire: for such a turning is not to the Lord, but to our selves, as you may see in Hos. 7.16. with Zech. 7.5. But the right motives of turn∣ing to God are Eternal, viz. A serious and fixed apprehension of Eternal life and death, in relation to God, and his everlast∣ing favour and wrath, in the incomprehensible greatness and vastness of them: when these are not transient and vanishing, but fixed in the heart by the Spirit, and when they are looked at, not as farre off, but as present; Then they work an effe∣ctuall and present conversion to God. Therefore Christ taught his Disciples to use this motive in preaching the Gospel, for the conversion of sinners to God, Mark 16.16. and Christ him∣self used the same motive, Joh. 3.18, 36. and the reason is, be∣cause then a man seeth better and stronger reasons for his turning to God, then the world can give for his continuing in sin, 2 Cor. 4.18. from love to God, Psal. 97.10. Ye that love the Lord, hate evil. 2. When it's done in a right manner, with the whole heart, Joel 2.12. that is, when a full resolution of turning to God, follows a full illumination and conviction; otherwise, when men have some motives to turn, but not enough, they are not fully convinced, and so they turn but by halves, and feignedly, Jer. 3.10. Hence a right turning to God, is described as the Effect opening mens eyes, Acts 26.18. wherein is included the opening of their hearts, as in Acts 16.14. Lydia. 3. When it produceth sutable effects: 1. That sin, which had dominion in them, is dispossessed, and grace is made Ma∣ster of the house; so as though sin gets in and dwells in them, yet it is by intrusion and usurpation, as a Thief or Enemy, which are expelled as soon as they are discovered, and sufficient strength is gained. 2. That sin is hated; as the Lord com∣manded Israel to do against Amalek, 1 Sam. 15.3. this ap∣pears, 1. By their thrusting out the motions and lusts of sin out of their hearts with indignation, Isa. 30.22. and shutting the doors of the Soul, the Eyes and Ears, against temptations to it. They say in effect, as Ephraim did, in Hos. 14.8. What have I to do any more with Idols? Thus Amnon dealt with Tamar, 1 Sam. 13.15, 17. 2. By their seeking the utter destruction and full mortifi∣cation of sin: for, hatred is implacable against the whole kinde, as we see in a Wolf against all Sheep; nothing will satisfie but the death of its object, as the Lord commanded Israel to do against Amalek, 1 Sam. 15.3. 3. By a continuall fight against sin, till it be fully subdued. Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh. 1 Pet. 2.11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which warre against the soul. Hence they will account them their best friends that help them against sin, their worst enemy. Two Reasons of the first part of the Doctrine; That it is in vain for sinfull persons to expect that God should turn to them in mercy and favour, who do not turn to him with true repentance and reformation. Reas. 1. Because continuers in sin do frustrate Gods end and expectation, both in all that he doth for men, and in all that he requireth to be done by them. For the first; The Church is Gods Husbandry, 1 Cor. 3.9. Ministers are the dressers of his Vineyard, Luke 13.7. the Ordinances are his manuring of it: and is not good fruit the end of Husbandry? Therefore where this follows not, what can be expected? but, as Isa. 5.5, 6, 7. God should take away the hedge thereof, break down the wall thereof, and lay it waste: and, as Luke 13.6, 7. in the Parable of the Figtree, when the dresser of the Vineyard came three years seeking fruit, and found none, Cut it down, why cumbers it the ground? Christ comes in Ordinances, and Providences; To what end? To purifie the sons of Levi, and to purge them: but when the Means attain not this End, see what follows, Jer. 6.30. Re∣probate silver shall men call them. So for the second, what God requireth to be done by his people; He requireth Reading, Hearing, Meditating, Praying, Conference, &c. but God regardeth not these performances, except the doers of them turn unto him; if they prevail not to turn men to the Lord, they are but bodily exercises, that profit little, 1 Tim. 4.8. In Rom. 2.29. Paul distinguisheth outward Circumcision, and a Jew outwardly, from that which is inward, and concludeth, that the latter hath praise of God, not the former, whose praise is onely of men, who see onely that which is outward; but God searcheth the heart, if that he turn not unto him, the rest he regardeth not. Reas. 2. Because God rejecteth all other grounds, where∣upon men expect that God should turn unto them his face and favour in the time of their Affliction, if this their turning unto God be wanting; viz. 1. Sinfull Childrens relation to godly Parents: Matth. 3.9. Think not to say within your selves, We have Abraham to our father: John 8.39, to 45. Jesus saith unto them, If ye were Abrahams children, you would do the works of Abraham. 2. Grown persons, (1) Professing Religion, Psal. 78.34, to 38. (2) Covenanting with the Lord and his People, Psal. 50.16, 17. Hos. 8.1, 2, 3. He shall come as an Eagle against the House of the Lord, because they have transgressed my Cove∣nant, &c. 3. Church-priviledges, Jer. 7.4. Trust not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. What is become of the Church of the Jews, and of those seven Golden Candlesticks, and of the Church at Rome? 4. Performance of Religious Duties: Isa. 1.11—15. To what purpose is the multitude of your Sacrifices unto me, saith the Lord? &c. 5. Extraordinary Humiliations: Isa. 58.3, 4, 5, 6. Is not this the fast that I have chosen, to loose the bands of wicked∣ness? &c. Secondly, One Reason of the second part of the Doctrine; That while they continue in sin, they must expect that God will come out against them as the Lord of Hosts, &c. . Because continuers in sin, continue their of God. Wherefore I may say to them, as Paul in 1 Cor. 10.22. He whom you provoke to wrath is the Lord of Hosts: All Creatures in Heaven, Earth and Sea, are his Souldiers to fight against them. Angels are called the heavenly Host, Luke 2.13. there are an innumerable company of Angels, Heb. 12.22. and they all excell in strength: one of them destroyed all the first-born of Egypt together; & one destroyed an hundred eighty five thousand Assyrians in one night; the Stars in their courses fought from heaven by their influences against Sisera, Judg. 5.20. the Lord slew many of the Amorites with great Hail-stones cast down from heaven upon them. Josh. 10.11. See what Armies the Lord imployed against Egypt in the ten Plagues, Exod. Chap. 7, 8, 9, 10. and against the Israelites, Joel 1.3, 4. which are called Gods great Army, Joel 2.25. See also Amos 4.9. The time would fail me, if I should proceed unto particular Instances. When God would destroy the old World with wa∣ter, he opened all the Fountains of the great Deep, and the win∣dows of Heaven, to make a Deluge, so that the waters arose fifteen cubits upwards above the highest Mountains, and all flesh died that moved upon the earth, Genes. 7.20, 21. When he would destroy Sodom in a moment, he Rained Hell out of Heaven, as Salvian said; or as Moses saith, he rained upon Sodom and Go∣morrah brimstone and fire from the Lord out of heaven, and over∣threw those Cities, and all their Inhabitants, Gen. 19.24, 25. Vse 1. For the furtherance of our humiliation before the Lord, and that we may justifie the Lords righteousness in the Calamities which we have already felt, or may further fear, for our sins are great. Isa. 24.5. The earth also is defiled under the Inhabitants thereof, because they have transgressed the Laws, changed the Ordinance, and broken the everlasting Covenant. The Lord may say of us, as Jer. 5.23, 24, 25. But this people hath a revolting and rebellious heart, they are revolted and gone, &c. and our Impenitency, as Amos 4.7. to the end. And if he should give us up to forreign Enemies, he may justly expostu∣late with us, as Jer. 2.17. Hast thou not procured this unto thy self, in that thou hast forsaken the Lord thy God, when he led thee by the way? and upbraid us, as ver. 19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see, that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of Hosts. So that whatever the Lord hath done, or may yet further do against us, we must humble our selves, and say, The Lord is righteous, 2 Chron. 2.6. and with Da∣niel, Dan. 9.7. O Lord, righteousness belongeth to thee, and to us confusion of faces, as at this day, &c. Vse 2. for Exhortation: 1. To behold the works of the Lord, and to consider them, Psal. 78.5. Haggai 1.7. Thus saith the Lord, Consider your wayes in your hearts. 2. As Lam. 3.40. Search narrowly, as they did for leaven before the Passover, and diligently; for self-love makes it hard to finde it: Let us search and try our wayes, and turn again to the Lord. Psal. 139.24. sayes David, Search me, and try me, see if there be any way of wickedness, &c. If any way of wicked∣ness be found in you, it will cost thee thy life: A way of Envy, of evil speaking, of murmuring, of earthly-mindedness, of sinning secretly, of omissions, or slight performances of du∣ties continued in: Take warning by what hath befallen others, to fear God. This the Lord expecteth, Zeph. 3.6, 7, 8. I have cut off the Nations, their Towers are desolate, I have made their streets waste, that none passed by; their Cities are destroyed, so that there is no man, that there is none Inhabitant: I said, Surely thou wilt fear me, thou wilt receive instruction, &c. 3. To prepare to meet God, Amos 4.12. by turning to him, Hos. 6.1. with true Repentance, and speedy Reforma∣tion. Jam. 4.8, 9. Draw nigh to God, and he will draw nigh to you: Cleanse your hands, ye sinners, and purifie your hearts, ye double-minded: be afflicted, and mourn, and weep; let your laugh∣ter be turned to mourning, and your joy to heaviness. When you have provoked the Lord to wrath by sin, think not to take up the matter by Confessions, or Prayers, or Fastings; re∣member the Doctrine, That God requireth these, and turning to him besides. This was the counsel of God to Joshua, Josh. 7.10, 11. Also we must have good Purposes and Intentions, yet these are not sufficient, unless they produce a reall and actuall turning to God. Deut. 5.29. O that there were such an heart in them, that they would fear me, and keep my Command∣ments alwayes, that it might be well with them, and with their Children for ever. Natural Conscience enlightned and awa∣kened, and self-love seeking a mans own preservation and sal∣vation, may work such good intentions and purposes, but they neither continue, because they arise from temporal motives, or self-ends; nor are they effectuall, because the subject in whom they are is irregenerate, and carnall, and therefore such are his purposes; and all flesh is as grass, that withereth and fadeth, but 1 Pet. 1.23, 24, 25. the word of the Lord endureth for ever. Lastly, Turn from your evil wayes to God, and the Rules of his Word. This I might apply to sundry particulars; but at present I shall speak onely to one Abuse of this season of the Year, which is called CHRISTMAS: which is to be witnessed against, whether it be done upon a Religious, or Civil, or Mixed-Account. 1. If upon a Religious Account; None can sanctifie Time to make a day holy to the Lord, but the sanctifying Spirit, in and by some Word of God in Scripture. The Feasts of Purim were Civil Festivals, called Good dayes of feasting, and sending gifts one to another, not Holy times, separated from common uses to holy. Now we no where finde warrant in Scripture for setting apart the day of Christs Nativity from common use, to religious holy use: Indeed the day of his Resurrection, the first day of the week, that is by Christ sanctified to be the Christians Christian Sabbath: for that was the beginning of Christs Exaltation, but the day of his Birth, was the begin∣ning of his Humiliation and Abasement; so that there is not a pity of reason between them. 2. If upon a Civil Account; How comes Christs Name to be used in it, that it is called CHRISTMAS-DAY? whether Mass be taken in the Saxon sense, as signifying a Feast; or in the Popish sense, special Masses being appointed and used in Popery on that day, I will not now dispute: but if in the first sense, how is this Time abused by all profane, and loose spirited persons, unto Gluttony, Drunkenness▪ and mis-spending of precious time, in Gaming at Cards and Dice, and other wickednesses? as if Christ was born, and given to us, to set mens lusts at liberty, and their persons to serve sin, and Satan; or as if Christians would imitate the Pagans, in their Bacchanalia, and Saturnalia, rather then Christ in his temperance, and doing good. 3. If upon a Mixed Account; This is not the time of Christs Nativity: for Christ was not born in Winter, but ra∣ther in September, as I shall evince; 1. From Augustus Caesar's Taxing all the Roman Empire at the time when Christ was born, whereupon all went to be taxed, every one to his own City; which caused Joseph, with Mary his espoused Wife, to go unto Bethlehem, at that time when, and place where Christ was born, Luke 2.1, 3, 4, 5, 6, 7. Now the Winter had been an unfit season for such affairs and travels. 2. From the time when the Angel reported the Birth of Christ to the Shepherds; it was when they were keeping watch over their flocks by night, Luke 2.8, 9, to 15. Now Shepherds watch their sheep by night, not in the open fields, in the Winter, but in the beginning of Autumn: in the Win∣ter they house them. 3. From the description of Christs Incarnation, in Joh. 1.14. The Word was made flesh, and dwelt among us: The word , which signifies, He tabernacled among us, alluding to the Feast of Tabernacles, which was on the fifteenth day of the seventh Moneth, Levit. 23.24. which was a type of Christs Incarnation, when they were commanded to leave their filled houses, and store-houses, and to dwell in Boothes seven dayes, to teach them to rejoyce, not in their worldly abundance, but in Christ Jesus. In allusion hereunto, the conversion of the Nations to Christ, is expressed by their keeping the Feast of Tabernacles, in Zech. 14.16. Lay down therefore all former vain pretences, and yield to this Truth, That the keeping of Christmas in this season, is unseasonable, and in the manner as it is usually done, is unscripturall, irrationall, and unlawfull. We proceed to the third and last part of my Text, contain∣ing Gods Promise, I will turn unto you; together with the Ra∣tification of it, Saith the Lord of Hosts. Whence this Doctrine may be collected: Doct. III. When people who have been formerly under the effects of Gods displeasure, do turn unto him with unfeigned Repentance, and Reformation of their former evil wayes, God will certainly turn unto them in mercy, and make all his Creatures service∣able for their good, as he is the Lord of Hosts. Two particulars must be cleared and proved, 1. That God will certainly turn to such in mercy. 2. That as he is the Lord of Hosts, he will make all his Creatures serviceable for their good. I. That God will certainly turn to such in mercy; that is, he will alter the Effects of his Providences toward them, that whereas formerly they had been afflicting, now they shall be comforting, healing, restoring. Herein two things are meant; First, That he will pardon their sins, and so remove the im∣pediments of their good: Jer. 5.24, 25. Your iniquities have turned away things, and your sins have withholden good things from you. See Isa. 1.16, 18. He had exhorted them to cease to do evil, learn to do well, ver. 16, 17. And if they should ob∣ject. What good shall we get by this, if our sins and miseries be so great as you have said? To prevent this, he addes, v. 18. Though your sins were of the deepest dye, as Crimson and Scarlet are, yet you shall be as perfectly cleansed from them all, as if you should see Scarlet become as white as Snow, or Crimson as white as Wooll, none of the former tincture re∣maining. And because this is a thing difficult for sinners to believe, he addes, Come, let us reason together: as if he should say, It will require strong reasoning to cause you to believe this. Therefore the Lord useth strong Reasons to confirm it. Reas. 1. From his Essentiall Properties, Exod. 34.6, 7. Obj. But he is just also. A. True; and that is for your en∣couragement: for Christ hath satisfied his Justice as your Sure∣ty, and it would not be just that he should require the payment of one and the same debt twice: And he is Faithfull also; see 1 Joh. 1.9. If we confess our sins, he is faithful and just to for∣give us our sins, and to cleanse us from all unrighteousness. Reas. 2. From his engagement by his Word: Therefore David said, in Psal. 56.10. In God I will praise his Word; in the Lord I will praise his Word. Now, you may see how strong∣ly he is engaged by his Word, before many witnesses: in Micah 7.20. Thou wilt perform the truth unto Jacob, and the mercy to Abraham, which thou hast sworn to our fathers from the dayes of old. Hereupon the Apostle infers, Acts 10.43. To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive remission of sins. 1 Joh. 5.9, 10, 11. If we receive the witness of men, the witness of God is greater, &c. Psal. 119.4. Remember thy word unto thy servant, upon which thou hast caused me to hope. Reas. 3. From his Fatherly Relation in Christ to Believers by the Covenant of grace, Joh. 20.17. 2 Cor. 6.18. he is their Father, and they his sons and daughters. Hence he pitieth them. Psal. 103.13, 14. and spareth them, Mal. 3.17. and upon their repentance renews the manifestation of his Fatherly love to them, Jer. 31.18, 19, 20. Reas. 4. From the Means and Instrument whereby forgive∣ness is purchased for Believers, and conveyed to them, Ephes. 1.7. Heb. 12.24. Compare 1. The Persons; Abel, a meer man, with Christ the Mediator: there is an infinite disparity. Acts 20.28. God purchased the Church with his own blood. 2. The speaking of their Blood; there is no proportion in their value and virtue, Heb. 9.14. 3. The thing spoken for: Abels blood cried for vengeance against Cain, whereunto God is slow; Christs blood requires forgiveness of humbled and believing sinners, wherein God delighteth, Micah 7.18. and ready to it, Psal. 86.5. Reas. 5. From the Freeness of God herein, Rom. 4.24, 25. he requireth no condition, but coming to Christ, as beggars do to a free dole, without which none can receive it; and thirsting, without which none will duely prize Christ, or come unto him upon Gospel terms, Joh. 7.37. Rev. 21.6. & 22.17. and when they are come unto Christ, he poureth upon them the Spirit of grace, &c. Zech. 12.10. and giveth repentance and forgiveness of sin, Acts 5.31. Obj. But my sins are 1. Many, 2. Great, 3. Iterated. Ans. So were the people of Israels sins; yet see Ezek. 36.25. & Zech. 13.1. a Fountain alwayes cleansing those that come to it. II. That when people who have formerly been under Gods dis∣pleasure, do turn unto him with true Repentance, and Refor∣mation of their former evil wayes, God will remove the Ef∣fects of his displeasure, and do them good. Reas. 1. For his Promise sake, 2 Chron. 7.14. Reas. 2. Because, the Cause being taken away, the Effect ceaseth. There is a Chain of evils, whereof Sin is the first Link, and draws on all the rest; whether Temporal punishments, as you may see at large in Deut. 28.15, to the end: or Spiritual, Rom. 1.21, 24. 1. Spiritual desertions▪ hence the Spirit of the Lord departed from Saul, 1 Sam. 16. Gods withdrawing his merciful and gracious presence from a people, brings all woes and miseries upon them, Hos. 1.12. and sin causeth this, Isa. 59.1, 2. 2. Tradition, or leaving them to themselves, Psal. 81.11, 12. But when sin is done away by Repentance on mans part, and forgiveness on Gods part, then will the Lord return to his people in mercy, and do them good, Joel 18, 19. Secondly, That then God will cause all his Creatures to serve for their good: 1. The Angels, Heb. 1.14. if they be in danger of enemies, Psal. 34.7. This Jacob found, Gen. 32.2. and Elisha, 2 Kings 6.17. And when others are smitten by the Angels with Warre or Pestilence, or any other Calamities, they shall save them from the hurt thereof, Ezek. 9.4. Psal. 91.11. 2. The Sun, Moon, and Stars, Psal. 121.6. Josh. 10.12, 13. Judges 5.20. 3. All Inferiour Creatures: see Lev. 26.3, to 11. and Deut. 28.1, to 9. Joel 2.23, to 28. Haggai 2.18, 19. Mal. 3.10, 11, 12. Reas. 1. Because he is the Lord of Hosts, by his right of Creation and Government. As they were all made by him, so they are all at his dispose, and under his command, for the good of his people: The Angels do his commandments, heark∣ning to the voice of his word, Psal. 103.20. So of the Host of Heaven he saith, I have made the earth, my hands have stretched out the heavens, and all their host have I commanded, Isa. 45.12. and the Meteors, Snow, Frost, he ordereth by his Word of command, Psal. 147.15, to 19. So the blessing of the Fruits of the Earth, is by his command, Deut. 28.8. Reas. 2. Because there is a Covenant between God in Christ, and all those who thus turn unto him: As when Kings and States of divers Nations, that were before in Warre, do make a League by Covenant, all their Subjects have a free Trade and intercourse for their mutuall good: so it is in this case; before man sinned against God, all Creatures of this great Lord of Hosts served for his good: but when he sinned a∣gainst God, the Lord of Hosts and all his Creatures were a∣gainst man, had not Jesus Christ, the Mediator of the New Covenant, interposed himself to reconcile humbled believing sinners unto God. Hence, when any are brought into this Covenant, all his Creatures are at league with him, as Eliphaz told Job Chap. 5.23, 24. This League secures them from hurt, and assures of good from the beasts of the field: see Hos. 2. 1, 22. It is an admirable Prosopopoeia, where the affections of men are ascribed to the Creatures; Jezreel looks to the fruits of the Earth, and complains of want of Wheat, and Wine, and Oil; they look to the Earth, and speak to it to receive into its bowels the Corn, as desirous to rot in it, that it might feed man; the Trees, to receive moisture from it, that they may cherish man: the Earth looks to the Heavens, with desire of Rain, and Influences from thence, that it may be fruitful; the Heavens look to God, desiring his word of Command and Bles∣sing: and all this by virtue of the Covenant. Vse 1. For Encouragement, to those who have by their sins, and continuance in them, unto this day been under Gods displeasure, and the dreadful Effects of it, now to come in with true Repentance, and Reformation of your former evil wayes. Come unto Christ, that in him you may obtain the mercy that God offers; that now you may be reconciled to him in Christ, and receive forgiveness of all your sins past. A Pro∣clamation of Pardon will bring Rebels in, to lay down all their Rebellions, and to become Loyal Subjects, for the time. He and hearken to the Lords Proclamation, in Jer. 3.12, 13. where we see, 1. That God is ready to forgive repenting sinners. Obj. 1. The greatness of my sins affright me. Ans. Isa. 44.22. I have blotted out as a thick cloud, thy transgressions, and as a cloud thy sins, &c. Obj. 2. But our transgressions and our sins are upon us, and we pine away in our sins, Ezek 33.10, 11. Ans. Consider those two Arguments, in Psal. 130.3, 4. (1) Else none should be saved; but it is not his will that all sinners should perish, for then the blood of Christ had been shed in vain: but that can∣not be, Rev. 1.5. and the offer of Christ, for the Salvation of sinners, would be in vain: but that cannot be, Joh. 3.14, 15. (2.) Else none would worship him; but God will have some that shall fear and worship him, Deut. 5.29. Hos. 3.5. 2. God is not onely ready to receive such, but desirous of it; and there is joy in heaven at the Conversion of such, as Christ as∣sureth us by three Parables, Luke 15.7, 10, &c. And to shew his desire, he sends his Ministers, and by them inviteth, calleth, commandeth, beseecheth sinners to turn unto him. Ah! let it not be said of any of you, as the Lord complained of others Hos. 11.2, 7. 3. Consider Examples: Christ in the dayes of his flesh, welcomed Publicans and sinners, that came to him with repentance, Luke 15. and his mercy is not less in heaven, 1 Cor. 6.9, 10. 1 Tim. 1.15, 16. onely lose not your season, 2 Cor. 6.1, 2. Heb. 3.15. they that put off, may never have such an offer again: for, to those that believed not, in the wilderness, God sware that they should not enter into his Rest, ver 16, 18. and when they that were invited to the Wedding feast, came not, but put off the invitation with excuses, the Master of the feast said, None of those men that were bidden shall taste of my Supper, Luk. 14.24. Remember the sad condition they were in, that came when the door was shut, Luke 13.25, to 29. Vse 2. for Instruction. Learn hence, that when any Calamity is upon people, or a particular person, to look through it unto sin as the cause of it. Look not only on the outward means, or instru∣ments, or secondary Causes: that which is outward & obvious to our sense, is but the Vial through which Gods wrath is pour∣ed forth. 2 Chron. 12.7. David knew that the natural cause of that Famine of three years in Israel, was Drought; but he rest∣ed not there, but went to enquire of the Lord, what sin was the cause of it, and received his answer, 2 Sam. 21.1. This the Lord taught Joshua to do, Josh. 7.10, 11. The people of Israel learned it by long continued Afflictions, Lam. 3.39, 40. 2. Learn hence to look at sin as the most mischievous thing in the world, that you may hate and shun it more perfectly. When men look upon sin abstractively, onely as a thing done, they think it not so dangerous an evil as it is: therefore look at it in the effects of it, and you will see how mischievous it is. If you should know a man who is alwayes doing mischief, where ever he comes, he poisons one, stabs another, &c. and leaves every where some prints of his villany, how dreadfull and hate∣full would he be unto you? Such a thing is Sin: it caused Ahabs death, and the dogs licked up his blood; and Jezabels also, burnt up Nadab and Abihu; caused the Earth to open, and swallow up Corah, Dathan, and Abiram; struck Ananias and Sapphira dead at Peters feet. In a word, it blasts the Corn, destroys the fruits of the Trees; brings diseases on mens bodies; brings in Foreign Enemies upon people; fills the Earth with miseries, and Hell with everlasting torments. 3. Learn hence, that if you would have punishments removed in mercy, you must remove sin first. In diseases, till the Cause be removed, there is no Cure wrought; but if the Cause be done away, the symptomes presently vanish. They take a wrong course, that set their heads, hands, feet, and friends on work to free themselves from some Calamity, when the sin remains un∣done away. For, 1. If the Calamity should be removed, sin not being pardoned, nor repented of, it is not removed in mer∣cy, but in wrath: as when a Physician takes away his Medicines, and leaves the disease uncured, it is a sign that either the Patients case is desperate, or that the Physician is willing that he should perish: and if Affliction doth a man no good, it doth him much hurt; for that which doth neither good nor hurt, is in vain: but God doth nothing in vain. But if sin be taken away, either the punishment will be taken away, or the sting of it. Obj. Da∣vid found it otherwise, 2 Sam. 12. A. Two cases, at least, must be excepted: 1. Of Scandal, when the Name of God is blasphemed, ver. 14. 2. When a lust is not sufficiently cleansed, the lust be∣ing mortified, Psal. 51.8, 10. 4. Speedily get sin done away; for the sentence is gone out, as soon as sin is committed, though the execution be deferred for a time, Eccles. 8.11, 12. and the Decree is in travail before it brings forth, Zeph. 2.2. and it may be sin is not finished, Jam. 1.15. as Judas, though he was a Thief, was let alone till he had betrayed his Master. See Zech. 5.2, 3, 8, 9. Sin may lye like a sleeping debt, which is not demanded for many years, but if the debtor hath not an Acquittance, the Creditor may call for it when he will, and cast him into prison. Vse 3. for Exhortation: To be like-minded to God, Eph. 5.1. You call God Father; be merciful, as your heavenly Father is merciful, especially in forgiving: and Christ teaches us in prayer to call God Father, and to beg of him forgiveness, and in thereunto to forgive others that have offended us. See how Christ argues for this, in Mat. 6.14, 15. and he teaches us to urge it as an argument in our prayer, for the setled comfort of our forgiveness, Luk. 11.4. Obj. But wherein must we follow God in this? Ans. 1. In his forgiving at the mediation of Christ, Eph. 4.32. When a repenting sinner comes to Christ, and Christ mediates for him, God for Christs sake forgives; so should we one that hath offended us, and is sorry for it, and useth the me∣diation of friends, for his reconciliation to the offended party. 2. In his preventing mercy, which shews his readiness to forgive, Luk. 15.20. When he was a great way off, yet coming, his father had compassion on him, ran unto him, &c. was more quick to pardon, then the son to seek it: see the effect of it in the son. So should we, not stay till an offender hath come up to the height of our expectation, but encourage beginnings of repentance. 3. In not standing too strictly upon a full satisfaction, answerable to our imagination of the greatness of our wrong, which many times is above the offence, and above what we are able to con∣vince the offender of. See that Parable in Mat. 18.22. to the end. 4. In his ending controversies with sinners in such a way, between himself and them, as may keep them from publick shame; whence Gods forgiving, is called his covering sin, Psal. 32.1. so should we: Therefore this is noted as the effect of love, 1 Pet. 4.8. See the description of Joseph, the reputed husband of the Virgin Mary, Mat. 1.19. his Justice made him think of putting her a∣way, but his Love and goodness, to do it privily: the contrary is condemned in Christians, that will not arbitrate matters, but go to Law, 1 Cor. 6.7. Vse 4. for Comfort, to repenting sinners under Affliction: Think not that you shall never be freed from them, but be as∣sured, that if thy heart be humbled, and thy sin mortified, God is as willing as able to remove it. No man is in a hard condition, but he that hath an hard heart. See 1 Pet. 5.6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time.
N00087.p4	A true and exact relation of the late prodigious earthquake & eruption of Mount Aetna, or, Monte-Gibello; as it came in a letter written to His Majesty from Naples by the Right Honourable the Earl of VVinchilsea, His Majesties late ambassador at Constantinople, who in his return from thence, visiting Catania in the island of Sicily, was an ey-witness of that dreadful spectacle. ; Together with a more particular narrative of the same, as it is collected out of several relations sent from Catania. ; Published by authority.	[ "Winchilsea, Heneage Finch, Earl of, d. 1689.", "Charles II, King of England, 1630-1685." ]	1669.	Printed by S.G. and M.J.,	Cambridge [Mass.]: :	eng	[ "Earthquakes -- Italy -- Sicily.", "Volcanoes -- Italy -- Sicily.", "Etna, Mount (Italy)" ]	IN my Voyage from Malta to this place, wherein I have used all the diligence the season hath given me leave, I touched at the City of Catania in Sicily, and was there most kindly invited by the Bishop to lodge in his Palace, which I accepted, that so I might be the better able to inform Your Majesty of that extraordi∣nary Fire, which comes from Mount Gibel 15 miles distant from that City; which for its horridness in the aspect, for the vast quantity thereof, (for it is 15 miles in length, and 7 in breadth) for its monstrous devastation, and quick pro∣gress, may be termed an Inundation of Fire, a Flood of Fire, Cinders, and burning Stones, burning with that Rage as to advance into the Sea 600 yards, and that to a mile in breadth, which I saw; and that which did augment my admiration was, to see in the Sea this matter like ragged rocks, burning in four fathom water, two fathom higher then the Sea it self, some parts liquid and moving, and throwing off, not without great violence, the stones about it, which like a crust of a vast bigness, and red hot, fell into the Sea every moment, in some place or other, causing a great and horrible noise, smoak, and hissing in the Sea; and thus more and more coming after it, making a firm foundation in the Sea it self. I stayed there from nine a Clock on Saturday morning, to seven the next morning, and this Mountain of Fire and Stones, with Cinders, had advanced into the Sea 20 yards at least in several places; in the middle of this Fire which burn'd in the Sea, it hath formed a passage like to a River, with its banks on each side very steep and craggy, and in this Channel moves the greatest quantity of this Fire, which is the most liquid, with Stones of the same composition, and Cinders all red hot, swimming upon the Fire of a great magnitude; from this River of Fire doth proceed under the great Mass of the Stones which are generally three fathom high all over the Country, where it burns and in other places much more, there are secret Conduits or Rivulets of this liquid matter, which communicates fire and heat into all parts more or less, and melts the Stones and Cinders by fits in those pla∣ces where it toucheth them, over and over again; where it meets with Rocks or Houses of the same matter (as many are) they melt and go away with the fire; where they finde other compositions they turn them to lime or ashes, (as I am in∣formed.) The composition of this Fire, Stones and Cinders, are Sulphur, Nitre, Quicksilver, Sal-Armoniac, Lead, Iron, Brass, and all other Mettals. It moves not regularly, nor constantly down Hill; in some places it hath made the Valleys Hills, and the Hills that are not high are now Val∣leys. When it was night I went upon two Towers in divers places, and could plainly see at ten miles distance, as we judged, the Fire to begin to run from the Mountain in a di∣rect line, the flame to ascend as high and as big as one of the highest and greatest Steeples in your Majesties Kingdomes, and to throw up great Stones into the Air; I could discern the River of Fire to descend the Mountain of a terrible fiery or red colour, and stones of a paler Red, to swim thereon, and to be, some as big as an ordinary Table. We could see this fire to move in several other places, and all the Country covered with Fire, ascending with great Flames, in many places, smoaking like to a violent furnace of Iron melted, making a noise with the great pieces that fell, especially those which fell into the Sea. A Cavalier of Malta, who lives there, and attended me, told me, that the River was as liquid where it issues out of the Mountain, as water, and came out like a Torrent with great violence, and is five or six fa∣thom deep, and as broad, and that no stones do sink therein. I assure your Majesty, no Pen can express how terrible it is, nor can all the Art and Industry of the world quench, or di∣vert that which is burning in the Country. In 40 dayes time it hath destroyed the Habitations of 27 thousand persons, made two Hills of one, 1000 paces high apiece, and one is four miles in compass, as your Majesty will see by the draught that I take the boldness to send herewith; it was the best I could get, but hath nothing of the progress into the Sea; the confusion was so great in the City, which is almost surrounded with Mountains of Fire, that I could not get any to draw one, but I have taken care to have one sent after me for your Majesty. Of 20000 persons which inhabited Catania, 3000 did onely remain; all their goods are carried away, the Cannons of Brass are removed out of the Castle, some great Bells taken down, the City-Gates Walled up next the Fire, and preparation made all to abandon the City. That night which I lay there, it rained Ashes all over the City, and ten miles at Sea it troubled my Eyes. This Fire in its progress met with a Lake of four miles in compass, and it was not onely satisfied to fill it up, though it was four fa∣thom deep, but hath made of it a Mountain. I send also to your Sacred Majesty a Relation in Print which the Bishop gave me, wherein the Beginning is rela∣ted, and several curious Passages. I most humbly beseech your Pardon for the hindring your Majesty so long from your better Employments: And I beseech you, Great Sir, ever to believe I love and Reverence your Person above all Ex∣pression: for, I am MOunt Aetna, or Monte Gibello, a Mountain so Renowned throughout the World for its height and greatness, but much more for those Prodigious Flames, Smoak, and Ashes which it hath cast out from the top of it, whilst the other parts are continually (even in the midst of Summer) co∣ver'd with Snow, has been for many Ages observ'd once, or sometimes oftner, in the space of about fifteen years, to throw up more then ordinary Flames, with much Smoak and Stones, and great quantities of Ashes▪ which (though terrible to the neighbouring Towns and Villages) was yet wont, in little time, to abate of its fury, and prove but seldom more injurious to the Coun∣try near it, then by communicating largely its ashes, which though for the present it did somewhat incom∣mode them, they had afterwards a considerable Com∣pensation in the product of their Lands, which by this means were render'd more fruitful. But on Friday the 18/8 of March 1669. the Sun was ob∣served before its setting to appear of a pale and dead co∣lour, which (being contrary to what it ever before ap∣peared to us) struck no small terrour into the inhabi∣tants, all Objects appearing also of the same colour, with a paleness received from that of the Sun. The same night happened in this City, as well as the whole Country hereabouts, a terrible and unusual Earthquake, whose strong and unequal motions, joyned with horri∣ble Roarings from Monte Gibello, exceedingly frighted the inhabitants, but was so extraordinarily violent in the Country adjacent, that the people were forced to aban∣don their Houses, and to fly into the fields to avoid the danger threatned them from the falling of their Houses. The village of Nicolosi was of all others the most dread∣fully handled by this furious Earthquake, the Houses and other buildings being shaken all in pieces, and bu∣ried in their own Ruines, the poor people (who had pre∣served their lives by a timely flight, with such little of their Goods as their hasty fears would permit them to carry out with them) continued a night or two in the fields, beholding with grief and astonishment the ruine of their Habitations; but observing that by these vio∣lent Concussions, the Earth began to open in several pla∣ces, and to threaten them with inevitable ruine, they fled, though with much trouble and amazement, to this City. These shakings of the Earth being so frequent and violent, that the people went reeling and staggering▪ with such difficulty supporting one another from fal∣ling, insomuch as what with their want of sleep, the pains they were forced to take in travelling, and the great terrours imprinted on them by what they had seen and suffered, they appeared at their arrival in this City, as so many distracted people, wholly insensible of what they did. This dreadful convulsion of the Earth was immediate∣ly followed on Monday March 11. about ten at night by three terrible Eruptions, much about the same time, and at little distance one from the other. These said Eruptions were observed to be on the side of Monte Gibello, about two miles beyond the Mountain called Montpileri, from whence with a terrible noise it threw its up flames with much fury and violence about an hundred yards in height, its noise not roaring onely in∣wards from the Belly of the Mountain as before, but violently cracking like Peals of Ordnance or Thunder, from the side of it throwing out vast stones, some of them of 300 pound weight, which being (as it were) shot through the Air, fell several miles distant from the place, whilst the whole Air was filled with smoak, burn∣ing Cinders, and Ashes, which fell like a fiery Rain upon the Country. In the mean time issued from the side of this Prodi∣gious Mountain, a vast Torrent of Melted and burning Matter; which, like an Inundation, drowned, as in a Flood of Fire, the Country on this side of it. This burning River ran down upon the Mountain Montpileri, which, opposing its direct course, it divided it self into two streams, which encompassed the said Mountain▪ one of them taking its way by La Guardia, the Convent of St. Anne, and Malposfo, the other by the Towns of Montpilori and Falicchi, which in few hours were wholly destroyed and lost, not so much as any sign of them remaining, with several lesser villa∣ges and Farms, and with them the famous Image of the blessed Lady of the Annunciata; which, though highly reverenced throughout the whole Island, esteem∣ed the Wonder of Sicily and the whole World, and to which the people with much Devotion resorted in Pil∣grimage from the remotest parts, was also swallowed up and consumed by this dreadful Torrent. This fiery and burning Deluge immediately spread it self to above six miles in breadth, seeming to be some∣what of the colour of melted and burning Glass; but, as it cools, becomes hard and rocky, and every where in its passage leaves Hills and Pyramids of that Matter be∣hinde it. At the same time Monte Gibello from its top raged with dreadful Flames, which with its noise and concussions of the Earth still continuing, added not a little to the terrour of the people, who ran with Cries and Lamentations a∣bout the City and Country, expecting nothing but to be swallowed up, or consumed by fire, having no other ap∣prehensions but of death, and a general Conflagration. The two Torrents of Fire forward, destroying all things in their way, and by Wednesday, March 13. had on the West-side branched it self into several streams, and over-ran Campo Rotundo, S. Pietro, and Mostorbianco, with La Potielli, and S. Antonino; and on the East part ruin'd the lower part of Mascalucia, and Le Placchi, taking its way towards this City. On Thursday the 14th the Wind came Eastwards, on which day fell abundance of Rain, which abated not the progress of the Fire; which on the East-side had from Mascalucia made its way to S. Giovanni di Galermo, the lower part whereof it destroyed; and passing on, seem'd to threaten this City on one side, as did that on the West-side the other. As the Fire approached, the Religious every where appeared with much Devotion, carrying in Procession their Reliques, especially those of S. Agatha, the famous Martyr of Catania, in which they reposed no small con∣fidence, followed by great multitudes of people, some of them mortifying themselves vvith Whips, and other signs of Pennance, vvith great complaints and cries, ex∣pressing their dreadful expectation of the Events of those prodigious fiery Inundations. Whilst the people were thus busied in their Devotions▪ and astonisht by their fears, News vvas brought to the Magistrates of the City, that a considerable number of Thieves and Robbers had taken the opportunity of this general Distraction, to make a prey of the already di∣stressed people, and that they had Murdered several of them for their Goods; and that it vvas to be feared, that the City of Catania it self might run some danger from the great numbers of them vvhich vvere about the Coun∣try, and from thence took their opportunities to get into the Town. Whereupon, consultation being had for the prevention of further mischief from them, the Com∣mander of the Castle vvas ordered vvith a considerable number of Horse, and a party of Spaniards, to secure the Country and City against these Robbers; vvho imme∣diately sent out several parties vvith his Provost Mar∣shal, with Order to seize on all suspected persons, and such as vvere not able to give a good account of themselves: and, for such as vvere taken in the Fact robbing, to Exe∣cute them by Martial-Law, vvithout any further Triall; and accordingly caused three pair of Gallows to be set up for their speedy Execution; one before the Gate Di Aci, a second in the Market-place, and a third before the Gate Della Decima, setting strong Guards upon the Gates of the City, and causing all suspected Houses to be searched, an account to be given in of all Lodgers, and such persons to be secured, as could any vvayes fall un∣der a suspition. The poor people out of the Country being by this prodigious Calamity stript out of all their Estates, and reduced to great extremity, fled most of them for refuge and relief to this City, vvith great Lamentations moving the Charity of the Magistrates, vvhich vvas readily in∣clined to give them the best assistance they vvere able; and the Citizens, moved by their Complaints and Suf∣ferings, freely open'd their doors, filling their Houses vvith as many of those distressed people, as they could possibly receive; the Bishop, and all persons of Quality and Estate contributing largely for their support, till bet∣ter Order could be taken for the disposing of them. The City of Messina also, and several other Cities (informed of this extraordinary Calamity) sent hither large supplies of Provisions, offering their best assistance to this place, in case of extremity. All the Elements seemed at this time to make War up∣on us, and to conspire together for the punishment of the Inhabitants: The Air was continually darkened with Clouds and Smoak, agitated by great and violent winds, and oftentimes showred down great Rains, insomuch as the Sun from the beginning of these Eruptions, very sel∣dome appeared to us, and when it did, (with extraordina∣ry paleness) for a little time onely, and (as it were, abhor∣ring so dreadful a spectacle) soon hid its face again un∣der a thick Cloud. The Sea ran much higher then it was wont to do, and by its extraordinary roaring, and in some places over∣flowing its banks, added not a little to our consternation. The Land every where infested with Thieves, insomuch, that till by the extraordinary care taken by the Magi∣strates and Officers, severe execution was done upon such as were apprehended in the Fact, no person was able to stir abroad without danger of his life; whilst the Fire by this prodigious overflowing of the Mountain, threatned to take possession of all. On Friday the 15th, the stream of fiery Matter which destroyed the lower part of S. Giovanni de Galerma, di∣vided it self into two parts, one of its branches taking its way toward Mosterbianco, the other threatning the City of Catania, but this last was observed to move with more slowness then before, having in 24 hours time scarcely gained 20 paces. On the 18th, being Monday, the Torrents being still seen to draw nearer and nearer to this City, the Senate with Monsegnior Cambuchi the Bishop of this place, fol∣lowed by all the Clergy Secular and Regular, and an in∣finite number of people went in a solemn Procession out of this City to Monte de St. Sofia, carrying out with greatest Devotion their choicest Reliques, and upon an Altar erected in view of the Mountain, exposed them, where they celebrated Mass, and used the Exorcisms ac∣customed upon such extraordinary occasions; all which time, the Mountain ceased not as before with excessive roaring to throw up its smoak and flames with extraor∣dinary violence, and abundance of great stones, which were carried through the Air, some of them falling within their view, though at ten miles distance from the Eruption; the Ashes which proceeded from thence were scattered in great abundance, as well on this City as on the Country adjacent, every where in the Fields with cin∣ders, and the heat of the said ashes destroying the Grass, which obliged the people to drive away their cattel to a further distance, which would otherwise have perished for want of food. These streams of ruine daily crept nearer and nearer to this City, but by uneven and irregular motions, ac∣cording as it was more or less supplied from its fountain; but on Wednesday the 20th, we perceived that that branch of it which seemed most to threaten this City from S. Giovanni di Galermo was wholly extinguisht, and the other which bent its course towards Mosterbianco ran but slowly, and gave us some hopes that its fury was also near spent, but the other Torrent which had before over∣flown Mosterbianco, continued its motion with as much violence as ever, being in breadth above a Musket shot over; but in probability could not easily overflow to the Westwards, which was defended by its rocky scituation; another branch vvhich ran by S. Pietro vvas observed to be much larger then the rest, and its stream more quick and active, but meeting with some opposition in its way, it made some stop, onely sending out a Rivolet toward the Eastwards about three or four yards vvide, of its most subtile and active matter, vvhich directed its course towards a small village about a furlong distant from its main stream; another branch threatned Campo Rotundo, but bent its course Westwards towards the Farm of Val∣corrente, vvhere its fiery body vvas scattered into several deep and rocky places, vvithout any considerable da∣mage. About this time vve had hopes that the violence of this Eruption had been over, the Mountain not throwing out its flames vvith that violence as before, and its noise and roaring in a great measure ceased. Those vvho at nearest distance took a view of the Mountain, informed, that the top of it vvas fallen in, and the Mountain supposed to vvant near a mile of its former height; that the largest of the Mouthes from vvhence these fiery streams vvere vented, vvas about half a mile in compass, but the view of this dreadful In∣undation carried so much terrour in it as they vvere not able to express; from all these Mouthes vvere vomited Rivers of a thick and fiery substance of stone and Me∣tals melted, whose depth vvas various according to the several places it filled in its passage, in some places 4, in others 8, 12 or 15 yards and upwards: its breadth in some places six miles, in others much more; its flame like that of Brimstone, and its motion like that of Quick∣silver; advancing ordinarily very slowly, unless where it was provoked by the addition of a fresh Torrent, or some considerable descent. Wheresoever it passed, it left large heaps of its congealed matter, with which it covered and burnt the Earth, melting the Walls of Ca∣stles and Houses, throwing down and consuming all be∣fore it, nothing being yet found able to resist its force, nor any thing able to quench its burning, Water being observed rather to adde to its fury; vvheresoever it has passed, it has left its dreadful marks behind it, levelling some Hills and raising others, so much changing the scituation, that not the least trace of any place or Town remains, nothing being to be seen but confused heaps of ragged stone, vvhich yielding a noisome fume, strikes terrour and astonishment into all that behold it. On Friday the 22, the Mountain again roared with much loudness, and threw up from its Mouthes a vast quantity of matter, which formed two large Hills higher and larger then that of Montpileri, with a large bank of the same matter to the eastwards, sending down a vio∣lent stream of its liquid matter towards Malpasso, much enlarging the former current, and passing thence to Campo Rotundo and S. Pietro, compleated the ruines of those Towns, driving furiously towards Mosterbianco; the other stream by S. Giovanni di Galermo being wholly diverted and extinguisht. From this time till the 25th, the Mountain continued silent, but then it burst out again with more force then ever before, its noise much louder, like Peals of Ord∣nance, and so forcible and lasting, as for 24 hours it caused a shaking and trembling in our buildings, the Air so filled with smoak and ashes, as darkned the face of the sky. The Birds and Fowl about this time, either through vvant of food, or illness of Air, vvhich vvas corrupted with the noisome smells arising from these burnings, were observed to lye dead in all places. On the 28th the grand Current was advanced near the City as far as the old Capucins, which struck so great a terrour into the people, that most of them left the City, only some Officers remaining with such persons as vvere under their command, vvho have secured and sent away the Magazine, and all the Artillery from the Castle. THe Dreadful Inundation from Monte Gibello having destroyed many Castles and Towns, with an infi∣nite loss, and utter ruine to the Inhabitants, ar∣rived lately with a renewed Force at Mostor∣bianco, which it has wholly ruin'd, from thence passing on to Albanelli, in four Dayes space destroyed all the Gardens and Vineyards, with 63 Thousand Vines. On Wednesday, April. 16. With an Impetuous Fiery Torrent it came towards Sardanello, where all the remainder of the In∣habitants of this City were Spectators of it, which resembled a River of melted and burning Brass, about ten Ells wide, run∣ning with swiftness to the Arch of Marcus Marcellus, a Fa∣mous Piece of Antiquity, and passing under it ruin'd about six Ells of it, which was the breadth of the Current in that place: from thence it ran to Madonna di Monserrato, which it wholly destroyed: then falling down to Madonna delle Gratie, it entred in at one Gate, and passed through another, without any consi∣derable hurt, and running through the Gate Della Decima▪ filled all the Plaine Di Schiara Viva, where it was above 6 Ells deep. Then taking its way towards the Bulwark, on the Sea∣side, under the Castle of this City, it ran by, two Ells deep into the Sea; in which (to the great wonder of all that saw it) it has made its Progress a mile in length, and as much in breadth, and is drawing towards the Gate of the Channel, which gives us great Apprehensions, lest it may that way In∣vade the City it self: Nor is there less Danger on the side Del Tindaro, where there runs a great Torrent of the same Active matter, which draws near, and seems to threaten the Walls, and is in that place about a mile in breadth, having over-flowed and destroyed all the Gardens, from the Gate Della Decima, as farr as Madonna delli Amellati.
N00090.p4	Several laws and orders made at the Generall Court of election held at Boston, May 19th 1669. And printed and published by their order, June 4. 1669. Edwd Rawson secret'.	[ "Massachusetts." ]	1669]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	THis Court taking notice of sundry Complaints, of much In∣equality in the present way of Raising Moneys to defray Publick Charges; Do therefore Order, and by the Au∣thority of this Court be it Ordered and Enacted: That all Goods, Wares, Merchandizes and Provisions of all sorts (excepting Fish, Sheeps wooll, Cotton-wooll, Salt, and such other things as by former Laws are exempted, or otherwise pro∣vided for) which from any forreign part, or other Jurisdiction, shall be imported into any of our Harbours, Ports, Shores, or elsewhere within this Jurisdiction, shall be Rated in a just propor∣tion with Estates rateable in the Country, viz. for every Twenty shillings value shall be paid One peny in money. All Goods, Wares and Merchandizes as aforesaid, shall be here valued as followeth; that is, Every hundred pounds at the Port or place from whence it came, to be accounted here at One hun∣dred and twenty pounds: which peny per twenty shillings shall be paid by the Agent, Factor, Owner, or other person, by whom they are brought, or to whom they are sent or consigned; and so according to the same proportion for all greater or lesser quanti∣ties whatsoever. To which end, all goods and provisions as aforesaid imported, shall by the Master, Purser, Boatswain, or Skipper of each Ship, or other vessel in which they are brought, before breaking bulk, or landing any of the said goods, be certified unto the Country Treasurer, or Collector by him impowered in the several Port Towns, or other places where they are brought, on penalty of forfeiture of twenty shillings per Tun, according to the burthen of the Ship or vessel wherein they are brought from time to time. And all and every such Collector shall carefully and truely en∣ter all such goods, with their several Marks, Casks, Packs, Far¦dels, Trusses, Chests, Trunks, Cases, and all other things how ever called or distinguished, with the Names of the persons to whom such goods or other things are sent and consigned, or are owners thereof, so far as may by any lawful means be discovered. And all persons to whom such goods or other things aforesaid are consigned or sent, or are the owners thereof, shall from time to time, before such goods are landed, signifie the true and just value thereof, by shewing the true and perfect Invoyce thereof, unto the aforesaid Collectors for each Port; who are hereby required to Enter the gross Sum thereof in a book for that purpose, what the said goods or other things amount unto, and shall forthwith demand and receive the several Rates or Assessments afore men∣tioned, or certifie the Treasurer, or such other Collector or Re∣ceiver as is concerned therein. And in case of deniall or delay of payment, the Collector au∣thorized as aforesaid shall levy the same by distress upon the said goods, at the rate or price set in the Invoyce, out of which he shall have two shillings per pound for his time and labour therein: And for the more full effecting hereof, the said Collector is impowered to require aid (if need be) as any Constable may in the like ser∣vice▪ and no man may refuse to assist, upon the same penalty the Law in that case express. If any Invoyce or bill of parcels shall be falsified, concealed, or not produced, of any goods or other things imported as afore∣said, it shall be lawful for the Treasurer or Collector, with the Select men of each Town therein concerned, to Rate all such goods, or the Owner or other Agent for the same, by will and doom according to their best discretion; provided it be not less then four pounds per Tun, as the same stands entred in the bill of Lading in the Boatswain or other Officers book. It is further Ordered, in reference to all sorts of Cattel that are brought into this Jurisdiction, to be sold, killed, or transported, that the venders shall give a just and true account of all such Cat∣tel so brought, to some one of the aforesaid Officers impowered to act herein, both in respect of number and kinde, and the same shall be entred in a book; and the owners of all such Cattel, or the person with whom they are trusted, before they are set to sale, killed, or put on board any vessel for transport, shall pay for every Head as is expressed in the Law tit. Charges Publick; upon penalty of forfeiture of any such beast, or the true value thereof, in whose hand soever found: the one half to the publick Treasury, the other half to the Informer. For all other sorts of goods, Hides, Skins, Beaver, Peltry, But∣ter, Cheese, or other Merchandize or Provisions brought into this Jurisdiction by land, the Owner, Factor, Agent, or other person intrusted, shall before any sale made, or before any putting on board any vessel for transport, or other disposal of the said goods, make a just and true Entry thereof, as is before provided con∣cerning goods imported by Sea, and to be rated one peny in every twenty shillings, the same to be paid in money to the said officer, under the penalty of forfeiture as aforesaid; the one third part to the Country Treasurer, one third part to the Informer, and one third part to the Collector. The Country Treasurer for the time being is hereby impowered and required duly to execute, or cause to be duly and fully executed this present Order in each particular part thereof; who is also im∣powered and authorised to depute and impower all such officers under him, as he shall judge necessary for the accomplishment thereof, who upon Warrant to them directed under his Hand and Seal shall attend the same: And the said officer or officers shall be accountable to the said Treasurer, when he shall call them thereunto. It is also Ordered, That such goods or other things as upon im∣portation shall by this Order be paid for, shall not again for that year be Rated, whilst they remain in the hands of them that so paid for them. In case the Treasurer, or any Officer under him, shall finde any great difficult or doubtful case in the execution of this Order, they shall repair to the Governour and Council, or so many of them as can conveniently assemble, provided the number be not less then five, who are hereby impowered to give such order and directions for removing obstructions, as the major part of them shall judge expedient for the effectual prosecution of this Order. And the Order respecting Customes, made October 1668. is hereby Repealed. And it is Ordered further, That this present Law be in force forthwith, upon the ending of this present Sessions, and forthwith published in Boston and Charls-town. It is ordered by this Court, that this shall be the Seal of the Treasurers Of∣fice. FOr the better execution of the Law pag. 62. sect. 2. for the restrain∣ing the Exportation of Money; It is ordered by this Court, and the Authority hereof, That the persons hereafter named, viz. For Boston, Captain James Oliver, and Mr. Thomas Brattle, or ei∣ther of them.Commissioners to search for Money, &c. For Charls-town, Captain John Al∣len For Salem, Mr. Edward Batter. For Piscataqua, Mr. Elias Stileman. For Marble-head, Mr. Samuel Ward. For Dedham, Ensign Fisher. For Braintry, Moses Pain. For Marlborow, William Kerley. For Springfield, Laurence Bliss. Be all and every of them appointed, impowered, and required to search for, and seize all Moneys of the Coin of this Jurisdiction, that shall be found or discovered in any Ship, or any other vessel hath weighed Anchor to depart from that Port where she ladeth, or all such Money that shall be found in any persons Pocket, Cloak-bag, Portmantel, or any other thing belonging to them, after such person hath taken Horse-back, to proceed and travel in his or their Journey out of this Jurisdiction, from the first Town or station whence such persons begin their travel: And all Money that such Searcher shall finde (except so much as is allowed by Law) he shall safely keep it untill the next Court of the Shire, and then present the same unto the said Court; and if it be judged by the Court to be forfeited according to Law, then the said Court are required to order the delivery of one third part to the officer that seized the same, and the other two third parts to return to the publick Treasury of the Country. And it is further ordered, that the Searchers before-named are hereby impowered to break open any Chrest, Trunk, Box, Cabin, Cask, Truss, or any other suspect∣ed place or thing, where they or any of them conceive Money may be concealed, and seize the same: And also they or either of them are impowered to require such assistance from any Con∣stables or others, as to them may seem expedient, who are to aid them upon the penalty of fourty shillings Fine for every neglect. WHereas the Law tit. Pipe-staves, p. 64. provides only for Pipe-staves for tite Cask, and that Hogshead-staves and Barrel-staves both of white and red Oak, as well as for Pipe-staves, are frequently transported, and traffiqued in payments, both to the Country Treasury, and otherwise; It is Ordered by this Court, and the Authority thereof, that all Hogshead-staves shall be in length three foot two inches, or upwards, not exceeding three foot four inches; and all Barrel-staves shall be in length thirty one inches, all well and even hewed or dressed sufficiently for use, as for Pipe-staves is expres∣sed, whether of white or red Oak. And all Headings for Pipe-staves of any sort to be in length twenty eight inches; and for Hogsheads and Barrels, sutable to the Cask to be made thereof; and that it be inserted in the Oath appointed for Viewers of Pipe-staves, pag. 88. Any thing in the aforesaid Law to the contrary notwithstanding. ON Complaint, and consideration of sundry Inconveniences both to Creditors and Debtors, through want of seasonable examina∣tion and ballancing of Book-accompts; It is Ordered, and by this Court Enacted, That all such book-debts as are now standing out, or that hereafter shall be made, and that shall not within three years after publication hereof, or within three years after such debt as hereafter shall be made, be accounted for or bal∣lanced with the original Debtor, or his Attorney, Agent, Assign, or other lawful Successor or Substitute, and on accompt or bal∣lance thereof, assured by Specialty given for it, or witnessed by subscribing the Debtor or other Accomptants Name to the Cre∣ditors book, or the Subscription of the Witnesses to such Ac∣compt, Shall not be pleadable in any Court; unless such book-debt shall within the time before-limited, be prosecuted or proved in such Court as hath proper cognizance thereof, by Evidence competent and approved by the said Court: And the Evidence there recorded, and the Record thereof, shall secure the Creditor, his Executors, administrators and assigns, unless the Debtor or his assigns shall disprove the same, within one year after such proof made, or recovery of the said debt, if such Debtor, his or her agent, attorney, assign, substitute, executor, administrator, or other lawful successor, be or shall be within this Jurisdiction, or elsewhere, and have due notice from the Creditor thereof. THis Court considering the direction of our Patent, relating to the stating of all Military officers in this Jurisdiction; Do hereby order and declare, That all Commission Officers that at present are in power, are confirmed according to their respective Com∣missions; but for the time to come, where new are to be chosen, it is onely in the power of the Generall Court (or in case of emer∣gency, for the Council of the Common-wealth) to nominate, choose, appoint, and impower all Commission Military Officers, (excepting the Major-General and Admiral at Sea, the choyce of whom are otherwise provided for by Law) And for all inferiour officers in Companies, they are to be chosen and appointed by the Commission officers of that Company; and where no Commis∣sion officer is, by the Major of the Regiment. ON Complaint of the Keeper of the Prison, That some Malefactors and other Prisoners have made Escape, by means of some evil-disposed persons that supply them with Instruments to effect the same; It is therefore ordered by this Court, and the Authority thereof, That if any person whatsoever shall any wayes, either directly or indirectly, convey any instrument or other thing whatsoever, to any prisoner, by which such prisoner, or any other prisoner, either shall, may, or might break prison, or work him or her self unlaw∣fully out of the same; if it were for debt, such person to trans∣gressing shall pay the full debt, and incurre the penalty of For∣feiture of as much to the Country, or undergo such corporal pu∣nishment as the Court on whose proceedings such imprisonment followed, or the Court of Assistants, shall impose, order or ap∣point: And if any prisoner committed for offence or offences, Criminal or Capital, shall by such wicked compliance of any person, break prison, or make escape out of prison, or be found in preparation thereunto, The person or persons which directly or indirectly conveyed such instruments, tools, or other things, whereby such prisoner shall or might work his or her escape from prison; such person shall be liable to the same corporal punish∣ment which the prisoner was liable unto, and also incurre such fur∣ther penalty by Fine, imprisonment, or corporal punishment, as the County Court, Court of Assistants, or General Court shall ap∣point: So that where the prisoners are not actually escaped, in such cases any Court to moderate as they shall see meet. And if the escape of any prisoner appear to be through the fault or neg∣lect of the Jaylor, he shall then be liable to such penalties as the prisoner was, according as the Court which hath cognisance there∣of shall determine.
N00091.p4	The mystery of Israel's salvation, explained and applyed: or, A discourse concerning the general conversion of the Israelitish nation. Wherein is shewed, 1. That the Twelve Tribes shall be saved. 2. When this is to be expected. 3. Why this must be. 4. What kind of salvetion the Tribes of Israel shall partake of (viz.) a glorious, wonderful, spiritual, temporal salvation. : Being the substance of several sermons preached / by Increase Mather, M.A. teacher of a church in Boston in New England. ; [Ten lines of Scripture texts]	[ "Mather, Increase, 1639-1723.", "Davenport, John, 1597-1670.", "Greenhill, William, 1591-1671.", "Hooke, William, 1600 or 1601-1678." ]	in the year 1669.	Printed [for John Allen],	[London] :	eng	[ "Millennium (Eschatology)", "Jews -- Conversion to Christianity." ]	All Israel shall be saved. ONE of those great and glorious things which the world, especially, the people of God in the world, are in expectation of at this day, is, The general conversion of the Israelitish Nation. Now having a desire, whilst the hand of Christ shall continue me amongst you, to fulfil the Ministry which I have received in the Lord; I have therefore purposed with my self (by the help of the Spirit of Grace and Truth) to treat upon this subject: And so much the rather, by how much I perceive by the Word and Works of God, that the day is approaching wherein this great My∣stery of God shall receive its accomplishment. And in order unto the discoursing upon this matter, the words which have been read unto you are pitched upon. For I know not any Scripture containing a more pregnant and illustrious testimony and de∣monstration of the Israelites future vocaon, than this which we have before us; it being a main scope of the Apostle in this hapter▪ to ma Mystery unto the Gentiles. And this the postle doth elaborately prove, by many , both before, and in, and after this verse. We shall not stay upon any large Ttius capitis Analysia le∣ge apud Willet de vocatione Iudaeorum, Cap. 3. Analysis of the words, The several Arguments insisted upon, may be mentioned under the Reasons of the Doctrine (if the Lord will) hereafter to be spoken unto: I may now suffice to take notice, that in this verse there are three things contained; 1. A prediction, All Israel shall be saved. 2. The time when this pre∣diction shall be fulfilled. And so, i. e. Et sic, pro, & tunc pro . Pareus in loc. Consule versionem Syriacam & Aethiopicam in Bibl. Poly∣glott. and then; which words bear reference unto the words immediately pre∣ceding in the former verse; so that the sence may be, When once the ful∣ness of the Gentiles is come in, then shall all Israel e saved. There is indeed a fulness of the Gentiles, which shall be after the conversion of the Iews, Psal. 98.3, 4. In bringing in which fulness, the saved Tribes of Israel, shall be very instrumental, Isa. 66.19. But there is also a fulness of the Gen∣tiles, which shall Videsis quae habet eur∣nius in Legat. Evang. ad In∣dos, cap. 4. pre∣cede the Iews conversi∣on, and upon which it shall follow immediately, Luk. 21.24. 3. We have the proof of this prediction, and the Argument from which the Apostle proveth his prediction of Israel's salvation, is from divine stimony, (as saith he) it is written; q. d. in the word of God, that a deliverer away un∣godliness from Iacob, then it needs be true, that all Israel shall be saved; but it is so written, therefore this prediction is a most undoubted ve∣rity. The words of the Text fall under the first of these particulars, viz. The prediction it self. And for the opening and clearing of the words, three things may be enquired into; 1. Who are meant by Israel. 2. What by all Israel. 3. What by being saved. Q▪ 1. Who are here meant by Israel: Ans. 1. Israel many times in the Scripture is put for those ten Tribes which revolted from the house of David unto Ieroboam in the dayes of Rehoboam. The ten Tribes are often called Samaria, the deno∣mination being from the Metropolis, Isa. 7.9. And Ephraim, because the first King over the ten Tribes was an Ephraimite, 1 Kings 11.26. But mostly they are called by the name of Israel, the denomi∣nation being from the major part: For the ten Tribes were the greater part of Israels posterity, and therefore after the ten Tribes became a distinct kingdom, he that was King of them is stiled, The King of Israel, as the King over the two remaining Tribes is stiled King of Iudah. 2. Israel is sometimes put for those that did remain of Iacob's posterity, after that the ten Tribes were by the Assyrians carryed into perpe∣tual captivity. The very same persons which are sometimes called Iews, are at other times called Israelites, Mat. 10.5, 6. Go not into the way of the Gentiles, nor into any City of the Samaritans, but unto the lost Sheep of the house of Israel. Now, the house of Israel there, doth note those that were the posterity, not so much of the Assyrian, as of the Babylonian captivity. And, Act. 2. They which are called men of Iudea, verse 14. are called men of Israel, verse 22. So Rom. 9. they who are called Iews, verse 24. are called Israel, verse 31. Hence Paul, that was a Iew of the Tribe of Benjamin, is al∣so said to be an Israelite, Rom. 11.1. 2 Cor. 11.22. Phil. 3.5. Consider also, Luk. 1.16. And the rea∣son why the Iews re called Israelites is: 1. Be∣cause that is the more ancient and honourable name. Israel is a name of power and principality; 2. Be∣cause there were many particular persons belong∣ing to the ten Tribes who lived in the Land of Iudea. See 2 Chron. 10, 17. & 11.3. When Ieroboam ad∣vanced hs superstitious worshp, there were many out of all the ten Tribes who joyned themselves with those that were looked upon as Iews, in contra∣distinction to Israelites, 2 Chron. 11.13, 14, 16. And afterwards, in Asa his time, there was an abun∣dance of Israelites that fell from Ieroboam to the house of David, Chap. 15. verse 9. And after that, in Hezekiahs time, there were more Israelites that joyned themselves unto the house of Iudah, upon a godly letter whch Hezekiah wrote to them to that purpose, Chap. 30. verse 6, 10, 11. And after all this, even when the seventy years of the Babylonian captivity were expired, many of the ten Tribes (and more might have done it had they not wanted gracious hearts) returned with the Iews unto the Land of Canaan. Consider 2 Chron. 36.23. with Ezra 2.70. Now the posterity of those Israelites who returned out of Babylon to Iudea, are (as some learned conclude) the () twelve Tribes spoken of in the New Testament, Act. 26.7. Iam. 1.1. For they did consist not only of the Tribes of Iudah and Benjamin, but there were ma∣ny Families of other Tribes amongst them, whence they might come to bear the name of twelve Tribes. See Luke 2.36. Wherefore. 3. Israel is often used in Scripture as significant of both these, both the ten Tribes, and the two Tribes conjoyned, Psal. 114.1. Hos. 11.1. And thus we may under∣stand Israel here in my Text. Though the two Tribes be principally intended, yet I would not interpret the words exclusively, as to the other ten Tribes, partly because it is a good rule in interpreting the Scripture, to give it the largest sence the words will bear, and partly because the ten Tribes shall be saved at last as well as the two Tribes. Q. 2. What is meant by all Israel? Answ. There are divers interpretations which have been given Lege Voet. disp. de gene∣rali conversione Iudaeorum, p. 126, 127. thereof. For, 1. Some think, that by all Israel is meant some Few of all Israel. But that cannot be the meaning of the words, for the note of universality, All Israel, will not bear such a parti∣cular restrained interpretation. That sheweth the Proposition to be an universal, and not a particular Axiom. Surely, the Scripture is not wont to use such Akurologies, harsh improprieties of speech, as to say all, when not all but a few only are intended. Be∣sides, the Apostle opposeth that salvation of all Israel, which he predicts as future in the words of my Text, unto the salvation of a remnant, which at that present time when he wrote this Epistle to the Ro∣mans was accomplished, v. 5. 2. Others think, that by all Aliqui Israelem spiritualem accipiunt, putà omnes ex Iu∣daeis & gentibus credentes & salvandos. Ità Theod. Agust. Hieron. Caesarius apud Nazian. verum patet Apostolum toto hoc capite non de spiritua de carnali Israele agere. Corn. a lapide in loc sic etiam Estius. Israel, is meant all the elect of God. But though it be a truth, that all the elect of God shall be saved, no link of that golden chain of salvation which beginneth in election, and endeth in eternal glory, can ever be broken, Rom. 8.29, 30. And al∣though it be likewise true, that Israel is sometimes used in Scripture for the elect of God, Gal. 6.16. So Rev. 7.4. All the elect of God, during the reign of Antichrist, are there called the sealed ones of the tribes of Israel; yet that is not the true meaning of all Israel in my Text, for the Apostle in this Chap∣ter discourseth of natural Israel. We must know there is a double Israel spoken of in the Scripture; 1. There is spiritual Israel, h. e.—such as in respect of faith and Religion, are the Lord's peculiar ones, Psal. 73.1. Ioh. 1.48. Rom. 2.28, 29. Eph. 2.12. And in this respect it may be that Iether is See Ainsworth on Psal. 14.7 & in praefat. to Annot. on Genes. p. 3. Ita R. Salomo. confer. Ioh. Drusii Not. in Sul∣picii Severi Histor. p. 103, 104. cal∣led an Israelite (though he were a Gentile born) scil. in respect of his faith and Religion. 2. There is carnal or natural Israel, h. e. those that are by generation of the seed of Iacob, who was afterwards called Israel. Hence we read of Israel after the flesh, as well as Israel after the spirit, 1 Cor. 10.18. Rom. 9.4, 5. Gal. 4.23. Now of this Israel doth the Apostle here speak, as you may see Rom. 11.14. Nor indeed had he declared V. P. Martyr in loc. such a mystery as he speaketh of, verse 25. if only he had said that the elect should be saved. Doubtless the Romans knew that before, whereas this salvation of Israel was a mystery that they little thought of, and thence behaved themselves too arrogantly and contemptuously towards the, at present, forlorn and rejected Israelites, which error of theirs our Apo∣stle laboureth to correct, by informing them, that there would a time come when Iews should be saved as well as Gentiles. 3. Others Sic Thomas Cajetanus, & Dominicus a Soto. there are, that by all Israel understand, all and every one of the natural posterity of Iacob. As if the Apostle's meaning were, that every particu∣lar person amongst the children of Israel should partake of this salvation; but in that there is a mi∣stake also. For when this salvation shall take place, which is here spoken of, there will be divers par∣ticular persons amongst the Israelites that will stand it out against the call of God, for which they shall be destroyed, according to that Text,, Loquitur de finali Iudaeo∣rum conversione Lawen. strict. p. 23. Act. 3.23. We may suppose, that some of the Iews will adhere obstinately to their old antiquated Ce∣monies, for which the Lord will be dreadfully pro∣voked to cut them off. So some Fink on the calling of the Iews. interpret, Isa. 66.3, 4. Consider also, Eze. 20.37, 38. And many have alleadged Dan. 12.2. to confirm this; which Scripture they do therefore interpret alle∣gorically, as if the meaning of the place were, that after Zion is raised out of the dust of affliction, and brought out of that grave of sorrow and mi∣sery which present the Iews are in, many of them shall perish for their iniquity. And indeed the arguments that are brought by those which favour this allegorical interpretation, Vide Brightmanni Scholi in Dan. 12. Huit in loc. & Burroughs on Hos. 1.11. are of force against them that restrain the words to intend nothing but the ultimate resur∣rection of the last judgment. Nevertheless, in as much as the Church of the Iews in old time built her faith of the reserrection upon that very Text principally, and in as much as a literal interpreta∣tion of Scripture ought never to be rejected for an allegorical one, except necessity compel thereunto, I am slow to embrace a metaphorical sence of that Scripture, Dan. 12.2. Why may not the true mean∣ing of the place be this? viz. That after the Iews are brought into their own Land again, and there disturbed with Gog and Magog (not Iohn's, but Ezekiel's Gog and Magog, at the battel of Arma∣geddon) who shall think with great fury to destroy the converted Israelites. After this shall begin the resurrection of the dead, some of which, namely, the Saints of the first resurrection, shall be raised to everlasting life; but other some, i. e. the wick∣ed, after the time belonging to the first resurrection is expired, shall be raised to everlasting shame. This I do believe is the true scope of that place. He that is otherwise minded, let him abound in his own sence. 4. Others think, that by Mr. Strong in his Sermon on Rom. 11.26. Totus Israel nihil aliud declarat quam Isra∣elis plenitudinem; cui opponi∣tur . Sed notandum est de totâ gente in genere, non de singulis hic disseri, ut de plenitudine gentium statuendum est. Beza in Rom. 11. v. 12, 26. all Israel, is meant the body of the Israelitish Nation. And that seemeth to be the genuine interpretation of the words; for in o∣ther Scriptures, all is used to signifie many, Mat. 3.5. It is said, That all Iudea was baptiz∣ed by John, confessing their sins. Doubtless there were some in Iudea, that neither confessed their sns, nor were baptized by Iohn, therefore all noteth a multitudinous number: And so is All to be taken, Isa. 66.23. Ioel 2.28. 1 Cor. 15.22. and in many other Scriptures. So when it is said, All Omnis Israel, i. e. multi Israelitae. Vatablus. Israel shall be saved, h. e. very many Israelites shall be saved. Yea, all here noteth, not only many, but most; it signifieth not only a Majority, but a very full and large Generality. Hence the same thing is called their fulness, Rom. 11.12. Now as when the fulness of the Gentiles shall be brought in, that must not be extended to every particular person, nor yet to a few only, but to the body of Gentile Nations, whom that prophesie doth concern; so may we say concerning this fulness of Israel. Moreover, such as was Israels . rejection, such must their re-assum∣ption into divine favour be, Rom. 11.15. But their rejection was not of every paricular person, nor yet of a few only, but of the body of the Nation; so shall their salvation be National. Q. 3. What is meant by being saved? Answ. In this salvation there is, 1. The term from which; 2. The term to which it shall be. 1. The term from which, viz. from a state of bondage and misery. And this is double, either, 1. Temporal; oftentimes in the Scripture, salvation is put for deliverance from temporal bondages and miseries, Neh. 9.27. And this is part of the Apostles meaning here; for all Israel hath been in temporal outward bondage and misery this long time. It is now near 1600 years since the house of Israel was left unto them desolate; since which time the generality of the Iews have been in woful servitude, and hated and hissed at of all Natons, in almost all places of the world, as the Lord, many hundreds of years before it came to pass, threatned them, that for their disobedience it should be, Deut. 28.37. Thou shalt become an aston∣ishment, a Proverb, and a by-word amongst all Nations, whither the Lord shall lead thee. And ver. 43. The stranger shall get above thee very high, and thou shalt come down very low. And ver. 48. Thou shalt serve thine enemies which the Lord shall send against thee, and he shall put a yoke of iron upon thy neck. And ver. 68. You shall be sold to your enemies for bond-men and bond-women, and no man shall buy you. I remember Iosephus Of Wars of Iews, lib. 7. c. 15. relateth, that infi∣nite numbers of Iews were exposed to sale at the Roman destruction of Ierusalem, till at last no one would buy them; and then surely was that word of the Lord fulfilled. 2. This salvatio implyeth deliverance from spiritual bondage and misery. Hence in the Text it is expressed by turning away ungodliness. And salvation is very often used in the Scripture in that sence, viz. for deliverance from spiritual bondages, Mat. 1.24. Luke 1.71, 74, 77. And therefore when the Apostle saith, That all Israel shall be saved, this also is part of his meaning; That the whole nation of the Iews shall be saved from the blind∣ness of their minds, saved from the hardness of their hearts, saved from the unbelief of their souls, saved from that curse and wrath of God which lyeth upon them, and which hath remained upon many of them, for more than 2000 and divers hundreds of years. 2. There is the term unto which this salvation shall be, viz. unto a glorious state of happiness. And this is, 1. Temporal. The Iews who have been trampled upon by all Nations, shall shortly become the most glorious Nation in the whole world, and all other Nations shall have them in great esteem and honour, Isa. 60.1, 3. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. The Gentiles shall come to thy light, and Kings to the bright∣ness of thy rising. 2. This salvation implyeth spiritual and eter∣nal happiness. Usually, salvation in the Scripture is taken in that sence, for the communication of spiritual and eternal good unto the soul, Mark 16.16. 1 Pet. 1.8, 9. Salvation implyeth grace for the soul, and glory for the soul. And this is the main thing here intended. All Israel shall be saved, i. e. they shall be converted unto God, they shall be made partakers of much grace here, and of eter∣nal glory hereafter. The salvation of the world to come is comprehended under this saying, All Israel shall be saved. For the words may well have reference unto a speech that the Alludit ad dictum Hebrae∣orum, omnem Israelitam ha∣biturum partem in futuro sae∣culo. Grotius, Hoc dictum vide in Tract. Synod. c. 10. Lege Capelli obser. in N.T. p. 120. Hebrews made frequent use of; sc. That every Israelite shall have a part in the world to come. Therefore everlasting life, which shall be vouchsafed in the world to come, Mark. 10.30. is here intended. Having thus (by the help of Christ) cleared the ground-work and foundation, the Doctrine to be raised thereupon is plainly this. Doct. That the time will surely come, when the body of the twelve Tribes of Israel shall be brought out of their present condition of bondage and misery, into a glorious and wonderful state of salvation, not only spiritual but temporal. Now in the Doctrinal handling of this Truth, four things may be attended; 1. To shew that the twelve Tribes shall be saved. 2. When this salva∣tion is to be expected. 3. Why all Israel shall be saved. 4. What kind of salvation it is, which all Israel shall in the appointed time partake of. 1. We are to shew, that the twelve Tribes shall be saved. And this is evident, if we consider, 1. That the two Tribes or Iews, 2. That the ten Tribes or Israelites (so distinguished in the dayes of old) shall be saved. 1. The two Tribes or Iews shall be saved. We shall not here insist upon such arguments as some have stood upon. Austin layeth weight upon a typi∣cal argument, sc. That as the Gileadites rejected Iephtha, but afterwards they returned to him again; so the Iews should reject Christ, but afterwards they should embrace him. And others Sic Willet, Beza, Fagus, &c. there are who lay much weight up∣on an argument drawn from the secret wonder∣ful providence of God in preserving the Iewish Nation entire from mix∣tures with other Nations where they are dispersed. The providence of God hath suffered Vide Lazium de Migratio∣nibus gentiam. other Nations to have their bloud mixed very much: As you know it is with our own Nation, there is a mixture of British, Roman, Saxon, Danish, Norman bloud; but as for the body of the Iewish Nation, it is far otherwise. Let an English family live in Spain five or six hundred years successively, and they will become Spaniards; but though a Iewish family live in Spain a thousand years, they do not degenerate into Spaniards, (for the most part.) It is true, that a Genealogical distinction amongst the Iews is now perished, because the Messias being come, there is not now (though before that there was) any need of such distinction, yet a National distinction there still remaineth; whence some conclude, that there will be in due time a National conversion of that people. But albeit, this argument is not to be slighted; yet I chuse rather to build upon plain Scripture-proof. Consider then, Zech. 12.6, 10, 11. And Mat. 23. two last verses. Where it is clearly intimated, that a day shall come when the desolated Iewish Nation shall account him blessed that cometh in the name of the Lord. And Luke 2.32. Christ must become the glory of his people Israel, i. e. the Iewish Nation. Now, they did never yet own Christ to be their glory, he was rejected of that Nation . Chap. 17.25. there∣fore a time must come, when he shall be owned and gloried in, by that People and Nation. Consider also, Chap. 21.24. where our Saviour intimateth, that when the Gen∣tiles have fulfilled their times of apostacy and ini∣quty, Ierusalem shall be no longer trodden under foo by them. One place more look into, sc. 2 Cor. 3.15, 16. Even unto this day, when Moses is read, the vail is upon their hearts: Nevertheless, when it shall turn unto the Lord, the vail shall be taken away. The Jews might see from the writings of Moses, that the Messiah is already come; for the Scepter and Law-giver is utterly departed from Iudah, there∣fore Shiloh must needs be come, Gen. 49.10. And they might see this from the Prophets; for within 490 years after Cyrus his proclamation for rebuild∣ing the Temple, Messias must come, Dan. 9.25. whereas it is above two thousand years since that proclamation; and Christ was to come before the utter destruction of Bethlehem, and in the time of the second temple, Mich. 5.2. Hag. 2.9. whereas there is no Bethlehem, nor any Temple, for many a day; why then do not the Iews acknowledge Christ? Alas, there is a vail of miserable blindness upon their hearts, that they cannot, they will not, see the Truth: But, saith the Apostle, This shall be taken away. And (saith he) it shall turn. What is that? I answer: . Conversus fu∣rit, nim. Israel. Erasmus. It, there may note the body of the Iewish Nation, or the words may be read, Vide Heinsii exercit. in N. T. p. 398, 399. They shall turn (i. e. the blinded minds of the Iews shall turn) unto the Lord. 2. The ten Tribes shall be saved as well as the two Tribes. Some that have acknowledged a gene∣ral conversion of the Iews, yet have denied that ever the ten Tribes should partake of that salvation: yea, even some R. Akiba negat decem Tribus habituras partem in fu∣turo saeculo. At contrarium astruunt R. Eliezar, & R. Me∣nasseh, ac fere universa Rabbi∣norum Schola. De conversione 10 Tribuum scribunt Brightmannus, Finxus, Alstedius, P. Cunaeus, Justus Heurnius. Atque juxta Heur∣nium primo 10 Tribus conver∣tentur, deinde Tribus Iudae & Benjamin. Vide etiam Rive∣tum in Hos. cap. 1. Iewish Rabbies, have de∣nied this; but methinks the Scripture is mar∣vellous clear and full for this as well as for the former particular. You'l say, But how is it proved, that the ten Tribes or Israelites, shall be saved as well as the two Tribes or Iews? Answ. 1. Because we read often in the Scripture concerning Israels salvation, as well as concerning Iudahs salvation. Now though Israel in the New Testament doth some∣times note the two Tribes or Iews (as hath been said) yet, in the old Testament, Israel usually signi∣fieth the ten Tribes, and not the Iews strictly so call∣led. And it is an old ob∣servation, that Certum est assentiente omni∣bus authoribus nostris Hierony∣mo, quod cum Iuda cum Israele conjungitur, per Israelem 10 Tribus ntelliguntur. Menasseh Ben Israel in spe. p. 77. when Israel is put in contradi∣stinction unto Iudah, the one noteth the ten Tribes, as the other the two Tribes. But we read often of the salvation of Israel, as in contradistinction unto Iudah. See Ier. 30.3. & 33.7, 14, 24, 26. Moreover, the ten Tribes are usually signified by the names of Samaria, Gilead, Achor, Carmel, Ephraim, Ioseph, &c. Now the Scripture speaketh of a restauration to be vouch∣safed unto Samaria, Gilead, Achor, Carmel, Ephraim, Ioseph. See Ier. 31.5, 6, 18, 20. Zech. 10.6, 7, 9, 10. Mic. 7.14. Obad. 19. Ier. 50.17, 19. R. Akiba negat decem Tribus habituras partem in fu∣turo saeculo. At contrarium astruunt R. Eliezar, & R. Me∣nasseh, ac fere universa Rabbi∣norum Schola. De conversione 10 Tribuum scribunt Brightmannus, Finxus, Alstedius, P. Cunaeus, Justus Heurnius. Atque juxta Heur∣nium primo 10 Tribus conver∣tentur, deinde Tribus Iudae & Benjamin. Vide etiam Rive∣tum in Hos. cap. 1. 2. It is evident, that the ten Tribes shall be saved as well as the two Tribes, because there is a promise of the re-union of Israel and Iudah, and that they shall become one entire body. Now that could not be, if only the two Tribes should partake of this salvation. There must a time come when Ephraim shall not envy Judah, nor Judah vex Ephraim, Isa. 11.13. From the dayes of Ieroboam and Reho∣boam, there were bitter envyings between the house of Israel and the house of Iudah, which could never be healed: And at this day, there are most bitter hareds amongst the Iews, one against another. Those Iews which are called Legendo dicti: i. e. Textuales, Scripturarii, de quibus vide Hottinger. Thesaur. Philol. p. 40, 41. Selden de Anno Hebr. Skikkard. in Bechin. Hopper. p. 103. Buxtorf in Lex. Talmud Rad. Shindler. Lex Pentagl. p. 1648. Karaim, that is to say, a Sect of Israe∣lites which do only re∣ceive the Scriptures without the Talmud) are more odious than Chri∣stians are unto the Tal∣mudical Iews. Now there must a time come when this enmity of the Jews, both amongst themselves, & gainst the Israelites, shall be done away, and a glori∣ous union be restored amongst them, as it was in David's time, or in Solomon's time, when the twelve Tribes were not divided into two distinct King∣doms, so shall it be again. Consider Ier. 3.8, 18. Ezek. 37.16, 19. Hos. 1. last. This promise and prophesie will be fulfil∣led Cum Apostolus dicit, to∣tu Israel salvabitur, alludit ad Ezek. 37.22. Beza in Rom. 11.26. when all Israel shall be saved. 3. There is an ex∣press promise in the Scripture, that all the twelve Tribes shall be sa∣ved, and therefore not only the two, but also the ten Tribes must partake of this salvation: And this promise is sometimes expressed under the no∣tion of all the house of Israel being saved, Jer. 31.1. Ezek 20.40. & 39.25. And sometimes under the notion of all the Tribes of Israel, Zech. 9.1. The burden of the word of the Lord in the Land of Hadrach and Damascus shall be the rest thereof, when the eyes of man, as of all the Tribes of Is∣rael shall be toward the Lord. The meaning of the words may be, that the time will come, when the eyes of all the tribes of Israel shall be toward the Lord as one man, and then God will make fear∣ful destruction amongst enemies. 4. Iacob prophecyed, that the Tribes of Dan and Ioseph should own Christ, Gen. 49.18, 26. And from thence we may argue, that the ten Tribes shall be converted and saved, as well as the two Tribes. Quest. But when will this salvation of Israel be accomplished. Answ. That is the second thing to be spoken un∣to in the prosecution of this point. And in the first place, let me premise this distinction; That the salvaion of Israel, (I speak of a salvation upon Earth) may be looked upon either as inchoat, or consummate. The inchoat salvation of Israel, I take to be at the conversion of the Tribes unto Christ, and their repossession of the land of their fathers. The con∣summate salvation of Israel, I take to be that glorious condition which they shall be in after the destructi∣on of Ezekiel's Gog and Magog, when the Kingdom shall become the Lords all the world over, and his Saints shall reign upon earth: Now whatever you shall hereafter hear, I desire you would receive as with this distinction, otherwise there will seem to be a repugnancy in things which are indeed very consentaneous amongst themselves. Having then premised this distinction, let us proceed in the fear of God, to enquire, when Israel shall be saved. I might detain you about the computation of Pro∣phetical and Apocalyptical times, but that would be less profitable for you, because, at last, you would be left at uncertainties; therefore we shall not in∣sist there: But what I have to say in answer to this enquiry, may be laid down in sundry Prpositions, which we shall (by the help of Christ) endea∣vour to clear unto you, from the Scriptures of Truth. Proos. 1. An infallible demonstration of the exact time when Israel shall be saved, cannot be given. The Apostle saith, 1 Cor. 13, 9. That we Prophesie but in part; to be sure▪ it is true con∣cerning the particular time, when Prophetical My∣steries shall be fulfilled, that therein our know∣ledge is imperfect. After men have said all that they can say about this matter, all is but an humane conjecture, and not an infallible divine conclusion; as to the day, or Moneth, or year, when this sal∣vation shall have its effect. Hence even the Iews themselves have a say∣ing,Vide Menasseh-Ben-Is∣rael, ubi supra. Sect. 27. That the time when the fifth Mo∣narchy shall begin, is kept secret. An infallible demonstration of the exact time when Rome shall be destroyed can not be assigned, as is evident, because, if a man would form an argument, to make a demonstration of the time when that shall be one part of the argument, will be grounded upon humane testimony, sc. upon Cronology, and therefore the conclusion must needs be humane, and not di∣vine. For it i Conclusio semper est simi∣lis Antecedenti ant parti debi∣liori. Ram. Dial. l. 2. c. 11. a rule in reason, that the conclusion doth always follow the pars debilior in any argument; if therefore either part of the argument be humane, then the conclusion issuing there-from must needs be humane also; and yet it is an easier thing to be demonstrative, as to the parti∣cular time when Anti-Christ shall be ruined, than to assign infallibly the particular time when the Iews shall be converted, for the year of Anti-Christs downfal is noted in the Scripture (did we but know when to begin the account) scil. That it must be 1260. years after his first rise and reign; but I can∣not, for my own part by searching find out, that the particular year when the Iews shall be converted, is any where in all the Scripture once mentioned. I know many are wont to alledge that place, Dan. 12.11. to prove that the Iews shall be converted at such or such a time: But truly, I do believe that those 1290. days which Daniel there speaketh of are past and gone long ago; That those 1290 days are past, is the judgment of Arnol∣dus de Nova Villa. The Au∣thor of Problems concerning Anti-Christ, pag. 186. Mr. Stevens in his Calculation of the number of the beast. Mr. Symonds on Apocal. p. 93. Mede de numeris Danielis, & alibi sparfiùs Wolphius in Cro∣nol. p. 116. Alsted Cronol. c. 6. Lud. Capel. in specil. p. 30. and Dr. Twiss in Letters to Mede. nor is it any new or sin∣gular opinion so to think. Besides, the Scri∣pture doth more than obscurely intimate, that the day of Israels salvati∣on is known unto the Lord alone, and that therefore it is not for us to be curiously prying into that which the Fa∣ther hath kept in his own power, consider Psal. 102.13. Zech. 14.7. Acts 1.6, 7. And therefore it is not good to be bold and definitive in determining the particular time, when either this or other Prophesies in the word of God shall be fulfilled, especially, consider∣ing how the adversaries of the Truth have been hardned by false and peremptory timings of such matters as these we are speaking of. Prop. 2. When the salvation of Israel is near unto its accomplishment, the mystery of it shall be more clearly and fully understood, than in for∣mer times it hath been. For it is a true and anci∣ent observation, Omnes Prophetiae priusquàm habeant effectum, aenigmata & ambiguitates sunt hominibus: Cum autem venit tempus & evene∣rit quod Prophetatum est, tunc Prophetiae habent liquidam & certam exposioem. Iren. 2.4. c. 43. Procopius Praef. ad Com. in Gen. Vide Usser. de statu & succes. Ecles. c. 1. That the event is the best Inter∣preter of Prophecies. It is now a great question which of the vials are past, and which future: But if God let us live to hear of the destruction of Rome, we shall then know which of the vials are past, and which are to come; and all the mystery of God will then be marvellously discovered. Besides, after-ages stand upon the shoulders of them which went before them, and therefore the age immediately prece∣ding the fulfillment of these Prophesies, may well see further into them, than others have done. As in other Prophesies so in this, when the time of the end is at hand, they are to be unsealed, Dan. 12.4, 9. Rev. 32.10. And one reason of this is, because, when God is about to accomplish this great and glo∣rious design of his grace and providence, he will have much prayer to be made for it, and therefore will he discover it unto his servants, that so they may be stirred up to cry mightily unto the Lord, that he would perform the intents of his heart. Prop. 3. Before this salvation of Israel be ac∣complished, the Pope and Turk shall be over∣thrown and destroyed. Hence, Numb. 24.24. He shall perish for ever, i. e. not Heber, but they that af∣flict Heber. Either it is meant of Assur, i. e. the Turk, or else the meaning is, that Chittim shall pe∣rish, i. e. the Sic Targum Onklos & Targum Hierosol. Roman, who are of the posterity of Chittim, perish they must, and that for ever. And of the destruction of both these enemies, doth Moses seem to prophe∣sie, Vide Hurnium libro supra citato. p. 144. Deut. 32.43. consider the place at le∣sure. It cannot be un∣derstood of such enemies as did oppress the Iews be∣fore the first coming of Christ, for the Nations, i. e. the converted Gentiles (so the Apostle expounded the words, Rom. 15.10.) will rejoyce at the destructi∣on of these enemies, when as the Gentiles were not converted before the coming of Christ. Therefore the words are to be understood of those which at the time of the Iews future and hastning conversion, shall be their opposers and oppressors. 1. The Pope, (Anti-Christ) shall be destroy∣ed before all Israel be saved. Divines are wont to observe, that an heavy stumbling block in the way of the Iews conversion, is their judging of all Christi∣an Religion by Baptism. Now, they hate Iconolatry, i. e. the Idolatry of image worship; God hath so plagued them for that sin, that even ever since the Babylonian captivity, they have dreaded it. And there∣fore seeing such hideous Idolatry amongst the Pa∣pists, until the Lord hath born witness against Pope∣ry, and for the Reformed Religion by the destru∣ction of Rome; it is not to be expected, that the Iews will embrace the true Christian Religion. But the truth of this is further evident, if we consider, 1. That the four Monarchys must be destroyed, be∣fore the fifth or Jewish Kngdom be established, Dan. 2.44, 45. & 7.21, 22, 26, 27. And there∣fore it is said, Rev. 10.6. That there should be time no longer: How, time no longer? is the meaning of the words, that there should be an utter ceasing of time? no, but Vide Medum in loc. that there should be time no longer to the four Mo∣narchys, especially, to the Roman Antichristian Monarchy; and then it follows in verse the 7th. That the Mystery of God shall be finished. 2. This is further evident, because, there is no entring into the Temple before all the vials be poured forth, Rev. 15. last. As the Priests could not enter into Solomon's Temple, (1 King. 8.10, 11. 2 Chron. 7.8.) until the seven days dedication was over, so the Priestly Nation of Israel cannot enter into the Temple till the seven vials be poured forth. And if no man shall enter into that pure (Temple) Church-estate, which will one day be in the world, (Rev. 11.19.) until all the vials be poured forth; surely, a whole Nation cannot enter into that estate before that time. 3. The truth of this is likewise manifest, be∣cause the fifth vial shaketh Rome in pieces; where∣as the Iews are not converted till the sixth vial; yea, in the sixth vial their salvation is but begun, by clearing all obstacles out of the way, Rev. 16.10. The fifth Angel poured his vial upon the seat Gr. . or throne) of the beast. Now what is the seat of the beast, but Rome? That which was the seat of the Dragon, is the seat of the beast, so saith the spirit, Rev. 13.2. But the City of Sedes quatuor. Roma, An∣tiochia, Alexandria, Domus Sanctuarii, sedes maxima est Roma. Shindl. Lex. Pentag. in verb. ex Gr. Arab. Rome is that which was the seat (or throne) of the Dragons, i. e. the Heathen Emperours as acted by Satan, there∣fore it is a vain thing for us to expect any general conversion of the Jews, un∣til such time as we hear that Rome is burnt with fire. 4. This is yet further manifest, from Rev. 19.1. where it is said, after these things I heard a great voice of much people in heaven, saying, Allellu∣jah, salvation, and glory, and honour, and power unto the Lord our God. What is the meaning of this? It may note unto us, that after Rome is de∣stroyed, the Iews shall be brought into Christ; for Allelujah being See Mr. Cotton on the Vials. an Hebrew word, may in∣timate, that the persons therein especially con∣cerned, are Hebrews, or Israelites; as when in Chap. 9. verse 11. there is both an Hebrew, and a Greek word used; it sheweth that both Iews and Gentiles were therein concerned, that both of them should be poysoned with Mahumetism, and stung with Sara∣cenical locusts: So here, the Hebrew word used, may signifie that the Hebrew Nation is concerned. But when shall they say, Allelujah? the Text saith, after these things, i. e. after the pouring forth of the vi∣als full of the wrath of God upon the Antichristian world, after the destruction of Babylon, which was decribed in the fore-going Chapter. And a great See Mr. Medes Works in Folio. p. 726. Interpreter hath well observed, that this manner of transition, to say, after these things is never used in the Apocalyps, but when that which fol∣loweth is in time after that which went before. Now then, if all these things be laid together, and weighed in the ballance of the Sanctuary, it is very evident that Rome must be destroyed before the Iews can be converted. And why may not this be one thing meant by Plenitudo getium non de∣pendet è conversione Iudaeorum, sed viam ipsi sternit ut sequa∣tur. Rectius igitur alii post de∣letam Romani Idolomaniam, & è medio sublatis Mahometismi blasphemiis Iudaeos arbitran∣tur salutem consecuturos. Pri∣deaux orat. de vocat. Iudaeor. vide etiam Alsted. diatrib. p. 78. the fulness of the Gentiles coming in? sc. that when the Gentiles shall have fulfilled the days of their Antichristian Apostacy, and when the time is come that the Gentiles shall set themselves to destroy Anti-Christ, then all Israel shall be saved. Consider therefore Rom. 11.25.26. with Rev. 17.17. & Dan. 12.7. Consider, also 28 Chapter of Ezek. and you will find, that Tyrus, as a Type of mystical Babylon, must be destroyed before Israel's Redemption be accomplished. And the Iews of old had it for a received principle, Consule Targum in Thren. 1.22. & in cap. 4. ver. 22. Hinc illud R. Kimchii in Abdiam, Cum Roma devastabitur, erit Is∣raeli Redemptio. that their glorious time should not come, till Rome were first made a desolation. 2. The Turk must likewise be destroyed be∣fore all Israel be saved. For that Eastern Anti-Christ (as some are wont to call him) having the Land of Israel in his possession we may be sure they shall never peaceably enjoy the Land of their Fa∣thers again, as long as he hath any power to hinder it; therefore judicious Interpreters Sic Brightman in Apoc. 20. Dr. Stoughton de faelici∣tate ultimi saeculi. p. 122. Finch calling of Iews. p. 135. have ex∣pounded that Text, Isa. 27.1. to be a Prophesie of the destruction of the present Turkish power, and that this shall be be∣fore the salvation of the Tribes of Israel be accom∣plished, is very manifest from divers Scriptures, unto those that understand the meaning of the spirit in them: We shall endeavour by the Lords help to open two or three Scriptures that do hold forth the light of this truth unto us. One Scripture which saith as much as this cometh to, is that Dan. 11.44, 45. Tydings out of the East, and out of the North shall trouble him, therefore he shall go forth with great fury to destroy, and utterly make away ma∣ny: and he shall plant the Tabernacle of his Pallace between the Seas, in the glorious holy Mountain, yet he shall come to his end, and none shall help him. Now for the right under∣standing of this Scripture, we must remember that the scope of the 11. Chapter of Daniel, is to shew what should befall the Iews under the Persian, Greci∣an, and Roman Monarchy. Fidenter asserimus in se∣quentibus nullum sermonem esse de Epiphane sed ulterius proce∣dere Propheta de quarto im∣perio loqui. Cocceius de An∣ti-Christ. p. 74. This Roman Monar∣chy beginneth to be de∣scribed in verse 36. and therefore the words which are translated, And the King shall do ac∣cording to his will (which hath occasioned many to In∣terpret the Text of Antiochus) may be read: For Articulus vel notat aliquis. Rex aliquis, ut Gen. 14.13. & 9, 24. Dan. 9.25. vel articulus respiciat ad ante∣dicta: Populus Romanus factus erat. ver. 18. & .30. Cocceius 16. p. 75. Articulus hoc loco non est , sed ut alibi non∣nunquam solet, tantum certum & eximium quid designat, sic Isa. 7.14. Mede. Consule ejus opera in olio. p. 1105. & p. 821, 826, 977. (inquit Friedlibius in Theol. eg. in Daniel) non est semper demonstratiam, &c. Sape niil admodùm notitiam juvat, sed adhibetur ex more lingua tantm, non rarò plnasticè ad luxuriem us{que} elegantem & suavem. Butorf. Thesaur. p, 351. a King shall do according to his will: And if the words were so translated, the transition from the Grecian unto the Roman Kingdom would be much more e∣vident: Moreover the Apostle Paul doth interpret the words, as descri∣bing Vide Graseri Hist. Antich. p. 124. the Roman An∣tichrist, 2 Thes. 2.4. And in another place the same Apostle saith, that the spirit speaketh See Mede of the Apostacy of the last times. expresly, i. e. in the written word () 1 Tim. 4.1. that the A∣postate Church (or the Roman Antichrist) should do so, and so as you may there perceive. Now where doth the spirit by word speak so, except in this place in Daniel; therefore the words do contain a Prophetical description of the Roman state. Now observe further, verse 40. 'tis said at the time of the end, i. e. when this Roman Kingdom shall be under its last, (that is to say, the Atichristian) state, The King of the South shall push at him, h. e. The Saracens who came out of the Sou∣thern parts should disturb and trouble the Antichri∣stian world; And History doth aboundantly mani∣fest the truth of that. Lege Brightman & Huit. in Dan. 11. And the King of the North must come against this Ro∣man Antichristian state, like a whirl-wind, h. e. the Turks, who arose out of the North quarters, shall make dreadful destruction upon the Antichristian state; and who knoweth not that this divine prediction hath been fulfilled in those fearful devastations, which the Ottomanical fa∣mily hath made upon the Roman Empire? And thus the Angel goeth on, even to the end of this Chapter, to describe this King of the North, for verse 41.42, 43, 44, 45. will not agree with Antiochus his proceedings (as some would force the words) but they do most exactly agree unto the Turkish Em∣pire; So then the sum is, That the King of the North, i. e. the Turkish Ottomanical family, shall after the Israelites are gathered together out of the Eastern nd Northern parts, and repossessed of the Holy Land, endeavour with great fury to destroy them (scil. at the battel of Armageddon.) But this furious Turk shall come to his end, and then will follow that glorious salvation of Israel, which my Text speaks of. Articulus vel notat aliquis. Rex aliquis, ut Gen. 14.13. & 9, 24. Dan. 9.25. vel articulus respiciat ad ante∣dicta: Populus Romanus factus erat. ver. 18. & .30. Cocceius 16. p. 75. Articulus hoc loco non est , sed ut alibi non∣nunquam solet, tantum certum & eximium quid designat, sic Isa. 7.14. Mede. Consule ejus opera in olio. p. 1105. & p. 821, 826, 977. (inquit Friedlibius in Theol. eg. in Daniel) non est semper demonstratiam, &c. Sape niil admodùm notitiam juvat, sed adhibetur ex more lingua tantm, non rarò plnasticè ad luxuriem us{que} elegantem & suavem. Butorf. Thesaur. p, 351. Another Scripture which we may consider to this purpose, is that Mat. 24.29, 30. Immediately af∣ter the tribulation of those days, h. e. after the last and sorest tribulation of the Jewish Nation is over, the Sun shall be darkned, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of the heavens shall be shaken, and then all the tribes of the Land shall mourn. Now what is meant by darkning of the Sun, and Stars falling from heaven, &c? Some adhere unto a lie∣ral interpretation, as if the words did Bucanus loc. Com 38. & 15. Vide etiam Parei. Com. in Mat. 24.29. sign∣fie frequent eclipses of the Sun; yea, some imagine that the Stars shall really fall from the heaven to the earth; but this cannot be, for how should the Stars fall upon the earth, when one Star is greater than the earth? others there Solis obscuratio calamita∣tes & tristem statum significat. Raupius in Ianuâ Theol. p. 534. Hinc Atticus scribens ad Cice∣ronem▪ de Calamitoso tempore, Sol (inquit) mihi è mundo excidiss videtur. are that suppose the darkning of the Sun, &c. may signifie sore cala∣mities and troubles in the world; and that in∣terpretation is not whol∣ly to be rejected. But that doth not fully satisfie: wherefore we must know that the Scripture hath many Oriental notions and expressions in it, which albeit they are not so usual amongst us, yet in for∣mer times they were most frequent. Now it was the manner in the Orient, to describe the political by the natural world Hinc Achmetes in Disci∣plina Indorum, Sol (ait) ad Regis Personam interpretando refertur, a ia maxima sidera ad viros Regis Amplissimos, &c. Consule Medum in Apoc. 6. so that they did signifie Monarchs by the Sun. See Gen. 37.9, 20. 2 Sam. 21, 17. 2 King. 20.11. And inferiour Magistrates according to the Oriental description, were signified by stars. Hence it is said of Antiochus, that he cast down some of the host of heaven, and of the stars to the ground, Dan. 8, 10. meaning, that he destroyed some of the Jewish Priests and Magistrates, as you know is related in the story of the Macca∣es. Hence the Legatur Ioh. Driedo de Script. Eccles. lib. 3. Tract. 3. Penè initio. King of Babylon is called Lu∣cifer, Isa. 14.12. And it is an usual thing in the Prophets, to describe the ruine of great States and Kingdoms, by saying, The Sun shall be darkned, and the stars shall fall from heaven. See Isa. 34.2, 4, 5. Ier. 49.7. to 22. Ezek. 32.6, 7. Ioel 3.15. Hag. 2.21, 22. Ier. 4.23, 25, 28. The overthrow of the Pagan Roman Empire, is descri∣bed in such terms as these are, Rev. 6.12, 13, 14. And so of the Roman Christian Empire, Rev. 8.10, 11, 12. wherefore the darkning of the sun, and fall∣ing of the stars prophesied to be at the end of the present tribulation of the Iews, may signifie the ruine of great Monarchs and Kingdoms, and especially of the Turkish Monarchy. A Learned Finch Sum of Divinity, chap. 9. p 533. writer confineth the words to that particular, but other Antichristian powers are likewise to be included. It was an insolent and fastidious expression of one of the Popes, Gregorius 9. inter alia hoc emblema Profert, Duo sunt lu∣minaria magna, Sol, hoc est Papa, & Luna, hoc est impe∣rator. Alsted. Cronol. cap. 32. that there were two great lights, the Sun (saith he) that is the Pope; and the Moon, that is the Emperour; and truly, when this prophesie shall be fulfilled, wo to those Lights, they shall sit in obscure darkness: Never∣theless, though the ruine of other Antichristian powers may be comprehended under that expres∣sion, of darkning the Sun and the Moon, &c. yet the Turkish power is, I suppose, pricipally intended: And this must be before the tribes shall mourn, viz. with such a mourning as that, Zech. 12.10. A third Scripture, to prove that the Turk must be destroyed before the tribes of Israel be saved, is that, Rev. 16.12. The sixth Angel poured out his vial upon the great River Euphrates, and the wa∣ter ther was dryed up, that the way of the Kings of the East might be prepared. Now by Kings of the East, the Israelitish Nation may be signi∣fied; for Israelites are so called in Scripture even Kings, or a Kingdom of Priests, Exod. 19.2. And there are that think (though that interpretation of the place is not to me satisfying) that by Vide Brightman in Apoc. 16.12. Kings of the earth, Isa. 24.21. the Jewish Nation is meant. However the Scripture puts upon them a royal appellation, and they may be termed Kings of the East, because when the Israelites shall be convert∣ed, they shall especially come forth out of the Ea∣stern parts of the world. Therefore in that place be∣fore mentioned in Daniel, it is said, that tidings out of the East should trouble the (Turk) King of the North: And such a thing as this I do believe is in∣timated, Ezek. 43.2. where it is said, Behold the glory of the God of Israel came from the way of the East, and his voice was like the noise of many waters, and the earth shined with his glory: Consider the place, with Rev. 19.6. But then what is meant by Euphra∣tes, which must be dryed up for the Kings of the East? Answ. 1. This may be understood literally, See 2 Esdr. 13.47. that the River Eu∣phrates (and other Ri∣vers also) shall be dryed up for the Israelites to pass over, when God shall cause their captivity to return: For I would not unnecessarily reject Una eadem{que} Scriptura in multos deduci potest sensus: summa tamen haec est tenenda, quem{que} locum suum certum ha∣bere sensum, simplicem & lite∣ralem, R. Solomon Iarchi in Prefat. in Cant. vide Hottinger. Thesaur. Philol. p. 236. a literal interpretation of any Scripture, espe∣cially considering that oftentimes in the New Testament it is said, that this and the other thing came to pass, that so there might be a literal fulfilling of such Scriptures, which yet had a mystical interpretation, as in Rev. 8.5. the Earth-quake there spoken of, is to be in∣terpreted mystically of a great shaking brought up∣on the Roman Empire, in answer unto the prayers of the persecuted and martyred Saints; yet there was also at the same time a De quo Terrae-motu scri∣bit Ammianus Marcellinus, l. 26. cap. 14. literal fulfilling of that prophesie in a most horrendous Earth-quake, which Historians make mention of. And thus may we say concerning the exsiccation of Euphrates; and understand it both literally and spiritually. And this literal interpretation doth very well sute with o∣ther Scriptures: Read Isa. 11.15. which intima∣teth unto us, that the Branches of the River Nilus, which hath seven streams, shall be dryed up for the Israelites at their return, and so shall Euphrates, ver. 16. Consider also Isa. 27.12. with▪ Zech. 10.11. And why should this seem incredible? Iosephus Antiq. l. 3. c. 7. saith (albeit there Brightman ubi supra.are that question the truth of that story) that in Alexanders time the Pamphylian Sea was dryed up for him and his Army to pass over in his expedition against the Persian Empire. And other Haiton cap. 16. refert Sy∣monds in Apoc. p 155. See the life of Clenches l. K. of Tartars. Historians do relate, that Anno Dom. 1211. ap∣peared a great Comet; and soon after the Tartarians came out of their seats into the European world, through the Caspian Sea, which gave them way mi∣raculouly, as an Angel had directed them. If there should be any thing of truth in these reports, which many judicious Authors have credited, it maketh much for a literal interpretation of the place we have before us. But 2. By Euphrates may be meant the Turkish Em∣pire: There are Confer Brightmam & Medum in loc. e∣specially two reasons which do constrain me to close with that inter∣pretation (not excluding the former.) One is be∣cause I find that in another place in the Book of the Revelation, the Turkish power is signified by Euphrates, Rev. 9.13, 14. I heard a voice saying, loose the four Angels which are bound in the great River Euphrates. The meaning of the place may be, That the Turks which lay on both sides the River Euphrates, and were divided into four Sultanies or Kingdoms should be let loose, partly by composing their civil dissentions, and partly by being united under one Ottomanical head, to make a dreadful irruption upon the Roman Empire. Again, Euphrates is used in the Old Testament, as being significative of the Assyrian Empire, Isa. 8.7. The Lord bringeth upon them the waters of the River, Vide Targum. i. e. Euphrates, which, by way of eminency, is called the River. See 1 Kings 4.21. Psal. 72.8. & 80.11. even the King of Assyria: So that you see the King of Assyria is expressed by Euphrates. Therefore the Turk being the Assyrian of the world at this day, may well be expressed by the same term. So then the sum of all is, that when it is said that Euphra∣tes must be dryed up, that the way of the Kings of the East may be prepare: It noteth, that divine providence will by some means or other, bring a fatal destruction upon the Turkish Empire, in order to making the way clear for Israels salvati∣on. In a word, (and so I pass off from this proposi∣tion;) Rome shall be destroyed before the conversi∣on of the Iews: and as for the Pope and Turk, they shall be utterly destroyed after the Iews conversion, yet before or together with the consummate salvati∣on of the Tribes of Israel. The utter destruction of all Antichristian power is in order of nature be∣fore, but in time it doth synchronize with the con∣summate salvaton of Israel. Prop. 4. It will be in a time of very great trouble when Israel shall be saved: As it is said concerning the second Temple, Dan. 9.25. that it should be built in troublous times: So it is true of E∣zekiel's Temple (which the Iews are wont to call the third Temple, and tha's one reason why they em∣brace not the Christian faith Lege P. Galat. lib. 5. cap. 10. because they say, when Messias co∣meth, he shall build the third Temple, understanding that literally, which they ought to understand only in a mystical sense, Rev. 21.22. And applying those thngs to the first coming of Messias, which belong to his second co∣ming. I say it is true of Ezekiel's Temple) that the building thereof shall be in very troublous times, though after the buiding is finished, there shall be the most glorious times that ever were since the world began. Before Sion can be delivered, as to this last and great deliverance which my Text speaketh of, she must be in pain, and distress, and anguish▪ Isa. 26.17. Yea, the Tribes of Israel must be reduced unto an extream hopeless, helpless e∣state as to man, or outward appearance before their great salvation shall break forth, Ezek. 37.11. Hos. .15. As when Israel was redeemed out of Egypt, they were in a most forlorn, and seemingly for ever and one estate, according to that Scripture, Ezek. 16.5. (for that's the proper meaning of the place) so must it be with them again before this their great deliverance, Ier. 30.7. Alas! for that day is great, what day is that? even the day when Israel and Ju∣dah shall be returned to the Land of their Fathers, ver. 3. there is none like it, it is even the time of Jacob's trou∣ble. Yea, I am perswaded, that after the Israelites shall be in their own Land again, they shall be brought into the greatest distress that ever any peo∣ple were in in this world. Dan. 12.1. There shall be such a time of trouble, as never was since there was a Nation unto that same time. And when is that? even then when the Israelites shall again possesse the glori∣ous holy Mountain, chap. 11. ver. 45. For even all the Nations of them which shall be destroyed with the fire that Christ shall be revealed from heaven in, shall combine against the converted Israelites, where∣by they will be brought in marvellous distress: Let him that hath understanding consider for this, these Scriptures, Ioel 3.1, 2. Zech. 12.2, 3. & 14. from verse 1 to 12. Rev. 16.14, 15. Mal. 4.1, 2, 3. And as it is true, that Israels salvation will be i a time of very great trouble unto that Nation, s there must immediately precede this glorious day, Qus ergo non videt mag∣nam aliquam & horibilem to∣tius mundi mutationem ex∣pectandam esse. Gualt. in Rom. 11. Hom. 66. most dreadful sha∣kings and over-turn∣ings, confusions and de∣structions all the world over. Well therefor might Balaam say, whe the inspiration of the Almighty moved him, Ala who shall live when God doh this! Numbers 24▪ 23. Before this salvation is over, the great battel o Armageddon must be fought, which will be the mos terrible day of battel that ever was. Turk and Pope, and House of Austria, &c. the great Dragon of the bottomless pit acting and breathng in them all▪ you must expect that they will rally their broken forces, and combine together to destroy the King∣dom of Christ amongst Iews and Gentiles, and thi will cause trouble and amazement, and a great sha∣king over all the earth, Rev. 16.13, 14. Besides, before this day, God will be very terrible in his do∣ings amongst the Children of men, he will over∣throw great Kingdoms, and make Nations desolate and bring defenced Cities into ruinous heaps: And therefore if now the time should be at hand wherein this mighty work shall be brought to pass, you must expect to hear that the devouring plagues of God are utterly consuming all things. Look then to hear of Pestilencies, Fires, Wars among the Nations, such as the like was never known since the world began. All Europe, Asia, and Africa, will be in a flame, when this day is come. Redibunt Iudaei ad terram suam vi & armis; & cum regna orientalia & Australia ad arma conclamantia, contra insurgent (Bestianis interim in occidente vires recolligentibus contra ecclesi∣am Christianam, adeo ut totus orbis bello conflagrari vibitur) illi rebus praeclare gestis de stratis hostibus frequentes victorias repertobunt, &c. Author clavis Recusae. p. 14. Asia is like to be in a flame of War between Israelites and Turks, Europe between the followers of the Lamb, and the followers of the beast, the worshippers of Christ and Antichrist; yea, then you must look to hear such dreadful, doleful things, that the first hearing of them will make your hearts to ake, ears to tin∣gle, and your souls within you to stand amazed with horrour. Consider Luke 21.25, 26, 27, 28.—, &c. Prop. 5. There is reason to hope that the sal∣vation of the Tribes of Israel is near to be reveal∣ed. Indeed to determine justly how nigh the con∣version of the Iews is; for my own part, I look up∣on it, as presumptuous and unwarrantable, for the reasons before mentioned. Only in general, that the time is near, we may safely conclude. Q. But what reason is there for such a conclusion? Answ. 1. Because the Scripture saith that this work must be brought to pass in the last dayes, Numb. 24.14. Hos. 3. last. Ier. 30.24. In the latter days you shall consider it, h. e. when the latter days are come, then you shall understand the truth of this Prophesie, that your enemies shall be destroyed, and your selves saved. And indeed it will be in the latter part of the last days, when this salvation shall begin; for the Iews shall be converted, when Antichrist is near unto his total ruine. Now that the latter part of these last days are accomplished in some measure is evident, if we consider the characters of the last times laid down by the Apostle, 2 Tim. 3. begin. It would be too long to insist upon all the character of the last time, which the Apostle there doth men∣tion. Only let us take notice of three or four o them, and then judge if we are not fallen into those times 1. Men shall be covetous, that's one character of the last times; if we see men laying up a world of money, and unjust gain, procured by usury, by bri∣bery, by selling Offices, and the like unrighteous practices, it giveth us sad occasion to think of this word. 2. Unthankful; when the best friends in the world are forgotten, and those that have been in∣struments of great deliverances, are requited evil for all their love; such ingratitude is a character of the last times. 3. Truce-breakers, when there are those that will promise any thing to serve their own ends, but never do as they have promised. And when the most Solemn Covenants, not only with men, but with God are made nothing of; this is what the word hath fore-told shall come to pass in the last times, 4. Traytors i. e. such as shall betray the Saints of God; for that is the Scripture notion of a Traytor, one that is false and perfidious to an in∣terest of Jesus Christ. Lege Cyprian ad Mag∣num. Such an one as Iuda was, is a Traytor, Luke 6.16. and such as the Pharisees were, are Traytors in the language of Scrip∣ture. So then, by these things it is evident, that the last times are come, and therefore the conversion of the Iews hastneth. 2. That large measure of the spirit of grace which God hath given to some of his people, is a comfortable ground of hope that Israels salvati∣on is not far off: As when salvation is near to come, men ought to be very holy, Isa. 56.1. So the Saints of God are wont to be so. When the Lord intends to bestow eminent mercy upon his people, he useth to prepare them for it, by pouring abundantly of his Spirit upon them, Luke 1.17. Now the conversion of the Iews will be an eminent mercy unto Gentile Churches, Rom. 11.15. There∣fore before that day, the Lord will refine his peo∣ple. And hath he not done so? why have the Churches of Christ been put into the furnace of late? Surely it is that they might come forth, as gold cometh out of the fire. Great tribulation is upon the Saints in other places of the world, that so they might come forth with their garments washed in the bloud of the Lamb. And doubtless, as the Lord God is hardning the wicked for the day of destruction; so he is sanctifying his people, and fitting them for a day of great salvation, by the present judgments, persecutions, and general calamities which are come, and coming upon the world. 3. The wickedness of the wicked, is grown to a monstrous height, and that is a sign it will not be long before the deliverer come unto Sion. When righteous men are more and more righteous, and when wicked men are more and more wicked, 'tis a sign that the Lord is coming to finish the Myste∣ry of God, in creating the new world wherein the righteous should dwell, Rev. 22.11, 12. Mal. 3.13, 14, 15, wherefore if we would know whether this salvation of Israel be near or no, then we must consider whether the Antichristian Generation have filled up the measure of their iniquity, collate Gen. 15.16. with Luke 21.24. And truly, there is rea∣son to think that the iniquity of the Antichristian world is almost full. For hen is sin full, when ac∣cording to all the dimensions of it, the measure thereof is filled up, scil. when the breadth, and length, and height, and depth of sin is fulfilled. And is it not coming to that pace at this day? sin hath filled up its breadth, when i is become univer∣sal. And how doth the iniquity of the Antichristi∣an Generation abound in this respect? Have not some Lands received (if not the mark) the number of the beasts name, which once had almost wholly cast him off? Doth not Popery spread it self a∣broad, and prevail exceedingly? However to be sure, there was a time when all the world wondred after the beast. And sin hath filled up that dimensi∣on of its length when it hath been of long continu∣ance. And hath not the iniquity of Antichrist been so? It might be proved, that the Blasphemy (i. e. the Idolatry) Isa. 65.7.) of Antichrist hath conti∣nued above 1200 years. Again, sin hath filled up that dimension of its height when it is grown inso∣lent against heaven, when there is sinning with an high hand, when hideous blasphemies are spoken a∣gainst the God of heaven. Thus must it be imme∣diately before the calling of the Iews, Rev. 16.11, 12. And is it not so at this day? How do the wick∣ed blaspheme God? Do they not blaspheme prayer, and blaspheme the word? Do they not blaspheme the Son of God? Again, sin hath filled up that di∣mension of depth, when men are hellishly bent to do wickedly, when the sins of men are as deep as hell, when they are of rage and malice against goodness, which is the principal sin of hell. If we see that the Antichristian party is full of malice a∣gainst God, against the Ministers of God, against the Saints of God, then know that sin is coming to its depth apace: So when the haters of the Lord are not bettered by judgments, but when the migh∣ty hand of God is lifted up they trespass yet more against the Lord. These are signs that Antichrist is filling up his measure of iniquity, and so that the Redemption of Israel hasteneth. 4. We may reason from that great and gene∣ral expectation which is in the hearts of the Lords people, that the salvation of Israel is near to be revealed. It is ob∣servable, Vide Hornbeck, contra Iudaeos. l. 3. cap. 1. that at Christ's first coming there were some that had at that very time great expectations of his co∣ming. Simeon was one in whose heart God by his spirit, had put this earnest expectation, Luke 2.25. And besides Simeon, there were many other gracious souls which were then looking for the consolation of Israel, verse 38. yea, it was generally expected that Christ would then appear. Hence the Wo∣man of Samaria said unto our Saviour, Iohn 4.25. Messias cometh in the present Tense, doth come; and not in the future Tense, shall come; q. d. We are now all expecting such a thing as this, the time spo∣ken of by the Prophet for Messias coming is fulfilled, and therefore we conclude that now he is coming; even so when the Lord is appearing to build up Si∣on (albeit a death may come upon those expecta∣ons for a while) he will raise up great hopes and expectations in the hearts of his people touching this matter: And that you see is strangely come to pass already, though I believe, many that have much confidence now, will ere long despair of ever seeing that which now they suppose (but very un∣reasonably as to the time) they shall see it may be the next year. Nevertheless it is not for nothing that the Lord hath raised such expectations in the world. And it is good for us from hence to draw a wise and sober encouragement unto faith and pray∣er, that the Lord would be pleased to accomplish this work so much looked for, and hasten it in its season. 5. We may argue from the works of God, that the salvation of Israel is near to be revealed. The present disposition of divine providence maketh it evident, that God is about some great work. And why may it not be this work, or in order to prepa∣ring things for this great day of Israels salvation? Consider well the workings of providence before this great and notable day which I am speaking of. There must be wonders in the heavens, and in the earth bloud, and fire, and pillars of smoke, the Sun shall be turned into darkness, and the Moon into bloud, Ioel 2.30, 31. Now when there have been terrible Comets, and many other ama∣zing prodigies visible to the world; and when Towns and Cities have been desolated with fire, and the smoke of their burning hath darkened the Sun, and made the Moon to look as red as bloud; hath not this Scripture been fulfilled? Surely these things do declare, that some notable day of the Lord is at hand. Christ's first coming was signifyed by Lege Alsted. Cronol. cap. 49. a Comet, where∣upon Caesar enquired of one that went under the notion of a Prophetess; what should be the meaning of that Comet? and answer was returned, that there was an Hebrew Child born, (viz. Christ) that should be the great∣est man that ever was, and that there was a new Re∣ligion, (viz. the Christian Religion) shortly to be set up in the world. And what if the providen∣tial coming of Christ to destroy Rome, and to convert the Iews, should be signifyed by Comets and other prodigies? The ruine of the Jewish state by the Ro∣mans had Vide Ioseph. de Bello. Iud. 2.7. cap. 12. fearful sights to fore-run it, Luke 21.11. And why may not their restauration, and the great changes which then shall come upon the world, be signifyed by the same kind of providences? Add to this, the present shakings and dashings of the Nations one against another, with that distress which is upon the earth; mens hearts failing them with expectation of what is coming, and the waves of many Nations begin to roar and lift up their voice, so must it be when the Redemption of Israel draweth nigh, Luke 21.25, 26, 27, 28. That the Lords name is near his wondrous works do de∣clare, Psal. 75.1. 6. The light of those truths which do concern the calling of the Iews, is wonderfully broken forth of late time. Not long since it seemed very paradoxical to affirm, that ever there should be a general conversion of the Jewish Nation: But that truth of late hath gained ground much throughout the world. And albeit there have ever been some amongst the Orthodox that have in the general The∣sis concurred, that such a thing shall be in the ap∣pointed season; yet as to the glory of this day and the happy time which then shall come and conti∣nue unto the Church, there hath been little known in many ages during the reign of Antichrist: Only in these late days, these things have obtained cre∣dit, much more universally than heretofore; And that's a sign that the time of the end draweth on a∣pace, Dan. 12.4, 9. Rev. 22.10. Prop. 6. Between the inchoation and the con∣summation of Israels deliverance, there will a con∣siderable space of time intervene. From the time of Israels coming out of Egypt, un∣to the time of their quiet possessing the Land of Canaan, there was the space of 46 years. Also the second Temple was 46 years in building, (Iohn 2. 20. Ego simpliciter accipio de tempore quo extrui ab Herode Caeptum erat templum, & ab ipsis fundamentis instauratum. A primis ab Herode jactis Tempsi fundamentis, ad id mo∣mentum quo istud Christo ob∣jiciunt Iudaei, fluxerunt prae∣cise 46. anni. Lud. Capel. Spicil. p. 60. or in Herods repairing of it.) And some conceive that Eze∣kiel's Temple will be a∣bout 45 years in finish∣ing, because of the dif∣ference which is in Da∣niels numbers, chap. 12. verse 11, 12. But al∣though I am far from their opinion, who think those days are to be un∣derstood of natural, and not of Prophetical days; and therefore that they were fulfilled in Sic Iunius, Broughton, Rol∣oc, Poinus, Wllet, &c. Antiochus his time) yet I believe that both the 1290, and the 1335 days or years are past and gone, and that therefore no such conclusion can be grounded upon that place. Nor would I go about to determine how long this work of Israels salvation shall be in finishing after once it is begun. I love not to utter things that have not (to my own un∣derstanding at least) a solid foundation upon the Scripture: Only I say in the general, it will be the work of some years. It may be some of you may think that if this work should now begin, that then it would be all over within a few Moneths, or with∣in a year or two: but you will surely find your selves mistaken, for there are yet divers vials to be poured forth before this work be over. Now the pouring forth of a vial, doth take up a considerable space of time: Some assign Sic Author Clavis Re∣cusae. the space of six times six (i. e. 36) years to every vial, Phialae aliquot saecula sibi poscunt nec pauciora quam decem. Cotterius, in Apoc. cap. 20. others a far larger space of time; but though those principles will not hold, yet every vial must have some considerable time for its pouring forth. For a vial is . Sca∣pula. a ves∣sel of large quantity with a narrow mouth; so that if a vial be full, it must have some time to be poured forth. A vial is not emptied at once in an instant, but gradually. Therefore inasmuch as there are divers vials full of the wrath of God to be poured forth between the in∣choation and consummation of Israels deliverance; it is evident, that there must a considerable space of time intervene between the beginning, and the finishing of this work. Let us then consider, that there is 1. A prepara∣tory salvation of Israel. Hence we read of the way of the Kings of the East being prepared, Rev. 16.12. See also Ezek. 37.7. As I prophesied, there was a noise, and behold a shaking, and the bones came together bone to his bone. When this salvation of Israel shall begin, it will make a noise, and a sound all the world over, even such a noise as shall make the Nations stand amzed. The dead bones when they begin to stir will make a ratling all the world over, and a shaking: As when the Iews were returned out of Babylon, there was a noise and a shaking, for the Babylonian Empire was shaken in pieces, and all the earth was moved at the fall thereof. Even so when the twelve Tribes of Israel shall be saved, Babylon shall be shaken, the Turkish Empire shall be sha∣ken, the house of Austria shall be shaken, and other Kingdoms shall be shaken; and this shaking is pre∣parative: Read the verses following. 2. There is a plenary salvation of Israel. This doth not take place till after the destruction of Ezekiel's Gog and Magog, i. e. the Turk, Ezek. 39.22. And (which will be at the same time) the utter abolition of the man of sin. Prop. 7. When once God shall begin this work of Israels salvation, it shall be carryed on with speed and irresistible might. "1. The work will be carryed on with speed. And this may well stand with what before was said. For that which is long in respect of us, considering our hasty expectations, is in it self speedy, Hab. 2.3. Luke 18.8. All motions when they come near their center are most swift; As an arrow that is shot out of a bow, when it cometh near unto the earth is most speedy in its motion, so it is here. Hence it is said, that the Israelites at their return shall even fly, Isay 11.14. Besides the Lord Jesus is eager in his pursuit, when once he is near unto the possession of his glorious kingdom upon earth: As Satan when he knoweth that his time is but short, he rageth ex∣ceedingly, and doth more mischief than ordinary, so may we say that the Lord Jesus will do more good in destroying the great enemies of his king∣dom, than in the ordinary course of his providence hath been known: So that Christ will do more work, and destroy more adversaries in a few years in the last times, than in many years in former days. The heart of Christ doth even long to be possessed of his kingdom, when he seeth the time is at hand. Therefore the Lord will hasten this work of Israels salvation in its season, Isa. 60.22. when once the wheel is set a going, when once the Lord is upon the wing, he will come leaping over the hills like a Roe upon the mountains. 2. The work shall then be carryed on irresi∣stibly. Heretofore there have been attempts (as here∣after may be said more abundantly) towards the salvation of Israel which have all ended in miserable disappointments: But when the appointed time is come (though stops & seeming-retrograde motions there may be somtimes, that is a usual method of divine providence) it shall be carryed on success∣fully at last. The Lord will pluck up the mountains by the roots when they stand in his way, Zech. 4.7. No enemies shall be able to stand before the saved Tribes of Israel, Numb. 24.8. Zech. 9.13. For the Lord from heaven will fight for them: As when the Jewish state was destroyed by the Romans, the Lord did fight against them. And therefore Titus refused to be crowned for that victory Philostr. lib 6. cap. 14. Io∣seph. de Bello Iud. l. 7. c. 16. for (said he) If their God had not fought against them, I could never have overcome them: So when the Lord shall in mercy return them to the Land of their fathers again, he will fight for them, Rev. 16.14. Hos. 1.7. Zech. 9.14. And thus much may suffice for the second thing propounded to be spoken unto in the Doctrinal dis∣cussion of that great truth which we have before us. In the third place we proceed to inquire into the Reasons of this point. Why the Tribes of Israel shall be saved? Briefly, there are such reasons as these to be assigned, why this salvation shall come to pass. "1. Because of the free rich grace & mercy of God: This was the very reason why God took the Israe∣lites to be his people at first in the days of old, when they, and they only were the Militant Church, Deut. 7.7, 8. And the same reason remaineth still to be given why the Lord will take them to be his people again. Why did not God cast off the Israelites soo∣ner? certainly they deserved it long before, but because of his own infinite grace and goodness, the Lord did not of a long time reject them. So he will not cast them off for ever, for the same reason: As the justice of God is a ground of the Israelites rejection, Rom. 11.22. So his mercy is a ground of their reception into divine favour again. Hence it is said, that the Lord doth this for his own sake, and not for the sake of any thing in the Israelites them∣selves, Ezek. 20.44. & 36.32. "R. 2. From the stability of Gods election, 2 Tim. 2.19. Dan. 12.1. It is not possible that so much as one elect soul should miss of salvation, though all the deceivers on earth, and all the devils of hell should do their utmost to destroy such a soul, Matth. 24.24. Iohn 17.12. Sure then it cannot be that an elect Nation should miss of salvation. Whence was it that some few of Israel were saved in the Apostles days, and not others as well as they? This was the reason, because some belonged to e∣lection, which others did not, Rom. 11.7. And this is one reason which the Apostle giveth in this Chapter, verse 28. to prove that a time will come when all Israel shall be saved, viz. because of electi∣on. Consider Iohn 10.16. "R. 3. Taken from the power of God: This also is another reason given by the Apostle in this Chap∣ter, to prove that the Israelites shall again be taken into Covenant with God, notwithstanding their pre∣sent rejection, because verse 23. God is able to graff them in again. And that God is able to do this diffi∣cult (and to nature and reason impossible) work, is proved in verse 24. from the calling of the Gentiles, if (saith the Apostle) God hath called the Gentiles, and so contrary to nature graffed that which was wild into the good Olive tree: Sure then he is able to graff the Israelites, which are the natural branches into their own Olive tree: But God hath called the Gentiles, there∣fore he is able to call the Iews again to become his people, therefore this shall be done. Yea verily, such is the infinite power of Ieho∣vah, that he is able to bring this mighty work to pass by a beck of his finger. Hence it is said, Zech. 10.8. I will hiss for them and gather them: The Lord can as easily gather the dispersed Israelites out of all corners of the earth, as a man can hiss, or whistle, or call a creature that will come to him with the beck of his hand. Such is the power of the great God. Alas, there are many in the world that these things seem incredible unto; but as the Apostle said to them, Acts 26.8. Why should it be thought a thing in∣creible with you that God should raise the dead? So I say in this case, why should it be thought a thing in∣credible, that God should raise the dead Iews out of the grave of sin and utter darkness, and that he should breathe the breath of life into those dry and dead bones? Indeed if the work were to be done by men or Angels, or any creature alone, well might it be thought a thing incredible: But inasmuch as the great God, to who nothing is or can be too hard, (inasmuch as he who hath made heaven and earth) hath engaged his omnipotency to bring this work to pass, most certainly it shall be accomplished in the appointed time. Reas. 4. That so the divine Prophesies of the Scripture may be fulfilled. It must needs be that what ever God hath spoken by his holy Prophets should be accomplished, Isa. 44.6. Hence divers times in the Scripture it is said, that this and the o∣ther thing came to pass, that so that might be fulfil∣led which was befo spoken by the Prophets. See Matth. 1.23. & 13.14, 34, 35. & 26.54, 56. Now the Prophets have spoken concerning this salvation of the Tribes of Israel: This mystery of God hath been declared by the Prophets, Rev. 10.7. Yea the truth is, that all the Prophets which have written since the world began have spoken more or less concerning this matter; for this you may see an express place of Scripture, Acts 3.21, 24. And let any man unto whom God hath given understanding, impartially search the writings of the Prophets, and he shall find that this was their great design, to fore-tell the glo∣ry of Messias his kingdom, which will appear after all Israel shall be saved. The truth is, that there is not any one prophetical book (the book of Ionah is rather an History than a Prophesie) in all the Scri∣pture, be it in Old Testament or in New, which doth not speak something concerning the salvation of Israel. Therefore this must needs be brought to pass. "R. 5. Because of the Covenant of God. This also is another reason used by the Apostle in this Chapter, to prove that all Israel shall be saved, ver. 27.28. And the strength of that argument lyeth in this, that the Covenant of God is everlasting. Hence it is said, verse 25. Blindness is hapned unto Israel but in part, i. e. their blindness is neither universal (for a remnant were saved in the Apostles days, verse 5.) nor perpetual; for because of Gods everlasting Co∣venant, this blindness shall not be everlasting blindness. And if we observe the Scripture, we shall find, that the salvation of Israel is still ground∣ed upon Gods Covenant. See Levit. 26.42. Ezek. 16.60. Zech. 9.11. Qui irritum facit foedus Abrahami, Patris nostri, non habebit partem in futuro saecu∣lo Vide Hospinian. de Orig. Fest. fol. 19. ex R. Maimon. de circumcis. cap. 3. s. 8. The Iews have a saying frequently a∣monst them, That if any one do make void the Covenant of their Father Abraham, he shall have no share in the good things of the fu∣ture world. But what do they lss than make void the Covenant of Abraham, who deny that the Iews shall be converted? And truly shall I say t you, that they who make a nothing of the Covenan of God with faithful Ancestors, will see their erro if ever they see the Iews converted. R. 6. Because of the many fervent and faith∣ful prayers which have been put up unto God for Israels salvation. How many of the Saints have prayed in faith for this? Did not Moses do so▪ Deut. 33.7. which prayer of the man of God wa indeed in part fulfilled in the return of the Babylo∣nish captivity, but a further answer thereunto is yet behind. Did not David for this pray in the holy Ghost, Psal. 14.7. Oh (saith the Psalmist) that the day were come when the deliverer shall come unto Sion, and all Israel shall be saved! And what shall we say of Pauls prayer continually, if this wer not it? Rom. 10.1. And are not Confer Brightmanni Scho∣lia in Cant. and Mr. Cotton in loc. Leigh Critica Sacra in verbo. . those words, Can. 6.13. an ear∣nest prayer of Gentil Christian Churches for the conversion of the Iews? In the book of Canticles the Church in general is signified by the Daughters of Ierusalem, and the Jewish Church in special by the Shulamite, because of the peace and perfection which shall be in that Church after the Tribes are converted. And thus have you heard the reasons of this truth. We cme now in the fourth place to enquire what kind of salvation it is which all the Tribes of Israel shall partake of? Answ. They shall partake 1. Of a glorious, 2. A wonderful, 3. A spiritual, 4. A temporal salvati∣on. Now of these in their order. 1. All Israel shall be saved with a glorious salvation. See Isa. 60.1, 3. and 62.2, 3. and 66.11. Quest. But in what respects will the salvation of the Tribes of Israel be a glorious salvation? Answ. 1. In respect of the place which the Israelites shall again possesse, viz. the Land promi∣sed unto their Father Abraham. Some Sic Willetus, Prideux, Voetius, &c. that have believed and asser∣ted a general conversion of the Iews, yet have doubted whether they should ever again possess the Land of their fathers; But the Scripture is very clear and full for this, that I see not how it can justly be denyed or questioned. See Isa. 61.4. Ier. 30.3. Ezek. 36.33, 34, 35. And Zech. 12.6. "Ierusalem shall be inhabited again in her own place, even in Ierusalem, which must not be restrained unto the return from the Ba∣bylonian captivity, for it must be in that great day (even the time of Messias) spoken of verse 3, 4, 8, 11. Besides, in the former Chapter, the crucifying of Christ, and the rejection of the Jewish Nation was prophesied of. Now after this must Ierusalem be inhabited again. Consider also Chap. 14. verse 9, 10, 11. where you will find, that when the time cometh (which is surely yet to come) that there shall be one Lord, and his name one; Ierusalem shall be a∣gain inhabited. Now in this respect Israels salvation may well be esteemed glorious, for the Land of Iudah is in Scripture language a glorious Land, as being indeed a Type of heaven, the place of everlasting glory. See Dan. 11.41, 45. & 8.9. with Ezek. 20.6, 15. Isa. 36.17. Mal. 3.12. Secondly, the salvation of Israel will be glori∣ous in respect of the multitude of them which shall be saved: The Israelites shall come flock∣ing in marvellous multitudes, when this gloriou day is come. See Ier. 31.8. Ezek. 36.38. & 37.10. & 43.2. And this is evident, if we consider that the Iew and Israelites are scattered even throughout the whole world more or less, and that many parts of the earth do abound with them, Deut. 28.64. Isa. 43.5, 6. There are many Israelites in Europe. Some Viz. Anno Dom. 1211. lee R. Abrabaneel in Isa. 6. Hornbeck Prolog. in Iudae. pag. 6. write that at one time there were driven out of Spain as many Iews as came out of E∣gypt in the days of Moses, and Confer undem ibid. that there were at another time twice as many Iews expelled Franc as there came Israelites out of Egypt in the days of old. Salonica is full of none but Iews See Lithgows Travels p. 115, 116. where they do (and no where else in the world do they so) if reports of Travellers may be credited, speak Hebrew as their natural language. And there are that affirm Purchase Pilgr. l. 1. ch. 13. p. 119. that in those two Cities of Sa∣lonica (called of old, an in the Scripture Thessalonica) and Constantinople there have inhabited sixteen hundred thousand Israelites. And in that one City of Rome have been numbred sometimes ten, sometimes twenty thousand Iews. And Africa Vi Leo. Afric. lib. 2. c. .6. &c. doth more abound with Israe∣lites than Europe. But e∣specially it is true con∣cerning Asia, that most numerous multitudes of Is∣raelites are there. Vide Bhani Geogr. Sacr. l. 3. c. 1. p. 220. In Media there are exceed∣ing many. Iosephus Antiq. l. 11. c. 5. saith, that in his time the ten Tribes were known to be beyond Euphrates in vast and innumerable companies. Hence Agrippa in that oration which he made to the Iews De Bello Iud. l. 2. c. 16. to disswade them from re∣belling against the Roman Empire, tells them (as Io∣sephus relateth the story) that their brethren beyond Euphrates would not help them. And Consule Hierom. in Ioel 3.6. vide quo{que} Magdeb. Cent. 4. p. 1457. Ierom (who lived 400 years after Christ) saith, that in his time the ten Tribes were known to be in Me∣dia, whither the Scripture saith they were transpor∣ted in the Assyrian capti∣vity, 2 Kings 17.6. And R. Benjamin in Itir. Con∣fer Purchase ubi supr. p. 123. another that lived long after Ierom, saith, that travelling those parts, he saw numerous multi∣tudes of Israelites, being the posterity of the ten Tribes, and that they were distinguished by their Tribes, the Tribe of Reube being in such a place, the Tribe of Gad in such a place, &c. So that if one may believe a Iew, the body of the ten Tribes still remaineth about those parts where the King of Assyria had placed them. Likewise Mornae de ver. Rel. Christ. c. 26. p. 423. Tar∣taria doth abound with Israelites. Mornae ibid. Boterus Re∣lat 2. At{que} Anonymus quem habeo M. SS. multis id argu∣mentis conatur probare. Some think that the Tartars are the ten Tribes: But Purchase l. supr. citato. p. 20. Fuller Miscel. l. 2. cap. 6. Vot. Disp. part. 2. p. 134, 144, 147, 681. ubi citat Besoldum & alios. others upon better grounds affirm the con∣trary, that the Tartars are not the progeny of the ten Tribes, yet many Israelites there are scattered amongst them. And many of them are in China. Hence some learned Sic Iunius in loc. & Men. Ben. Israel in spe. p. 48. Sic eti∣am Heurnius de legat. Evan. c. 4. p. 135. men are of opinion, that by the Land of Si∣nim, Isa, 49.12. is meant China. But although I think not so, for Sinim there may well be interpreted (according to the exact scope of that place, declaring a gathering of Israelites out of the four corners of the earth) as signifying the South, and therefore the word may well intimate a place Sic interpretantur R. Aben∣ezra, & Saadias apud Kim∣chium. Bochartus in lib. ante ci∣tato. p. 312, 346, 359. Engl. Annot. in Egypt called Sin) yet it is true, that many Israelites are dispersed in those parts. In a word, it is justly believed, that if all the Israelites which be in the world were Si Iudaeos spectemus ma∣nifesta veleris benedictionis ve∣sigi in illi conspici possunt, maximè quoad numerasam & incredibilem multitudinem, quâ omnes alias gentes quot∣quot in toto terrarum orbe sunt longe superant. Gualt. in Rom. p. 159. confer etiam Bezam in Rom. 11.25. together, they would make the greatest Nati∣on upon the whole earth. Hence the Scripture intimateth (for why should we unneces∣sarily refuse literal in∣terpretations?) that at the return of Israel, the Land of their Fathers will be too little for them, such will the multitude of their number be, and that therefore they must have other Countreys adjoyn∣ing for their possession. Consider Zech. 10.10. Isa. 49.19, 20. & 54.2, 3. Numb. 24.17, 18. Obad. 19. 3. The salvation of Israel will be glorious, in respect of the continuance of their happiness, when once this great work is brought unto per∣fection. Justly how long this glorious day shall continue, is not for us to say, for therein the Scripture is si∣lent; Only it is evident, that it will be for Genera∣tions one after another. If you look into that place in the Prophet, from whence the Apostle taketh the words of my Text (viz. Isa. 59.20, 21.) you will see that the saved state of Israel must continue at least for three Generations. See also Ezek. 37.25. yea this glory will continue for many Generations, Isa. 60.15. Hence the new heavens and the new earth, which God will create when the salvation of all Israel shall be consummate, is said (not to be for a while, and so to pass away, but) to remain before him, Isa. 66.22. Yea this glorious state and condition of Israel is said to lst for ever, partly because they shall never more be brought into the hands of any oppressors, and partly because this their glory will be of very long continuance, Ioel 3.20. 4. This salvation of the Tribes of Israel will be glorious unto them, inasmuch as the Israelitish Nation shall then be acknowledged and respect∣ed in the world above any other Nation or peo∣ple. Consider Zech. 8.22, 23. & 9.16. Ier. 22.8. Isa. 61.5, 9. & 14.1, 2. Zeph. 3. last. Mic. 4.8. Ezek. 16.61. And there is good reason why it should be thus, 1. Because they are as it were the Eldest Brother, Luke 15.25. Exod. 4.22. Gen. 9.27. The Iews were the people of God before the Gentiles. There was a time when they were the only Church upon earth, Amos 3.2. Iohn 4.22. So that the Gentile-Church which now is, is surrogate Israel, Rom. 11.17. and is therefore often called Israel in the book of Revelation. It is also observable, that the first Christian Church which ever was in the world did consist wholly of Iews, Rom. 1.16. Matth. 10.5, 6. Acts 13.46. & 1.15. 2. Because the Messias, the Lord Jesus Christ the Saviour of the world according to his humane nature, was an Israelite, Gen. 12.3. Heb. 3.16. And of the Tribe of Iudah, Heb. 7.14. It is evident (saith the Apostle) that our Lord sprang out of Iudah: Al∣though now the Iews have raised great controver∣sies about the Genealogy of Christ, yet in those days it was so manifest that Jesus of Nazareth was sprung from Iudah, that no Iews (although such as denyed that Jesus was the Christ) could ever deny that he came of the Tribe of Iudah; Therefore the Apostle saith, that it is evident, our Lord came of Iudah, q. d. no man doubteth of that. For Messias came from the house of David, Acts 2.30. therefore he was of the Tribe of Iudah: And this is manifest, if we compare Matthews and Lukes Genealogy of Christ. Mary the Mother of Christ was of the house of David. Eli was Marys natural father, for he was Iosephs legal Father (or Father-in-law) Luke 2.23. which is evident, because Iacob was Iosephs natural Father, Matth. 1.16. Therefore Mary being Elie's Daughter, was naturally descended from the line and loins of David; Therefore Christ sprang of Iudah. It is true indeed, that Christ descended from Ruth, who was a Moabitess, to signifie that Gentiles should by him be saved as well as Iews, but the rest of his Predecessors were Israelites. Now this is the greatest thing which the Iews have to glory in, and that which maketh the Israelitish Nation to be above others desirable, Hag. 2.7. Therefore the Apostle speaking of the priviledges and glories which the Israelites had above other people, mentio∣neth this in the last place, as being more than all o∣ther things that may be said or thought of, Rom. 9.5. As it is true, that the humane nature is exalted a∣bove the Angelical nature in respect of Christ, Eph. 1.20, 21. Col. 1.15. because it may be said that Christ is a man, but not that Christ is (in respect of nature) an Angel; So, in respect of Christ, the Jewish Nation is exalted above every Nation, be∣cause it may be said that Christ was an Israelite, but not that he was of any other Nation. 5. This salvation of Israel will be glorious in∣asmuch as the Lord Jesus Christ shall then possess his Davidical kingdom. If we search the Scrip∣tures, we shall find that there is a threefold king∣dom of Christ. 1. Providential, whereby he gover∣neth the world, in respect whereof he is called the King of Nations, Jer. 10.7. See Matth. 28.18. Iohn 5.27. 2. Spiritual, in respect whereof he is stiled the King of Saints, Rev. 15.3. and this is ei∣ther. 1. Internal in the souls, hearts and consciences of men, and is very fitly termed the kingdom of grace, Col. 1.13. Rom. 14.17. or 2. External, i. e. Eccle∣siastical, under this consideration cometh the kingdom of Ordinances. Christ, as King and Head of his Church, hath appoid a Government and Ordi∣nances therein. Thus it is said, Acts 1.3. that the Lord after he was risen, appearing to his Disciples, spake to them of the things pertaining to the kingdom of God, part of the meaning of which Scripture may well be, That Vide Parker de Polit. Ec∣cles. lib. 2. cap. 42. Sect. 7. Christ did then instruct his Di∣sciples concerning the Order and Government of his Church, what Officers, what Seals, what Cen∣sures, &c. he would have observed therein: But besides these, there is 3. See Mr. Strong's Sermon on Rom. 11.26. Christs Davidical kingdom: Of this we read Luke 1.32, 33. the Lord God will give him the Throne of his father David, and he shall reign over the house of Iacob for ever, and of his kingdom there shall be no end: compare the place, and consider it with Isa. 9.7. Ier. 13.13. & 29.16. & 36.30. Surely the Throne of David denoteth more than an Internal or Eccle∣siastical kingdom: Now this Davidical kingdom shall Christ possess after the conversion of the Iews, and re-union of all the Tribes. Hence the battel spo∣ken of under the 6th. vial, which prepareth the way for the Kings of the East, is said to be at Arma∣geddon, Rev. 16.16. in which words amongst other things there may be See Mr. Cotton on the 6th. vial. an allusion unto that bat∣tel wherein Saul was slain, by means whereof, way was made for David to possess his kingdom, even so after the battel of Armageddon shall be fought and finished, way will be made for the Lord Jesus Christ to possess his Davidical kingdom. See Ezek. 21.27. & 34.23, 24. & 37.24, 25. Hos. 1. last, & 3. last. And of this very kingdom doth Oba∣diah prophesie, verse 21. when he saith, the kingdom shall become the Lords, then will that saying be fulfil∣ed indeed, that the Lord of hosts shall reign in mount Sion, and in Jerusalem, and before his ancient people gloriously, Isa. 24.23. 6. This salvation will be glorious, inasmuch as thereby great advantage will come unto the Gentiles. They shall hold out the sweet breasts of Gospel-Ordinances in such power and glory as shall be greatly to the satisfaction of elect Gentiles, Isa. 66.10, 11. Some Sic Gualter ubi supra, & Danaeus in Aug. de Haeres. c. 97. in fine▪ Plenitudo gentium] i. e. cacitas erit Israeli donec nume∣rus eorum qui ex gentibus cre∣dituri sunt Plene compleatur intret{que} in ovile Christi. Com. A Lapide in Rom. 11.25. indeed have thought, that as when the Gentiles were called, the Iews were re∣jected, so when the Iews shall be recalled, that the Gentiles shall be re∣jected: And it is a ter∣rible truth, that the Apo∣state Antichristian Gentiles shall then be rejected and destroyed, even whole Kingdoms and Nations to∣gether, but otherwise, not judgment, but great and glorious mercy shall redound unto Gentiles by the conversion of the Iews, Rom. 11.30, 31. And the A∣postle saith, if the world (i. e. the Gentiles, who are often called the world in Scripture, in contradistin∣ction to the Iews, who only were the Church for∣merly) gained by the fall of the Iews, surely the Gentile world shall much more gain by their return, verse 12. And the truth of this is evident, 1. Be∣cause when the blessed time is come that all Is∣rael shall be saved, a world of unconverted Gen∣tiles shall be brought home unto God also, Isa. 2.3. & 60.5. Zech. 2.11. Many Nations shall be joyned to the Lord in that day, and shall be his people: So Chap. 8.22. and verse 23. It is said that ten men (i. e. Decem interdum accipitur pro multis; quia denarius est absolutus & perfectus numerus, unitatum ut maxima ita & fi∣ni. &c. Shindl. Lexic. Pent. p. 1404.1405. . Vide quae habet Chr. Chartwright in Gen. 31.7. & authores ab eo citatos. many Gen. 31.41. Iob 19.3. Eccles. 7.19.) Out of all languages shall take hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you. Although it be certain that God will preserve an holy seed for a Church upon earth, converting work will not go for∣ward so as were to be desired, till the time come when all Israel shall be saved, and then will convert∣ing work go on gloriously all the world over, even amongst Indians and Infidels, and such as never heard of the name of Iesus. See Ezek. 16.53, 55. When I shall bring again the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy daughters in the midst of them: What now is the meaning of this Scripture? Is it that Sodom should ever be dwelt in again? No, for God hath made it a perpetual desolation, turning the place in∣to a mare mortuum, to be as it were a standing Type of that lake which burneth with fire and brmstone, which is the second death: As of old in the days of the first Temple, Hell was called Heb. . Septuag. V. Mede in loc. the place of Giants (Prov. 21.16.) from that fearful destruction which came upon the old world, and called Tophet and Gehenna from the slaughter of the Assyrians, by the Angel in the val∣ley of the Son of Hinnom, so Hell is called a lake of fire and brimstone in allusion to Sodoms destruction. Sure then the meaning of the place is not, that ever Sodom shall be restored again; Is it then that the Iews shall never be converted? No, for that is con∣trary to more than a thousand Scriptures: But by So∣dom, the Gentiles may be signified, and by Samaria the ten Tribes; so that the meaning may be, that when the Lord will have mercy on the Iews, he will also have mercy on the Gentiles, and on the ten Tribes. Therefore Ezekiel and Paul do very well agree; for Paul saith, that when all Israel is saved, a fulness of the Gentiles shall come in; And Ezekiel saith, that when Sodom shall be brought out of the captivity of Satan and powers of darkness, then shall the Iews have an happy and glorious day. Gentile Nations will be so affected with the power of God appear∣ing in the conversion and restitution of the Iews, as that they will thereupon become the Lords people, Ier. 16.19. And how glorious will this be? if the conversion of one soul causeth joy in heaven, Luke 15.7, 24. certainly it will be a glorious day when so many thousands and thousands of souls; yea, whole Nations of men shall be converted to God by Jesus Christ. 2. The salvation of Israel will be advantagious, not only to the unconverted amongst elect Gen∣tiles, but also to them which are already conver∣ted. The news of the Iews conversion will put life into all the Churches upon earth, Rom. 11.5. It will be (unto the Gentiles) as life from the dead. For Gentile Churches shall be enlightned, and therefore enlivened from Jewish Churches. Then Cum Elias venerit, solvet nodos. shall many dark and difficult questions be resolved, which at present cause sad thoughts of heart, Rev. 21.24. Ezek. 43.11. Isa. 2.3. 7. Upon the salvation of all Israel there will follow a reformation of all things, there will be a See Mr. Strong's Sermon on Isa. 2. p. 648. Universi Fa∣brica liberabitur a servitute corruptionis, & restituetur na∣tiva suae integritati & pul∣chritudini, cum plenitudo tem∣poris advenerit juxta illud, coe∣los novos & terram novam, &c. Vide quae habet nosset Da∣venantius in Colos. 1.20. glorious renew∣all of the whole U∣niverse. I know there have been many foolish dreams a∣bout the renewal of the universe, the Platonical year, &c. but doubtless the finger of Satan hath been deep therein, that so the glory of these truths might be unknown. I say then, it is an holy truth, that after the salvation of Israel is consummate, the state and face of things will be quite altered through the world. Hence it is said, Rev. 21.1. That when New Ierusalem cometh down from heaven, there shall be no more Sea: i. e. ei∣ther there shall be no more corruptions in Religi∣on, or (which interpetation suiteth with the Prophe∣tical notion of Sea) the meaning is, that there will be no more such troubles and combustions, moti∣ons and commotions, dreadful shakings and confu∣sions, as shall be in the world a little before the Iews conversion; but all things shall be quiet, and and calm, and peaceable, and days of glorious tran∣quility throughout the earth. Hence it is said in the same verse, that there shall be a new heaven, and a new earth: i. e. a new state and face of the world. As this present state of the world is called a new world in respect of that which was before the floud, which is termed the old world, so the state of things after the consummation of Israels salvation, may in respect of this present state of the world be termed, a new world; for the world will then as far excel (and more) what the world now is, as the world at pre∣sent doth come short of what it was before the floud. Hence the Apostle Peter saith, 2 Ep. chap. 3. ver. 13. we, according to his promise, expect a new hea∣ven and a new earth, wherein dwelleth righteous∣ness. This cannot be meant meerly of the new Gospel-dispensation, because that was already come, whereas the Apostle speaketh of this as fu∣ture, as a thing under expectation, and not under present fruition: Nor can it be meant of the state of glory in heaven, because the Apostle saith, accor∣ding to his promise, which promise is in Isa. 65.17. and that speaketh expresly concerning a state here upon earth. Consider verse 21. Therefore the crea∣tion of the new heaven and earth, noteth a glorious renewal of this inferiour world; and therefore it is said, Rev. 21.5. Behold I make all things new: Now many times things are altered for the worse, and not for the better; seldom hath there been any great reformation in the Church, but a sad after-clap hath come, that so that reformation might be seal∣ed with suffering: After that Paganry was over∣thrown by Constantine, then came a Iulian, who set it up again: And, you know that in our own Nati∣on after that Popery was pulled down by our En∣glish Iosiah (as he is usually and deservedly called) there came dark and bloudy Marian days, wherein Popery had another turn like the blaze of a snuff a little before utter extinction, but when Israels sal∣vation is consummate, the alteration will be no more for the worse, but for the better only. Now the truth of this will be evident, if you consider that those two principal things which put all the world out of order, shall then cease. For 1. One thing which puts all the world out of order is conten∣tion and division, Iam. 3.16. But when once the salvation of Israel is accomplished, the contentions and bitter strifes of men will be at an end. For the Israelites shall have unity and unanimity amongst themselves, Isa. 11.13. Ier. 32.39. Nor shall there be such schisms and divisions amongst Gentile Churches as hitherto hath been, to the infinite scan∣al of Christian Religion. Before Popery got up, Christians were miserably divided amongst them∣selves, that Pagans were wont to deride them upon their publick Theaters for their divisions and con∣tentions one with another. And, since the Refor∣mation, what woful and most sinful heart-burnings have there been amongst the professors of a more pure Religion. Though the Reformation in respect of purity of Doctrine hath been a Sea of glass, yet in re∣spect of contentions (as well as persecutions from adversaries) amongst themselves, it hath been mingled with fire, Rev. 15.2. But after Israels sal∣vation there will be no more of this; For there shall be one Lord, and his name one, and that over all the earth, Zech. 14.9. one shall not say, I am a Calvi∣nist, and another I am a Lutheran, another I am ths, and another I am that; Such carnal schisms shall then be at an end. 2. Another thing which bring∣eth confusion upon the face of the world, is that desolating sin of persecution. Observe the Scrip∣ture, and you shall find, that when God hath brought desolating and astonishing plagues upon the earth, it hath been chiefly for the sin of persecution. Hence come overturnings, overturnings, overturnings, hence come Wars, Plagues, Famines, Fires, and eternal desolations. What was that sin which ruined the four Monarchies? It was the sin of persecution. See Ier. 50.17, 18. Rev. 6.9, 12, 13, 14. And what was that sin which brought like a whirlwind of the Lord, destruction upon the Jewish state and Nation, and that long, and lasting, and most doleful ruine which continues to this day? It was because they perse∣cuted his Saints, and stopped mouths of his mes∣sengers, 1 Thes. 2. , 16. But after Israels sal∣vation is consummate, more persecution shall be heard of in the world, no not for a thousand years together. Nay, the Saints shall never more be de∣livered into the hands of persecutors after this glo∣rious day, Ezek. 28.24. & 45.8. The Iews of old were not to have any fire upon the Sabbath day, which might singnifie unto us, that, in that glorious Sabbatism, that rest for the people of God, which shall one day be upon this earth, there will be free∣dom from fires of contention and persecution▪ And this is manifest 1. Because persecution is from the Devil. It is he that stirreth up wicked instru∣ments to molest the Servants of God for Righte∣ousness sake, Rev. 2.10. 1 Thes. 2.18. Now Satan must be bound for a thousand years, Rev. 20.1, 2, 3. "2. Because persecution is from Antichrist. The Devil and the Pope are the two great Authors of persecution. Look into the world, and you shall find, that where Saints are persecuted (i. e.) suffer for Righteousness) it is caused by Antichrist, or some Limb or Horn of Antichrist: But Antichrist shall be utterly destroyed (as hath been shewed) when the salvation of Israel shall be consummate. There∣fore when the beast shall be slain, and his body gi∣ven unto the burning flame, there will be no more destruction in all the Lords holy mountain. Thus have you heard the first particular, as to the kind and manner of Israels salvation, viz. that it will be glorious. Secondly, the salvation of all the Tribes of Is∣rael will be wonderful as well as glorious. And although it be true that what hath been said concern∣ing the glory of this day, doth sufficiently evince that it will be a wonderful day, nevertheless because I would not multiply too many particulars under one general head, therefore for methods sake, I chuse to mention this, as a distinct head from the for∣mer. And the truth of this is further evident; 1. Because the Scripture doth plainly express as much as this cometh to. scil. that the day of Is∣raels salvation will be a wonderful day, Ioel 2.26. You shall praise the name of the Lord your God that hath dealt wondrously with you, and verse 30. I will shew wonders saith God, speaking concerning this very time of Israels conversion and salvation. Hence that day is called a great day, because God will then do great and wonderful things, such as the like shall not be again, Hos. 1. last, great shall be the day of Iezreel: By the day of Iezreel, is meant especially the day when the twelve Tribes of Israel shall be saved. Now this is said to be a great day, because then God will take unto himself his great power, and shew the greatness of his being, and holy Attri∣butes, in working great deliverances, and in de∣stroying great enemies, and so as to cause great ad∣miration in the world. And hence also this salvation of Israel is called a Mystery, as in the verse before my Text, I shew you (saith the Apostle) a Mystery, that blindness is in part hapned to Israel, till the fulness of the Gentiles be come in, and so all Israel shall be saved. So that the mystery which the Apostle speaketh of is not only (as some have restrained the words) that blindness is hapned to Israel; Albeit that is in∣deed a very mysterious thing, that they, which were once the people, and the only people of God, should be rejected by him for so long a time, well might the Apostle, even in that respect break forth into such an holy extasie and admiration, saying, O the depth both of the wisdom and knowledge of God! how are his judgments unsearchable, and his ways past finding out? but that's not all the mystery; It is likewise a wonderful mystery, that this blindness, which is hap∣ned to Israel, should only be a partial, and not an eternal blindness, that this blindness should last no longer than till the Gentiles have fulfilled their time; And that then all Israel should be saved: This is the wonder of wonders. As the conversion of the Gentiles was a mystery made known unto the Iews, Eph. 3.9. So the conversion of the Iews is a mystery made known unto the Gentiles; yea, it is a most excellent admirable mystery; therefore it is called the mystery of God, Rev. 10.7. When the se∣venth Angel shall sound the Trumpet, the mystery of God shall be fulfilled: The mystery of God in that place may note the reversion of the Children of Is∣rael unto the Land of their Fathers, and their con∣version, together with the restauration of all things to their first glory. Now, why is it called, the my∣stery of God? Is not this one reason of it, to signifie unto us the divineness, and admirable excellency of the mystery? It's an usual Hebraism in the Scrip∣ture to express a thing that is superlatively excellent and admirable by the name of God. Thus we read of harps of God, and mountains of God, and Cedars of God: i. e. very excellent ones, so the mystery of God, i. e. a most excellent mystery. And therefore this salvation will be wonderful. For a mystery is as much as to say, Mysterium est sacrum se∣cretum occultam hauens intelli∣gentiam. Vide Voet. disp. de Gentisism. p. 642. Origo Voca∣buli Hebraica est. est ocultare, und quasi res occulta. Drusius. vide Amaa Antib. Bib. l. 3. a di∣vine wonderful secret, such a wonderful secret, that the knowledge thereof would not be had a∣mongst the sons of men, were it not for divine extraordinary revelation of the spirit: Therefore the Incarnaton of the Son of God is called a myste∣ry, 1 Tim. 3.16. because i is a thing unknown to na∣ture: men that have nothing but the Law of Na∣ture, never thought of such a thing: And for the same reason the Resurrection of the body is called a mystery, 1 Cor. 15.51. Behold (saith the Apostle, speaking concerning the Resurrction of the body) I shew you a mystery: And why a mystery, but be∣cause it is such a wonderful secret, that, had it not been for divine Revelation, men had been wholly ignorant thereof. I know some Sic Plato, Zoroastres, O∣racula Sybillina, Mahumadi∣stae in Alcorano, &c. heathen writers have spoken concerning the Resur∣rection of the body, but then doubtless they had that knowledge from Quod autem Resurrectio it actu futura, per rationem aliquā naturalem no potest cero de∣monstrari; nec a priore nec a posteriore, sed proprie est de fi∣de. Ames. Theol. l. 1. c. 41. Th. 14. Maxime verisimile est Platonem & alios Philosophs nonnulla Mosis scripta logisse, unde rerum divinaram notitiam hauserunt. Hinc illud Nume∣nius (quod profert Clem. Alex. l. 1. Strom.) . Vid. Just. Mart. Orat. Paran. p. 17. something else, than from the book of nature. Now thus may we say of the conversion of the twelve Tribes, that men had never once imagi∣ned, that such a thing should come to pass, had not the word and spirit of God revealed it. 2. It is a wonderful thing, that ever the Israe∣litish Nation should be preserved in the world, through so many and stupendious changes as have attended that afflicted Nation. The truth is, that never any Nation upon earth was under so dreadful an hand of God, so sore, and of so long continu∣ance, as the Jewish Nation hath been, and is: This and more is affirmed by our Saviour, Matt. 24.21. For there shall be great tribulation, such as was not since the beginning of the world to this time; no, nor ever shall be: So that this last and most grievous tribulation of the Jewish Nation. It is not only the greatest ca∣lamity that ever did befal any Nation since the world began, but the greatest that ever shall befal any people to the worlds end, that indeed one might wonder that ever the Nation should be up∣held in being in the midst of such wasting and woful judgments; Therefore it is added, verse 22. Except those days should be shortned, no flesh should be saved; but for the elects sake those days shall be shortned: The mean∣ing is, that such direful vengeance and wrath will befal the Jewish Nation, that were it not that there is an elect seed to proceed out of their Loins in due time to be called, that whole carnal Nation would be utterly destroyed. Consider Isa. 65.8. Besides, there never was any Nation guilty of such prodigi∣ous wickedness as the Jewish Nation hath been guilty of, whereby they have infinitely provoked the most high to cast and cut them off for ever. I remember a writer of their own Iosephus of Wars of Iews. lib. saith, That at the time when the Romans came and destroyed Ierusalem, the people were so wicked, that he doth believe (he saith) that if the Romans had not come to lay them desolate, God would have sent fire down from heaven to have consu∣med them, as he did Sodom and Gomorrah. But why speak I of Sodom and Gomorrah? for the wick∣edness of Sodom was not comparable, to the wicked∣ness of the Iews. Nay it is not possible for any crea∣ture, no not for the Devils themselves to be guilty of a greater wickedness, than the whole Nation of the Iews was guilty of, when they rejected and cru∣cifyed the Lord of life and glory. And yet for all this (which is a wonderful thing) the providence of God hath so ordered, that this people doth not cease to be a Nation, no, nor ever shall do. We may therefore say, that concerning the Jewish Nation, which we cannot positively and infalliby affirm of any other particular Nation under heaven. scil. that it shall continue in being to the end of the world, Ier. 31.36. Thus saith the Lord that giveth the Ordi∣nances of the Sun, Moon, and Stars, if these Ordinances depart from before me saith the Lord, then the seed of Is∣rael shall cease from being a Nation before me for ever: The meaning is, that they shall never cease to be a Nation as long as the Sun and Moon endureth, as long as heaven and earth remain undisolved, as long as the frame of nature is kept from ruine: And this I take to be the genuine Interpretation of those words, Matth. 24.34. Verily I say unto you, that this Nation shall not pass till all these things be fulfilled: pro gente usurpa∣tur Matth. 24.34. Leigh Crit. Sacr. at{que} sic Medus noster, im vero Pareus vertunt. Sic Beza in Mat. 11.16. Pis∣cator in Matth. 23.36. Ac re∣vera notum est apud Hellenistas Nationem significa∣re. Consule Brunfelsium, Areti∣um, & inter criticos Vatablum in loc. & Winkelmanni Co∣ment. in Marc. 13. p. 415. Optima est sententia Lutheri, Bakii, &c. quod Christus doce∣re voluerit, Iudaeos, in vasta∣tione Ierusolomoum, non esse totaliter deledos, sed ad con∣summationem saeculi perdara∣tros. Friedlib. in Har. E∣vang. obser. p. 172. I chuse rather to read the words, this Nation, than as it is in our Tran∣slation, this Generation, because the Greek word properly signify∣eth a Nation, and is so rendred in other places, as Phil. 2.15. Be without rebuke in the midst of a perverse Nation, the Greek word is , the same which in the place mentioned in Matthew, is translated Generation. Besides, the scope of our Saviour seemeth to be to prevent an objection which might arise in the hearts of his Disciples, for they might well say within themselves: But if such fearful and fatal calamity must come upon the Iews, what then will become of the poor Nation will not our Nation then be brought to an anihila∣ting confusion? No saith Christ, all that misery which you have heard of shall come upon the Iews, and after this, the son of man shall appear unto their conversion: And after this all the elect of God shall be called, and gathered together unto Christ, that are in the four quarters of the earth, Verily I say unto you, all this shall be before the Jewish Nation shall cease to be a Nation. Now this is won∣derful! 3. It is evident, that this salvation of Israel will be wonderful, because men are so unapt to believe it. The truth is, that there is a natural a∣versness in the hearts of sinful men from giving due respect and credence to prophetical Scripture; such is the lamentable corruption of mens nature, that they are more apt to be taken with fond, foolish, false prophesies that have nothing of a divine inspi∣ration in them, than with the blessed and holy pro∣phesies contained in the Scriptures of truth, Luke 24.25. He said unto them, O fools, & slow of heart to be∣lieve all that the Prophets have spoken! So that even the Disciples of Christ may be slow of heart to be∣lieve the things spoken by the Prophets. Yea, I am per∣swaded that it is one of the greatest sins of many that truly fear God, that they are so slow and neg∣ligent in searching into the things spoken by the Pro∣phets. Now this salvation of Israel is a principal thing spoken of by the Prophets: Yea, all the Prophets have said something concerning this very thing; therefore men are slow to believe here. We may say concerning the salvation of the Jewish Nation, as was said of their destruction by the Caldeans, Hab. 1.5. Behold ye among the heathen, and regard and won∣der marvellously, for I will work a work in your days, which you will not believe though it e told you. Even so when the salvation of Israel is come out of Sion, the Lord will work such a work as that the Gentile Na∣tions shall wonder marvellously; yea, it will be such, that men will not believe it though they be told of it before-hand, and told of it too from the word of the Lord. As the Iews were very slow in believing the con∣version of the Gentiles, Acts 10.45. They of the circumcision were astonished because that on the Gentiles also was poured the gift of the holy Ghost: what? that the spirit of grace should be given to the Gentiles, it was wonderful, even to astonishment. See also chap. 11. ver. 18. When they heard these things, they glorifyed God, saying, Then also hath God granted to the Gentiles repentance unto life, q. d. here's a strange thing in∣deed come to pass, here's such a thing as we little imagined, but men ever thought the contrary; what? that the Gentiles should have repentance to life given them. So the truth is, that Gentiles are too slow to believe the conversion of the Iews. Some there are that will not so much as believe the thing, that ever such a thing shall come to pass whilst the world standeth. Others there are that do believe the thing, but as to the manner of it, and that glory which shall follow, there they are at a stand, and know not how to believe; others again believe both that the thing will be, and also that it will be a very glorious day, but as to the time when this shall be, they are exceedingly in the dark, they can∣not think that it will be so soon, as most certainly it will be: The time surely draweth on apace (as hath been shewed) and yet there are that do not be∣lieve that it will be these many score; nay, some hundreds of years. Thus are men, one way and another way, dis-believing concerning this great truth. Hence it is that so much is spoken of this matter in the holy Scriptures. I have many times thought on it with admiration that there is not any one thing in all the word of God more abundantly witnessed unto than this truth, that all Israel shall be saved: What should be the reason of that? doubt∣less there are divers reasons for it; one is, because the Lord would not, by any means have his people ignorant of this great truth: Therefore the Apostle saith, Brethren I would not have you ig∣norant that blindness is hapned to Israel, only till the Gentiles have fulfilled their times, and that then all Israel shall be saved; men are apt to think with themselves it is no great matter, though they be ignorant in such truths as these are, as being truths of a lesser concernment, and the men of the world are ready to think with themselves, what should they trouble themselves so about the conver∣sion of the Iews? But now God would not have such a spirit as that to be in his people; therefore the Lord layeth wait upon this point, and cometh over and over with it many an hundred time by his spirit in the mouths of his Prophets. Again, ano∣ther reason why there is so much said in the Scrip∣ture concerning this salvation of Israel, may be, be∣cause it is that which men are most unapt to believe, I cannot think the spirit of God would so often in∣culcate this truth, if there were not such a reason as that for it: And why, think you, are men so unapt to believe this truth? but because of the strangeness and wonder that is in it; It is a thing beyond humane sence and reason. 4. It is evident, that the salvation of Israel will be wonderful, if we compare it with those former deliverances which in the days of old have been vouchsafed unto the Tribes of Israel. It is indeed true, that God hath in former times bestow∣ed more eminent and wonderful salvations upon the Israelitish Nation that upon any Nation in the world, Psal. 147.20. He hath not dealt so with any Nation. It is true, in respect of deliverances and salvations which were vouchsafed unto them, as well as in respect of the Covenant, and Word, and Or∣dinances of God which were bestowed on them, that God dealt not so with any Nation as with the He∣brew Nation; nevertheless, this salvation which we are now speaking of as yet to come, will be more wonderful than any of those former which hereto∣fore have been. That deliverance of the Iews by Cy∣rus out of Babylon, was very wonderful, yet nothing so wonderful as this will be, as is evident, because that was but a Type of this, and therefore it is, that in many places in the Scripture, the very same ex∣pressions are used to signifie both that deliverance out of Babylon, and this which is to come; so the Vision of the dry bones in Ezekiel doth firstly refer to the Iews captivated in Babylon, but principally to the forlorn estate of the Iews at this day, and the like may be said concerning many passages in other of the Prophets, that they do firstly concern the Babylonian condition of the Iews, but lastly their pre∣sent condition; but because that deliverance was a Type of this, therefore this will be the more emi∣nent and wonderful, for the Type must needs come short of the Anti-type. Again, when the Children of Israel were brought up out of Egypt, it was a very wonderful delive∣rance; for God did then cause many great signs, and wonders, and miraculous demonstrations of his power and providence to be seen: Read Psal. 78.11, 12. He shewed them wonders, mavellous things did he in the sight of their fathers, in the Land of Egypt, and in the field of Zoan; what wonders, what marvel∣lous things? verse 12, 14, 19. He divided the Sea, and caused them to pass through, and he made the waters to stand as an heap, in the day time he led them with a cloud, and all the night with a light fire, he clave the rocks in the wilderness, and gave them drink as out of the great depths: And so the Psalmist goeth on to shew what won∣ders the Lord did for the Children of Israel, when he brought them out of Egypt. And I am perswad∣ed that God, whose ways are everlasting, when the time cometh that all Israel shall be saved, will do as great and glorious (yea greater) wonders Hinc ilud Iudaeorum, om∣nia priora miracula ad Messiae miracula, nihil erunt. Ac illud, quae diebus postremis fient mi∣racula, ad miracula Aegypti, ut substantia ad accidens, sese ha∣bebunt. Vide Midrash Cohe∣lesh. c. 1. & Talmud. in Tract. Beracoth. c. Nee aillai corin. amongst them as e∣ver were done in the days of old, in the years of ancient Generations; Therefore it is said, Isa. 11. last, It shall be to Is∣rael like as it was in the day that he came up out of the Land of Egypt, i. e. in respect of miraculous providences, in drying up great waters before them, &c. Consider Hos. 2.15. & Mic. 7.15. Moreover, when the Children of Israel were delivered out of Egypt, God did mi∣raculously fight from heaven for them against their adversaries, God did wonderfully fight from hea∣ven against Pharoah, and God did wonderfully fight from heaven against the Amorites; so it will be a∣gain, when the day cometh that all Israel shall be saved. See some Scriptures for it, for I would be loth to speak such things as these without book. See then Isa. 31.4. The Lord of hosts shall come down to fight for Mount Sion: And verse 18. then shall the Assyri∣an fall by the sword, not of a mighty man, and the sword not of a mean man shall devour him: The Assyrian was the most formidable enemy which the Iews had in the Prophet Isaiah's time, and therefore that name may be made use of to signifie him that shall be the Assyrian of the world at the Iews conversion: Now when it is said that neither the sword of a mighty man, nor of a mean man shall devour him, the mean∣ing is, that this Assyrian shall be destroyed, not by any humane sword at all, but by the glittering sword which the Lord doth whet in heaven. Moreover we are to know that after the twelve Tribes shall be returned into the Land of their Fathers Omnes Rabbini in eo con∣sentiunt, Israelitas post redi∣tum in patriam suam, non ple∣ne & perfecte omni pace & tranquillitate fruituros, nisi demum post confectum postre∣mum & ultimum bellum Gog & Magog. Menasseh-Ben-Is∣rael de Resur. l. 3. c. 5. then will Gog and Magog come up against them, with a most formidable army, thinking with great fury to destroy the Israelites, by reason whereof they shall be in mavellous distress, but out of this distress will God deliver them, by miraculous judgments out of hea∣ven upon their adversaries, Ezek. 38.21, 22. I will call for a sword against him (saith the Lord God) I will plead against him with pestilence, and with bloud, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain and great hail-stones, fire and brimstone. Consider also Rev. 20.9. which words, though they are not the same (for Ezekiels Gog and Magog cometh only out of the North quarters, whereas Iohn's Gog and Ma∣gog cometh out of all quarters of the earth) yet they are an allusion to that place in Ezekiel. Thus you see that this salvation of the Twelve Tribes of Is∣rael will be like that deliverance out of Egypt; yea, we may truly affirm, that it will be a greater salva∣tion, than that out of Egypt was: And for this also the Scripture is express, Ier. 23.7, 8. Behold the days come saith the Lord, that they shall no mone say, the Lord liveth which brought up the Children of Israel out of Egypt, but the Lord liveth which brought up, and which led the house of Israel out of the North Country, and from all the Countreys whither I had driven them, and they shall dwell in their own Land: And this is manifest, 1. Because the Israelites are more scattered now than when they were in Egypt, even into all Coun∣trys are they driven, as it is there said: Now they are become like a Lamb in a large pasture, as the Lord threatned them it should be, Hos. 4.16. i. e. here a ew, and there a Iew, scattered up and down the world. Now to save a dispersed Nation, a scat∣tered Nation; yea, a Nation that is scattered all the world over from one end of heaven to the o∣ther end of heaven, that there is not such a Vaga∣bond people under the Cope of heaven again, as are the Iews, I say the salvation of such a dispersed Na∣tion, is more wonderful, than the salvation of a Nation that are together; therefore this delive∣rance will be more wonderful than that out of E∣gypt was. 2. The present affliction which doth abide the Jewish Nation, hath been of far longer continuance than their Egyptian bondage was. For they were in Egypt but See Ioseph. Antiq. lib. 3. chap. 6. about 215 years, whereas their present misery hath lasted 215 years seven times told and more, therefore this salvation will be more wonderful than that out of Egypt was. 3. Notwithstanding that deliverance out of Egypt, they were subject unto captivities and calamities one upon the back of another, but, after this deliverance, they shall never be brought into bondage again any more at all, Ioel 3.17. Then shall Jerusalem be holy, and there shall no stran∣gers pass through her any more, Dan. 7.18. the Saints of the most high shall take the kingdom and possess the king∣dom for ever, even for ever, and for ever. Therefore this salvation will be more wonderful than that out of Egypt. 5. It is evident, that this salvation of Israel will be wonderful, if we consider the state from which they shall be saved, scil. from a state of death. I find that some of the V. Menasseh-Ben-Israel de Resurrect. l. 3. c. 2.3, 6. & in Consiliatore ad Izech. Quest. 12. Sic etiam R. Elizer. refe∣rente Pet. Galatino l. 12. c. 1. Jewish Rab∣bies have an opinion, that their restauration and the resurrection from the dead shall be contempo∣rary. Whether there will not be a particular re∣surrection soon after the Iews conversion, is a con∣troversie that I intend not here to meddle with, on∣ly it is certain, that the ultimate, universal resur∣rection from the dead will not be till long after that. Nevertheless it is true, that the salvation of Is∣rael is described by expressions taken from the re∣surrection of the last day, to signifie unto us that it will be such another wonderful work of God as that is. What more wonderful than that the bodies of men which have been dead and rotting in their graves for ages, after-ages, should be raised, and brought to life again? This is a mighty wonder: even so that the Jewish Nation, which have been perishing in a cruel grave, and there lain dead for many hundreds of years, to be made alive again, to say the least of it, it is a wonder. See the Scripture here a little, Ezek. 37.12, 13. Thus saith the Lord God behold, O my people, I will open your graves, and ad cause you to come up out of your graves, and bring you into the Land of Israel, and ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves. Mark how the Lord insists upon this, out of your graves, out of your graves, out of your graves, out of your graves; not less than four times in two verses is it spoken. See also Isa. 26.19. Thy dead shall live y dead body, they shall arise: For so I cuse to read the words, our version of them seemeth to me to darken the sence. There are variety of interpretations of the place, which I shall not trou∣ble you with. Some Jew∣ish R. Solomon. lege quae sunt in Gemara Sanhedrin. cap. 11. interpreters, & Irenaeus lib. 5. cap. 15, 34. Tertul. de Resur. cap. 31. Au∣gust. de Civ. Dei l. 20. Clemens Romanus in Epist. ad Corinth. p. 65. P. Rami. Theol. l. 1. c. 24. Bucan. loc. com. 36. p. 4 13. others, both ancient and modern Divines, understand the words literally, and those that are not content with a literal inter∣pretation, yet do not doubt but in them there is an allusion to the resurrection of the last day, and so an argument fetched from the power of God to con∣firm the Iews in the belief of their salvation, inti∣mating, that if God be able to do such an incredible thing to flesh and bloud, as to raise the dead out of their graves, then he is able to accomplish such an incredible thing as Israel's salvation. If we take the words to be spoken by the dead Iews, then the meaning of them may be this, though I am (saith Israel) as dead men are, yet I shall live, yea though I am as a carkass or dead body, yet I shall rise. Now the Iews are said to be in a state of death, and of the grave in two respects especially, 1. In respect of affliction and woful misery. The deeps of afflicti∣on are like unto a grave, and misery is a kind of living death; For comfort is the life of a mans life, and therefore affliction destroying a mans comfort, is justly called by the name of death, Psal. 44.16. Thou hast broken us in the place of Dragons, thou hast co∣vered us with the shadow of death, h. e. Thou hast brought sore and heavy calamity upon us, Isa. 56.10. we are as dead men in desolate places, i. e. we are in a very afflicted, miserable, forlorn estate. And also Psal. 88.4, 5, 6. Lam. 3.6. And truly so may we say concerning the Israelitish Nation, it is an afflicted people, that indeed the very name of that Nation is called afflicted, Isa. 54.11. O thou afflicted, and tossed with tempest, and not comforted: And it would pity a mans heart to read in some books, See Harrisons Messiah al∣ready come in his Epistle to the Iews. Vide Horbeck con∣tra Iud. Prolog. p. 20. what cruel and worse than Egyptian slavery the poor Iews are in at this day, in some parts of the world. 2. The Israelitish Nation is said to be in a state of death, and of the grave in respect of sin. For sin is the most deadly death, it is such a death as killeth an immortal soul, Matth. 8.22. let the dead bury their dead, i. e. le those that are spiritually dead, bury those that are corporally dead, let such as are dead in sin, go bury their dead relations, Iohn 5.25. The hour now is that the dead shall hear the voice of the Son of God, which (although it is true, that some which were corpo∣rally dead were not long after [that hour] Christ spake those words, quickned by the Son of God, yet it is true that the place) may be understood of a spi∣ritual sinful death, Eph. 2.1, 5. You hath he quickned who were dead: How dead? In respect of Trespasse: and sins, so Col. 2.13. Now thus may we say concern∣ing the Iews at this day, they remain in a state of sin, and therefore in a state of death: And how should it be otherwise, as long as they reect him that is the way, the truth, and the life? To live, and yet to re∣ject him that is eternal life, is not possible. Well did the Lord Jesus say to them, Iohn 8.24. Except you believe that I am he, you shall die in your sins. Now the wretched Iews will not believe that Jesus Christ is he, that Jesus Christ is the true Messias, the Sa∣viour of the world, therefore they live, they die in sin: so then their salvation will be wonderful. For any one soul to be brought out of the grave of sin, is wonderful, no less a wonder, than for a bo∣dy that hath been rotting in the belly of the earth to be brought out alive from thence: But what a mi∣racle then will it be when a whole Nation shall be brought out of a grave of sin? who can chuse but wonder at the thought of it? 6. This salvation of Israel will be the more wonderful, inasmuch as the Iews have heretofore many a time & often made fruitless and miserable attempts to deliver themselves out of their pre∣sent tribulation. Such hath been the dreadful, dire∣ful wrath of God against that stubborn and stiff neck∣ed people, that he hath left them often to be delud∣ed with vain hopes and attempts of salvation. And there are two ways especially, whereby the Iews have vainly sought to deliver themselves. 1. By hearkning unto false Christs that have risen up a∣mongst them. Thus the true Messias told the Iews that it would be, Iohn 5.43. I am come in my fa∣thers name, and ye receive me not, if another shall come in his own name, him you will receive: As Profecto puto ob nullam aliam causam ecclesias in Gala∣tia, Corintho, &c. Per Pseu∣do-Apostolos sic turbatas esse, quam quod suos veros doctores neglexerint. Luther in Gal. 6.6. when God sendeth an able and faithful Ministry a∣mongst a people, but they are not duly en∣couraged, he will plague such a people by suffering false Teachers and Mi∣nisters of Satan to rise up amongst them. When a Ministry that hath light in it is not duly received, what will God then do? He will even remove the Lights into corners, and snuffs shall be set up in their rooms, so because the Iews received not the true Messias, therefore the vengeance of God gave them enough of false Christs: we read of two or three false Messias in the Scripture. In Acts 5.36. Before those days rose up Theudas boasting himself to be some-body, to whom a number of men, about 400, joyned themselves, who was slain, and all as many as obeyed him were scattered and brought to nought: And there was Ioseph. Antiq. l. 20. c. 2. Ruffinus c. 5. another Pseudo-Mes∣sias amongst the Iews, whose name also was Theudas, of whom Iosephus Eccles. Hist. l. 2. cap. speaketh, that he was a great Magician, &c. Indeed Eusebius thinketh that this Theudas in the Acts, and that in Iosephus were the same, but others Vide Bezam in lac. Origen. contra Celsum l. 1. Isaac Causab. exerc. 2. n. 59. Drusii Praeter. l. 5. up∣on good grounds suppose them to be two distinct persons, not living at the same time. See al∣so verse 37. And after this man rose up Judas of Gali∣le in the dayes of taxing, and drew away much people after him, he also perished, and as many as followed him were scattered. Iosephus also Antiq. l. 18. c. 12. speaketh of one Iu∣das, who endeavoured to make himself a King amongst the Iews, drawing a∣way multitudes after him. Again Acts 21.38. Art not thou that Egyptian which before these days madest an uprar and leddest out into the wilderness 4000 men that were murtherers. Iosephus Of Wars of Iews l. 2. c. 12. likewise saith that in the days of Nero, there was an Egyptian rose up, who, by his pretending to be a Prophet, and by his Magical lying wonders, procured many followers, though to their own destruction; And besides these false Christs mentioned in the Scripture, theee are many others spoken of in humane stories. It may not be amiss to instance in some; which I do not, to cast a darkness upon the providence of God in the present strrings which we hear are amongst the Is∣raelites. I thank the Lord I am not of that spirit, I pity those which do in a scornful tryumphing man∣ner say, All that you hear is nothing, but a com∣pany of Arabians make a tumult: The Lord pity such men, they little think what spirit they are of: But I give these instances to cause sobriety in con∣jectures concerning the present dispensations of di∣vine providence; for as yet there is no stirring a∣mongst the Iews, but what may possibly die and come to nothing at last; Wherefore to proceed: About 135 years Vide Calvis. Cronol. p. 345, 346. Scaliger in Cron▪ Euseb. ad An. 1648. Buxtorf. Synag. Iud. cap. 36. Genebrard. Cronol. l. 2. ad An. 4157. Raimundi Pug. fid. part. 2. c. 4. Philo Iud. in Brev. de Temp. af∣ter Christ, there arose a certain Impostor a∣mongst the Iews, who called himself Barcho∣chaeb, i. e. the Son of the Star, saying he was the person meant, Numb. 24.17. where it is said, a Star shall arise out of Iacob: But afterwards the Iews called this Barchochab, by the name of Barcotzba, i. t. the Son of lying; And well did he deserve the name, for he belyed his Na∣tion almost into utter ruine; for by his means a world of Iews got head together and made a great Rebellion against the Roman Empire, until many hundreds and thousands of them were cut off. And the effect of this woful attempt was, that the Iews might not after that so much as come within Ierusa∣lem, only some few had leave to come once a year to bewail the misery of their City and Nation, and Souldiers were appointed to stand by them all the while, nor might they continue weeping above so many hours, except they would give more money to pay for their tears. This story is mentioned by Iustin Martyr In Apologia ad Antonin. Pium. as a thing that was newly done in his days. Again Anno 432. a Vide Calvis. & Alsted. in Cronol. ad An. 432. Pseudo-Messias (some think it was the Devil in humane shape) rose up a∣mongst the Iews, who told them, that he was Moses come from heaven, and that he would lead them through the waters, &c. as he had done their fathers out of Egypt, whereupon a multitude of silly Iews followed him to their own perdition. Again, Anno 1130 De quo Maimon. & R. Benjamin, & Gentius in Hi∣stor. Iudaic. p. 169. there arose in Persia one Da∣vid el David, who had the confidence to go to the King of Persia himself and to tell him, that he was the Messias; This David el David used Magical in∣cantations, and by his lying wonders caused great amazement to be in the world, and also procured a marvellous multitude of deluded Israelites to fol∣low him, till at last both he and they were destroy∣ed. Many See Herberts Travels. p. 118. Calvis. Cronol. in An. 202. & 457. & 721. Vide etiam Theoph. l. 21. c. 16. Hornbech. contra Iudaeos. l. 3. c. 1. other in∣stances I could give you here, but I forbear. These are enough to confirm the truth of that which our blessed Saviour saith, Matth. 24.24. There shall arise false Christs, and false Prophets, and shall shew great signs and wonders, inasmuch as if it were possible, they shall deceive the very elect. Truly it hath been so, many a false Christ hath risen amongst the Iews, who, by signs and lying wonders, hath seduced ma∣ny. Therefore when the Children of Israel shall in∣deed be delivered out of their misery, it will be so much the more wonderful, because they have met with so many, and so doleful disappointments here∣tofore. 2. The Iews have attempted to deliver themselves out of their misery by blind and legal humiliations. For An. 1502. it was Memorabile est illud, quod Anno quingentesimo secundo, Iudaeos, omnium consensu ubi∣cun{que} terrarum locutos, solenni se obstriuxisse decreto, ut annum une fere integrum jejunio, Plan∣ctuum, lachrimis, senes, vi, ju∣venes, omnes se affligees. Willet de vocat. Iud. in Epist. dedic p. 5. gene∣rally agreed upon by the Iews throughout all Eu∣rope, that they would spend a whole year in prayer, and fasting, and penance, as far as their bodies were able to bear, and they did so, Men, Women, and Children, and yet they had no delive∣rance. Indeed it is true, that God doth sometimes bestow outward deliverances upon men, because of legal humiliations, so it was with Iudah in Rehobo∣hams time, and with Israel in Ahabs time: And there is some reason to believe that the Iews, many of them, will be repossessed of their own Land again before such time as they have any general Evange∣lical repentance. And thus some interpret that place, Ier. 31.19. After Ephraim was turned, he re∣pented; namely, that after the Israelites shall be re∣turned to their own Land again, the spirit of repen∣tance shall be poured forth upon them. Consider Ezek. 36.24, 25. & Zech. 12.10. Nevertheless in∣asmuch as the Iews have heretofore found legal hu∣miliations in vain) therefore their deliverance, when it cometh, will be the more admirable. 7. This salvation will be wonderful in respect of the Fertasse ita, futurum est ut Deus novo quodam & extra∣ordinari modo usurus sit in convertendis Iudaeis. Sebaldus Schnell in Disput. contra Abra∣vanel in Isa. 34. way and means of the conver∣sion of the Tribes of Israel. Chrysostom of old called the conversion of the Iews very fitly and truly, , a strange thing, and a wonder. The truth is, that the conversion of any soul is a miracle. The conversion of souls, is the only stand∣ing miracle which remaineth in the Church of God; For it is beyond the power of nature to produce such a thing as soul-conversion: But what a mira∣cle then will the conversion of the Iews be? for a whole Nation to be converted, and that at once, a Nation born at once, and such a Nation as the Iews, who have ever been so opposite to God, and to Je∣sus Christ, and to the Gospel, and to the spirit of grace? how miraculous will this be? But besides this, I conceive and believe that the conversion of the Iews will not be brought to pass only by the or∣dinary means of preaching the Gospel, but by Vi∣sion, as Paul's was, by a glorious manifestation of the person of the Son of God from heaven unto all the Tribes on the earth, causing them to mourn. There are many Scriptures and reasons which make me inclinable to such an apprehension, but intend∣ing to handle that subject by it self, I here desist; for I would not anticipate my self. So much may suffice to be spoken of the second particular, which is the wonderfulness of Israels salvation. We come now in the third place, to shew that this salvation of Israel will be a spiritual salvation. And the truth of that is evident, 1. Because the Tribes of Israel shall be delivered out of the hands of spiritual evils and adversaries: As now their blindess of mind and hardness of heart, is a spiritual evil; for the mind is a spirit. Hence the Apostle saith, be renewed in the spirit of your mind, Eph. 4.23. i. e. in the mind which is a spirit: now the Iews remaining in unbelief, are under the power of a blind and hardned mind, Rom. 11.7. The rest were blinded, and verse 25. blindness is hapned to Israel; or as the word may better be rendred, hardness is hap∣ned to Israel. male vertitur, caecitas cordis, non quod ad sensum attinet, sed quoniam haec vox, , non caecitatem proprie, sed ex consequente tantum significat, nam proprie duritiem significat. Cameron. in Matth. 19.3. Pro∣prie significat callosam concre∣tionem, instar tophi, ut in ar∣ticulo Podagricorum, quae in membro callo obducto non facile admittit tactum, & sensum, sd duritie sua quasi repellit, &c. Chemnit. Harm. The Greek word noteth a brawny hardness, a de∣sperate obduration, such as maketh stupid and sensless: And they that have had to do with un∣believing Israelites, have seen the truth of this. From hence it cometh to pass, that though the Iews have the Scriptures of the Old Testament, which they keep and read with great dili∣gence, & those very Scriptures testifie plainly con∣cerning Christ, that nothing can be more evident, than that Iesus is the Christ, yet the Iews believe it not, but as it is said, Acts 13.27. Because they know not the voices of the Prophets, they have fulfilled them in condemning him. And why know they not the voices of the Prophets? that spake so clearly and abun∣dantly of Christs coming, both first and second, and time, and place, and manner, and of his two na∣tures and all, why do not the Iews understand this? surely it is because they are under the power of a blind mind and hard heart. See therefore 2 Cor. 3.14, 15. their minds were blinded, for untill this day re∣maineth the same veil untaken away, in the reading of the old Testament, which veil is done away in Christ, but e∣ven unto this day, when Moses is read, the veil is upon their heart. Now what is this veil which the Apostle here speaketh of? I an∣swer Duplex velum Iudaeorum oculis obductum est: Prius in∣durata mentis; Posterius legis ipsius: Nam Christus in lege trditur obscurius & vluti pe nubem at{que} involucrum. Lud. Capel. Spicil. p. 102. there is a dou∣ble veil, 1. There is an external veil, a veil upon the object read, the books of Moses, h. e. the ceremonial Law. There is a Temple and an Altar, there are Sacrifices, Washings, Sabbaths, &c. Now the poor blind Iews are not able to look through this veil of Moses Law, unto Jesus Christ the truth, the Anti-type of all such cerimonious observations, they cannot be∣hold the Sun of Righteousness through the cloud and darkness of the Law. 2. Tere is an internal veil upon the minds and hearts of the Iews, that is to say, blindness and hardness which is upon them; they are under a strange and stupid error of conscience, whence they think, they do well to adhere unto the Mosaical dispensations, and to op∣pose Chrst and his Gospel; And they are under perversness and obstinacy of will, whence they shut their eyes against the light, and grow blind against the Sun, that they neither do nor will believe, when conviction is held out before them, they will not come to Christ, that they might have light and life, he hath stretched forth his hands all the day long un∣to a gainsaying & a rebellious people, he would have gathered them under his wings many a time and often, but they would not be gathered by him; This is a dark and dreadful veil upon the heart of that Nation, but they shall be saved from it, therefore verse 16. Nevertheless when it shall turn to the Lord, the veil shall be taken away. In a word, all sin is a spiritual enemy, such an enemy as would destroy a mans spi∣rit, as would (that I may so speak) suck the bloud of a mans soul; therefore the Apostle exhorts to beware of sin, because it wars against the soul. Now the Iews remaining in unbelief, are under the power of this enemy, Iohn 8.34. Verily, verily I say unto you, he that commits sin, is a servant of sin: Certainly the Iews commit sin when they reject the counsel of God against themselves, when they go on contra∣dicting and blaspheming the Son of God, when they put away the word of life from them, therefore they are in woful servitude unto sin. But the day will come when they shall be freed from this bon∣dage, for they shall at last own and embrace the Lord Jesus Christ. In the latter days ('tis said) they shall seek the Lord, and David their King: And by that means they will be freed from sin, verse 36. If the Son make you free, then you shall be free indeed: Therefore when they shall once believe on the Son of God, they shall indeed be made free from sin, so 2 Cor. 3.17. Now the Lord is that spirit, and where the spirit of the Lord is, there is liberty; the Lord, i. e. the Lord Jesus Christ who is the Lord even Ieho∣vah, (for the Lord in the New Testament doth of∣ten answer to Iehovah in the Old Testament) and who is a spirit, where he is embraced and believed on with all the heart, there is liberty from bondage of the Law, and liberty from the thraldom of sin. And the truth of this is also held forth in this very verse wherein my Text is. All Israel shall be saved (saith the Text) for a deliverer shall come out of Sion, and turn away ungodliness from Iacob. So that the house of Iacob, even all Israel, must be saved from ungodliness: And of this same thing there is a promise, Ezek. 36.29. I will save you from all your uncleannesses. And admirable to this purpose is that place, Ier. 50.19, 20. I will bring again Israel to his habitation in those days; and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Iudah, but they shall not be found. Again Satan is a spiritual adversary, he is called by the name of an evil spirit, and the Devils are said to be spiritual wickednesses in high places, he thirst∣eth after the bloud of souls, he goeth up and down like a roaring Lyon, seeking to make a prey of the immortal spirits of men. Now, alas, the unconver∣ted Iews are under the power of this spiritual ad∣versary, 2 Cor. 4.4. The God of this world hath blinded the eyes of them that believe not. Eph. 2.2. The Prince of the power of the air worketh in the hearts of the Children of disobedience: or, as the word is, . the children of un∣perswadableness. Now the Iews have hitherto been children of unperswadableness, so that it is an easier matter to convert any one unto Christ, than to con∣vert a Iew. Lonicerus (out of Suidas) hath a strange story to this purpose concerning Theodosius the Iew. Vide oniceri exempl. 3. Prac. p. 266. Hanc tamen Suidae Narrationem vir doctis. Iacob. Capellus in Heb. 7.14. non veretur fabulam nominare. Sic & magnus noster Rainl∣dus de lib. Apocr. Praetet. 139. Nay when thy are convinced that Christ is come, yet they deny it: And hence it hath come to pass, that seldom any conside∣rable number of Iews hath been converted, ex∣cept by miracle, as it was in the day of the A∣postate V. Calvis. Cronol. in An. 363. Magdeb. cent. 4. p. 431. So∣crat. l. 3. c. 20. Theod. l. 3. c. 17. Sozomen. l. 5. c. 21. Amia. Marc. l. 23. Iulian. Iulian out of the horrid and hellish despite of his heart against Christ, bad the Iews go and re-edifie the Temple, they accor∣dingly laid the foundation, but behold in a night God sent a terrible Earth-quake, that overthrew all that they had ddone, that not a stone was left upon a stone, and the tools which the Iews wrought with (as the story saith) were consumed by fire from heaven, by reason of which miraculous providence, many Iews were converted to Christ: But without some such miracle as this, it hath scarcely hitherto been known, that any considerable number of them hath been converted, therefore they are children of unperswadableness, and therefore under the power of Satan. Besides it is evident that they are so, because they have long, and long ago, ceased from being the Church and people of God. Therefore Rom. 11.11. we read of their fall, that is to say, their falling from that relation which once they stood in to∣wards God, and of their casting away, verse 15. and of their being broken off, verse 17. h. e. they are broken off from that Covenant and Church relation which once they stood in. This is true concerning the Israelites or ten Tribes, according to that, Hos. 1.9. call his name Loammi, for you are not my people, and I will not be your God. And it is true concerning the Iews or two Tribes, as we may see Zech. 11.10, 11. I took my staff Beauty and cut it asunder, that I might break my Covenant, which I had made with all the people, and it was broken in that day. Now inasmuch as they cease to be a∣ny ways of the visible Church, therefore they are externally in the same capacity with the Pagan world, and therefore under Satans Regiment, be∣cause he is the Prince of the world, Iohn 16.11. why are excommunicate persons said to be delivered unto Satan, but because they are Authoritatively decla∣red to be no longer of the visible Church, See Gelaspy Aarons Rod. p. 297. but of the world, and therefore in the hands of Satan, who is the worlds God and Prince? Thus may we say concerning the Church of Israel, God hath given her a Bill of divorce, God hath excom∣municated her for the present: But there is a day coming, when God will receive them into favour again, and then they shall be under the powers of darkness no longer, Luke 1.71. they shall be sa∣ved from the hands of their enemies, and from the hand of all that hate them, which words al∣though they are comprehensive of temporal, yet they are not exclusive of spiritual enemies. Besides, we read Rev. 20. That not long after the Iews con∣version an Angel cometh down from heaven (i. e.) Christ the Angel of the Convenant) and taketh hold of Satan, and layeth him in chains, and shuts him fast under the bars of the bottomless pit. 2. The Tribes of Israel shall not only be thus delivered from the hands of their spritual ene∣mies, but they shall have spiritual life bestowed upon them. Indeed it is true, that first a civil life must enter into them, but after that a spiritual life. These two we have plainly distinguished one from the other, Ezek. 37.7, 8. the bones came together, bone to its bone, but there was no breath in them: Here is a civil life, for bone cometh to his bone, but no spi∣ritual life, for as yet there is no breath in them; even so, when the day of Israels salvation cometh, we must first expect to hear that the Iews are gathe∣ring together out of one Countrey, and out of ano∣ther Country, and making head toward their own Land, before we hear of their conversion, but after∣wards, it followeth therefore, verse 14. It is said, I will put my spirit in you, and you shall live. This spiri∣tual life is in regenerating grace, when the day of Gods power passeth over the soul to make it willing and obedient. Converting grace may well be called life, because it maketh them that were dead to be∣come alive, therefore it is said concerning the con∣verted prodigal, He was dead, but he is alive: Also because grace is the inchoation, the seed, the bud of eternal life and glory. Grace reigns to eternal life, Romans 5. last, holiness ends in everlasting life. chap. 6.22. Likewise grace is rightly called spiri∣tual life, because the Author of it is the blessed spirit of God, therefore all saving graces are said to be the fruits of the spirit. Gal. 5.22. And Iohn 3.5. It is said, except a man be born of water, and of the spirit, he cannot enter into the kingdom of God, i. e. except he be regenerated by the spirit of God, whose opera∣tions are like unto water, to cleanse, and purge, and purifie the soul. Now, thus it true, that the Tribes of Israel shall have converting grace bestow∣ed upon them. The Lord hath promised to put his fear into their hearts, Jer. 32.40. And this is one thing intended in the Text, when it is said, that all Israel shall be aved, sil. that there shall be a gene∣ral conversion of the Israelitish Nation. And it is true concernng all the Tribes of Israel, therefore it is said, Matth. 24.30. All the Tribes of the earth shall mourn; which, that it is (in part at least) meant of a penitential mourning, I doubt not. As when the children of Israel were brought out of Egypt, not on∣ly a civil, but a spiritual life was conferred upon them, according to that Scripture, Ezek. 16.6. When I passed by thee, and saw thee polluted in thy own blouds, I said unto thee in thy blouds, live; yea I said unto thee in thy blouds, live, h. e. when I saw thee under bloudy bondage by reason of Egyptian Task-masters, when there was a bloudy proclamation gone forth out of Pharoahs Court, that all thy Male children should be destroyed, then I looked upon thee, and caused a political life to en∣ter into thee, and when thou wer in a filthy bloudy condition by reason of sin, corrupt nature and Ido∣latry which thou layest in whilst in Egypt, I bestow∣ed the grace of my Covenant upon thee, &c. So it is in the like sort true, that when all Israel shall be sa∣ved, not only a life of liberty, but a life of grace shall enter into them. Yea 3ly. There shall be plentiful effusions of the spirit of God upon the Tribes of Israel, when the day cometh that all Israel shall be saved. And this will be in two respects; 1. In respect of gifts. 2. In respect of the saving grace of the spirit. 1. There will be a plentiful effusion of the spi∣rit of grace upon the Tribes of Israel, in respect of the gifts thereof, Zech. 12.8. He that is feeble among you at that day, shall be as David, h. e. (as some interpret) they that are of low, mean, contempti∣ble parts shall be so raised and enlaged, that they shall be like unto David, who was a man of extra∣ordinary gifts and qualifications; bu what shall they then be who are as David? It followeth, the house of David shall be as Elohim . Sept. i. e. Sicut Angelus quiest in Dom Dei. Vide Corn. A Lapide in loc. h. Chald. Paraphrastes, instar Heroum, hbet. Consule Vers. Arab. in Bibl. Polyglo. & Drusium at{que} Vatablum inter Criticos Sacros. (for so is the Hebrew word) i. e. like unto the blessed Angels. They shall have most Se∣raphical gifts bestowed upon them, yea, they shall be like to the Angel of the Lord, h. e. they shall be like unto Jesus Christ, the Angel of the everlast∣ing Covenant: Christ was anointed with the oil of Gods spirit above his fellows; but they shall re∣ceive in abundant measure of that spirit which was in Jesus Christ even above measure. In a word, the Scripture seems to intimate that those extraordina∣ry gifts of the spirit, which are now ceased in the Church, will be then revived. See Ioel 2.28, 29. I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesie, your old men shall see dreams, your young men shall see visions also upon the Servants, and upon the hand∣maids, in those days will I pour out my spirit. It is indeed true, that there was Hujus vaiciii comple∣mentum, Petrus Apostlus osten∣dit jam partim factum in ad∣mirabili spiritus sancti effusione super Apostolos & Apostolicam Ecclesiam in Pentecoste: Partim praedicie futurum ante extre∣mum Domini adventum, quando ecclesia horribilibus calamitati∣bus implicabitur. Pareus in A∣poc. 6.12. a partial fulfil∣ment of this prophesie in the days of the Apo∣stles, yet that there is a further accomplishment thereof to be expected, is most evident from the context. Those extraor∣dinary effusions of the spirit, which were in the Apostles days, were but a sprinkling & first fruits, in respect of what shall one day be made good upon the Israelitish Nation. And we may argue, if the first fruits of the fulfilment of this prophesie and promise to Israel, were so great and glorious, what then will that full harvest be in the day when all Israel shall be saved? yet the con∣verted Israelites shall excel in that which is more excellent than gifts. For 2ly. An abundant mea∣sure of saving grace shall be poured forth upon them. They shall be made the most gracious, ho∣ly eople that ever were upon earth. When Eze∣kiels Temple shall be built, it will be most holy, Ezek. 43.12. It will be holiness of holinesses, as the Hebrew phrase is, it be∣ing the manner of the Hebrews to express the superlative degree by a substantive plural. Yea such a measure of the spirit of grace shall be poured forth upon them, that they shall be holy even in their ci∣vil converse amongst men, Zech. 14.20, 21. In that day there shall be upon the Bells of the worses, holi∣ness unto the Lord, yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts. The meaning may be that they shall act from holy prin∣ciples, and for holy ends, in all that they do, whe∣ther they buy or sell, whether they tarry at home or go abroad, whether they eat or drink, or make use of this or that creature for their comforts, they shall see God, and enjoy God, and seek the glory of God in all. This is excellent, and thus holy shall they be: As for sin and corrupt nature which remains more or less in the Saints whilst they are in this world, it shall be wonderfully restrained and con∣sumed by the spirit of grace in these converted Is∣raelites, Isa. 4.4. The Lord shall wash away the filth of Sion, and shall purge the bloud of Ierusa∣lem by the spirit of judgment, and by the spirit of burning. As for the bloudy filth of sin which is up∣on them, Gods spirit shall teach them to judge themselves for it, and also shall consume and burn up their dross for them. Thereore he is said to be a spirit of judgment and of burning. Many there are both ancient and modern Divines, who think that after the Iews conversion, the Saints upon earth shall be brought into a sinless estate, that there shall be such a glorious renovation of all things here be∣low, that this world shall be as it was before sin entred into the word, and death by sin. What I conceive to be the truth of God concerning that matter, and needful for you to know, I shall (by the help of his grace) plainly declare unto you in these following Conclusions. Conclus. 1. The Tribes of Israel shall be con∣verted before Jesus Christ cometh to raise the dead, and to judge the world, Mal. 4.5, 6. Be∣hold, I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord, and he shall turn the hearts of the fathers to the children, and the hears of the children to their fathers, least I come and smite the earth with a curse. The meaning of the place may be this, that although the childen of Israel for the present are in such a state of sin and enmity against God, that if their godly Ancestors should come and see them, they would be ashamed to own them for their chil∣dren; yet before the coming of the great day of judgment they shall be turned to serve the God whom their fathers served. It is true, that there was a partial and typical fulfilment of this Scripture in the Ministry of Iohn Baptist, who was a blessed in∣strument of converting many of the children of Is∣rael, before that great and notable day wherein the Jewish heaven and earth was utterly dissolved (which day may be looked upon as a Type of the last and great day) nevertheless, that there is yet a Read Mr. Medes Discourse on Mar 1.14, 1. & Alsted. atrib. de Mille Annis. p. 213.214. greater accomplishment of this prophesie to be expected, we may plain∣ly discern from the words of our Saviour Christ, Mat. 17.11, 12. Iesus said, Elias shall first come and restore all things, but I say unto you, that Elias is come already: As if the Lord had said, although it be a truth that one in the spirit of Elias must come be∣fore the great day of judgment, yet it is true, that such an one is come already, and so that prophesie in part fulfilled in the Ministry of Iohn Baptist. But observe further, the Lord saith, that Elias shall come in the future Tense, which how can it be meant of Iohn Baptist, who was beheaded when our Saviour thus spake to his Disciples? Moreover, the Lord saith, that Elias at his coming shall restore all things. Did Iohn Baptist restore all things? was the first coming of Christ the time of the restitution of all things? the Scripture saith, that it is to be at the second coming of Christ, Acts 3.21. wherefore it remains that there is yet another to come in the spi∣rit of Elias, who shall be a noale instrument in the hand of Christ to prepare the Iews for the day of judgment. Again, see what the Scripture saith, Acts 3.19. Repent ye therefore and be converted to the blotting out of your sins, that so the times of refreshing may come from the presence of the Lord: We have it tran∣slated, when the times of refreshing shall come. But I find many Sic Syrus, & Arabs, & Athiopicus Interpres. Tertulli∣an vertit, ut superveniant. Ire∣naei interpres, & venient. Ver∣sio Tertulliana Cl. Medo, Hein∣sio, Lud. De Dieu, & Caspari Stresoni placet. Versions that read the words as we have now rendred them. And indeed the Greek ut. non significat Causam finalem, sed conse∣quens, sive se quelam. Leigh Critica. , properly signifyeth, that so they may come; So then, before the times of refreshing come, h. e. before the great day of judgment beginneth, when the Saints shall be freed from the annoyance of every evil, it is necessary that Israel should re∣repent and be converted, and have their sins blot∣ted out. And indeed, they must either repent be∣fore that day cometh, or never repent at all, for then the professed enemies of Christ shall find re∣pentance will be too late. If the Iews should not repent before Christs coming from heaven to judge the world, they must needs perish in that deluge of fire (as Contra Haeres. lib. 5. cap. 29. Irenaeus call∣eth it) wherewith the wicked opposing enemies of Christ shall be de∣stroyed at that day. They would be smitten with a curse, as you have it, Mal. 4. last, if they should not be turned to seek the Lord before that great day. Consider Mal. 4.1. with 2 Thes. 1.7, 8, 9. and Isa. 66.15, 16. See also 2 Pet. 3.7. The heavens and the earth which are now, are reserved unto fire against the day of judgment, and perdition of un∣godly men. Therefore if ungodliness should not be turned away from Iacob before the day of judg∣ment, fire would then consume them. See also verse 9. where it is said, The Lord is not slack con∣cerning his promise, but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. Now, what is the meaning of this Scri∣pture? I take the true and genuine interpretation of the place be this, See Mr. Medes excellent Paraphrase on 2 Pet. chap. 3. saith the Apostle, the reason why Jesus Christ doth not come imme∣diately to judge the world, and to destroy the un∣godly, is not because he is unmindful of his word, or any way slow, (as some have sinfully imagined) in performing what he hath promised; no, that's not the reason of it, but it is rather because of his long suffering towards us Israelites, he is not willing that our Nation should perish, but would have all Israel to be saved; now, if he should come imme∣diately to judgment, then our Nation being at pre∣sent without repentance, must needs perish amongst the ungodly that then shall be consumed with fire. This I believe is the true scope of the Apostle in those words. Moreover, it is conceived by some, that the reason why the Saints, whom Christ shall find alive at his coming, must be caught up to meet the Lord in the air, 1 Thes. 4.17. is, that so they might escape that conflagration whereby the wicked upon the earth shall be destroyed: As in the days of Noah when the world was destroyed by water, they that were not in the Ark perished: So when the day cometh that the world shall be destroyed by fire, (which fire See King Edw. 6. his Ca∣techism. Hinc Origines . Contra Celsum. l. 3. shall also purifie the earth, and make it fit for the Lord and his Saints to reign on during the judgment day) they that are not with Christ (who was typified by the Ark) but setting themselves in a way of opposition against him in his Members upon earth, shall be consumed with that fire. Nevertheless, I do not think hat it is any Heresie to believe (though I am not of that perswasion) that the rapture of the Saints into the air to meet Christ will not be at his next coming to de∣stroy Antichrist, and to set up his glorious kingdom upon earth (which coming of Christ some great Divines look upon rather as a personal appearance, than a personal residence upon earth) but that this rapture will be at Christs coming to destroy Gog and Magog at the ultimate judgment, when the Lord will be for a long time resident in this lower world. By all this then it is apparent that before Jesus Christ cometh to judge the world, the Iews shall be converted. See King Edw. 6. his Ca∣techism. Hinc Origines . Contra Celsum. l. 3. Conclus. 2. From the time of the Iews conversi∣on, even till the day of judgment, they will not be in a sinless perfect estate. Albeit 'tis true that there shall be an eminency of gifts and grace among them, yet it is a vain thing to dream of a state of perfection upon earth before the last day. Hence we read of steps or stairs in Ezekiels Temple, Ezek. 40.22, 26, 31, 34, 37. What is the meaning of that? but, that after Ezekiels Temple shall be begun, there will be a gradual going on towards perfection, they shall go from step to step, appearing before God in Sion, they shall go on from one degree of grace to another. Therefore there will not be an absolute freedom from sin. Besides the thing is marvellous clear if we duly consider what is said, Ier. 31.29, 30. In those days, (i. e. in those days when all the Tribes of Israel shall be saved) they shall say no more, the fathers have eaten a sour grape, and the childrens teeth are set an edge, but every one shall die for his own iniquity, every man that eateth a sour grape, his teeth shall be set an edge. The meaning of the place may be this. Vide Zanch. de peccat. Orig. p. 46. The Israe∣lites, or ten Tribes, they complained that misery lay upon them because of the sin of Ierchoam; the Iews or two Tribes, they complained that they suffered for the sin of Menas∣seh. Now saith God, the time will come, when by reason of the grace of my new and everlasting Co∣venant, you shall not suffer any thing for the ini∣quity of your Idolatrous fore-fathers, only then for your own personal transgressions, you shall die. Now then, how can it be, that after the Israelites are brought under the new Covenant dispensati∣ons, every one that sinneth shall die for his own ini∣quity in case there should then be no more sinning? In a word, after the Iews conversion, the soul that shall die, as we have it, Ezek. 18.4. There∣fore after the Iews conversion there will be sin∣ning. Again, where there is hypocrisie, there is sin, but there will be hypocrisie in the Church, after God shall have brought home his anient people. Some Nullus aggregabitur in hanc Ecclesiam nisi qui fuerit in electis. Haec Ecclesia nullis conspurcabitur ypocritis, & simulatis Christianis olim, pura omnium zizaniorum & loliorum. Brightman in Apoc. 20.15. of very great note and worth, have thought that there would a time come long before the day of judgment, when the Church upon earth would be so pure, that not an hypocrite would be in it: But how can that stand with the words of Christ, who hath assured us that there will be tares in the field, i. e. hypocrits in the Church, even till the end of this world, whereas the Iews shall be converted before (though towards) the end of this world. Therefore there must be tares, therefore there must be hypo∣crites, and therefore sin in the Churches of Israel af∣ter their conversion unto Christ. Conclus. 3. During the time of the day of judgment the raised Saints of God shall be whol∣ly freed from sin and all imperfections. It is in∣deed true, that before the Resurrection of Christ divers were raised from a state of death unto life, who yet were afterwards subject unto sin. Thus may we say concerning that Widows Son which was raised from death in the days of Elijah; the Iews have a tradition, that that Widows Son was the Prophet Ionah, if so, to be sure he had more than a little of sin and corrupt nature in him after his Resurrection. Thus also may we conceive of Lazarus and others mentioned in the Scripture, as rising from the dead before our Saviours Resur∣rection. And that they were subject unto sin, is e∣vident, because they dyed again; And that is pro∣ved, because Jesus Christ was the first born from the dead, See Mr. Ieanes on Col. 1.18. Col. 1.18. Acts 26.23. Rev. 1.5. Now, why is Christ said to be the first born from the dead? Is it not, because he is the first that had a Resurrection, even a Resurrection to a state of im∣mortality? Though there were others that rose from the dead before Christ, yet their Resurrection was not perfect, for they dyed again, stand in need of another Resurrection unto immortality, there∣fore Christ is the first born from the dead. But at the last day, all the Saints shall be raised unto a sinless immortal state. And this is manifest, because the last enemy which shall be destroyed is death, 1 Cor. 15.26. But if the Saints after their Resurrection should be subject unto sin, there would be another enemy far worse than death, scil. sin to be destroyed after the abolition of death, which is expresly contrary to what the holy Apostle faith. And hence we read concerning the new Ierusalem, which cometh down from God out of heaven (which new Ierusalem I take to be the very same with the first Resurrection spoken of, Rev. 20.) that there is in it nothing that defileth, nor any besides such whose names are written in the Lambs book of life, Revel. 21.27. And in this sence only it is true, that there will a time come (according to those blessed Petitions in that pattern of prayer, commonly called the Lords prayer) Tum demum regnum Dei nbilissimum advenerit, cum trrio temporum judicio corpo∣ribus assumptis vivi morti{que} judicabuntur: tum enim abs{que} murmure peccati, abs{que} bl∣lione carnis Deus regnbit & imperabit: Ita{que} judicii illius adventus hac precation at{que} adoratione exoptatur. P. Rami Theol. l. 3. c. 6. when in the kingdom of God his will shall be done on earth, even as it is done in heaven, Matth. 6.10. I say I doubt not to affirm to you, that there will be such a day, when the Saints upon earth shall do the will of God with as much perfection as it is now done by the Angels of heaven. But stay a while, look not for that day till the Resurrection of the just, and then you shall see it. So that it is a great & a precious truth, that there will be a day when the Saints of God shall even up∣on earth be for a long time in a sinless glorious e∣state. For the day of judgment will be upon earth; For where should men be judged, but in the place where they have lived, either to the honour or to the dishonour of the great God and Judge of all the earth? Therefore Iob speaks, as you find chap. 19. verse 25.26. I know (saith he) that my Redeemer li∣veth, and that he shall stand at the latter day, (i. e. the day of Judgment) upon the earth, and that in my flesh I shall see God, so Zech. 14.4. It is said, his feet shall stand in that day upon the Mount of Olives. And as it is true, that the judgment will be upon the earth, so likewise it shall be a day of long continuance. Can a world of men, even all that have been alive from Adam, to the last man that ever shall be born into the world; I say, can all those millions of milli∣ons of men and women that have been, are, or ever shall be upon the earth, be called to a particular ac∣count for all the words, thoughts, and actions of their lives? can the secrets of all hearts be disclosed in the hearing of heaven and earth in a little space of time? No verily, but the preparation for eternal judgment will take up more time than a few weeks, or moneths, or ages. I do believe, that a thousand years will be but a part, a morning as it were, of that great and last day, after which all things must be swallowed up in the amazing gulf of an endless eter∣nity. Moreover, we may argue thus. The world to come will be of long continuance. Consider Isa. 66.22. Hence this world to come is called, an everlasting kingdom. Jesus Christ is the Prince and Father of the world to come, and he is an everlasting father, Isa 9.6. The Et si ista verba non sunt in Exemplari Vatica∣no, sunt tamen in Pl. 11. Vide Vulg. vers. tat. & Euseb. Evang. Dem. l. 7. Sep∣tuagint render the words, the father of the world to come. But the day of judgment is call∣ed the world to come, Matth. 12.32. whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in thi world, nor in the world to come, i. e. neither now nor at the day of judgment. Con∣sider Matth. 19.28. with Mark 10.30. And see Heb. 2.5. unto the Angels he hath not put in sub∣jection the world to come, whereof we speak. What now doth the Apostle mean by the world to come? it cannot be meant of the present state of the world for Mundus futurus non de Praesenti mundo intelligitur, quia Praesens orbis subjicitur Angelis. Estius. that is subject to the Ministring, gubernation of holy An∣gels, who are therefore styled, Thrones, Domini∣ons, Principalities, and Powers, &c. whereas this world to come is not subject to Angels Dr. Goodwin on Eph. 1.21. or a great Divine well ob- (as serves) there wil then be no need of the Ministry of the holy Angels, be∣cause the evil Angels shall be shut up in hell, and the raised Saints shall then do that which is the work of the Angels in this present state of the world. It cannot be meant of the state of eternity in heaven, for that is not put in subjection unto Christ as Me∣diator. When the day of judgment is over, then Christ delivers up the kingdom to the father, and the son himself becometh subject, 1 Cor. 15.25, 28. designat , ut recte ob∣servavit Iac. Capollus. Besides the Greek phrase denoteth a state upon earth. It remaineth therefore that by the world to come Aptissime Theod. Thom. & Lyranus accipiunt orbem futu∣rum quem post resurrectionem Pater Christo subjiciet. Corn. a Lapide. is meant nothing else but the day of judgment when in∣deed the Angels them∣selves shall be judged, & when the Lord Jesus alone shall be exalted to be∣come judge of all the world, and every knee in heaven and earth, and under the earth shall bow un∣to him. Besides, observe the Apostle addeth whereof we speak. And where was that, but in chap. 1.6. when he shall bring again the first begotten into the Proprie Ha∣bitabilis. Leigh. habi∣table world he saith, let all the Angels of God worship him. I marvel why the words are translated. . non autem, . Adde quod Aristus secundus subjunctivi significationem habet futuri. At{que} hunc interpretationem se∣quntur nonsolū Cl. Medus noster. Homesius. Heinsius. Camero ea∣jus argumenta validissima sunt. sed etiam inter Pontificios, E∣stius, Ribera. Corn. a Lapide, at{que} inter Antiquos, Ambrosi∣us, Nyssenus, & alii. Sat equi∣dem scio nonuullos Socini as∣seclas hanc interpretationem se∣qui, At inquam ego, cum ipsi inimici verum confiteantur ma∣gis confirmatur ipsa veritas. And again, when he bringeth the first begotten into the world, when as they ought to be read, when he bringeth again the first begotten into the world, and not again when he bringeth, &c. which words do evidently point at the day of judgment, and that Psalm (viz. Psal. 97.) out of which the Apostle taketh those words, treateth of Christs second coming to judgment, and not of his first coming in the form of a Servant; therefore, by the world to come is meant the day of judgment, therefore the day of judgment wll be of long continuance, therefore there will day when the Sints upon earth shall for a long time be in a sinless glorious estate. And then will that Scripture, which is now fulfilled spi∣ritually, be fulfilled literally, Rev. 5.10. We shall reign on earth, but expect not that the kingdom under the whole heaven should be given unto the Saints of the most high, untill such time as the judgment shall sit, Dan. chap. 7. And this is the best and clearest answer, that I know, to that objecton, which some have made against those who maintain that there will be a glo∣rious day for the Church upon earth, after which the Saints shall endure no more persecution, viz. That this is against the Doctrine of Christ and the Apo∣stles, who say, that all that will live godly shall suf∣fer persecution, and if we will reign with Christ, we must suffer for him, and have many tribulations, and that this world is an evil world, &c. True, it must be thus as long as the present state of the world continueth, but in the new world, or world to come, which the Scripture speaketh of, the condition of the Saints will be quite otherwise than in this present world it is wont to be. 4. It is evident, that the Tribes of Israel shall partake of a spiritual salvation, if we consi∣der the visible Church estate which they shall be in after their conversion. Albeit now there is no Church amongst the Iews, yet the time is at hand, when God will erect many glorious Churches amongst them, and upon every dwelling place of Sion, and upon all the glory he will be a defence. And the Church polity which Is∣rael shall then be under, will not be a carnal one (such as was from Moses unto Christ) but a very spi∣ritual polity, for they shall be no more under the Mosaical paedagogy, no more under the ceremonial Law. It hath been charged upon those who did in the Primitive times assert the glorious reign of Christ upon earth, that they did also maintain that there would be sacrifices and other ceremonies of Moses Law, so Hieron. in Ier. 19.10. & in Zech. 14.10. Ie∣rom saith, that the anci∣ent Doctors held. I do believe, that that is a ve∣ry injurious charge; and that it never once enter∣ed into the heart of any of those godly and Learned Teachers in the Church to imagine such a thng. However, sure I am, that the word of the Lord express to the contrary. Hence the Iews, after the conversion, are said to be under, not the old, bu the new Covenant, i. e. not under the old but the new manner (for the Covenant of grace as to th substance of it is for ever the same) of administrati∣on of the Covenant. Hence the Lord saith to Is∣rael. But not by thy Covenant, Ezek. 16.61. The truth is, that Christ, by his coming, abolished the ceremonial Law, and nailed it to his Cross, and bu∣ryed it in his grave. And a most loathsome work do they perform both to God and man, that dig up the ceremonies out of that grave where Jesus Christ buryed them, above sixteen hundred years ago. Hence Psal. 45.10. forget thy fathers house, i. e. mind no more, neither Chald. Paraph. in loc. old Idolatries, not yet set your heart upon old antiquated ceremonies which your father used. A little to particularize here. 1. The Officers, the Ministry in the saved Tribes of Israel will be very spiritual. Then will the Lord cloath his Priests with righteousness, Psal. 13.9. See Mal. 3.3. He shall sit as a refiner and p∣rifier of silver, he shall purifie the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. There shall be a wonderful spiritual glory upon the Ministers of God in those days, Dan. 12.3. Those that be Teachers shall shine as the brightness of the Firmament, and they that turn many to righteousness as the Stars for ever and ever. As 'tis said of Iohn Baptist, that he was a burning and a shining light; so shall all the Ministers of God be in that day which is hastning apace; They shall be set in a brighter firmament of Church-estate, than ever yet was in the world, and their shining shall be answerable. To be sure, there shall in that day be no qui nigras in∣duunt vestes Arias Montanus. Alii a Pullis quas gestabant vestibus R. D. Kimki. Alii a stigmatibus qua suo corpori inurebant. Stuckius de sacrif. p. 66. verbum signifi∣cat sacerdotem gentilem nigris vestibus Indutum. Vide Tar∣gum in Iud. 17.12. Hinc a∣pud Rabbinos Moachus voca∣tur . Shindl. Lex. Pentaglot. p. 871. Vide si pla∣cet quae habet Hottingerus in Thesaur. p. 33. more Che∣marims, no more of those black Priests which wear the marks of Baal about them continually▪ I mar∣vel not that that sort of men are enemies unto these truths; If they could hinder it, Mini∣sters should never preach of them, people should never hear of them, nor one nor other should ever dive into them. Why? their guilty-self-condemned hearts mis∣give them, that when this day cometh they must ll, when Sion awaketh to put on her beautiful gar∣ments, and to shake her self from the dust, Wo to Babylon, and to all the Babylonish brood! they shall pe∣rish from off this earth, and from under these hea∣vens. 2. There will be spiritual members in the Church, as well as spiritual officers. And this will be not only here and there, even (as it is at this day amongst a few Churches who in conscience to God endeavour that their building may be of living stones, which I look upon as a first fruits of what shall be hereafter) in a particular Church or two, but universally, Isa. 60.21. thy people shall be all righteous. There will not be a profane person tole∣rated in the Church in those days, Zech. 14. last, there shall be no more a Canaanite in the house of the Lord. And what ever it is now, I am sure then, meer civi∣lity and morality, together with an outward profes∣sion will not be thought enough to qualifie for Church Member-ship, except there be experience of the regenerating grace of God in the soul. See Ezek. 44.9. No stranger uncircumcised in heart, no uncircumcised in flesh shall enter into my sanctuary. So that circumcision in flesh, baptism, and outward pro∣fession, will not be enough to give admittance into the Church of God, except there be the circumcision of the heart; and what's that, but regeneration? "3. There will be spiritual ordinances. Then will the blessed day come, when the pure ordinan∣ces of God shall be no more corrupted with the cursed inventions of men. Ezek. 43.7, 8. My holy name shall the house of Israel no more defile by the carka∣ses of their Kings, i. e. by their rotten idols which their Kings caused them to serve; nor in their setting up their threshold by my threshold, and their post by my post, h. e. the inventions of men shall no more be set up cheek by joul with the sacred Institutions of God. For indeed the condition of that sin cannot stand with the peace and prosperity which shall be in the world after the day of Israels salvation. It is an usual thing with the God of jealousie to send death, famine, and sword, generation after genera∣tion, for that sin of corrupting his worship with hu∣mane inventions, according to what the Lord hath said in the second com∣mandment, sc. That if men Non imago, non simulacrum prohibetur, sed non facies tibi. do make any thing to themselves in the worship of God, he will visit the iniquity, as upon the fa∣ther, so upon the son. And wherefore is it, think you, that God is at this day about to bath his sword in heaven, and to darken the Sun and Moon, and to cause the Stars of heaven to loose their shining? verily the Lord is shaking this once more, not the earth only, but the heavens, and proceeding to do a marvellous work amongst his people, even a mar∣vellous work, and a wonder, to cause the wis∣dom of the wise to perish (as he hath done already) and the understanding of the prudent to be hid, be∣cause they that profess his name have their fear to∣wards God taught by the precepts of men. Where∣fore when the day is come that all Israel shall be sa∣ved, inasmuch as then peace and prosperity shall run down like a River, and like a mighty stream all the world over, the sons of men shall no more set up their post by Gods pillar, saith he, whose name is the Lord of hosts. We come now in the fourth and last place to shew (as God shall help) that he Tribes of Israel shall partake of a Tempora lvation. For the Iews are not only in spiritual, but in mporal bondage also, and therefore they shall partak not only of spiritual, but also of a temporal salvation. The truth of this may be evinced and cleared in some particu∣lars. First the thing is evident, inasmuch as the day will come when the children of Israel shall be no more oppressed by the great ones of the earth; There will be a time when the man of the earth shall no more oppress, Psal. 10.18. Hence Isa. 54.1. thou shalt be far from oppression, for thou shalt not fear, and from terrour, for it shall not come near thee. Hence Pe∣ter said unto the Iews, that after their repentance, times of refreshing shall come, Acts 3.19. Now what do these times of refreshing note, but a day, wherein there shall be freedom from all persecution and cor∣poral oppressions? And hence we read of the Redemption of Israel, as in that verse from whence the Apostle demonstra∣teth the words of my Text, sc. Isa. 59.20. 'tis said, the Redeemer shall come to Sion. Now that very word Redemption doth usually signifie temporal as well as spiritual salvation, a deliverance of the body as well as of the soul, Luke 21.28. your redemption draweth nigh, what is that? Calvin Harm. Piscator in Luc. 21.28. v. Aes. Med. Theol. l. 1. c. 41. Th. 3. great Interpreters take it to be the same with that redemption which the Apostle speaketh of, when he saith, Rom. 8.23. we wait for the redemption of our body. However, sure it its, that the time will come when strangers shall be able to oppress the children of Israel no more, but the quite contrary shall be true, sc. that their oppressors shall be brought under them. See Zech. 10.4. out of him (i. e. out of Israel) came forth (or shall come forth, for the words are a Prophesie of what shall be, and not an History of what hath been) the corner, out of him the nail, i. e. the Magistrates and Rulers, who are compared unto corner stones, and to nails, because the safety of the whole building and body politick greatly depends upon them; out of him the battel bow, i. e. the Military man, out of him every oppressor together, i. e. such as shall suppress, not Israel but the enemies of Israel. So Isa. 14.2, 3. They shall take them captives, whose cap∣tives they were; and they shall rule over their oppressors. And it shall come to pass in that day that the Lord shall give them rest from their sorrows, and from their fears, and from the hard bondage wherein they were made to serve. See also Chap. 60. verse 14. with Ezek. 39.10. Nor shall any amongst themselves oppress their poor brethren. Indeed it hath been so formerly, which caused the Apostle to use that interrogation, do not rich men oppress you? Iam. 2.6. But after this day of salvation which we are speaking of, it shall be so no more; Ezek. 46.18. The Prince shall not take of the peoples inheritance by oppression. Isa. 60.17. I will make thy officers peace, and thy ex∣actors righteousness. For it is observable, that the children of Israel were not subject unto oppression from their own Rulers, until such time as they cast off that Theocraty, or Government by Judges which was of divine appointment. See 1 Sam. 12.3. Now after the Iews conversion, such a Government as that was, will be restored again amongst them. Isa. 1.26. I will restore thy Iudges as at the first, and thy counsel∣lors as at the beginning. Son and her converts shall be redeemed with righteousness. Yea 2ly. There wll a time come when the Is∣rael of God shall be saved from all outward af∣flictions: Not only from persecution and oppres∣sion from men, but all external and corporal calamities: And shall be upon earth too; for I am not speaking of that salvation which the elect of God shall eternally after the end shall come, but of what shall be upon earth sometime before Jesus Christ hath delivered up his Mediato∣ry kingdom. Now I say there will a time come when upon earth the Israel of God shall be wholly freed from affliction, Zeph. 3.15. Thou shalt not see e∣vil any more, Isa. 61. Beg. liberty shall be pro∣claimed to the captives, the opening of the pri∣son to them that are bound, and to them that mourn in Sion shall be given beauty for ashes, joy for mourning, the garment of praise for the spi∣rit of heaviness. So that after the time cometh that the Iews shall mourn, that they shall look up∣on him whom they have pierced and mourn bitter∣ly, they shall no more lie in the ashes of affliction and outward calamity. See Chap. 51.11. sorrow and mourning shall flee away: Affliction shall vanish. And hence it is said of the new Ierusalem, Rev. 21.4. God shall wipe away all tears from their eyes; and there shall be no sorrow, nor crying, nor any more pain, for the former things are passed away. 3ly, The truth is further evident, in that there will a day come, when the Israel of God shall en∣joy length of dayes as to natural or corporal life. As if Adam had never sinned, he had enjoyed a natural life upon earth for a long time. And in∣deed it was especially a natural life, which the Co∣venant of works promised. When it was said to Adam, Do and live, the meaning was, Thou shalt then live a long and happy life upon earth: even so when God shall make all things new, the Saints shall be wonderfully delivered from natural, as well as spiritual death. Therefore it is said that when new Ierusalem cometh down from heaven, there shall be no more death. And of this we have a promise made to Israel, Hos. 13.14. I will ransom them from the power of the grave, I will redeem them from death. See also Isa. 65.17. behold, I create new heavens, & a new earth; & v. 20. there shal be no more thence an infant of days, or an old man that hath not fulfilled his days, verse 22. for as the days of a tree (or rather the tree) are the days of my peo∣ple, and mine elect shall long enjoy the work of their hands. Hanc interpretationem se∣qui videntur, Septuaginta, Chaldaeus, Paraphrastes Iusti∣nus Martyr, & alii. Some interpret the place that they shall live as long as Adam should have done, in case he had been confirmed in his integrity by eating of the tree of life which was in the midst of Paradise. However the Scripture must be fulfilled, which saith that the meek shall inherit the earth, Psal. 37.11. Matth. 5.5. The meek shall in∣herit not only heaven, but the earth, heaven and earth are theirs, they have a right to both in respect of the promise; they are heirs of God, and joynt heirs with Christ. The meek, for the present, how do they inherit the earth, when the wicked turn them off from the earth at their pleasure? well, but the time will come, when they shall inherit the earth. Abraham, and so the children of Abraham, shall be∣come heirs of the world, h. e. of the new world, which according to divine promise we look for in time to be created, Rom. 4.13. 2 Pet. 3.13. 4ly, There will a day come, when the saved Tribes of Israel shall enjoy great outward peace, and in that respect it might well be said that they shall partake of a temporal salvation. Indeed a little before the conversion of the Iews, there will be the most terrible doings in the world that ever was heard of, in respect of wars and commotions, the waves of the Sea roaring, confused noise and garments rolled in bloud, bloud and fire, and vapour of smoke; but after the kingdom shall be restored unto Israel, then will be glorious day of peace and tran∣quillity. See some Scriptures for this; Hos. 2.18. I will break the bow and the sword, and the bat∣tel out of the earth, and will make them to lie down safely, Zech. 14.11. And men shall dwell in it, and there shall be no more utter destructi∣on, but Ierusalem shall be safely inhabited. Yea there will be wonderful peace and prosperity in those days, such as never was since the world began. Isa. 66.12. I will extend peace to her like a River. See also Chap. 60. ver. 18. & Mic. 4.3, 4. And ye shall judge among many people, and rebuke strong Nations afar off and they shall beat their swords into plough shares, and their spears into pruning hooks: Nation shall not lift up sword a∣gainst nation, neither shall they learn war any more, but they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid; for the mouth of the Lord of Host's hath spoken it. Then certainly it shall com to pass that there willl a day be upon earth when the nati∣ons shall be at peace, and war shall be learned no more, if the mouth of the Lord of Host's hath spoken it. 5ly, The time will come when the Land of Israel shall be made exceeding fruitful, therefore we may well assert a temporal salvation. I say there will a time come when there shall be great V. Lactant. l. 7. c. 4. Bur∣roughs on Hos. 2.18. plenty as well as great peace over the earth, Zech. 8.12. the seed shall be prospe∣rous, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew, and I will cause the remnant of this people to possess all these things, Ioel 3.18. And it shall come to pass in that day, that the Mountains shall drop down new wine; and the hills shall flow with milk, and all the Rivers of Iudah shall flow with waters, &c. These expres∣sions of the mountains dropping down new wine, &c. are the high and hyperbolical Metaphors of a prophetical strain, whereby may be signifyed the admirable fertility of the earth. And it must needs be so, because the bar∣renness of the earth was a fruit of the curse for the sin of man. God said to Adam, after he had sinned, cursed is the ground for thy sake: But now, when new Ierusalem cometh down from heaven, the curse shall be removed, Rev. 22.3. there shall be no more curse, but the Throne of God, and of the Lamb shall be in it, and his servants shall serve him. For the truth is, that in the new heaven and the new earth, which is promised in the Scripture, things shall be restored unto that glorious perfection which they were in at the first creation before the Apostacy, Ezek. 36.35. They shall say, this Land which was desolate is become like the Garden of Eden, i. e. like Paradise. See Isa. 51.3. Hence the Prophets have spoken of the times of the restitution of all things, Acts 3.21. why, the restitution of all things? But be∣cause man by sin, hath put all the world out of or∣der, sin hath brought a curse and confusion, and sad disorder even upon the frame of nature, but See Deodae on Act. 3.21. & Engl. Annot. & Mayer in loc. the days will come when all the creatures shall be restored unto their right order and use, for which they were made at the first. There∣fore also the Apostle saith, Rom. 8.20, 21. the creature was made subject unto vanity not wil∣lingly—the creature it self also shall be deliver∣ed from the bondage of corruption, into the glo∣rious liberty of the children of God. The unrea∣sonable creature is become subject unto vanity, bondage, and corruption, but it is as it were a∣gainst its will; and therefore the creatures do all in their kind, sigh and groan before the great God that he would deliver them from this servitude, that they might no more be made use of to the di∣shonour of their blessed Creator; and therefore the creatures shall be delivered, and made use of only for that end which they were at first made for. And this shall be in the day when the glory of the sons of God shall be mani∣fested. Non bestiae per hoc tem∣pu sanguine alentur, non aves prada sed quieta & placida erunt omnia. Canis non vena∣bitur, accipitres non nocebunt, infans cum serpentibus ludet, &c. Lact. l. 7. c. 24. At{que} hinc Sybilla Erythea sit cauit, —, &c. And hence the state of the new hea∣ven, and the new earth is described by such things as were when A∣dam was in Paradise, but never since, Isa. 65.25. The Wolf and the Lamb shall feed together, and the Lion shall eat straw like the Bullock, and dust shall be the serpents meat, they shall not hurt nor destroy in all my holy mountain saith the Lord. Lege Calvin in Isai. c. 11. ver. 6. Before the fall, the Woolf and the Lamb, the Bullock and the Lion could live quietly by one another, man was not subject to hurt by serpents or venomous creatures, there was not that enmity in any of the creatures to seek the de∣struction of one another. Even thus shall it be a∣gain: as Adam was a Type of Christ, Rom. 5.14. So was Adams world, a Type of Christ, the second A∣dam his world, when he shall come to judge the earth. I know some Iewish Doctors deride at these things Vide Minon in Iud. Cha∣zeka c. ult. Rabbi Samuel i Sanhedri. c. Chelek. saying that when the new heaven and new earth spoken of in the Scripture shall take place, there will be no alteration in the nature of things, only that their Nation shall have a tempo∣ral Monarchy and Dominion over all other Nati∣ons. But what if such Rabbies Mede. should be amongst the number of those scoffers which the Apostle Peter speaketh of, who say, that all things shall continue as they were from the creation, and that Messias, at his coming, shall not destroy the old world and create a new one? It is also true, that these truths have been very much obscured, they have been little searched into, little known, little believed in the world. It may be some of you think that they are new and strange notions: But if you think them new, I can assure you upon diligent search, that these things passed for currant Doctrine in the Church of God for di∣vers hundred of years in the Primitive and purest days of the Christian Church. Yea they were never called into question until the third or fourth Cen∣tury, when Antichrist began to rise. And then in∣deed it was high time that those truths, which do so much concern the glory of the kingdom of the Messias, should be opposed and obscured, when the great enemy of Christ began to get head in the world. And ever since, albeit some of the Lords Worthies have born witness unto these very truths, yet they have been exceedingly darkned; partly by those that have gone beyond what is written in the word, and partly by those that have set themselves to oppose what the word saith. Nevertheless, if these be (as I am perswaded verily they are) the faithful and true sayings of God; it will be our great sin, if we should neglect to search into them: But how sinful a thing then must it needs be to oppose and contemn these Mysteries of God? Thus have you heard the Doctrinal part of this great truth concerning Israels salvation spoken un∣to. Only, before we proceed to infer any uses from the Doctrine, thus far (as the Lord hath holpen) treated upon, it may not be amiss to remove some objections, which may be made against the things delivered, especially against this last particular, of a glory upon earth, yet to come to the Saints of God. Obj. 1. Those Scriptures which speak of tem∣poral salvation, are not to be interpreted literal∣ly, but mystically, Hieron. in Jer. 31.27. spiritual things being set forth by corporal, heavenly things by ter∣ree. Answ. 1. By way of concession, there is some∣thing of truth in that assertion, That often in the old Testament Leg Hornbe coti Iu∣das. l. 3. c. 2. spi∣ritual and heavenly things are set forth by terrene and corporal Allegories; And this principle taketh place when we read of a glorious Temple, Altar, Priests, Sacri∣fices, Incense, &c. to be in the days of Messias, these things are not then to be interpreted literally, but allegorically: These expressions are used ad captm auditorum & pro more saeculi, as being suitable and accommodated to that Age and state of the Church. The holy Prophets were wont to speak in the style and dialect of the Church and Age they lived in. Yet This principle must not be extended too far, partly because it is a wrong to the Scripture to make unnecessary allegories; As Augu∣stin De civitate Dei. long since well observed, a literal interpretation of Scripture is not to be refused when it will stand with the Analo∣gy of faith. It is a diminishing of the word of God, causlesly to reject such an interpretation. Also be∣cause it giveth occasion of great offence to the Iews, when they perceive Christians deny that which their Prophets have so abun∣dantly affirmed. It is not (as Prideux orat. de voc. Iud. Voet. disp. de signis & naturae miraculis, & in Disp. de Regno Millenario. some have thought) the best way to deal with the Iews, when they urge, that in the days of Messias, they must have such glory bestowed upon them, as the like never was in the world, to tell them that all those things must be understood spiritually, and not literally, which in the Prophets look that way; A non optima cum Iudae∣is agendi ratio esset, non ut clarissimae illae de secundo ad∣ventu Prophetiae primum torqueantur, &c. Dum enim nos clarissimas illas de rebus in se∣cundo adventu Christi Prophe∣tias ad primum torquemus, Iu∣daei nos derisui habent & in infidelitate sua magis obfir∣mantur. Clavis Apoc. In fine. but it were better yield to them, that they shall have such glory as the like ne∣ver was, only that this must not be at Messias first appearing. Besides, the Scripture is so abun∣dant in terms which sig∣nifie a corporal salvation as well as spiritual, that I cannot but think that the holy Ghost fore-seeing that men would be ready to make this objection, the more frequently useth these literal expressions, that so a mystical nterpre∣tation might not be looked upon as sufficient. Obj. 2. Doth not Christ say that the kingdom of God cometh not with observation, Luke 17.20. How then is it true, that Christ shall have such a glorious kingdom upon earth as we have heard? Answ. 1. The meaning of our Saviour in that place may be, that his first coming should not be according to the Pha∣risees expectation: Fieri potest ut aliud sit quam vulgo existimatur. Ut mens sit, non venit regnum Domini expectan∣do: notum quanto spatio Mes∣siae regnum Iudaei expectave∣rint, quanta animo conceperant. Respondet Dominus non adven∣turum expectantibus qui jm venisset: etiam dicturos frustrae hunc aut illum esse qui inter eos versaretur. Heinsius. The words rendred with observation may be read with expectation. The kingdom of God, i. e. the kingdom of Messias, which is called the kingdom of God, and the king∣dom of heaven, because it is that kingdom which Daniel prophesied the God of heaven should set up, was not to begin as the Pharisees and other Iews thought it would. You (saith Christ to the Phari∣sees) make account that as soon as Messias cometh, he will deliver you out of the hands of the Romans, and become a great earthly Monarch; but you are much mistaken, therefore it is added, ver. 21. The kingdom of God is amongst you, i. e. the Messias is now amongst you; for I do not take the meaning of those words to be, that Christ's kingdom is regnum ani∣marum in the souls and consciences of men, though that be a great truth, Vide Bezam, Heinsium, Iunium, Tremelium, & Pisca∣em in loc. yet though there be veri∣tas rei in that exposition, there is not veritas loci, but Christ would give them to understand, that Messias was already come and conversing amongst them. 2. We must distinguish between the first and se∣cond coming of Christ. The Pharisees were wil∣lingly ignorant of this necessary distinction; nor do the Iews, even to this day, believe, that there is any such distinction to be made of Messias's coming▪ Nay their Rabbies do expresly teach the contrary, sc. that there shall be Menassch. Ben Israel de Resurrect. l. 3. c. 3. but one coming of the Messias. And because the Scriptures of the old Testament are clear for two comings of Christ, therefore the Iews have embraced an heretical ficti∣on that there shall be Idem in spe Israelis p. 78. & Rabbini in Talmud passim. Cnsule etiam Targum in Zech. 9.9. & Cant. 4.5. Porchetus ostendit, veteres Iudaos Mes∣um filium Ioseph, & filium Da∣vid, pro uno eodem{que} habuisse: Ac (inquit) Christus uter{que} fuit, filius Ioseph educatione & fi∣lius David natura. two Messias's, one of the Tribe of Iudah, and another of the Tribe of Ioseph. Now then by applying this distinction, the an∣swer to the objection is clear & easie, viz. that the first coming of Christ should not at all be according to the Iews expectati∣on in respect of visible glory, but at the first he was to come in the form of a Servant, as an abject a∣mongst men, and to be abhorred of his own Nation according to the savings of the Prophets; but the second coming of Christ shall be in as great visible (and yet spiritual) glory as ever the Iews expected that the coming of Messias would be, Matth. 24.30. They shal see the Son of man coming in the clouds of heaven with power and great glory, and Chap. 25.31. The Son of man shall come in his glory, and all the holy Angels with him; then shall he sit upon the Throne of his glory. And hence it is ob∣servable, that Christ did never absolutely deny his having such a visible glorious kingdom upon earth, as that which his Disciples then looked for, only he cor∣rected their errour as to the time of this kingdoms appearing. The Disciples said, Lord wilt thou at this time restore the kingdom to Israel? Acts 1.6. Christ did not say to them, that there should never e any such restauration of the kingdom to Israel, as their thoughts were running upon, only telleth them that the times and seasons were not for them to know, thereby acknowledging that such a kingdom should indeed be as they (for the substance of it) did from the holy Prophets expect; Thus, Luke 19.11. There were some that thought that the kingdom of God would immediately appear. Now therein was their errour; not in expecting a glorious appearance of the kingdom of God, but in that they made account this would be immediately. Whereupon our Saviour, to correct that errour as to the time of his kingdoms coming, speaketh a Parable of a certain noble man that went into a far Country to receive for himself a kingdom, and so to return. What is this far Country, but heaven? when Jesus Christ ascended to heaven, then he began his glo∣rious kingdom: Hence our Saviour said, Mark 9.1. there be some of them that stand here which shall not taste death till they have seen the king∣dom of God come with power. What is the meaning of that? The Sic Theophylact, Ethymi∣us, &c. Ancients are wont to expound it of the trans∣figuration of Christ which followed a few days after those words were spoken; and indeed in that transfiguration the words of Christ were typically fulfilled: But I take the spe∣cial design of Christ to be, an intimation to his Disciples of his Beza in Matth. 16. ult. as∣cension. Some of you saith Christ shall see me ascend into the heaven of heavens, there to sit reigning till my enemies be made my foot-stool. Now this is expressed by saying, they should see the kingdom of God come with great power, or as Matthew hath it, the Son of man coming in his Skingdom. Where∣fore it is most certain that Christ went to receive a most glorious kingdom, at his ascensio into hea∣ven, therefore at his return from heaven the glory of the kingdom of God will appear. Obj. 3. Doth not Christ say, my kingdom is not of this world, Iohn 18.36. how then is it true that Christ shall have such a glorious king∣dom upon earth as that which hath been spoken of? Answ. 1. That may be in this world which is not of the world, so Iohn 17.14. they are not of the world, even as I am not of the world. And yet both Christ and they were then in the world. 2. The kingdom of Christ may be said not to be of this world, because it is not of a carnal earthly, but of an high and heavenly nature. It is an heaven∣ly kingdom, 2 Tim. 4.18. The very kind and na∣ture of it is so. This bringeth to mind a Euseb. Hist. Eccles. l. 3. c. 15. Edi. Lat. remarkable story which Eusebius relateth to have fallen out in the days of the Emperour Domitian, it is this. There were (saith he) some malicious Iews, who out of envy at the truth informed the Empe∣rour, that such and such persons were, as concern∣ing the flesh, near akin unto Christ; whereupon the Emperour sent for those persons, intending to have killed them; but when he heard them say, that the kingdom of Christ was not of a terrene, but only of a celestial nature, he dismissed them without doing them any hurt. And hence it is, that the kingdom of Christ is not carryed on by earthly and carnal, but by spiritual weapons, 2 Cor. 10.4. our weapons are not carnal. The kingdoms of this world how are they got? and how are they kept? Is it not by fire, and bloud, and sword? but so it is not with the kingdom of Christ, he subdu∣eth the world, by the power of his word and spirit, that's the bow whereby he conquereth the Nations before him, Rev. 6.2. And this interpretation suiteth exactly with the scope of our Saviour in the place alledged, therefore he saith, his servants do not fight; It is therefore a woful mistake in those men, who say, that the Saints, as such, must take up arms and destroy the ungodly of the world before them, and when they have done so, they will invite Christ to come from heaven and reign over them. Nay verily, but the weapons of Saints as such are not swords and spears, but Preces & lacrymae sunt arma Ecclesiae. Ambrose. prayers and tears. 3. I answer, That though the kingdom of Christ be not of this world, yet it is of the world to come. Christ doth not say my kingdom s not of any world, only it's not of this world. And indeed that glorious kingdom promised unto Christ and his Saints upon the earth, is not to be ex∣pected in this world, but in the world to come, i. e. at the day of judgment. Sometimes indeed the world to come is taken more comprehensively, for Dies Messiae, the whole time of the Messias; therefore the Apostle saith, that upon them the ends of the world were come, and that Apostates may taste of the powers of the wold to come, yet more than once in the Scrip∣ture is the world to come taken more strictly for Dies judicii, vel secundi adventus Messiae, the day of judgment as we shewed you the last opportunity. Consider Eph. 1.20, 21. Luke 20.34, 35, 36. Then, and not till then, will be the time when the Saints shall judge the world, and have dominion over all the earth. There are many mistakes about this mat∣ter. Some deny that ever the Saints shall have a glorious kingdom upon the earth; others say, that it shall be, but long before Jesus Christ cometh to judge the world. But the truth is, that great glory promised to the Saints, the new heaven and the new earth wherein dwelleth righteousness, will be neither before, nor after, but during the time of the day of judgment. Then shall every knee bow, and every tongue confess unto God, Rom. 14.10, 11. Thus Psal. 66.4. it is said, All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah. Now in the Septuagint that 66 Psalm is in the Title of it called . Vide Cald. Paraph. in ver. 9. Istius Psalmi. Vulgat. Lat. Aethip. & Arabic. In∣terors isla verba habent. At∣tamen Grotius existimat Grae∣cem Ecclesiam ea addidisse. a Psalm of the Resurrecti∣on. Then therefore will that Scripture be fulfil∣led, that All the earth shall worship God, sc. af∣ter the resurrection at the last day. Let us consider the Scripture a little further, Psal. 96.11. O let the heavens rejoyce, and let the earth be glad, let the Sea roar, and the fulness thereof, let the field be joyful, and all that is therein, then shall all the Trees of the Wood rejoyce. Now when is that, that the crea∣tures shall thus be delivered and restored to their primitive beauty and glory? ver. 13. before the Lord, for he cometh, for he cometh to judge the earth, he shall judge the world with righteous∣ness, and the people with his truth. See also Isa. 44.23. And hence the Apostle, Rom. 8.20, 21, 22, 23. giveth us to understand, that the creature which is at present subject to corruption, h. e. the air which may become Pestilential and unwholsom, and so subject unto corruption in that respect; and the water which may be corrupted and distempered with winds, and storms, and tempests; and the earth which is subject to blastings with the fruits thereof, &c. shall be delivered from this subjection to cor∣ruption at the time when the bodies of the Saints shall be redeemed from the power of the grave, as well as freed from molestation and oppression by wicked and unreasonable men. Hence Psal. 49.14. It is said, the upright shall have dominion over them in the morning: So that there will a day come when the Saints of God shall have dominion over the wicked; yea, over all the rich and great ones a∣mongst the wicked of the earth (according to the scope and context of that place) but when will this day of the upright's dominion be? even in the morning, i. e. at the re∣surrection of the just (as Sic Calvin, Iunius, Pisca∣tor, Ainsworth, & Transla∣tors, &c. Interpreters are wont to expound it) which is resembled unto the morning. And indeed the first resurrection (the dead in Christ shall arise first, blessed and holy is he that hath part in the first resurrection) will be the morning of the day of judg∣ment: and therefore the day of judgment, when the raised Saints shall have dominion over the world, may well be called the morning by the Psalmist. Again see Matth. 19.28. ye which have followed me; (there the stop should be made in reading the words) in the regeneration when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve Thrones, judging the twelve Tribes of Israel. So that there will be a day when the Saints upon earth shall sit upon Thrones of judgment. But when? even in the regeneration, , i. e. in renovatione mundi vel potius post renovationem mundi in altero saculo: Quanquam nomen vi∣detur potissimum intelligen∣dum de restitutione corporum & resurrectione. Piscator sic & Jac. Capellus. Intelligitur totius naturae nostrae perfecta renovatio, & plenaria moriis aboltio. Geh. Harm. Vide Parcum in loc. Confer etiam Vers. Syriac. Arab. & Aethiop. that is to say at the resurrecti∣on, when there will be a , a regenera∣tion or renovation of the world. Hence the Vide Epiphanium adver∣sus Manetem. Ac Iustinus Mar∣tyr in Dial. Cum Tryph. resur∣rectionem corporis vocat . Porro Augu∣stinus [de Civ. Dei lib. 20 c. 5.] hac habet verba, Quod autem ait in regeneratione procul∣dubo mortuorum resurrectio∣nem nmine voluit regenera∣tion's intelligi. Adde quod ip∣se Varro de corporis resur∣rectione philosophatus est, qum deserte vo∣cavit. are wont to call the day of judgment, , the regeneration (or renovation) of (or from) the Lords presence. More∣over that by the regenera∣tion, we are to under∣stand the resurrection, is evident, because Mark and Luke, instead of the word regeneration, say, the world to come. Yet more, the truth hereof is evi∣dent from Dan. 7.26, 27. The judgment shall sit,—and the kingdom, and domi∣nion, and greatness of the kingdom under the whole heavens shall be given unto the people of the Saints of the most hgh, &c. So that when the time cometh that the greatness of the kingdom under the whole heaven shall be given to the Saints, the judgment shall sit. Now, that by the judgment fitting is meant, the great day of judgment, is to me past a doubt. For whence is that term of the day of judg∣ment? we do not find it in the old Testament, but often in the new. And the reason why Christ and his Apostles used that term, was, because it was much used in the Church of the Iews, and had a Scripture foundation. Hence we read of the day of judgment more frequently in the Iews writings then in the new Testament it self. Now the Iews took up that term, of the day of judgment, from the 7th. Chap. of Dan. Therefore no doubt but that by the judgment sitting, is meant the great day of judgment; therefore till that day the kingdom un∣der the whole heaven cometh not into the hands of the Saints. Again, Acts 3.19. The times of re∣freshing are said to be from the presence of the Lord. Therefore Jesus Christ will be personally present (and that he will not be till the judgment) when the times of refreshing shall come. And in the Scripture the day of judgment is described by Hinc in Epist. Polycratis (apud Euseb. l. 3. c. 25.) de obitu Philippi & Iohannis ait, . the presence of the Lord, 2 Thes. 1.9. More∣over to be acquainted with the writings and notions which were of old in use amongst the Iews, is of wonderful advantage towards the understanding of many pla∣ces in the Scripture, especially in the new Testa∣ment. Now the Iews were wont to call the day of judgment, or the world to come, by that very name of a time of refreshing. Hence they were wont to say, That one hour of refreshing in Vid. Heinsi exerc. in N. T. p. 256. the world to come, was better than a whole life in the pre∣sent state of the world. And in vers. 21. It is plainly expressed, that in the glorious time of the restitution of all things, Jesus will come again from heaven. And is not 2 Thes. 1.7. a clear place to prove, that the glorious Sabbatism which remains for the Saints upon earth will begin at Christs coming from heaven to judge the world? Hence also Christs kingdom is said to be at the time of his appearing to judge the quick and the dead, 2 Tim. 4.1. And Rev. 11.15. the seventh Angel sounded, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. So that when the time cometh that all the kingdoms of the world shall become the kingdoms of the Lord, and of his Christ, the seventh Angel sounds the Trumpet. Now by the seventh Trumpet (as Sic Andraas, Aretas, Beda, Primasius, Foxus, Bullingerus, Tossanus, Marloratus, Alphon∣sus, Pareus, Medus, Piscator, & alii. Interpreters do very unanimously carry it) we are to understand the last Trump, which shall usher in the resur∣rection of the dead, and the day of judgment, wherefore vers. 18. 'tis said, thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants, the Pro∣phets, and to thy Saints, and them that fear thy name small and great, and shouldst destroy them which destroy the earth. By all these Scriptures then it is abundantly evident, That the glorious kingdom which Christ with his Saints shall have upon earth, will not be till the great day of judg∣ment. Only remember that the Scripture speaks of a first and a second resurrection, and so of a first and an ultimate judgment. For as in a day there is an evening and a morning, so in this great day, even the day of judgment, there is an evening and a morning: The one containeth that blessed thousand years Iohn speaketh of, the other containeth that space which shall be between the resurrection of the unjust, and the time when Christ shall give up his Mediatory kingdom, when God shall be all in all. Youl say, but this is cold comfort for us, we expected a glorious time for the Saints upon earth to be at hand, but you tell us that that great glory promised to the Saints upon earth, when new Ie∣rusalem cometh down from heaven, is not to be expected before the day of judgment. Answ. Truly I do tell you so, yet I trust not I, but the Lord; Nevertheless as for such of you as do indeed love and long for the appearing of the great God, and our Saviour Jesus Christ: I shall say two things to you which are full of admirable consolati∣on. 1. That the day of judgment is not so far off as the world imagines it is. Not that I can Lege August. Epist. ad He∣sychium. any way approve of their presumption, who go a∣bout to determine just∣ly, how long it shall be to the day of judgment; Nay, if that principle which was Traditio Dmus Eli Sic etiam R. Ketina & R. Ashe, qui fuit Author Talmud Baby∣lon. An. Ch. 367. an ancient and common tradition amongst the Iews whilst they were yet the Church of God, and which from them many Learn∣ed men Vide Alsted. Cronol. cap. 1. Cyprian ad Fortunatum Iren. l. 5. c. ult. Lactan. l. 7. c. 14. Gregor. in 1 Reg. 9. Corn. a Lapid. in Apoc c. 20. have taken up, should hold true, viz. That this world should continue six thousand years (according to the days of the week at the first creation) and that the 7th. thousand should be the glorious Sabbatism or rest upon earth which remaineth for the people of God, yet no one can tell justly when the day of judgment shal begin, for none can tell justly how old the world is. According to the The Author of Revelation revealed, thinks the world was 6000 years old above ten years since. And according to Epiphanius, Orosius, Ierom, Philo, Isidore, Eusebius, Nau∣clerus, Bede, Suidas, Cuspinian, the world was above 5000 years old at the birth of Christ. Nay, according to Regimon∣tanus, and Alphonsus, the world was then 6984. years old. Le∣ge Alsted. Cronol. c. ult sic etiam Craconius, Onphrius, Gaui∣cus, Lauretus, & Martyrologi∣um Romanu, lege Voet. Disut. de tempore Nat. Christi. Drusii Notas in Sulp. Severum. l. 2. p. 251.252. account of some, the world is even now a∣bove 6000 years old; According to the pre∣sent Jewish Viz. That begun by R. Hittel, which maketh the world to be now 547 years old. suppu∣tation the world will not be so old near this 600 years; And others there are, Following the Samaritane Pentiteuch. who, upon very probable grounds, think that the world wanteth not an hundred years of being 6000 years old. Thus there is great variety in computations. Doubtless (as one ob∣serveth) by this confusion in accounts, the Lord hath put a check to the ambitious and curious minds of men, who else would have been (as some have) too rashly determining the very time of Christ's co∣ming to judge the world, whereas God will have that day to come upon all the earth like a snare. Nevertheless we may safely affirm in the general, that the time is nearer than most are aware of. E vicino Praecedit finem saculi mysteriosa illa populi Iu∣daici conversio, de qua Apo∣stolus. Rom. 11. &c. Zach. de fine saeculi. p. 88. Divines are wont to make the conversion of the Iews an immediate sign fore-running the day of judgment. Consider Rev. 11.14. when the second wo is past, the third wo will come quickly. By that time the Iews conversion is well over, (if not before) the second wo will be past, that is to say, the Turk shall no more scourge the Christian world. Now after this, the third wo co∣meth quickly, That is, the day of judgment, which will be the most terrible and woful day to a world of un∣godly ones, that ever was since man was placed up∣on the earth; That day will burn as an Oven, and all that do wickedly shall be as stubble. Fur∣thermore weigh in your thoughts this argument: The final destruction of Antichrist will not be until Jesus Christ come to judge the earth. So Daniel plainly expresseth it, that Antichrist must prevail more or less even till the Lords coming to judg∣ment, Dan. 7.21, 22. And so saith the Apostle, 2 Thes. 2.8. The Lord will consume the wicked one with the breath of his mouth, and . In dis∣crimine sunt & . Et signan∣ter hic distinguuntur. Illud est tractim iminuere, hoc est fun∣ditus tollere. Cocceius de An∣tich. Dissert. p. 38. a∣bolish him with the brightness of his co∣ming. Mark here I pray you, There is a consumption to befal An∣tichrist, and after that, an abolition; The con∣sumption is to be by the breath of the Lords mouth, i. e. by the power of his word and spirit. Antichrist hath been in a deep consumption above these hun∣dred years. Bellarmin De R. P. lib. 3. c. 22. complains that ever since the Protestants have taught that the Pope was Antichrist, his dominion hath been exceedingly diminished. But then there is an utter abolition of Antichrist yet to come, and that will be by the Epiphany of the Lords presence, the brightness of his co∣ming, which even they Cartwright in his Cate∣chism p. 324. Bradshaw in his Expos. on 2 Thes. See also Confessions of Helvetia and Auspurg. In Harm. of Confes. p. 88.103. Vide Pare. in A∣poc. 19.20. Cujus verba sunt, Illustri adventu suo abolebit, Quod citra controversiam in∣telligendum est de novissimo ad∣ventu Domini ad Iudicium. that are far enough from any Millenary no∣tion or opinion, do ne∣vertheless (some of them) interpret of a personal coming to judgment: And indeed the day of judgment is usually signifyed by that expression, of the coming of the Lord, 2 Thes. 2.1. & 1 Cor. 16.22. If any love not the Lord Iesus Christ, which words are an Hebraism, the meaning is, if any maliciously blaspheme the Lord Jesus Christ, let him be anathema, i. e. accursed; maranatha, i. e. the Lord cometh, the meaning is, let the curse of God remain upon him till dooms day. So that the day of judgment is signifyed by that expression of the Lords coming. Furthermore, in the 9th. Psalm, in the Title of the Psalm it is said to be upon Muth-labben, that is in English, the death of the son, what son is that, but the son of perdition, sc. Antichrist. Now in ver. 7, 8. It is said the Lord hath prepared his Throne for judgment, and he shall judge the world in righteousness, he shall minister judg∣ment to the people in uprightness. So that when Muth-labben, when the death of the son of perdition shall come, the Lord will sit upon his Throne judg∣ing the world. But the final ruine of Antichrist cannot be far off. It is certain that the time, times, and half a time allowed for Antichrists reign is very far spent; therefore the day of judgment draws on apace. Now what a most comfortable meditation is this? Amen, even so, come Lord Iesus, come quick∣ly! 2. Consider, That there will be a glorious in∣choation and first fruits of that kingdom which the Saints shall possess at the great day, even before Christ cometh from heaven to judge the earth. For the Iews (as hath been shewed) shall be con∣verted before the day of judgment. And Rome (though not the whole Antichristian state) will be destroyed before the coming of Christ; and the resurrection of the two witnesses will take place before the sounding of the 7th. even towards the conclusion of the 6th. Trumpet. Consider Rev. 11.11, 12. So that there must be an heaven established in the world which shall put great respect upon the slain and silenced witnesses of Jesus Christ, h. e. God will shake the European Nations (this once more he will shake not the earth only, but the hea∣ven) until he hath brought forth such higher powers as shall promote the interest of Jesus Christ and his Saints. That I take to be meant by heaven, even an higher power. For so the Prophetical strain runs. Hence the ruine of the King of Babylon is described by saying, how art thou fallen from heaven O Lucifer▪ and the destruction of the state of Idumea is set forth by saying, the Lord will hath his sword in heaven, the overthrow of the Roman Pagan higher powers is called a departure of the heavens as a scroll: And hence it is said, Rev. 12.8. The Dragon found no more place in heaven, i. e. Pagans were no more suffered to be in any place of Authority, &c. Thus when it is said, that the witnesses must hear a great voice from heaven, it argueth that an higher power shall be established in the world, which will highly advance and honour the faithful witnesses of Jesus Christ. Now by comparing the word and works of God to∣gether. I cannot but be perswaded, that the Lord is even now about to bring this great work to pass, though in such a way as shall astonish all the earth. It may be in such a way, and by such means as that you read of Iudg. 7.22. And 2 Chron. 20.23. How∣ever sure it is, that when the witnesses are raised, 'tis by a spirit of life from God, h. e. the thing will be effected by the mighty wonder-working hand of Divine Providence. Likewise this work must be brought to pass suddenly and unexpectedly, which may possibly be intended when it is said, Rev. 11.12. The witnesses ascended in a cloud, h. e. not only with the acclamations of a multitude, as thick as clouds, Isa. 60.8. Heb. 12.1. but suddenly and unexpect∣edly. For the clouds fly swiftly, and when the hea∣ven is clear many times, speedily and unexpectedly it is over-spread with clouds. Therefore in the Prophetical strain, a sudden and strange event is signifyed by the notion of a cloud. Consider Ier. 4.13. & Isa. 19.1. Thus have we done with the Doctrinal part of this great Truth, concerning Israels salvation. We pro∣ceed now (as the Lord shall help) to infer some Uses from the Doctrine delivered. Use 1. Is it so that the time will surely come when all Israel shall partake of such a salvation as that which hath been spoken of? Hence then it fol∣loweth, that we should labour to be acquainted with these Truths which do concern the Mystery of God in Israels salvation. Indeed if these things were cunningly devised fables, or if they were but the uncertain conjectures of men, we might be held excused, though we should not be∣stow precious time in looking into them; but in∣asmuch as they are things that shall surely come to pass, the evil will be great if we should not look into these holy Mysteries. We may say of these things, as the Prophet Daniel spake concerning that dream which God sent upon Nebuchadnezar, Dan. 2.45. the dream is certain, and the interpretation there∣of is sure. Now part of that dream was concern∣ing the kingdom of Jesus Christ, first, as a little stone, by the power of his word and spirit, sub∣duing the world; and after that as a great mountain filling the whole earth. So that there will a time come when the kingdom of Christ shall be esta∣blished all the earth over, the thing is certain and sure. And therefore Iohn (or Christ by Iohn) speak∣ing concerning that new heaven, and new earth which shall be when part of heaven shall come down upon the earth, sc. when new Ierusalem shall come down from God out of heaven, saith, Rev. 2.6. These sayings are faithful and true, h. e. they such things as God will faithfully and truly perform, that nothing shall be unfulfilled of all those sayings which the mouth of the Lord hath spoken. There∣fore these are sayings not to be neglected. Now in the prosecution of this Use, two things may be attended. 1. To lay down some Motives to stir us up to search into these mysterious things. 2. Some Rules of direction to be observed, in or∣der to attaining the knowledge thereof. For Motives consider 1. The divine excel∣lency which is in these mysterious truths. Indeed all truth is of a divine original. God is the Author of all truth, because he is the Author of all being, and truth and being are the same: As all goodness is originally from the goodness of God, so all truth is originally from the truth of God: Hence God is called, the God of truth, and his spirit, the spirit of truth; because Veritas a quocun{que} est, a spiritu sancto est. Ambros. Prophetae Daemonum si vera lo∣quantur, ista veritas est a spiri∣tu sancto. Vide Raimund. Bre∣gan. de Theol. Gent. c. 12. all truth is from God, and from his spirit. But e∣specially this is true concerning those truths that cannot be known by the book of the creature, but only by the book of Scripture: and most of all is this true concerning Prophetical Scripture. All Scri∣pture is given by inspiration of God; but this is eminently to be affirmed of the prophesies con∣tained in the Scriptures of truth, 2 Pet. 1.20, 21. Hence the prophetical book of the new Testament is called by the name of Revelation, Rev. 1.1. The revelation of Iesus Christ; why Revelation? but be∣cause the things contained in that book, had never been known amongst the sons of men, had it not been for the extraordinary Revelation of the spirit of Christ. As the Gospel is said to be by revelation, Gal. 1.12. because the mysteries of the Gospel are not learned out of the book of Nature. So the pro∣phesies of God's word are called Revelation, because the things therein contained had never been known unto the world, but by and from the Revelation of the spirit. Besides, it is evident, that there is some peculiar excellency in these mysteries which concerns the glory of Christs kingdom upon earth, because it hath been the great design of Satan to obscure, and darken, and hide these truths from the world. From the great subtilty of Satan it hath come to pass that some men of very corrupt minds have asserted that Messias shall have a glorious kingdom upon the earth, Some So say Eusebius and Au∣stin. But it may be questioned whether Cerinthus did indeed hold any such opinion, for neither Irenaeus, nor Tertulli∣an, nor yet Epiphanius do mention any such thing to be amongst the Errours of Ce∣rinthus. say that Cerinthus (adding to this opinion carnal and he∣retical delusions) did so maintain; to be sure he was a very desperate Heretick, and may be one of those Antichrists which the Apostle speak∣eth of when he saith, that many Antichrists were then come, 1 Iohn 2.18. Likewise the Iews in their Talmud have many gross and carnal conceits about the temporal glory of Messias his kingdom. So have many hat are of the fifth-Monarchy perswasion. So had those monstrous De quibus legantur Span∣hemius in Histor. Narr. & Sleidn. Comment. vide quo{que} Zuinglium de Authoribus se∣ditionm. German Anabaptists which were stirred up by the Devil to oppose the Reformation in Lu∣thers days. And there is a Viz. Fratres Roseae cru∣cis. Vdeat cui vacat Epist. Dedic. ante Fratris Rogeri Ba∣conis Epistolam. Sed detestabi∣lem hujus Sectae Idolatriam pas∣sim in Disputationibus ostendit Clariss. Voetius. Ac hisce Fra∣ribus addi possint Weigeliani, Paracelsistae, Fran. Pccius, &c. Vide Hornbeck Apol. Pro Eccles. Christian. p. 84. Popish Sect at this present, which doth maintain that there will be a glorious restitution of all things here below. Now by this means Sa∣tan hath greatly prevail∣ed to keep the world in ignorance of the true glory of these mysteries; for many good men are apt to think with themselves, what? shall we be∣lieve that the Saints shall have a glorious reign up∣on earth? that's an opinion which Hereticks have held, which savours of Iudaism, which such and such disorderly persons have been taken with, and so Sa∣tan hath his design in keeping many godly souls from enjoying the comfort of these truths. This then sheweth, that there is some divine excellency in these mysteries, otherwise the wicked one would not so envy Gods children the knowledge of these things. Again, it is evident, that there is an ex∣cellency in these truths, because of the difficulty which is in coming to the clear understanding of them. It is an usual observa∣tion, that . Arist. precious things are attained with much difficulty; so may we say concerning truths▪ as well as things, precious truths are found out with much difficulty. The sweetest kernel is many times hid under the hardest shell: even so before a man come to the kernel of these truths, there's an hard shell to be broken which will cost some pains and difficulty. I say there is difficulty and obscurity in these truths. Hence, 2 Pet. 3.16. In which (saith the Apostle) are some things hard to be understood. The Antecedent to that relative [which] is not Epistles, but things (for Lectionem amplector quam pieri{que} codices sequuntur ut non legatur. Heinsius. See the Dutch-An∣no. in loc. the Greek is , and not , h. e. those things concerning the Lords coming to judge the world, and to create the new heaven, & the new earth, wherein dwelleth righteousness. Our belo∣ved Brother Paul, saith Peter, hath spoken not only in his Epistle unto Viz. Hebr. 1.6. & 2.5. & 12.14, 28, 29. you Hebrews, but in all the rest of his Epistles concerning the coming of Christ to judge the world, and to set up his glo∣gious kingdom upon the earth, in which things there are some matters hard to be understood. Moreover, this is wont to be noted as one difference between truths fundamental and extra-fundamental. In that, as for fundamental truths, the knowledge of them is easily attained▪ As he Hilary. said of old, In per∣spicuo & facili stat aeterni∣tas. Truths absolutely necessary to salvation are clear and easie to be discerned: whereas extra-fun∣damental truths are many times involved in great diffculties and obscurities. And of this sort are the truths which concern that glorious visible kingdom which Jesus Christ shall one day possess upon the earth. Let no one say, then we will not labour after the knowledge of these truths, if they are of a cir∣cumstantial nature only: By the same reason you may say that you will not labour to be acquainted with the order which God hath appointed for the Government of his Church which is his house, be∣cause the knowledge of those things is extra-funda∣mental; yet surely we should labour to be ac∣quainted not only with matters of faith, but of order; not only with matters of Doctrine, but with matters of Worship and Discipline: But inasmuch as these truths concerning Christs kingdom are ex∣tra-fundamental, therefore the knowledge of them is difficult▪ And inasmuch as the knowledge of them is difficult, therefore the truths are excel∣lent. Furthermore it is evident, that there is a pecu∣liar excellency in these truths, because the right knowledge of them maketh one blessed. See Rev. 1.3. Blessed is he that readeth, i. e. he that rightly in∣terpeteth: we call the interpretation of a Riddle the reading of it, so the interpretation of prophe∣sies (which are Riddles before their accomplish∣ment) is the reading of them, and they that hear the words of this prophesie, h. e. they that hear one rightly interpreting the words of that prophesie. Now where can you find amongst all the books of God, the like solemn encouragement to the reading and study thereof? what other boo is there in all the Bible that begins so, Blessed is he that understandeth this book? Therefore undoubtedly there is a divine and glorious excellency more than ordinary in the truths contained in that Book which is a more full declaration of the Mystery of God revealed unto the holy Prophets. Consid. 2. It is no small evil to be willingly ig∣norant of these divine and holy mysteries. Indeed when men are ignorant through weakness or inabi∣lity odiscern the truth, God will many times pass by such weakness as that is: But if ignorance be either through prejudice conceived against the truth, o through a spirit of sloth and negligence whence a man will not take pains to come unto the know∣ledge of the truth, it is a very provoking sin. What saith the Apostle? 2 Pet. 1.19. we have a ure word of prophesie, whereunto you do well that you take heed: But what then shall we think of those who as to the word of prophesie they give no heed unto it? certainly they do not do well, but they do very ill. Some there are that as to the word of exhortation or practise, that they take heed unto, and that is so far well, but as to the word of know∣ledge or prophesie, they never heed that, in which neglect they do not well; but ill. Certainly if it be a duty incumbent upon those to whom the Lord hath committed the word, to preach of these truths concerning the restauration of Israel, then it must needs be a duty incumbent upon people to seek af∣ter the knowledge of these truths. But the former of these is true, Ier. 31.10. Hear the word of the Lord, O ye Nations, and declare it in the Isles afar off, and say, he that scattered Israel will ga∣ther him. As if the Lord had said, as for you that are the publishers of my word amongst the Gentiles, you that are employed in sounding the Trumpet of the everlasting Gospel amongst the Nations, see that you do not neglect to declare these truths amongst them, which concern the salvation of Israel. Therefore people ought to be acquaid with such truths as these are. Indeed men do ill as to themselves, they wrong themselves exceedingly when they neglect to search into these very truths: For it is said, 2 Tim. 3.16. That all Scripture is pro∣fitable, therefore they that neglect prophetical Scri∣pture, sin against their own spiritual profit and ad∣vantage. And Rom. 15.4. The Apostle saith not that some things only, but that whatsoever things were written afore-time, were written for our learning. He doth not say that matters of pra∣ctice were written for our learning, but as for mat∣ters of prophesie they were written for no bodies learning; the Apostle never spake such a word as that, but he affirms the quite contrary: But especi∣ally the evil of this neglect appears, in that it is great ingratitude unto the most high God for the riches of his grace in condescending to make known his counsels unto the Sons of men. Shall Iehovah, who humbleth himself to look upon the things that are done in heaven, condescend so infinitely as to make known his eternal counsels unto men upon the earth. And shall he speak unto us concerning this Mystery of the restitution of all things, not only by one, or two, or three, but by the mouth of all his Prophets? And yet shall we mortals be so ungrate∣ful, and so wretched, as to take no notice of what the Lord hath spoken? shall they be as words spo∣ken in the air? shall we let these truths lie by us as if they were of no use? God forbid that it should be so. One would think that every one should ra∣ther be taken with admiration at the infinite grace of God, as David was, Lord! (saith he) that thou shouldst speak to me of things to come: So it should af∣fect our hearts, God should speak unto us of things come▪ therefore not to mind be an evil very hainous and prooking. Csider . That a gracious soul may have much spiritual delight and comfort in diving into these mysterious truths. Iohn had experience of this, Rev. 10.10. when I ate the book, it was in my mouth sweet as honey. It is true, that when the book was in his belly, it was bitter, the meaning of which may be, that bitter afflictions should befal the Church during the reign of Antichrist, and in re∣spect of those calamitous events, the book is said to be bitter in his belly. But in his mouth it was sweet as honey, to signifie to us that the understanding of prophesies is a most sweet and comfortable thing. And thus also the Prophet Ieremy, Chap. 31.26. upon this I awaked, and beheld, and my sleep was sweet unto me, h. e. he had newly had a Vision concerning the salvation of all the Tribes of Israel, and upon this, his sleep was sweet unto him. As sleep is a marvellous comfor∣table and Tale tuum carmen nobis divine Poeta-Quale spor fes∣sis, &c. refreshing thing unto a man that is weary, so was the con∣templation of Israels salvation a marvellous refresh∣ing to the blessed soul of the holy Prophet. The truth is, that whilst a man is dwelling upon these meditations, he is as it were in heaven upon earth, he hath fellowship with the Angels in heaven; whence the Angel said unto Iohn, I am thy fellow servant, and of thy brethren the Prophets. When men of God in former times have had their minds taken up with divine Visions, Angels of God have been with them; so it is with the servants of God at this day, though the Ministery of the holy Angels be more secret, spiritual and invisible, than some∣times formerly. When the servants of the Lord are reading, or writing, or meditating, or praying concerning these Mysteries to the great God of Heaven and Earth, the blessed Angels are standing by them all the time; and no doubt but that the se∣ven spirits which stand before the Throne of God, are instruments of much grace and peace towards his servants, especially when they are ingaged in such a work as this is: But there is that which is bet∣ter than fellowship with Angels, even communion with the blessed holy God is to be enjoyed in these Meditations. Yea, much of God is to be seen and felt in these studies. It is said that the Lord hath made darkness pavillions round about him, 2 Sam. 22.12. And doth not Solomon say, 2 Chron. 6.1. The Lord hath said that he would dwell in the thick dark∣ness, even so it is most true, that God dwelleth in the dark prophesies of his word. There he is to be seen, there are the breathings of his spirit, there is a presence of God that is unutterable. And this I may affirm to you, that if there be any man which hath not had communion with God in looking into these Mysteries (which Angels love to pry into) either it is because he hath no grace in his soul, and these Mysteries indeed are such things as an unregenerate heart can find no sap, nor favour in them. They are the deep things of the spirit of God, which being spiritually discerned, the natural man cannot see any beauty in them; nay, his heart secretly riseth against them; or else it is because of ignorance and unacquaintedness with the truth of these Mysteries, that a man seeth not much of God in them. And so it is too sadly true, that some of the Lords own children may have very low and un∣worthy thoughts concerning these Mysteries, scil▪ through their weakness and ignorance in the Truth. Thus we read concerning the Disciples themselves, Luke 24.11. that when they were told of Christs Resurrection, they looked upon those words as idle tales, and believed them not: So there are that look upon the things that concern the first Resurrection as dreams not to be believed. As if these things were only the airy, empty speculations of some men with notions above the clouds: But as for those whose understandings God hath opened to conceive and re∣ceive these truths they see a glory in them above the world, that eye hath not seen, nor tongue can ex∣press. Consider 4. That the time wherein the Myste∣ry of God shall be finished draweth on apace. The salvation of all Israel, it is now near to be re∣vealed. And this is a marvellous incouragement, to look into this Mystery of Israels salvation. For inasmuch as the time of fulfilling prophesies it at hand, we may hope that they shall be unsealed unto those whose hearts are set upon them, Rev. 22.10. and Chap. 10. ver. 11. It was said to Iohn, Thou must prophesie again; what is the meaning of that? Is it (as Sic Andreas & qui um sequuntur. some have thought) that Iohn should be again sent into the world before the last day? I do not think so. Though something may be said to prove that Mede. Iohn Bap∣tist shall be raised from▪ the dead a little before the day of judgment, to be an instrument of con∣verting the Jewish Nation, yet there's no reason to believe so concerning Iohn the Apostle. The mea∣ning then of those words, thou shalt prophesie again, may be, Mr. Cotton in loc. in M. S. . In hanc sententiam ire vi∣dentur, Pareus, & Lawenus, & Burroughs, in Hos. 1. that there will a time come, when the gift of inteeting prophetical Scripture shall be wonderfully re∣vived in the Church, that the book of Revelation shall be interpreted and understood as clearly al∣most, as if Iohn himself were here to preach of these things: And when should this time be, if not when the prophesies are come to their birth? well, but how doth it appear that the Mystery of God will shortly be finished? This is manifest, because the signs fore-running the accomplishment of the My∣stery of God in the glorious salvation of all Israel are already working, what sign? what token of this day can you think of, but that it is even now appear∣ing? I'le mention (by the help of Christ) two things unto you, that are signs of this great and no∣table day of the Lord being near. 1. When the Virgins, not only foolish, but wise also are a∣sleep; this is a sign that the Mystery of God shall be finished ere long, Matth. 25.5, 6. whilst the Bridegroom tarryed, they all slumbred and slept, and at midnight there was a cry made, behold, the Bridegroom cometh: So then, when the wise Virgins are asleep, amongst the rest, this is a sign that Jesus Christ is coming (not to the ultimate judgment, but) as a Bridegroom. This is a sign that the great and blessed Nuptials draw on apace, concerning which Christ spake at the Institution of the Lords Supper, saying, I will drink no more of the fruit of the Vine until that day that I drink it new i. e. not corporally, but after a spiritual and new kind of manner, in the kingdom of God, Mark 14.25. Consider also Rev. 19.6, 7. There was the voice of a great multitude, saying, Allelu∣jah, the Lord God omnipotent reigneth, the Marriage of the Lamb is come, and his Wife hath made her self ready: When once the Iews are converted, then will this voice be heard; then will the Lambs Wife be made ready for the Marriage. Now I say, the fore-going sign of this, is sleeping amongst the Virgins. And alas is it not so now? Are not all the Virgins asleep? what else meaneth that strange spirit of worldliness that possesseth and prevaileth upon great Professors? Lamentable! Professors are ready to comply with any thing, though it be to the straining of their consciences; what say they? we must be wise, we must be wise: and though the wisdom of the Serpent, devoures the in∣nocency of the Dove, they care not. Any thing to save an estate; what though the men we have to do withal be the enemies of God, and of his Saints, yet say they, Let us comply as far as ever we can. I do declare unto you, that, the Lord Jesus is coming to shake men out of these slumbers. Is it now a time to use base compliances, to save an Estate, when all mens Estates are going to wrack and ruine? Now must you needs have great things for selves, when the Stars cannot keep themselves in hea∣ven? I pray God for you, that when the Lord Je∣sus cometh, you be not blamed and shamed before all the world. 2ly, The present Tumults and shakings of the Nations are a sign, that the Mystery of God shall be finished ere long, and that the kingdom shall become the Lord's all the world over. Certain∣ly I do believe that this earthquake which the Lord of heaven and earth hath now begun, will not be o∣ver until Babylon fall and rise no more. A few years ago there was a strange calm upon the world; what was that a sign of? Truly, that calm, which was on the earth six or seven years ago, was a prog∣nostick of the Earthquake wherein the witnesses shall be raised, and a tenth part of the City shall fall. Consider the Scriptures, see Psal. 46. (which some are wont to call Luthers Psalm, because Luther was much delighted in the reading and singing thereof.) Now in the Title of the Psalm it is said to be upon . de Secretis filii. Arab. Consule Ainsworth on Tit. istius Psalmi. Alamoth, what is that? the word cometh from the He∣brew Alam, which signi∣fyeth hid or secret, Vide Kircheri Concord. part 2. p. 791. and therefore the seven∣ty Interpreters render the word , i. e. upon the hidden things: So then from the Title of the Psalm we may gather, that when the things therein spoken do come to pass, it is a sign that the Mysteries of God, even that Mystery which hath been hid in God, as the Apostle speaketh, is fulfilling and finishing. Now see ver. 8. Behold the works of God, what desolations he hath made in the earth. Is not this Scripture fulfil∣ling? Is not the Lord making desolations in the earth? we may gather thence, that the , the hidden things of the Mystery of God are finishing apace. Consider also ver. 9. He maketh Wars to cease unto the end of the earth, he breaketh the bow, and cutteth the spear insunder, he burneth the chae∣riot in fire: There shall such a day as this come upon the earth, even a day wherein the Nations shall learn War no more; but before this day there must be terrible doings and desolations made upon the earth, as a sign of that glorious tranquillity, which the most high (whose method of divine pro∣vidence, is to bring light out of darkness, good out of evil, order out of confusion, peace out of war) will establish on the earth. I may tell you therefore, that dreadful wars, confused noise, and garments rolled in bloud, are a sign of Christ's appearing to establish his kingdom on the Earth. I remember Lactantius de Divino Praemio l. 7. c. 19. Lactantius (who li∣ved in the third Centu∣ry) hath a saying, that before the Lord Jesus come from Heaven to set up his glorious kingdom here below, there shall a sword fall from heaven to the earth, whereby the Saints then living (saith he) shall gather courage, as knowing that ere long, their Lord will come to redeem them out of the hands of all that hate them. Now this is come to pass at this day, there is a sword fallen from Heaven to the Earth, the God of Heaven and Earth hath put all the world into a bloudy frame of revenge and war one against another. Therefore let the Saints lift up their heads, and let them know that the Lord is coming, is coming, is coming. The great and terrible day of the Lord, it is near, it is near, wherein the mighty man shall cry bitterly. I might also tell you, that direful and astonish∣ing desolations by fire, are a sign that the time is at hand wherein the Mystery of God shall be finished. Consider Rev. 16.8. the Angel of the fourth vial hath power given him to scorch men with fire. Now then if the Angel that hath power to hurt with fire be in the dreadful execution of his commission, what shall we gather from thence? Ante Rome ruinam eruen∣tur funditus Civitates, interi∣bunt igni, &c. Lactant. ubi supra. c. 16. Truly that Romes turn is next. Therefore it followeth ver. 10. the fifth An∣gel poured out his vial upon the seat of the Beast. Now is it not so at this day, that the world seem∣eth to be all on fire? Did not providence a few days since bring unto our ears doleful and Viz. The doleful news of Londons conflagration which came hither a few days since. This was Preached 1mi 1mo. 1666/7. exa∣nimating tydings, that a fire is broke forth in Gods anger whch hath burnt to the foundations of the mountains? that now we may say unto God, how terrible art thou in thy works? the uttermost parts are afraid at thy tokens! The voice of the Lord is calling upon us, saying, come and see the works of God, he is terrible in his doings toward the children of men. But though this calamity be heavy, yet be comforted, in that these awful tre∣mendos dispensations are such, as that by the light of this fire we may see the vial full of the wrath of God is ready to be poured upon the head of Rome. Ye, such things as these, they are a sign, not only of Christ's providential coming to destroy Rome, but also (which will follow not long after that) of his perso∣sonal coming to begin that long, and last, and great day, when the Saints shall judge the world, Acts 2.19, 20. There must be wonders in Heaven above, and signs in the earth beneath, bloud, and fire, and vapour of smoke, before that great and notable day of the Lord co∣meth: what's the meaning of all this? part of the meaning of it may be, that there shall be strange and terrible Tossanus & Strigelius in loc. Voetius. Disp. part. 1. p. 609. & part. 2 p. 921. prodi∣gies in heaven and earth, to signifie that Christs coming to judgment draw∣eth on apace. Bloud may note the turning of water into bloud: Fire, that there shall be strange fiery Meteors, flashes of fire in a fearful manner seen in the Hea∣vens; vapour of smoke, may signifie terrible Comets, which (some say) the Hebrews of old, were wont to call by the name of a Mede on Ioh 10.20. vide etiam Grot. in Ioel 2.30. Zanch. de oper. Dei. ubi de cometis. pillar of smoke. But be∣sides this, bloud may note a bloudy sword; and fire terrible devastations by burning, and (possibly) vapour of smoke Vaporem fumi, i e. urbium incendia. Melancthon. may signifie burnings by fire also. Now then, is this the day of bloud and fire? The Lord then is roaring from on high, to give us warning, that the great and notable day is coming. One Scripture more let me mention be∣fore I pass off from this, viz. Hag. 2.6, 7. Thus saith the Lord of hosts, yet once it is a little while, and I will shake the Heaven, and the Earth, and the Sea, and the dry Land, and I will shake all Nations, and the desire of all nations shall come. The words are true concerning the second coming of the Messias, as well as concerning his first co∣ming. Observe now, I will shake Heaven and Earth, i. e. the whole The Hebrews of old were wont to express that by those two words, of Heaven and Earth, which we express by one word of the world. Vide Castellion. Annot. in 2 Pet. 3. & Med Paraphrasin. world. Particularly, consider what is said. I will shake the heaven, saith God. Is not this come to pass? Are not the powers of heaven shaking? I am perswaded, that who ever liveth a while longer, will hear that the Stars are falling down from heaven, like untimely figs from a shaken tree. And the earth; Is not this ful∣filling also? Do you not feel an earthquake at this day? Is not the Lord arising to shake terribly the earth? The earth is moved exceedingly, the earth reeleth to and fro, the earth is clean dissolved, the transgression thereof is heavy upon it, the windows from on high are open, and the foundations of the earth do shake. And the Sea; Is not this sign also fulfilling? what roarings have there been upon the Sea of late? Is not the day of the Lord upon the Ships of Tarshish? How are men afraid to venture upon the Sea? because God is shaking not only the dry Land, but the Sea? I will shake all Nations; Is not this also fulfilling? God hath allarumed all the Nations, do you not hear the rushing of the Nati∣ons? when were all the Nations in such a posture? Europe, Asia, Africa, America, all are in a tumult. The Lord hath allarm'd them all. Men know not where now to go; they cannot think of what Na∣tion to transport themselves unto, but the shaking of God will take hold on them in that Nation. Now, these are signs, that he who is the desire of the Elect amongst all Nations will come ere long. Amen, even so, come, come, come Lord Iesus! Consider 5. That some of us are under special advantage to understand these mysterious truths of God; That is to say, such of us as are in an exi∣led condition in this wilderness. Indeed some came hither upon worldly accounts, but others there are that came into this wilderness purely up∣on spiritual accounts; (yea, and that continue here upon no other account) that so they might bear witness not only against the Name of the Beast, and against his character, but also against his Number (which some good men may be polluted with, though as to the character of the Beast, no good man can receive that) which is the number not of an Angel, but of a man, h. e. that so they might bear wit∣ness against all humane inventions in the worship of God, who is exceeding jealous as to the manner and means, as well as in respect to the matter of his worship. Now such of you (I speak to some such this day) may hope that God will discover much of his counsel to you, if in his fear you search into what he hath declared by his servants the Pro∣phets. Where was Iohn when he had the Revelation of Iesus Christ? He was, by reason of Ita scribitur in Codice A∣rabico. v. Alsted. Conol. p. 26. & Euseb. Hist. l. 3. c. 16. Domiti∣an the King, banished in∣to the Isle of Patmos, Rev. 1.9. So Daniel and Ezekiel were exiles, when they saw Visions of God. And I have often thought up∣on that which is said, Rev. 17.3. Namely, that John was led into the wilderness to see the destruction of Rome: What should be the meaning of that? A Learned Viz. That famous Mr. Ro∣bert Parker in his Exposition of the 4. Vial. man and faithful servant of Jesus Christ long since conjectured: That therefore some Land should be brought into a very desolate wilderness-condition; and he believed it would be a Protestant Country; yea, and that this de∣solation would be by fire, out of which desolated Land, the ruine of Rome shall arise suddenly and unexpectedly. This I mention because of the pre∣sent workings of providence, and God doth some∣times give strange hints to his eminent servants, of what he will do long be∣fore hand. But Brightman in loc. ano∣ther thinketh that Iohn's being led into the wilderness to see Romes destru∣ction, may signifie, that some faithful ones of God in a wilderness, shall have a wonderful discovery of those things made unto them. God hath led us into a wilderness, and surely it was not because the Lord hated us, but because he loved us, that he brought us hither into this Ieshimon. Who knoweth but that he may send down his spirit upon us here, if we con∣tinue faithful before him? These then are the Mo∣tives to stir us up to search into these Mysterious truths. Quest. You will say, but how shall we do to understand them? Now that is the second thing to be attended in the prosecution of this Use. For answer, such rules as these are to be observed. 1. He that would understand these mysteries, must be convinced that they are things intelligi∣ble. For this is that which discourageth and keeps off many from looking into these Truths, that they think with themselves there's nothing of certainty in these things, all Interpretations of prophetical mysteries are but conjectural, &c. But as the Apo∣stle speaks of unbelieving prayer, let not him that asketh doubting, think that he shall receive any thing from the Lord: So I say in this case; If a man be indeed of that perswasion, that there is no∣thng demonstrative in these mysteries, let not such a man think that he shall be able to understand any thing to purpose in these mysteries. I beseech you consider, if it were true which some men of carnal and slothful spirits would make the world believe, that the book of Revelation is a book not possible to be understood, would the spirit of God pronounce them blessed, who read (i. e. rightly interpret) it? can any man be blessed for reading himself he knows not what, things that no one can under∣stand? Their sloth and sin is very great that do so imagine. Besides, the Lord Jesus Christ hath pro∣cured, that the book should be unsealed, Rev. 5.4, 5. Therefore let not any Disciple of Christ be terrify∣ed with the obscurity of these mysteries, for Christ hath and will unseal the book. It is indeed true, that there is difficulty and In Apocalypsi Quot vera tot sacramenta. Hieron. in E∣pist. ad Paulin. Res divinae multum habent caliginis. Cato. darkness, not a little in prophetical my∣steries, for they are the deep things of the spirit of God: Nevertheless, they are knowable, though the knowledge of them be with difficulty. Hence our Saviour rebuked those which had no discerning of the signs of the times; therefore there are signs of the times whereby the fulfilling of prophesies may be discerned; other∣wise, our blessed Saviour would never have been so severe in his holy rebukings of those that wanted this discerning. 2. He that would have good understanding in the Mystery of God, must be sure to walk before the Lord in simplicity, and in godly sincerity. Sin∣cerity, truth of grace will do much to help one in this case. Hence it is observable, that Christ when he blamed the Pharisies for their ignorance in the signs of the times, he doth not call them fools and blind, as oft he did, and as they deserved; but he calls them Hypcrites. Matth. 16.3. O ye hypocrites, ye cannot discern the signs of the times, q. d. If you had sincerity, you would discern the signs of the times; but because you are graceless hypocrites, you discern them not. And Matth. 13.11. Christ saith unto his sincere Disciples It is given unto you to know the Mysteries of the kingdom of heaven. It was given unto them to understand the Mysteries of the Gospel and kingdom of grace; likewise it was given unto them to understand the Mysterie of the kingdom of the Messias, in making all things new, that by the second Adam the world might at last be restored unto that glorious conditi∣on in the which it was created for the first Adam. This is a Mystery of the kingdom indeed, which the world understands but little of in truth. See also Dan. 12.10. None of the wicked shall understand, but the wise shall understand. The wicked shall not per∣ceive what God is doing in the world, when he is fulfilling what he hath spoken of by his Prophets. Though the works of God, and the word of God, speak plainly enough unto those that have their hearts set upon the truth, to know it; yet as for profane and hypocrites, their minds shall be blind∣ed, and their hearts hardned, that they shall not see nor believe, but the wise, i. e. the righteous (for he, and only he, is a wise man in the account of God and Scripture, who is a sincere righteous man) shall understand. See Hos. 14. last. Hence the Apostle saith, 1 Cor. 8.3. If any man love God, the same is taught: (So Beza. the words may be rendred) of God; That's a man that is like to be taught of God, who hath sincerity of love and grace in his heart towards God. Yea 3. If a man would have good understand∣ing in these Mysterious truths, then he should la∣bour for much grace. Not only for sincerity, but for a large measure of the spirit of grace. All the Prophets of God were very holy men, Holy men of God spake as they were moved by the holy spirit, even so they that would understand the Mystery of God, which he hath declared by his servants the Prophets, had need be very holy: For unto whom will God discover his counsels, but unto those whom he lo∣veth most? As it is amongst men, a wise man will not communicate his secret counsels to every one, but unto such as he hath a peculiar affection for, and delight in; even so we may be sure, the blessed God will not discove secret counsels (which have been hidd from the foundation of the world) to every one: unto such as he hath a peculiar respect for. Hence Iohn, that had the Revelation, was the beloved Disciple; And Daniel was a man great∣ly beloved: And that is very observable, which the Lord himself speaketh concerning Abraham, Gen. 18.17. The Lord said, shall I hide from Abraham the thing which I do? I am, saith God, about to bring great changes, strange and dreadful overturnings in the world, for which my name and dread shall be spoken of to all Generations, and shall I let Abraham know of it? a man so dear unto me as A∣braham is, shall I not tell him o the thing which I purpose to do? So that they whom the Lord loveth most, are like to have the clearest Visions and discoveries of his counsels. Now God loveth those most, who have most of the grace of his spirit in their souls. It is true, that as for God's love of benevolence, it is without any respect unto grace in the creature, whilst the elect of God are in their bloud, the Lord beareth unto them a love of good will: But as for his love of complacency or delight, that is more or less according as men have more or less grace in their souls, whereby they love and fear God. See Psal. 25.14. The secret of the Lord is with them that fear him, and it is his Covenant: (So the words may be read, and so many . Septuag. Inter. Viesis Targum, Vers. Vulg. Lat. & Athiopicam in Bibl. Polyglot. Inter∣preters carry it) to make them know it, h. e. It is the Covenant of God to make them that fear him know his secret; what secret is that? Truly there are secrets of the love and grace of God, secrets of communion with God, which others know nothing of, but they that fear him are acquainted with them: There are also se∣crets of the works of God, Mysteries of divine pro∣vidence, as well as mysteries of grace, which he ac∣quaints them with that fear him, that they shall know what God is doing, and about to do in the world, though others know nothing of these mat∣ters. Therefore the way to have much acquaintance with the secret of the Lord, is to get much of the fear of the Lord. They that are such as Nehemiah saith of Hananiah, chap. 7. ver. 2. even faithful men, and fearing God above many, are like to know much of his counsel. Therefore labour for much grace, Superbo oculo veritas non videtur, sincero Patet. Bem. Serm. 62. in Cant. espe∣cially for much of that grace which maketh a man nothing in his own eyes. Paul, though he was a man, in respect of Learning and other gifts of Gods spirit extraordinary; yet he saith concerning him∣self, I am nothing. Now Paul was one that had an a∣bundance of the Revelations and Visions of God. See Psal. 25.9. Prov. 11.2. 4. He that would have a clear and good un∣derstanding in the mysteries of God, must be dili∣gent in the use of all means appointed for that end. For we must not think to attain unto this knowledge by extraordinary Visions and Revela∣tions, because the word of God, if we will be dili∣gent in comparing God's word, and his works to∣gether, is sufficient to instruct us; yea, even the Prophets themselves did use great diligence in searching into this mystery of God concerning the new world (of which you have heard) as when it should begin, and how it should be carryed on, &c. 1 Pet. 10.11. And the Lord Christ gave the Prophet Ezekiel a charge to be intent in looking into these very Mysteries, Chap. 40. ver. 4. If you ask, but what means shall we use to get un∣derstanding in these Mysteries? I answer, 1. Reading and meditation is one good means, that by the blessing of God may help you to much under∣standing. Hence Dan. 9.2. I (saith the Prophet) understood by books that seventy years should be accomplish∣ed, &c. Daniel, though he were himself a Licet ipse Daniel Propheta esset & doctor Ecclesia, non gravatus fuit Ieremiae discipu∣us fieri & ex ipsius libris Pro∣ficere. Polan. in loc. Prophet, yet he disdain∣ed not to make use of the books written by Ieremy, that so he might understand the counsel of God concerning the Tribes of Israel which then were. 2. Discourses and holy conferences about these matters would be an excellent means to at∣tain unto a right understanding in them. The Prophet Malachy saith, that they that feared the Lord spake ten one to another. And truly, if they that fear God when they meet together, in∣stead of worldly discourse, or vain unprofitable dis∣course, and foolish questions which gender strife, would speak one to another in a serious manner concerning glorious kingdom of Christ, in the day when he shall restore the kingdom unto Israel, it would be much more for their comfort in the day of accounts: And the Lord who is in heaven above, and on earth beneath, would take notice of it, and give a blessed reward for it in that day. And this is a most suitable subject for Saints to be discoursing on, Psal. 145.10, 11. Thy Saints shall speak of the glory of thy kingdom, and talk of thy power. 3. Earnest prayer to God for light and under∣standing in these heavenly Mysteries, is another means to attain unto the knowledge of them. See Prov. 2.3, 5. Isa. 45.11. Ier. 33.3. For God is the father of lights, and therefore the best way in the world to be enlightned, is to have recourse unto him in and through Jesus Christ, who is the light of the world. In his light we shall see light, Psal. 36.9. Iam. 1.17. And certainly this is a very lawful request. Hence the Apostle bids the Corinthians, 1 Epist. 14.39. covet to prophesie; what's the meaning of that? but that they should earnestly desire of God that they might be able to understand and interpret the blessed prophesie of his holy word? Wherefore betake your selves unto God, that he would give you sound judgment, and right apprehensions in these Mysteries, that you may not so much as in your thoughts adde any thing unto, or diminish ought from the truth. And I beseech the Lord to open your eyes, that you may behold won∣derful things out of his word. Use 2. If it be so, that the Tribes of Israel shall be saved. Hence then it followeth, that such is the infinite grace of God, that even the chief of sin∣ners may be encouraged to return and look unto him, that so they may be saved. Certainly if the Iews shall be converted, then there is grace enough with God to convert and save the greatest sinners upon earth. For what guilt can there be greater, than the guilt which lyeth upon the miserable Nation of the Iews? As now a little to instance here, that so all may see and admire the infinite grace of God in Jesus Christ, encouraging the most vile and sinful amongst the children of Apostate Adam to return unto him, that they may be saved by him. "1. Idolatry is a most heinous sin: A most guil∣ty crime. As Tertullian of old rightly said of it: 'Tis, saith he, the principal crime that mankind is guil∣ty of. And indeed there is no Vid. Aquin. 2ae. 2a. Q. 94. Art. 3. iniquity that is a greater abomination unto God: Hence Idols are called detestable things. Yea the Lord calleth Idols by the name of Devils, Deut. 32.17. 2 Chron. 11.15. And from hence it cometh to pass that the holy God is wont to be dreadful in his judging for this sin. This iniquity provoketh the eyes of his glory to send bitter destruction, to make his arrows drunk with bloud, and to furbush his great and glit∣tering sword for the slaughter. Seldom, if ever, hath it been seen, that a Nation which hath been taught better, hath fallen to Idolatry, but the God of jea∣lousie hath sent the Pestilence; yea, and sooner or later, the sord into the bowels of that Nation, to the end that he may repay vengeance upon the heads of blind Idolaters. I re∣member a Non fit tibi ulti Israel in qua non fit uncia de iniquitate vituli. R. Moses-Ben-Nach∣man dictus Gerundensis. Jewish Rabbi hath an observati∣on, that never any judgment came upon the Israelitish Nation, but God put in one ounce of vengeance more for that iniquity of the Calf in the wilderness. And yet then they only worship∣ed the true God after a false superstitious manner: They would worship Iehovah still, but because they did it in such a way, and by such means as he never commanded, neither did it enter into his heart; The Lord did surely visit for that iniquity. Now the Iews lie under the guilt of Idolatry, therefore their conversion (even that conversion which is yet to come) is described by saying, they shall be turned from Idols, and cleansed from Idols, and say, what have I to do any more with Idols? &c. because Idolatry was the reigning sin in the days of the Prophetsl. Aso because, though the Iews now dread that kind of Idolatry which their fathers were guilty of, sc. Iconolatry, or the worshipping of graven Images; yet they wor∣ship God in another way than he hath appointed; for out of Christ do they worship, and that's Idolatry; therefore the Apostle, after he had said, Iesus Christ is the true God, and eternal life, immediately addeth, keep your selves from Idols, 1 Iohn 5. two last. yet the Idolatrous Iews shall be converted and saved. There∣fore the greatest sinners may be saved. 2. Malice against that which is good, is a most grievous sin. It is the sin of Hell, and of the De∣vils that are there. Now this guilt lyeth upon the poor sinful Iews. Some Quos citatos vide apud Morini exerc. l. 1. exer. 1. c. 2, 3. have charged them with malicious corrupt∣ing of the Heb. Text, that so Christians might not have the benefit of the Scri∣ptures of the old Testament. I believe that that is a very false Vide Glass. Phil. Sacr. Joh. Isaac. Contra Lindan. Bellar. de verbo Dei. l. 2. c. 2. At{que} Iudaeos textum hebraicum ma∣litiose non corrupisse, inter ipsos Pontificios fatentur, Senensis, Bannesius, Lorinus, Pagninus, Morinus, Buxianus, Valla, A∣dradius, Genebrardus, &c. Consule Hottingeri Thesau. Philol. and in∣jurious charge against them: Nevertheless, it is too true that the heart of that people is despe∣rately moved with envy and malice against the true Religion. See Act. 13.45. & 17.5. As Paul, before his conversion, was mad with blind zeal and malice against the truth: So it is with the Iews; yet because Paul did, what he did ignorantly in unbelief, he found mercy, so shall the Jewish Nation when the fulness of the Gentiles is accomplished. Therefore the greatest sinners may be saved. 3. Blasphemy is a most fearful sin▪ It is a crime to be punished by the Judge. Now the Iews lie under the guilt of blasphemy, as it is said concerning the Papists, Rev. 13.6. That they blaspheme the tabernacle of God, i. e. the humane nature of Christ in respect of their Idolatrous Mass, Transubstantiation, &c. So it is true concerning the Iews, that they bla∣spheme the tabernacle of God. In another sence, they speak evil of the man Christ Iesus. Yea they are (some of them at least) guilty of the most hideous and horrid blasphemy against the Son of God, the only God-man Jesus Christ, that ever was heard of. For they are wont to curse that blessed name in their Synagogues. Iudaei in suis Synagogis er Christo singulis diebus ma∣ledicunt. Hieron. l. 22. c. 49. in Isa. Blasphemi Iudai vo∣cant Christum Per igno∣miniam, &c. Shindl. Lec. Pent. p. 1972. In their Lyturgies they pray, that the name of Iesus of Na∣zareth may be rooted out of the Earth. O fearful blasphemy! whose heart trembleth not at the hearing of it? In this respect some of the Jewish Lyturgies are worse than the Turkish Alcoran; For See Purchase Pilgr. l. 3. c. 10. that speaketh honourably of Christ: Likwise they are wont to call the blessed Go∣spel Evangelium dici volunt quasi Gualpe∣rius. a Volume of lies, or falshood. One would think it impossible that such sinners should ever be saved. And indeed if they knew they did blaspheme (as the Pharisees knew it, many of them) there were no forgiveness for them: But because of the infinite grace of him whose name it is to forgive iniquity, transgression and sin, they may, and in God's time the Nation shall have re∣pentance and remission of sins given unto them. Therefore the greatest sinners may be saved. 4. Murther is a most horrid sin. The cry of bloud is heard from Earth to Heaven. Now, the Iews lie under the guilt of Bloud and Murther. Some Hows Hist. of England, p. 200. Calvis. Cronol. p. 423. Cranzius l. 5. c. 40. Wernerus in Fasc. temporum. At{que} hi Proverbium illud, Faelix Res∣publica ubi non est Abraham, nec Nimrod, nec Naaman, i. e. nec Iudaus, nec Tyrannus, nec leprosus. have laid a most hy∣deous fact to the charge of the Iews, sc. that they have been wont once a year to steal Christian children, and to put them to death by cruci∣fying out of scorn and hatred against Christi∣ans. But inasmuch as those reports were taken up in dark and Popish times, it Vide Horbeck Prolog. Con∣tra Iudaos. p. 26. Men-Ben-Israel in spe. Sect. 28. may be questioned whether truth be in them or no. So it hath been laid to the charge of Iews, that Trithemius Hirs. Cron. p. 291. they poysoned the waters of some Coun∣treys that they might be the death of those that lived therein. However, it is certain, that the most prodigious Murther that ever the Sun beheld, (yea such Murther as the Sun durst not behold) hath been committed by the Iews, and that the guilt thereof lyeth upon the Jewish Nation to this day, even the guilt of the bloud of the Saviour of the world, of him that is the Prince of life, and Lord of glory. See Acts 2.23. & 7.52. Oh! to be guilty of bloud, though it were but the bloud of the meanest person in the world, is a sad thing; but to be guilty of the bloud of him that is God as well as man, how doleful is that? whence is it, that coming unwor∣thily to the Lords Supper is such a dreadful sin? if a man come to the Table of the Lord either without regenerating grace in his soul, or without actual preparedness. Though he should have grace, yet if his heart be not in a right and heavenly frame to come to the Table of the Lord, it is a dreadful thing; why? because he becometh guilty of the bloud of the Lord, not only guilty, but guilty of bloud; yea of the bloud of the Lord. Now this is true concerning the Jewish Nation, that the guilt of the bloud of the Lord of Heaven and Earth lyeth upon that Nation; yet they shall be converted and saved. Therefore the greatest sinners may be saved. 5. Unbelief is a most grievous sin, 1 Iohn 5.10. He that believeth not hath made God a Liar. What more horrible can be thought of, to call God a Liar? This doth every unbeliever under heaven. This therefore is the condemnation, Iohn 3.19. And when the Lord saith that he will punish a man's soul with a vengeance, he expresseth it by saying such an one shall have his portion with unbelievers, Luke 12.46. The truth is, if a man would study with himself, how to vex the soul of God, he could not do it more than by unbelief; that is, than by not accepting of Jesus Christ upon his own terms as propounded, and freely offered in the glorious Go∣spel of the blessed God. Yet for all this, the unbe∣lieving Nation of the Iews shall be converted and saved. Therefore the greatest sinners may be sa∣ved. Suppose thou hadst been an Idolater, a Blasphe∣mer, a Murtherer, and Unbeliever (yea, and thou hast been so who ever thou art) yet there is salvati∣on to be had even for thee. Only then thou must do as the Iews shall do when God hath mercy on them▪ That is, Repent and mourn bitterly, for all the wrong thou hast done to God by sin, and return un∣to him with all thy heart, and he will not reject thee. See Zech. 12.10. Ier. 29.12, 13, 14. This then I do proclaim amongst you from the God of heaven this day▪ Let the vilest sinner return unto the Lord by Repenance and Faith in Jesus Christ, and though his sins were as Crimson, they shall be as Wooll; though they were as red as Scarlet, they shall be∣come as white as snow; Wherefore thus saith the Lord, let the wicked forsake his way, and the un∣righteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon. Use 3. If it be so, that all the Tribes of Israel shall be saved: Hence then it followeth, that we should seek unto God continually that he would hasten the day of Israels salvation. Matters of prophesie and promise should be turned into prayer. Now there is a prophesie and a promise (my Text containeth them both) That all Israel shall be saved. Therefore let prayer be made by us all that have any interest in the God of Israel, that he would perform (yea, and hasten it in its time) what his own mouth hath spoken concerning this mat∣ter. Here consider briefly. 1. That thus to pray it our duty. The holy Commandment of the Lord requireth i, Isa. 62.6, 7. I have set watchmen upon thy walls O Ierusalem, which shall never hold their peace day nor night; ye that make mention of the Lord keep not silence, and give him no rest till he establish, and till he make Ie∣rusalem a praise in the earth. What a solemn charge is here, that we should pray continually every night and every day, and that we should let the Lord have no rest in heaven, till Ierusalem be mae a praise in the earth? And when will that be? Verily when Ierusalem shall be inhabited again in her own place, even in Ierusalem. Therefore we should be uncessant in prayer for this! We ought to pray for the Incation of Israels salvation, in the con∣version of the Jewish Nation. Likewise we ought to pray hard for the consummation of this salvation, in new Ierusalems coming down from God out of heaven. This did our Lord teach us, when he bid us pray, that the kingdom of God might come; and that his will might be done on earth as it is done in heaven. In that kingdom which the God of hea∣ven shall set up at the day of Messias his second co∣ming, his will shall be done on earth as it is done in heaven. Oh! how should we strive in prayer that the coming of this dear and blessed day may be hastned? Besides, the examples of God's ser∣vants, who have prayed for Israels salvation, do bind us to do the like. How earnest was the Apostle in his desires after this thing? Paul could have been con∣tent that any curse or censure, short of Maranatha should have come upon him, even to have been Anathema from the Lord, upon condition that the Israelites might have been converted and saved; Rom. 9.3, 4. & 10.1. Brethren (saith he) my hearts desire and prayer to God for Israel is that they might be saved. He speaketh concerning the Tribes of Israel, even of Israel according to the flesh. And truly so should it be with us all, our desire, yea our hearts desire and our prayer to God for this Is∣rael ought to be, that they may be saved. . Consider that we have many promises to encourage us in making this prayer before the Lord. We have not only promises, that the thing shall come to pass in due time, which is encourage∣ment enough; but it is promised, that we our selves shall be no loosers by praying for this thing. If David could say that when he fought unto God for his enemies, that his prayer returned into his own bosom: Surely we shall find, that when in since∣rity we seek unto God for Israel, that prayer will re∣turn into our own bosom. Remember what the Lord saith, Psal. 122.6. pray for the peace of Ie∣rusalem, they shall prosper that love thee: And though the words are to be extended unto Mystical, there is no reason why Literal Ierusalem should be excluded out of that Text. See also Rev. 21.6. I will give (saith he, who is Alpha and Omega) to him that is athirst, of the fountain of the water of life freely. To him that is a thirst, for what? even to him that is a∣thirst for the salvation of Israel, for the conversion of the Iews, for the creating of the new heaven and the new earth which is promised, to him that is thus athirst will the Lord give of the fountain of the wa∣ter of life freely. Consider 3. There was a time when the Israelite did pray for us, therefore in equity we should pray for them. Time was when the Iews were the people of God, and Gentiles were not so: And then did they pray for the conversion of Gentiles, that Gentiles might have the saving health of God ex∣tended towards them, and the breasts of divine Or∣dinances to suck grace and consolation from. There∣fore inasmuch as the case is now quite altered, that the Iews are not the people of God, but many a∣mongst the Gentiles are so: we should in like man∣ner pray for them, that they may see the salvation of the Lord, Psal. 67. per totum, Cant. 8.8. Consider 4. Prayer may be a means to hasten the coming of this glorious day of Israels salva∣tion. Would we not have Sion to be delivered, and that speedily? pour forth earnest and conti∣nual prayer, and it will hasten the birth of Sion, that even a Nation shall be born in one day. It is prayer that sets the wheels of divine providence a going; It is prayer that turns the world upside down. Therefore you may observe, that seldom doth any great teration of the state and face of things come to pass in the world, but the Lord first sends down a spirit of prayer into the hearts of his Saints, and that shaketh heaven and earth in pieces in a short time. Observe then (my friends, and brethren, beloved in the Lord) and be awakened this day, I say, observe, that when the prayers of Saints ascend before the Throne of God, with the incense of the merits and intercession of the Lord Jesus, there fol∣loweth upon it thundrings, voices, lightnings, and an earthquake, Rev. 8.4, 5. would you then see that earth∣quake wherein the mountains of prey, that devour Israel, shall be brought low, and wherein the Lords house, which is now trampled upon, shall be exalted on the tops of the mountains? Oh then pray as for your lives all manner of prayer, even publick prayer, fami∣ly prayer secret prayer; and in all stir up your selves to call upon the Lord, and say, awake, a∣wake, O arm of the Lord as in the days of old; awake, as in the years of ancient generations, that Sion may return with singing, and everlasting joy upon her head. And shall I tell you (yea from the Lord I will tell you) that the prayers of poor despicable ones, that know, and fear, and serve God, can do great things with him that doth even whatsoever he please∣eth in heaven, and on earth, and in all deep places. Oh consider of it! I remember Melancthon (that great and Learned Divine) saith, he was much en∣couraged to hope that God would carry on the work of Reformation in Germany (and the Lord did carry it on with great success in those days) because he understood that there were many poor godly women, that were wont to meet together to pray that the work of Reformation might go forward: Even so if the Lord stir up the hearts of his poor servants to favour the dust of Sion, and to shew it by earnest prayer before him at all times, surely the day will not be long before the Lord ap∣pear in glory to build up Sion, for he will have re∣gard to the prayer of the destitute, and he will not despise their prayer. Know ye this, yo servants of the Lord, to your everlasting encouragement. But thou O Lord how long! how long! how long!
N00092.p4	New-Englands memoriall: or, A brief relation of the most memorable and remarkable passages of the providence of God, manifested to the planters of New-England in America; with special reference to the first colony thereof, called New-Plimouth. : As also a nomination of divers of the most eminent instruments deceased, both of church and common-wealth, improved in the first beginning and after-progress of sundry of the respective jurisdictions in those parts; in reference unto sundry exemplary passages of their lives, and the time of their death. / Published for the use and benefit of present and future generations, by Nathaniel Morton, secretary to the court for the jurisdiction of New-Plimouth. ; [Six lines of Scripture texts]	[ "Morton, Nathaniel, 1613-1685.", "Higginson, John, 1616-1708.", "Thacher, Thomas, 1620-1678.", "Prince, Thomas, 1601 or 2-1673, dedicatee." ]	1669.	Printed by S.G. and M.J. [i.e, Samuel Green and Marmaduke Johnson] for John Usher of Boston.,	Cambridge [Mass.]: :	eng	[ "Massachusetts -- History -- New Plymouth, 1620-1691.", "New England -- History -- Colonial period, ca. 1600-1775." ]	IT is the usuall manner of the Dispensation of the Maje∣sty of Heaven, to work wonderfully by weak means for the effectuating of great things, to the intent that he may have the more Glory to himself: Many instances hereof might be produced, both out of the Sacred Scri∣ptures, and common Experience; and amongst many others of this kinde, the late Happy and Memorable Enterprize of the Planting of that part of America called New-England, de∣serveth to be Commemorized to future Posterity. IN the Year 1602. divers godly Christians of our English Nation in the North of England, being studious of Refor∣mation, and therefore not onely witnessing against Humane Inventions, and Additions in the Worship of God, but minding most the positive and practical part of Divine Institutions, they entred into Covenant, To walk with God, and one with an∣other, in the enjoyment of the Ordinances of God, according to the Primitive Patern in the Word of God. But finding by experience they could not peaceably enjoy their own liberty in their Native Country, without offence to others that were dif∣ferently minded; they took up thoughts of removing them∣selves and their Families into the Netherlands, which accord∣ingly they endeavoured to accomplish, but met with great hinderance: yet after some time, the good hand of God re∣moving obstructions, they obtained their desires; arriving in Holland, they setled themselves in the City of Leyden, in the year 1610, and there they continued divers years in a com∣fortable condition, enjoying much sweet society and spiritual comfort in the wayes of God, living peaceably among them∣selves, and being courteously entertained, and lovingly re∣spected by the Dutch, amongst whom they were strangers, ha∣ving for their Pastor Mr. John Robinson, a man of a learned, polished, and modest spirit, pious and studious of the Truth, largely accomplished with sutable Gifts and Qualifications to be a Shepherd over this Flock of Christ; having also a fellow∣helper with him in the Eldership, Mr. William Brewster, a man of approved Piety, Gravity, and Integrity, very eminently fur∣nished with gifts sutable to such an Office. But notwithstanding their amiable and comfortable carrying on, (as hath been said) although the Church of Christ on Earth in holy Writ, is sometimes called Heaven; yet there is alwayes in their most perfect state here in this lower world, very much wanting as to absolute and perfect happiness, which is onely reserved for the time and place of the full enjoyment of Celestial Glory: for, although this Church was at peace, and in rest at this time, yet they took up thoughts of removing themselves into America with common consent; the Proposi∣tion of removing thither being set on foot, and prosecuted by the Elders upon just and weighty grounds: for, although they did quietly and sweetly enjoy their Church-liberties under the States, yet they foresaw that Holland would be no place for their Church and Posterity to continue in comfortably, at least in that measure that they hoped to finde abroad; and that for these Reasons following, which I shall recite as received from themselves. First, Because themselves were of a different Language from the Dutch, where they lived, and were setled in their way, in∣somuch that in ten years time, whiles their Church sojourned amongst them, they could not bring them to reform the neglect of Observation of the Lords-day as a Sabbath, or any other thing amiss amongst them. Secondly, Because their Countrymen, who came over to joyn with them, by reason of the hardness of the Country, soon spent their Estates, and were then forced either to return back to England, or to live very meanly. Thirdly, That many of their Children, through the extreme necessity that was upon them, although of the best dispositions, and graciously inclined, and willing to bear part of their Pa∣rents burthens, were oftentimes so oppressed with their heavy labours, that although their Spirits were free and willing, yet their Bodies bowed under the weight of the same, and became decrepid in their early youth, and the vigour of Nature con∣sumed in the very bud. And that which was very lamentable, and of all sorrows most heavy to be born, was, that many by these occasions, and the great licentiousness of Youth in that Coun∣try, and the manifold temptations of the place, were drawn away by evil examples into extravagant and dangerous courses, getting the reins on their necks, and departing from their Pa∣rents: Some became Sdiers, others took upon them farre Voyages by other-some worse courses tending to disso∣luteness, and destruction of their Souls, to the great grief of their Parents, the dishonour of God; and that the place being a place of great licentiousness and liberty to Children, they could not educate them, nor could they give them due correction without reproof or reproach from their Neigh∣bours. Fourthly, The their Posterity would in few generations be∣come Dutch, and so lose their interest in the English Nation; they being desirous rather to enlarge His Majesties Dominions, and to live under their Naturall PRINCE. This bath been graciously an∣swered fiace, by moving the hearts of many of his Servants to be very in∣strumental in this work, with some good suc∣cess, & hopes of a further bles∣sing in that a∣spect.Fifthly and lastly, and which was not the least, a great hope and inward Zeal they had of laying some good Foundation, or at least to make some way thereunto, for the propagating and ad∣vancement of the Gospel of the Kingdome of Christ in those remote parts of the World, yea although they should be but as stepping-stones unto others for the performance of so great a Work. These and such like were the true Reasons of their removal, and not as some of their Adversaries did upon the rumour thereof, cast out slanders against them; as if the State was weary of them, and had rather driven them out, (as Heathen Histories have seigned of Moses and the Israelites, when they went out of Egypt) then that it was their own free choice and motion. I will therefore mention a particular or two, to evince the contrary. And first, Although some of them were low in their Estates, yet the Dutch observing that they were diligent, faithful and careful of their engagements, had great respect to them, and strove for their custome. Again, secondly, the Magistrates of the City of Leyàen where they lived, about the time of their coming away, in the publick place of Justice gave this commendable Testimony of them, in reproof of the Walloons who were of the French Church in the City; These English (said they) have lived now amongst us Ten years, and yet we never had any Suit or Accusation against them, or any of them; but your Strifes and Quarrels are con∣tinuall. The Reasons of their Removal above-named being debated first in private, and thought weighty, were afterwards pro∣pounded in publick; and after solemn dayes of Humiliation observed both in publick and in private, it was agreed, That part of the Church should go before their Brethren into Ame∣rica, to prepare for the rest: and if in case the major part of the Church did chuse to go over with the first, then the Pastor to go along with them; but if the major part stayed, that he was then to stay with them. They having imployed sundry Agents to treat with several Merchants in England, who adventured some considerable Sums in a way of valuation to such as went personally on in the Voyage; the Articles of Agreement about the premises being fully concluded with the said Merchants, and sundry Dif∣ficulties and Obstructions removed, having also obtained Let∣ters Patents for the Northern parts of Virginia, of King James of Famous Memory; All things were got ready and provided, a small Ship was bought and fitted out in Holland, of about sixty un, called The Speedwell, as to serve to transport some of them over, so also to stay in the Country, and attend upon Fishing, and such other affairs as might be for the good and benefit of the Colony when they came thither. Another Ship was hired at London, of Burthen about Ninescore, called The May-flower, and all other things got in a readiness: so being prepared to depart, they had a solemn day of Humilia∣tion, the Pastor teaching a part of the day very profitably and The Text of Scripture was Ezra 8.21. sutably to the present occasion, the rest of the time was spent in pouring out of Prayers unto the Lord with great fervency, mixed with abundance of tears; and the time being come that they must depart, they were accompanied with most of their Brethren out of the City, unto a Town called Dels Haven, where the Ship lay ready to receive them: so they left that goodly and pleasant City, which had been their resting place above eleven years; but they knew that they were Pilgrims and Strangers here below, and looked not much on these things, Hebr. 11.16. but lifted up their eyes to Heaven, their dearest Country, where God hath prepared for them a City, and therein quieted their spirits. When they came to the place, they found the Ship and all things ready; and such of their Friends as could not come with them, followed after them, and sundry came from Am∣sterdam to see them shipt, and to take their leaves of them. One night was spent with little sleep with the most, but with friendly entertainment, and Christian discourse, and other reall expressions of true Christian love. The next day the wind being fair they went on Board, and their friends with them, where truely-doleful was the fight of that sad and mournful parting, to hear what sighs and sobs and prayers did found amongst them; what tears did gush from every eye, and pithy speeches pierced each others heart, that sundry of the Dutch strangers that stood on the Key as spectators, could not refrain from tears: yet comfortable and sweet it was, to see such lively and true expressions of dear and unseigned love. But the Tide (which stayes for no man) calling them away, that were thus loth to depart, their Reverend Pastor falling down on his knees, and they all with him, with watery cheeks commended them with most ervent Prayers unto the Lord and his blessing; and then with mutual imbraces, and many tears, they took their leaves one of another, which proved to be the last leave to many of them. Thus hoysing Sail with a prospe∣rous gale of wind, they came in short time to Southampton, This was about the second of July 1620. where they found the bigger Ship come from London, being ready with all the rest of their Company, meeting each other with a joyful welcome and mutual congratulation. At their parting, their Pastor Mr. John Robinson wrote a Letter to the whole Company, which I thought meet here to insert, being so fruitfull in it self, and sutable to their occa∣sions. I Do heartily, and in the Lord sainte you, as being these with whom I am present in my best affections, and most earnest long∣ings after you, though I be constrained for a while to be bodily absent from you: I say, Constrained; God knowing how willing∣ly, and much rather then otherwise, I would have born my part with you in this first brunt, were I not by strong necessity held back for the present. Make account of me in the mean time as a man divided in my self, with great pain, (and as Natural bonds set aside) having my better part with you: And although I doubt not but in your godly wisdomes you both foreset and resolve upon that which concerneth your present state and condition, both severally and joyntly; yet have I thought it but my duty to adde some further spur of provocation unto them who run already, if not because you need it, yet because I owe it in love and duty. And first, as we are daily to renew our Repentance with our God, especially for our sins known, and generally for our unknown trespasses: so doth the Lord call, us in a singular manner, upon occasions of such difficulty and danger as lieth upon you, to a both narrow search, and careful reformation of your wayes in his sight, left he calling to remembrance our sins forgotten by us, or unrepented of, take advantage against us, and in judgement leave us to be swallowed up in one danger or other: whereas on the contrary, sin being taken away by earnest Repentance, and the pardon thereof from the Lord sealed up to a mans Conscience by his Spirit, great shall be his security and peace in all dangers, sweet his comforts in all distresses, with happy de∣liverance from all evil, whether in life or death. Now next after this heavenly peace with God and our own Consciences, we are care∣fully to provide for peace with all men, what in us lyeth, especially with our Associates; and for that, watchfulness must be had that we neither at all in our selves do give, no nor easily take offence be∣ing given by others. Woe be to the world for offences, for al∣though it be necessary, considering the malice of Satan and mans corruption, that offences come, yet woe unto the man, or woman either, by whom the offence cometh, faith Christ, Match. 18.7. and if offences in the unseasonable use of things in themselves in∣different, be more to be feared then death it self, as the Apostle teacheth, I Cor. 9. 15. how much more in things simply evil, in which neither honour of God nor love of man is thought worthy to be regarded? Neither yet is it sufficient that we keep our selves by the grace of God from giving of offence, except withall we be armed against the taking of them when they are given by others: for how imperfect and lame is the work of Grace in that person, who wants Charity to cover a multitude of offences? as the Scripture speaks. Neither are you to be exhorted to this grace, onely upon the common grounds of Christianity, which are, that persons ready to take offence, either want Charity to cover offences, or Wisdome duely to weigh humane frailties; or lastly, are gross though close Hypocrites, as Christ our Lord teacheth, Mat.7.1,2,3. as indeed, in my own experience few or none have been found which sooner give offence, then such as easily take it; neither have they ever proved sound and profitable Members in Societies, who have nourished this touchy humour. But besides these, there are divers Motives provoking you above others to great care and conscience this way; as first, there are many of you strangers as to the per∣sons, so to the infirmities one of another, and so stand in need of more watchfulness this way, left when such things fall out in men and women as expected not, you be inordinately affected with them, which doth require at your hands much Wisdome and Cha∣rity for the coverg and preventing of incident offences that way. And lastly, your intended course of Civil Community, will minister continuall occasion of offence, and will be as fewel for that fire, except you diligently quench it with brotherly forbearance: and if taking of offence causlesly or easily at mens doings, be so care∣fully to be avoided; how much more heed is to be taken that we take not offence at God himself? which yet we certainly do, so oft as we do murmure at his Providence in our crosses, or bear impatiently such afflictions as wherewith he is pleased to visit us. Store up therefore Patience against the evil day; without which, we take offence at the Lord himself in his holy and just works. A fourth thing there is carefully to be provided for; viz. That with your common Imployments, you joyn common Affections truely been upon the generall Good, avoiding as a deadly Plague of your both Com∣mon and Special Comforts, all retiredness of minde for proper ad∣vantage; and all singularly affected every manner of way, let every man repress in himself, and the whole Body in each person, as so many Rebels against the Common Good, all private respects of mens selves, not sorting with the general Convenience. And as men are careful not to have a new House shaken with any violence, before it be well settled, and the parts firmly knit: so be you, I beseech you Brethren, much more careful that the House of God (which you are, and are to be) be not shaken with unnecessary No∣velties, or other Oppositions at the first setling thereof. Lastly, Whereas you are to become a Body Politick, using a∣mongst your selves Civil Government, and are not furnished with persons of special Eminency above the rest, to be chosen by you into Office of Government; Let your wisdome and godliness appear not onely in choosing such persons as do intirely love, and will promote the Common Good; but also in yielding unto them all due Honour and Obedience in their lawful Administrations, not beholding in them the ordinariness of their persons, but Gods Ordinance for your good: not being like the foolish multitude, who more honour the gay Coat, then either the virtuous minde of the man, or the glorious Ordinance of the Lord: But you know better things, and that the Image of the Lords Power and Authority which the Magistrate beareth is honourable, in how mean persons soever; and this duty you may the more willingly, and ought the more conscionably to per∣form, because you are (at least for the present) to have them for your ordinary Governours, which your selves shall make choice of for that Work. Sundry other things of Importance I could put you in minde of, and of those before-mentioned in more words; but I will not so far wrong your godly mindes, as to think you heedless of these things, there being also divers amongst you so well able both to admonish themselves and others of what concerneth them. These few things therefore, and the same in few words, I do earnestly commend unto your Care and Conscience, joyning therewith my daily and incessant Prayers unto the Lord, That He who hath made the Heavens, and Upon the re∣ceipt of this let∣ter, the company was called to∣gether, and it was publickly read amongst them, which had good acceptation with all, and after fruit the Earth, and Sea, and all Rivers of Waters, and whose Provi∣dence is over all his Works, especially over all his dear Children for good, would so guide and guard you in your wayes, as inwardly by his Spirit, so outwardly by the hand of his power, as that both you, and we also for and with you, may have after-matter of praising his Name all the dayes of your and our lives. Fare you well in Him in whom you trust and in whom I rest, ALl things being got ready, and every business dispatched, they ordered and distributed their Company for either Ship, (as they conceived for the best) and chose a Governour, and two or three Assistants for each Ship, to order the people by the way, and to see to the disposing of the Provision, and such like affairs; all which was not only with the liking of the Masters of the Ships, but according to their desires: which being done, they set Sail from Southampton the fifth of August, 1620. But alas, the best Enterprizes meet oftentimes with many discouragements; for they had not failed arre, before Mr. Reynolds, the Master of the lesser Ship, complained that he found his Ship so leak, as he durst not put further to Sea: on which they were forced to put in at Dartmouth, Mr. Jones the Master of the biggest Ship likewise putting in there with him; and the said lesser Ship was searched, and mended, and judged sufficient for the Voyage by the Workmen that mended her: On which, both the said Ships put to Sea the second time, but they had not sailed above an hundred Leagues, ere the said Reynolds again complained of his Ship being so leak, as that he feared he should founder in the Sea, if he held on; and then both Ships bore up again, and went in at Plimouth: but being there searched again, no great matter appeared, but it was judged to be the general weakness of the Ship. But the true eason of the rearding and delaying of matters was not as yet discerned: the one of them respecting the Ship (as after∣wards was found) was, that she was over Masted, which when she came to her trim in that respect, she did well, and made divers proitable and successful Voyages. But secondly, and more especially, by the deceit of the Master and his Company, who were hired to stay a whole year in the Country; but now fancying dislike, and fearing want of Victuals, they plotted this stratagem to free themselves, as afterwards was known, and by some of them confessed; for they apprehended that the greater Ship being of force, and in whom most of the Provi∣sions were bestowed, that she would retain enough for her self, whatsoever became of them and the Passengers: But so strong was self-love and deceit in this man, as he forgot all duty and former kindness, and dealt thus falsly with them. These things thus falling out, it was resolved by the whole to dismiss the lesser Ship, and part of the Company with her, and that the other part of the Company should proceed in the bigger Ship: which when they had ordered matters in reference thereunto, they made another ad parting the one Ship, (viz.) the lesser going back for London, and the other (viz.) The May-flower, Mr. Jones being Master, proceeding on in the intended Voy∣age. These troubles being blown over, and now all being com∣pact together in one Ship, they put to Sea again with a prospe∣rous wind: but after they had enjoyed fair winds for a season, they met with many contrary winds and fierce storms, with which their Ship was shrewdly shaken, and her upper works made very leaky, and one of the main Beams of the Mid-ships was bowed and cracked, which put them to some fear that she would not be able to perform the Voyage; on which the princi∣pal of the Seamen and Passengers had serious consultation what to do, whether to return or hold on: but the Ship proving strong under water, by a Screw the said Beam was brought into his place again; which being done, and well secured by the Carpenter, they resolved to hold their Voyage, and so after many boisterous storms in which they could bear no fail, but were forced to lye at Hull many dayes together; after long beating at Sea, they fell in with the land called Cape Cod the which being made, and certainly known to be it, they were not a little joyful. After some little deliberation had amongst them∣selves with the Master of the Ship, they tacked about to stand to the Southward, to finde some place about Hudsons River, (according to their first intention) for their Habitations: But they had not failed that Course above half a day, but they fell amongst perillous Sholes and Breakers, and they were so farre intangled therewith, as they conceived themselves in great dan∣ger; and the wind shrinking upon them withall, they resolved to bear up again for the Cape aforesaid: the next day, by Gods Providence, they got into the Cape harbour. Thus they ar∣rived at Cape Cod, alias Cape James, in November 1620. and being brought safe to land, they fell upon their knees and bles∣sed the God of Heaven, who had brought them over the vast and furious Ocean, and delivered them from many perils and miseries. Nevertheless, it is to be observed, that their putting into this place was partly by reason of a storm, by which they were forced in, but more especially by the fraudulency and contri∣vance of the aforesaid Mr. Jones, the Master of the Ship: for, Of this Plot be twist the Dtch and Mr. I I have had late and certain In∣telligence. their Intentions, as is before-noted, and his Engagement, was to Hudsons River; but some of the Dutch having notice of their intenions, and having thoughts about the same time of erecting a Plantation there likewise, they fraudulently hired the said Jones by delayes while they were in England, and now un∣der pretence of the danger of the Sholes, &c. to disappoint them in their going thiher: But God out-shoots Satan often∣times in hs own Bow, for had they gone to Hudsons River as before expressed, it had proved very dangerous to them: for although it is a place farre more commodious, and the Soil more fertile, yet then abounding with a multitude of pernicious Salvages, whereby they would have been in great peril of their lives, and so the work of transplanting the Gospel into these parts, much endangered to have been hindred and retarded: but God so disposed, that the place where they afterward setled was much depopulated by a great Mortality amongst the Na∣tives, which fell out about two years before their arrival, whereby he made way for the carrying on of his good purpose in promulgating of his Gospel as aforesaid. But before we pass on, let the Reader with me make a pause, and seriously consider this poor peoples present condition, the more to be raised up to admiration of Gods goodness towards them in their preservation: for being now passed the vast Ocean, and a sea of Troubles before in their Preparation, they had now no Friends to welcome them, no Inns to entertain or refresh them, no Houses, or much less Towns to repair unto to seek for succour: the Barbarians that Paul the Apostle fell amongst in his Shipwrack at the Isle Mlita, shewed him no small Acts 29. kindness; but these Salvage Barbarians when they met with them (as after will appear) were readier to fill their sides full of Arrows, then otherwise: and for the season, it was Winter, and they that know the Winters of the Country, know them to be sharp and violent, subject to cruel and fierce Storms, dan∣gerous to travel to known places, much more to search un∣known Coasts. Besides, what could they see but a hideous and desolate Wilderness, full of wilde Beasts and wilde Men? and what multitudes of them there were, they then knew not: nei∣ther could they as it were go up to the Top of Pisgah, to view from this Wilderness a more goodly Country to feed their hopes; for which way soever they turned their eyes (save up∣ward to Heaven) they could have little solace or content in re∣spect of any outward object, for Summer being ended, all things stand in appearance with a weather-beaten face, and the whole Country full of Woods and Thickets, represented a wilde and salvage hew; if they looked behinde them, there was the mighty Ocean which they had passed, and was now as a main Bar and Gulph to separate them from all the Civil Parts of the World. The Master of the Ship and his Company pressing with speed to look out a place for their Settlement at some near distance, for the season was such as he would not stir from thence, untill a safe Harbour was discovered by them with their Boat: yea, it was sometimes threatned, that if they would not get a place in time, that they and their goods should be turned on shore, and that the Ship would leave them; the Master ex∣pressing himself, that Provisions spent apace, and that he would keep sufficient for himself and his Company for their return. It is true indeed, that the love and affections of their Brethren they left behinde them in Holland, was cordial and intire to∣wards them, but they had little power to help them or them∣selves: what could now sustain them but the Spirit of God and his grace? Ought not, and may not the Children of these Fathers Psal. 107. 1,2, 4:5,8. rightly say, Our Fathers were English men, which came over this great Ocean, and were ready to perish in this Wilderness; but they cried unto the Lord, and he heard their voice, and looked on their adversity: Let them therefore praise the Lord, because he is good, and his mercy endureth for ever; yea, let them who have been the redeemed of the Lord shew how he hath delivered them from the hand of the oppressor, when they wandred in the desert Wilderness out of the way, and found no City to dwell in; both hungry and thirsty, their soul was overwhelmed in them: Let them therefore confess before the Lord his loving kindness, and his wonderful works before the children of men? BEing thus fraudulently dealt with (as you have heard) and brought so farre to the Northward, the season being sharp, and no hopes of obtaining their intended Port; and thereby their Patent being made void and useless as to another place: Being at Cape Cod upon the Eleventh of November 1620. it was thought meet for their more orderly carrying on of their Affairs, and accordingly by mutual consent they entred into a solemn Combination as a Body Politick, To submit to such Go∣verrnment and Governours, Laws and Ordinances, as should by a general Consent from time to time be made choice of, and assented unto. The Contents whereof followeth. IN the Name of God, Amen. We whose Names This was the first Foundations of the Govern∣ment of New∣Plimouth. are under-written, the Loyal Subjects of our dread Soveraign Lord King James, by the grace of God of Great Britain, France and Ireland, King, Defendor of the Faith, &c. Having undertaken for the glory of God, and advancement of the Christian Faith, and the Ho∣nour of our King and Countrey, a Voyage to plant the first Colony in the Northern parts of Virginia; Do by these Presents solemnly and mutually, in the presence of God and one another, Covenant and Combine our selves together into a Civil Body Politick, for our better ordering and preservation, and furtherance of the ends aforesaid: and by virtue hereof do enact, constitute and frame such just and equal Laws, Ordinances, Acts, Con∣stitutions and Officers, from time to time, as shall be thought most meet and convenient for the general good of the Colony; unto which we promise all due submis∣sion and obedience. In witness whereof we have here∣unto subscribed our Names at Cape Cod, the eleventh of November, in the Reign of our Soveraign Lord King James, of England, France and Ireland the eighteenth, and of Scotland the fifty fourth, Anno Dom, 1620. Mr. John Car∣ver the first Go∣vernour of the Jurisdiction of New PlimouthAfter this, they chose Mr. John Carver, a man godly and well-approved amongst them, to be their Governour for that year. Necessity now calling them to look out a place for Habita∣tion, as well as the Master and Mariners importunity urging them thereunto; while their Carpenter was trimming up of their Boat, sixteen of their men tendred themselves to go by land and discover those nearest places; which was accepted: and they being well armed, were sent forth on the sixteenth of November 1620. and having marched about a mile by the Sea∣side, they espied five Indians, who ran away from them, and they followed them all that day sundry miles, but could not come to speech with them: so night coming on, they betook themselves to their Rendezvouz, and set out their Sentinels, and rested in quiet that night; and the next morning they followed the Indians tracts, but could not finde them nor their dwellings, but at length lighted on a good quantity of clear ground near to a Pond of fresh water, where formerly the Indians had plant∣ed Indian Corn, at which place they saw sundry of their graves; and proceeding further, they found new Stubble where Indian Corn had been planted the same year; also they found where lately an house had been, where some Planks and a great Kettle was remaining, and heaps of sand newly paddled with their hands, which they digged up, and found in them divers fair Indian Baskets filled with Corn, some whereof was in Ears fair and good of divers colours, which seemed to them a very goodly sight, having seen none before: Of which Rarities they took some to carry to their friends on Shipboard, like as the Israelites Spies brought from Eshcol some of the good fruits of the Land: but finding little that might make for their encou∣ragement as to situation, they returned, being gladly received by the rest of their Company. After this, their Shallop being ready, they set out the second time for a more full Discovery of this place, especially a place that seemed to be an opening as they went into, the said Har∣bour some two or three Leagues off, which the Master judged to be a River; about thirty of them went out on this second Discovery, the Master of the Ship going with them: but upon the more exact discovery thereof, they found it to be no Har∣bour for Ships, but onely for Boats. There they also found two of their Houses covered with Mats, and sundry of their Implements in them; but the people ran away, and could not be seen: Also there they found more of their Corn and Beams of various colours; the Corn and Beams they brought away, About 6 months after they gave them full satis∣faction to their content. purposing to give them full satisfaction when they should meet with any of them. And here is to be noted, a special and a great mercy to this people, that here they got them seed to plant them Corn the next year, or otherwise they might have starved, for they had none, nor any likelyhood to get any, un∣till A special Pro∣vidence of God to be noted. the season had been past (as the sequel did manifest) neither is it likely that they had had this, if the first Discovery had not been made, for the ground was now all covered with Snow, and hard frozen; but the Lord is never wanting unto those that are his in their greatest needs. Let his holy Name have all the praise. Having thus discovered this place, it was controverted a∣mongst them what to do, touching their abode and setling there. Some thought it best for many Reasons to abide there: 1. Because of the Convenience of the Harbour for Boats, though not for Ships. 2. There was good Corn-ground ready to their hands, as was seen by experience in the goodly Corn it yielded, which would again agree with the ground, and be natural seed for the same. 3. Cape Cod was like to be a place for good Fishing, for they saw daily great Whales of the best kinde for Oyl. 4. The place was likely to be healthful, secure, and defensible. 5. and lastly, The especial Reason was, that now the heart of Winter and unseasonable weather was come upon them, so as they could not go upon Coasting and Discovery, without danger of losing both men and Boat, upon which would follow the overthrow of all, especially considering what variable winds and sudden storms do there arise; also cold and wet lodging had so tainted their people, as scarce any of them were free from vehement Coughs, as if they should continue long, it would indanger the lives of many, and breed diseases & infection amongst them. Again, that as yet they had some Provisions, but they would quickly be spent, and then they should have nothing to comfort them in their labour and toyl that they were like to undergo. At the first it was also conceived, whiles they had competent Victuals that the Ship would stay, but when that grew low, they would be gone, and let them shift for them∣selves. Others again urged to go to Agawam, aliàs Angawam, a place about twenty Leagues off to the Northward, which they had heard to be an excellent Harbour for Ships, better ground, and better fishing. Secondly, for any thing they knew there might be hard by About this time Mrs. Susanna White was de∣livered of a Son who was named Peregrine; he was the first of the English that was born in N.E. and still sur∣viveth, & is the Lieutenant of the Military Company of Mathfield. us a farre better Seat, and it would be a great hinderance to feat where they should remove again. But to omit many Reasons and Replies concerning this mat∣ter, it was in the end concluded to make some discovery within the Bay, but in no case so farre as Angawam. Besides, Robert Coppin their Pilot made relation of a great Navigable River, and good Harbour in the other Head-land of the Bay, almost right over against Cape Cod, being in a right line not much above eight Leagues distant, in which he had once been; and beyond that place they that were to go on discovery were en∣joyned not to go. The Month of November being spent on these Affairs, and having much oul weather; on the sixth of December they con∣cluded to send out their Shallop again on a third Discovery. The Names of those that went on this Discovery, were Mr. John Carver, Mr. William Bradford, Mr. Edward Winslow, Ca∣ptain Miles Standish, Mr. John Howland, Mr. Richard Warren, Mr. Steven Hopkins, Mr. Edward Tilly, Mr. John Tilly, Mr. Clark, Mr. Coppin, John Atherton, Thomas English, Ed∣ward Doten, with the Master Gunner of the Ship, and three other of the common Seamen; these set sail on Wednesday the sixth of December 1620, intending to Circulate the deep Bay of Cape Cod, the weather being very cold, so as the Spra of the Sea lighting on their Coats, they were as if they had been glazed; notwithstanding, that night they got down into the bottom of the Bay, and as they drew near the shore they saw some ten or twelve Indians, and landed about a League off them, (but with some difficulty, by reason of the Sholes in that place) where they carried that night. In the morning they divided their Company to coast along, some on shore, and some in the Boat, where they saw the Indians had been the day before cutting up of a Fish like a Grampus; and so they ranged up and down all that day, but found no people, nor any place they liked as fit for their settlement: and that night they on shore met with their Boat at a certain Creek, where they made This is to be a place called Namske∣ket. them a Barricado of boughs and logs for their lodging that night, and being weary betook themselves to their rest. The next morning about five of the clock (seeking guidance and protection from God by prayer) and refreshing themselves in way of preparation to persist on in their intended Expedition, some of them carried their Arms down to the Boat, having laid them up in their Coats from the moisture of the weather; but others said they would not carry theirs untill they went themselves: But presently all on a sudden, about the dawning of the day, they heard a great and strange cry, and one of their Company being on board, came hastily in, and cried, In∣dians, Indians, and withall their Arrows came flying amongst them; on which, all their men ran with speed to recover their Arms (as by Gods good Providence they did.) In the mean time, some of those that were ready discharged two Muskets at them, and two more stood ready at the entrance of their Ren∣dezvouz, but were commanded not to shoot, untill they could take full aim at them; and the other two charged again with all speed, for there were onely four that had Arms there, and defended the Barricado which was first assaulted. The cry of the Indians was dreadful, especially when they saw their men run out of their Rendezvouz towards the Shallop to recover their Arms; the Indians wheeling about upon them: but some running out with Coats of Mail, and Cuttle-axes in their hands, they soon recovered their Arms, and discharged amongst them, and soon stayed their violence. Notwithstanding, there was a lusty man, and no less valiant, stood behinde a Tree within half a Musket shot, and let fly his Arrows amongst them: he was seen to shoot three Arrows, which were all avoided, and stood three shot of a Musket, untill one taking full aim at him, made the Bark or Splinters of the Tree fly about his ears; after which he gave an extraordinary shriek, and away they went all of them: and so leaving some to keep the Shallop, they fol∣lowed them about a quarter of a mile, that they might conceive that they were not afraid of them, or any way discouraged. Thus it pleased God to vanquish their Enemies, and to give them deliverance, and by his special Providence so to dispose, that not any one of them was either hurt or hit, though their Arrows came close by them; and sundry of their Coats which hung up in the Barricado were shot through and through: for which salvation and deliverance they rendred solemn Thanks∣giving unto the Lord. From hence they departed, and coasted all along, but discern∣ed no place likely for Harbour, and therefore hasted to the place their Pilot (as aforesaid) told them of, who assured them that there was a good Harbour, and they might fetch it before night: of which they were glad, for it began to be oul wea∣ther. After some hours failing it began to Snow and Rain, and about the middle of the Afternoon the wind increased, and the Sea became very rough, and they brake their Rudder, and it was as much as two men could do to steer the Boat with a couple of Oars; but the Pilot bid them be of good chear, for he saw the Harbour: but the storm increasing, and night drawing on, they bare what sail they could to get in while they could see: but herewith they brake their Mat in three pieces, and their Sail fell over-board in a very grown Sea, so as they had like to have been cast away; yet by Gods mercy they re∣covered themselves, and having the flood with them, struck into the Harbour. But when it came to, the Pilot was deceived in the place, and said, Lord be merciful to us, my eyes never saw this place before: This was be∣tthe place called the Gners Nose and Sagaquab, by the mouth of Plimouth har∣bour. and he and the Masters Mate would have run the Boat ashore in a Cove full of Breakers before the wind, but a lusty Seaman which steered bade them that rowed, If they were men, about with her, else they were all cast away; the which they did with all speed: so he bade them be of good chear, and row hard, for there was a fair Sound before them, and he doubted not but they should finde one place or other where they might ride in safety. And although it was very dark, and rained sore, yet in the end they got under the le of a small Island, and remained This was after∣wards called Clarks Island, because Mr. Clark the Ma∣sters Mate first stepped on shore there o. there all night in safety. But they knew not this to be an Island untill the next morning, but were divided in their mindes, some would keep the Boat, doubting they might be amongst the In∣dians, others were so wet and cold they could not endure, but got on shore, and with much difficulty got fire, and so the whole were refreshed, and rested in safety that night. The next day rendring thanks to God for his great deliverance of them, and his continued merciful good Providence towards them, and finding this to be an Island, it being the last day of the week, they resolved to keep the Sabbath there. On the second day of the week following they founded the Harbour, and found it fit for Shipping, and marched into the Land, and found divers Corn fields, and little running Brooks, a place (as they supposed) fit for Situation, at least it was the best that they could finde, and the season and their present ne∣cessity made them glad to accept of it. So they returned again to their Ship with this News to the rest of their people, which did much comfort their hearts. On the fifteenth of December they weighed Anchor, to go to the place they had discovered, and arrived the sixteenth day in the Harbour they had formerly discovered, and afterward took better view of the place, and resolved where to pitch their Dwellings; and on the Five and twentieth day of December began to erect the first House for common use, to receive them and their goods: and after they had provided a place for their goods and common store (which was long in unlading for want of Boats, and by reason of foulness of the winter wea∣ther, and sickness of divers) they began to build some small Cottages for Habitation, as time would admit; and also con∣sulted of Laws and Orders both for their Civil and Military Government, as the necessity of their present condition did re∣quire. But that which was sad and lamentable, that in two or three Moneths time half of their Company died, especially in January and February, being the depth of Winter, wanting houses and other comforts, being infected with the Scurvy, and other Diseases, which this long Voyage and their incommodate condition had brought upon them, so as there died sometimes two, sometimes three on a day in the aforesaid time, that of One hundred and odde persons, scarce Fifty remained. Amongst others in the time fore-named, died Mr. William Mullins, a man pious and well-deserving, endowed also with a consider∣able outward Estate; and had it been the will of God that he had survived, might have proved an useful Instrument in his place, with several others who deceased in this great and com∣mon affliction, whom I might take notice of to the like effect. Of those that did survive in this time of distress and calamity that was upon them, there was sometimes but six or seven sound persons, who (to their great commendation be it spoken) spared no pains night nor day to be helpful to the rest, not shunning to do very mean services to help the weak and impo∣tent. In which Sickness the Seamen shared also deeply, and many died, to about the one half of them before they went∣away. Thus being but few, and very weak, this was an op∣portunity for the Salvages to have made a prey of them, who were wont to be the most cruel and treacherous people in all these parts, even like Lions, but to them they were as Lambs, God striking a dread in their hearts, so as they received no harm from them. The Lord also so disposed, as aforesaid, much to waste them by a great Mortality, together with which were their own Civil Dissentions, and Bloody Wars, so as the twentieth person was scarce left alive when these people arrived, there remaining sad spectacles of that Mortality in the place where they seated, by many bones and skulls of the dead lying above-ground; whereby it appeared, that the living of them were not able to bury their dead. Some of the ancient Indians that are surviving at the writing hereof, do affirm, That about some two or three years before the first English here arrived, they saw a Blazing Star or Comet, which was a fore-runner of This to be the same that was seen about that time in Europe. this sad Mortality, for soon after it came upon them in ex∣tremity. Thus God made way for his people, by removing the Heathen, and planting them in the Land; yet we hope in mer∣cy to some of the posterity of these poor blinde Salvages, by being means (at least stepping-stones) for others to come and Preach the Gospel amongst them: of which afterwards in its more proper place. But to return. The Indians after their arrival would shew themselves afarre off, but when they endeavoured to come near them, they would run away. But about the sixteenth of March, 1621. a certain Indian called Samoset came boldly amongst them, and spake to them in broken English, which yet they could well un∣derstand, at which they marvelled: but at length they under∣stood that he belonged to the Eastern parts of the Country; and had acquaintance with sundry of the English Fishermen, and could name sundry of them, from whom he learned his language. He became very profitable to them, in acquainting them with many things concerning the state of the Country in the Eastern parts, as also of the people here; of their Names Number, and Strength, of their Situation, and Distance from this place, and who was Chief amongst them: He told them also of another Indian called Squanto, aliàs Tisquantam, one of this place, who had been in England, and could speak better English then himself: And after courteous entertainment of him, he was dismissed. Afterwards he came again, with some other Natives, and told them of the coming of the great Sachem named Massasoiet, who (about four or five dayes after) came with the chief of his Friends and other Attendants, with the aforesaid Squanto, with whom (after friendly entertainment and some gifts given him) they made a League of Peace with him, which continued with him and his Successors to the time of the writing hereof. The terms and Conditions of the said League is as followeth: Of the more in the year 1639. I. THat neither he, nor any of his, should injure or do hurt to any of their people. II. That if any of his did any hurt to any of theirs, he should send the Offender that they might punish him. III. That if any thing were taken away from any of theirs, he should cause it to be restored; and they should do the like to his. IV. That if any did unjustly War against him, they would all him; and if any did War against them, he should aid them. V. That he should send to his Neighbour-Confederates, to cer∣tifie them of this, that they might not wrong them, but might be likewise comprised in these Conditions of Peace. VI. That when his Men came to them upon any occasion, they should leave their Arms (which were then Bowes and Arrows) behinde them. VII. Lastly, That so doing, their Soveraign Lord King James would esteem him as His Friend and Ally. All which he lked well, and withall at the same time acknow∣ledged himself content to become the Subject of our Soveraign Lord the King aforesaid, His Heirs and Successors; and gave unto them all the Lands adjacent, to them and their Heirs for ever. After these things he returned to his place called Sowams, about fourty miles distant from Plimouth, but Squanto conti∣nued with them, and was their Interpreter, and proved a spe∣cial Instrument sent of God for their good beyond expectation; he directed them in Planting their Corn, where to take their Fish, and to procure their Commodity; and also was their Pilot to bring them to unknown places for their profit, and never left them untill his death: He was a Native of this place where Plimouth is, and scarce any left besides himself. He was carried away (with divers others) by one named Hunt, a Master of a Ship, who thought to sell them for Slaves in Spain, but he got away for England, and was entertained by a Merchant in This Merchants name was Mr. Slaney. London, and imployed to Newfound-land and other parts; and at last brought hither into these parts by one Mr. Dermer, a Gentleman imployed by Sir Ferdinando Gorges and others, for Discovery, and other Designs in these parts: of whom I shall say something, because it is mentioned in a Book set forth Anno 1622. by the President and Council for New-England, That he made the Peace between the Salvages of these parts and the English, of which this Plantation (as it is intimated) had the benefit: and what a Peace it was, may appear by what befell him and his men. This Mr. Dermer was here the same year that these people came, as appears by a Relation written by him, bearing date June 30. Anno 1620. and they arrived in the Country in the Month of November following, so that there was but four Months difference: In which Relation to his honoured Friend, he hath these passages of this very place where New-Plimouth is; I will first begin (faith he) with that place from whence Squanto, or Tisquantam was taken away, which in Captain Smiths Map is called This name of Plimouth was so called not on∣ly for the reason here named, but also because Pli∣mouth in O.E. was the last town they left in their Native Country; & for that they recei∣ved many kind∣nesses from some Christians Plimouth, and I would that Plimouth had the like Commodities. I would that the first Plantation might here be seated, if there come to the number of Fifty persons, or up∣wards; otherwise at Charlton, because there the Salvages are less to be feared. The Pocanakets, which live to the West of Pli∣mouth, bear an inveterate malignity to the English, and are of more strength then all the Salvages from thence to Panobskut: Their desire of Revenge was occasioned by an English-man, who having many of them on Board, made great slaughter of them with their Murderers and small Shot, when (as they say) they Note offered no injury on their parts. Whether they were English or no, it may be doubted; yet they believe they were, for the French have so possest them: for which cause Squanto cannot deny but they would have killed me when I was at Namassaket, had he not intreated hard for me. The Soyl of the Borders of this great Bay, may be compared to most of the Plantations which I have seen in Vir∣ginia. The land is of divers sorts; for Patukset is an heavy but strong Soyl, Nauset and Satukket are for the most part a blackish and deep Mould, much like that where groweth the best Tobacco in Virginia. In the bottom of the Bay is great store of Cod, Mullet, &c. And above all, he commends Pacannaket for the richest Soyl, and much open ground, likely and fit for English Grain. Massachusets is about nine leagues from Plimouth, and situate in the mids: between both is many Islands and Peninsuls, very fertile for the most part. With sundry such Relations, which I forbear to transcribe, being now better known then they were to him. This Gentleman was taken Prisoner by the Indians at Man∣namoset, (a place not farre from Plimouth, now well known) he gave them what they demanded for his liberty; but when they had got what they desired, they kept him still, and endea∣voured to kill some of his men, but he was freed by seizing on some of them, and kept them bound till they gave him a Ca∣nooes load of Corn: Of which see Purch, hb. 9. fol. 1778. But this was Anno 1619. After the writing of the former Relation, he came to the Isle Capewak, which lieth South from this place in the way to Virginia, and the aforesaid Squanto with him; where he going on shore amongst the Indians to trade, as he used to do, was assaulted and betrayed by them, and all his men slain, but one that kept the Boat: but himself got on Board very sore wound∣ed, and they had cut off his Head upon the Cuddy of the Boat, had not his Man rescued him with a Sword, and so they got away, and made shift to get into Virginia, where he died, whe∣ther of his wounds, or the Diseases of the Country, or both, is uncertain. By all which it may appear how farre this people were from Peace, and with what danger this Plantation was begun, save as the powerful hand of the Lord did protect them. These things were partly the Reasons why the Indians kept aloof, as aforesaid, and that it was so long ere they could come to speech with any of them: Another Reason (as afterwards themselves made known) was, how that about three years be∣fore these first Planters arrived, a certain French Ship was cast away at Cape Cod, but the men got on shore, and saved their lives, and much of their Victuals and other goods; but after∣wards the Indians heard of it, and gathered together from these parts, and never left watching and dogging them, untill they got advantage, and kill'd them all but three or four, which they kept and sent from one Sachem to another to make sport with them, and used them worse then Slaves; and they con∣ceived this Ship was now come to revenge it. Two of the said French so used were redeemed by the aforesaid Mr. Dermer, the other died amongst the Indians: and as the Indians have reported, one of them lived amongst them untill he was able to discourse with them, and told them, That God was angry with them for their wickedness, and would destroy them, and give their Country to another people, that should not live like beasts as they did, but should be clothed, &c. But they derided him, and said, That they were so many that God could not kill them. His answer was, That though they were never so many, God had many wayes to destroy them that they knew not. Shortly after his death came the Plague, a Disease they never heard of before, and mightily swept them away, and left them as dung upon the earth (as you have heard.) Not long after came the English to New-Plimouth, and then several of the Indians began to minde the French-mans words, thinking him to be more then an ordinary man. And as the first part of his speech had proved true, they began to be apprehensive of the latter, viz. The loss of their Country. This Relation the first Planters at Plimouth, after they came to be acquainted with them, several of them heard from divers of their ancient and gravest Indians, and have often seen the place where the French were surprised and taken; which place beareth the Name of Frenchmans Point with many to this day. This Relation for the verity thereof, being also very observe∣able, was thought meet to be here inserted: And let me adde General instan∣ds of the Mor∣tality of the In∣dians occasio∣nall: taken no∣tice of. a word hereunto; That it is very observable likewise, That God hath very evidently made way for the English, by sweep∣ing away the Natives by some great Mortalities; as first, by the Plague here in Plimouth Jurisdiction; secondly, by the Small Pox in the Jurisdiction of the Massachusets, a very con∣siderable people a little before the English came into the Coun∣try; as also at Conecticot, very full of Indians a little before the English went into those parts; and then the Pequots by the Sword of the English (as will appear in its place) and the Coun∣try now mostly possessed by the English. I might also mention several places in the Jurisdiction of New-Plimouth, peopled with considerable companies of proper able men, since the first Planters thereof came over, even in our sight, before they were in a capacity to improve any of their land, that have by the same hand of Providence been cut off, and so their Land even cleared for them, and now so replenished with their Po∣sterity, Exod 28, 7 30. that places are too straight for them. BY little and little (faith God of old to his people) will I drive them out from be∣fore thee, till thou be increased, and inherit the Land. But before I pass on, let the Reader take notice of a very remarkable particular, which was made known to the said Planters at Plimouth some short space after their arrival, That the Indians, before they came to the English to make Friend∣ship Behold how Sa∣tan laboured to hinder the Go∣spel from coming into N.E. with them, they got all the Powaws in the Country, who for three dayes together in a horrid and devillish manner did Curse and Execrate them with their Conjurations: which Assembly and Service they held in a dark and dismall Swamp. But to return. The Spring being now come, it pleased God that the Mor∣tality which had taken away so many of the first Planters at Plimouth, ceased, and the Sick and Lame recovered apace, which was as it were a new life put into them; they having born this Affliction with much patience, being upheld by the Lord. And thus we are come unto the Twenty fifth of March, 16. THis Year several of the Indian Sachems (besides Massasoiet before-named) came unto the Government of New∣Plimouth, and acknowledged themselves to be the Loyal Sub∣jects of our Soveraign Lord King James, and subscribed unto a Writing to that purpose with their own hands; the tenour of which said Writing followeth, with their Names annexed thereunto. It being conceived by some that are judicious, that it may be of use in succeeding times, I thought meet here to insert it. KNOW all men by these Presents, That we whose Names are under written do acknowledge our selves to be the Loyal Subjects of King James, King of Great Britain, France and Ireland, Defender of the Faith, &c. In Witness whereof, and as a Testimonial of the same, we have Subscribed our Names or Marks, as fol∣loweth. Now followeth several Passages of the Providence of God to, and the further progress of the first Planters at Pli∣mouth, appertaining to the Year 1621. THey now began to hasten the Ship away, which carried so long by reason of the necessity and danger that lay on them, because so many died both of themselves, and the Ships Company likewise; by which they became so few, as the Master durst not put out to Sea, untill those that lived recovered of their Sickness, and the Winter over. The Spring of this year they Planted their first Corn in New-England, being instructed in the manner thereof by the fore-named Squanto: they likewise sowed some English Grain with little success, by reason partly of the badness of the Seed, and lateness of the season, or some other defect not then discerned. In the Month of April in this year, their Governour Mr. John Carver fell sick, and within a few dayes after died, whose death was much lamented, and caused great heaviness amongst them; and there was indeed great cause. He was buried in the best manner they could, with as much Solemnity as they were in a capacity to perform, with the Discharge of some Volleys of shot of all that bare Arms. This worthy Gentle∣man was one of singular Piety, and rare for Humility, as ap∣peared by his great condescendency, when as this poor misera∣ble people were in great sickness and weakness, he shunned not to do very mean services for them, yea the meanest of them: He bare a share likewise of their labour in his own person, ac∣cordingly as their extreme necessity required; who being one also of a considerable Estate, spent the main part of it in this Enterprize, and from first to last approved himself not onely as their Agent in the first transacting of things, but also all along to the period of his life, to be a pious, faithful, and very benefi∣cial Instrument, and now is reaping the fruit of his labour with the Lord. His Wife who was also a gracious woman, lived not six weeks after him: shee being overcome with excessive grief for the loss of so gracious an Husband, likewise died. In some short distance of time after this, Mr. William Bradford was chosen Governour of Plimouth in his stead, being not as yet well recovered of his weakness, having bin at the point of death, and Mr. Allerton likewise was chosen to be his Assistant. The second of July in this year they sent Mr. Edward Winslow and Mr. Steven Hopkins, unto the great Sachem Massasciet a∣foresaid, with a gratuitie to congratulate with him, and to view his Country, and likewise to take notice of what strength of men he had, &c. having Squanto for their guide: who found his place to be about forty Miles from New-Plimouth, his People few in comparison of what they had been, by reason of the mortality amongst the Indians forementioned. These brought word upon their return of the Narrhagansets, a People that li∣ved on the otherside of that great Bay, which are a People strong and many in number, living compact together, and had not at all been touched with the wasting Plague before-specified. They also brought a full intelligence in reference unto the par∣ticulars they were sent about, and so returned in safety. Thus their peace being well established with the Natives a∣bout them, which was much furthered by an Indian named Ho∣bamak, who came to live amongst the English; he being a proper lusty young man, and one that was in account amongst the In∣dians in those parts for his valour, continued faithful and con∣stant to the English until his death. He with the said Squanto being sent amongst the Indians about business for the English, were surprized by an Indian Sachem named Corbitant, who was no friend to the English; he met with them at Namassaket, and began to quarrel with them, and offered to stab Hobamak, who being a strong man, soon cleared himself of him; and with speed came and gave intelligence to the Governour of Plimouth, saying, he feared that Squanto was slain, for they were both threatned, and for no other cause, but that they were friends to the English, and serviceable to them. On which it was thought meet to vindicate their Messengers, and not to suffer them to be thus wronged, and it was concluded to send some men to Namassaket well armed, and to fall upon them: whereupon fourteen men being well prepared were sent, under the conduct of Captain Miles Standish, who when they came thither beset the house, and the said Captain entred into the same to look for the said Corbitant, but he was fled, and so they missed of him; but understood that Squanto was alive; so they withheld, and did no hurt, save three of the Natives pressing out of the house when it was beset, were sorely wounded; which they brought home to their Town with them, and were dressed by their Chirurgion, and cured. After this they had many Congratulations from divers Sa∣chems, and much firmer peace, yea those of the Isle of Capewak sent to make friendship with them, and this Corbitant himself used the mediation of Massasoiet to make his peace, but was shie to come near them a long time after. After this, on the eighteenth of September they sent out their Boat to the Massachusets with ten men, and Squanto for their Interpreter, to discover and view that Bay, and to trade with the Natives; and found kinde entertainment with them, who expressed themselves to be much afraid of the Tarateens, a peo∣ple in the Eastern part of New-England, which used to come in Harvest time and take away their corn, and many times kill some of their people; who after they had accomplished their business, returned in safety, and made report of the place, wishing they had been there seated. But the Lord who assigns to all men the bounds of their habitations, had appointed it for another end and use. And thus they found the Lord to be with them in all their wayes, and to bless their out-goings and in-comings: for which let his holy Name have the praise for ever. Being now well recovered in respect of health (as hath been said) they began to fit up their buildings against winter, and received in their first harvest, and had great plenty of fowl and fish, to their great refreshing. About the ninth of November came in a small ship to them This ship was called the For∣tune, in which came no Provi∣sions which was one cause of a great famine that befll the Plantation of NewPlimouth soon after. unexpected, in which came Mr. Robert Cushman, who was both a godly man and an active and faithful agent, and useful instru∣ment in the common interest of this first design; and there came with him in that ship, thirty five persons, to remain and live in the Plantation: which did not a little rejoyce the first planters. And these when they came on shore, and found all well, and saw plenty of provisions beyond their expectation, were also satisfied and no less glad: for coming in at Cape Cod before they came to Plimouth, and seeing nothing there but a barren place; they then began to think what should become of them, if the People were dead or cut off by the Indians; and began to consult upon some passages, which some of the Seamen had cast out, to take the Sails from the Yard, left the ship should get away and leave them: but the Master hearing thereof, gave them good words, and told them, If any thing but well should have befallen the People at Plimouth, he hoped he had provisions enough to carry them to Virginia, and whiles he had any, they should have their part; which gave them good satisfaction. This ship stayed at Plimouth not above fourteen dayes, and returned; and soon after her departure, the People called the Narrhagansets aforesaid, sent a messenger unto the Plantation, with a bundle of Arrows, tyed together with a Snakes skin, which their Interpreter Squanto told them was a threatning and a challenge; upon which the Governour of Plimouth sent them a rough answer, (viz.) That if they loved war rather then peace, they might begin when they would, they had done them no wrong, neither did they fear them, or should they finde them un∣provided: and by another Messenger sent the Snakes skin back again with Bullets in it, but they would not receive it, but sent it back again. It is probable the reason of this their Message to the English, was their own ambition, who since the death of so many Indians, thought to dominear and lord it over the rest, and conceived the English would be a barre in their way, and law that Massasoiet took shelter already under their wings; but this made the English more carefully to look to themselves, so as they agreed to close their Dwellings with a good strong Pale, and made ankers in convenient places, with Gates to shut, which were every night locked, and a Watch kept, and when need required there was also Warding in the day time; and the Company was by the Governour and Captains advice, divided into four Squadrons, and every one had their quarter appointed them, unto which they were to repair: and if there should be any cry of Fire, a Company was appointed for a Guard with Muskets, whiles others quenched the Fire; the same to prevent Indian Treachery. And herewith I shall end the Passages of this Year. AT the Spring of this Year (the English having certified the Indians of the Massachusets that they would come again unto them) they accordingly prepared to go thither; but up∣on some rumours which they heard from Hobamak their friend fore-named, who feared that the Massachusets were joyned with the Narrhagansets, and might betray them if they were not careful; and intimated also his jealousies of Squanto, by what he gathered from some private whisperings between him and other Indians, that he was not really cordial to the English in what he pretended, made them cautelous. Notwithstand∣ing, they sent out their Boat with ten of their principal men about the beginning of April, and both Squanto and Hobamak with them, in regard of the jealousie between them: but they had not been gone long, ere that an Indian belonging to Squanto's family came running, seeming to be in great fear, and told them that many of the Narrhagansets, with Corbitant, (and he thought Massasoiet) was coming against them: At which they betook them to their Arms, and supposing that the Boat was not as yet out of call, they caused a Piece of Ord∣nance to be discharged, to call them in again: But this proved otherwise, for no Indians came. After this they went to the Massachusets, and had good Trade, and returned in safety, God be praised. But by the former passages and things of like nature, they began to see that Squanto sought his own ends, and played his own game, by putting the Indians in fear, and drawing gifts from them to inrich himself; making them believe he could stir up war against them when he would, and make peace for them when he would; yea he made them believe, that the English kept the Plague buried in the ground; and ould send it a∣mongst This .whom they would, which did much terrifie the Indians; and made them more depend on him, and seek more to him then to their great Sachem Massasoiet; which procured him envy, and had like to have cost him his life: for after the discovery of these practises, the said Massasoiet sought it both privately and openly; which caused him to stick close to the English, and never after durst go from them until his death. They also made good use of the emulation that grew between Hobamak and him, which made them both carry more squarely; and the Governour seemed to countenance the one, and their Captain the other; by which they had the better intelligence, and it made them both the more diligent. About the latter end of May they espied a vessel at sea, which at the first they thought o be a French-man, but it proved one that belonged to Mr. Thomas Weston a Merchant; which came from a ship which he and another had sent out on fishing to a place called Damarels Cove, in the Eastern parts of N. E. this boat brought seven men, and some letters, but no provi∣sions to them, of which they were in continual expectation from England, which expectations were frustrated in that be∣half; for they never had any supply to any purpose after this time, but what the Lord helped them to raise by their industry amongst themselves: for all that came afterwards was too short for the passengers that came with it. After this the same year, the above-named Mr. Thomas Weston, who had formerly been one of the Merchant-adven∣turers to the Plantation of New-Plimouth (but had now bro∣ken The one named the Sparrow, the other the Charity. off and deserted the general concerns thereof) sent over two ships on his own particular interest; in the one of them came sixty lusty men, who were to be put on shore at Plimouth, for the ship was to go with other passengers to Virginia; these were courteously entertained (with the seven men fore-named belonging to the said Weston, at Plimouth aforesaid) until the ship returned from Virginia, which was the most part of that Summer; many of them being sick, and all of them destitute of habitation, and unacquainted with this new beginning: at the ships return from Virginia, by the direction of the said Mr. Weston their Master, or such as he had set over them, they removed into the Massachusets Bay, he having got a Pattent for some part there, yet they left all their sick folk at Plimouth, until they were setled and fitted for housing to receive them: These were an unruly company, and had no good government over them, and by disorder fell into many wants, as afterwards will appear. But before I pass on, I may not omit the mentioning of a courteous Letter that came in the vessel above-named, in which the above-said seven men came, being directed to the Gover∣nour of Plimouth, with respect unto the whole Plantation, from a Captain of a ship at the Eastward, who came thither on a fishing voyage; the which for the ingenuity of the man, and his courtesie therein expressed, may not unfitly be here inserted, being inscribed as followeth. FRiends, Country-men and Neighbours, I salute you, and wish you all health and happiness in the Lord: I make bold with these few lines to trouble you, because, unless I were inhumane, I can do no less. Bad news doth spread it self too far, yet I will so far in∣form, that my self with many good friends in the outh Colony of Virginia have received such a blow, that four hundred persons large will not make good our losses. Therefore I do intreat you, although not knowing you, that the oldrule which I learned when I went to school, may be sufficient, that is, happy is he who other mens harms doth make to beware; and now again and again, wishing all those that willingly would serve the Lord, all health and happi∣ness in this World, and everlasting peace in the World to come: In the same Vessel the Governour returned a thankful An∣swer, Although this was not much a∣mongst them all, yet it was a very seasonable blessing and sup∣ply, they being now in a low condition for want of food. as was meet, and sent a Boat of their own with them, which was piloted by them; in which Mr. Edward Winslow was sent to procure what Provisions he could of the Ship, who was kindly received by the aforesaid Gentleman, who not onely spared what he could, but wrote to others to do the like: by which means the Plantation had a good quantity of Provi∣sions. This Summer they built a Fort with good Timber, both strong and comely, which was of good defence, made with a flat Roof, and Battlements; on which Fort their Ordnance were mounted, and where they kept constant Watch, especially in time of danger: It served them also for a Meeting-house, and was fitted accordingly for that use. It was a great Work for them to do in their weakness, and times of want; but the danger of the time required it, there being continual rumours of the Indians, and fears of their rising against them, espe∣cially the Narrhagansets; and also the hearing of that great and sad Massacre in Virginia above-named. It may not here be omitted, that notwithstanding all their great pains and industry, and the great hopes they had of a large Crop, the Lord seemed to threaten them with more and sorer Famine by a great Drought, which continued from the third week in May, untill the middle of July, without any Rain, and with great heat of Weather for the most part, insomuch as their Corn began to wither away, although it was planted with Fish, according to their usual manner in those times; yet at length it began to languish sore, and some of the dryer grounds was parched like withered Hay, part whereof was never recovered. Upon which they set apart a somn Day of Humiliation, to seek the Lord by humble and servent Prayer in this great distress: and he was pleased to give them a gra∣cious and speedy answer, both to their own and the Indians admiration that lived amongst them; for all the morning, and greatest part of the day, it was clear weather, and very hot, and not a Cloud nor any sign of Rain to be seen, yet towards evening it began to overcast, and shortly after to Rain, with such sweet and gentle showers, as gave them cause of rejoycing and blessing God: it came without either Wind or Thunder, or any violence, and by degrees in that abundance, as that the Earth was throughly wet, and soaked therewith, which did so apparently revive and quicken the decayed Corn and other Fruits, as was wonderful, and made the Indians astonished to behold. A little before the Lord sent this Rain of Liberali∣ties upon his people, one of them having occasion to go to the house of the afore-named Hobamak the Indian, he the said person that made this Rela∣tion is still sur∣viving and a principal man in the Jurisdi∣ction of Newr Plimouth. Hobamak said unto him, I am much troubled for the English, for I am afraid they will lose all their Corn by the Drought, and so they will be all starved; as for the Indians, they can shift better then the English, for they can get Fish to help themselves. But afterwards the same man having occasion to go again to his house, He said to him, Now I see that the English-mans God is a good God, for he hath heard you, and sent you Rain, and that without Storms, and Tempests, and Thunder, which usually we have with our Rain, which breaks down our Corn, but your stands whole and good still; surely your God is a good God: or with words to the like effect. And after this gracious return of Prayers in this so season∣able a blessing of the Rain, the Lord sent them such seasonable showers, with interchange of warm weather, as (through his blessing) caused in its time a fruitful and liberal Harvest, to their great Comfort and Rejoycing: for which Mercy, in time convenient, they also solemnized a Day of Thanksgiving unto the Lord. Now the welcome Harvest approached, in the which all had some refreshment, but it arose but to a little in comparison of a whole ye supply; partly by reason they were not ye well acquai with the manner of the Husbandry of the Indi no other) and also their many other Imploy∣ments; but chiefly their weakness for want of food, so as to appearance Famine was like to ensue, if not some way pre∣vented: Markets there was none to go unto, but onely the Indians; but they had no Trading-stuff. But behold now an∣other Another good providence of God tending to their relief. Providence of God; A Ship came into the Harbour, one Captain Jones being chief in her, set out by some Merchants to discover all the Harbours between Cape Cod and Virginia, and to Trade along the Coast. This Ship had store of English Beads, (which were then good trade) and some Knives, but would sell none but at dear rates, and also a good quantity together; yet they were glad of the occasion, and fain to buy at any rate: they were fain to give after the rate of Cent. per Cent. if not more, and yet pay away Coat-Beaver at three shillings per pound. By this means they were fitted again to trade for Bea∣ver and other things, and so procured what Corn they could. But here let me take liberty to make a little digression: There was in the Ship sent by Mr. Weston fore-named (in which his Men came) a Gentleman named Mr. John Porey, he had been Secretary in Virginia, and was now going home Passenger in this Ship. After his departure he wrote a Letter to the Governour of Plimouth, in the Postscript whereof he hath these expressions following: To your self and Mr. Brewster I must humbly acknowledge my self many wayes indebted, whose Books I would have you think very well bestowed, who esteems them such Jewels. My haste would not suffer me to remember, much less to beg Mr. Ainsworths elaborate Work on the five Books of Moses; both his and Mr. Robinsons do highly commend the Authors, as being most conversant in the Scriptures of all others: and what good who knows it may please God to work by them through my hands, though most unworthy, who finde such high content in them. God have you all in his keeping. These things I here insert, partly for the honours sake of the Authors memory, which this Gentleman doth so inge∣nuously acknowledge, and also the credit and good that he procured unto the Plantation of Plimouth after his return, and that amongst those of no mean Rank. But to return. Mr. Westons people fore-named, who were now seated in the Bay of the Massachusets, at a place called by the Indians Wesagusquaset, Now by the En∣glish called Weymouth. and by disorder (as it seemed) had made havock of their Provision, they began now to conceive that want would come upon them; and hearing that their Neighbours at Plimouth had bought Trading-stuff, as aforesaid, and in∣tended to Trade for Corn, they wrote to the Governour, and desired that they might joyn with them, and they would im∣ploy their small Ship in this service; and also requested to lend or sell them so much of their Trading-stuff as their part might come to: which was agreed unto on equal terms; so they went out in the Expedition, with an intention to go about Cape Cod to the Southwards, but meeting with cross Winds, and other Crosses, went in at Mannamoik, where the aforesaid Squanto, being their Guide and Interpreter, fell sick, and Squanto's Death. within a few dayes died: A little before his death, he desired the Governour of Plimouth (who then was there) to pray for him, that he might go to the English-mans God in Heaven; and bequeathed divers of his things to sundry of his English Friends, as Remembrances of his love: of whom they had a great loss. Here they got a considerable quantity of Corn, and so re∣turned. After these things John Sanaers, who was left chief over Mr. Westons men at Wesagusquaset, in the Month of Fe∣bruary sent a Messenger, shewing the great wants they were fallen into, and would have borrowed Corn of the Indians, but they would lend him none; and desired advice whether he might take it from them by force to his men, untill re∣turn from the Eastward, whither he was now going: But the Go∣vernour and the rest disswaded him by all means from it, for it might so exasperate the Indians, as might endanger their safety, and all of them might smart for it: for they had al∣ready heard how they had wronged the Indians, by stealing their Corn, &c. so as the Natives were much incensed against them: yea, so base were some of their own Company, as they went and told the Indians, that their governour was pur∣posed to come and take their Corn by force, which with other things made them enter into a Conspiracy against the English. And herewith I end the Relation of the most Remarkable Pas∣sages of Gods Providence towards the first Planters, which fell out in this Year. MR. Westons people fore-named, notwithstanding all helps they could procure for supply of Provisions, fell into great Extremity, which was occasioned by their ex∣pence while they had it, or could get it; and after they came into want, many sold away their Clothes and Bed-coverings; others were so base as they became servants to the Indians, and would cut them Wood, and fetch them Water for a Cap full of Corn; others fell to stealing both night and day from the Indians, of which they grievously complained. In the end they came to that misery, that some starved and died with hunger; and one in gathering of Shell-fish was so weak, as he stuck fast in the mud, and was found dead in the place; and most of them left their Dwellings, and were scattered up and down in the Woods by the Water-side, where they could finde Ground-nuts and Clams, here six, and there ten, by which their carriages they became contemned and scorned of the In∣dians, insomuch as they began greatly to insult over them in a most insolent manner, so as if they had set on such Victuals as they had gotten to dress it, when it was ready the Indians would come and eat it up: and when Night came, when as possibly some of them had a sorry Blanket, or such like, to lap themselves in, the Indians would take it, and let the other lye all night in the cold, so as their condition was very lamentable; and in the end they were fain to hang one of their Company, whom they could not reclaim from stealing, to give the In∣dians content. Whiles things went on in this manner with them, the Go∣vernour and People of Plimouth had notice that the Sachem Massasoiet their Friend was sick, and near unto death, and they sent to visit him, and sent him some comfortable things, which gave him content, and was a means of his recovery: Upon which occasion he discovered the Conspiracy of these Indians, how they were resolved to cut off Mr. Westons Company, for the continual Injuries they had done them, and would now take opportunity of their weakness, and do it; and for that end had conspired with other Indians their Neighbours there abouts: and thinking the People here would revenge their death, they therefore thought to do the like by them, there∣fore to prevent it, and that speedily, by taking some of the chief of them before it was too late, for he assured them of the truth thereof. This did much trouble them, and they took it into serious consideration, and found upon Examination, and other Evi∣dences to give light thereinto, That the matter was really so as the said Sachem had told them. In the mean time came an This mans name was Phi∣nehas Pratt, who hath penned the particular of his perillous Journey, and som other things relating to this Tragedy. English-man from the Massachusets, from the said Company in misery, as hath been above-related, with a small pack at his back; and although he knew not a foot of the way, yet he got safe hither, but lost his way, which was well for him, for he was pursued by two Indians, who by Gods Providence mis∣sed of him by that means; and he related how all things stood with them there, and that he durst stay no longer, for he ap∣prehended by what he observed they would be all slain ere long. This made them make the more haste, and they dispatched a Boat away with some men under the conduct of Captain Stan∣dish, who found them in a miserable condition; out of which he rescued them, and helped them to some relief, cut off some of the chief Conspirators against them, and according to his Order offered to bring them all to Plimouth, to be there untill Mr. Weston came, or some other way should be presented for their help: they thanked him and the rest, but they rather de∣sired that he would help them with some Corn, and they would go with their small Ship to the Eastward, to look out for a way for themselves, either to have relief by meeting with Mr. Weston, or if not to work with the Fishermen for their supply, and their passage for England: so they shipped what they had of any worth, and he helped them with as much Corn as he could, and saw them out of the Bay under sail, and so came home, not taking the worth of a peny of any of them. This was the end of these that sometimes boasted of their strength, being all able, lusty men; and what they would do and bring to pass, in comparison of the people at Plimouth who had many Women and Children, and weak ones; and said at their first arrival, when they saw the wants at Plimouth, That they Here see the affect of Pride and would take another course, and not fall into such a condition as this simple people were come to: but a mans way is not in his own power, God can make the weak to stand: Let him that thinketh he standeth (in such respect as well as other) take heed left he fall. Shortly after Mr. Weston came over with some of the Fisher∣men, where he heard of the Ruine of his Plantation, and got a Boat, and with a man or two came to see how things were; but by the way (for want of skill) in a Storm he cast away his Boat in the bottome of the Bay, between Merrimack and Pasataqua, and hardly escaped with life; and afterwards fell into the hands of the Indians, who pillaged him of all that he had saved from the Sea, and stripped him of all his Clothes to his Shirt. At last he got to Pasataqua, and borrowed a Suit of Clothes, and got means and came to Plimouth. A strange alteration there was in him, to such as had seen and known him in his former flourishing condition; so uncertain are all things of this uncertain world. But to return to the state and condition of the Planters at Plimouth, all this while no supply heard of, so they began to think how they might raise as much corn as they as they might not languish in misery as formerly they had done, and at the present they did, and it was thought the best way, and accordingly given way unto, that every one should plant Corn for his own particular, and in that regard provide for themselves, and in other respects continue the general course and way as before: & so they ranged all their youth under some family, and set upon such a course, which had good success, for it made all hands very industrious, so as much Corn was plan∣ted. This course being setled, by that time all their Corn was planted, all their victuals was spent, and they were only to rest on Gods providence; many times at night, not knowing where to have any thing to sustain nature the next day, and so (as one well observed) had need to pray that God would give them their daily bread, above all people in the world; yet they bare those wants with great patience and alarity of spirit, and that for so long a time as the most part of two years. Which brings to minde what Peter Martyr writes in magni∣fying first De∣cade, p. 203. of the Spaniards; They (said he) led a miserable life for five dayes together, with parched grain of Maize only, and that not to satity; and then concludes, that such pains, such labours, he thought none living, which is not a Spaniard, could have indured. But alas, those men when they had Maize (that is Indian Corn) they thought it as good as a feast; and wanted not only for five dayes together, but sometimes for two or three months together, and neither had bread, nor any kinde of corn. Indeed in another place in his second Decade pag. 94. He mentions how others of them were worse put to it, where they were aint to eat Dogs, Toads and dead Men, and so almost all of them . From these extremities the Lord in his goodness preser∣ved both their lives and healths, let his Holy Name have the praise; yet let me here make use of his conclusion, which in some sort may be applied to this people; That with their mi∣series they opened a way to those new lands: and after storms with what case other men came to inhabit in them, in respect of the cala∣mities these men suffered; so as they seemed to go to a bride feast where all things are provided for them. They having one boat left, and shee none of the best, with a net which they bought, improved them for the taking of Basse, which proved a good help to them, and when those failed they were fain all hands to go dig shell-fish out of the sands for their living; in the winter season ground-nuts and fowl was the principal of their refreshing, until God sent more setled and suitable supplies, by his blessing upon their industry. At length they received some letters from the adventurers, which gave them intelligence of a ship set out, to come hither unto Plimouth, named the Parragon; This ship was bought by Mr. John Pierce, and set out on his own charge, upon hopes of great matters; the passengers and goods, the Company sent in her he took in for fraight, for which they agreed with him to be delivered here: this was he in whose name their first Patent was taken, for this place where Plimouth is, by reason of ac∣quaintance and some allyance that some of their friends had with him, but his name was only used in trust; but when he saw they were here hopefully seated, and by the success God gave them, had obtained the favour of the Council of New∣England, he goes & sues to the said Council for another Patent of much larger extent in their names, which was easily obtained, but he meant to keep it to himself, and to allow them what he pleased to hold of him as tenants, and sue to his Courts as hief Lord: but the Lord marvelously crossed him in his pro∣ceedings; for when his ship above-named se out from the Thames, she sprang a leak by that time she got to the Downs, and also by reason of a chop that accidentally beel one of her Cables, it brake in a stress of wind while she there rode, and was in danger to have bin driven on the sands, and thereupon was constrained to return back to London, and there arrived in fourteen dayes after, and was haled up into the Dock, and an hundred pound more bestowed on her to mend her leaks and bruifes, which she received in the aforesaid storm; and when she was again fitted for the voyage, he pestered his ship, and takes in more passengers, and those some of them not very good, to help to bear his losses, and sets out the second time; and when he was half way or thereabouts to New-England was forced back again by an extreme tempest, wherein the goodness and mercy of God appeared in their preservation, being one hundred and nine souls. This ship suffered the greatest extremity at sea, at her second setting forth, as is seldome the like heard of; It was about the middle of February that the storm began, and it continued for the most part of fourteen dayes, but for two or three dayes and nights together in most violent extremity: at the beginning of the storm, their boat being above-decks, was thrown over-board; they spent their Main-mast, their Round∣house This Relation was make by Mr. William Pierce the Master of the said ship, and some of the pas∣sengers of good credit. was beaten off with the storm, and all the upper works of their ship: he that stood to give direction, for the guiding of her before the sea, was made fast, to prevent his washing over∣board, and the seas did so over-rake them, as that many times those upon the deck, knew not whether they were within-board or without; and by her extreme leaking, being a very rotten ship, and the storm increasing, she was once very near founder∣ing in the sea, so as they thought she would never rise again: Notwithstanding the Lord was pleased of his great mercy to preserve them; and after great weather-beating and extraordi∣nary danger, they arrived safe at Portsmouth in Hampshire, to the wonderment of all that beheld in what condition they were, and heard what they had endured. Upon the return of the said Mr. John Pierce for England; (he being personally in this his ship in the so sad storm) the other Merchant Adventurers, got him to assign over the grand∣Patent to the Company, which he had taken in his own Name, and made quite void their former Patent. About the latter end of June, came in a ship at Plimouth with This was the ship called the Paragon afore∣said. Captain Francis West, who had a Commission to be Admiral of New-England, to restrain Interlopers, and such fishing ships as came to fish and trade without licence from the Council of New∣England, for which they should pay a great sum of money; but he could do no good of them, for they were too strong for him, and he found the fishermen to be refractory, and their owners upon complaint made to the Parliament, procured an order, that fishing should be free. He told the Governour of Plimouth that they spake with a ship at sea, and were on board her, that was coming to the said Plantation of Plimouth, in which were sundry passengers, and they marvelled she was not arrived, fearing some miscarriage; for they lost her in a storm that fell shortly after they had been on board: which relation filled them full of fears, yet mixed with hope. The Master of this ship had two Hogsheads of Pease to sell, but seeing their wants, held them at Nine pounds sterling an Hogshead, and un∣der Eight he would not take, and yet would have Beaver at an under-rate; but they told him they had lived so long without, and would do still, rather then give so unreasonably: so the said Ship went from Plimouth to Virginia. About fourteen dayes after cme in the Ship called The Ann, whereof Mr. William Pierce was Master: two of the principal Passengers that came in this Ship were Mr. Timothy Hatherly and Mr. George Morton; the former, viz. Mr. Timothy Ha∣therly, soon after his arrivel met with some cross Providences by the burning of his House, whereby he was much impoverished, and much discouraged, and returned the Winter fol∣lowing for England: and afterwards the Lord was pleased to renew his Estate, and he came again into New-England, and proved a very profitable and beneficial Instrument both in Church and Common-wealth, being one of the first beginners, and a good Instrument to uphold the Church and Town of Situate; and also served God and the Jurisdiction of Plimouth in the place of Magistracy, and retained his Integrity in the Profession of the wayes of Christ unto old Age; still sur∣viving at the penning hereof. The latter of the two fore-named, viz. Mr. George Morton, was a pious gracious Servant of God, and very faithful in what∣soever publick Imployment he was betrusted withall, and an unseigned well-willer, & according to his Sphere and Condition, a sutable Promoter of the Common Good and Growth of the Plantation of New-Plimouth, labouring to still the Discon∣tents that sometimes would arise amongst some spirits, by oc∣casion of the Difficulties of these new beginnings: but it plea∣sed God to put a period to his dayes soon after his arrival in New-England, not surviving a full year after his coming ashore. With much comfort and peace he fell asleep in the Lord in the Month of June, Anno 1624. About ten dayes after the arrival of the Ship called The Ann above-named, there came in another small Ship of about forty four Tun, named the James, Mr. Bridges being Master there∣of; which said Ship, the Ann had lost at Sea by reason of foul Weather: she was a fine new Vessel, built to stay in the Coun∣try. One of the principal Passengers that came in her was Mr. John Jenny, who was a godly, though otherwise a plain man, yet singular for publickness of spirit, setting himself to seek and promote the Common Good of the Plantation of New∣Plimouth; who spent not onely his part of this Ship (being part Owner thereof) in the general Concernment of the Plan∣tation, but also afterwards was alwayes a Leading-man in pro∣moting the general Interest of this Colony: He lived many years in New-England, and fell asleep in the Lord Anno 1644. In the two Ships last named, came over many other persons besides those before recited, who proved of good use in their places. These Passengers, seeing the low and poor condition of those that were here before them, were much daunted and dismayed, and according to their diverse humours, were diversly affected. Some wished themselves in England again; others fell on weep∣ing, fancying their own misery in what they saw in others; other-some pitying the distress they saw their Friends had been long in, and still were under. In a word, all were full of sad∣ness; onely some of their old Friends rejoyced to see them, and that it was no worse with them, for they could not expect it should be better, and now hoped they should enjoy better dayes together. And truely it was no marvel they should be thus affected, for they were in a very low condition, both in respect of Food and Clothing at that time. To consider seriously how sadly the Scripture speaks of the Famine in Jacobs time, when he said to his Sons, Go, buy us food, that we may live and not die; and that the Famine was great and heavy in the Land, and yet they had great Herds, and store of Cattel of sundry kindes, which besides their flesh, must needs produce other useful benefits for food, and yet it was account∣ed a fore affliction: But the misery of the Planters at Plimouth at the first beginning, must needs be very great therefore, who not onely wanted the staff of Bread, but all the benefits of Cattel, and had no Egypt to go to, but God fed them out of the Sea for the most part: so wonderful is his powerful Pro∣vidence over his in all Ages: for his Mercy endureth for ever. About the middle of September arrived Captain Robert Gorges in the Bay of the Massachusets, with sundry Passengers and Fa∣milies, intended there to begin a Plantation, and pitched upon that place which Mr. Weston fore-named had forsaken. He had a Commission from the Council of New-England to be Gene∣ral Governour of the Country: and they appointed for his Council and Assistants, Captain Francis West the aforesaid Ad∣miral, Christopher Lvt Esq and the Governour of Plimouth for the time being: Also they gave him Authority to Choose such other as he should finde fit. Also they gave by their Commission fall Power to him and his Assistants, or any there of (whereof himself was alwayes to be one) To do and execute what to them should seem good, in all Cases, Capital, Criminal, and Civil; with divers other Instructions: Of which, and his Commission, it pleased him to suffer the Governour of Pli∣mouth to take a Copy. He meeting with the aforesaid Mr. Weston at Plimouth, called him before him and some other of the Assistants, with the Go∣vernour of Plimouth aforesaid, and charged him with the ill carriage of his Men at the Massachusets, by which means the peace of the Country was disturbed, and himself and the people which he had brought over to plant in that Bay, thereby much pre∣judiced. To which the said Weston easily answered, That what was done in that behalf, was done in his absence, and might have befallen any man. He left them sufficiently provided, and conceived they would have been well governed; and for any errour committed, he had sufficiently smarted. The said Mr. Tho: Weston was a man of parts, and a Merchant of good account in London Some∣time after these Passages he went for England, and died in the City of Bristol; he proved but a staff of Reed to the Plantation of Plimouth. Another particular was, An abuse done to his father Sir Fer∣dinando Gorges, and to the State. The thing was this: He used him and others of the Council of New-England, to pro∣cure him a License for the Transporting of many great Pieces of Ordnance for New-England, pretending great Fortification here in the Country; for which when he had obtained, he sold them beyond Sea for his private profit: At which the State was much offended, and his Father suffered a shrewd check, and he had Order to apprehend him. The said Weston excused it as well as he could, but could not wholly deny it: but after much speech about it, by the Media∣tion of the Governour of Plimouth, and some other Friends, the said Captain Gorges was inclined to gentleness, (though he apprehended the abuse of his Father deeply) which when the said Weston perceived, he grew the more presumptuous, and gave such cutting and provoking speeches, as made the said Ca∣ptain rise up in great indignation and distemper, vowing, That he would either curb him, or send him home for England: At which the said Weston was daunted, and came privately to the Governour of Plimouth, to know whether they would suffer him to send him for England? It was answered him. They could not hinder it: and much blamed him, that after they had pacified things, he should thus break out by his own folly and rashness, and bring trouble upon himself and others. He confest it was his passion, and prayed the Governour aforesaid to intreat for him, and procure a pacification for him, if he could: the which at last he did obtain with much difficulty. So he was called again, and the said Captain Gorges was content to take his own Bond to be ready to to make further answer, when either he or the Lords of the Council should send for him; and at last he took onely his own Word, and so there was a friendly part∣ing on all hands. Soon after this, the said Captain Gorges took his leave, and went to the Massachusets by land, being very thankful for his kinde Entertainment. His Ship stayed at Plimouth, and fitted for to go to Virginia, having some Passengers to deliver there: and with her returned sundry of those from Plimouth, which came over on their particular account; some out of discontent and dislike of the Country, and others by reason of Fire that burnt their Houses and all their Provisions, so as they were necessitated thereunto. This Fire was by some of the Seamen, This was on the fifth of No∣vember 1624. that were Roystering in an House where it first began, making a great Fire, the weather being cold, which brake out of the Chimney into the Thatch, and burnt three Houses, and con∣sumed all their Goods and Provisions. The House in which it began, was right against their Store-house at Plimouth, which they had much ado to save, in which was the Common Store of the Provisions of the Plantation, which had it been lost, the same had been overthrown: but through Gods mercy it was saved, by the diligence of the people, and care of the Gover∣nour and those about him. Some would have had the Goods thrown out, but if they had, there would have been much lost by the rude Company belonging to the two fore-named Ships, which were almost all on shore at this time; but a trusty Com∣pany were placed within, as well as such as were mean-while imployed in quenching the Fire without, that if necessity re∣quired they might have them all out with speed: for they suspected some malicious dealing, if not plain Treachery; and whether it was onely suspected or no, God knows: but this is certain, that when the Tumult was greatest, there was a voice heard (but from whence it came is uncertain) that bade them look well about them, for all were not friends that were then about them; and soon after, when the vehemency of the A very remark∣able Preserva∣tion. Fire was over, smoke was seen to arise within a Shed that was joyned to the end of the aforesaid Store-house, which was wattled up with boughs, in the withered leaves whereof the fire being kindled, which some running to quench, found a long Fire-brand of about an Ell long, lying under the wall on the inside, which could not come thither by casualty, but must be laid there by some hand, in the judgement of all that saw it. But God kept them from this danger, whatever might be intended. But to return again to speak something of the aforesaid Captain Gorges, after he had been at the Eastward and ex∣pedited some occasions there, he and some that depended up∣on him returned for England, having scarcely saluted the Country in his Government, finding the state of things not to answer his quality and condition; his people dispersed them∣selves, some went for England, others for Virginia, some few remained, and were helped with supplies from Plimouth: a∣mongst the rest, the said Captain brought over a Minister with him, one Mr. Morrel, who returned for England about a year after him, he took ship at Plimouth, and had a certain power and authority of superintendency over other Churches grant∣ed him, and instructions for that end; but he never shewed it, or made any use of it, but only spake of it to some of Plimouth at his going away. This was in effect the end of the second Plantation, in the aforenamed place called Wesagusquaset. There were also some scattering beginnings made in other places, as at Pascataqua, by Mr. David Thompson, and at Mon∣hegin, and some other places, by sundry others. THe time of new Election of Officers being come for this year at Plimouth, the number of their people being in∣creased, and their troubles and occasions therewith; the Go∣vernour desired them to change the persons, as well as renew the Election, and also to adde more Assistants to the Governour for help and counsel, and the better carrying on of publick af∣faires, shewing that it was necessary it should so be; for if it were any honour or benefit, it was fit that others should be made partakers of it; if it was a burden (as doubtless it was) it was but equal that others should help to bear it, and that this was the end of yearly Elections. The conclusion was, that whereas there was before but one Assistant, they now chose five, giving the Governour a double voice; and afterwards they encreased them to seven, which course hath continued in that Colony until this day. In the month of March, in this year Mr. Edward Winslow arrived at Plimouth in New-England, having bin imployed as agent for that Plantation, on sundry occasions, with the Mer∣chant Adventurers in England, who brought a considerable supply with him, the ship being bound on a fishing voyage; and with him came Mr. John Lyford a Minister, which was sent over by some of the Adventurers. There came over likewise in this ship three Heifers and a Bull, The first Neat Cattel that came to N. E. which was the first Neat Cattel that came into New-England. The aforesaid John Lyford, when he came first on shore, salu∣ted them of the Plantation of Plimouth with that reverence and humility, as is seldome to be seen; and indeed made them a∣shamed, he so bowed and cringed unto them, and would have kissed their hands if they would have suffered him: yea he wept and shed many tears, blessing God that had brought him to see their faces; and admiring the things they had done in their wants, as if he had been made all of love, and the humblest person in the World: but in the end proved more like those Psal 10.10. mentioned by the Psalmist, that crouched and bowed, that heaps of the poor may fall by them: or like unto dissembling Ishma, Jer. 41.6. who when he had slain Gedaliah, went out weeping, and met those that were coming to offer Incense in the house of the Lord, saying, Come to Gedaliah, when he meant to slay them. They gave him the best entertainment they could, in all simpli∣city, and as their Governour had used in all weighty affairs, to consult with their Elder Mr. Brewster, together with his Assi∣stants; so now he called Mr. Lyford also on such like occasions: after some short time, he desired to joyn himself a member to their Church, and was accordingly received; he made a large confession of his Faith, and an acknowledgement of his former disorderly walking, and his being intangled with many Corrup∣tions, which had bin a burden to his Conscience, and blessed God for this oportunity of freedome and liberty, with many more such like expressions; in some short time he fell into ac∣quaintance with Mr. John Oldham, who was a copartner with him in his after courses; not long after, both Oldham and he grew very perverse, and shewed a spirit of great malignancy, drawing as many into a faction as they could: were they never so vile or prophane, they did nourish and abet them in all their doings, so they would but cleave to them, and speak a∣gainst the Church: so as there was nothing but private meet∣ings and whisperings amongst them, they feeding themselves and others, with what they should bring to pass in England by the faction of their That is, some at the Adventu∣rers, who proved in the issue to the Plantation. friends there; which brought others as well as themselves into a fools Paradice, yet they could not car∣ry so closely, but both much of their doings and sayings were discovered, although outwardly they set a fair face of things. At length, when the Ship he came in was ready to return for England, and it was observed that Lyford was long in writing, and sent many Letters, and could not forbear to communicate to his Intimates such things as made them laugh in their sleeves, and thought he had done their errand sufficiently: The Go∣vernour and some of his friends knowing how things stood in reference to some known adversaries in England, and what hurt these things might do, took a boat and went out with the ship, a league or two to sea, and called for all Lyfords and Oldhams Letters, Mr. William Pierce being Master of the ship, and knew well their evil dealings, (both in England and here) afforded them all the assistance he could; he found about twenty of Lyford; Letters, many of them large, and full of slan∣ders and false accusations, tending not only to their prejudice, but ruine and utter subversion; most of them they let pass, only took copies of them, but some of the most material, they sent true copies of them and kept the originals, left he should deny them, and that they might produce his own hand against him; amongst these Letters they found the copies of two Letters, which were sent in a Letter of his to Mr. John Pember∣ton a Minister, and a great opposite to the Plantation; these two Letters of which he took the copies, were the one of them writen by a Gentleman in England to Mr. Brewster here, the other by Mr. Winslow to Mr. Robinson in Holland; at his coming away, as the ship lay at Gravesend, they lying sealed in the great Cabbin, whiles Mr. Winslow was busie about the af∣faires of the ship, this fly Merchant opens them, takes copies of them, and seals them up again, and not only seals the copies of them thus, To his Friend and their Adversary, but addes thereto in the Margent many scurrilous and flouting Annota∣tions. In the evening the Governour returned, and they were somewhat blank at it; but after some weeks when they heard nothing, they then were as brisk as ever, thinking no∣thing had been known, but all was gone currant, and that the Governour went out but to dispatch his own Letters. The reason why the Governour and the rest concealed these things, was to let things ripen, that they might the better dis∣cover their intents, and see who were their adherents; because among the rest, they found a Letter of one of their confederates, in which was written, that Mr. Oldham, and Mr. Lyford intended a reformation in Church and Common-wealth, and as soon as the ship was gone they intended to joyn together and have the Sacrament; few of Oldhams Letters were found in the afore∣said search, being so bad a Scribe as his hand was scarce legible, yet he was as deep in the mischief as the other; and thinking they were now strong enough, they began to pick quarrels at every thing. Oldham being called to watch (according to order) refuseth to come, fell out with the Captain, called him Rascall, and beggarly Rascall, and resisted him, and drew his knife at him, though he offered him no wrong, nor gave him any ill terms, but with all fairness required him to do his duty; the Gover∣nour hearing the tumult, sent to quiet it; but he ranted with great fury, and called them all Traitors: but being committed to Prison, after a while he came to himself, and with some slight punishment was let go upon his behaviour for further Censure; but to cut things short, at length it grew to this issue, that Ly∣ford with his accomplices, without either speaking one word either to the Governour, Church or Elder, withdrew them∣selves, and set up a publick meeting apart on the Lords-day, with sundry such insolent carriages too long here to relate, be∣ginning more publickly to act that which they had been long plotting. It was now thought high time to prevent further mischief, to call them to account; so the Governour called a Court, and summoned the whole company togher, and they charged Lyford and Oldham with such things as they were guilty of respecting the premises; but they were stiff, and stood resolutely upon the denial of most things, and required proof: they first alledged what was writ, compared with their practises here; that it was evident they joyned in plotting against them, and disturbed their peace in their Civil and Church-state, which was most injurious, for both they and all the world knew they came hither to enjoy the liberty of their Consciences, in the free use of Gods Ordi∣nances, and for that end had ventured their lives, and passed through so much hardship hitherto, and they and their friends had born the charge of these beginnings, which was not small, and that he (viz.) Lyford, for his part was sent over on this charge, and both he and his great family was maintained on the same; and for him to plot against them, and seek their ruine, was most unjust and persideous. But Lyford denied, and made strange of sundry things laid to his charge. Then his Letters were produced, at which he was struck mute. Oldham began to be furious, and to rage, because they had intercepted their Letters, provoked the peo∣ple to Mutiny in such words as these; My Masters, where are your hearts? now shew your courage: you have often complained to me so and so; now is the time, if you will do any thing, I will stand by you, &c. thinking that every one knowing his hu∣mour that had fooled & flattered him, or otherwise, or that in their Discontent uttered any thing unto him, would now side with him in open Rebellion: But he was deceived, for not a man opened his mouth, all were silent. Then the Governour took pains in Convicting Lyford of his Hypocrisie and Treachery, in abusing his friends, in taking Co∣pies of their Letters in an under-hand way, and sending them abroad to their disgrace, &c. and produced them, and his own Letters under his own Hand, which he could not deny, and caused them to be read before all the people; at which all his Consedrates were blank, and had not a word to say. But after awhile he began to say, That sundry had made some Complaints unto him, and informed him of divers things: which being there present, and the particulars named to them, they denied. Then they dealt with him about his Dissembling in the Church, and that he professed to concur with them in all things, and what a large Confession he had made at his admittance; and that he held not himself a Minister, till he had a new Cal∣ling, &c. and yet now he contested against them, and drew a Company apart, and sequestred himself, and would go about to administer the Sacraments by his former Calling, without ever acquainting them with it. In conclusion he was fully convicted, and burst out into tears, and confest be feared he was a Reprobate, his sins were so great that he doubted that God would not pardon them, he was unfavoury salt &c. and that he had so wronged them, as he could never make them amends; con∣fessing all he had written against them was false and naught, both for matter and manner: And all this he did with as much fulness as words and tears could express. After their Trial and Conviction, the Court sentenced them to be expelled the Plantation; John Oldham presently to de∣part, though his Wife and Family hd dberty to stay all Winter or longer, untill he could make provision to remove them com∣fortably. Lyford had liberty to stay six Months; it was with some eye to his release, if he carried himself well in the mean time, and that his Repentance proved sound. Lyford acknow∣ledged his Censure was farre less then he deserved, and after∣wards he confessed his sin publickly in the Church with tears, more largely then before. I shall here relate it as I finde it penned by some who took it from his own mouth as himself uttered it. Acknowledging, That he had done very evil, and slanderously abused them; and thinking most of the people would take part with him, he thought to have carried all by violence and strong hand against them; and that God might justly lay innocent blood to his charge, for he knew not what hurt might have come by these his Writings, and blessed God that they were stayed; and that he spared not to take knowledge from any of any evil that was spoken, but shut his eyes and ears against all the good; and that if God should make him a Vagabond in the earth, as was Cain, it was but just: and he confessed three things to be the causes of this his doings, Pride, Vain-glory, and Self-love: amplifying these Heads with many other expressions in the particulars of them, so as they began to conceive good thoughts of him upon his Repentance, and admitted him to teach amongst them as before; yea sundry tender-hearted persons amongst them were so taken with his signs of Sorrow and Repentance, as they professed they would fall upon their knees to have his Censure remitted and released. But that which made them all stand amazed in the end (and may do all others that shall come to hear the same, for a rarer pre∣sident can scarcely be named) was, that after two Months time all his former Consessions, Convictions, and publick Ac∣knowledgements, both in the presence of God and his Church, and the whole Company, with so many Tears, and sad censures of himself, he should go again to justifie what he had done; for secretly he wrote a second Letter to the Adventurers in The Copy of this letter is extent but too large to be here inserted. England, in which he justified all his former Writings, save in some things which tended to their damage. AT the time of their Election Court, John Oldham came again amongst them; and though it was apart of his Censure for his former Mutiny, Not to return without leave first obtained, yet he presumed without leave at all to come, be∣ing set on and hardened by the ill counsel of others; and not onely so, but suffered his unruly passion to run beyond the bounds and limits of all Reason and Modesty, insomuch that some strangers that were with him were ashamed of his out∣rage, and rebuked him: but all Reproofs were but as Oyl to the fire, and made the flam of his choller the greater. He called them all to naught in his fury, an hundred Rebels and Traytors: but in conclusion, they Committed him untill he was tamer, and then appointed a Guard of Musketeers, which he was to pass thorow, and every one was ordered to give him a blow on his Hinder-parts with the Butt-end of his Musket, and then he was conveyed to the Water-side, where a Boat was ready to carry him away, with this Farewell, Go and mend your Manners. After the removal of his Family, he fell into some straights, and about a year after intended a Voyage to Virginia: and so it pleased God, that himself and sundry passengers being in the Barque, they were in great danger, so as they despaired of life, and fell to Prayer, and to Examination of their Hearts and Consciences, and confessed such sins as most brthened them and the said John Oldham did make a free and large Confession of the wrongs he had done to the Church and People at Pli∣mouth in many particulars; that as he had sought their Ruine, so God had now met with him, and might destroy him; yea, he feared that they all fared the worse for his sake: He prayed God to forgive him, and made Vows, That if the Lord spared his life, he would become otherwise. This was reported by some of good Credit not long since living in the Massachusets Bay, that were themselves partners in the same danger, which was on the Sholes of Cape Cod. It pleased God to spare their lives, but they lost their voyage; He was a man of parts, but high-spirited, and extremely passionate, which marred all in point of right improve∣ment of them. and in time afterwards the said Mr. John Oldham carried him∣self fairly towards them, and acknowledged the hand of God to be with them, and seemed to have an honourable respect of them, and so far made his peace with them, as he had liberty to go and come at his pleasure, and in sometime after went on tra∣ding in a small vessel amongst the Indians, and being weakly manned, upon some quarrel betwixt them, they lew him with an hatchet: this his death being one ground of the Pequot war, of which afterwards in its proper place. The time being expired that Mr. John Lyford his Censure was to take place, he was so far from answering their hopes by a∣mendment, as he had doubled his evil, as before-mentioned. But first behold the hand of God concerning him, wherein that Psal.7.15 of the Psalmist is verified, he hath made a pit and digged it, and is fallen into the pit that he made: he thought to bring shame and disgrace upon them, but instead of that, opens his own to all the world; for his wife who was a prudent sober woman, taking notice of his false and deceitful carriage about the premises, in grief of minde expressed her fears, that God would bring upon himself and his family, some sad judgement for these and other his wicked practices, and related that he had a Bastard by ano∣ther woman, before marriage with her, which he denied to her with an oath, but it afterwards appeared to be so: and another miscarriage of the like nature, more odiously circumstanced, was also discovered, for which he was forced to leave Ireland; and so came New-England to be troubled with him. Being banished hence, he went first to Nantasket, then to Salem, and after to Virginia, where he shortly after died. I have been too tedious in my relating the plots of these wicked Machavillians: But to conclude, the Reader may take notice, that God observed and brought to nought their wicked devices, was a defence to the innocent, and caught them in the snares they privily layed for them, punishing one sin by another, until he had accomplished the freedom of his Israel, by the overthrow of his and their enemies; for which his mercy, let his holy Name be praised for evermore. This storm thus blown over, yet sundry sad effects followed, for the company of the Merchant Adventurers brake in pieces hereupon, and the greatest part wholly deserted the Colony, but yet God took care of it; for although sundry of them fell off and adventured no more towards the support thereof, but ra∣ther proved manifest adversaries thereunto then otherwise: and the rest, partly because they were grown (some of them) low in their estates, and there being small hopes of returns to their expectations; although courteous in words and well wishes, yet afforded little or no help after this, so that the Plantation was fain to stand on their own legs, being indeed marvellously supported by the Lord, for it pleased him so to bless their en∣deavours, as that they raised great crops of Indian Corn (about this time) so as they had enough, and to spare, and began to have thoughts of improving part of it in a way of trading with the Indians, and having only two shallops, and no bigger vessels, they laid a deck on the one of them in the midships, to pre∣serve the corn dry from weather, & so sent her laden with corn to a place call'd Kenebek, about fifty leagues off to the Eastwards: and notwithstanding they were strangers to the way, and place of trade, and to the people, and having no seamen to go with them, and at that season, being the latter end of the year and drawing on to winter; yet it pleased God to preserve them, and so to bless their endeavours, as that they returned in safety, and with good success, it being the first enterprise they atchieved in this kind (at least) so far, and it proved an inlet to a further trade, which was greatly beneficial to them afterwards. And here I may not omit the observable dispensation of Gods providence, respecting his dealing with the Adventurers fore∣mentioned, in reference unto two ships they sent unto these parts about that time, on a fishing voyage only upon their own account, having left the Plantation to shift for themselves; one of these ships was a small one (viz.) the James forenamed, which was well laden with good Cor fish, and in her a great quantity likewise of Beaver and other furs, which was sent by the Plantation to the Adventurers, and returned for England: the other ship was also laden with good dry fish, and she also returned with her; being thus well fraighted, they went to∣gether lovingly and joyfully away, the greater ship towing the lesser at her stern all the way over-bound, and had such fair weather, as they never cast her off, till they were shot deep into the English Chanel, almost within sight of Plimouth, and yet there she was unhappily taken by a Turks-man of war, & carried into Sally, where the Master and Men were made Slaves, and many of the Beaver-skins were sold for four pence a piece. Thus were all their hopes dashed in this respect, and the joy∣full News they went to carry home, turned into heavy Tidings. Some thought this a Hand of God for some unkindness shewed to the Plantation, by exaction upon them in reference to a par∣cel of goods they a little before had sent over to them on ex∣treme Rates: But Gods Judgements are unsearchable, neither ought we to be too bold therewith. But however, it shews us the uncertainty of all humane things, and what little cause there is in joying in them, or trusting to them. In the bigger of these Ships Captain Miles Standish went over as Agent in the behalf of the Plantation, in reference un∣to some particulars yet depending betwixt them and the Ad∣venturers; as also to the Honourable Council of New-Eng∣land: and notwithstanding some Difficulty he met with in his occasions, by reason of the Pestilence which was then so hot in the City of London, yet he accomplished his business so, as he left things in a fair way for future Composition bewixt the said Merchant-Adventurers and the Plantation: and he spake also with some of the Honourable Council afore-named, who promised all helpfulness to the Plantation that lay in them. About this time it pleased the Lord likewise to give them peace, health, and good success on their endeavours, his holy Name be praised. ABout the beginning of April, they heard of Captain Standish his arrival, and sent a boat to fetch him home; welcome he was, but the news he brought was sad in many re∣gards, not only in regard of the forementioned losses which their friends had suffered, and some of them dead of the Plague, but also that Mr. John Robinson their Pastor was dead, which Mr. John Robinson death. struck them with much sorrow and sadness, as they had great cause: his and their adversaries, had been long and continually plotting, how they might hinder his coming into New-England, but now the Lord had appointed him to go a greater journey, at less charge, to a better place. But before I pass things concerning this Worthy Servant of Christ Mr. John Robinson, I shall here insert the honourable testimony that Mr. William Bradford senior hath left behinde him, concerning him, being greatly acquainted with his worth and excellency. Saith he, such was the mutual love and reciprocal respect that this worthy man had to his flock, and his flock to him, that it might be said of them, as it was once of that famous Emperour Marcus Aurelius and the people of Rome, That it was hard to judge whether he delighted more in having such a People, or they in having such a Pastor. But to return. Captain Standish likewise brought the sad news of the death of Mr. Robert Cshman, their ancient friend, whom the Lord The death of Mr. Robert took Cshman took away also this year (about the same time) who was as their right hand with their friends the Adventurers, and for di∣vers years had done and agitated all their business with them to their great advantage, of whom occasionally there hath been honourable mention formerly made in this Book. About this time they received divers Letters from their friends at Lyan in Holland, full of sad lamentation for their heavy loss by the death of their Pastor Mr. Robinson above∣named; and although their wills were good to come over to their brethren in New-England, yet they saw no probability of means how it might be effected, but concluded (as it were) that all their hopes was cut off, and many being aged, began to drop away by death. All which things before related, being well weighed and laid together, it could not but strike them with great perplexity, and to look humanely on the state of things as they presented themselves at this time, it is a marvel it did not wholly discourage and sink them, but they gathered up their spirits, and the Lord so helped them (whose work they had in hand) as now when they were very low, they began to rise a∣gain; and being stripped (in a manner) of all humane helps and hopes, he brought things about otherwise in his divine Providence, so as they were not only upheld and sustained, but their proceedings both honoured and imitated by others, as by the sequel will appear. THis Year they sent Mr. Isaac Allerton for England, and gave him order to make a Composition with the Adven∣turers, in reference unto some particulars betwixt the Planta∣tion and them, which Captain Standish had begun, as is before hinted, and at the ordinary season of the year (for the expe∣ctation of ships) he returned with some success in the business he was imployed in. Likewise this Year they began to make some distribution of Lands, having had hitherto but to every person one Acre al∣lowed him as to propriety, besides their Home-steads, or Gar∣den-plots; the reason was that they might keep together, both for more safety and defence, and the better Improvement of the general Imployments: which condition of theirs brings to minde that which may be read in Ply of the Romans first be∣ginnings They, . Chap 2. in Romulus time, how every man contented himself with two Acres of Land, and had no more assigned them: and Chap. 3. It was thought a great Reward to receive at the hands of the People of Rome a Pine of Corn; and long after, the great∣est Present given to a Captain that had got a Victory over their E∣nemies, was as much ground as he could Till in one day; and he was not accounted a good, but a dangerous man, that would not content himself with seven Acres of Land; as also how they did pound their Corn in Mortars, as these people were forced to do many years before they could get a Mill. Notwithstanding as abovesaid, so small a portion of Land served them at the first, yet afterwards for divers Reasons moving thereunto, they were necessitated to lay out some larger Proportions to each person; yet resolving to keep such a mean in distribution of Lands, as should not hinder their growth by others coming to them, and therefore accordingly allotted to every one in each Family Twenty Acres to be laid out, five Acres in breadth by the Water-side, and four Acres in length. I may not omit the inserting of a particular that sell out this year, in reference unto a Ship with many Passengers in her, and some considerable goods, which was bound for Virginia, who had lost themselves at Sea, either by the insufficiency of the Master, or his illness (for he was sick, and lame of the Scurvy, so as he could but lye in the Cabbin-door and give direction, and (it should seem) was badly assisted either with Mate or Marriners) or else the fear of, and the unruliness of the Pas∣sengers was such, as they made them steer a Course between the Southwest and Northwest, that they might fall with some Land, whatever it was they cared not, for they had been six weeks at Sea and had no Beer, nor Water, nor Wood left, but had burnt up all their empty Cask, onely one of the Company had a Hogshead of Wine or two, which was also almost spent, so as they feared they should be starved at Sea, or consumed with Diseases, which made them run this desperate Course. But it pleased God, that although they came so near the Sholes of Cpcd, or else ran stumbling over them in the night they knew not how, they came before a small Harbour that lieth about the middle of Mannamoict Bay, to the Southward of Cape Cod, and with a small gale of wind, and about a high wa∣ter, touched upon a Barre of Sand that lieth before it, but had no hurt, the Sea being smooth so they laid out an Anchor; but towards Evening the wind sprang up at Sea, and was so rough as brake their Cable, and beat them over the Barre into the Harbour, where they saved their Lives and Goods: for although with much beating they had sprung a butt-end of a Plank, yet they soon got over, and ran upon a dry Flatt within the Harbour close to a Beach, and at a low water got out their Goods, and were not a little glad that they had saved their Lives. But when they had refreshed them∣selves, not knowing where they were, nor what to do, were much troubled, but soon after saw some Indians come towards them in Canooes, which made them stand upon their guard, but when they heard some of them speak English, they were not a little revived; especially when they heard them ask whe∣ther they were not the Governour of Plimouths Men, or Friends, and that they would bring them to the English houses, or carry their Letters: and when they had feasted these In∣dians, and given them many gifts, they sent two men and a Let∣ter with them to the Governour of Plimouth, by which he had in∣telligence of their condition, and took order for their supply they hoping by mending of their Ship to recover her to go to Sea again, and accordingly did mend her; but afterwards ha∣ving but bad Moring, was put on shore again, and suffered so much shipwrack as she never got off more, but all the Com∣pany were forced to repair to Plimouth, where they continued the best part of a year, being courteously entertained, and so were dispersed: The greatest part of them went to Virginia, and some remained in the Country. The chief amongst them were Mr. Fells, Mr. Sibsey, and the Masters Name was Johnston a Scotsman. This Year the Plantation of Plimouth received Messages The Dutch trading in these Southern parts divers years be∣fore the English came, but they began no plan∣tation until af∣ter the English came, and were here seated.. from the Dutch Plantation, sent unto them from the Gover∣nour there, written both in Dutch and French: The sum of the Letters forementioned were, To Congratulate the English here, taking notice of much that might engage them to a friend∣ly Correspondency and good Neighbourhood, as, The propin∣quity of their Native Country, Their long continued Friend∣ship, &c. and desired to fall into a way of some Commerce and Trade with them. To which the Governour and Council of Plimouth returned answerable courteous acceptance of their loving Propositions, respecting their good Neighbourhood in general, and particu∣larly for Commerce: And accordingly the Dutch not long after sent their Secretary Mr. Isaac de Rosier with Letters and goods, who laid the foundation of a Trade that continued between them many years after, to their mutual benefit. They also brought the English acquainted with the trading of Wampam∣peag, untill then little known to us, nor esteemed by us, but was after of good valuation, and profitable. Although for the space of 20 years it was of great esteem amongst the Natives in divers parts of the Country, so as it made the Indians in these parts Rich, Proud and Powerful, yet untill they had store of it, they could not attain English Ammunition, but were fain to im∣prove their own Artillery of Bowes and Arrows: But when as they learned to make store of Wampam, they furnished them∣selves with Guns, Powder and Shot, which no Laws can re∣strain, by reason of the baseness of sundry unworthy persons, both English, Dutch and French, which may turn to the ruine of many: for hitherto the Indians of these parts had no Pieces, nor other Arms but their Bowes and Arrows and Clubs, nor of many years after; neither durt they fearce handle a Gun, though out of kelter, it was a terrour to them: but those In∣dians to the Eastern parts which had Commerce the French, got Pieces of them, and they in the end made a com∣mon Trade of it; and in time our English Fishermen, led with the like Covetousness, followed their example for their own gain: but upon Complaint against them, it pleased the Kings Majesty to prohibit the same by a strict Proclamation, Com∣manding that no sort of Arms or Ammunition should by any of His Subjects be Traded with them. THis Year died Mr. Richard Warren, who hath been men∣tioned before in this Book, and was an useful Instrument and during his life bare a deep share in the Difficulties and Troubles of the first Settlement of the Plantation of New∣Plimouth. This Gentle∣mans name is here occasionall; used, & although he came over in year 1625. yet passages in reference to Morton fell out about this year, and therefore referred to this place.Whereas about three years before this time there came over one Captain Wollaston, a man of considerable parts, and with him three or four more of some Eminency, who brought with them a great many Servants, with Provisions, and other Re∣quisites for to begin a Plantation, and pitched themselves in a place within the Massachusets Bay, which they called after∣wards by their Captains Name, Mount Wollaston; which place is since called by the Name of Braintry. And amongst others that came with him, there was one Mr. Thomas Morton, who it should seem had some small Adventure of his own or other mens amongst them, but had little respect, and was slighted by the meanest Servants they kept. They having continued some time in New-England, and not finding things to answer their Expectation, nor Profit to arise as they looked for, the said Captain Wollaston takes a great part of the Servants, and trans∣ports them to Virginia, and disposed of them there, and writes back to one Mr. Rasdale, one of his chief partners, (& accounted their Merchant) to bring another part of them to Vir∣ginia likewise, intending to put them off there, as he had done the rest; and he with the consent of the said Rasdale, appointed one whose Name was Filcher to be his Lieutenant, and to go∣vern the remainder of the Plantation, untill he or Rasdale should take further order there about. But the aforesaid Morton (having more craft then honesty) having been a Petty-fogger at Furnivals Inne; he in the others absence watches an opportunity (Commons being but hard a∣mong them) and got some strong drink, and other junkets, and made them a feast, and after they were merry, he began to tell them he would give them good Counsel: you see (faith he) that many of your fellows are carried to Virginia, and if you stay still until Rasdales return, you will also be carried away and sold for slaves with the rest; therefore I would advise you to thrust out this Lieutenant Filcher, and I having a part in the Plantation, will receive you as my partners and consociates, so may you be free from service, and we will Converse, Plant, Trade and live together as equals (or to the like effect) This counsel was easi∣ly See the sad Ef∣fects of the want of good Government. followed, so they took opportunity, and thrust Lieutenant Filcher out of doors, and would not suffer him to come any more amongst them, but forced him to seek bread to eat, and other necessaries amongst his neighbours, till he could get pas∣sage for England. After this they fell to great licentiousness of life, in all pro∣phaness, and the said Morton became Lord of misrule, and main∣tained (as it were) a school of Atheism, and after they had got some goods into their hands, and got much by trading with the Indians, they spent it as vainly, in quaffing and drink∣ing both Wine and strong Liquors, in great excess (as some have reported) Ten pounds worth in a Morning, setting up a May-pole, drinking and dancing about it, and frisking about it, like so many Fairies or Furies rather, yea and worse practises, as if they had anew revived and celebrated the feast of the Romans Goddess Flora, or the beastly practises of the mad Bacchana∣lians. The said Morton likewise to shew his Poetry, composed sundry Rythmes and Verses, some tending to laciviousness, and others to the detraction and scandal of some persons names, which he affixed to his Idle or Idol May-pole: they changed also the name of their place, and instead of calling it Mount Wol∣laston, they called it the Merry Mount, as if this jollity would have lasted alwayes. But this continued not long, for shortly after, that Worthy Gentleman Mr. John Endicot, who brought over a Patent under the Broad Seal of England for the Govern∣ment of the Massachusets, visiting these parts, caused that May-pole to be cut down, and rebuked them for their propha∣ness, and admonished them to look to it that they walked better; so the name was again changed, and called Mount Dagon. Now to maintain this riotous Prodigality and profuse expence, the said Morton thinking himself lawless, and hearing what gain the Fishermen made of trading of Pieces, Powder and Shot; he as head of this confortship, began the practice of the same in these parts: and first he taught the Indians how to use them, to charge and discharge them, and what propor∣tion of powder to give the Piece, according to the size or big∣ness of the same, and what shot to use for Fowl, and what for Deer: and having thus instructed them, he imployed some of them to Hunt and Fowl for him; so as they became somewhat more active in that imployment then any of the English, by reason of their swiftness of foot, and nimbleness of body, being also quick-sighted, and by continual exercise, well knowing the haunt of all sorts of game; so as when they saw the execution that a Piece would do, and the benefit that might come by the same, they became very eager after them, and would not stick to give any price they could attain to for them; accounting their Bows and Arrows but bables in comparison of them. And here we may take occasion to bewail the mischief which came by this wicked man, and others like unto him; in that notwithstanding all laws, for the restraint of selling Ammunition to the Natives, that so far base covetousness prevailed, and doth still prevail, as that the Salvages become amply furnished with Guns, Powder, Shot, Rapiers, Pistols, and also well-skilled in repairing of defective Arms: yea some have not spared to tell them how Gun-powder is made, and all the materials in it, and that they are to be had in their own Land; and would (no doubt, in case they could attain to the making of Sait-Peter) reach them to make Powder: and what mischief may fall out unto the English in these parts thereby, let this pestilent fel∣low Morton (aforenamed) bear a great part of the blame and guilt of it to future Generations. But lest I should hold the Reader too long in the relation of the particulars of his vile actings; when as the English that then lived up and down about the Massachusets, and in other places, perceiving the sad consequences of his trading, so as the Indians became furnished with the English Arms & Ammunition, and expert in the impro∣ving of them, and fearing they should at one time or another get a blow thereby; and also taking notice, that if he were let a∣lone in his way, they should keep no servants for him, because he would entertain any how vile soever: Sundry of the chief of the stragling Plantations met together, and agreed by mu∣tual consent to send to Plimouth, who were then of more strength to joyn with them, to suppress this mischief: who considering the particulars proposed to them to joyn together to take some course with him, and finding them weighty, agreed together to take some speedy course, to preven (if it might be) the evil that was accrewing towards them; and resolved first to admonish him of his wickedness respecting the premises, laying before him the injury he did to their common safety, and that his acting concerning the same, was against the Kings Pro∣clamation: but he insolently persisted on in his way, and said, the King was dead, and his displeasure with him, and threatned them that if they came to molest him, they should look to themselves; so that they saw there was no way but to take him by force: so they resolved to proceed in such a way, and obtained of the Governour of Plimouth, to send Captain Standish and some other aid with him, to take the said Morton by force, the which accordingly was done; but they found him to stand stifly on his defence, having made fast his doors, armed his Consorts, set Powder and Shot ready upon the Table; scoffed and scorned at them, and he and his Complices being filled with strong drink, were desperate in their way: but he himself coming out of doors to make a shot at Captain Standish, he stepping to him, put by his Piece and took him, and so little hurt was done; and so he was brought Prisoner to Plimouth, and continued in du∣rance until an opportunity of sending him for England, which was done at their common charge, and Letters also with him, to the honourable Council for New-England, and returned again into the Country in some short time, with less punishment then his demerits deserved (as was apprehended.) The Year following he was again apprehended, and sent for England, where he lay a considerable time in Exeter Goal: for besides his miscarriage here in New-England, he was suspected to have murthered a man that had ventured monies with him, when he came first into New-England; and a warrant was sent over from the Lord Chief Justice to apprehend him, by virtue whereof, he was by the Governour of the Massachusets sent into England, and for other of his misdemeanors amongst them in that Government, they demolished his House, that it might no longer be a roost for such unclean Birds: Notwith∣standing he got free in England again, and wrote an Infamous and Scurrilous Book against many godly and chief men of the Country, full of lies and slanders, and full fraught with pro∣phane calumnies against their Names and Persons, and the wayes of God. But to the intent I may not trouble the Reader any more with mentioning of him in this History: In fine, sundry years after he came again into the Country, and was imprisoned at Boston for the aforesaid Book and other things, but denied sundry things therein, affirming his Book was adulterated. And soon after being grown old in wicked∣ness, at last ended his life at Pascataqua. But I fear I have held the Reader too long about so unworthy a person, but hope it may be useful to take notice how wickedness was beginning, and would have further proceeded, had it not been prevented timely. THis Year sundry Ships came out of England, and arrived at Neumkeak, where Mr. John Endicot had chief Com∣mand; Now called Salem and by Infection that grew amongst the Passengers at Sea, it spread also among them on shore, of which many died, some of the Scurvy, and other of infectious Feavers. Mr. En∣dicot understanding that there was one at Plimouth that had still in such Diseases, sent thither for him; at whose Request he was sent unto them: And afterwards, acquaintance and Christian love and Correspondency came on betwixt the said Governour, and the said Mr. Endicot; which was furthered by Congratulatory Letters that passed betwixt each other: one whereof, because it shews the beginning of their Christian fel∣lowship, I shall here insert. IT is a thing not usuall, that Servants to one Master, and A Letter from Mr. Endicot Mr. Bradford of the same Houshold, should be strangers; I assure you I desire it not: nay, to speak more plainly, I cannot be so to you. Gods People are all marked with one and the same mark, and have for the main one and the same heart, guided by one and the same Spirit of Truth; and where this is, there can be no discord, nay here must needs be a sweet harmony: and the same request (with you) I make unto the Lord, that we as Christian Brethren be united by an heavenly and un∣eigned love, bending all our hearts and forces in furthering a Work beyond our strength, with reverence and fear, fast∣ning our eyes alwayes on him that is onely able to direct and prosper all our wayes. I acknowledge my self much bound to you for your kinde love and care in sending Mr. Fuller amongst us, and rejoyce much that I am by him satisfied touching your judgement of the Outward Form of Gods Wor∣ship: It is (as farre as I can gather) no other then is war∣ranted by the Evidence of Truth, and the same which I have profssed and maintained ever since the Lord in mercy re∣vealed himself unto me, being farre from the common Re∣port that hath been spread of you touching that particular: but Gods children must not look for less here below; and it is a great mercy of God that he strengthneth them to go through it. I shall not need at this time to enlarge unto you, for (God willing) I purpose to see your face shortly: in the mean time I humbly take my leave of you, committing you to the Lords blessing and protection, and rest In the three Ships that came over this year to Salem in the Month of June, besides many godly Christians, there came over three Ministers; two of them, Mr. Skelton and Mr. Hig∣ginson, were Non-conformists, who having suffered much in their Native Land upon that account, they came over with a professed intention of practising Church-Reformation: the third Minister Mr. Bright was a Conformist, who not agreeing in judgement with the other two, he removed to Charlstown, where also not agreeing with those godly Christians there that were for Reformation, after one years stay in the Country he returned for England. But Mr. Higginson and Mr. Skelton, in pursuance of the ends of their coming over into this Wil∣derness, acquainted the Governour Mr. Endicot, and the rest of the godly People whom they found Inhabitants of the place, and the chief of the Passengers that came over with them, with their professed intentions, and consulted with them about setling a Reformed Congregation; from whom they found a general and hearty Concurrence, so that after some Conference together about this matter, they pitched upon the 6th of August for their entring into a solemn Covenant with God, and one an∣other, and also for the Ordaining of their Ministers; of which they gave notice to the Church of Plimouth (that being the onely Church that was in the Country before them) the people made choice of Mr. Skilton for their Pastor, and Mr. Higginson for their Teacher. And accordingly it was desired of Mr. Higginson to draw up a Confession of Faith and Covenant in Scripture-language; which being done, was agreed upon. And because they foresaw that this Wilderness might be looked upon as a place of Liberty, and therefore might in time be troubled with erroneous spirits, therefore they did put in one Article into the Confession of Faith on purpose about the Duty and Power of the Magistrate in Matters of Religion. Thirty Copies of the foresaid Confession of Faith and Covenant being written out for the use of thirty persons who were to begin the Work. When the sixth of August came, it was kept as a day of Fasting and Prayer, in which after the Sermons and Prayers of the two Ministers, in the end of the day, the foresaid Con∣fession of Faith and Covenant being solemnly read, the fore∣named persons did solemnly profess their Consent thereunto: and then proceeded to the Ordaining of Mr. Skelton Pastor, and Mr. Higginson Teacher of the Church there. Mr. Brad∣ford the Governour of Plimouth, and some others with him, coming by Sea, were hindred by cross winds that they could not be there at the beginning of the day, but they came into the Assembly afterward, and gave them the right hand of fel∣lowship, wishing all prosperity, and a blessed success unto such good beginnings. After which, at several times many others joyned to the Church in the same way. The Confession of Faith and Covenant forementioned, was acknowledged onely is a Direction pointing unto that Faith and Covenant contained in the holy Scripture, and therefore no man was confined unto that form of words, but onely to the Substance, End and Scope of the matter contained therein: And for the Circumstantial manner of joyning to the Church, it was ordered according to the wisdome and faithfulness of the Elders, together with the liberty and ability of any person. Hence it was, that some were admitted by expressing their Consent to that written Con∣fssion of Faith and Covenant; others did answer to questions about the Principles of Religion that were publickly propound∣ed to them, some did present their Confession in writing; which was read for them; and some that were able and wil∣ling, did make their Confession in their own words and way: A due respect was also had unto the Conversations of men, viz. that they were without Scandal. But some of the Pas∣sengers that came over at the same time, observing that the Ministers did not at all use the Book of Common-Prayer, and that they did administer Baptism and the Lords Supper Without the Ceremonies, and that they professed also to use Discipline in the Congregation against scandalous persons, by a personal application of the Word of God as the case might require, and that some that were scandalous were denied admission into the Church, they began to raise some trouble: of these Mr. Samuel Brown and his Brother were the chief, the one being a Lawyer, the other a Merchant, both of them amongst the num∣ber of the first Patentees, men of Estates, and men of Parts and port in the place. These two Brothers gathered a Com∣pany together in a place distinct from the publick Assembly, and there sundry times the Book of Common-Prayer was read unto such as resorted thither. The Governour Mr. Endicot taking notice of the disturbance that began to grow amongst the peo∣ple by this means, he convented the two Brothers before him. They accused the Ministers as departing from the Orders of the Church of England, that they mere Separatists, and would be Anabaptists. &c. but for themselves, they would hold to the Orders of the Church of England. The Ministers answered for themselves, They were neither Separatists nor Anabaptists, they did not separate from the Church of England, nor from the Ordinances of God there, but onely from the Corruptions and Dis∣orders there; and that they came away from the Common-Prayer and Ceremonies, and had suffered much for their Non-Conformity in their Native Land, and therefore being in a place where they might have their liberty, they neither could nor would use them, be∣cause they judged the imposition of these things to be sinful Cor∣ruptions in the Worship of God. The Governour and Council, and the generality of the people, did well approve of the Mi∣nisters Answer: and therefore finding those two Brothers to be of high Spirits, and their speeches and practises tending to Mutiny and Faction, the Governour told them, That New∣England was no place for such as they; and therefore he sent them both back for England at the return of the Ships the same year: and though they breathed out Threatnings both against the Governour and Ministers there, yet the Lord so disposed of all, that there was no further inconvenience followed up∣on it. The two Ministers there being seriously studious of Refor∣mation, they considered of the state of their Children, together with their Parents; concerning which, Letters did pass between Mr. Higginson, and Mr. Brewster the reverend Elder of the Church of Plimouth, and they did agree in their judgements, viz. concerning the Church-Membership of the Children with their parents, and that Baptism was a seal of their Membership, only when they were Adult, they being not scandalous, they were to be examined by the Church-Officers, and upon their ap∣probation of their fitness, and upon the Childrens publick and personal owning of the Covenant, they were to be received unto the Lords Supper. Accordingly Mr. Higginson's eldest Son, being about fifteen years of age, was owned to have been received a member together with his Parents, and being pri∣vately examined by the Pastor Mr. Skelton, about his knowledge in the principles of Religion, he did present him before the Church when the Lords Supper was to be Administred, and the Childe then publickly and personally owning the Covenant of the God of his Father, he was admitted unto the Lords Supper: it being then professedly owned, according to I Cor.7. 14. that the Children of the Church are holy unto the Lord as well as their Parents, accordingly the Parents owning and retaining the Baptism, which they themselves received in their Infancy, in their Native Land, as they had any Children born, Baptism was administred unto them, viz. to the Children of such as were members of that particular Church. Mr. Higginson lived but one year after the setling of the Church there, departed this life about the same time the next year, in the Month of August, 1630. Mr. Skelton lived until the year 1634. when he also quietly slept in the Lord, and were both buried at Salem. As it is an honour to be in Christ be∣fore others, as in Rom.16. so also to be first in the Lords work, and to be faithful in it, as these two holy men were; who made such a beginning in Church-reformation, as was afterwards followed by many others. In the year 1634. Mr. Reger Williams removed from Plimouth to Salem: he had lived about three years at Plimouth, where he was well accepted as an assistant in the Ministry to Mr. Ralph Smith, then Pastor of the Church there, but by de∣grees venting of divers of his own singular opinions, and seek∣ing to impose them upon others, he not finding such a concur∣rence as he expected, he desired his dismission to the Church of Salem, which though some were unwilling to, yet through the prudent counsel of Mr. Brester (the ruling Elder there) fearing that his continuance amongst them might cause divi∣sions, and there being then many able men in the Bay, they would better deal with him then themselves could, and foresee∣ing (what he professed he feared concerning Mr. Williams, which afterwards came to pass) that he would run the same course of rigid Separation and Anabaptistry, which Mr. John Smith the Sebaptist at Amsterdam had done; the Church of Plimouth consented to his dismission, and such as did adhere to him were also dismissed, and removed with him, or not long after him to Salem. He came to Salem in the time of Mr. Skeltons weakness, who lived not long after Mr. Williams was come, whereupon after some time, the Church there called him to office; but he having in one years time, filled that place with principles of rigid separation, and tending to Anabaptistry, the prudent Magistrates of the Massachusets Jurisdiction, sent to the Church of Salem, desiring them to forbear calling him to office, which they not hearkening to, was a cause of much disturbance; for Mr. Williams had begun, and then being in office, he proceeded more vigorously to vent many dangerous opinions, as amongst many others these were some; That it is not lawful for an un∣regenerate man to pray, nor to take an Oath, and in special, not the Oath of Fidelity to the Civil Government; nor was it lawful for a godly man to have communion either in Family Prayer, or in an Oath with such as they judged unregenerate: and therefore he himself refused the Oath of Fidelity, and taught others so to do: also, That it was not lawful so much as to hear the godly Ministers of England, when any occasionally went thither, & therefore he ad∣monished any Church-members that had done so, as for hainous sin: also he spake dangerous words against the Patent, which was the foundation of the Government of the Massachusets Colony: also he affirmed, That the Magistrates had nothing to do in matters of the first Table, but only the second; and that there should be a general and unlimited Toleration of all Religions, and for any man to be punished for any matters of his Conscience, was persecution. And further he procured the Church of Salems consent unto letters of Admonition, which was written and sent by him in their name, to the Churches at Boston, Charlstown, New-town (now Cambridge) &c. accusing the Magistrates that were members of the respective Churches, of sundry hainous offences which he laid unto their charge, and though divers did acknowledge their error and gave satisfaction, yet Mr. Wil∣liams himself, notwithstanding all the pains that was taken with him by Mr. Cotton, Mr. Hooker, and many others, to bring him to a sight of his errors and miscarriages, and notwithstanding all the Courts gentle proceedings with him, he not only per∣sisted, but grew more violent in his way, insomuch as he staying at home in his own house, sent a Letter, which was delivered and read in the publick Church assembly, the scope of which was to give them notice, That if the Church of Salem would not separate not only from the Churches of Old-England, but the Churches of New-England too, he would separate from them: the more prudent and sober part of the Church being amazed at his way, could not yield unto-him: whereupon he never came to the Church Assembly more, prosessing separation from them as Antichristian, and not only so, but he withdrew all private re∣ligious Communion from any that would hold Communion with the Church there, insomuch as he would not pray nor give thanks at meals with his own wife nor any of his family, because they went to the Church Assemblies: divers of the weaker sort of the Church-members, that had been throughly leavened with his Opinions, of which number were divers wo∣men that were zealous in their way, did by degrees fall off to him, insomuch as he kept a meeting in his own house, unto which a numerous company did resort, both on the Sabbath day and at other times, in way of separation from, and opposi∣tion to the Church Assembly there; which the prudent Ma∣gistrates understanding, and seeing things grow more and more towards a general division and disturbance, after all other means used in vain, they passed a sentence of Banishment against him out of the Massachusets Colony, as against a disturber of the peace, both of the Church and Common-wealth. After which Mr. Williams sat down in a place called Provi∣dence, out of the Massachusets Jurisdiction, and was followed by many of the members of the Church of Salem, who did zea∣lously adhere to him, and who cried out of the Persecution that was against him: some others also resorted to him from other parts. They had not been long there together, but from rigid separation they fell to Anabaptistry, renouncing the Baptism which they had received in their Infancy, and taking up another Baptism, and so began a Church in that way; but Mr. Williams stopped not there long, for after some time he told the people that had followed him, and joyned with him in a new Baptism, that he was out of the way himself, and had mis-led them, for he did not finds that there was any upon earth that could administer Baptism, and therefore their last Baptism was a nullity, as well as their first; and therefore they must lay down all, and wait for the coming of new Apostles: and so they dissolved themselves, and turned Seekers, keeping that one Principle, That every one should have liberty to Worship God according to the Light of their own Consciences; but otherwise not owning any Churches or Ordinances of God any where upon Earth. Thus much was thought meet to be inserted here concern∣ing the great and lamentable Apostacy of Mr. Williams, that it may be a Warning to all others to take heed of a gradual declining from, and forsaking the Churches of Christ, and Or∣dinances of God in them, left they be left of God to run such a course as he hath done; Wherefore let him that thinks he stands, take heed left he fall, I Cor. 10. 12. As also to be a Motive to the Saints, to remember him unto God in their servent Prayers for his return, he having been sometimes an able Dispenser of the Word of God, and (in several respects) of an exemplary Conversation. And yet that there may be a standing Evidence of the Care that was had in those times to prevent the growth of Errours, and of the exercise of the Communion of Churches for that end, it is thought meet further to insert this passage: That be∣fore the putting forth of the Civil Power of the Magistrate for the removing of Mr. Williams from Salem, and besides other means also used, there was a publick Admonition sent in wri∣ting from the Church of Boston to the Church of Salem, for the reducing of Mr. Williams, and the erring part of the Church. The Title of the Writing was, 1. THat it is not lawful to call upon an unregenerate man to pray for himself. 2. It is not lawful for a regenerate man to pray with his carnal Family. 3. It is not lawful for Magistrates to take an Oath of Fidelity from unregenerate men. 4. It is not lawful for Magistrates to take an Oath of Fidelity from the body of their Subjects, though rege∣nerate, and Members of Churches. 5. It is not lawful for Magistrates to punish the breaches of the first Table, unless thereby the Civil Peace of the Commonwealth be disturbed. Whence also it follows, and is confessed, That a Church wholly declining into Arianism, Pa∣pism, Familism, or other Heresies, being admonished, and convinced thereof by other Churches, and not re∣forming, may not be reformed by the Civil Magistrate in a way of Civil Justice, unless it break the Civil Peace. These Errours were solidly confuted, and the contrary Truths asserted by the Word of God, in that Writing which was Subscribed by THis Year it pleased God of his rich grace to Transport over into the Bay of the Massachusets divers honourable Personages, and many worthy Christians, whereby the Lord began in a manifest manner and way to make known the great thoughts which he had of Planting the Gospel in this remote and barbarous Wilderness, and honouring his own Way of Instituted Worship, causing such and so many to adhere there∣unto, and fall upon the practice thereof: Among the rest, a chief one amongst them was that famous Patern of Piety and Justice Mr. John Winthrop, the first Governour of that Juris∣diction, accompanied with divers other precious Sons of Sion, which might be compared to the most fine gold. Amongst whom also I might name that Reverend and Worthy man, Mr. John Wilson, eminent for Love and Zeal; he likewise came over this year, and bare a great share of the difficulties of these new beginnings with great chearfulness and alacrity of spirit: They came over with a Fleet of ten Ships, three of them arriving first at Salem, in which several of the chiefest of them came, who repaired sundry of them in some short time into the Bay of the Massachusets; the other seven Ships ar∣rived at Charlstown, where it pleased the Lord to exercise them with much sickness, and being destitute of housing and shelter, and lying up and down in Booths, some of them languished and died: yea, it pleased God to take away amongst the rest, that blessed Servant of Christ Mr. Isaac Johnson, with his Lady, soon after their arrival, with sundry other precious Saints. This sickness being heavy upon them, caused the principal of them to propose to the rest to set a day apart to seek the Lord for the awaging of his displeasure therein, as also for dire∣ction and guidance in the solemn enterprize of entring into Church-fellowship; which solemn day of Humiliation was observed by all, not onely of themselves, but also by their Brethren at Plimouth in their behalf: and the Lord was in∣treated not onely to awage the sickness, but also encouraged their hearts to a beginning, and in some short time after to a further progress in the great Work of Erecting a way of Wor∣shipping of Christ in Church-fellowship, according to Primi∣tive Institution. Those choice and eminent Servants of Christ did not despise their poor Leaders and Fellow-souldiers that they found in the same Work of the Lord with them at Pli∣mouth, but treated them as Brethren, much pitying their great straits and hardships they had endured in the first beginning of Planting this Wilderness, promising all helpfulness even out of their own Estates according to their power; and their said Brethren at Plimouth were perswaded they spake as they thought in their hearts: for, such was the simplicity of those times, as that divers faces were not carried under a hood; Pride, Covetousness, Profaneness, and sinful Self, were asha∣med to be seen, except in obscure places and persons. Oh poor New-England, consider what thou wast, and what thou now art! Repent, and do thy first works, faith the Lord; so may 43. 18, 19. thy peace yet be as a river, and thy righteousness as the waves of the sea. So be it. But to return. The first that began in the work of the Lord above-men∣tioned, were their honoured Governour Mr. John Winthrop, Mr. Johnson fore-named, that much honoured Gentleman Mr. Thomas Dudley, and Mr. John Wilson aforesaid: These four were the first that began that honourable Church of Boston, unto whom there joyned many others. The same year also Mr. George Philips (who was a worthy Servant of Christ, and Dispenser of his Word) began a Church-fellowship at Water∣town; as did also Mr. Maverick and Mr. Wareham at Dor∣chester the same year. Thus out of small beginnings greater things have been pro∣duced by his hand that made all things of nothing: and as one small Candle may light a thousand; so the Light here kindled hath shone unto many, yea in some sort to our whole Nation. Let the glorious Name of Jehovah have all the praise in all Ages THis Year the Reverend and usefull Instrument Mr. John Eliot came over, and not long after Mr. Wld, who be∣gan a Church-Society at Roxbury; as likewise good old Mr. Maverick and Mr. Warehans began one at Dorchester. THis year one Sir Christopher Gardiner (being as himself said) descended of the house of Gardiner Bishop of Win∣chester, who was so great a Persecutor of Gods Saints in Queen Maries dayes, arrived in New-England; he being a great tra∣veller received his first honor of Knight-hood at Jerusalem, be∣ing made Knight at the Sepulchre there: he came into these parts in pretence of forsaking the World, and to live a private life in a godly course, not unwilling to put himself upon any mean imployment, and take any pains for his living, and some∣times offered himself to joyn to the Church in sundry places: he brought over with him a servant or two, and a comely young woman whom he called his Cousin; but it was suspected (that after the Italian manner) she was his Concubine: he living at the Massachusets, for some miscarriages for which he should have answered, fled away from Authority and got a∣mongst the Indians in the Jurisdiction of New-Plimouth; the Government of the Massachusets sent after him but could not get him, and promised some reward to those that should finde him; the Indians came to the Governour of Plimouth and told where he was, and asked if they might kill him, but the said Gover∣nour told them no, they should not kill him by no means, but if they could take him alive and bring him to Plimouth, they should be payed for their pains; they said he had a Gun and a Rapier, and he would kill them if they went about it, and the Massachusets Indians said they might kill him, but the Gover∣nour aforesaid told them no, they should not kill him, but watch their opportunity and take him, and so they did; for when they light on him by a River side, he got into a Cannoo to get from them, and when they came near him, whiles he presented his piece at them to keep them off, the stream carried the Cannoo against a Rock, and threw both him and his Piece and the Rapier into the water, yet he got out, and having a little dagger by his side, they durst not close with him; but getting long poles, they soon beat his dagger out of his hand: so he was glad to yield, and they brought him to the Governour at Plimouth, but his hands and arms were swelled and very fore with the blows they had given him, so he used him kindly, and sent him to a lodging where his arms were bathed and annointed, and he was quickly well again, and blamed the Indians for beating him so much they said they did but a little whip him with sticks. In his lodging those that made his bed, found a little Note-book that by accident had slipped out of his pocket or some private place, in which was a memorial what day he was reconciled to the Pope and Church of Rome, and in what University he took his Scapula, and such and such a Degree; it being brought to the Governour, he kept it, and sent it to the Governour of the Massachusets with word of his taking, who sent for him; but afterwards he went for England and shewed his malice against New-England, but God prevented him; of which I thought meet to insert a Letter from Mr. Winthrop Governour of the Massachusets to Mr. Bradford the Governour of Plimouth (in reference to this matter) as also the Copy of an Order rela∣ting to the same as followeth. And first of the Letter. Upon a Petition exhibited by Sir Christopher Gar∣diner, Sir Ferdinando Gorges, Captain Maon, &c. against you and us, the cause was heard before the Lords of the Privy Council, and afterwards reported to the King; the success whereof makes it evident to all, that the Lord hath care of his people here; the passages are admirable and too long to write: I heartily wish for an opportunity to impart them unto you, being many sheets of Paper; but the conclusion was, against all mens expectation, an order for our encouragement, and much blame and disgrace upon the adversaries, which calls for much thankfulness from us, all which we purpose (God willing) to express in a day of thanksgiving to our merciful God, I doubt not but you will consider if it be not fit for you to joyn in it; who as he hath humbled us by his late correction, so he hath lifted us up by an abundant rejoycing in our delive∣rance out of so desperate a danger; so as that which our enemies built their hopes upon toruine us by, he hath merci∣fully disposed to our great advantage, as I shall further ac∣quaint you when occasion shall serve. The Copy of the Order follows. Sigillum Crescent. Whereas his Majesty hath lately been informed of great distraction and much disorder in the Plan∣tations in the parts of America called New-England, which if they be true, and suffered to run on, would tend to the dishonour of this Kingdome, and utter ruine of that Plantation: for prevention whereof, & for the orderly setling of Government, according to the intention of those Patents which have been granted by his Majesty, & from his late Royal Father King James; It hath pleased his Majesty that the Lords and others of his most honou∣rable Privy Council should take the same into considera∣tion: Their Lordships in the first place thought fit to make a Committee of this Board, to take examination of the matters informed: which Committee having called divers of the principal Adventurers in that Plantation, and heard those that are complainants against them; most of the things informed being denied, and resting to be proved by parties that must be called from that place; which required a long expence of time, and at present their Lordships finding they were upon dispatch of Men, Victuals and Merchandise for that place, all which would be at a stand if the Adventurers should have discouragement, or take suspition that the State here had no good opinion of that Plantation; their Lordships not laying the fault, or fancies (if any be) of some particu∣lar men upon the General Government, or principal Ad∣venturers, which in due time is further to be enquired into; have thought fit in the mean time to declare, that the appearances were so fair, and hopes so great, that the Country would prove both beneficial to this Kingdome, and profitable to the particulars, as that the Adventurers had cause to go on cheerfully with their undertakings, and rest assured, if things were carried as was pretended when the Patents were granted, and accordingly as by the Patents it is appointed, His Majesty would not only maintain the Liberties and priviledges heretofore granted, but supply any thing further that might tend to the good Government, prosperity and comfort of His people there of that place, &c. THis Year Mr. Edward Winslow was Chosen Governour of the Jurisdiction of New-Plimouth: And Mr. William Bradford, Captain Miles Standish, Mr. John Howland, Mr. John Alden, Mr. John Dove, Mr. Stephen Hopkins,& Mr. William Gilson, were Chosen to be his Assistants in Government. The Plantation of Plimouth having had some former con∣verse with the Dutch, as hath been hinted, they seeing them seated in a barren quarter, told them of a River called by them the Fresh River, which they often commended unto them forWhich is the same calledConecticot River. a good place, both for Plantation and Trade, and wished them to make use of it; but their hands being full otherwise, they let it pass: but afterwards there coming a company of Indians into these parts, that were driven out of their Country by the potency of the Pequots, they solicited them to go thither. These Indians not seeing them very forward to entertain the mo∣tion, which they moved with great ardency, they sollicited them of the Government of the Massachusets in like sort; but they being then not fit to entertain the motion, in respect that they were newly come into the Country, did not much regard it. Notwithstanding, some of the chief made a motion to joyn with some here in a way of Trade at the same River; on which a meeting was appointed to treat concerning the same matter, and some of Plimouth appointed to give them meeting, which they did, but they cast in the way many fears of danger and loss, and the like, on which they of the Massachusets de∣clined the thing, and did not proceed therein. Whereupon, those of Plimouth went on alone, and prepared a Frame of an House, and stowed it into a Barque, ready to rear at their land∣ing, and went up the said River, and reared their House, and enced it about with a Pallisado, which was done with great dif∣ficulty, not onely of the Dutch, but also of the Indians. Notwithstanding, the place they possessed themselves of, was such as the Dutch had nothing to do with, and likewise was lawfully purchased of the Indians which they carried with them. And this was Plimouths entrance there, who deserved to have held it, and not by friends to have been thrust out, as in a sort they afterwards were. This year it pleased God to visit Plimouth with an infectious Feaver, of which many fell very sick, and upwards of twenty died, men, women and children, and sundry of them were of their ancient Friends; amongst the rest, Mr. Samuel Fuller then died, after he had much helped others, and was a comfort to them: he was their Chirurgion and Physician, and did much good in his place, being not onely usefull in his faculty, but otherwise as he was a godly man, and served Christ in the Office of a Deacon in the Church for many years, and forward to do good in his place, and was much missed after God re∣moved him out of this world. This sickness caused much sadness amongst them, and accord∣ing to their duty they besought the Lord by Fasting and Prayer, and he was intreated of them, and towards Winter the sick∣ness ceased. This sickness being a kinde of a pestilent Feaver, swept away also many of the Indians from many places near adjoyning to Plimouth. It is to be observed, That the Spring before this sickness, there was a numerous company of Flies, which were like for Strange and un∣wonted Flies a preage of a sickness that followed. higness unto Wasps or Bumble Bees, they came out of little holes in the ground, and did eat up the green things, and made such a constant yelling noise as made all the Woods ring of them, and ready to deaf the hearers; they were not any of them heard or seen by the English in the Country before this time: but the Indians told them that sickness would follow, and so it did very hot in the Months of June, July and August of that Summer. This year there arrived in New-England those three worthy Mr. Cotton, Mr. Hooker, & Mr. Samuel Stones arrival in N.E. Instruments, Mr. John Cotton, Mr. Thomas Hooker, and Mr. Samuel Stone, who were Gospel-Preachers of excellent worth and use in their places, untill God took them out of the world unto himself. This year likewise Mr. William Collier arrived with his Fa∣Mr. Colliers arrival in N.E. mily in New-England, who as he had been a good Benefactor to the Colony of New-Plimouth before he came over, having been an Adventurer unto it at its first beginning; so also he approved himself a very useful Instrument in that Jurisdiction after he arrived, being frequently Chosen, and for divers years serving God and the Country in the place of Magistracy; and lived a godly and holy life untill old Age, which to him is a Crown of Glory, being found in the way of Righteous∣ness. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: His Assistants in Go∣vernment were Mr. William Bradford, Mr. Edward Winslow, Captain Miles Standish, Mr. William Collier, Mr. John Alden, Mr. John Howland, and Mr. Stephen Hopkins. A-great sickness amongst the . In the Spring of this Year there fell a very great sickness of the Small Pox amongst the Indians, so as they died most mi∣serably of it; for a sorer Disease cannot come amongst them, and they dread it more then the Plague it self, for usually those of them which have this Disease, have them in abundance, and for want of Bedding and Linen, and other Necessaries, they fall into a lamentable condition; for as they lye on their hard Mats, the Pox breaking and running one into another, their skin cleaving by reason thereof to the Mats they lye on, when they turn them, much of their skin will flay off at once, and they will be all on a gore blood, most sad and grievous to be∣hold; and then being very sore, what with cold and other dis∣tempers, they die like rotten sheep. This Year one Captain Stone, who had sometimes lived at Christophers in the West-India's, came into these parts; of whom I have nothing to speak in way of commendation, but rather the contrary. After he had been to and fro in the Country, he returned towards Virginia with one Captain Nor∣ton, and so it was, that as they returned they went in at Co∣necticot River, where the Indians killed the said Stone as he lay in his Cabbin, and threw a Covering over him: they like∣wise killed all the rest of his Company but the said Captain Norton, he defending himself a long time in the Cook-room of the Barque, until by accident the Gunpowder took fire, which for readiness he had set in an open thing before him, which did so burn and scald him, and blinde his eyes, as he could make no longer resistance, but was slain also by them, and they made a prey of his goods. It is to be observed, That the said Stone being at the Dutch Plantation in the fore-part of this year, a certain Barque of Plimouth being there likewise on Trading, he kept company with the Dutch Governour, and made him drunk, and got leave of him in his drunkeuness to take the said Barque, with∣out any occasion or cause given him; and so taking his time when the Merchant and some of the chief of the men were on shore, with some of his own men, made the rest of them weigh Anchor, and set ail to carry her away to Virginia: but some of the Dutch Seamen, who had been at Plimouth and received kindness, seeing this horrible abuse, got a Vessel or two and pursued them, and brought them back. After this he came into the Massachusets Bay, where they commenced Suit against him; but by the mediation of some it was taken up, and afterwards in the company of some Gentlemen he came to Plimouth, and was kindly entertained: but Revenge boiling in his breast, (as some conceived) he watched a sea∣son to have stabbed the Governour, and put his hand to his Dagger for that end, but by Gods Providence ordering the vigilance of some that were about him, he was prevented: but God met with him for these and other wickednesses, as hath been before related. THis year Mr. William Bradford was chosen Governour of the Jurisdiction of New-Plimouth. And Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Captain Standish, Mr. John Alden, Mr. John Howland, and Mr. Stephen Hopkins, Were Chosen to be his Assistants in Government. This Year Mr. Edward Winslow took a Voyage for England, on publick occasions, and it came to pass that he had occasion to answer some Complaints made against the Country, at the Council Board; more chiefly concerning the Massachusets Jurisdiction, which he did to good effect, and further prosecuted such things as might tend to the good of the whole: in par∣ticular he preferred a Petition to the Right Honourable the Lords Commissioners for the Plantations in America, in refe∣rence unto some injuries done by the French and Dutch unto the Country; which Petition found good acceptance, and was in a way to a satisfactory Answer: but sundry Adversaries interposed, whose ends were the subversion and overthrow of the Churches, at least to disturb their peace, and hinder their growth; but by Gods providence it so fell out in the end, that although those Adversaries crossed the Petition for taking any further effect in the end principally intended in it; yet by this as a means, the whole plot was discovered, and those Adversaries came to nothing: the particulars whereof, are too long here to be inserted. This Year, on Saturday, the fifteenth day of August, was such a mighty storm of Wind and Rain, as none now living in these parts, either English or Indian had seen the like, being like unto those Hirracanes or Tussins that writers mention to be sometimes in the Indies. It began in the morning a little before day, and grew not by degrees, but came with great violence in The great storm or Hirracane the beginning, to the great amazement of many; It blew down sundry houses, and uncovered divers others: divers Vessels were lost at Sea in it, and many more in extream danger. It caused the Sea to swell in some places to the southward of Plimouth, as that it arose to twenty foot right up and down, and made many of the Indians to climb into Trees for their safety: It threw down all the Corn to the ground, which never rose more; the which through the mercy of God, it being near harvest time, was not lost, though much the worse: and had the wind continued without shifting, in likelihood it would have drowned some part of the Country. It blew down many hundred thousands of Trees, turning up the stronger by the roots, and breaking the high Pine Trees and such like in the midst, and the tall young Oaks, and Walnut Trees of good bigness, were wound as a Wyth by it; very strange and fear∣ful to behold. It began in the Southeast, and veered sundry wayes, but the greatest force of it at Plimouth, was from the former quarter, it continued not in extremity above five or six hours, ere the violence of it began to abate; the marks of it will remain this many years, in those parts where it was forest: the Moon suffered a great Eclipse two nights after it. THis Year Mr. Edward Winslow was chosen Governour of the Jurisdiction of Plimouth: And Mr. William Bradford, Mr. Thomas Prince, Mr. William Collier, Mr. John Alden, Mr. Timothy Hatherly, Mr. John Brown, Mr. Stephen Hopkins, were chosen to be his Assi∣stants in Government. This Year the Towns on the River of Connecticot began to be planted, and in transporting of Goods thither, from the Massachusets Bay, two shallops were cast away (loaden with Goods to go thither) in an Easterly storm, at the mouth of Plimouth Harbour; the Boats men were all lost, not so much as Mr. William Cooper cast a∣way. any of their bodies found for burial, they being five in number in both the Boats: the Principal of them was one Mr. William Cooper, an antient Seaman of known skill, having formerly been Master of a ship, and had gone great Voyages to the East-Indies and to other parts, but the night being dark and stormy, they ran upon the skirt of a flat that lieth near the mouth of the harbour, and so were over-raked; the goods came on shore along the Harbour, and the Governour caused a careful course to be taken for the preservation of them in the behalf of the right owners, who afterwards received so many of them as were saved. Now followeth the Tragedy of the War that fell betwixt the English and the Pequots, which I will relate accor∣ding to my best intelligence; in order whereunto I thought good to mention some particulars first, that by discerning the whole matter, in the several parts and circumstances, the more of the mercy and goodness of God may be taken notice of, to his praise, for destroying so Proud and Blasphemous an Enemy. In the Year 1634. the Pequots, a stout and war-like People, who had made War with sundry of their Neighbours, and being pussed up with many Victories, grew now at variance with the Narrhagansets, a great People bordering upon them; these Narrhagansets held correspondence and tearms of friendship with the English of the Massachusets: now the Pequots being conscious of the guilt of Captain Stones death, whom they knew to be an English man, as also those that were with him; and being fallen out with the Dutch, left they should have over many Enemies at once, sought to make friendship with the English of the Massachusets, and for that end, sent both messen∣gers and gifts unto them, as appears by some Letters sent from the Governour of the Massachusets to the Governour of Plimouth, as followeth. TO let you know something of our affairs; you may un∣derstand that the Pequots have sent some of theirs to us, to desire our friendship, and offered much Wampam and Beaver, &c. The first messengers were dismissed without answer; with the next we had divers dayes conference, and taking the advice of some of our Ministers, and seeking the Lord in it, we concluded a peace and friendship with them, upon these conditions, that they should deliver up to us those men who were guilty of Stones death, &C. and if we desired to plant in Connecticot, they should give up their right to us, and we would send to trade with them as our friends, which was the chief thing we aimed at: they being now in War with the Dutch and the rest of their Neighbours; To this they readily agreed, and that we should mediate a peace between them and the Narrhagansets, for which end they ere content we should give the Narrhagansets part of the Present they would bestow on us; for they stood so much on their honour, as they would not be seen to give any thing of themselves: as for Captain Stone, they told us there were but two left of those who had any hand in his death, and that they killed him in a just quarrel, for (said they) he surpri∣zed two of our men and bound them, to make them by force to shw him the way up the River; and he with two other coming on shore, nine Indians watched them, and when they were asleep in the night, they killed them, to deliver their own men; and some of them going after∣wars to the Barque, it was suddenly blown up: We are now preparing to send a Barque unto them. And in another Letter e saith, Our Barque is lately returned from the Pe∣quots, and our men put off but little Commodities, and found them a very false people, so as we mean to have no more to do with them. Not long after these things, Mr. John Oldham (of whom much is spoken before) being now an inhabitant of the Mas∣sachusets, went with a small vessel and slenderly manned on trading on those south parts, and upon a quarrel between him Mr. Oldham death. and the Indians, was cut off by them in such manner as hath been fore-noted, at an Island called by the Indians Mannisses, but by the English Block-Island; this with the former about the death of Stone, and the baffling of the Requots with the English of the Massachusets, moved them to set out some to take revenge, and require satisfaction for those wrongs; but it took little effect, some of the murderers of Mr. Oldham led to the Pequots, and although the English went to the Pequots, and had some parly with them, yet they did but delude them; and the English returned without doing any thing to purpose, being frutrate of their opportunity by their deceit: After the English of the Massachusets were returned, the Pequots took their time and opportunity to cut off some of the English at connecticot, as they passed up and down upon their occasions; and tortured some of them in putting them to death, in a most horrid and bar∣barous manner: and most Blasphemously in this their cruelty, bad them call upon their God, or mocked and derided them The Pequots horrible Blasphemy. when they so did; and not long after assaulted them at their houses and habitations, as will appear more fully in the ensu∣ing Relation. IN the fore-part of this Year, the Pequots fell openly upon the English at Connecticot, in the lower parts of the River, and flew sundry of them as they were at work in the fields, both men and women, to the great terror of the rest; and went away in great pride and triumph with many high threats: they also assaulted Saybrock Fort, at the mouth of the River of Conne∣cticot, although it was strong and well defended: it struck them with much fear and astonishment, to see their bold attempts in the face of danger, which made them in all places to stand upon their guard, and to prepare for resistance, and earnestly to solicite their friends and consederates in the Massachusets Bay, to send them speedy aid, for they looked for more forceable assaults: Mr. Vane being then Governour of that Jurisdiction, writ from their General Court to the Governour and Court of New-Plimouth, to joyn with them in this War, to which they were cordially willing: In the mean time, before things could be prepared for to set out, the Pequots (as they had done the winter before) sought to make peace with the Narrha∣gansets, and used many pernitious Arguments to move them thereunto, as That the English were strangers, and began to over∣spread their Country; and Would deprive them thereof in time, if they were suffered to grow and increase; and if the Narrhagansets did assist the English to subdue them, that did but make way for their own overthrow; for if they were rooted out, the English Would soon take occasion to subjugate them; and if they Would hearken to them, they should not need to fear the strength of the English: for they Would not come to open Battel with them, but fir their Houses, kill their Cattel, and lye in ambush for them as they went abroad upon their occasions; and all this they might easily do with little danger to themselves: the which course being held, they well saw the English would not long subsist, but they Would either be starved with hunger, or forced to forsake the Country: with many like things; insomuch that the Narrhagansets were once wavering, and were half minded to have made peace with them, and joyned against the English; but again when they considered how much wrong they had received from the Pe∣quots, and what an opportunity they now had by helping the English, to right themselves, revenge was so sweet to them, as it prevailed above all the rest; so as they resolved to joyn with with the English against them, and so did. The Court of Plimouth agreed to send fifty men at their own charge, and with as much speed as possibly they could get them in a readiness, under sufficient Leaders, and provided a Barque to carry their provisions, and to tend upon them on all occasions, and when they were ready to march with a supply from the Bay, they had word sent them to stay, for the Enemy was as good as van∣quished and there would be no need. I shall not take upon me exactly to describe their Proceed∣ings in this War, because possibly it hath been done by them∣selves that were Actors therein, and best knew the Circum∣stances of things: I shall therefore set them down in the main and general, according to my best Intelligence. From Conecticot, who were most sensible of the hurt sustained and the present danger, they set out a party of men, and another party met them from the Massachusets Bay at the Narrhagansets, who were to joyn with them. The Narrha∣gansets were very earnest to be gone, before the English were well rested and refreshed, especially some of them which came last: It should seem their desire was to come upon the Enemy suddenly and unexpectedly. There being a Barque of Plimouth newly put in there, which was come from Conecticot, they did encourage them to lay hold of the opportunity of the Indians forwardness, and to shew as great forwardness as they, for it would encourage them, and Expedition might turn to their great advantage: So they went on, and so ordered their march, as the Indians brought them to the Fort of their Ene∣my (in which most of their chief men were) before day: They approached the same with great silence, and surrounded it both with English and Indians, that they might not break out, and so assaulted them with great Courage, shooting amongst them, and entred the Fort with great speed; and those that first entred found sharp resistance from the Enemy, who both shot and grapled with them: Others ran into their houses, and brought out fire and set them on fire, which soon took in their Mats, and their houses standing close together, with the wind all was soon on a flame, and thereby more were burnt to death then were otherwise slain. It burnt their Bow-strings, and made them unserviceable. Those that escaped the Fire were slain with the Sword; some hewed to pieces, others run through with their Rapiers so as they were quickly dispatched, and very few escaped: The Number they thus destroyed, was conceived to be above Four hundred. At this time is was a fearful sight to see them thus frying in the Fire, and the streams of Blood quenching the same; and horrible was the slink and scent thereof: but the Victory seemed a sweet Sacrifice, and they gave the praise thereof to God, who had wrought so wonderfully for them, thus to enclose their Enemies in their They Prai God for giving them to the victory hands, and give them so speedy Victory over so proud, insult∣ing, and blasphemous an Enemy. The Narrhagansets all this while stood round about a loos off from all danger and left the whole Execution to the English, except it were the stopping any that brake away, insulting over their Enemies in their ruines and misery, when they saw them dancing in the Fire; calling by a word in their own Language, signifying O brave Pequots! which they used familiarly amongst themselves in their own praises, in Songs of Triumph after their Victo∣ries. After this Service was thus happily accomplished, the English marched to the water-side, where they met with some of their Vessels, by whom they were refreshed, and supplied with Vi∣ctuals and other Necessaries: But in their march, the rest of the Pequots drew into a Body, and followed them, thinking to have some advantage against them by reason of a Neck of Land; but when they saw the English prepare for them, they kept aloof, so as they neither did hurt, nor would receive any. And after the English their refreshing, and repairing together for further Counsel and Directions, they resolved to pursue their Victory, and follow the War against the rest: but the Narrhagansets most of them forsook them, and such of them as they had with them for Guides or otherwise, they found very cold or backward in the business, either out of envy, or that they thought the English would make more profit of the Victory then they were willing they should, or else deprive them of that advantage that they desired, in making the Pequots become Tributaries unto them, or the like. For the rest of this Tragedy, I shall onely relate the same as it is in a Letter from Mr. Winthrop to Mr. Bradford, as followeth: I Received your loving Letter, but straightness of time forbids me: for my desire is to acquaint you with the Lords great mercy towards us, in our prevailing against his and our Enemies, that you may rejoice and praise his Name with us. About four∣score of our men having coasted along towards the Dutch Planta∣tion, sometimes by water, but most by land, met here and there with some Pequots, whom they slow or took Prifoners. Two Sachems they took and beheaded; and not bearing of the chief Sa∣chem, they gave a Prisoner his life to go and finde him out: He went, and brought them word where he was; but suspecting him to be a Spy, after be was gone, fled away with some twenty more to the Mohawks, so our men missed of him: yet dividing themselves, and ranging up and down as the Providence of God guided them, for the Indians were all gone save three or four, and they knew not whither to guide them, or else would not; Upon the thirteenth of this Month they lighted upon a great Company, viz. Eighty strong men, and two hundred women and children, in a small Indian Town fast by Swamp, which they all stpped into, before our men could get to them. Our Captains were not then come together, but there was Mr. Ludlow and Captain Ma∣son, with some ten of their men, and Captain Patrick with some twenty or more of his, who shooting at the Indians, Captain Trask with fifty more came so im at the noise. Then they gave order to surround the Swamp, it being about a Mile round; but Lieuteant Davenport and some twelve more, not bearing that Command, fell into the Swamp amongst the Indians: The Swamp was so thick with shrubs, withall, that some stuck fast, and received Lieutenant Davenport was dangerously wounded his Arm hole, and another shot in the Head, so as fainting they in great danger to have been taken by the Indians, but Srgeant Rigg Sergeant Jeffery, and two or three more, rescued them, and lew divers of the Indians with their Swords. After they were drawn out, th Indians desired Parley, and were offered by our Interpreter, That if they would come out and yield themselves, they should have their lives that had not their in the English Blood. Whereupon the Sachem of the place came forh, and an old man or two, and their wives and children, and so they spak t a hours; till it was night: Then Tho∣mas Stanton was sent to them again, to call them forth, but they said they would fell their lives there; and so shot at him so thick, as if he had not been presently relieved and rescued on his crying out, they would have stain . Then our men cut off a place of Swamp with their swords, and cooped up the Indians into a nar∣row compass, so as they could easier kill them through the thickets: so they continued all the night, standing about twelve foot one from another, and the Indians coming up close to our men, shot their Arrows so thick, as they pierced their Hat brims, and their sleeves and stockens, and other parts of their Clothes, yet so miracu∣lously did the Lord preserve them, as not one of them was wounded, save those three who rashly went into the Swamp as aforesaid. When it was near day it grew very dark, so as those of them that were left, dropped away, though they stood but twelve or fourteen foot asunder, and were presently discovered, and some killed in the pursuit. In the searching of the Swamp the next morning, they found nine slain, and some they pulled up, whom the Indians had buried in the Mire: so as they do think that of all this Company not twenty did escape, for they after found some who died in the flight of their wounds received. The Prisoners were divided, some to those of the River, and the rest to us of these parts. We send the ∣children to Bermuda's by Mr. William Pierce, and the Women and Maid-children are disposed about in the Towns. There have been now slain and taken in all, about Seven hundred, the rest are dispersed, and the Indians in all quarters so terrified, as all their friends are afraid to receive them. Two of the Sachems of Long∣Island came to Mr. Staughton, and tendred themselves to be under our Protection; and two of the Nepannet Sachems have been with me to seek our Friendship. Among the Prisoners we have the Wife and Children of Mononotto, a woman of a very modest cotenance and behaviour: It was by her mediation that the two English Maids were spared from death, and were kindly used by her; so that I have taken charge of her. One of her first requests was, That the English would not abuse her body, and that her Children might not be taken from her. Those which were wounded we fetched soon off by John Gallop, who came with his Boat in an happy hour to bring them Victuals, and to carry their wounded men to the Barque, where our chief Chirurgion was, with Mr. Wilson, being about eight leagues off. Our people are all in health, the Lord be praised: And although they had marched in their Arms all the day, and had been in fight all the night; yet they professed they found themselves so, as they could willingly have gone to such another business: the Captains report we have slain thirteen Sachems, but Sasacus and Monotto are still living; this is the substance of what I have received, though I am forced to omit many considerable circumstances: so being in much straight∣ness of time, the ships being to depart within this four dayes, and in them the Lord Lee and Mr,.Vane; I here break off, and with hearty Salutation, &c. I rest To conclude the discourse of this matter: This Sasacus the Pequot Sachem, being fled to the Mohawks, they cut off his head, and some other of the chief of them, whether to satisfie the English, or rather the Narrhagansets (who as I have heard hired them to do it) or for their own advantage, I know not. And thus this War took end; the body of this People were wholly subdued, and their Country taken from them, and such of its Inhabitants as had escaped the heat of our revehge, by fire and sword, being nevertheless at the dispose of the Con∣querers, were by the English appointed some to the Narrhagan∣sets, and some to the Monhegens under Unkas their Sachem, who had been faithful and serviceable to them in this War: yet the Narrhagansets, were not pleased that themselves had not the sole Government of the Captives, and have since been continu∣ally quarrelling with the Monheags, and have sometimes been plotting against the English also; but to conclude, the Pequots have since been taken under the immediate Government of the English Colonies, and live in their own Country, being Gover∣ned by such of their own, as are by the English substituted and appointed for that purpose. This year Mr. William Bradford was chosen Governour of the Jurisdiction of New-Plimouth. And Mr. Edward Winslow, Mr. Timothy Hatherly, Mr. Williams Collier, Mr. Thomas Prince, Capt. Myles Standish, And Mr. John Jenny, Were Chosen his Assistants in Government. This Year Mr. Theophilus Eaton and Mr. John Davenport, ac∣companied with divers other Christians of special eminency, be∣gan Called by the Dutch Roeabert and by the Indians Quinnapiuk. the fourth of the United Colonies in New-England, called New-Haven, where they erected a Church of Christ, which continue in Gospel Order until this day, in an amiable and exemplary manner; notwithstanding they have met with di∣vers losses and crosses, both of eminent and useful Instruments, as also of a great part of their estates, as in special by the loss of Mr. Lambertone ship. Of which said Plantation and Colony, I have little to insert, for want of more full and certain intel∣ligence. About this time there arose great troubles in the Country, especially at Boston, by the broaching of Antinomian and Fami∣listical Opinions; the chief sect-leader thereof, was one Mrs. Hutchinson: these carried on their abominable Tenets, with such subtilty, under a pretence of advancing free grace, and crying up the Covenant of Grace, and down the Covenant of Works; as they took away (by their assertions) Grace from the Covenant; yea so close was this mystery of Iniquity carried on, as that some of the prudentest of the Orthodox party, could not discern it at the first; but at length, the folly of those that were principal therein was made manifest unto all men: the evil consequences thereof faced very sadly, so as it influ∣enced into their Civil State, and caused great disturbance: but by Gods blessing on the improvement of the faithful endeavours of his Servants, the Messengers of the Churches, who were called together as a Synod to help in the case; together with the prudence and industry of sundry principal ones amongst them, both in Church and State at other times: a right under∣standing of some few things, in difference amongst the sincere and godly, was procured. The Ring-leaders of the Faction being thus detected were censured, not only by the Church, but by the Civil power, and were also condemned to exile; who not knowing where they might sit down safely, made requests unto the Government of Plimouth, that they might be at an Island, that they had not hitherto improved, called by the In∣dians Aquetnet, (and by the English inhabiting it Road-Island) which the Government of Plimouth aforesaid, considering they were their Country-men and fellow Subjects that were thus distressed, and destitute of habitation, although they had their errors in as great dislike as those from whence they came, yet pittying them in their present straights, granted their re∣quest: so these having there seated themselves, and finding that it was a very fruitful and pleasant place, (such indeed, as that Colony or Jurisdiction hath not any the like left within their Patent) they soon drew many more unto them, not only to fill up that Island, but have also seated two more Towns on the Main; therein (as is judged) incroaching upon the just rights of the aforesaid Colony of Plimouth, and have of late through mis-information obtained a Patent, not only for the places forementioned, but have also extended it into the heart and bowels of the known & possessed rights of the said Colony: endeavoring to requite their kindness, as sometimes it is said the Hedge-hog did by the friendly Coney. But it is our great hap∣piness, that as God takes notice from on high of the unrighte∣ousness and oppression of the sons of men, so he hath given us a gracious Prince, who mindes the peace of His meanest Sub∣jects, from whose Justice and Prudence we do confidently expect relief, and on that assurance do resolve by Gods help to contain our selves from seeking to vindicate our wrongs in such a way as their injurious dealings might provoke unto. This Year there was a hideous Monster born at Boston in New-England, of one Mrs. Mary Dyer, a Co-partner with the said Mrs. Hutchinson, in the aforesaid Heresies; the said Mon∣ster (as it was related to me). It was without Head, but Horns like a Beast, Scales or a rough skin like the fish called the Thorn∣back ,it had Leggs and Claws like a Fowl, and in other respects as a Woman Childe; the Lord declaring his detestation of their Monstrous errors (as was then thought by some) by this pro∣digious Birth. Not long before these Troubles, there arrived at Boston one Samuel Gorton, who from thence came to Plimouth; and upon his first coming thither, gave some hopes that he would have proved an useful Instrument, but soon after, by little and little, discovered himself to be a proud and pestilent Seducer, and deeply leavened with blasphemous and Familistical Opinion, and observing such Fictions to be spread by some of his Spirit already in the Country, he takes his opportunity to begin to sowe such seed at Plimouth, whereby some were seduced, in special one John Weeks and his Wife, who in some short time became very Atheists, looking for no more happiness then this world affords, not onely in practice such, but also in opinion. But the said Gorton falling into some Controversie with one Mr. Ralph Smith, was summoned to the Court held at Pli∣mouth the fourth of December 1638. to Answer the said Mr. Smiths Complaint; and there he carried so mutinously and feditiously, as that he was for the same, and for his turbulent carriages towards both Magistrates and Ministers in the pre∣sence of the Court, Sentenced to finde Sureties for his good Behaviour, during the time he should stay in the Jurisdiction, which was limited to fourteen dayes, and also Amerced to pay a considerable Fine. In some short time after he departed to Road-Island, and in like manner or worse demeaned himself there, so as they were forced to Sentence him to suffer Cor∣poral Punishment by Whipping, and they Banished him likewise off the Island. And from thence he with divers of his Ac∣complices went to Providence, and there he and they carried so in outrage and riotously, as they were in danger to have caused Bloodshed, so as the Inhabitants some of them, viz. Mr. Roger Williams and others, were constrained to sollicite the Govern∣ment of the Massachusets for aid, and help them against their Insolencies: And for that end, some of them desired to come under their Jurisdictiou, and were accepted. Moreover, several of the poor Neighbouring Natives were so injuriously wrong∣ed by them the said Gorton and his Company, they seeking to bereave them of their just Rights of Lands by surreptitious wayes; in special, Pomham and Sokanoko, two petty Sachems The Answer of Mr E Winslow to Gortons pansphlet,entituled,Simplicities defence against the seven hea∣ded Policy wil give the Reader a full & parti∣cular intelligence concerning all the transactions of those matters and likewise of their damnable Errors. living not farre off from Providence, who were bereaved of their just Rights in Lands, by improving the Tyranny of Mi∣autonimok, the then chief Sachem of the Narrhagansets, for the procuring thereof, which necessitated the said under∣Sachems to make their Appeal to the Court of the Massachu∣sets for help in their oppressed condition, subjecting themselves and their Lands unto their Jurisdiction likewise: which caused the said Government to Require their Appearance at Boston, to Answer the Complaints of those oppressed English and In∣dians, But notwithstanding they several times sent to them with all gentleness and courteous expressions, they neither ap∣peared, nor sent satisfying Reasons for their absence; but in stead thereof, many insolent, proud, railing, opprobrious Re∣turns: so that the said Government saw there was no remedy, but to send force to constrain them to come; which they ac∣cordingly performed, and Committed the said Gorton and se∣veral of them to Ward: and during the time of their Impri∣sonment, they carried still very proudly and audaciously to∣wards all in place of Authority, sparing not to reproach, abuse and traduce the most Honourable and Reverend both in Church and State; and which is yet worse, spared not blasphemously to fly upon the Lord Jesus himself, his Word and Ordinances, in such a manner as scarce in any Age any Hereticks or Apo∣states have done the like: Not onely abandoning and rejecting all Civil Power and Authority, (except moulded according to their own Fancies) but belching out errours in their Famili∣stical Allegories (if I may so call them) as (to speak with holy reverence) they rendred the Lord Christ no other then an Imagination; shunning not blasphemously to say, That Christ Horrible Fanilism and Blas∣pbony, as if they were spoken by, and differ little from the caused dectrine of their grand Leader Henry Nicols. was but a shadow and resemblance of what is done in every Chri∣stian; That Christ was Incarnate in Adam, and was that Image of God wherein Adam was created; and, That his being born afterwards of the Virgin Mary, and suffering, was but a mani∣festation of his suffering in Adam; That Man's losing Gods Image, was the Death of Christ; That Christ is the Covenant properly; and, That Faith and Christ are all one: They call the holy Word, and Sermons of Salvation, Tales; the Lords∣Supper, An Abomination, and A Spell; Baptism, Vanity and Abomination; the Ministers of the Word, Necromancers: and by other opprobrious terms villiie and traduce them. Much more might be spoken and mentioned of this stuff, which they have not been ashamed to divulge; but a little is enough: save but to give the Reader to see the Lords goodness towards his poor people in New-England, that hath delivered us, and saved us of his grace from their pernicious destructive wayes, and hath so detected their solly, as it is made manifest to all men. In fine, the said Gorton and his fellow Prisoners were several of them Sentenced to remain in durance in several Towns of the Jurisdiction of the Massachusets for six Months, and afterwards Banished. He was a subtile Deceiver, courteous in his carriage to all at some times (for his own ends) but soon moved with passion, and so lost that which he gained upon the simple. To shut up what I have to say concerning him, which is sad; He is since become a for did man in his life, as he hath been declared to be in his cursed Principles and Opinions, and hath not shunned to say and affirm, That all the felicity we are like to have, we must expect in this life, and no more: and therefore advised one with whom he had some speech, to make much of her self, for she must expect no more but what she could enjoy in this life; or words to the same effect. Thus evil men and deceivers grow worse and worse, deceiving and being deceived, 2Tim. 3.13. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plymouth: Mr. William Bradford, Mr. Edward Winslow, Captain Miles Standish, Mr. John Alden, Mr. John Jenny, Mr. John Atwood, Mr. John Brown, were Chosen Assistants in Go∣vernment. This year three men were Executed for Robbing and Mur∣thering an Indian near Providence, which besides the Evidence that came against them, they did in substance Confess against themselves, and were Condemned by Legal Tryal. Some have thought it great severity, to Hang three English for one Indian; but the more Considerate will easily satisfie themselves for the Legality of it: and indeed, should we suffer their Murtherers to go unpunished, we might justly fear that God would suffer them to take a more sharp Revenge. By such Arguments was the Government of Plimouth moved by the Government of the Massachusets to do Justice in the case. And here may be noted, That the Massachusets refused this Tryal, as being com∣mitted in the Jurisdiction of Plimouth; and they of Road∣Island having Apprehended them, delivered them to the afore∣said Jurisdiction of Plimouth on the same grounds. This Year, about the second of June, there was a great and fearful Earthquake: It was heard before it came with a rumbling Noise, or low murmure, like unto remote Thunder. It came from the Northwards, and passed Southwards: as the Noise approached near, the Earth began to quake; and it came at length with that violence, as caused Platters, Dishes, and such like things which stood upon Shelves, to clatter and fall down; yea, people were afraid of their Houses: and it was so, that some being without doors could not stand, but were sain to catch hold of Posts and Pales to prevent them from falling. About half an hour after, or less, came another Noise and shaking, but not so od nor strong as the former. It was not onely on the Land, but at Sea also; for some ships that were on the Sea-coast were shaken by it: so powerful is the mighty hand of the Lord, as to cause both the Earth and Nhm I. 34, 5. 6. Sea to shake, and the Mountains to tremble before him: His way is in the whirlwind, and the storm and the Clouds are the dust of his feet; the Rocks are thrown down before him: Who can stand before his indignation? and who can abide in the fierceness of his anger? THis Year Mr. William Bradford was Chosen Governour of Plimouth: Mr. Thomas Prince, Captain Miles Standish, Mr. John Alden, Mr. John Brown, Mr. William Collier, Mr. Timothy Hatberly, Mr. John Jenny, were Chosen Assistants. This Year HARVARD COLLEDGE was Erected at Cambridge in New-England, which was so called in Re∣membrance of a worthy Gentleman, who liberally Contri∣buted towards the Charge of the Erecting of it. This Year the great Sachem Woosamequen, sometimes called Massasoiet, and Mooanam his Son, came into the Court held at Plimouth in New-England, on the Five and twentieth day of September, in their own proper persons, and desired that the ancient League and Confederacy formerly made with the Government of Plimouth aforesaid, (wherein he acknowledged himself Subject to the King of England and his Successors) may stand, and remain inviolable: And the said Woosamequen and Mooanam his Son, for themselves and their Successors, did He that here is called Mooa∣nam is the same that afterwards was called Wama; it being usuall for the Indians to change their Names. faithfully promise to keep and observe the Covenants and Con∣ditions therein expressed and contained, which on their parts are likewise to be kept and observed. And the said Woosame∣quen, and Mooanam his Son, did then also promise to the whole Court aforesaid, That he nor they shall nor will need∣lesly or unjustly raise any quarrels, or do any wrong to other Natives, to provoke them to War against him; and, That he nor they shall not Give, Sell or Convey any of his or their Lands, Territories or Possessions whatsoever, to any person or persons whomsoever, without the privity and consent of the Govern∣ment of Plimouth aforesaid, other then to such as the said Go∣vernment shall send or appoint. All which Conditions the said Woosamequen, and Mooanam his Son, for themselves and their Successors, did then faithfully promise to observe and keep. And the whole Court, in the Name of the whole Government, for each Town respectively, did then likewise Ratifie and Confirm the aforesaid ancient League and Confe∣deracy; and did also further promise to the said Woosamequen, and Mooanam his Son, and their Successors, That they shall and will from time to time defend the said Woosamequen, andOf this see pag. 24. Mooanam his Son, and their Successors, when need and occasion shall require, against all such as shall unjustly rise up against them to wrong or oppress them unjustly. MR. William Bradford was Elected Governour of the Jurisdiction of Plimouth: Mr. Thomas Prince, Mr. William Collier, Mr. John Brown, Captain Miles Standish, Mr. Timothy Hatherly, and Mr. Edmond Freeman, Were Elected Assistants. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish, Mr. Timothy Hatherly, Mr. John Brown, and Mr. Edmond Freeman, were Chosen Assistants to him in Government. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Mr. Timothy Hatherly, Mr. John Brown, Mr. William Thomas, and Mr. Edmond Freeman, were Elected Assistants to him in Government. In reference unto the three years last specified, although I have no special Providence to take notice of, particularly to assign to each of them, save the continuance of Gods mercy and goodness in the Annual Election of godly and able Ma∣gistrates in the Jurisdiction of Plimouth, as is before-noted; yet notwithstanding we are to take notice of the continued Peace and Plenty, with which not onely these three years (re∣strictively considered) but also for many years together both before and after them, New-England was so marvellously gratiated. But that which is more, that about these times the Lord was pleased of his great goodness richly to accom∣plish and adorn the Colony of Plimouth (as well as other Co∣lonies in New-England) with a considerable number of god∣ly and able Gospel-Preachers, who then being dispersed and disposed of to the several Churches and Congregations thereof, gave Light in a glorious and resplendent manner, as burning and shining Lights: Which mercy and transcendent favour, had not Sin and Satans envy interposed, might have rendred them greatly happy and prosperous; it being ob∣served, That where Gospel-dispensation flourisheth, there Prosperity in other respects may usually be expected. In reference uno the hoour of God, and due respects un∣to such worthy Instruments, I thought meet to nominate some of the speciallest of them; viz. Mr. Charles Chauncy, Mr. William Hook, Mr. Nholas Street, Mr. John Laythrop, Mr. John Mayo, Mr. John Reyner, Mr. Ralph Partridge, Mr. Samuel Newman, Mr. William Leverih, Mr. Richard Blinman, Mr. Edward Bulkly, Mr. John Miller, Mr. Marmaduke Matthews. With Some others that might be named. These Some of them stayed not long ere they removed, some into Neighbour∣Colonies, some into Old-England, and others to their Eternal Rest, whereby the said Jurisdiction was wanting in a great mea∣sure for some time of such a Blessing: Howbeit, the Lord hath since graciously raised up a supply to divers of the said Congre∣gations, and more may be expected according to his Promises. THis Year Mr. William Bradford was elected Governour of the Jurisdiction of New-Plimouth: And Mr. Edward Winslow Mr. Thomas Prince, Mr. William Collier, Mr. Timothy Hatherly, Mr. John Brown, Mr. Edmond Freeman, And Mr. William Thomas, were chosen his Assistants in Government. This Year about the eighteenth day of April died Mr. Wil∣liam Brewster, the Ruling Elder of the Church of Christ at Plimouth; concerning whom, I could say much of mine own knowledge; but I shall content my self, only to insert the ho∣nourable Testimony that Mr. William Bradford deceased, hath left written with his own hand, concerning him. Saith he, My dear Friend Mr. William Brewster was a man that had done and suffered much for the Lord Jesus, and the Gospels sake, and hath born his part in weal and woe, with this poor persecuted Church, above thirty six years, in England, Holland, and in this Wilderness; and done the Lord and them faithful ser∣vice in his place and calling: and notwithstanding the many troubles and sorrows he passed through, the Lord upheld him to a great age; he was four score and four years of age when he died; he had this The death of Mr. William Brewster. blessing added by the Lord to all the rest, to dye in his bed in peace a∣mongst the midst of his friends, who mourned and wept over him, and ministred what help and comfort they could unto him; and he again recompensed them whiles he could: his sickness was not long, and until the last day thereof, he did not wholly keep his bed, his speech continued until somewhat more then half a day before his death, and then failed him, and about nine or ten of the clock that evening he died without any pangs at all; a few hours before, he drew his breath short, and some few minutes before his last, he drew his breath long, as a man fallen into a found sleep, without any pangs or gasping, and so sweetly departed this life unto a better. I would now demand of any, What he was the worse for former sufferings? what, do I say worse? no, he was the better, and they now added to his honor: 2 Thess. . 5,6,7. It is a manifest token (faith the Apostle) of the righteous Judgement of God, that we may be counted worthy of the Kingdom of God, for which we also suffer; seeing it is a righteous thing with God, to recompene tribulation to them that trouble you, and to you who are troubled, rest with us when the Lord Jesus shall be revealed from Heaven, with his mighty Angels; and if you be reproached (faith the Apostle I Per. 4. 14. Peter) for the Name of Christ, happy are ye, for the Spi∣rit of God and of Glory shall rest upon you: what though he wanted the riches and pleasures of the World in this life, and Pom∣pous monuments of his Funeral? yet the memorial of the Just Prov. 1217. shall be blessed, when the name of the wicked shall not (with their Marble Monuments.) He was well educated in learning, as at inseriour Schools, so also at the University; and from thence went to the Court, and there served Mr. Davison a godly Gentleman, and Secretary of State to Queen Elizabeth, and attended him on his Embassage into Holland, and was imployed by him in matters of greatest trust; as in keeping of the Keys of the Cautionary Towns delivered up to him for her Majesty, and things of the like nature; his Master would alwayes in private confer with him as a friend or equal: he afterwards lived in good esteem in his own Country, and did much good, until the troubles of those times enforced his remove into Holland, and so into New-England, and was in both places of singular use and benefit to the Church and People of Plimouth whereof he was; being eminently qualified for such work as the Lord had appointed him unto, of which should I speak particularly as I might, I should prove tedious: I shall content my self therefore only to have made honorable mention in general of so worthy a man. And here I might take occasion to mention with admiration, the marvellous providence of God, that notwithstanding the many changes and hardships that this people, viz. the first Plan∣ters at New-Plimouth went through, and the many Enemies they had, and difficulties they met withal, that so many of them should live until very old age: It was not only this Reverend mans condition, but many more of them did the like; some dying before and about this time, and some living, who attained to sixty years of age, and to sixty five, divers to seventy, and some to more then eighty as he did: It must needs be more then or∣dinary, and above natural reason that so it should be; for it is found in experience, that changing of Air, Famine, and un∣wholsome Food, much drinking of Water, Sorrows and Troubles &c. all of them are enemies to health, causes of much diseases, consumers of natural vigor, and the bodies of men, and shortners of life; and yet of all these things they had a large and long part, and suffered deeply in the same: they went from England to Holland, where they found both worse Air & Diet, then that they came from; from thence, endu∣ring a long imprisonment in the ships at Sea into New-England; & how it hath been with them here hath already been shewn, & what crosses, troubles, fears, wants and sorrows they have been liable unto, is easily to be discerned, so as in some sort they may say with the Apostle, they were in Journeys often, in perils of I Cor. II. 26. 27. Waters, in perils of Robbers, in perils of their own Nation, in perils amongst the Heathen, in perils in the Wilderness, in perils in the Sea, in perils amongst false Brethren, in weariness, in painful∣ness, in watching often, in hunger, thirst, in fasting often, in cold and nakedness: What was it then that upheld them? It was Gods visitation that preserved their spirits; he that upheld the Job 10. 12. 2 Cor. 4. 9. 2 Cor. 96. Apostle, upheld them: They were persecuted but not forsaken, cast down but perished not, as unknown and yet known, as dying and be-hold we live, as chastened and yet not killed. God (it seems) would have all men behold such works of his Providence, as these are towards his people, that they in like cases might be incouraged to depend upon him in their trials, and also bless his Name when they see his goodness to∣wards others; Man lives not by bread only: It is not dainty Deut. 8. 3. fare, peace, rest and hearts ease, in enjoying contentments and good things of this World only, that preserves health and pro∣longs life: God (in such examples) would have the World take notice, that he can do it without them; and if the World will shut their eyes and take no notice thereof, yet he would have his people to see and consider it: Daniel could be in better liking with ulse, then with the Kings dainties; Jacob, though he went from one Nation to another People, and passed through Famine, Fears and many afflictions, yet he lived until old age, and died sweetly and rested in the Lord, as many others of Gods servants have done, and still do through Gods goodness, not∣withstanding all the malice of their enemies; When the branch Job 15. 32. Psal. 55. 23. of the wicked shall be cut off before his day, and the bloody and de∣ceitful man shall not live out half his dayes. By reason of the plotting of the Narrhagansets ever since the Pequot War, the Indians were drawn into a general conspiracy against the English in all parts, as was in part discovered the year before, and now made more plain and evident, by many discoveries and free consessions of sundry Indians, upon seve∣ral occasions, from divers places, concurring in one; with such other concurring circumstances, as gave the English sufficiently to understand the truth thereof, and to think of means how to prevent the same. In which respect, together with divers other and more weighty reasons, the four Colonies (viz.) the Massachusets, Plimouth, Conecticot and New-Haven, entred into a more near Union and Confederation the nineteenth day of May 1643. and the Articles of the said confederation were signed by the Commissioners of the said Jurisdictions respe∣ctively, by which were Authorized thereunto, viz. John Winthrop Governour of the Massachusets. Thomas Dudley. Edward Winslow. William Collier. Edward Hopkins. Thomas Grison. Theophilus Eaton. George Fenwick. The said Articles at large, with sundry other particulars ap∣pertaining thereunto, together with the particulars concerning the plotting, contrivements, menacings and insolencies of the Narrhagansets against the English, together with the provision See Acts of the Commissioner for united colonies of N.E. 1644. and . and preparation made by the English for an expedition against them, with the yieldings and compliance of the said Narrhagan∣sets to the English, and the Composition and Articles of agree∣ment made with them, &c. these are all to be seen as they are at large extant in the Records of the Commissioners for the United Colonies of New-England, whereunto I refer the Reader. THis Year Mr. Edward Winslow was Elected Governour of the Jurisdiction of New-Plimouth: Mr. William Bradford, Mr. Thomas Prince, Mr. William Collier, Mr. Timothy Htherly, Mr. John Brown, Mr. William Thomas, Mr. Edmond Freeman, were Elected his Assistants in Government. This Year Mr. John Atwood died, he was a godly man, singu∣larly endowed with the grace of Patience, and having a large estate became a useful benefactor to the Colonic of New∣Plimouth; he departed this life, expressing great Faith in Christ, and a cheerful expectation of the restoration of his body at the general Resurrection in Glory. This Year many of the Town of Plimouth, by reason of some straights that were upon them, took up thoughts of re∣moving to some other place for their better accommodation, and for that end made a more exact and particular discovery of a place called by the Indians, Namset; which place being purcha∣sed by them of the Indians, divers of the considerablest of the Church and Town removed thither, and erected a Town, which is now called by the name of Eastham. THis year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth. And Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Capt. Myles Standish, Mr. Timothy Hatherly, Mr. John Brown, & Mr. Edmond Freeman, Were Elected his Assistants in Government. The Commissioners of the United Colonies of New-En∣gland were called together this Year, before their ordinary time of meeting, partly in regard of some differences between This meeting was held the 28 of July, 1145. the French and the Government of the Massachasets, about their aiding of Moseir Latore against Moseir de , and partly about the Indians, who had broken their former agree∣ments about the peace concluded the year before; as concern∣ing such conclusions and determinations which passed in this meeting, in reference to the premises, I shall refer the Reader unto the Acts of the said Commissioners for that Year, as they are recorded at large. THis Year Mr. William Bradford was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish, Mr. Timothy Hatherly, And Mr. Edmond Freeman, were Elected his Assistants in Government. About the middle of May this Year, there came three Men of War into Plimouth Harbour, under the command of Captain Thomas Cromwel, who had taken several Prizes from the Spaniards, by Commission from the Earl of Warwick: they were full of monies, silks, and other rich goods, some of which they left behinde them. They were a company of lusty stout men, but very unruly and hard to govern; notwithstanding the care and vigilance, both of such as were in Authority of Plimouth, and also of their own Commanders, who could hard∣ly restrain them, especially from inordinate drinking and quar∣relling: It proved fatal to one of them, who being quarrelling with one of their own company, and being commanded by their Captain to forbear, he giving very provoking Language, and also attempting to draw upon his Captain; he took his Rapier from him, and struck him on the head, with the Hilt, of which wound, three or four dayes after he died: the Captain was tried by a Council of War, and acquitted by the largeness of his Commission. This Year Mr. Edward Winslow went for England, upon occasion that some discontented persons, under the Govern∣ment of the Massachusets, sought to trouble their peace, and disturb, if not innovate their Government, by laying many scandals upon them, and intended to prosecute against them in England, by petitioning and Complaining to the Parliament. Also Samuel Gorton and his company, made complaint against them; so as they made choice of Mr. Winslow to be their Agent to make their defence, and gave him Commission and Instructions for that end; in which he so carried himself, as did well answer their ends, and cleared them from any blame and dishonour, to the shame of their Adversaries. After this he fell upon other imployments in English, which detained him there, so as he returned not again to New-England any more, whose absence hath been much to the weakening of the Go∣vernment of New-Plimouth, who had large experience of his help and usefulness amongst them in Government, &C. of whom I have more to insert in honour of so worthy a Gentleman in its more proper place. MR. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Edward Winsow, Mr. Thomas Prince, Mr. William Collier, Mr. Timothy Hatherly, Captain Miles Standish, Mr. John Brown, And Mr. William Thomas, were Elected his Assistants in Government. This Year the whole Land, but more especially the Church and Town of Hartford on Conecticot, sustained a great and more then ordinary Loss, by the Death of that most eminent Servant of Jesus Christ Mr. Thomas Hooker, who in the The Death of Mr. Hooker. Month of July in this year changed this Life for a better: Concerning whose Piety, Learning, and singular dexterity in Preaching the Gospel with answerable success, the many Souls wrought upon by his Ministry in both Old-England and New, do give forth a large Testimony; and withall, as an addition to the former, those Learned and Profitable Works penned by him for the Refutation of Errour, and guiding and con∣firming of the Saints in the Wayes of Christ: In which re∣spects, with others, his Name will live, and is Embalmed; and doth remain, and will be as a precious Oyntment in the Chur∣ches, and amongst the Saints, in present and future Ages. This special Servant of Christ, as he served his Master with great Zeal, Love, Wisdome, and Sincerity; so he ended his Life with much Comfort and Serenity: so as it is rare that was said of him, That the peace which he had in believing thirty years before his death, was firm and not touched by the Adversary untill the period of his life: And with much joy and peace in believing he fell asleep in the Lord, and was honourably buried at Hartford on Conecticot. In whose Memorial, I shall here insert the Funeral Elegies of two eminent Divines, written upon his Death. THis Year Mr. William Bradford was elected Governour of the Jurisdiction of New-Plimouth: And Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish, Mr. Timothy Hatherly, Mr. John Brown, Mr. William Thomas, were chosen his Assistants in Government. THIS Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish Mr. Timothy Hatherly, Mr. John Brown, And Mr. William Thomas, were Chosen his Assi∣stants in Government. This Year Mr. John Winthrop Governour of the Jurisdiction of the Massachusets deceased, the twenty sixth day of March, about ten of the clock. He was singular for Piety, Wisdom, The death of Mr. Winthrop. and of a publick spirit: he brought over a great estate into the Country, and partly by his liberality, & partly by the unfaithful∣ness of his Baily, spent the most part of it, so as when he died, he was but low in that respect: and yet notwithstanding, very much honoured and beloved of the most, and continued in the place of Governour for the most part until his death, which was much lamented by many. He was a man of unbyassed Justice, patient in respect of personal wrongs and injuries, a great lover of the Saints, especially able Ministers of the Gospel, very sober in desiring, and temperate in improving earthly contentments; very humble, courteous, and studious of general good. His body was with great solemnity and honour, buried at Boston in New-England, the third of April, 1649. This year some parts of the Country was much troubled with numerable hosts of Caterpillers, which destroyed the fruits of the earth in divers places; and did eat off the leaves of the trees, so as they looked as bare as if it had been winter:An innumerable company of cat∣terpillers in some parts of the Country. and in some places did eat the leaves from off the Pease straw, and did not eat the Pease. It pleased God to give them a check, and a rebuke, so as they hurt but in some places, and of his good∣ness in short time removed them. This Year August 25. that faithful and eminent servant of Christ Mr. Thomas Shepard died, who was a soul-searching Minister of the Gospel, and Pastor of the Church of Christ at Cambridge. By his death not only that Church and people, but also all New-England sustained a very great loss: he not only preached the Gospel profitably and very successively, but also hath left behinde him divers worthy works of special use, in reference unto the clearing up the state of the soul to God-ward; the benefit thereof, those can best experience, who are most con∣versant in the improving of them, and have Gods blessing on them therein to their souls good. His body was honourably buried at Cambridge in New-England. Blessed are the dead that die in the Lord, for their works follow them, Rev 3. 13. This Year there passed an Act of Parliament in England, for the promoting and propagating the Gospel of Jesus Christ a∣mongst the Indians in New-England; in reference unto the furtherance and advancement of so good a work, a Corpora∣tion of sixteen Select men were appointed, consisting of a Pre∣sident, Treasurer, and Assistants, called by the name of the President and Society for the propagation of the Gospel in New-England, to receive such sums of money, as from time to time was, or should be collected and raised by the liberal contributions of such as whose hearts God was pleased to stir up to so glorious a work; and it was by the same Parliament Enacted, that the Commissioners for the United Colonies of New-England, for the time being, by themselves or such as they shall appoint, shall have Power and Authority to receive and dispose of the said monies brought in & paid to the said Treasurer for the time being, or any other Monies, Goods or Commodities acquired and delivered by the care of the said Corporation at any time: whose receipt or receipts of such Person or Persons so Authorized by them, shall be a sufficient discharge to the said Corporation and Treasurer. The particulars of such Orders and Instructions, with which the said Act is invested, the Reader may be more amply satisfied in, by the perusat thereof, as it is extant bearing date, July 27. 1649. Moreover, let the Reader take notice of the special favour of Almighty God, in moving the heart of the Kings Majesty, since his Restitution to his Crown and Regal Dignity, particularly of his Royal Favour to countenance this work, and to secure what hath been, and what may be given toward this work, by a legal settlement, which before was wanting; so as the said glorious design hath been vigorously carried on, both in Old England and in New, by such active and faithful Instruments as God hath raised up and improved therein, with some conside∣rable success. The work coming on to such perfection, as that the Holy Bible is Translated and Printed in the Indian Language, whereby the glad tidings of the Gospel is, and may be commu∣nicated to them with the greater facility: some souls also of them being gained (as may be hoped) to believe on the Lord Jesus for life everlasting; and daily hopes of further and greater success in that behalf, for which unspeakable riches of his grace, let his Holy Name have all the praise throughout all ages. The Principal Instruments improved in Preaching the Gospel of Christ unto the Indians, are Mr. John Eliot Senior. Mr. John Eliot Junior. Mr. Thomas Mayhew. Mr. Pierson. Mr. Brown. Mr. James. Mr. Cotton. Besides divers of their own Nation, whose Names and number I know not. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Edward Winslow, Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish, Mr. Timothy Hathrly, Mr. John Brown, and Mr. William Thomas, Chosen Assistants to him in Government. This Year there was more then ordinary mortality in the Country, especially about Boston, and mostly amongst their Children: since which time, several diseases have been in the New diseases the fruits of new sis. Country more frequently then formerly; as namely, gripings in the bowels, with violent Vomiting and Purging, which hath taken away many: as also a disease in the Mouth or Throat, which hath proved mortal to some in a very short time; as also great distempers of Colds, &c. which ought to be awakening dispensations, together with others, to cause us to consider and examine, whether we have not provoked the Lord with some general and unwonted sins; inasmuch as he is pleased to exer∣cise the Country ot-times with unwonted afflictions and pu∣nishments. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prince, Mr. William Collier, Captain Miles Standish, Mr. Timothy Hatherly, Mr. John Brown, Mr. John Aldens, Captain Thomas Willet, were Chosen his Assistants in Government. This Year Mr. William Thomas expired his natural life, in much peace and comfort: he served in the place of Magistracy in the Jurisdiction of Plimouth divers Years; he was a well Mr. William Thomas his death. approved and a well grounded Christian; well read in the Holy Scriptures, and other approved Authors, and a good lover and approver of Godly Ministers and good Christians, and one that had a sincere desire to promote the common good both of Church and State. He died of a Consumption, and was ho∣nourably buried at Marshfield, in the Jurisdiction of New∣Plimouth. THis year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth. And Mr. Thomas Prince, Capt. Myles Standish, Mr. Timothy Hatherly, Mr. John Brown, Mr. John Alden, Captain Thomas Willet, & Lieut. Thomas Southworth Were Chosen his Assistants in Government. This Year that blessed Servant of God, Mr. John Cotton died; he was sometimes Preacher of Gods Word at Boston in Of Life, Mr. Norton hath Penned a Book whereunto I re∣fer the Reader for more fail relation of the same. Lincolnshire, and from thence came over into New-England, in the Year 1633, and was chosen Teacher of the first Church of Christ at Boston: for which Function and Office, he was greatly enriched with gifts & , being an able expounder, and faith∣ful applier of the Word of God; furnished also with wisdom and prudence to go before the Church, in the ordering of the af∣fairs thereof; endowed also with meekness of spirit, whereby he was sitted to compose such differences as did at any time arise amongst them: he was very patient also in respect unto per∣sonal wrongs or injuries done unto himself, yea, towards his sharpest Antagonists. An influence of good, not only flowed from him unto the Church over whom he was set, but also into all the Churches in New-England (as necessity required.) A Come at the time of Mr. sickness, and wt out soon after his death. About the time of his sickness, there appeared in the Heavens, over New-England, a Comet, giving a dim light; and so waxed dimmer and dimmer, until it became quite extinct and went out, which time of its being extinct, was soon after the time of the period of his life: it being a very signal testimony, that God had then removed a bright Star, a burning and shining light out of the heaven of his Church here, unto Coelestial glory above. He was buried at Boston in New-England, with great Honour and Lamentation, in the Year above written. Upon whose never enough deplored death, were made these Verses following. MR. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prin, Captain Miles Standish, Mr. Timothy Hatherly, Mr. John Brown, Mr. John Alden, Captain Thomas Willet, & Lieut. Thomas Southworth, were Chosen his Assi∣stants in Government. Mr. Thomas Dudley, who was a principal Founder and Pil∣lar of the Colony of the Massachusets in New-England, and sundry times Governour and Deputy Governour of that Ju∣risdiction, died at his house in Roxbury, July 31. in the seventy seventh Year of his age: he was a person of quick un∣derstanding, and solid Judgement in the fear of the Lord; he was a lover of (1) Justice. (2) Order. (3) the People. (4) Chri∣stian Religion; the supream virtues of a good Magistrate. 1. His love to Justice appeared at all times, and in special upon the judgement seat, without respect of persons in Judgement: and in his own particular transactions, with all men he was exact and exemplary. 2. His zeal to Order appeared in con∣triving good Laws, and faithfully executing them upon criminal offenders, Hereticks, and Underminers of true Religion. He had a piercing Judgement to discover the Wolf, though cloached with a sheep-skin. 3. His love to the People was evident in serving them in a publick capacity many Years, at his own cost, and that as a nursing Father to the Churches of Christ. 4. He loved the true Christian Religion, and the pure Worship of God, and cherished as in his bosom, all godly Ministers and Christians: he was exact in the practice of Piety, in his person and family all his life; in a word, he lived desired, and died lamented by all good men. The Verses following were found in his Pocket after his death, which may further illustrate his Character, and give a taste of his poetical fancy: wherein (it is said) he did excel. This Year Mr. John Laythrop did put off his Earthly Tabe∣acle: He was sometimes Preacher of Gods Word in Egerton in Kent, from whence he went to London, and was chosen pa∣stor of a Church of Christ there; he was greatly troubled & im∣prisoned for witnessing against the errours of the times: during the time of his imprisonment, his wife fell sick, of which sick∣ness e died. He procured liberty of the Bishop to visit his wife, before her death, and commended her to God by Prayer, who soon after gave up the ghost: at his return to prison, his poor Children being many, repaired to the Bishop to Lmbeth, and made known unto him their miserable condition, by reason of their good Father his being continued in close durance; who commiserated their condition so far, as to grant him his liberty, who soon after came over into New-England, and setled for some time at the Town of Scituate,and was chosen pastour of their Church, and faithfully dispended the Word of God amongst them: and afterwards the said Church dividing, a part whereof removing to Brnstable, he removed with them, and there remained until his death. He was a man of an humble and broken heart and spirit, lively in dispensation of the Word of God; studious of peace, furnished with godly con∣tentment; willing to spend and to be spent for the Cause and Church of Christ. He fell asleep in the Lord, Nov.8.1653. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prince, Captain Miles Standish, Mr. William Collier, Mr. Timothy Hatherly, Mr. John Brown, Mr. John Alden, and Capt. Thomas Willet, were Chosen Assistants to him in Government. THis Year Mr. William Bradford was Elected Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prince, Captain Miles Standish Mr. William Collier, Mr. Timothy Hatherly, Mr. John Brown, Mr. John Alden, and Captain Thomas Willet, were Chosen Assistants to him in Government. The death of Mrs. Winslow. This year that Worthy and Honourable Gentleman Mr. Ed∣ward Winslow deceased; of whom I have had occasion to make honourable mention formerly in this Discourse. He was the Son of Edward Winslow Esq of the Town of Dranghtwith in the County of Worcester: He travelling into the Low∣Countreys, in his Journeys fell into acquaintance with the Church of Leyden in Holland, unto whom he joyned, and with whom he continued until they parted to come into New-Eng∣land, he coming with that part that came first over, and be∣came a very worthy and useful Instrument amongst them, both in the place of Government and otherwise, until his last Voyage for England, being sent on special Imployment for the Government of the Massachusets, as is forementioned in this Book; and afterwards was imployed as one of the grand Commissioners in that unhappy Design against Domingo in Hispaniola, who taking grief for the ill success of that Enter∣prize; on which, together with some other Infirmities that were upon him, he fell sick at Sea betwixt Domingo and Jamaica, and died the eighth day of May, which was about the Sixty first year of his life, and his Body was honourably committed to the Sea, with the usual Solemnity of the Discharge of Fourty two Piece of Ordnance. One of the Company who was imployed in taking notice of the Particulars of that Tragedy, gave such Testimony of the said Mr. Winslow, as followeth in this poem: THis Year Mr. William Bradford was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. Thomas Prince, Mr. William Collier, Mr. Timothy Hatherly, Captain Miles Standish, Mr. John Alden, Capt. Thomas Willet, & Capt. James Cudworth, were chosen to be his Assist∣ants in Government. This Year Captain Miles Standish expired his mortal life: He was a Gentleman, born in Lancashire, and was Heir∣Apparent The death of capt. Standish,unto a great Estate of Lands and Livings, surrepti∣tiously detained from his; his great Grandfather being a Se∣cond or Younger Brother from the House of Standish. In his younger time he went over into the Low-Countreys, and was a Souldier there, and came acquainted with the Church of Ley∣den, and came over into New-England with such of them as at the first set out for the Planting of the Planation of New-Pli∣mouth, and bare a deep share of their first Difficulties, and was alwayes very faithful to their Interest: He growing an∣cient, became sick of the Stone or Strangullion; whereof, his suffering of much dolorous pain, he fell asleep in the Lord, and was honourably buried at Duxbury. THis year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth.This Election was on the fifth of June 1657. & M William Bradford died the 9th of May in this year be∣fore this Ele∣ction. Mr. William Collier, Mr. Timothy Hatherly, Mr. John Alden, Captain Thomas Willet, Capt. James Cudworth, Capt. Josias Winslow, & Lieut. Tho: Southworth, Were Chosen his Assistants in Government. This Year it pleased God to put a period to the life of his precious Servant Mr. William Bradford, who was the second Governour of the Jurisdiction of Plimouth, and continued in the same place for the most part of his time, with little inter∣mission. Concerning whom, the following Poems made, the one by himself, and the other by such as were well acquainted with his Worth and Excellency, will give a large Testimony thereof. This Worthy Gentleman was interred with the greatest so∣lemnities that the Jurisdiction to which he belonged was in a capacity to perform: many deep sighs, as well as loud volleys of shot, declaring that the People were no less sensible of their own loss, who were surviving, then mindful of the worth and honour of him that was deceased; you might now easily discern a heavy heart in the mournful countenance of every sober minded and considerate man: for as you have heard in the three or four Years last past, God was pleased greatly to weaken this poor tottering Colony of Plimouth, by taking away several of the most usefull Props thereof, both in Church and Civil State; some others who had been of singular use, now stooping under the infirmities of old age, could not be so serviceable as in times past; and others removed so far from the center of the Government, that they could not without great difficulties attend their publick concerns, nor could possibly so constantly as our necessities required, which did greatly aggravate our troubles: we were become weak, when we had need of greatest strength; had lost many of our Chiestains, when we stood in need of the best conduct and guidance: for besides the troubles and changes that then attended our Native Country, and might call for great cir∣cumspection in our walking in relation unto them; we had also at this very time, some amongst us that growing weary of the long peace and concord that we had enjoyed, and hoping to fish better in troubled waters, when their bait might be taken in, and the hook not easily discerned, would willingly have been ringing the Changes in this Jurisdiction also, pretending a great zeal for liberty of Conscience, but endeavouring to in∣troduce such a liberty of Will, as would have proved prejudicial, if not destructive to Civil and Church societies: and at the same time there arrived in the said Colony many of that pernicious sect called Quakers whose Opinion are a composition of many errors, and whose practices tend greatly to the disturbance both of Church and State; many unstable people amongst us were leavened with their errors, and proved very troublesome to this as well as other Colonies in New-England. But the Lord many times delighteth to appear in the Mount of his Peoples miseries, distresses and troubles, that his power and wisdom may appear when they are weakest, and that they may know that their salvation is from him. At such a time, & when the condition of this Colony was such as hath been declared, God was pleased to minde it, even in its low estate, and when he had taken to himself not only our Moses, but many of the Elders and Worthies of our Israel, he hath not hither to lesus without a Jo∣shua to lead us in the remaining part of our pilgrimage. When the usual time for the renewing of our of such as should govern us came, Mr. Thomas Prince was by unanimous vote chosen Governour; and although mens spirits were so distem∣pered as I have related, and it might have been expected that they would have been much divided in their choice; yet God (who disposeth the lot that is cast into the lap) so disposed that all their votes centered there: a good demonstration that he was chosen of God for us, and by his blessing made an Instru∣ment of much peace and settlement in this place, and to this people, in these times of trouble and confusion. The Lord also directing the Freemen of this Jurisdiction at the same time in their Election to the choice of a discreet and able Council, to be assistant unto our said honoured Governor in this so weighty Work, divers of them being desrended of several of the honour'd Magistrates deceased; not only bearing their Names, but having a large measure of their Spirit bellowed on them, besitting them for such Work; so as through the goodness of God, those storms that seem'd to the eaten the subversion of our All, and did at first prevaile, to the disturbing and shaking of many Towns and Churches, and to the great discouragement of the Mini∣sters in divers places, do seem to be pretty well blown over; such uncomfortable jarrs (as have been sometimes thought un∣cureabie) seem to be throughly reconciled and healed, our Towns for the most part supplied with godly and able Mini∣sters, and we sit under our Vines and Figtrees in peace, enjoy∣ing both Civil and Religious Liberties: For which goodness of the Lord, let his holy Name be praised; and may he grant us for to improve our present opportunities, as he may have some suitable returns, and we may have cause to hope in his grace for the continuance of such favours. This Year that much honoured and worthy Gentleman, Mr. Theophilus Eaton, Governour of New-Heaven, deceased; who was very Eminent both on a Religious and Civil account: His death proved a great blow to that Jurisdiction, and was se∣conded (not long after) with the loss of another precious man amongst them, viz. Mr. Francis Newman. In this year 1657, in the moneth of November, Mr. Garret set sail on a Voyage for England from Boston; in whose Ship, amongst many considerable Passengers, there went Mr. Tho∣mas Mayhew junior, of Martins-Vineyard, who was a very pre∣cious man: he was well skill'd, and had attained to a great pro∣ficiency in the Indian Language, and had a great propensity upon his Spirit to promote Gods glory in their Conversion, whose Labours God blessed for the doing of much good amongst them; in which respect he was very much missed amongst them, and bewailed by them: as also in reference unto the Preaching of Gods Word amongst the English there.The loss of Mr. Garrets Ship. The loss of him was very great. Many other sad losses befell sundry others in the Country by the loss of that Ship, both in their Estates and dear Relations, to the great grief and sadning of the hearts of many. THis year Mr. Thomas Prince was Elected Governour of the Jurisdiction of New-Plimouth. Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Capt. Josias Winslow, Lieut. Tho: Southworth, Mr. William Bradford, & Mr. Thomas Hinkley, Were Elected his Assistants in Government. This Year there was a very great Earthquake in New-Eng∣land. Also Mr. Ralph Partridge died in a good old Age, having for the space of fourty years dispensed the Word of God with very little impediment by sickness: His pious and blameless life became very advantagious to his Doctrine; he was much ho∣noured and loved by all that conversed with him. He was of a sound and solid judgement in the main Truths of Jesus Christ, and very able in Disputation to defend them; he was very singular in this, That notwithstanding the pausity and poverty of his Flock, he continued in his Work amongst them to the end of his life. He went to his grave in peace, as a shock of Corn fully ripe, and wa urably buried at Duxbury. In whose Rorance, one who was a true Admirer of his worth, presente at his Funerall. This year, on the last day of July, it pleased God that by Thunder and Lightning one John Philips of Marshfield, in the Jurisdiction of New-Plimouth, was suddenly slain, Also in the monet of August it pleased God to take away by death Mr. William Paddy, who was a precious Servant of Christ, endued with a meek and quiet Spirit, of a courteous behaviour to all men, and was very careful to nourish an in∣timate Communion with God: He was instrumental in his place for common good both in the Church, (being sometimes by Office a Deacon of the Church of Christ at Plimouth) and in other respects very officious as occasion did require. He having a great Temporal Estate, was occasioned thereby to have abundance of business upon him: but when he was to put off this his earthly Tabernacle, he laid aside all his earthly Incumbrances and Occasions, even as one would have taken off a garment, and laid it down; and without any trouble of Spirit (on that behalf) prepared himself for his Journey to the Everlasting Mansions, prepared for him by his Lord and Ma∣ster in the highest Heavens, whereof he was well assured; as to the like effect he spake some words to Mr. Norton, near unto the period of his life: and so falling asleep in the Lord, he was buried at Boston with honour and great lamentation, in the year and moneth above-mentioned. One who was well acquainted with his Worth and gracious Endowments, presented this following as a Testimoniall of his good respects of him. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Major Jofias Winslow, Lieut. Thomas Southworth, Mr. William Bradford, & Mr. Thomas Hinkley, were Chosen Assistants to him in Government. Having noted before, That in the Year 1657. there arrived in the Colony of New-Plimouth many of that pernicious Sect called Quakers, the Reader may take notice, That by this time, and for some years after, New-England (in divers parts of it) abounded with them, and they sowed their corrupt and damnable Doctrines, both by word and writings, almost in every Town of each Jurisdiction; some whereof were, That all men ought to attend to the Light within them to be the Rule of their Lives and Actions; and, That the holy Scriptures were not for the inlightning of man, nor a setled and permanent Rule of life. They denied the Manhood of the Lord Jesus Christ, and affirmed, That as Man he is not in Heaven. They denied the Resurrection from the dead. They affirmed, That an absolute Perfection in Holiness or Grace is attainable in this life. They placed their Justification upon their Patience and Suffering for their Opinions, and on their righteous life, and retired demu∣rity, and affected singularity both in word and gesture. As to Civil account, they allowed not nor practised any civil respect to man, though superiours, either in Magistratical con∣sideration, or as Masters, or Parents, or the Ancient, neither by word nor gesture. They deny also the use of Oathes for the deciding of Civil Controversies; with other abominable Opinions, Dreams, and Conceits, which some of them have expressed, tending to gross Blasphemy and Atheism. This efficacy of Delusion became very prevalent with many, so as the number of them increased, to the great endangering of the subversion of the whole, both of Church and Common∣wealth, notwithstanding the endeavours of those in Authority to suppress the same, had not the Lord declared against them, by blasting their Enterprizes & Contrivements, so as they have of late withered away in a great measure; sundry of their Teachers and Leaders which have caused them to erre, are de∣parted the Country, and we trust the Lord will make the folly of the remainder manifest to all men more and more. Errour is not long-lived: the day will declare it. Let our deliverance from so eminet a danger, be received amongst the principal of the Lords gracious Providences, and merciful loving kindnesses towards New-England; for the which let present and future generations celebrate his Praises. This year that Learned and godly Servant of God, Mr. Henry Dunster, fell asleep in the Lord. He was sometimes Pre∣sident of Harvard Colledge at Cambridge in New-England, in which he approved himself to the satisfaction of such as were in those Affairs concerned. Afterwards he came into the Ju∣risdiction of New-Plimouth, and lived awhile in the Town of Scituate, and was useful in helping to oppose the abominable Opinions of the Quakers fore-mentioned, and in the defend∣ing of the Truth against them. He deceasing in the said Town of Soituate, his Body was embalmed, and removed unto Cam∣bridge aforesaid, and there honourably buried. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Major Josias Winslow, Capt. Tho: Southworth, Capt. William Bradford, & Mr. Thomas Hinkley, were Chosen Assistants to him in Government. This year James Pierce, a young man that belonged to Bo∣ston coming on Fishing, and upon occasion putting into Pli∣mouth Harbour, it pleased God that a storm of Thunder and Lightning arose, and by a blow thereof he was slain of a sud∣den, being much scorched and burnt thereby, although his Clothes were made fast and close about him: so strange was this great work to the wonderment of all that beheld it. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New∣Plimouth: Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Major Josias Winslow, Capt. Thomas Southworth, Capt. William Bradford, & Mr. Thomas Hinkley, Chosen Assistants to him in Government. MR. Thomas Prince was Chosen Governour of the Ju∣risdiction of New-Plimouth: Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Major Josias Winslow, Capt. Thomas Southworth, Capt. William Bradford, & Mr. Thomas Hinkley, were Chosen his Assi∣stants in Government. This Year upon occasion of some suspition of some plot in∣tended by the Indians against the English; Philip the Sachem of Pocanaket, otherwise called Metacom, made his appearance at the Court held at Plimouth, August 6. did earnestly desire the continuance of that amity and friendship that hath formerly been between the Governour of Plimouth and his deceased Fa∣ther and Brother: and to that end the said Philip doth for him∣self and his successors desire, that they might for ever remain subject to the King of England, his heirs and successors; and doth faithfully promise and engage, that he and his, will truely and exactly observe and keep inviolable, such conditions as for∣merly have been by his Predecessors made; and particularly, that he will not at any time, needlesly or unjustly, provoke or raise War with any of the Natives; nor at any time give, sell, or any way dispose of any Lands (to him or them appertaining) to any strangers, or to any without our privity or appointment; but will in all things endeavour to carry peaceably, and inossen∣sively towards the English. And the said Court did then also express their willingness to continue with him and his, the abovesaid friendship, and do on their part promise, that they will afford them such friendly as∣sistance by Advice and otherwise, as they justly may: And we will require our English at all times to carry friendly towards them. In witness whereof the said Philip the Sachem hath set to his Hand, as also his Uncle, and Witnessed unto by sundry other of his chief men. Witness, John Sausamen. The mark of Francis the Sachem of Nauset. The mark of Philip aliàs Metacom. This year, on the 26 of January, at the shutting in of the Evening, there was a very great Earthquake in New-England, and the same night another, although something less then the former. And again, on the 28 of the same moneth there was another about Nine of the clock in the morning. Forasmuch as I have had special occasion several times in this History to mention divers Earthquakes that have been in New∣England, they being great and terrible works of God, and are usually ominous to some; strokes and visitations of his hand unto places and peoples where they are; and sometimes the Lord in the very acting of his power in them, hath declared his severity to the children of men, to their great overthrow and confusion: I thought it necessary, before I pass on, a little to point at some few particulars, to work and induce us to a profitable remembrance of them; it being very considerable that is said by a useful Author, in taking notice of the Wisdome of God, in preparing the Earth to be a fit Habitation for man to dwell in, addeth withall, That as if man were not always worthy to tread upon so solid a foundation, we see it oft-times quake and shake, and rock and rend it self, as if it shewed that he which made it threatned by this trembling the Impiety of the world, and the ruine of those that dwell on the Earth. In order unto that which I have nominated in this behalf, and more principally intend, let us take notice, That Writers have rendred the cause of Earthquakes to be, That when it happeneth that Air and windy Spirits and Exhalations are shut up in the Caverns of the Earth, or have such passage as is too nar∣row for them, they then striving to break their prisons, shake the Earth, and make it tremble. They speak likewise of the seve∣ral kindes of them: as First, When the whole force of the Wind driveth to one place, there being no contrary motion to let or hinder it; many Hills and Buildings have been rushed down by this kinde of Earthquake, especially when the Wind causing it was strong: for if it be a feeble Wind, it onely looseneth or unfasteneth Foundations; if less feeble, then without further harm the Earth onely shakes, like one sick of an Ague. Secondly, The second kinde is a swelling of the Earth; the which, when the Wind is broken out of its prison, the Earth returns to its place again. Thirdly, A third kinde is, A gaping, rending, or cleaving of the Earth one part from another, so that sometimes whole Towns, Cities, Rocks, Hills, Rivers, and some parts of the Sea hath been swallowed up, and never seen more. Fourthly, A fourth kinde is, Shaking that causeth sinking, Thus was the Atlantick Oce∣an caused to be a Sea, as Plato affirmeth, who lived 366 years before Christ was born. and is farre different from the former; for now the Earth splitteth not, but sinketh: this being in such places where though the surface of the ground be solid, yet it hath but a salt foundation, which being moistened by water driven through it by the force of the shaking Exhalation, is turned into water also. Fifthly, A fifth kinde of Earthquake is contrary to the for∣mer; for as before the ground sinks down, so now it is cast up, like as in the second kinde already mentioned: onely this is the difference, that now it returneth not to its place again, but remains a great Mountain. And note, that if such a Rising be in the Sea, it not onely causeth overflowings, but produceth likewise many Islands, such as were never seen before. These particulars are treated of at large by approved Au∣thors, and here onely hinted, to the intent that we may take notice of the special Providence of God to New-England in this behalf, that we have not as yet felt the misery of the worst of the kindes of Earthquakes forenamed, nor swallowed up in them, but those we have been sensible of have been rather gentle Warnings unto us, to snake us out of our earthly∣mindedness, spiritual security, and other sins, left the Lord do come against us with Judgements of this kinde in the orest and worst sort of them, or otherwise by removing the pre∣sent blessing of godly Government from us. Notwithstanding that which hath been said, the Efficient Cause is Supernatural, as either principally God, or instrumen∣tally the Angels, although naturally the Wind shut up within the Pores and Bowels of the Earth, as is before-noted. If the Effects of them usually are such, as by them is some∣times Exod. 19. 18. Psal. 29 6. & 104. 32 Matth 28.2. Psal. 18.15. Zech. 14.4. Rev. 12, 14. Mat 27 51. Acts 16. 25. a discovery of the Channels of Water; and Foundations of the World, the Removing of Mountains from one place to another, the Cleaving of Rocks, and opening of Graves and of Gates, yea the throwing down of many famous Build∣ings and Cities, and some swallowed up, and many thousands of people destroyed thereby; the turning of plain Land into Mountains; the throwing down of Mountains, and raising up of Islands in the Sea, the breaking out of Rivers where there were none before; the discovery of burning Mountains where there were none seen before; Famine and : (of which particulars divers instances might be produced out of the Sacred Scriptures, and several other Authors;) Ought we not then to fear and tremble before so great a God, who (as one faith) by his Handmaid Nature doth so terribly shake the Earth, as no Land can be sure, no place so strong that can defend us? Nay, the more strong, the more dangerous, for the higher, the greater the fall. Let us therefore say with the Wife-man, Eccles.3 14. I know that whatsoever God doth, shall stand for ever; nothing can be put to it, nor any thing taken from it: and God doth it that men should fear before him. This Year Mr. John Brown ended this life; in his younger Years travelling into the low Countries, he came acquainted with, and took good liking to the Reverend Pastor of the Church of Christ at Leyden as also to sundry of the Brethren of that Church; which ancient amity induced him (upon hs coming over to New-England) to seat himself in the Juris∣diction of New-Plimouth, in which he was chosen a Magistrate: in which place he served God and the Country several Years; he was well accomplished with abilities, to both civil and reli∣gious cocernments, and attained through Gods grace unto a comfortable perswasion of the love and savour of God to him; he falling sick of a Feaver, with much serenity and spiritual com∣fort, fell asleep in the Lord, and was honourably buried at Wannamoiset near Rehoboth, in the spring of the Year above∣said. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. William Collier, Mr. John Alden, Capt. Thomas Willet, Major Josias Winslow, Capt. Thomas Southworth, Capt. William Bradford Mr. Thomas Hinckley, were chosen to be his Assist∣ants in Government. This year Mr. Samuel Newman; Teacher of the Church of Christ at Reboboth, changed this life for a better. He was sometimes Preacher of Gods Word at Weymouth in the Juris∣diction of the Massachusets, and from thence removed to Re∣hoboth, where he continued in the Work of the Ministry untill the end of his dayes. He was a lively dispenser of the Word of God, and of a pious life, very hospitable, and at the close of his life very full of joy and comfort; and with chearfulness of spirit resigned himself up to the Lord, and his Spirit into arms of his blessed Redeemer, desiring that the holy Angels might do their office in transporting his Soul into everlasting bliss and happiness. He fell asleep in the Lord on the the fifth of July 1663. This year also it pleased God to put a speedy period to the life of Mr. John Norton, who was a burning and a shining Light; and although the Church of Boston in a more special manner felt the smart of this sudden blow, yet it reflected upon the whole Land. He was singularly endowed with the Tongue of the Learned, inabled to speak a word in due season, not onely to the wearied Soul, but also a word of Counsel to a people in necessity thereof, being not onely a wise Steward of the things of Jesus Christ, but also a wise Statesman; so that the whole Land sustained a great loss of him. At his first coming over into New-England, he arrived at Plimouth, where he abode the best part of one Winter, and Preached the Gospel of the Kingdome unto them; and ever after to his dying day retained a good affection unto them: From thence he went to Boston, and from thence to pswich in New-England, where he was chosen the Teacher of their Church; and after the death of worthy Mr. Cotton he was sollicited, and at length obtained to return to Boston, and there served in that Office untill his death. He was chosen by the Jurisdiction of the Massa∣chusets, together with the much honoured Mr. Simon Brad∣street, to go over into England as Agents in the behalf of that Jurisdiction, unto His Majesty and the Privy-Council, upon Business of greatest Trust and Concernment; and soon after his Return, it pleased God suddenly and unexpectedly to take him away by death on the fifthday of April, 1663. His Body was honourably buried at Boston. On whose much lamented death take this following Elegie. Not long after, viz. in the moneth of July, followed the death of that Eminent Servant of God, Mr. Samuel Stone, who was another Star of the first Magnitude in the Firmament of New-England. He was a learned, solid, and judicious Di∣vine, equally able for the Confirmation of the Truth, and Consutation of Errours. His Ministry was with much Con∣viction and Demonstration, and when he set himself to Appli∣cation, very Powerful. He was Teacher to the Church of Hartford fourteen years together with Mr. Hooker, and sixteen years after him, Thirty years in all: He died on the 20th of July, and was honourably buried at Hartford. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. William Collier, Mr. John Alden, Captain Thomas Willet, Major J sias Winslow, Capt. Tho Southworth, Capt. William Bradford,& Mr. Thomas Hinkley, were Chosen Assistants to him in Government. This year a Blazing-Star or Comet appeared in New-Eng∣land, in the Ninth, Tenth, Eleventh, and the beginning of the Twelfth Moneth: Concerning which, it hath been observed, That such was its motion, that in all likelihood it was visible to all the Inhabitants of the Earth; and that also in its motion the Blaze of it did turn to all the quarters of the World; and that by its turning according to the several Aspects it had to the Sun, it was no fiery Meteor caused by Exhalation, but that it was sent immediately by God to awake the secure World. I willingly close with that which Mr. Samuel Danforth hath Religiously observed, as to the Theolgical Application of this strange and notable Appearance in the Heavens, That indeed by the Testimony of the Sacred Scriptures, and the common Histo∣ries of former Ages, Comets do usually precede, and portend great Calamit, and notable Changes. To adde a few more Instances to those the said Author hath well observed. When the Emperour Jovian attained to the Empire, (suc∣ceeding the Apostata Julian, under whom the Church suffered much Persecution) and that under him both Church and Commonwealth were like to have had a flourishing time, had he not been taken away by sudden death; Then also appeared Socrates, lib. 4. Cap. 22. a Comet, shewing that further trouble was yet to be expected to the Church. Again, other Authors make mention of a strange Comet that was seen in the year of Christ 410, being like a Two∣edged Sword, which portended many Mischiefs and Calamities that happened both in the East and West, and such great slaughters of men were about those dayes, as no Age ever afforded the like: All Europe was in a manner undone; no small part of Asia was affrighted; and Africa also was not void of those Evils, as War, Famine, Drought and Pestilence: all of them strove as it were to trouble the whole World. Also in the Years 1400, 1401, 1402, 1403, Comets ap∣peared, and great Calamities followed; sundry unheard-of Diseases were felt, Rivers dried up, and Plagues were increased; TamerLain, King of the Scythians and Parthians, with an in∣numerable Reade Carion, lib. 5. pag 854. Host invaded Asia, calling himself The Wrath of God, and Desolation of the Earth. Also in the Year 1529 appeared four Comets; and in the Years 1530, 1532, and 1533, were seen in each year one. Lanquet faith, That there were three within the space of two years, upon which these and the like Calamities followed, viz. A great Sweaing Sickness in England, which took away great multitudes of people; The Turk in the quarrel of John Vuavoyda, who laid Claim to the Crown of Hungaria, entred the said Kingdome with Two hundred and fifty thousand fight∣ing Souldiers, committing against the Inhabitants thereof most harsh and unspeakable Murthers, Rapes, Villanies and Cru∣elties. Great Famine and Dearth in Venice, and the Countries thereabouts, which swept away many; The Sweating Sickness in Bbant, and in a great part of Germany. Great Wars likewise about the Dukedome of Millain, be∣tween the Emperour Charles the Fifth, and Francis the French King. About that time also all Lusitania or Portugal was struck with an Earthquake, insomuch that at Ulisippo, or Lisbon, above a Thousand Houses were thrown down, and Sixty more so shaken that they were ready to fall: with many other Evils that besell those parts about that time. And to observe what hath fallen out since this last Comet ap∣peared, will not be unuseful, either in Europe, or in America. In Europe, the great Contest between our own Nation and the Since the wri∣ting her of there have been sad engagements betwixt the two Nations, and much Blood spilt. Dutch, which hath threatned bloody War; and what will be in the conclusion, is known onely to God: Besides other Contests between the Dutch and some other of their Neigh∣bours; as also the Pestilence very hot both in England and Holland. In America, the late and sad blow that our Countrymen at the Isle Christophers received from the French. And as to our selves in New-England, although through the mercy of our good God there is no breaking in, nor going out into Capti∣vity, nor complaining in our streets; yet we have been threat∣ned with Invasion by Forreign Force, and sometimes in ex∣pectation thereof; as also we are not to slight the hand of God in his late fore Strokes in taking away so many by Thun∣der and Lightning, to the great amazement and terrour of many: as also Gods continued strokes in Drought, Blasting, and Mildew, with which much of the Fruits of the Earth have been destroyed. All which considered, ought to induce us to search and try our wayes, and to enter into a strict and serious examination of our hearts and lives, and having found out what those sins are that are most provoking to the Majesty of Heaven, we may reform them, whether in Church, in State, in Family, or in Persons; that so he may not stir up all his P 1. 78 38. wrath, but yet may delight over us to do us good, from the begin∣ning of the year to the end thereof. This year it pleased God to smite the Fruits of the Earth, viz. the Wheat in special, with Blasting and Mildew, whereby much of it was utterly spoiled, and became profitable for no∣thing, and much of it worth little, being light and empty. This was looked at by the judicious and conscientious of the Land, as a speaking Providence against the Unthankfulness of many for so great a mercy, and their Murmuring expressed in their words, by slighting and undervaluing terms of it: as also against Voluptuousness, and abuse of the good Creatures of God by Licentiousness in Drinking, and Fashions in Apparel; for the obtaining whereof, a great part of this principal Grain was oftentimes unnecessarily expended. This so sad a Dispensa∣tion, with other particulars, occasioned the observation of some dayes in a way of Humiliation before the Lord, somewhat more frequently then ordinary. Let it also be observed, That yet in judgement he remembred mercy, by affording a plentiful Harvest of other sorts of Grain, so as the Country suffered not in respect of the want of Bread this year, but had plenty thereof. This year also His Majesties Commissioners, viz. Colonel Richard Nicolls, Sir Robert Carre Knight, George Cartwright Esq and Samuel Maverick Esq Arrived at Boston in New∣England in the moneth of July: The tenour of whose Com∣mission was in special, To reduce the Dutch at the Manhato's to His Majesties Obedience; which in some short time was accom∣plished, and the Place and Jurisdiction thereof surrendred up unto His Majesties said Commissioners, who styled it by the Name of New-York, and placed a Government over it of His Majesties Subjects, the aforesaid honourable Colonel Richard Niolls being Governour in chief there. And whereas they were likewise Commissionated To hear and determine such Dif∣ferences as might be amongst the Colonies, in respect unto the Bounds of their Jurisdictions; Some such Differences were by them heard, and in special betwixt Plimouth and Road-Island, and such Settlement therein concluded as they were capacitated unto. As also sundry Propositions were by them made to several of the respective Jurisdictions, which together with the Agitations concerning them, and the Answers unto them, are elsewhere extant. They likewise presented the honoured Governour of the Jurisdiction of Plimouth (as to that Colony) with a gracious Letter from His Majesty: The Contents whereof are as fol∣loweth. TRusty and well-beloved, We greet you well. We need not inlarge upon Our Care of, and Affection to that Our Plantation of New-Plimouth, when We give you such a Testimony & Manifestation of it, in the sending of those Gentlemen, persons well known unto Us, and deserving from us, Our trusty and well-beloved Colonel Richard Nicolls, Sir Robert Carre Knight, George Cartwright Esq and Samuel Maverick Esq our Commis∣sioners to visit you, and other our Plantations in those parts of New England, and to give us a full and particu∣lar Information and account of your present state and condition, and how the same may be advanced and improved by any further Acts of Grace and Favour from us towards you; and that both you and all the world may know and take notice, That we take you in∣to our immediate protection, and will no more suffer you to be oppressed or injured by any foreign Power, or ill Neighbours, then we would suffer our other Subjects that live upon the same Continent with us, to be so in∣jured and oppressed. And as our Care and Protection will (we doubt not) be sufficient with Gods blessing to defend you from foreign force; so our Care and Cir∣cumspection is no less, that you may live in peace a∣mongst your selves, and with those our other Subjects who have planted themselves in your neighbour Colo∣nies, with that Justice, Affection, and brotherly Love, which becomes Subjects born under the same Prince, and in the same Country, and of the same Faith and Hope in the Mercies of our Lord and Saviour Jesus Christ. And to the end there may be no Contentions and Differences between you, in respect of the bounds and Jurisdiction of your several Colonies; the hearing and determining whereof we have referred to our Com∣missioners, as the Right appears by clear Evidence and Testimony before them, or that they can settle it by your mutual Consent and Agreement; otherwise, in cases of difficulty, they shall present the same to us, who will determine according to our own Wisdome and Ju∣stice. The Address you formerly made to us, gave us so good satisfaction of your Duty, Loyalty and Af∣fection to us, that we have not the least doubt that you will receive those Commissioners in such manner as be∣comes you, and as may manifest your respect and af∣fection towards us, from whom they are sent. They will let you know the resolution we have to preserve all your Liberties and Priviledges, both Ecclesiastical and Civil, without the least violation; which we presume will dispose you to manifest by all wayes in your power, Loyalty and Affection to us, that all the world may know that you do look upon your selves as being as much our Subjects, and living under the same obedience under us, as if you continued in your natural Country. And so We bid you frewell. After the said His Majesties Commissioners had visited se∣veral of the Jurisdictions of New-England, and were courte∣ously entertained in every of them, the said honourable Co∣lonel Richard Nicolls is setled at New-York for the present, be∣ing Governour there, as is before-noted: George Cartwright Esq went for England in the latter end of the year with Mr. Benjamin Gillam, and was taken by the Dutch, and afterwards The said Sir Robert Carre sice that went for England, in the year 67. He arrived at Bristol, and died there June 1. the next day after be came abore. About that time it was thought by such as were judicious, That through the Instigation of the said Maverick, (whose spirit was full of Malignity against the Country) our both Civil and Religions Liberties were much endangered; and the rather for that probably there would have been a Concurrence of divers Ill-affected in the Land, bad not the Lord prevented. with some difficulty arrived in England: Sir Robert Carre is at the present at Delaware, and Mr. Samuel Maverick at Boston. THis year Mr. Thomas Prince was Elected Governour of the Jurisdiction of New-Plimouth. Mr. William Collier, Mr. John Alden, Major Jsias Winslow, Capt. Thomas Southworth, Capt. William Bradford, Mr. Thomas Hinkley, & Mr. James Brown, were Chosen Assistants to him in Government. In the Spring of this Year, that honourable Gentleman Mr. John Endicot, Governour of the Jurisdiction of the Massachusets, changed this life for a better. He was a very virtuous Gentleman, and was greatly honoured and loved of the most, as he well deserved. He arrived at Salem in the year 1628, and had the chief Command of those that at the first there seated, and bare a deep share of the Difficulties of those first beginnings, which were great, by reason especially of the great Sickness and Mortality that was then amongst them, as hath been before-noted: There he continued, untill the Juris∣diction of the Massachusets saw reason to desire his removal to Boston, for the more convenient Administration of Justice, as Governour of the said Jurisdiction, to which he was frequent∣ly Elected for many years together with little intermission; and in which honourable Service he served God and the Coun∣try, untill old Age, and the Infirmities thereof, coming upon him, he fell asleep in the Lord, and was with great honour and solemnity Interred at Boston. This year it pleased God to cause a sad dispensation of his hand to pass before us, in reference to the sudden death of Captain Davenport, who in the Moneh of July was slain as he lay on his Bed with a blow of Thunder and Lightning. He was a man of some Eminency, being betrusted with the Com∣mand of the Castle in the Massachusets; at which said Castle he was slain as aforesaid: The more ought this so sad stroke of God to be considered, and laid to heart, and improved for our humiliation, and the amendment of our lives before the great and terrible God, who so aloud spake unto us in this so sad and awing a Providence. This year it pleased the Lord again to strike the Wheat of this Country in a more general way then the last year, with Blasting and Mildew, whereby the greatest part of it was spoiled, and the Plowmans hopes (in that respect) very much frustrated. Howbeit, the Lord still mixed with this affliction very much mercy, in sparing the other Grain, whereby the Country was in some good measure supplied. THis Year Mr. Thomas Prince was Chosen Governour of the Jurisdiction of New-Plimouth: Mr. John Alden, Major Josias Winslow, Capt. Thomas Southworth, Capt. William Bradford Mr. Thomas Hickley, Mr. James Brown, & Lieut. John Freeman, were chosen to be his Assist∣ants in Government. This year it pleased God to go on in a manifestation of his displeasure against New-England, in a very remarkable man∣ner, by striking dead in a moment by a blow of Thunder, three persons in the Town of Marshfield in the Jurisdiction of New∣Plimouth, in the moneth of June, viz. one named William Shirtliff, and a Woman and a Youth; which sad Dispensation of Gods hand, being considered with some Circumstances, gave cause to the beholders to be much astonished: the said Shirtliff having his Wife by the hand, and sitting by her to chear her, in respect that the said storm was so fierce, he was slain, and she preserved, though in some measure scorched with the Lightning; yea, he had one of his Children in his arms, and himself slain, and the Childe preserved. We have likewise received intelligence of four more that about that time were slain by Thunder and Lightning about Pascataqua, and divers more hurt. At the time of this storm of Thunder and Light∣ning, in the which those of Marshfield died, there arose like∣wise a very great Whirlwind, that where it came it tore up Trees by the Roots, though through mercy it did little other urt. It was a great while, and many years spent since the English came into these parts, before any very considerable hurt was done by Thunder and Lightning to either man, or beast ap∣pertaining to them, although sometimes very fierce storms of that kinde, as frequently as in these times: but now how doth the Lord go on gradually in this, as in other Judgements here in New England? first by striking Cattel, and then one person at a time, and this year divers, to the number of seven, be∣sides some Cattel also. Thus God thundereth marvellously with his voice, he worketh Job 37. 5. & 38. 35. & 40. 8. great things which we know not: He can send the Lightnings that they may walk, and say, Lo here we are. Hath any an arm like God? or can any thunder with a voice like him? By this his ter∣rible Voice he breaketh the Cedars, and divideth the flames of Psal. 29 57. fire; which he commissionates to do his pleasure, sometimes not onely striking Cedars, but great Oaks in a wonderful man∣ner, sometimes Beasts, sometimes Men and Women. If Gods Judgements have thus been abroad in the Earth, how ought the Isalah 26. 9. Inhabitants (of New-England) to learn righteousness? How easily can the Lord stain the pride of our glory with a stroke of his hand? Let not the familiarness or frequency of such Pro∣vidences, cause them to be neglected by us, to improve them as God would have us, to fear before him, and to turn from such Eccles.8 13 iniquities especially as are most displeasing unto him, and to hold our lives in our hands, and to be in a readiness for his pleasure, lest knowing not our time, as the fishes that are taken Eccles.9. 12. in an evil net, and as the birds that are caught in the snare, so we shall be snared in an evil time, when it falleth suddenly upon us. This year the Lord threatned the Country with that infe∣ctious and contagious Disease of the Small Pox, which began at Boston, whereof some few died: but through his great mercy it is stayed, and none of late have died thereof. This year the Lord likewise threatned, and in some measure executed his displeasure upon the Country by Drought; but through his mercy hath of late sent plenty of Rain, for the recovering of the fruits of the earth. Although it is to be observed, That soon after a day of Humiliation was observed by some Congregations, for the blessing of Rain in the Drought above-mentioned, that sad stroke by the Thunder and Lightning at Marshfield fell out: so that we may say with the Psalmist unto the Lord, By terrible things in Righteousness thou hast answered us, O God of our Salvation. Also this year there hath been some ground of fear of In∣vasion by Forreign Enemies; but hitherto the Lord hath kept us. This year much of the Wheat is destroyed with Blasting and Mildew, as also some other Grain by Worms, and the Drought aforementioned; but the Lord hath sent much Rain for the recovery of the remainder, through his great mercy. This year, about the middle of July, Mr. Thomas Prince Governour of the Jurisdiction of Plimouth, Captain Thomas Southworth, Mr. John Eliot senior, Mr. John Eliot junior, Mr. Samuel Arnold, Mr. John Holmes, Mr. William Brinsmead, and Mr. Thomas Cushman, gave meeting to Mr. Richard Bourn of Sandwich, in reference to the taking notice of what proficiency A special Ma∣nifestation of Gods goodness towards some poor Salvages in the Jurisdi∣ction of New∣Plimouth.the Indians under the Instruction of the said Mr. Bourn have attained unto, in the knowledge of God in Christ, and their interest in him by Faith; and to make such Professions or Confessions as they should openly make thereof, to the glory of God, and the satisfaction of the Saints, in order unto their joyning into Church-fellowship. And the Lord was pleased to come in unto some of them, so as they gave good satisfaction unto the said honoured and ju∣dicious persons forenamed, then assembled in reference to the premises: So that it was concluded by them, That what had passed from the Indians in that behalf, should be drawn up in writing, and Copies thereof exhibited to the Churches of the Jurisdiction of Plimouth, such of them as are neighbouring near unto them; and if nothing should be then objected, that then in due and convenient time they should be permitted and encouraged to enter into Church-fellowship as aforesaid. Now although I doubt not but the Passages of these things will be in due time published by a better Pen, yet I have made bold here to insert so much as I have been informed of them, in regard that they are the first-fruits of the Jurisdiction of New-Plimonth, that have come on to so good perfection in this kinde. This year, in the moneth of December, it pleased God to take unto himself by death that worthy Servant of Christ Mr. William Thompson, who was a lively dispenser of the Word of God, and very affectionate in the delivery thereof. It pleased God to bless his Labours to the Conversion of many Souls. He was sometimes, together with Mr. Knowles, sent unto Vir∣ginia by the Elders of the Churches of the Massachusets, being requested by a Message sent by some of Virginia for some help in Preaching Gods Word amongst them: The fruit and benefit of whose Labours therein, still remaineth upon the Souls of some eminent in this Land. He was Elected and Ordained to be Pastor of the Church of Christ at Braintry in New-England; in which Office he served Christ many years, untill old Age coming upon him, and the prevailing of his Melancholly dis∣temper, did in a manner wholly disable him from that Service; and Satan taking advantage thereby, he was under sad deser∣tions and trouble of Spirit: At which time the Reverend El∣ders, and others of the aforesaid Jurisdiction of the Massa∣chusets, were very officious for his Recovery, and in sense of his sad condition offered up many Prayers to God for him, and in Gods good time they received a gracious answer; so as in his weakness and sickness it pleased God to come in unto his Soul, and to remove the Cloud of darkness that was upon his Spirit, so that with much peace and comfort he fell asleep in the Lord, and his Body was honourably buried at Braintry. Mark the upright man, and behold the just; for the end of that man is peace. MR. Thomas Prince was Chosen Governour of the Ju∣risdiction of New-Plimouth: Mr. John Alden, Major Josias Winslow; Capt. Thomas Soutbworth,, Capt. William Bradford, Mr. Thomas Hinkley, Mr. John Freeman, Mr. Nathaniel Bacon, Chosen Assistants to him in Government. This year on the last day of November, being the last day of the next week, there was heard several loud Noises or Re∣ports, as if it had been Guns discharged in the Air, first one distinctly, and in a short time as it had been a Volley of Shot discharged: It was especially heard and observed at Nantasket, and related by sundry of them of good Credit. In the Spring following, in the beginning of March, there appeared a Sign in the Heavens in the form of a Spear, some∣thing thicker in the middest then at either end, of a whitish bright colour; it was seen several nights together in the West, about an hour within the night: it stood stooping, and the one end pointing to the setting of the Sun, and so setled downward by little and little, untill it quite vanished, and descended beneath our Horizon. God awaken us, that we be not heedless spectators of his wonderful Works. This year, on the seventh of August, it pleased the Lord to call home to himself the Reverend, Ancient, and godly Pastor of the Church of Boston, Mr. John Wilson: He was a truely Reverend and holy Man of God; he came to New-England in the year 1630. He was instrumental in the first beginnings of the Church of Boston, having been the Pastor of it three years before Mr. Cotton, Twenty years with him, Ten years with Mr. Norton, and Four years after him; Thirty seven in all. And in all the Changes of Times that passed over him, he was full of Faith and Prayer, and eminent for Sincerity and Humility, (being ever low in his own eyes;) and for the grace of Love, he had largeness of heart as the sand of the Sea, to do good to all. He was very charitable, where there was any signs and hopes of good; and yet withall very zealous against known and manifest evils. He was Orthodox in his Judgement, and very holy in his Conversation: Very few that ever went out of the world, so generally beloved and reverenced as this good man. He was a good man indeed, and full of the holy Ghost; He lived to a good old age, and was full of dayes, and full of honour, being in the Seventy ninth year of his Age, when the Lord took him to himself. He was Interred with much Honour and Lamentation. In the time of his languishing sickness he was visited by the Elders round about, especially on the Sixteenth of May, the day after the Court of Election, when there being a general meeting of all the Elders of the Churches at his house, they requested Mr. Wilson (because they knew not whether ever they should have the like opportunity to hear him speak again, and having been from the first a Pillar amongst them, and of much Experience in his observation of the state of things) That he would solemnly declare to them, what he conceived to be those sins amongst us, which provoked the displeasure of God a∣gainst the Country. He then told them, That he had divers times, and long feared these sins following, as chief among others, which God was greatly provoked with; viz. This latter he did explain thus; viz. when people rise up, as Corah, against their Ministers or Elders, as if they took too much upon them, when indeed they do but Rule for Christ, and according to Christ; yet (faith he) it is nothing for a Brother to stand up, and oppose without Scripture or Reason, the Doctrine and word of the Elder, saying, [I am not satisfied] & c.And hence, if he do not like the Administration, (be it Baptism, or the like) he will then turn his back upon God and his Ordinances, and go away, &c. And (saith he) for our neglect of baptizing the Children of the Church, those that some call Grandchildren. I think God is provoked by it. 4. Another sin I take to be, The making light of, and not subjecting to the Authority of Synods, without which the Chur∣ches cannot long subsist. And so for the Magistrates being Gallio-like, either not caring for these things, or else not using their Power and Authority for the maintenance of the Truth, and Gospel, and Ordinances of our Lord and Saviour Jesus Christ, and for the bearing thorough witness against the contrary: Should the Lord leave THEM hereunto, how miserable a people should we be! At night the Assembly being dismissed with Prayer, Mr. Wilson did (being desired by them so to do) in a solemn man∣ner bless the Elders, making a short Prayer, saying, I am not like long to be with you; the Lord pardon us, and heal us, and make us more Heavenly, and take us off from the world, and make us burning and shining Lights, by our heavenly Doctrine and Example. And I beseech the Lord with all my heart to bless you, and to bless his Churches, and to bless all his People, and to bless all your Families, and to bless your Wives, and to bless all your Children, and your Childrens Children; and make us all more and more meet for our Inheritance, and bring us all to it in his good time, &c.These words, with some few other, he spake with great affection, and with tears: and all the Ministers wept with him, and they took their leave of him, even as Chil∣dren of their Father, who having blessed them was about to die. JOHN Wilson Anagr. John WILSON. THis Year it pleased God to visit New-England with the ma∣nifestation of his displeasure, by the death of three Emi∣nent Instruments: The first whereof was that worthy Servant of Christ Mr. Samuel Shepard, Pastor of the Church of Christ at Rowley in New-England, who deceased in the Spring of this year, in the midst of his dayes, and in the beginning of his Work in the Ministry. The second, that worthy Man of God Mr. Henry Flint, Teacher of the Church of Christ at Braintry in New-England, who ended his mortal life the 27 of April in this year; a man of known Piety, Gravity, and Integrity, and well accomplished with other Qualifications fit for the Work of the Ministry. The third and last, but not the least, that Super∣eminent Minister of the Gospel (rightly so called) Mr. Jona∣than Mitchel, Pastor of the Church of Christ at Cambridge in New-England, who laid down his Earthly Tabernacle on the Ninth of July in this year: Of whose rare Endowments, and the great Loss the whole Land sustained by his death, take this following brief Account. Mr. Jonathan Mitchell was born at Halifax in York-shire in England, of pious and wealthy Parents, who coming over to New-England, brought him over young; his Education in Learning was perfected at Hanvard Colledge in Cambridge, where he attained to such a degree in knowledge, that he was soon called to be a Fellow of the Colledge, and within few years after his lustre did so shine, that the Church at Hartford upon Conecticot River made application to him in order to sup∣ply the place of that Eminent Servant of Christ Mr. Thomas Flooker, a little before deceased; but the Church at Cambridge (by the Advice of their Pastor Mr. Thomas Shepard, then living) not willing to part with so great a Treasure, became Compe∣titor with Hartford, and gave him a Call to them. This loving Strife between the two Churches of Hartford and Cambridge about him, was in a short time decided by the awfull hand of God, in the death of that Eminent and Glorious Star, Mr. Tho∣mas Shepard, Pastor at Cambridge; which place being wholly destitute, and Hartford being supplied with a Teacher, namely, that Worthy of the Lord, Mr. Samuel Stone, the Ballance was cast for Cambridge, and in the year 1650 he was Called and Ordained their Pastor. It was an eminent favour of God to that Church, to have their great Breach thus made up, with a man so much of the Spirit and Principles of their former Pa∣stor, and so excellently qualified with respect to the Colledge: for, Reason and Prudence requireth, that the Minister of that place be more then ordinarily endowed with Learning, Gra∣vity, Wisdome, Orthodoxness, Ability, sweet and excellent Gifts in Preaching, that so the Scholars which are devoted and set apart in order to be Preachers of the Gospel, might be sea∣soned with the Spirit of such an Elijah: In which regard, this holy Man of God was eminently furnished, and his Labours wonderfully blessed; for very many of the Scholars bred up in his time (as is observed) do favour of his Spirit, for grace and manner of Preaching, which was most attractive. He lived Pastor of the Church about Eighteen years, and was most in∣tense and faithful in declaring much of the Counsel of God. He went through a great part of the Body of Divinity; made a very excellent Exposition of the Book of Genesis, and part of Exodus; and delivered many fruitful and prositable Sermons on the four first Chapters of John; and in his Moncthly Le∣ctures, which were abundantly frequented, he Preached of Mans Misery by Sin, and Recovery by Christ Jesus; and died in the third part of it, viz. concerning Mans Obedience Christ: besides many other excellent Truths by him taught upon divers occasions. In all his Labours God was wonder∣fully present with him. He was a person that held very near Communion with God; Eminent in Wisdome, Piety, Humility, Love, Self-denial, and of a compassionate and tender heart; surpassing in Publick-spiritedness; a mighty man in Prayer, and Eminent at standing in the Gap; he was zealous for Or∣der, and faithful in asserting the Truth against all Oppugners of it. In a word, he was a man whom God had richly fur∣nished, and eminently fitted for his Work; lived desired, and died lamented by all good Christians that knew him. It pleased God upon the Ninth of July, 1668. in a hot and burning sea∣son, (but much more hot in the Heat of Gods Anger to New∣England) to take him to Rest and Glory, about the 43 year of his Age. His Race was but short, but the Work he did was very much. The Elegies following may give the Reader a further account of what esteem he was. A fourth Minister that died this year, was Mr. John Eliot Junior, born at Roxbury in New-England, Eldest Son of the Reverend Mr. John Eliot, Teacher of the Church there. He was Educated (at Cambridge) in the Latine School, and in the Colledge, untill he became Master of Arts, and a few years after was called to be Pastor of a Church within the Bounds of Cambridge, upon the South side of Charles River. He was a person excellently endowed, and accomplished with Gifts of Nature, Learning, and Grace; of comely Proportion, ruddy Complexion, chearful Countenance; of quick Apprehension, solid Judgement, excellent Prudence; Learned both in Tongues and Arts for one of his time, and studiously intense in acquiring more knowledge. His Abilities and Acceptation in the Mini∣stry did excell; His Piety, Faith, Love, Humility, Self deniall, and Zeal, did eminently shine upon all occasions. He had (un∣der the conduct of his Father) by his diligence, industry, and zeal (for the good of Souls) attained to such skill in the Indian Language, that he Preached to the Indians sundry years; Travelling many miles in a day once a Fortnight to dispense the Gospel to them. The Indians have often said, that his Preach∣ing to them was precious and desireable; and consequently their loss, and the obstruction in that Work, much to be lamented. In a word, there was so much of God in him, that all the wise and godly who knew him, loved and honoured him in the Lord, and bewailed his death; which sell upon the 13 day of October 1668. and of his Age about 35 years. I Shall close up this small History with a word of Advice to the Rising generation, That as now their godly Prede∣cissors have had large Experience of the goodness and faith∣fulness of God, for the space of near Fourty six years (some of them) and have passed under various Dispensations, sometimes under great Afflictions, other-while the Sun shining upon their Tabernacles in wayes of peace and prosperity, and yet notwithstanding, through the grace of Christ, the most of them have held their integrity in his Wayes: That so, such as succeed them would follow their Examples, so farre as they have followed Christ; that it might not be said of them, as it is to be feared it may be, by what yet appears amongst many of them, That indeed God did once plant a Noble vine in New-England, but it is degenerated into the plant of a strange vine. Jerem.2 21. It were well that it might be said, that the Rising-generation did serve Josh. 24. 31. the Lord all the dayes of such as in this our Israel are as Joshua's amongst us, and the Elders that over lived him, which have known all the works of the Lord which he hath done for their Fathers. But if yet notwithstanding afterwards such shall forget, and not regard those his great Works here presented before them (besides many more that I hope by some others may come to their view) be they assured, Psal. 28.5. He will destroy them, and not build them up. Oh there∣fore, let the truely godly in this Land be incited by the ex∣ample of Moles, as the mouth of the Church, to pray earnest∣ly and incessantly unto the Lord, That his work may yet Psal. 90.16. 44.304. appear to his servants, and his glory unto their children; and, that he would pour out his Spirit upon his Church and people in New-England, and his blessing upon their offspring, that they may spring up as among the grass, and as the willows by the water-courses; That so great occasion there may be thereby of taking notice thereof in suc∣ceeding generations, to the praise and glory of GOD. So be it.
N00097.p4	The life and death of that Reverend man of God, Mr. Richard Mather, teacher of the church in Dorchester in New-England. [Seven lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1670.	Printed by S.G. and M.J. [i.e., Samuel Green and Marmaduke Johnson],	Cambridge [Mass.]: :	eng	[ "Mather, Richard, 1596-1669 -- Biography." ]	THe Writing and Reading of the Lives of Wortky Ones, hath been by some accounted a∣mongst the most profitable works of men un∣der the Sun. The Labours of some Learned amongst the Gentiles this way have not been altogether without benefit, witness what is done by Pluterch, Laertius, Philostratus, Eunapius, Pliny, &c. albeit they are to be read with judgement. But especially the faithful Descri∣ption of the Lives of those who have been Eminent Teachers in the Church, hath been to the great advantage of after∣Ages. Many have reaped benefit by reading Dorotheus his Collection of the Lives of the Prophets, Apostles, and Seventy Disciples of Christ: And (not to speak of the Labours of Gennadius, Epiphanius, Isidore, and Prochorus of old) among later Writers, Shopfius his Academia Christi, and Tossanus concerning the Lives of the Fathers, and Melchior Adam concerning the Lives of all our Modern Divines, as farre as he could by any means come to the knowledge thereof. The pains which Mr. Clark hath taken in publishing the Lives of many of our English Worthies, hath been profitable to not a few: And great pity it is that more should not be done that way. If the Lives of Brightman, Parker, Ames, Barroughs, Hooker, &c. were published to the World, it might be of ge∣nerall advantage. Nor is it to be doubted but that there have been many famous in their Generations, whose Memories are buried in the dust, for want of some one to undertake and office, whereby their Names might have been perpetuated to Posterity. But it must needs be in it self a thing to God, that his grace towards and in his Servers, and the wonders of his Providence about them, should be kept in remembrance. Therefore some have written their own Lives. So did (not to mention Josephus, Bellarmius, Cardan) amongst our Worthies, Junius, Collinus, Buchanan; and of our own Nation, Bale, Burton, Hall, Bealy, &c. And the like did this Reverend Man who is to be the Subject of the ensuing Discourse essay to do; and proceeded therein to the 39th year of his Age, but finished not what he had purposed. It remaineth therefore that some other should do it, which we shall in following words of truck and plainess endeavour to do. THere is in the Parish of Winnick in the Country of Lan∣caster, a small Country Town or Village called Lowton: In which Village Richard Mather was born Anno 1596. His Parents Thomas and Margarite Mather were of Ancient Fa∣milies in Lowton aforesaid, but by reason of some unhappy Mortgages they were reduced unto a low condition as to the World. Nevertheless, God so disposed their hearts, that they were willing to Educate this their Son in good Learning: Concerning which he (after that the Lord was pleased to be∣stow not onely Learning but Grace upon him) hath some∣times expressed himself, saying, By what principles and motives my Parents were chiefly induced to keep me at School, I have not to say, nor do I certainly know. But this I must needs say, that this was the singular good Providence of God towards me, (who hath the hearts of all men in his hand) thus to incline the hearts: of my Parents; for in this thing the Lord of Heaven shewed me such favour, as had not been shewed to many my Predecessors, and Contemporaries in that place. Now his Parents being strongly bent in spirit to have their Son a Scholar, they sent him to Winwick School, which was about four miles distant from his Fathers house. In the Win∣ter season they boarded him at Winwick; but such was his de∣sire after knowledge, that in the Summer he travelled every day thither. Whil'st he was thus at School he met with no small discouragement, for that the Schoolmaster under whom he was, although he had an excellent faculty for teaching in Grammar∣Learning, and many were trained up by him, so as to be sent unto Oxford and Cambridge, for Instruction in higher Studies; yet was he very severe and partial in his discipline. Junius was almost quite discouraged from his Studies, when being a School boy his Master would beat him eight times in a day whether in fault or in no fault: The like Magisterial harshness caused him of whom we write, earnestly desire that his Father would take him from School, and dispose of him to some other Calling. Himself afterwards, when he had waded through these Difficulties, would say, God intended better for me, then I would have chosen for my self; and therefore my Father, though in other things indulgent enough, yet in this would never con∣descend to my request, but by putting me in hope that by his speak∣ing to the Master, things would be amended, would still over∣rule me to go on in my Studies; and good it was for me to be over-ruled by him, and his discretion, rather then to be left to my own affection and desire. But Oh that all Schoolmasters would learn Wisdome, Moderation and Equity towards their Scholars, and seek rather to Win the hearts of Children by righteous, lo∣ving, and courteous usage, then to alunate their mindes by par∣tiality and undue severity, which had been my after undoing, had not the good Providence of God, and the Wisdome and Authority of my Father prevented. But thus was that of the Poet made good: After that he had spent sundry years in this School, some Popish Merchants coming out of Wales to Warrington, which is two miles from Winwick, were inquisitive whether there were not any pregnant Wits in that School whom they might procure for Apprentices. Presently Richard Mather was mentioned to them as a pregnant Youth: Whereupon applica∣tion was made accordingly to his Father, who was inclineable to accept of this Motion, because now his Estate was so de∣cayed, that he almost despaired of bringing up this his Son as he had intended. But here the Finger of Divine Providence was observable; for when his Father was ready thus to part with his Son, and the Childe to go, the Lord raised up the heart of his Master, to be importunate with his Father still to keep him at School, professing that it was great pity that a Wit so prone to Learning should be taken from it, (as indeed it was) or that he should be undone by Popish Education. The Perswasions of the Master so farre prevailed, as that his Scholar was still continued under him, until the fifteenth year of his Age. It was a mercy to him, that whil'st he was yet in his Mino∣rity, he enjoyed the publick Ministry of one Mr. Palin, then Preacher at Leagh; of whom he would say, that the remem∣brance of that man was Comfortable and Honourable in his thoughts, even in his old Age, though his knowledge of him was in his Childhood: He then observed such a plain, power∣full, and piercing efficacy in Mr. Palins Ministry, as was not to be seen in the common sort of Preachers in those dayes, by means whereof some Illumination, though not a through-Conversion, was wrought in him. Having been thus long kept at School, he was called to leave his Fathers Family. The occasion whereof was this. At a place called Toxteth Park near Liverpool, there dwelt a wise and Religious People, who being desirous of the good of themselves and their Posterity, intended to erect a School amongst them, for the Education of their Children. It came into their mindes to send unto the Schoolmaster of Winwick, to enquire whether he had any of his Scholars whom he would recommend unto them for such a Service: who having re∣ceived their desires, forthwith communicated the same to this his Scholar, and to his Father, to see if the Motion would stand with their acceptance. He was desirous rather to have gone to the University, but his Father closed with the Offer; whence it was in fine mutually embraced, so that he removed from his Fathers house to Toxteth (Anno1611.) there to teach School. Nor is it any disparagement to his Worth that he was once a Schoolmaster; for very eminent Divines have been so, as of our own Nation Mr. Hieron, Mr. Whitaker, Mr. Vines, not to mention others, but rather an Eminency; the like seldome known, that one should be found fit to be a Schoolmaster at fifteen years of Age: Yet the Lord helped him in those his young years to carry it with such Wisdome and Love and Gravity amongst his Scholars as was to admination, so as that he was by them both loved and feared, beyond what is usual, even where there are aged Masters. His being thus employed was more wayes then one advan∣tagious to him: for by this means he became a more acurate Grammarian then Divines usually are. Being also diligent in his Studies whil'st he continued in this way of Imployment, he became a Proficient in other Arts, as in Logick, Rhetorick, yea and in Theology. Moreover, it afterwards appeared to be of God, that he was Called to such a Work in such a place, for there the effectual Conversion of his Soul unto the Lord, was wrought in his tender years, even afore his going to Oxford; whence he was preserved from those Corruptions which un∣did many of his Contemporaries, through the Temptation which in the University they met with. The means of his Con∣version was partly by seeing a strange difference between him∣self and sundry in that godly Family, where Divine Providence had cast his Lot in Toxteth, viz. the Family of Mr. Edward Aspinwall, who was a Learned and Religious Gentleman. Now he observed that the way and walking of that holy man, was such as himself had not as yet been accustomed unto, which caused sad fears to arise in his Soul, lest haply he might not be in the way which leadeth unto Eternal Salvation. Also Mr.Harrison, then famous Minister at Hyton, Preaching up∣on Jo.3.3. concerng the necessity of Regeneration, and at the same time reading a Book of Mr.Perkins his, shewing how farre a Reprobate may go, God blessed these three things not onely to Conviction, but to Conversion. This was Anno 1614. The pangs of the New-birth were exceeding terrible to him, inasmuch as many times when they were at Meals in the Family where he sojourned, he would absent himself to retire under hedges and other secret places, there to lament his misery be∣fore God. But after some time, the Lord revived his broken heart, by sending the holy Spirit in the Ministry of the Word to apply the Precious Promises of the Gospel to his Soul. Being thus become a New Creature, he was the more emi∣nently a Blessing in the Family, and in the Calling which the Lord had disposed of him in: And such notice was taken of him, as that even from places remote Children were sent unto him for Instruction and Education; and many were, by the Lords blessing upon his Endeavours, fitted for, and sent unto the University. Some years having been past over in this way of Employ, he resolved () to spend some time in one of the Universities, as apprehending that there, by converse with Learned men, and other Advantages not elswhere to be had, he might gain more then by his private Studies in the Country. Accordingly he went to Oxford, and continued for some time there in Brazen-Nose Colledge. Being there, he was variously affected: for it was a joy to him to finde many there who had been his quondam Scholars. It was also a joy to him that he had such leisure to follow his Studies, and by Disputa∣tions, Lectures, Books, Conferences with Learned men, &c. marvellous Advantages to obtain a Treasure of Knowledge. But his heart being afore this touched with the fear of God, the great Superstition and Prophaness which he was forced there to behold, was no small grief unto him. Soon after his coming to Oxford, he came into Acquain∣tance with the Learned Doctor Worall, who was helpful to him in directing him as to the course of his private Studies. A∣mongt other things, e advised to read the Works of Peter Ramus; which counsel he followed, and saw no cause to re∣pent of his so doing. But before he had spent so much time in Oxford as he could have wished that he might have done; the People in Toxteth, whose Children had been taught by him, sent to him, desiring that he would return unto them to instruct not so much their Children as themselves, and that not in meer Hamane Literature, but in the things of God. This Call, after due Consideration, for weighty Reasons he accepted of. Being then returned to Toxteth, he Preached his first Sermon November 30. 1618. There was a very great Con∣course of people to hear him, and his Labours were highly accepted of by the judicious: Such was the vastness of his Me∣mory, as that the things which he had prepared and intended to deliver at once, contained no less then six long Sermons. The people having had some taste of his Gifts, were the more importunate in their desires that he might continue amongst them. And because that could not be without Episcapal Or∣dination, they urged him to accept thereof: Not having at that time so throughly looked into that part of Ceremonious Conformity as after wards, he yielded unto the Motion; and accordingly was Ordained (with many others on the same day) by Doctor Morton then Bishop of Chester after the Mode of those Times. The Ordination being over, the Bishop singled our Mr.Mather from amongst the rest, saying, I have Some∣thing to say to you betwixt you and me alone. Mr.Mather was then afraid lest some Informations might have been given in to the Bishop against him because of his Puritanism, thereby to prejudice him; but it hapned to be otherwise: for when the Bishop had him alone, I have (faith he) an earnest Request un∣to you, and you must not deny me; It is that you would pray for me: for I know (said he) the Prayers of men that fear God will avail much, and you I believe are such an one. Nevertheless, after that the Lord gave him to see the evil of the sin of Conformity in the whole latitude of it, (for as to the substance of Confor∣mity, even from his first entrance upon the Ministry he saw the evil thereof, and was by Divine Grace kept from being stained there with) his Conforming (although it was at the desires of his people) o accept of this Ordination from the Prelate, was no small grief of heart to him. Many years after, one of his Sons taking notice of a torn Parchment in his Fathers Study, enquired what it is; unto whom his Father replied, That he received that when he was Ordained by the Bishop: And (said he) I tore it, because I took no pleasure in keeping a monument of my sin and folly in submitting to that Superstition, the very re∣membrance whereof is grevious to me. Being as hath been related, setled in the Ministry at Toxteth, he resolved to change his single condition: And accordingly he became a Suior to Mrs.Katharine Hoult, Daugher to Ed∣mund Hoult Esq of Bury in Lancashire. She had (and that deservedly) the repure of a very godly and prudent Maid. The Motion for several years met with Obstructions, by reason of her Fathers not being affected towards Non-conformable puritans: But at last he gave his Consent that Mr.Mather should marry his Daughter; the Match therefore was Con∣summated Septemb. 29. 1624, God made her to become a rich Blessing to him, continuing them together for the space of above 30 years. By her God gave him six Sons; four whereos (viz. Samuel, Timothy, Nathaniel and Josephwere born in England, and two (viz. Eleazar and Increase) in New-England. After his Marriage he removed his Habita∣tion three miles from Toxteth, to Much-Woolton, having there purchased an House of his own; yet he was wont constantly Summer and Winter to Preach the Word at Toxteth upon the Lords-dayes. During his abode there, he was abundant in Labours in the Gospel: For every Lords-day he Preached twice at Toxteth, and once in a Fortnight on the Third day of the Week he kept a Lecture at the Town of Prescot. Also, faithful and powerful Preaching being then rare in those parts, he did frequently Preach upon the Holy dayes(as they are cal∣led) being often thereunto desired by godly Christians of other Parishes in that Country: And this he did, not as thinking that there was any Holiness in those times (or in any other day be∣sides the Lords-day) beyond what belongs to every day; but because then there would be an opportunity of great Assem∣blies, and it is good casting the Net where there is much Fish: for which cause it might be that the Apostles Preached mostly in Populous Towns and Cities, and also (which suiteth with what we are speaking) on the Jewish Sabbaths after their abro∣gation as to any Religious tye upon Conscience for their ob∣servation. Yea and besides all this, he often Preached at Fu∣nerals. It is true that Cartwright, Sherwood, Hildershem, and many other Renowned Non-Conformists, have scrupled Preach∣ing Funerall Sermons; Also in some Reformed Churches that practice is wholly omitted, yea and Decrees of Councils have sometimes been against it; but that hath been chiefly upon ac∣count of that Custome of Praising the dead upon such occa∣sions, and that many times untruly: Which Custome (as many Learned men have observed) is Ethnicall, having its rise from the Funeral Orations of the Heathen. Publicola made an ex∣cellent Oration in Praise of Brutus, which the People were so taken with, that it became a Custome that Famous men dying should be so praised, and when (as Plutarch saith in the life of Camillus the Women amongst the Romans parted with their Golden Ornaments for the Publick Good, the Senate decreed, That it should be lawful to make Funeral Orations for them also. Hinc mortuos lanaandi mos quem nos bodiè servamus. Pol. Verg. de Rr. Invent. lib.3. cap.10. Nor indeed was this Rite practised in the Church afore the Apostacy began. Fide Magd. Cont.4. Cap.6. wherefore this faithful Servant of the Lord avoided that practice, his speech at Funerals being taken up not with Praising the Dead, but with instructing the Living concerning Death, the Resurrection, the Judgement to come, and the like seasonable Truths. Thus did he Preach the Word, be∣ing instant in season and out of season, reproving, rebuking, exhorting, with all long suffering and doctrine. In his pub∣lick Ministry in England he went over 2Samuel, Chap. 24Psalm 4. and Psalm 16. Proverbs, Chap.1. Isaiah, Chap.1. and Chap.6. Luke, 22 and 23 Chapters. Romans, Chap.8. 2 Epist. to Timothy; 2 Epist. of John; and the Epistle of Jude. After that he had thus painfully and faithfully spent fifteen years in the Work of the Ministry, He that holds the Stars in his right hand, had more work for him to do elswhere; and therefore of Satan and wrath of men must be suffered to break until this choice Instrument had his mouth stopped in unrighteousness. The Lecturewhich he kept at Prefect caused him to be much taken notice of, and so was the more unto the Adversaries of the Truth an object of Envy. Magnam famam & magnam quietem codem tempore nemo potest acquirere. Quint. Wherefore Complaints being made against him for Non-Conformity to the Ceremonies, he was by the Prelates Suspended. This was in August, Anno 1633. Under this Suspension he continued untill November following: But then, by means of the Intercession of some Gentlemen in Lancashire, and by the influence of Simon Byby (a near Alli∣ance of the Bishops) he was restored again to his Publick Ministry. After his Restauration he more fully searched into, and also in his Ministry handled the Points of Church-Discipline. And God gave him in those dayes not onely to fee, but also to Instruct others in the Substance of the Congregationall-Way, which came to pass by his much reading of the holy Scriptures, and his being very conversant in the Writings of Cartwright, Parker, Baynes, and Ames. But this restored Liberty conti∣nued not long; for Anno 1634. Bishop Neal(he who was some∣times by King James pleasantly admonished of his Preaching Popery, because by his carriage he taught the people to pray for a blessing upon his dead Predecessor) being now become Archbishop of York, sent his Visitors into Lancashire; of whom Doctor Cousins (whose Cozening Devotions Mr.Pryx hath made notorious to the world) was one: These Visitors being come into the Country kept their Courts at Wigan; where, amongst many other unrighteous proceedings, having Mr. Mather convened before them, they passed a Sentence of Suspension against him, meerly for his Non-Conformity to the Inventions of men in the Worship of God. It was marvellous to see how God was with him, causing a Spirit of Courage and of Glory to rest upon him, and filling him with wisdome when he stood before those Judges, who were not willing that he should for himself, or declare the Reasons which convinced his of the unlawfulness of that Conformity which they Con∣cerning the Lords presence with him at that self doth in a Manuscript left in his Study thus express . In the passa∣g of that day, I have this to bless the Name of God for, that the terrour of their threatning words, of their Pursevants, and of the rest of their Pomp, did not so terrifie my minde, but that I could stand before them without being daunted in the least measure, but answered for my self such words of truth and soberness as the Lord put into my moxth, not being afraid of their faces at all: which supporting and comforting presence of the Lord I count not much less mercy, then if I had been altogether preserved out of their hands. Being thus silenced from Publick Preaching the Word, means was again used by Mr. Mathers friends to obtain his Liberty; but all in vain. The Visitor asked how long he had been a Minister? Answer was made. That he had been in the Mini∣stry fifteen years. And (said he) how often hath he worn the Surpless? Answer was returned, That he had never worn it. What (said the Visitor, swearing as he spake it) preach Fifteen years and never wear a Surpless? It had been better for him that he had gotten Seven Bastards. This was a Visitors judgement. . Wherefore the being thus, he betook himself to a pri∣vate life: and no being left, of enjoying Liberty again in his Native Land; also (Sapions Divinat) the ap∣proaching Calamities of England, he meditated a Removall into New-England. The principall Arguments whereby he was Convinced that he had a Divine Call to engage in so great and hazardous a Design he drew up together, and put them into form. which because they are of weight, and because Postertity may there by see what were the swaying Motives which prevailed with the first-fathers of N.E. to venture upon that unparallell'd undertaking, even to Transport themselves, their Wives and Little ones, over the rude Waves of the vast Ocean, into a Land which was not sown; We shall therefore here insert them. tending to prove the Removing from to New, or to some such like place, onely lawful, but also necessary for them that are not otherwise tyed, but free. Propos. To remove from a corrupt Church to a purer, is necessary for them that are not otherwise tyed, but free: as appears, 1. If a purer Church be a better gift then a corrupter Church, the aforesaid Removing mentioned in the Propo∣sition, is necessary. The reason of the Consequence is, Because we are com∣manded to choose the best gifts, 1 Cor.12.31. But a purer Church is a better gift then a Church more corrupt. Ergo. 2. If we should not unnecessarily endanger our selves to be corrupted, then the Removing mentioned in the Propo∣sition, is necessary. The Reason of the Consequence is, Because by staying voluntarily in places corrupt, we do endanger our selves to be corrupted, 1 Cor.5.6. Eccles.9.18. But that is forbidden by the sixth Commandment. Ergo. 3. If we ought not to behold evil voluntarily, then the Remong mentioned in the Proposition, is necessary. The Reason of the Consequence is, Because by staying voluntarily in corrupt places, when we are free to remove, we do behold evil voluntarily. But that we ought not, Psal.119.37. Ergo. Assumption. But to remove from England to N.E. or some such like place, is to remove from a corrupter Church to a purer. Ergo. Propos. To remove from a place where and the Professors of it are persecuted, unto a place of more quietness and safety, is necessary for them that are free. This appears by these Arguments; viz. 1. That which hath a Divine Commandment for it, is necessary. But so it is here, Matth.10.23. 2. That which hath the imitable and commended Example of Christ, and other faithful Servants of God for it, is ne∣cessary, Mat.11.29. 1 Pet.2.21. 1 joh.2.6. Phil.3.17. But to remove from Persecution hath the imitable Example of Christ, Matth.2.14. & 12.15. Luke4.10. joh.8.59. & 10.39. And of other faithful Servants of God, viz. of Elias, 1 Kings 19.3. Moses, Exod.2.15. Paul, Acts 9.25.Ergo. 3. If not removing from Perfecution when a man is not otherwise tyed, but free, be a Tempting of God, an expo∣sing of ones self to unnecessary danger, and so against the sixth Commandment; Then the removing mentioned in the Proposition of this second Argument, is necessary. But the former is true. Ergo. 4. If not removing from Persecution when a man is free, be a wrong to the Church, then the Proposition is true. The Reason of the Consequence is, Because we ought not to wrong, but to seek the benefit and salvation of the Church and Elect of God, as far as is in us, 1 Cor.10.33. 27 2.10. But not removing as aforesaid is a wrong to the Church, because it depriveth the Church of the benefit of such a mans life and pains, as might if he had peace and liberty, be profitable to the Church; whereas a voluntary staying in places of Persecution, &c doth hinder profit and benefit which the Church might receive by such a man. 5. Because a mans frailty is oft-times more then he know∣eth of of triall will utter it self, as appears by the in the Palatinate. This infirmity of mans Ridley to counsel thos that were not taken the Realm; and Mr. Bradford on the same ground giveth the same counsel to Erkinald Rawlins and his Wife. Acts & Mon. Vol.3.Pag.518. & Pag.319. Assumpt. But to remove from Old England to New, is to remove from a place where the Truth and Profes∣sors of it are persecuted, to a place of more quiet∣ness. Ergo. Propos. To remove from a place where we cannot enjoy all the Ordinances of God, needful to the well being of Churches and particular Christians in regard of their Spiritual estate, unto a place where we may, is neces∣sary for them that are free. 1. Because we are commanded to seek all Spiritual bles∣sings, with all the means of the same, Matth.6.33. Josh.6.27.Col.3.1. 2. Because the Spouse of Christ will not rest seeking her Beloved, till she finde him in the fullest means, Cant. 1.7. & 3.1,2,3. 3. Because there is none of the Ordinances of God, but they are needful and profitable for the preservation and growth of Churches and Christians in grace. To think any of them not needful, or not profitable, were to disparage the Wisdome of him that appointed them. 4. Because if it be necessary to remove for the enjoying of some of Gods Ordinances, it is necessary to remove for the enjoying of all, and in the want of any one: The Reason of the Consequence is, Because it cannot be shewed from Scripture, at what Ordinance a man is set at liberty from seeking any further by removing. And ano∣ther Reason is, Because as some are not of to the beeing and estate of a true Church, or , no more are any: And as some are necessary ell-being of a true Church and a true Christian, even are all. Assumpt. But that the Removal is necessary for the en∣joyment of some of Gods Ordinances, as for Preaching of the Word, will not be denied. Ergo. Pro To remove from a Church where the Discipline of Christ is wanting, to a Church where it may be enjoy∣ed, is necessary to them that are free. 1. If Discipline be an Ordinance of Christ, then the Re∣moving mentioned in the fourth Argument, is necessary. The Reason of the Consequence is, Because the voluntary wanting any Ordinance of Christ is sinful. Besides the third Argument shewed, Th Removal for the enjoying of all Gods Ordinances, is necessary to them that are free. But Discipline is an Ordinance of Christ, Matth.16.19. & 18.17. Ergo. 2. If Discipline be a part of Christs Kingdome, and a ne∣cessary and effectual means for preserving the Church, and the other Ordinances from corruption; then the removing mentioned in the Proposition is necessary. The Reason of the Consequence is, Because the voluntary wanting any part of Christs Kingdome, any necessary and effectual means to preserve the Church from Corruption, is sinful, Luke 19.14,27. Psal.2.3. Second Petition in the Lords Prayer. But Discipline is a part of Christs Kingdome, a necessary and effectual means, &c. Isa.9.6. 1 Cor.15. 24. Ergo 3. If removing from a Family where is no Government of good order for suppressing of sin and wickedness, to an∣other where is, be necessary for one that is free; then the removi in the Proposition of this fourth Argu∣ment . The of the Consequence is, Because there is one and the same Reason for both. But removing from such a Family is necessary for one that is free, Because a voluntary staying in places of danger is a Tempting of God. Ergo. Assumpt. But to remove from Old England to New, is to remove from a Church where the Discipline of Christ is wanting, to a Church where it me en∣joyed.Ergo. Propos. To remove from a place where the Ministers of God are unjustly inhibited from the execution of their Punctions, to a place where they may more freely exe∣cute the same, is necessary to them that are not other∣wise tyed, but free. 1. God hath sometimes commanded a removing in such a case as this, Mic.2.6, 10. Acts22.18. 2. The godly have practised a removal in such a case, 2Chron.11.14.16. Acts13.46. 3. The Ministers gifts and talents should not be idle, but be imployed for the Churches profit, ICor.12.7. 1Pet.4.10. 4. The sin of inhibiting the Lords Ministers, is a fore∣runner of some sudden and grievous Judgement, Isa. 30.10,13. when it is for no cause, or for trifles, Isa.29.31. Assumpt. But to remove from Old England to New, is to remove from a place where the Ministers of God are unjustly inhibited, to a place where they may more freely execute their Functions. Ergo. Propos. To remove from a place where are fearful signs of Desolation, to a place where one may have well∣grounded hope of preservation, and of Gods protection, is necessary to them that are free. 1. Because it is the property of a wise man to foresee the plague, and to hide himself,Prov. 22.3. 2. Because God hath commanded to remove in such case,Mic.2.10. So Lot was commanded to go out of Sodom, be∣fore the destruction thereof, Gen.19. 3. Because there are commended Examples of them that have done this; as of Noah retiring into the Ark, Lot leaving Sodom, The godly leaving Jerusalem, a little before the last destruction thereof by the Romans, and going forth to Pella. See Brinsleyin True Watch, Part 3.pag.76.118. Cartwright on Prov. 22. 3. and Junius on Revel.12.14. 4. Because Nature teacheth to seek ones own preserva∣tion. 5. Because the sixth Commandment teacheth the same, and maketh voluntary staying in places of danger to be a degree of Self-murther. Assumpt. But to remove from Old England to New, is to remove from a place where are signs of fearful Desolation, to a place where one may have well grounded hope of Gods protection. This Assumption is made good by the proof of two things: First, That in Old England there are many signs of fearful Desolation. Now signs of Desolation are such as these, and whether they be found in England, let it be considered. 1. Abundance of sin and sinners, Hos.4.1,2. Jer.5.9. 2. Impunity of sin and sinners. 3. General Security, 12,3. Matth.24.38. Luke 17.28,1.12. 4. The taking away of Gods dear and faithful Servants, Isa.57.1 5. Not profiting by former Judgements, Amos 4. 6, 7, &c. 6. Warnings by the Lords Ministers, Amos 3.7.Isai. 44.26. 7. Examples of Gods wrathful Judgements on others no worser sinners, Jer.7.12. Rom.11. Mr.Brinsley sheweth at large, That the same sins which brought the Captivity of 70 years on Judah, do as much abound in England as ever they did in Judah, and that therefore we may certainly expect desolation for our sins, unless course were taken speedily by general Repentance and Reformation to pacific the Lords wrath. In 3d Part of True Watch, throughout the whole Book, and more especially in pag.493. & 503, &c. The other thing to make good the Assumption, is, That inNew-England one may have well-grounded hope of Gods protection, and for that there are these Reasons: 1. The Promise of God to preserve Churches and Chri∣stians which purely observe his Word and Ordinances, faith∣fully execute Justice and Judgement, &c. For which, see these places; Isa.4.5,6. 2 Cor.15.2. Revel.3.8.9,10. Isa. 52.17. & 54.17. 2. The Example of Gods protecting and preserving such in former time, as 2 Chron. 17.3,4,9,10. As long as Israel kept and walked in Gods wayes, no Enemy was able to pre∣vail against them, &c. 3. No instance can be given to the contrary, when God ever suffered any people to perish that did purely observe his Ordinances, and execute Justice and Judgement, untill by their defection and sin they had forfeited their happiness, and made themselves naked, and caused their Shield to de∣part from them.Ergo,&c. To remove from such a place where the Pastors of the Congregation cannot exercise the Lords Discipline by Ruling and Governing their own Flocks by Cen∣suring those that ought to be Censured, &c. to a place where they may do it, is necessary for them that are free. 1. Because they are commanded to fulfill their Ministry and to perform all the parts of their Pastoral Office, Coloss. 4.17. 2 Tim. 4.5. And this of Administring the Keyes of Discipline is one, Matth. 16.19. 2. Because Christ hath no where dispensed with them in any part thereof. 3. Because God hath reproved them that have failed to do this, Rev.2.20. 4. Because Parents and Masters are bound to remove if they were in such Commonwealths, where they might not be suffered to Rule and Govern their own Children and Ser∣vants. The Reason whereof is, Because they are bound to preserve their Children and Servants from being over∣thrown, if it be in their power; but where such restraint is, they are in danger to be overthrown. Now the Consequence of the Reason is, That then Mini∣sters being free, are bound to remove, if they be in such place where they may not govern their own Flocks. The Reason of which Consequence is, Because of Parents and Masters over their Children and Servants, and of Pa∣stors over their Congregations, there is par Ratio, That if one be bound in case aforesaid to remove, the other are bound in the like case to remove also. These Arguments were thus presented to the Consideration of some godly Ministers, and other Christians in Lancashire, at several Meetings for that end. Nothing was satisfactorily said to take off the strength of the Reasons: But many were thereby perswaded that his Call New-England was clear, yea even his own people at Toxteth, who did so dearly love his Person, and highly prize his Ministry, yet thought he was now Called of God to leave them. And hereunto he was the more inclined, by some Letters of Mr. Cottons and Mr. Hockers who were lately arrived in New-England, and wrote (as then there was cause) very encouragingly unto godly people to come after them. Mr. Hocker in one of his Letters had this Expression; In a word (faith he)If I may speak my own thoughts fully and truly, though there are very many places where may receive and expect more Earthly commodities, yet I do believe there is no place this day upon the face of the Earth, where gracious heart and a judicious head may receive more spiritual good to himself, and do more temporal and spiritual good to others. Being then fully satisfied concerning the clearness of his Call for New-England, after many Prayers, and extraordinary seekings unto God, he engaged upon the Transportation of himself and Family thither. His parting with his People and other Friends in Lancashire, was like P's taking his leave of Ephesus, with much sorrow, many tears being shed by those who expected to see his face no more in this world. This Journey was begun in April 1635. When he travelled to Bristol in order to taking Ship there. In this Journey he was forced (as sometime Brentius was) to change his outward Habit that he might travel incognite, because Pursevants were designed to Apprehend him; but by this means he escaped them. From Bristol he set Sail for New-England May23.635. The Lord, after manifold Trials of Faith and Patience, nought him in safety to the desired Haven. It is seldome known, that a man designed in Gods Eternal Counsel to spe∣cial Service for his Name, doth not at one time or other ex∣perience Fminent Deliverances of Providance: So it was with of the Lord not once not twice. Sundry emi∣ from deadly Dangers did the Lord vouchsase Childhood, which he would speak of in his old Age: But the most remarkable and memorable of all other, was that which hapned to him on the mighty Waters, where he that sits upon the Floods, and stilleth the raging of the Sea when the Waves thereof roar, and whom the Winds obev, shewed himself wonderful in goodness: for when the Vessel was upon the Coasts of New-England, there a fearful Storm (Which the Americans are wont to call an Ha∣cano) by means whereof they were in no small danger; And had not the Lord strangely turned the Wind in an instant, they had all perished upon the Rocks which were just before, and within sight of them in the Ship. The Relation of this ob∣servable Providence we shall here set down in Mr. Mathers own words, left written by himself in his Journall from Lan∣cashire to New-England. Thus he writeth concerning it. August 15. 1635. The Lord had not at done with us, nor had be let us see all his Power and Goodness which be would have us take the knowledge of And therefore about break of day, be sent a most terrible Storm of Rain and Easterly Wind, whereby we were in as much danger as I think ever people were. when we came to Land, we sound many mighty Trees rent in thoes in the midst of the Bole, and others turned up by the Roots, by the fierceness thereof. we lost in that Morning three Anchors and Cables, one having never been in the water before; two were broken by the violence of the Storm, and the third out by the Sea∣men in extremity of , to save the Ship and their and our Lives. And when our Cables and Anchors were all lost, we had no outward means of Deliverance but by hoysing Sail, if so be we might get to Sea, from amongst the Islands and Rocks where we had Anchored: But the Lord let us ee that our sails could not save us neither, no more then the Cables and Anchors; for by the force of the Wind and Storm the Sails were rent asunder, and split in pieces as if they had been but rotten Rags, so that of di∣vers of them there was scarce lost as much as an band-breadth, that was not rent in pieces, or blown away into the Sea: So that at that time all hope that we should be saved, in regard of any outward appearance, was utterly taken away; and the rather, because we seemed to drive with full force of wind directly upon a mighty Rock standing out in sight above water, so that me did but continually wait when we should bear and feel the doleful crash∣ing of the Ship upon the Rock. In this extremity and appearance of Death, as distress and distraction would suffer us, we cried to the Lord, and he was pleased to have compassion upon us: for by his over-ruling Providence, and his own immediate good hand, he guided the Ship past the Rock, asswaged the violence of the Sea and of the Wind. It was a day much to be remembred, because on that day the Lord granted us as wonderful a deliverance, as I think over any people had felt. The Seamen confessed they never knew the like. The Lord so imprint the memory of it hearts, that we may be the better for it, and be careful to please him, and to walk uprightly before him as long as we live. And I hope we shall not forget the passages of that morning untill our dying day. In all this grivous Storm my fear was the less, when I consedered the clearness of my Calling from God this way. And in some measure (the Lords holy Name be blessed for it) be gave us hearts contented and willing that he should do with us and ours what be pleased, and what might be most for the glory of the Name, and in that we rested our selves. But when news was brought us into the Gun-room that the danger was past, Oh how our hearts did then relent, and melt within us! we burst out into tears of joy amongst our selves in love unto our gracious God, and admiration of his kindness, in granting to his poor Servants such an Extraordinary and Miraculous Deliverance. His b holy Name be blessed for ever! Thus farre is Mr. Mathers Relation of this signal Provi∣dence, as left written with his own hand. And this is the more to be taken notice of, because the lives of several Choice Instruments of Gods Glory, were then saved: For not onely Mr.Mather himself, but two of his Sons, who are now faith∣full Ministers of God, were in that Vessel; and so likewise was that Worthy Minister of Christ Mr. Jonathan Mitchell, late Faithful and Famous pastor of the Church of Cambridge in New-England, he being then a Childe of Eleven years of Age. Also this Deliverance is the more remarkable, in that several Vessels were cast away in that Storm. A Ship called the Angel Gabriel, which set out from Bristol with the Vessel wherein Mr. Mather was, being then at Anchor at Pemquid, was broke in pieces; and the very same strange and sudden turn of Wind which saved the Vessel wherein Mr. Mather was, ruined the other which came from England at the same time. Also there was then a Ship, going between Piscataqua and the Bay, which was cat away in this Storm, and all the people terein lost, except two that were spared to report the News. And amongst others in that Vessel which then perished, there was a precious Minister of the Gospel,viz. Mr. Avery, who with his Wife and five Children all perished. This Minister (though it be a Digrssion, yet the Story being so worthy of remembrance, let it here be recorded) every moment ex∣pecting that the next Wave would be a Wave of Death, lifted up his eyes to Heaven, saying, Lord, I cannot challenge a Pro∣mise of the preservation of my life, but according to thy Cove∣nant I challenge Heaven: Which he had no sooner spoken, but a Wave immediately came and swept him away, and so wasted him to Heaven indeed. And by the way let it further be noted, That this which hath been mentioned is the onely Vessel which miscarried with Passengers from Old England to New; so signally did the Lord in his Providence own the Plantation of New-England. But (to digress no further) this Storm being allayed, the Lord brought them safe to an Anchor before Boston, August 17. 1635 Mr. Mather abode with his Family for some Moneths in Boston; and both he and his gracious Consort joyned to the Church there. Being thus by a mighty hand and an out-stretched Arm brought into New-England, Motions from sundry Towns were soon presented to him, desiring that he would imploy the Talent which the Lord had enriched him with, for the work of the Ministry amongst them. At the same time he was de∣red at Plimouth, Dorchester, and Rxbury. Being in a geat rait in his own minde which of these Ivittions to accept of, Considering that in difficult cases Counsel is an Ordinance of God, he is wont to discover his will, he there∣fore referred to the Advice of some judicious Friends; amongst Mr.Cotton and Mr. Hooker were chief, who met to this weighty Affair; And their Advice was, that he of the Motion form Dorchester. Which being accepted of by him, he did (by the help of Child) set great Work of Gathering a Church; the Church who was first planted in that place being removed with the Reverend Mr. Warham to Conecticut. There was an Essay towards Gathering a ChurchApril 1. 1636. but by reason that the Messengers of Neighbour-Churches were not satisfied, concerning some that were intended Members of that foundation, the Work was deferred untill August23 when a Church was Constituted in Dorchester according to the order of the Gospel, by Confession and Profesion of Faith; and Mr.Mather was chosen Teacherof that Church. Being thus again setled in the Lord Work, he therein con∣tinued unto his dying day; the Lord making him an Eminent Blessing not onely to Dorchester, but to all the Churches and plantations round about, for the space of near upon Four and thirey years. It is a true Observation which many from Luther have taken up,viz. That three things make an able Divine. 1. Study. Such an one must give himself to Reading and Meditation. 2. Oraio; Prayer. A Man of God must be a man of prayer, even ever & anon upon his knees before God: And bee Orasse est berè Studnisse. Bradford the Martyr and Cartwright the Consellor, studied kneeling. 3. Tentatio Temptation. As when Christ was to enter upon his publick Ministry he was grievously tempted,so it is wont to be with his Servants, and so it was with this good man. The Lord having great Service for him to do, he must undergo great Temptations, that he might be the better fitted for that where unto he was called. Wherefore before, and for some years after his accepting Office Relation in Dorchester, he was in much Spiritual distress by reason of uncertainties concerning his own Eternal estate. He did (as in wisdome he was bound to) keep these troubles secret from men, onely he revealed the distress of his Soul to that great Divine Mr. Norton, then Teacher to the Church in unto whom (under Christ) God gave the tongue of the Learned to speak a word in season, whereby his Soul was Comforted; the Lord giving him to see that he was to Heaven in the same way that David, Asaph, Heman had gone before him. During the time of his Pilgrimage in New-England he under went not so many Changes, as before that he had done; he never removed his Habitation out of Dorchester, albit had once serious thoughts that way, by reason that his people in Toxteth, after that the Hierarchy was deposed in England sent to him, desiring his return to them: But Dor∣chester was in no wise willing to forgoe their interest in him, therefore he left them not. Nevertheless, he die in New∣England, (as in a Wilderness might be expected) experience many trials of his Faith and Patience. That which of out∣ Afflictions did most agrieve him, was the Death of his dear Wife, who had been for so many years the greatest out∣ward Comfort and Blessing which he did enjoy: Which Af∣fliction was the more grievous, in that the bring a Woman of singular Prudence for the Management of Affairs, had taken off from her Husband all Secular Cares, so that he wholly de∣voted himself to his Study, and to Sacred Imployments. After he had continued in the state of Widowhood a year and half, he again changed his Condition, and was Married to the pious widow of that deservedly Famous Man of God Mr. John Cotton; and her did God make a Blessing and a Comfort to him during the remainder of his dayes. Old Age now being come upon him, he was sensible of the infirmities thereof, being in his latter years something thies Hearing: Also (as it was with great Zanchy) the sight in one of his Eyes failed, seven years before his Death. Yet God gave him Health of Body and Vigour of Spirit in a won∣derful measure, so as that in fifty years together, he was not by sickness detained so much as one Lords-day from publick Labours. Which continued Health (as to Natural causes) proceeded partly form his strong Constitution of Body, and partly from his accustoming himself to a plain and wholsome Diet. Bona Dieta est potior qxov Hippocrate. He never made use of any physician, nor was he ever in all his life sick of any acute Disease. Onely the two last years of his Life he was sorely afficted with that Disease which some have called Flagellum , viz. The Stone, which at last brought him to an end of all his Labours and Sorrows. Concerning the Time and Manner of his Sickness and Death, thus it was. There being some Differences in Boston, Counsel from Neighbour-Churches was by some desired, to direct them in the ord what should be done: Accordingly the Churches sent their Messengers; and Dorchester Church, a∣mongst others, sent Mr. Mather their aged Teacher, who Assembled in Boston, April 13. 1669. He was, because of his Age, Gravity, Grace and Wisdome wherewith the Lord had endowed and adorned him, chosen the Moderator in that Reverend Assembly. For divers dayes after his being thus in Consultation, he enjoyed his Health as formerly, or rather better then for some time of late. But as Luther when As∣sembled in a Synod was surprized with a violent Fit of the Stone, whence he was forced to return home, his Friends having little hopes of his life; so it was with this holy man. For April 16. 1669. he was in the night, being then in his sons house in Boston, taken exceeding ill through a totall stoppage of his Urine. The next morning he therefore re∣turned home to Dorchester. Great was the favour of God towards him, that he should be found about such a blessed work as then he was ingaged in, for the Lord found him sin∣cerely and earnestly endeavouring to be a peace-maker. His being thus taken when at a Synod, brings to minde that of the German Phoenix; Viximus in Synodis, & jam moriur in ill is. Now as usually Providence so ordereth, that they who have been speaking all their lives long, shall not say much when they come to die: Blessed Hooker in his last Sickness, when Friends would have had him answered to some Enquiries which might have made for their Edification after he was gone, he re∣ferred them wholly to the things which he had taught them in his health, because then he had enough to do to grapple with his own bodily weakness, &c. Neither did this good man speak much in his last Sickness either to Friends or to his Children. Onely his Son who is now Teacher of a Church in Boston, coming to visit his Father, and perceiving the Symptomes of Death to be upon him, said unto him, Sir, if there be any speciall thing which you would recommend unto me to do, in case the Lord should spare me upon the Earth, after you are in Heaven, I would intreat you to express it. At the which, his Father making a little pause, and lifting up his eyes and hands to Heaven, replied, A speciall thing which I would commend to you, is, Care concerning the Rising Generation in this Country, that they be brought under the Government of Christ in his Church; and that when grown up and qualified, they have Baptism for their Children. I must confess I have been defective as to practise, yet I have publickly declared my judge∣ment, and manifested my desires to practise that which I think ought to be attended; but the Dissenting of some in our Church discouraged me. I have thought that persons might have Right to Baptism, and yet not to the Lords Supper; and I see no cause to alter my judgement as to that particular. And I still think that persons qualified according to the Fifth Proposition of the late Synod-Book, have Right to Baptism for their Chil∣dren. His bodily Pains continued upon him untill April 22. when in the Morning his Son aforementioned, coming to visit him, asked his Father if he knew him; to whom he Replied that he did, but was not able to speak any more to him: Whereupon his Son saying, Now you will speedily be in the joy of your Lord; His Father lifted up his hands, but could not speak. Not long after his Son again spoke to him, say∣ing, You will quickly see Jesus Christ, and that will make a∣monds for all your pains and sorrows: At which words his Fa∣ther again lifted up his hands; but after that he took notice of no person or thing, but continuing speechless untill about 10 h. P. M. he quietly breathed forth his last. Thus did that Light that had been shining in the Church above Fifty years, Expire. As some of the Lords precious ones have had a reall ap∣prehension and prae sense of their approaching Dissolution imprinted on their Spirits; so it is noted of Ambrose and of Gorgonia of old: and of Gesner, Melancthon, and anford among Modern Divines: Thus it was with this holy man some time afore his departure. The last Text which be taught from, and insisted long thereon, was that 2 Timothy 4.6,7,8. I am now ready to be offered, and the time of my departure is at hand; I have fought a good sight, I have finished my course, I have kept the Faith: Henceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous Judge will give me at that day; and not to me onely, but unto all them also that love his appearing. And the portion of Scripture which before that he had insisted upon, was Job 14. 14. All the dayes of my appointed time, will I wait till my change come. The Lord found his blessed Servant so doing. Also the last private Conference-Meeting which he was at in Dorchester, he had prepared to speak from those words, 2Cor. 5.1. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eter∣nall in the Heavens: But bodily pains prevented him from speaking what was in his heart to have expressed; the Lord intending that he should no more speak of, but see that place which he had so much and so often thought on, and long prayed and longed to enjoy. He was, especially in his last Sickness, a Pattern of Patience. For although extremity of pain, without any acute Disease, was that which brought him to his Grave, yet he did never so much as once cry out from first to last; and it was very rare to hear him so much as groan (but never grumble) under his dolorous Griefs. In this Sickness, whereof he died, he was much delighted in reading Doctor Goodwins Discourse about Patience, in which Book he read till the very day of his Death. Once in his Sickness, his Son saying to him, that inasmuch as several small Stones were come from him in his Urine, now possible he might have some ease; his Father answered with an affecting earnestness of expression, As for that matter, the Will of the Lord be done. Such was his grace and patience. And at the same time his Son saying to him, God hath shewed his great faithfulness unto you, having upheld you now for the space of more then Fifty years in his Service, and imployed you therein without ceasing, which can be said of very few men upon the face of the whole Earth. His Father replied You say true; I must acknowledge the mercy of God hath been great towards me all my dayes: but I must also acknowledge, that I have had many failings, and the thought of them abaseth me, and worketh patience in me. When any one asked him how he did; his usual Answer was, Far from well, yet far better then my iniquities deserve. Thus did he (like old Austin who died reading the Penitential Psalms) keep up a spirit of Repentance to the last. As he was a man faithful and fearing God above many, so the Lord shewed great faithfulness unto him, both in making him serviceable unto the last, yea and continuing the vigour of his Spirit, and power of his Ministry. Few men, though young, are known to Preach with such vigour as he did ten dayes before his death. Also the Lord was faithful and gracious to him, in respect of his Children. It was a special token of Divine favour unto some of the Ancients, that their Sons after them succeeded in the Ministry; so was it with the Fathers of Gregory Nazianzen, Gregory Nyssen, Basil, Hilary, &c. And the Lord cheered the heart of this his Servant in his old Age, by giving him to see most of his Sons imployed in the Ministry many years before their precious Father's decease. He left four Sons in that Work; one of whom, viz. Mr. Eleazar Mather, late Pastor of the Church at Northam∣pton in New-England, went to his rest about three Moneths after his Father, with him to sound forth the praises of God amongst the Spirits of just men made perfect. The other three are yet surviving, viz. Mr. Samuel Mather, Teacher of a Church in Dublin; Mr. Nathaniel Mather, late Minister of Barnstable in Devon, and since in Rotterdam in Holland; and Increase Mather of Boston in New-England. Concerning his Judgement. Touching matters of Fait and Doctrine, his large Catechim which contains the Summe of the Body of Divinity, doth sufficiently manifest his Ortho∣doxness to the World. Indeed he was a strenuous opposer of the Errours of the Times. Touching Worship and Discpline, he was for the true Congregational-Way, in opposition to both the Extremes of Brownism on the one hand, and Presby∣terianism on the other hand. As for Brownism, he was of the same apprehension with Mr. Dod and Mr. Cotton, That God is not wont to make choice of men infamous for gros Vices (as that Brown and Barrow were) to be the Discoverers of momentous Truths. And to manifest that he was farre from the Errour of that Way, he hath left a judicious Ma∣nuscript, proving that although Power, i.e. Priviledge and Liberty doth belong to the Fraternity, yet that Rule is pro∣per to the Presbytery of the Church. As for Presbyterianism, his Printed Books in Answer to Mr. Herle and Mr. Rutherford, shew how farre he was distant from that Perswasion. Also some years before his Death, he prepared for the Press an Elaborate Discourse, Entiuled, A Plea for the Churches of New-England; divided into Two Parts: The former being an Answer to Mr. Rathbands Narration of Church-Courses in New-England; The other containing Positive Grounds from Scripture and Reason, for the Justification of the Way of the Churches in New-England. Not many weeks before his death a Friend acquainting him, that some reported that he had de∣clred himself to be a Presbyterian; He replied, You tell me a strange thing: I ha written Books in Defence of the Con∣gregationall-Way, as differing from the Presbyterian, and doth any one say I declared my self for that Perswasion? It is no∣thing so. At the same time I being said to him, that he had the principal hand in the Platform of Discipline, and had he not changed his judgement from that? His Answer was, No, not in any one particular that I know of. His way of preaching was plain, aiming to shoot his Ar∣rows not over his peoples heads, but into their Hearts and Consciences. Whence he studiously avoided obscure phrases, Exotick words, or an unnecessary citation of Latine Senten∣ces, which some men addict themselves to the use of. Mr. Dod was wont to say, That so much Latine was so much flesh in a Sermon: So did this humble man look upon the affectation of such things in a Popular Auditory to savour of Carnal wis∣dome. The Lord gave him an excellent faculty in making ab∣struse things plain, that in handling the deepest Mysteries he would accommodate himself to Vulgar Capacities, that even the meanest might learn something. He knew how to express He would often use that Say∣ing, Artis est celare Artem. And much approved that of Austin; If (said he) I preach Learnedly, then onely the Learn∣ed and not the Unlearned can understand and profit by me; but if I preach plainly, then Learned and Unlearned both can under∣stand, so I may profit all. He was Mighty in the Scriptures: Whence Mr. Hooker would say of him, My Brother Mather is a mighty man. Also his usuall way of Delivery was very Powerful, Awakening, and Zealous; especially in his younger years, there being few men of so great strength of body as he, which together with his natural fervour of Spirit, being sanctified, made his Ministry the more powerful. And the Lord went forth with his Labours to the Conversion of many, both in England and in New-England, Yet though his way of Preaching was plain and zealous, it was moreover Substantial and very Judicious, Even in his beginning times, Mr. Gillebrand (a famous Minister in Lancashire; and the more famous, for that though he did exceedingly Stammer in his ordinary dis∣course, he would pray and preach as fluently as any man) once having heard him Preach, asked what his Name might be? And answer being made that his Name was Mather; Nay (said Mr. Gillebrand) call him Matter, for believe it this man hath Substance in him. Yea, such was his Solidity of Judge∣ment, that some who were his Opposites, yet did therefore greatly respect and honour him. Doctor Parr (then Bishop in the Isle of Man) having heard Mr. Mather was Silenced, lamented it, saying, If Mather be Silenced I am sorry for it, for he was a solid man, and the Church of God hath then a great loss. Because he was esteemed eminently Judicious, therefore amongst the Reverend Elders in New-England, he was much improved in Managing the Controversies then under Debate about Church-Government. The Discourse about the Church∣Covenant, and the Answer to the XXXII. Questions, both written Anno 1639. although they pass under the Name of the Elders of New-England, Mr. Mather was the sole Author of, as Mr. Cotton in his Answer to Baily, pag.70. and Answer to Williams, pag.63. and Mr. Nathaniel Mather in his Epistle to the XXI. Questions concerning Church-members and their Children, have truely related. And when there was a Synod called to Convene at Cambridge, Anno 1647. that Reverend Assembly desired three Elders to draw up A Modell of Church Government against the next Session, viz. Mr. Cotton, Mr. Mather, and Mr. Partrich. The Printed Platform of Discipline is for the substance of it the same with that which was Composed by Mr. Mather. It might be said of him, as was said of that blessed Martyr, that he was sparing in his Diet, sparing in his Speech, most sparing of all of his Time. He was very diligent both as to duties of general and parti∣cular Calling, which are indeed the two Pillars upon which Religion stands. As to his general Calling; He was much in Prayer, especially in his Study, where he oft-times spent whole dayes with God in suing for a Blessing upon himself and Chil∣dren, and upon the people to whom he was related, and up∣on the whole Country where he lived. The Requests which upon such occasions he put up to God in Jesus Christ, and also how his heart was moved to believe that God heard him, he left (many of them) in writing amongst his private Papers, I suppose that so himself might have recourse unto those Ex∣periences in a time of darkness and Temptation; also that his Sons after him might see by their Fathers Example, what it is to walk before God. Now what a loss is it to the world when such a Righteous man is taken away! Well might Philo and Jerome weep bitterly, when they heard of the death of any such men, because it portended evil to the places where they had lived, and served God. As he was much in Prayer, so he was very frequent in Hearing the Word. It was his manner to attend several Lectures in Neighbour-Congregations, untill his Disease made him unable to ride; yea and usually even to his old Age (as did Mr. Hildersham) he took Notes from those whom he heard, professing that he found profit in it. As to his particular Calling, he was even from his youth a hard Student. Yea his minde was so intent upon his Work and Studies, that the very morning before he died, he im∣portuned those Friends that watched with him to help him into his Study: They urging that he was not able to go so farre, he desired them to help him and try; which they did: but ere he was come to the door of his Lodging-room, I see (faith he) I am not able, yet I have not been in my Study several dayes, and is it not a lamentable thing that I should lose so much time? After his entrance upon the Ministry, he was not onely in England (as hath been said) but in New-England abundant in Labours: for except when he had an Assistant with him (which was seldome) he Preached twice every Lords-day; and a Lecture once a fortnight, besides many occasionall Ser∣mons both in Publick and in Private. Also he was much ex∣ercised in answering many practical Cases of Conscience, and in Polemical, especially Disciplinary Discourses. In his Pub∣lick Ministry in Dorchester he went over The Book of Genesis to Chap. 38. Psalm 16. The whole Book of the Prophet Zechariah, Matthews Gospel, to Chap. 15. 1 Epist. to Thess. Chap. 5. And the whole Second Epistle of Peter; his Notes whereon he reviewed, and Transcribed for the Press, not many years be∣fore his decease. Notwithstanding those rare Gifts and Graces where Lord had adorned him, he was exceeding low and little in his own eyes. Some have thought that his greatest errous was, that he did not his Officer, as he sight and sometimes should have done. If a man must erie, it is good erring on that hand. Honable enough, and good enough, was the frequent Saying of a great Divine. And another ob∣serveth, That every man hath just as much and no more true worth in him, as he hath Humility. Austire being asked which was the most excellent grace, answered, Humility; and which was the next, answered,Humility, and which was the third, replied again, Humility. That indeed is Comprehensively All. being of great price in the sight of God: And if so, Mr.Mather was a man of much Reall Worth. It hath been the manner of some, in writing Lives to insert the Wilis of those whose Lives and Death they have described. The last Will and Testament of him, whose Life and Death hath thus been related, breathing forth a most humble, holy, and gracious Spirit, we shall here subjoyn the Preface and Conclusion of it. It was written with his own hand Octob. 16. 1661. And beginneth as followeth. I Richard Mather, considering the certainty of death, and the uncertainty of the time thereof, and withall know∣ing it to be the will of God that a man should set his House in order before he depart this life, Do make this my last Will and Testament in mazner following. First of all, I acknowledge the rich and wonderful Grace and Mercy of Almighty God, whose hands have made me and fashioned me, and who took me out of my Mothers Womb: that ha∣ving made me a Man, who might have made me a Beast or other Creature; He hath also by his good Providence preserved the beeing and comfort of my life all the dayes of my Pilgrimage untill now, even for the space of these Sixty five years: During all which time, he hath not suffered me to wam either food or raiment, or the service of any creature, which hath been requisite for my comfortable sub∣sisting in this World; which I acknowledge to be the boun∣teous gift of Him who is Lord of all Creatures, and the High Possessor of Heaven and Earth. Next of all, and more especially I am bound to give Thanks and Praise to Him whilst I have any beeing, that I being a Childe of Wrath by Nature as well as others, and being born in a place of much Profaneness and Popery, he hath of his abun∣dant grace vouchsafed to draw me out of that woful estate of Sin and Ignorance wherein I lay, and to make himself and his Christ known unto me by the Gospel, of which grace I was most unworthy; and in his great patience and mercy to bear with my manifold and great offences; both before and since the time of his gracious Calling of me, though for my unworthy walking in many particu∣lars, I might justly have been for ever rejected of him. Yea and such hath been his rich grace, that he hath vouchsafed to put me an unworthy creature into the Mi∣nistry of the Gospel of his Son, that I should not onely know and profess the same (which is unspeakable mercy) but be also a Preacher of it unto others. In which Im∣ployment if any thing hath been done which hath been pleasing unto him, or any way beneficiall to any Childe of his, it hath not been I that have done the same, but the grace of God which was with me. For I must needs acknowledge to the praise of his Patience and Grace, That in my poor Ministration for the space of these Forty two years and upwards, I have been much defective in Wisdome and Watchfulness over the peoples Souls, in Purity, in Faithfulness, in Uprightness, Ne∣ness, Humility and Zeal: And because of these, and many other my defects and offences against the Lord, I stand in much need this day of mercy and forgiveness through his Christ, and have no cause to look for any acceptance either in this or in another World, for any Righteousness of my own, either as touching my Ministry or otherwise, but it disclaiming all though: of that kinde, my onely must and hope is to be accepted of him, and (when this life shall end) to be saved in his Heavenly Kingdome meer∣ly by his Free-grace, and the Obedience and precious Posistion and Intercession of his dear Son. And concern∣ing Death, as I do believe it is appointed for all men to die; so, because I see a great deal of unprofit∣ableness in my own life, and because God hath also let me see such vanity and emptiness even in the best of those Comforts which this life can afford, that I think I may tucly say, That I have seen an end of all perfe∣ction: Therefore if it were the will of God, I should be glad to be removed hence, where the best that is to be had doth he yield so little satisfaction to my Soul, and to be brought into his presence in glory, that there I might finde (fore there I know it is to be had) that satisfying and All-sfficient contentment in him, which under the Sun is not it to be enjoyed. In the mean time I desire to day the Lords leisure. But thou, O Lord, how long! Now concerning my Outward Estate, sith the Earth is the Lords as and the fulness thereof, the habitable World, and all that is therein; to him therefore belongs the praise of the I possess in this kinde: And for the portion for which he hath given unto me, it is my minde if so it please his Highness, that after my de∣sire same may be disposed of as followeth, &c. Having thus gracioy expressed himself, he proceeds to the Temporal Estate; which being of private Concerment, we shall not here trouble the World there∣with. But after the disposal of that, he concudeth with a most olemn Charge to his Children; with the rehearll wheref we shall finish. It is in words following. Ccerning my Son Timothy, with ll the rest of my Beloed Sons, as I hope God hath already made them partakers, at least sundry of them, of his saving grace in Christ, for which I and they have cause to be endlesly thankful; so I think it not aiss, for the further ace of their spiritl good, to lay upon them this serious and so∣lmn charge of a Dying Father▪ That none of them pre∣sme after my decease to walk in any way of sin and wickedness in one kinde or another, or in a careless neg∣lect of God, and th things of God, and of then own Saltion by Christ: for if they shall so do (which God orbid) Then and in such case I hereby testifie unto them, That their Father which begat them, and their Mother which bare them, with all the Prayers which they have made, and Tears which they have shed for them, their Example, their Admonitions and Exhortations which they have administred to them, together with this y last Will and Solemn Charge; All these will rise up against them as so many Testimonies for their Condemnation at the last day. But I have better hopes of them; And do hereby declare unto them, That if they shall seriously re∣pent of their sins, Believe on the Lord Jesus, and by his grace walk in all the wayes of God, and as becometh the Gospel of Christ; a this will be to the Honour and glory of Him that made them, so it will reduced to their own unspeakable comfort and benefit in this and in enether World: and their Father that now speaketh them, with their dear Mother new with God, shall exceedingly rejoyce in the day of Christ, when we shall receive our Children unto those Everlasting Habitations; and shall see not our selves alone, but those also that have proceded and came forth out of our own bewels, to have their part and portion in that Eternall Glory. In desire and hope that it may be so, I all to the Lord of Heaven's Blessing: And let the Blessing of God to Jesus Christ, be poured out and remain upon them all for ever owe. Amen.
N00098.p4	A testimony from the Scripture against idolatry & superstition, in two sermons, upon the example of that great reformer Hezekiah, 2 Kings XVIII 4. : The first, witnessing in general against all the idols and inventions of men in the worship of God. : The second, more particularly against the ceremonies, and some other corruptions of the Church of England. / Preached, the one September 27. the other Septemb. 30. 1660 by Mr. Samuel Mather, teacher to a Church of Christ in Dublin in Ireland. ; [Seven lines from I Samuel]	[ "Mather, Samuel, 1626-1671.", "Mather, Increase, 1639-1723." ]	1672?]	Printed by Samuel Green?,	[Cambridge, Mass.? :	eng	[ "Church of England -- Doctrinal and controversial works.", "Idols and images.", "Sermons -- 1660." ]	Ver. 4. He removed the high places, and brake the Images, & cut down the Groves, and brake in pieces the brazen Serpent that Moses had made; for unto those dayes the Children of Israel did burn Incense to it: And he called it Nahushtan. Ver. 5. He trusted in the Lord God of Israel, so that after him was none like him amongst all the Kings of Iudah, nor any that were before him. Ver. 6. For the clave to the Lord, and departed not from follow∣ing him, but kept his Commandments, which the Lord commanded Moses. Ver. 7. And the Lord was with him, and he prospered whitherso∣ever he went forth. THis Chapter Contains the Beginning of the History of Hezekiah, that great Reforming Prince. The parts of the Chapter are these three; (1) There be some Gene∣ral circumstances of his Reign, the time when, and how long, his Parentage &c. ver. 1, 2. (2) His eminent piety in matters of Religion, ver. 3. to 7. (3) His great prosperity in the Political, or Civil affairs of his Kingdome, ver. 7. to the end. His Piety is set forth two wayes, (1) By a general Testimony of him, ver. 3. He did that that was right in the sight of the Lord, according to all that his Father David did: (2) By a more particular enumeratin and induction of particulars in the words read unto you, in these five things; (1) his destroying Idolatry, ver. 4. (2) his Trusting in God, ver. 5. (3) his preheminence in piety above all the Kings of Judah. Ibid. (4) his faithful cleaving to God in his Word. ver. 6. (5) The prospering presence of God with him in all his affairs. ver. 7. From which five particulars, we may accordingly observe five points of Doctrine. 1. From the destruction of Idolatry, ver. 4. Observe. That it is a thing very right and pleasing in the sight of God, when the sin of Idolatry and all the monuments of it, all the remembrances, and remainders of it are quite destroyed, and rooted up from amongst his people. For thus He∣zekiah did, and it is said in the third verse, he did that whch was right in the sight of the Lord. 2. Whereas it is noted of him, that he trusted in the Lord God of Israel, ver. 5. Observe from hence. That nothing will carry a man through in the work of Reformation, but trusting, and relying upon God by Faith. For so did this good King: A man may begin, reforme a little, and doe something in the work of God as Jehu did, for his own ends, but he never went through with it, because he trusted not in the Lord God of Israel, but in his own carnal policy; therefore he left the calves at Dan and Bethel, removing some Idols, but leaving others: but to goe through with the work, requires a Spirit plainly Heroical, a Spi∣rit of Faith, and firm relyance, and dependance upon God. There be so many, and to the eye of carnal reason, such insuperable difficulties and impediments in the work of Reformation, That a man shall never be able to surmount and get above them without an Almighty assistance from the Lord: Hzekiah could not but see what reproach and danger he did incurr, and expose himself unto by it; The clamours of the peo∣ple for their old Religion, the Religion of their Fathers, the Scandal it would give to many: Rabshakeh tells him he had destroyed the wor∣ship of God, and calls him in effect an Heretick, and a Schismatick. ver. 22. If you say we trust in the Lord our God, is not that he whose High places, and whose Altars Hezekiah hath taken away? and he up∣braids him also with trusting upon that bruised reed, even upon Egypt. ver. 21. Here were sad reproaches, and discouragements from men, but his hope was in the Lord, he trusted in the Lord God of Israel. 3. From his preheminence in Piety above all his Predecessors and Successors; Observe. That a reforming Spirit in Magistrates as it is very excelent, so it is very rare. ver . After him there was none like him amongst all the Kings of Judah, nor any that were before him. By which expressions we are to understand, that there were but very few, for there was one or two, for he is parallel'd with David, ver. 3. And the same expression is afterwards used concerning Josiah, 2 Kin. 2.25. So that these three, David, Hezekiah, Iosiah, were the three great Reformers, and therefore when it is said, there was none like Hezekiah, the expression is a little Hyperbolical, and but a little, for there was but two more amongst all the Kings of Judah: The meaning therefore is not prorsus nemo, but fère nemo, as Piscator well expounds it. For it is the Hebrew phrase of Speech to use a Negative, when it intends a Su∣perlative. There is a parallel expression in Prov. 2.19. None that goe to her return again, that is, very, very few, not one of a thousand, but some there are; as Mary Magdalene out of whom Christ did cast seven unclean Devils, but where will you finde such another? So when Paul saith of Timothy, I finde no man like minded to seek the Churches good, Phil. 2.20. There was Titus, and one, or two more, who had the same Spirit, but alas how few! how few! It is true, there were some other reforming Kings in Iudah; but none like these who were the first three, for the rest had great blemishes. Asa was a reforming King, but there is one black mark upon him, for he persecuted the Prophet Hanani, for reproving him; and he oppres∣sed some of the people at the same time, whereby his Sun did set under such a Cloud that some have questioned whether he was a god∣ly man; 2 Chron. 1.10. Iehosaphat did Reforme Religion, but he entred into a sinfull League with that great Idolater Ahab, and though the Prophet Iehu reproved him for it, 2 Chron. 19.2. and though we do not finde that he was so exceeding vile as to persecute the Pro∣phet for it, yet he fell into the same sin again with Ahaziah, for which God destroyed his Navy, and broke his Fleet of Ships that should have gone to Tarshish, 2 Chron. 20. ult. King Vzziah likewise was true to Gods worship in the beginning of his Reign, but afterwards, his pros∣perity puft him up, and he invaded the Priests Office to his own de∣struction, 2 Chr. 26 4, 16. And if you look into our own Histories of Eng∣land, how few shall you finde! It was prophesied of them, that they should give both both their force of Arms, and their Power of Laws to the Beast, to serve the Popes Interest▪ Rev. 17.13. And accordingly they have fully accomplished it till the time of Henry the eigth, who began the Reformation. 4. Here is Hezekiah his cleaving to the Lord, and to his Word, ver. 6 For he clave to the Lord, and departed not from after him, but kept his Commandments, which the Lord commanded Moses. Hence the fourth Doctrine is this. That the Rule of Reformation in Religion, is the will and Word of God: He that will reform aright, must reduce, and bring all things back to that Rule: when Iohn was to measure the Temple, and to reform the Church, there was a Reed given unto him like a Rod, Rev. 11.1. and Rev. 2.15. The new Ierusalem is measured with a golden Reed. It is spoken with allusion to Ezekiels Vision, Chap. 40. ver. 3. which measuring Reed, can be no other but the Word of God. Hence we call the Scriptures Canonical, because they are the Rule of all Religion. It is not the wills and lusts of men, but what the Lord hath Commanded us by Moses, and the Prophets, and by Christ and his Apostles. 5. The last particular is, The prospering presence of God with this re∣forming Magistrate, ver. 7. And the Lord was with him, and he pros∣pered whithersoever he went forth. Hence observe, 5. That a through Reformation of Religion according to the Word of God, to the rooting up of all Idolatry, is the way to obtain the prospering presence of God with us in whatsoever we take in hand. Let Hezekiah turn himself which way he will, the Lord went with him. It is promised, Psal. 1.3. He that delights in the Law of the Lord, whatsoever he doth shall prosper, and the same thing is noted concerning other reforming Kings, as King Vzziah, 2 Chron. 26.5. As long as he sought the Lord, God made him to prosper, and he did great things. Men are apt to think it will cause trouble, di∣sturb all things, and bring Heaven and Earth together, but it is indeed the way to prosper. Thus you see the principal Truths, and points of Doctrine, that are contained in the words. I shall resume and prosecute a little more fully the first of them, viz. Observ. That it is a thing very pleasing in the sight of God, when the sin of Idolatry, and all the monuments, all the remembrances & remain∣ders of it are quite destroyed, and rooted out from amongst his people. For Hezekiah here made through work of it, he removed the High places, and brake the Images, and cut down the Groves, and brake in pieces the brazen Serpent, he spared nothing that had the Devils stamp upon it; If he had spared any thing, it would have been the brazen Ser∣pent, for the honour of the first Founder, for it was Moses that made it, and that by Gods appointment; but yet being now abused to Idolatry he brake it in pieces, and calls it Nhushtan, which is a name of Con∣tempt; as indeed when men are speaking of Idolatry, there ought to be a sting of holy indignation in the very expressing of it. In Num. 21.9. It is called nehash nehosne, but here only Ne∣hushtan. There it was denominated both from the Form and matter, but here from the matter only. There it was called a Serpent of brass, but now he calls it a meer piece of brass, the stamp of Institution being ta∣ken off, and the thing having been horribly abused to Idolatry, or as some have not unfitly rendered it, that base piece of brass. For the pro∣secution of this Doctrine, four things are necessary to be spoken to; (1) what is meant by Idolatry? (2) what by the monuments of it? (3) How it may appear that the Lord will have them to be rooted up. (4) The reasons of this Severity of God against this Sin? 1. What is meant by Idolatry? Answ. Idolatry in general, is the worshiping of Images or Idols. Now there be two sorts of Images, and therefore two sorts of Idolatry. First, against the Object of worship, in the first Commandment. Secondly, against the means of worship in the Second. The Idolatry forbidden in the first Commandment is, when the worship is terminated upon a false Object, and not upon the True God that made Heaven and Earth. But the Idolatry forbidden in the second Commandment is, when the worship is directed to the True God, but by false wayes and means, which he had never ap∣pointed, and which never came into his heart: we commonly call it for distinction sake, Superstition, which is as much as to say, Cultus supra statutum, a worship beside, and beyond the Rule. The Scripture calls it Idolatry, or the worshipping of Idols, and Superstition, and will-wor∣ship, Col. 2. ult. Acts 7 41. and Acts 17.16, 22. The Idolatry against which the Prophets are so frequently, and almost continually thundring forth the wrath of God throughout the Old Te∣stament, and which is so much condemned also in the New, and which the People were chiefly guilty of. It is for the most part this latter. For when they made the Calf, Exod- 32. They said, These he thy Gods, O Israel, whih brought thee up out of the Land of Egypt. ver 4. and they pro∣claimed a Holy day, not to the Calf, but to Jehovah, ver. 5. Of whom the Calf was but an Image, in which they looked at Iehovah, as near unto them & as going with them, & before them. ver. 1 Their intention there∣fore was to worship the True God, but in a way of their own. And in lke manner Micah's mother, she dedicated the Silver to ehovah to make a gra∣ven Image, Iudges 17.3. & Micah concludes, ve. last, that now Iehovah would do him good. Yea, Ieroboam himself, when he set up his Calves at Dan and Bethel, he proclaims, behold thy Gods O Israel, which brought thee up out of the Land of Egypt, 1 King. 12.28, which is a description of the True God, so that it was not Ieroboam intention to introduce a∣nother Object of worship, but only another manner of worship, but yet seeing he worshipped God in a false way, The Scripture charge him for worshipping the Devil, 2 Chron. 11.15. He ordained Priests for the Devils, which he had made. Yea, I finde that our Divines Calvin Instit. ii. 1. Ca. 1. Sect 9. Ranolds de Idol. Roman. Eccles, lib. 2. Ca. 3. Cartwright 2 Reply pag. 185, 186, 187. do observe against the Papists, that the very Heathens, and Pagans were not so sottish, as to terminate their worship upon a dead piece of Wood, and Stone; though perhaps some of the blindest of them might look no further, yet the more knowing ones amongst them did look upon their Idols as the Images and representations of some higher Deity, from whence they called them simulachra Deorum, the representations of the Gods. For they knew that God was a Spirit, as in that Verse of Cato. Si Deus est animus, it purâ mente colendus: and that Heaven is his dwelling place: Hence they said, Acts 14.11. The Gods are come down unto us in the likeness of men. And when reproved for their Idolatry, Austin in Psal 118 Austine saith, the common people themselves were wont to Answer, se non visibile illud colere, sed numen, quodillic invisibilitér habitabit, that they did not worship the visible Image, but that which dwelt invisibly in it. But yet they were Idolaters in the sight of God, and are charged with this guilt every where throughout the Scripture. For they did herein grossly break the second commandment. For the further opening whereof, because it will give light unto all that followeth to be spoken; the second Command∣ment with the Scriptures apperteining thereto, (being that spiritual Ar∣mory out of which whosoever will fight against Superstition must fetch their Weapons;) you may observe briefly these four things concern∣ing it. 1. That it is not meant of Images for Civil use, but for worship; thou shalt not bow down to them, nor serve them. For the Civil use of Images is lawful for the representation and remembrance of a person absent, for honour and Civil worship to any worthy person, as also for ornament, but the scope of the Command is against Images in State and use religious. 2. Neither yet is it meant of all Images for religious use, but only Images of their own devising, for God doth not forbid his own Instituti∣ons, but only our inventions, and therefore one saith both wittily and wisely, Non Imago, non simulachrum prohibetur, sed non facies tibi. The Emphasis lies here, Thou shalt not make to thy self; For there were Ima∣ges by Gods Appointment in the Church of the Jews, for the making whereof the Lord sitted Bezaleel and Aholiah with his Spirit, and with skill in all manner of workmanship, Exod. 31.3, 4, 5. and it is the Chur∣ches complaint against the Enemy. Psal. 4.6. But now they brake down the Carved work thereof, at once with Axes and Hammers; now it is a duty to worship God by the graven Images, which he himself hath ap∣pointed, which under the Law was the Tabernacle, and Temple, with the rest of the worship thereto belonging, the Ark, Altar, Cherubims, Sacrifices, Feasts, Passover, &c. And in these Gospel times Baptism, & the Lords Supper are external Forms or Images, but they are of Gods appointing; but such as God hath not appointed are forbidden in this Commandment. For it is not enough, to worship the True God, but we must worship him in the right way, and seek him in the right order, as 1 Chron. 15.13. For the neglect whereof, he made that Breach upon Vzziah. It is not enough to eschew false Objects of worship, but we must also take heed of false means of worship. Hence the people are blamed for Sacrificing in the High places, though to the Lord their God Onely. 2 Chron. 33.17. 3. Although none but the grossest kinde of Idolatry, viz graven Images are expressly mentioned, yet, under this one Instance is compre∣hended all other sins of the same kinde, all other Inventions of men are inclu∣ded and comprehended under this. For it is a general rule observed by all Judicious Expositors upon the Ten Commandments, that they must be opened by Synecdoches and Metonymies; Synecdoches to comprehend all sins of the like kinde, and all the Degrees thereof; and Metonymies to comprehend all the Causes and means, and occasions thereof. And Christ himself teacheth us so to Interpret them. As in the sixth Com∣mandment, Thou shalt not kill, this forbids all rash anger, even passio∣nate words, and thoughts. Mat. 5.21, 22. and in the Seventh Command∣ment, though Adultery only is named, yet by the like Synecdoche all other kinds, and Degrees of uncleanness are included, and intended un∣der that, even filthy thoughts. Mat. 5.28. Therefore, so are all Hu∣mane Inventions under graven Images. For there is the same reason of Carved, painted, molten Images, yea, the most refined spiritual Devises and Inventions of men. For we are often charged neither to add nor di∣minish from Gods appointments whatsoever thing I Command you, observe and do it, thou shalt neither add thereto nor diminish from it. Deut. 12. last. And in many other places. The Lord gave it strictly in Chage to Moses, Exod. 25. last. Look to it that thou make them after their Pat∣tern which was shwed thee in the Mount. And accordingly it is observ∣ed, and no less then eighteen Times repeated in the 39. and 40 Chapters of Exodus, that evey thing was done as the Lord Commanded Moses. Henc the Negtio Argument is so frequent in the Scriptures, which I Commanded not, ad which never came into my heart▪ and who required these things at your Hands. 4. Hence that distinction of Bellar. de effect. Sacr Lib. 2. C 33 Bellarmine, which some of our Forma∣lists have borrowed from him, between Corruptive & perfective additions to the worship of God is a most Corrupt and blind distinction. For all Additions are Corruptive, being so directly contrary to this Command. If thou lift up thy tool upon the Altar, thou hast polluted it, Exod. 20.25▪ To polish, is to pollute. What ever solemn worship men perform to God either it ariseth from the very nature of God in the first Commandment: or else there is a stamp of institution upon it, and then it is an Ordinance of God, required in the Affirmative part of the second Commandment; or else it is an Humane Invention, and so forbdden in the Negative part thereof. Quest. 2. What is ment by the Monuments of Idolatry? A. Such things as being indifferent in their own Nature, have been abused, and polluted with Idolatry. This is evident from the Instance of the Brazen Serpent in the Text, of which you may observe a threefold state. 1. Religious. 2. Indifferent. 3. Sinful. 1. Religious, and necessary. For the first Original of it was not Hu∣mane, but Divine. It was once a Type of Christ, and spiritual Healing through him, as Christ himself expounds it, Joh. 3.14, 15. and there∣fore it was then a spiritual and a blessed Ordinance of God. But this necessary, and commanded use of the Serpent, was (as Mr. Cartwright observs) Mr. Cart. rest of 2d. reply pag 262 but for the time, wherein it was a means to heal those that were bitten. This use therefore Ceased, and the Stamp of Institution was taken off, when the fiery Serpents Ceased, when they came out of the Wilderness. 2. After this, it was retained, and set up as it seemeth upon the Walls of the Temple, as a Monument of that miraculous mercy and healing, which they had formerly received by it in the Wilderness. and this use of it was not Instituted, but only indifferent, and it seems to be of the same nature with the laying up of Goliahs Sword at No behind the Ephod:Dr. Fulke against Saun∣ders of Images, pag. 64. Ames Fresh Suit, part 2. pag. 322.327. Calv. in Josh. 22. Paker of the Cross, part 1. pag 52.53. 1 Sam. 21.9. and with the Altar of Witness, Iosh. 22. Of which our Divines observe, that though it was not every way commendable, yet it was in some sort excusable, as being not intended, nor set up for worship, but for another end; only as a publick Record and Testimony, for which it was usual to erect heapes of Stones in those ancient Times, and therefore though it was Religious in a Sense Common, or mixtly as all thigs are, which are done to an holy end; yet it was not religious in Sense special, or in State, as those things are which have order, obliga∣tion and a kind of Immobility in Gods Service; The like may be said concerning the brasen Serpent. And in this use it had continued amongst them, as some have computed, no less then seven hundred years, so p. Bilson against the Iesuits, which Example (saith he) Bilson f obed. part 4 pa 339, 340 he would have you advisedly to mark; From hence we conclude, that the painted and carved Images of Christ himself may not be adored, and if they be, they may be removed, though they were delivered even by the Apostles, as yours were not. For when the people went a step further to burn incense to this brasen Serpent, then Hezekiah throws it away as a defiled monument, it was no longer indifferent, but sinful, and this was the third state of it. Now this explication cuts off those Objections, If all the monuments of Idolatry must be destroyed, then so must Baptism, and the Lords Sup∣per, say some; because they have been abused by the Papists. Answ. It followeth not, for the brasen Serpent was not an Ordinance at this time, when Hezekiah brake it in pieces, it was only an indifferent thing abused. But the Sacraments are standing Ordinances, and the Ordinances of Christ cannot be looked upon as monuments of Idolatry, for they are not indifferent things abused, but duties Commanded and appointed by the Lord Jesus. Therefore the abuse of them must be re∣formed and rectified, but the right use retained and continued. As when the Vessels of the Temple had been polluted and abused in Babylon, where they became Belshazzars quaffing bowls, they were not therefore laid aside by the people of God in their return out of Babylon, but re∣stored and brought back to their former right use in the Temple: So when it is Objected, that then publick meeting places for worship must be pulled down, and the use of Cups and Vessels in the Sacrament laid aside, because the Papists have abused them. I Answer still as before, that these things are not monuments of Idolatry, for though they be not Ordinances, yet they are necessary appurtenances to them. For when God appoints any Ordinance, the Institution thereof implies and car∣ries with it an Implicite Warrant the use of all such things as are ne∣cessary to the celebration of it. As when Christ appoints us to drink wine in the Lords Supp he doth thereby warrant the use of Cups and Vessels to hold the wine; he very nature of the thing implies it. So the Lord commands publick semblies, and therefore publick meeting places, we hold them Ames fresh part 2 pag 379 commanded in general, though not for their particular places and Forms, saith Dr. Ames in answer to this Objecti∣on. But it is easy to distinguish between such necessary things, and things indifferent; whereof there is no necessity neither from Gods Insti∣tution, nor from the nature of the things themselves. To clear it, by by two plain Instances. Those love feasts in the Church of Corinth were indifferent things, hence when abused, they were abolished out of the Church. But the Sun is of necessary use, and therefore we need not go abovt to pluck it out of the Firmament, but may freely make use of it, though it hath been abused and worshipped by Idolaters. Q. 3. But how may it be proved, that the monuments of Idolatry must be destroyed and rooted up? Answ. The proofs for it are fitly referred to these four heads. 1. Com∣mands to warrant it. 2. Promises to encourage to it. 3. Reproofs for the neglect of it. 4. Commended Examples. 1. Commands. Thus shall ye deale with them, thou shalt destroy their Altars, break down their Images, and cut dwn their Groves, and burn their graven Images with fire, Deut. 7 5. and again ver. 25. the graven Images of their gods, shall ye burn with fire, thou shalt not desire the silver or gold that is on them, nor take it uto thee, lest thou be ensnared therein; For it is an abomination to the Lord thy God. So likewise, Isai. 30.21. ye shall defile also the covering of thy graven Images of silver, the very co∣verings, those costly garments which Idolaters were wont to put upon their Idols, and the ornament of their molten Images of gold, thou shalt cast them away as a menstruous Cloth, thou shalt say unto it, get thee hence. 2. There be gracious promises also annexed to these Commands, for further encouragement, Numb. 33.52, 53. ye shall destroy all their pi∣ctures, and destroy all their Images, and quite pluck down all their High places, so as to leave no memorial, no remembrance at all of the Ca∣naanitish Superstition; now mark what follows in the next words, and ye shall dispossess the Inhabitants of the Land, and dwell therein. It is observ∣ed by some Interpreters, jun Anal exolic merorum that the words are indeed, & in the true sense of them a Connex Axiome, so Junius, Cui mandato subjic itur sua promissio. Yea, there is a promise of taking away their sins, when the Lord shall take away their Idols. Isai. 27.9. By thi therefore shall the iniquity of Jacob he purged, and this is all the fruit, to take away his sin: when he maketh all the Stones of the Altar as chalk Stones that are beat∣en in snder, the groves and Images shall not stand up. 3. Thee e many threatnings and Reproofs for this sin, both in the old Testament, and the New. Yea, the Lord himself threatens to take the work into own hand, and to do it himsel, if none else would, Zep. 1 4. I will cut off the Remnant of Baal from this plce, and the very names of Chmarims, those blak Priests. It is observed, as the blemish of sudry reforming Kings, that the High places were not removed And those proud Idolaters, Isai 65.4. are reproved not only for eating Swines flesh, but because the broth of such abominable things was in their Vessels. And Christ from Heaven reproves those two Churches of Pergamus and Thyatira for eating meat sacrificed to Idols, Rev. 2.14 20. 4. The Commended examples are very many. Jacob, Gen. 35.4. de∣stroys not only the Idols of his Family, but their Earings also. Moses, Exod. 32.20. took the Calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water. The Prophe Elijah would not so much as offer Sacrifice to the God of Heaven upon Baals Al∣tar, many without question thought he was more precise then wise, to keep the people in suspence so long; Could he not offer upon the Altar that was ready at hand? no. It was a polluted thing, & therefore he would not use it, but repayrs the Altar of the Lord that was broken down, 1 Kin. 18.3. Jehu likewise though a bad man yet thus farre, he wrought with God, he destroyed the Images, & the house of Baal, and for the more Contempt turned it into an House of Office. 2 Kin. 10.27. and slew the Priests in all their pontifical Robes, ver. 22. that there might not be so much as a Surplice, nor a rag of Baal left, Iosiah likewise, destroyed every thing of Baal, 2 Kin. 23. the Vessels, the Groves, the Images, the High places, the Priests, the Altars▪ the chariots of the Sun, he burns them with fire, stamps them to powder, throws the dust of them down the River, that there might be no remembrance, not memorial of Baal left. And this Example of Hezekiah in the Text is as pregnant as any, and therefore usually alledged by all our Divines against the Papists; This brasen Serpent though once an Ordinance, but now an idol▪ he spares it not, but breaks it in pieces, and Calls it that base piece of brass. So that the Case is clear beyond dispute, if we will stand to the Ver∣dict of the Scripture, that all the monuments of Idolatry ought to be de∣stroyed, and lest any should think it is a new notion, lately found out by some precise Puritans, and hot Spurs in Religion, it was one of Queen Elizabeths injunctions above an hundred years agoe , They shall way, utterly extinct and dstroy all Shines, covering of Shrines, all Ta∣bles, Candle sticks, Trindals and rolls of Wax, pictures, paintings, and all other monuments of feigned miracles, pilgrimages, Idolatry and Super∣stition, so that there remaine no memory of the same in Walls, glass win¦dows, or lesse where, within their Churches or Houses. But could they see To farre in the very dawning of the day, and cannot we see it now? not but that it may be lawful to employ such things to private, common uses, where it can be done without danger of Superstition, as is also granted by those that write against them, as Crosses of Wood for firing for poor people, Suplices to make Shts or dish clouts of, the Stones of the Altar for grave Stones or the like, but they must be utterly de∣stroyed out of Gods worship, and so they are when put to such uses as these. The Reasons of the point are these. Reas. 1. Because the smallest reliques of Idolatry preserved and Conti¦nued amongst a People, are dangerous baits and Snares to allure, and in¦tice, and bring them back again unto Idolatry. Take heed to thy self that thou be not snared by following them, saying, how did these nations serve their Gods? Deut. 12.30, It is Calvins observation in his Letter to the Protector of England Calv Epist & espon dit genes 617 pag & 136 quid enim illae Ceremonia aliud fuerunt, quam totidem lenocinia, that the Ceremonies are whorish enticements to spiritual filthiness, and he writes to Cranmer that they had so defec∣tively reformed and removed Superstition, ut residui maneant innumri surculi qui assiduè pullulent. For the reliques of Idolatry, etiam sopitae solent recalescere; and therefore as Zanchy speaks, pietas in deum, et chari∣tas in prox mum postulan, ut tollantur, both piety towards God, and love towards men requires the extirpation of them. When Constantine had only shut up the Temples of the Heathenish Idols, Julian the Apostate did easily unlock and open them again. But Theodosius did utterly demo∣lish and rase them down to the ground, and after this Popery indeed came up, but the old pagan Idolatry in that way, and profession of Paga∣nism rose up again no more. Upon this account, Mr. Fox approves Fox Acts nd Mon ol. . pag. 1, 53. and Commends that great and worthy act of Cromwel, by whom the Monasteries and abbeys were utterly overthrown, and pluckt up by the roots in the time of Henry the eigth. For seeing the Nobility were scarce able to retein the Lands and Possessions of the Abbeys, which were di∣stributed to them by King Henry, from the devotion of Queen Mary, seeking to build again the Walls of Jericho. If the buildings had not been Pulled down, but only converted to another use, and if the Lands had been otherwise disposed of, then they were, it had been easie for Queen Mary, or any Popish prince to have restored them again, where∣by we might have had such swarms of Friars and Monks possessed in their nests again, before this day in England, in so great a number that ten Cromwels afterward Vnneth, should have been suffered to have un∣housed them. It is no sufficient help against Idolatry to preach against it, the 2d. bject. 6 when such things are retained, as I shall shew, when I come to an∣swer Objections. Reas. 2. Prom the Lords exceeding hatred and detestation of this sin of Idolaty. There is no sin which the Lord in Scripture doth express a greater detestation and abhorrence of, hence he will have the least re∣mainders of it to be rooted up. Q. But what may be the Reason of this severe and fierce displeasure of God against this sin? This had need be spoken to, for men are apt to make light of these sins, to think that Ministers are more zealous then wise, to preach against them, and that the Lord himself will not be so severe to punish them, nay, which is some what strange, they hope to please God by them, and are apt to alledge their Idolatry as an excuse, and to hold it up as a Shield of defence, when reproved for other sins. But therefore the Scripture lays load upon it. Hos 8.11. Ephraim hath made many Altars to sin: they thought to worship God, but the Text saith, it was to sin against him. and Chap. 9 15. all their wickednes is in Gilgal, that is their great∣est wickedness, for there were many other sins amongst them, sed hic nomen accipitur pr summo vel praecipuo saith Calvin, as if the Prophet should say, all their Whoredoms, Robberies, and Oppressions, and other Crying sins, which did abound amongst them, were not so bad as their Idolatries and Superstitions there committed. No sin like this. The greatness of it will appear, if you Consider, 1. The nature of it, 2. The Causes from whence it comes, 3. The effects that flow from it. 1. In the nature of this sin, there be four things that make it very odious in the sight of God. 1. Because it is a sin of high Rebellion against the will of God. The worship required in the First Commandment is called Natural worship, because it ariseth from the very nature of God, and the Creature. Hence to withdraw that inward Homage and worship of Faith, Hope, and Love, and the actings thereof, in Confssing his name, hearing his Word, praying, and returning the praise of all to him, or to bestow and employ these chief affections and actings of the Soul upon other Ob∣jects, it strikes directly and immediately at the very nature of God, and denyes his natural dominion, and that Relation that we have to Him as his Creatures. But the second Commandment which Contains the In∣stituted worship of God, floweth from the will of God, and therefore for men to resist this, is to set up their own wills, above, and against Gods, as it is excellently set forth by the Prophet Ieremy, The Lord saith by his Prophets, oh, do not this abominable thing which I hate, but the People say, we will not hearken unto the, but we will certainly do whatsoever goeth out of our own mouth, to burn Incens unto the Queen of Heaven. Jer 4.4, 16, 17 They say in brief, our own will shl stand. Hence it is, that the second Commandment hath met with so much op∣position from the Sons of men, because thee is so mch of the will of God in it, and men cannot bear the will of God, but they are resolved to have their own wills, which must needs provoke the Lord exceeding¦ly. Men account it happiness to have their wills, and misery to be crost of their wills, and were they subdued to the will of God, it would be so indeed. But for a poor sinful Creature to set up his own foolih, frow∣ard will, against the holy, blessed will of God, How, Can the Lord bear this? 2. It is a sin of much reproach to the wisdome of God, for men to wor∣ship God in their own wayes. It is as charging God with folly, as if the Infinite blessd God were not wise enough to find out the best and fittest way for his own worship and glory: Hence the Lord, whose judge∣ments are suitable to the sins of men, such as delight in this sin, he wounds their heads, and smites their understandings, that their foolish Hearts are darkned, and professing themselves wise, they become fools. Rom. 1.22. Because they will be wiser then God, he makes them more foolish then men. 3. It is a sin of Whoredome against that spiritual Chastity that the Lord requires of his people: There is nothing more frequent in the Scripture then to express Idolatry under the name of Whoredome and Adultery, for it is a breach of the Marriage-Covenant, and a yielding that honour to another, to a Creature, to an Idol, which is due to none, but God. Lev. 17.7. They shall no more offer their Sacrifices unto Devils, after whom they have gone a whoring; Gideons Ephod, Judges 8.27. they went a whoring after it. With their Idols have they Committed Adul∣tery, Ezek. 23.37. and throughout that Chapter. The two Idolatrous Cities, Samaria and Ierusalem are compared to two adulterous Wo∣men, Aholah, and Aholihah. They have Committed Adultery with Stocks and Stones. Jer. 3.9. that is, because they made them media Cul∣tus. Hence Rome is called the Mother of Harlots, Rev 17.5. And pure Worshippers, who follow the Lamb whithersoever he goeth, are called Virgins, Rev. 14.4. Hence the Lord professeth in the Sanction of the second Commandment, I am a jealous God; now the Object of jealou¦sie is Conjugal Chastity, and as jealousie is the rage of a man, so the jea¦lousie of God is the highest wrath of God. 4. All the worship and honour men do, or think they do to God by these Inventions of their own, it doth redund indeed and in truth, to the ho∣nour of the Devil. For although Superstition is a sin directly against the means of worship, yet it is ultimately against the Object of worship. Strange worship sets up a strange God, Amer medull. li. 2. Cap. 3. Thes 1, 15, 42 for it necessarily suppo∣seth and feigneth to it self, uch an Object of worship as is delighted, and well pleased with that kind of worship which the Lord abhorrs, but Satan is well pleased with. We do advance and set up him as God, to whose will we do subject our selves, as the rule of our religious wor∣ship. Therefore the Lord so Interprets false worship, that a new God is devised for the Object of it. The things which the Gentiles Sacrifice, they Sacrifice to Devils, and not to God. 1 Cor. 10.20. and the Jewish Idola∣try was no better, they shall no more offer their Sacrifices unto Devils, af∣ter whom they have gone a whoring, Lev. 17.7. Ieroboam ordained Priests for the Devils which he had made. 2. Chron. 11.15 and so the Papists in like manner, it is said, they repented not of woshipping Devils, Rev. 9.2. Hence Rome is called an habitation of Devils, and foul Spirits. Rev. 18.2. and their Factours, and Emmisaries are called the Spirits of Devils, Rev. 16 4. they think, they worship Saint Peter and the Vir∣gin Mary, yea, God himself, and Jesus Christ, but it is indeed, and in Gods account, the Devil whom they worship. Hence, that Objection vanishes, what? Can we honour God too much? no, I confess you can∣not, His name is above and beyond all praise. But you may mistake, and honour the Devil, when you think you honour God. Hence, Su∣perstition is called in Greek q. d. fearing the Devil. For it doth not elevate and raise up the mind towards God, but presseth it down from him, and debaseth it as low as Hell. Thus you see from the nature of this sin, how evil it is in the eyes of God. 2 Look at the Causes of it, from whence it comes. and here we must not give heed to what men pretend, nor yet to what they think. For men do not know their own hearts, nor the springs and principles of their own actions, but the Lord he knows, and the Scripture discovers, and searcheth the deepest corners and Secrets of the Heart. Therefore let us see what the Scripture saith to it. We must be very circumspect herein to speak nothing, but what the Scripture saith. For to speak without the Scripture is Censoriousness, but to speak plainly according to it, is Faithfulness. Isai. 58.1. Cry aloud & spare not, saih the Lord, but lift up thy voice like Trumpet, shew my People their Transgressions, & the House of Iacob their sins. It was Ierusalems Calamity and ruine, that her Prophets did see vain and foolish things for her, and did not discover her iniquity, to turn away her Captivity: Lam. 2.14. Now the Scripture takes notice of many distempers and Corruptions in the hearts of men, whereby they are inclined to this sin of Idolatry and Superstition, and in some respects more propense and prone to it, then to open profaneness. I shll In∣stance in six particulars, whereby you will see that it must needs be evil and bitter fruit, that hath such bitter Roots and Causes. 1. Forgetfulness of God, Hos. 8.14. Israel hath forgotten his Maker, and buildeth Temples, and when they made the molten Calf, though they did proclaim an holy day to Iehovah, yet it is said, they forgat God their Saviour, Psal. 06.19, 20, 21. This will seem very strange to carnal reason, for men are apt to think, they do it out of very good devotion, because they do, or would remember, and put themselves in mind of their duty towards God, as when men bow to a Crucifix, or to the name of Jesus, or the like, surely they remember Christ one would think, but let them pretend what they will, the Text is clear, they forget God their Saviour, it is because they forget the Lord Jesus, they do not remember him with any true and right affection. Hence we see it in daily experi∣ence, that the same persons who are most prophane, are usually most Su∣perstitious, they that forget God most in moral duties, are most devout in wayes of Superstition, so that prophaneness is one Cause of Supersti∣tion. 2. It comes from pride, Col. 2.18. Let no man beguile you by volunta∣ry humility, being vainly puft up in his fleshly mind. And this accompani∣ed with deep hypocrisie, for neither they themselves who are circumeised keep the Law, but desire to have you Circumcised, that they may glory in your flesh. Gal. 6.13. that they may boast amongst the Jews, how ma∣ny followers and Proselytes they have gained, it was their ambition and desire of applause that acted them. Profaneness is a discredit amongst men, and therefore though many are, and will be prophane, yet there be few that would seem so; now the best and likeliest way to hide this na∣kedness, is to cover it with the fig-leaves of Superstition. Iezabel, therefore, when she intended murther, proclaims a Fast. The Pharisees devour Widows Houses, but for a pretence they made long prayers. So that here was pride mixt with Hypocrisie, but God loves Truth in the inward parts, and he delights to abase the Sons of Pride▪ 3. Fleshly wisdom, or carnal Policy, is another ground and prin∣ciple of Superstition. Almost all the sin and misery that hath filled the World, hath broke in at this door, hearkning to reason against Institu∣tion. Hence, Idolaters and Superstitious persons, have never wanted pretence of Reason for it: they think first, to please God by it. 2. To secure themselves. 3. To Circumvent and over-reach others. 1 To please God. Having run into great arreares by gross neglects in moral obedience, they think to make it up with Ceremonials, either of Gods appointing, or of their own devising. Wherewith shall I come before God? will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oyl? shall I give my first born for my Transgression, the fruit of my body for the sin of my Soul. Mic. 6.6, 7, 8. So the Pharisee, I fast twice a week; but who requires this at his hands? and in Isai. 1. Their hands are full of blood, but yet full of Oblations and Sacrifices, and Mat. 23.23. unto you Scrie and Pharisees, Hypocrites, for you pay Tith of Mint, Annis, and Cummin, and have omitted the weigher matters of the Law, judgement, mercy, and faith. Such is the natural Popery of mens hearts, that they have a secret thought by such things to supere∣rogate with God, or at least to compensate and make amends for their neglects in greater things, and so to purchase Gods favour, and go to Heaven in an easy way, and at a cheap Rate. For it is an easy thing to walk in their own wayes, and to follow their own devises. What an easy thing is it to nod and bow to an Altar? but it is hard to mortify a lust. It was an easy thing to the Pharisees to Tyth Mint and Cummin, and to wash their Cups and Platters, but it is a great and difficult work to cleanse and wash the heart from filthiness. So that Superstition though it seems to be overbusy, yet it is indeed but a lazy thing, and suits that distemper of spiritual Sloth; A mans Conscience would torment and tear him in pieces, Hell from beneath would rise up for him, if he should have no Religion at all: but the power and life of godliness is difficult, Hence men rest in shadows, and sit down with Superstitious empty Forms and shews of Devotion, by which Conscience being charmed, they think God is pacified, and all is clear above head. 2. They hope to secure themselves by it, as to this World. This made Jeroboam to set up the Idolatry at Dan and Bethel, and Jehu to continue it, for he said in his heart, if this people go up to Ierusalem to do Sacrifice in the House of the Lord at Ierusalem, the Kingdom will return to the House of David. 1 Kin. 12.26, 27, And upon the like account Ahaz made sundry changes to the prejudice of Gods worship, because of the King of Assyria, that is for fear of him, and that he might please him. And he Sacrificed to the Gods of Damascus, which smote him, saying in his foolish, carnal wisdom, because the Gods of the Kings of Syria help them, therefore will I Sacrifice to them, that they may help me, but they were the ruine of Him, and of all Is∣rael. 2 Chron. 28.23.Isai. 5 5, 6. For it is usual with God to Curse and blast the carnal policies of men, when they hatch such cockatrice eggs, and weav the Spiders web, he that eateth of their eggs dyeth, and that which is Cru∣shed breaketh out into a Viper, their webs shall not become garments, neither shall they cover themselves with their works, being works of Iniquity. 3. The third design of Superstition is to Circumvent and go beyond others. hence some have Dr. Jackson orig unbelief. Sect. 4. Cap 23 observed, that to out-strip our Adversaries in their own policies, or to use means abused by others to a better end, is a reso∣lution so plausible to worldly wisdom, which of all other Fruits of the Flesh, is for the most part the hardliest and last renounced; that even Christians have mightily overreached and entangled themselves by too much seeking to Circumvent, or go beyond others. Ames fresh Suit art 2 pag 3 5000. Hence in the declining times of the Christian Churches, perceiving that the Pagans were very tenacious of their old Customs and Superstitions, they thought it was good policy to borrow sundry things from them to win them, and to bring them over to the Christian Religion. Hence as Pe∣ter Lombard observs, because the Heathens had their Flamins, Antifla∣mins, princiflamins, &c. In Lombard Sentent lib 4 di∣tinct 24. m imitation of this, the Christians made Bishops, Arch Bishops, Primates, and the like. But what was the issue and effect of this Carnal policy? Instead of making Pagans turn Chri∣stians by it, they did transform Christian Churches into Anti-Christian, It was this fleshly wisdom that was the means to conjure up those two venemous Beasts, the Church, and Pope of Rome, Rev. 13. 4. It proceeds from a Spirit of folly and delusion. For a mans own wisdom is folly, such things indeed have a shew of wisdom, Col. 2. last. But that's all, for professing themselves to be wise, they become fools. Rom. 1.22. They have not known nor understood, for he hath shut their eyes that they cannot see, and their hearts that they cannot understand, and none considereth in his heart, neither is there knowledge nor under∣standing to say, I have burnt part of it in the fire, yea, also I have baked bread upon the Coals thereof, I have roasted-flesh and eaten it, and shall I make the residue thereof an abomination? shall I fall down to the Stock of a Tree? He feedeth on ashes, a deceived heart hath turned him a∣side, that he cannot deliver his Soul, nor say, Is there not a lye in my right hand? Isai. 44.18, 19, 20. So that all the Zeal and affection men have in a Superstitious way is but blind Devotion, and zeal without knowledge. Thou blind Pharisee, every man is bruitish in his knowledge, every Founder is confounded by the graven Image, For his molten Image is falshood, and there is no breath in them, they are vanity, and the work of errors, in the time of their visitation they shall perish. Ier. 10.14, 15. and you have the same words again repeated, Ier. 51.17, 18. Hence dark∣ness and a sad eclspse, and decay of light and knowledge in the Church, was the Immediate forerunner of Anti-Christ, with all his Idolatryes and Superstitions. For the third part of the Sun, Moon, and Stars were smit∣ten and darkned under the fourth Trumpet, and then Anti Christ ap∣pears with open face in the fifth, Rev. 8.12. with 9.1. 5. A Fearful Cowardly Spirit is another cause, they Constrain you to be Circumcised, only lest they should suffer Persecution for the Cross of Christ, Gal. 6.12. It was by this means as some have observed, that the Pope got up, and kept all his Idolatryes, because the Ministry that should have stood in the gap were for the most, though indeed not all, for God was pleased even then to raise up some faithful Witnesses, but the Generality of the Clergy, during the reign of Anti-Christ, were as one saith of them, a Generation of spiritual Cowards, so that the Pope did what he listed, in laying loads and yokes upon the Conscience, and they like Issachar were content to Couch under every burthen, yea, which is worse, forward and active to serve the Popes lusts, and to impose bur∣den and lay snares for the Consciences of men, as the Prophet Hosea complains of the Superstitious Clergy in his time, Hos. 9.8. The Prophet is as the Snare of a Fowler in all his wayes. I remember a Story in the Book of Martyrs of one that had been a Protestant, but when persecuti∣on arose, he fell back to Popery, and when one of his Friends told him of his former profession, oh (saith he,) that was the right way, but I can∣not burn, I cannot burn. But his House happening to be on fire, and going in to fetch out some of his Goods, he was burnt in his own House. He that could not burn at a Stake for the Truth, was burnt to death in his own House; but it had been better to burn in the Cause of God, then in the way of his judgements. Now if this be one Cause of Idolatry and Superstition, It must needs be a very great sin. When men shall fear men more then God, and those that can but kill the body, more then him that is able to destroy both Soul and body in Hell. Who art thou, that thou shouldest be afraid of a man that shall dye, and of the Son of man that shall be made as grass, and forgettest the Lord thy Maker, that hath stretched forth the Heavens, and laid the Foundations of the Earth, and best feared continually every day because of the fury of the Oppressor, as if he were ready to destroy? and where is the fury of the Oppressor, Isai. 51.12, 13. 6. Lastly, It proceeds from secret enmity and hatred of the blessed God. For as it is assign of love to God, to love his Ordinances, so on the contrary, for men to cast the second Commandment behind their backs, it is a sign they hate Him. Hence the Lord there threatens I will visit the sin of them that Hate mee, and shew mercy to thousands of them that love mee. So in Hos. 9.7. He threatens to visit them for the multi∣tude of their iniquity and the great hatred. It is true, in times of Igno∣rance and darkness good men may be carried away in many things with the stream of the times for want of better light But to be zealous for the grossest Superstitions in times of light, is an ill sign that the heart is full of poyson, full of Hatred, and Enmity against the Lord, & against his blessed wayes. And it is the worse, because that Superstitious persons pretend much love and devotion, as though they thought nothing too dear, nor too much for God, when there is the poyson of Asps underneath. No wonder therefore, if the Lord abhorrs them. For there is nothing more odious both to God and men, then hatred masked over with pretences of love. And thus you see from the Causes of this sin, how great a sin it is. 3. Consider also the Cursed effects and Fruits of it, the bitter Fruits that grow upon this root of bitterness, These will yet further discover the evil of it. Men are apt to think their own Inventions are of much use in the worship of God, though they call them sometimes Indiffer∣ent things, yet they think them very good and necessary. But the Lord hath said the graven Image is profitable, or good for nothing. Isai. 44.10. no good comes of it, but much hurt and mischief every way. It is a sin that hath many woeful effects. 1. It deceivs and deludes, it is a very deceiving and infatuateing sin. It is the Lords direction to Joshua to keep close to the Rule, and to the Law of Moses, that thou mayest prosper, or as it may be rendred, that thou mayest deal understandingly wherever thou shalt goe: Josh. 1.7, 8. but on the contrary, when men worship God according to their own Inventi∣ons, see that dreadful threatning, Isai. 29.13, 14. because their fear, that is, their worship towards me is taught by the precepts of men, therefore, be∣hold, I will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder, for the wisdom of their wise men shall pe∣rish, and the understanding of their prudent men shall be hid; they shall be befooled and infatuated even to admiration, they are altogether bruitish and foolish; the stock is a doctrine of vanityes. Jer. 10 8. And the molten Image a teacher of lyes, Heb. 2.18. for their Idols have spoken vanity, and their Diviners have seen a lye, Zech. 10.2. The Scripture is very fre∣quent and copious in this Argument, because men are very apt to value their own Inventions and Additions to the worship of God at a high rate, and to admire and applaud themselves therein; as if they had con∣tributed not a little to the Majesty, and to the Splendour of it, by their Great wisdom and prudential power, as they call it; when it is indeed pru∣dential folly, their glory is their shame, they are mad upon their Idols, Jer. 50.38. Superstitio est res insana, as he said, Superstition is a mad thing, folly is the Cause of it, and folly the Effect. 2. It is a very defiling sin, thou hast defiled thy self in thine Idols which thou hast made, Ezek. 22.4. It is a sin of spiritual filthiness and unclean∣ness, I have seen thine Adulteries, and thy neighings, and the lewdness of thy whoredoms, the meaning is, thine Idolatryes, as appears by the next words, thine abominations on the Hills, and in the fields, wilt thou not be made clean, when shall it once be? Jer. 13. ult. Superstitious persons are apt to think themselves more devout, and more holy then others, as the Papists call their several wayes of Superstition, religious orders. But the Lord accounts them more vile, more filthy, they say to others, stand by thy self, come not near to me, for I am holier then thou. Isai. 65 4, 5. for that Text is clearly meant concerning Superstitious people, that Sacri∣fice in Gardens, remain among the Graves, &c. who did look with dis∣dain upon others, and trusted in themselves that they were righteous, when indeed it was but Superstition, and therefore the Lord saith of them, these are a Smoak in my nose, and a fire that burneth all the day. 3. It makes all their worship vain, as it makes their Spirits vain, by deluding and defiling them, so it spoyls and frustrates their religious worship. In vain do they worship me, teaching for doctrines the Command∣ments of men, Mat. 15 9. they Sacrifice flesh, the sacrifices of mine of∣ferings, and eat it, but the Lord accepteth them not: Hos. 8.13. because they did it contrary to the Institution. For the Lords appointment and promise was, that in mine holy Mountain, in the Mountain of the heigt of Israel, there shall all the house of Israel serve, or worship me, there will I accept them, and there will I require your offerings, and the first Fruits of your oblations, with all your holy things, Ezek. 20 40. Deut. 12.5, 6. now this is a sad Effect; when a man offers many Sacrifices, sayes many pater nosters, performs many religious dutyes, heares, and prayes much, that all should be in vain, and all his prayers and labour lost. And though there be a whole Sea of worship▪ and Ordinances, that all should be but like the blood of a dead man; as Rev. 8.8. and 16.3. There is no acceptance but in Christ. But Christ hath said concerning Idolatrous worship, I will not pour out their Oblations, that is, (See Ans∣worth in Psal. 16.4. I will not be a Mediator to their Services. Psal. 16.4. 4. It will in time justle out Gods true worship, His Institutions will be laid aside, that there may be elbow room for their own Inventions, Full well ye rejest the Commandments of God, that you may keep your own Traditions, Mark. 7.8, 9. I might give many Examples and Instances of this. Those Superstitious persons in Isai. 6 5.3, 4. who did Sacrifice in Gardens, remain among the Graves, and lodge in the Monuments, which the Lord never required at their hands, yet they made no Con∣science of eating Swines flesh, which the Lord had forbdden to that people in those Times, Jeroboam made Priests of his own, after the man∣ner of the Nations of other Lands, but therefore he cāsts out the Priests of the Lord the Sons of Aaron, and the Levites, to mak way for his own, 2 Chron. 13.9. Ahaz gives order that the Priests should offer their Sa∣crifices upon his own Altar, but then what should they do with the bra∣zn Altar, the Altar of the Lord; That, saith he, shall be for me to en¦quire by, Si quando placebit (as Iunius well observs) if at any time such a good fit shall come upon him, or as others render it, I will inquire and Consider what use to put it to, so Piscator upon the place, but thus Gods Altar was laid aside, and turned out of Office, 2 Kin. 16.15. we have seen sad examples of this in former times, a Surplice, and a few Super∣stitious Ceremonies have justled out the preaching of the Gospel, and stopt the mouth of many a godly Minister. 5. It provokes the Lord to jealousie against his people, and pulls down, and hastens the desolating judgements, and wrath of God upon them. This was hinted in general before, as a Reason why the reliques of Idolatry must be destroyed, but I mention it here again, to shew the greatness of this sin, Exod. 20.5. Thou shalt not bow down to them, nor serve them, For I the Lord thy God am a jealous God, visiting the sins of the Fathers upon the Children, to the third and fourth Generation of them that hate me. Thou hast defiled thy self with thine Idols, and hast caused thy dayes to draw near, and art come even to thy years, Ezek. 22.4. that is, the dayes and years of wrath and vengeance, as the like expression is explained, Cap. 7.7. the Time is come, the day of Trouble is near, and Cap. 12.23. the dayes are at hand, and the Effect of every Vision, that is, the accom∣plishment of every Threatning. There is no sin that makes men sooner ripe for Ruine. The Jews were carried away Captive into Babylon. Sion was plowed as a Field, and Ierusalem became an heap of Stones for this sin. The Apostle bids the Coloffians take heed they do not miss of Heaven by it, Col. 2.18. let no man beguile you of your reward in a vo∣luntary Humility. Yea though they be good men that are guilty of it, as sometimes they have been, especially in former darker times, yet this will not pro∣tect them, nor stave off the judgements of God. Gideon was a good man and a great Reformer, and therefore called Ierubbaal, but yet for all that, he did but make a Superstitious garment, a kind of a Surplice, a small matter one would think; but it became a Snare to Gideon, and his House, Judg. 8.27. Solomon was a good man, and it was he that built the Temple of the God of Heaven, but yet he fell to the publique countenancing of Idolatry, and for this, God rent away the Ten Tribes, the greatest part of his Kingdome from him, and had it not been for his Father Davids sake, he had lost them all, Yea, so provoking to the Lord is this sin, especially, if aggravated by Persecution, as for the most part it is, that sometimes the Lord will not pardon it, and turn away his wrath, though men do repent; as in Manasshs Case. Though as to personal forgiveness, the Lord will pardon every repenting Sinner, yet not alwayes as to National Forgiveness, so as to avert and turn away his righteous judgements. For Manasseh did repent and reform, Iosiah comes and makes a thorough Reformation, but yet ruine and desolati∣on comes for the old Idolatryes and Superstitions of Manasseh, and for the Innocent blood he shed, which the Text saith, the Lord would not pardon, 2 King. 24.4. and 2 King. 23.25, 26. 6. There is yet a further Effect of this Sin, which is worse then all the rest, if worse can be. It is this, It does so harden the hearts of men, that it is a very rare and difficult thing to get true repentance for it: you may see this in those great Idolaters the Papists, as they are described in the Book of the Revelation, when under the execution of Gods righteous judge∣ments, under the sixth Trumpet, The Lord looses the four Angels about the River Euphrates, that is, the Turks, who were at first four Nations, to plague the Anti Christian World for their Idolatry, and to destroy, and to kill up the third part of men, but what was the Effect of this, did they repent? no; no such matter, the rest of the men which were not killed by these plagues, yet they repented not of their worshipping of Devils, and Idols of wood and stone, Rev. 9.20. well let us go a little further, when the Seventh Trumpet sounds and pours down all the seven Vials of the last plague, and the wrath of God upon the Anti-Christian party, surely, that will convince them, they will repent then, when the third woe is come upon them, which hath seven Vials of wrath in the womb of it: no, for all this, they repent not, but they are described to be like men in Hell, Rev. 16.10, 11. the fifth Angel pours out his Vial upon the throne of the Beast, which is generally understood concerning the City of Rome it self, and his Kingdom was full of darkness, and they gnawed their tongues for pain; but they blasphemed the God of Heaven, because of their pains, and their sores, and they repented not of their needs: They roar under their plagues, but repent not of their Sins. So likewise un∣der the Seventh Vial, which is poured forth into the Aire, which is con∣ceived by Interpreters to be meant of the whole expansum of the Anti-Christian Interest, and party that are acted by the Prince of Power in the Air, whoever, and wheresoever they be, over all the world every where, Mde in . omnium ubicun{que} terrarum Christi Domini nostra hstium: what Effect will that have? see ver. 21. where they are found again blas∣pheming God, because of their plagues, but not repenting. Oh, what a dreadful sin in this! that makes men so incapable of repentance. The Reasons of this strange Impenitency, are 1. Because it is usual with God when men love their sins, and hate to be re∣formed, he gives them up judicially to their Sins, that their Sins may be their Plagues. Hence it is threatned as a punishment of Idolatry, Deut 4.25, 28. Because they have corrupted themselves with graven Images, therefore they should serve Gods of wood and Stone, which neither hear, nor see, nor eat, nor smell: when they had made the molten Calf, then God turned, and gave them up to worship the Hoast of Heaven, Acts 7.42. He gave them up for that sin, to more sin: Ephraim is joyn∣ed to Idols let him alone, Hos. 4.17. Because Ephraim hath made many Altars to sin, Altars shall be unto him to sin, Hos 8.11. They will have their sins to live in them, therefore saith the Lord, they shall have them to be plagued by them. 2. And as this sin is the punishment of itself, so it is often punished with other sins also, sometimes he gives them up to bodily uncleanness for their spiritual Whoredoms, Hos. 4.13. they Sacrifice upon the tops of the moun∣tains, and burn Incense upon the Hills, under Oaks and Popars, and Elms, because the shadow thereof is good, therefore your Daughters shall commit Whoredom, and your Spouses shall commit Adultery, Hos. 4.13. The Apostle Paul fitly joyns Lasciviousness, lusts, excess of wine, re∣vellings, banquettings, and abominable Idolatryes together, 1 Pet. 4.3. Superstition and prophaneness usually go together, they look to other Gods, and love flagons of wine, Hos. 3.1. and where there is such pro∣phaneness it is seldome without Persecution also, for the evil Servant, Mat. 24.49. is said to smite his fellow Servants, and to eat, and drink with the drunken, pictos agnos adorante, vivos devorant, as he saith of the Papists. And when sinners are bound in so many black etters and Chains of darkness, how hard a thing is it to break them off, by true re∣pentance? 3. When men are given up to Idolatry, or to any other sin, by such a judcial act of God, it so deludes the mind, and darkens the understanding, that it is impossible to fasten a Conviction upon them, they will never be∣lieve, nor be perswaded that this is the sin for which God Smites, and if no Conviction, no repentance. The Jews thought, Ier. 44.18. Since we left off to burn Incense to the Queen of Heaven, and to pour out drink offer∣ings to her, we have wanted all things, and have been consumed by the Sword, and by the Famine, whereas the Prophet tells them, because you have burnt Incense, therefore this evil is happened unto you, but they would not be∣lieve him: And just so the Papists, oh, say they, It was never good world since the old Religion was put down, and since we left the holy Catho∣lick Church of Rome. And I have heard of some Lutheran Ministers after the late Wars and desolations of Germany, who have concluded and thought that the Reason of Gods wrath against them was the pul∣ling down of Images. And there be some in like manner at this day, that ascribe all the Warrs and Troubles, and evils of the late times that have passed over these Nations, to the pulling down of Bishops, and Ceremo∣nies; whereas it was indeed the old Sins of the Bishops and that party, their adulterating and corrupting the worship of God with Popish Inno∣vations, Their violence and Persecutions of Gods faithful Witnessse and Servants; that was the chief procuring cause of all the plagues and judgements that have come upon the Land. 4. A mans Repentance is never true till it be proportionable to the nature of his Sins. It is not enough for men to leave these Sins, but they must also loath themselves in their own sight for all their abominations, be∣cause that I am broken with their whorish hearts, which go a whoring after their Idols, as the Lord there speaks,Ezek. 6.9. but how hard is it to get such a self-loathing, self-abhorring frame of Spirit, not only to see that it is a Sin, but to see the exceeding vileness of it, and to loath it as God loaths it, to hate it as God hates it. I have Insisted the longer upon the Rea∣sons of the point, that you may see the hainous nature of this Sin, that it is no light thing to break the second Commandment. These are the Reasons of the point, I conclude with a few words of Use. Use I. This Doctrine Condemns and cashieres at once all the Ceremo∣nies, and whatever other Inventions of men have been introduced into the wor∣ship of God by the Spirit of Anti-Christ, and reteined, and continued by some reforming Magistrates, who have made but incompleat and imper∣fect Reformations. As who knows not, that almost all the Ordinances of Christ have been polluted and corrupted by them. The Gospel might not be preached without a Surplice,See the second Sermon nor Baptisme administred without the sign of the Cross, So likewise kneeling at the Sacrament, bowing to the Altar, and to the name Jesus, Popish holy dayes, holiness of places, Organs and Cathedral Musick, The Books of Common prayer, Prelacy or Church Government by Bishops. These things are no better then this brazen Serpent was. And therefore if this was a Nehushtan, so are all these. They are nothing else but reliques of Popery and remnants of Baal, and therefore when the Kingdome of Christ is come, they shall perish from off the Earth, and from under these Heavens. Vse II. Direction to Rulers and Magistrates, and to you all in your prayers for them, Let Magistrates imitate this Example of Hezekiab. It should awaken them to their Duty. Be wise now therefore, O ye Rulers, be instructed O ye judges of the Earth, and know, that it is your duty to promote the purity of Gods worship, and to protect his people and Messengers, It is a thing impossible to keep in with both sides, both with Persecutors and Sufferers, but therefore it will be your wisdom, and the best and safest way to be on Gods side, and let Baal plead for himself. But because I see but few of them here, I shall direct my speech only to the people of God here present, you may see from hence, what Pray∣ers to make, and what Requests to put up for those whom God by his Providence hath set in Authority over you, pray that God would give them reforming Spirits; and for the King, that God would make Him another Hezekiah to remove the High places, and to cut off the rem∣nants of Baal, that he may trust in the Lord, and keep close to his Word; and that the Lord would be with him, and prosper him whithersoever he goeth, as he will certainly do in this way of Integrity to Religion, and to the work of Reformation. Use III. I Conclude with that word of Exhortation wherewith the Apostle John concludes his first Epistle, Little Children keep your selves from Idols, Amen. 1 Joh. 5. ult. And it is Pauls Exhortation also, 1 Cor. 10.14. wherefore my dearly Beloved, flee from Idolatry. Remember what you heard in the Reasons of the point concerning the greatness of this Sin, and how jealous, and severe the Lord is against these violations of the Second Commandment, and Consider also these four words. 1. It hath been the great design of Satan in all times, and Ages, to destroy and to corrupt the worship of God. And if he cannot perswade men to be down right Athiests, he labours then to drive them into the other ex∣tream of Superstition, if he cannot prevail with them to cast of all the worship of God altogether, then he tempts them to worship him in a wrong way, to worship the true God Superstitiously. What was the great sin amongst the Jews? was it not this? so likewise amongst the old Heathens and Pagans, and amongst the Papists at this day. And what is the great design and work of Christ at this day? but to bring forth his worship into purity, that the new Jerusalem may come down from Hea∣ven; This therefore Satan is most industrious to countermine and fight against, Therefore be sober, be vigilant against this Sin, because your Adversary the Devil is so watchful to insnare you. 2. It will be varnisht over with fair colours, and plausible pretences. The whore of Babylon gives the wine of the filthiness of her Fornication in a golden cup, Rev. 17.4. The Devil in his actings against the Church in the Times of the new Testament, He did appear at first almost like himself in the shape of a great red Dragon, in the Roman Pagan Eme∣us. But when Michael and his Angels overcame, and overthrew im in this appearance Rev. 12. Then he puts on a new Vizard, and ap∣pears in another shape, Chap. 13. but still pursues the same design though under new pretences, and by other Instruments, viz. by the Church and Pope of Rome. For he hath made it his buisiness, ever since the time of Constantine to revive the old Heathenish Idolarry under other names, that whereas before they worshipped the Devil under the names of Jupi∣ter and Apollo, now they commit the same Idolatry, & worship the same Devil still, but under the names of Popish Saints; now it is not Jupiter and Apollo any more, but Saint Peter, and the Virgin Mary, and the Vicar of Christ, & the holy Catholick Church of Rome. Thus doth that Harlot paint her face: So the Prelatick Superstitions at this day are painted over with those glozing pretences of Antiquity, Fathers, Councils, Order, De∣cency, Edification, the peace of the Church, and such like. 3. If once you begin in a way of Superstition, you will never know where to stop or stay, nor where to make an end, but you will multiply your Idols, and increase your Altars, and grow worse and worse. For evil men and Seducers shall wax worse and worse. It is the nature of all sin, but of this in a especial manner, as it is in bodily uncleanness,2 Ti 3.13▪ when men are given up to that lust, they are insatiable, and work all uncleanness with greediness, so it is in this sin of spiritual Whoredome, it is an end∣less sin. If you do but wear a Surplice for peace sake, why not as well admit the sign of the Cross in Baptism, or bow to an Altar, and in a lit∣tle time you will find that the same Reason is as strong for bowing to an Image, to a Crucifix, and why not as well say Mass too, for the peace of the Church, and then at last swallow down every thing, Submit to the Pope, worship the Beast, and so be damned and go to Hell, and all for the peace of the Church. Oh! there is no end here, when a man is once going down the Hill in a way of Carnal Complyance and Superstition, he will never cease; but like a man that is tumbling down a steep Hill, cannot stop, till he come to the bottom, to the very bottom of the pit of Popery. All the abominations of Anti-Christ came in by degrees, the four first trumpets were so many steps or degrees of the rise of Anti-Christ, and then in the fifth, he appears upon his Throne with open face, as the Angel of the bottomless pit, and as an Abaddon, as a de∣stroyer and Son of perdition, with all his Frogs and locusts about him, with all that Anti-Christian Popish Clergy, acting under him and for him, Rev. Chap. 8. Chap. 9. It is observed in the Histories of the Ido∣latrous Kings of Israel, that those in succeeding Times were worse then their wicked Predecessours: Ieroboam he that made Israel to sin, He did but set up the two Calves at Dan and Bethel, but Omri went beyond him, for it is said, He did worse then all that went before him, 1 King 16.25. we read of the Statutes of Omri, Mica. 6.16. so that Omri did enact, and establish Iniquity and Idolatry by a Law; But his Son Aha was worse then He, for as if it had been a light thing for Him to walk in the Sins of Jeroboam, he did set up all the worship of Baal, 1 King. 16 30, 31, 32, 33. Hence the faithful Servants of the Lord have been exceeding wary and watchful against the least appearances and beginnings of Ido∣latry. One of the Ancients (Basil as I remember) when the Heathen Ido∣laters had put Incense into his Hand, and offered to spare his life, if he would but throw it in, or let it fall into the Censer, he chose rather to burn▪ his Hand and loose his life, then to Commit that seeming little sin; which brings me to a fourth Consideration. 4. Remember this for ever, that it is better to suffer then to sin. A man had better suffer, better dye, then sin. And therefore if Superstition be a Sin, be wise for your selves, and choose the greatest affliction, rather then the least Sin. Thou that sayest in thy heart, life is sweet, and thou art loth to suffer, loth to dye; I tell thee, It were better for thee to be cast into prison, into the deepest-darkest-Dungeon. It were better for thee to be burnt at a Stake, or to be hanged upon a Tree, then to sin a∣gainst thy Conscience. Hooper that blessed Martyr vol. 3. when one as∣saulted him with this Temptation, death is bitter, life is sweet, He repli∣ed, but death eternal is more bitttr, and life Eternal is more sweet. 5. Suppose the worst that can be supposed, Suppose that sad time of staying the witnesses be not yet accomplished, as indeed it is a great Con∣troversy, one of the greatest in this Book, whether it be, or no; it is the judgement of very great Interpreters, that it is past, but Suppose there be some further accomplishment of it yet behind, as it may be hopefully conceived that it shall not be so great a slaughter as the first, and that the rage of the Anti-Christian party shall not be able to prevail and proceed so farre as then it did, for the Kingdom of Anti-Christ is decaying, and the Kingdom of Christ is rising; So it is certain, that the time will not be long, for it shall be but three dayes and an half, Rev. 11.11. Let the Prelates and Prelatick Persecutours, take notice of it, suppose you should prevail for a time, and suppose Prelacy should get up again, yet it will not be able to stand, but after three dayes and an half, that is to say, after a little short time, it will fall and perish. The Lord will then cast you forth again, and that for ever, so as to make a full end of you! And therefore let the people of God bear up, and be encouraged in the ord, for the Lord will speedily arise, and have mercy upon Sion; the King∣om of Christ is coming, and the wheels of his Chariots hasten, he will speedily appear to your joy, but they shall be ashamed. Quest. But what shall we do to prevent that In-undation of Idolatry and Superstition that seems to be flowing in upon us? Answ. If any thing will do it, those Ancient weapons of the Church, praes et lahrima, prayers and tears will do it, or at least you shall thereby deliver your own Souls. 1. Be much in prayer, ye that are the Lords Remembrancers, keep not silence, give him no rest,Isai 62.6, 7. till he arise and make Jerusalem a praise in the Earth. Pray against these things, and that God would put his bridle in the aws of Persecutours, and his Hook in their nostrils, that the Lord would look upon all the Hoast of them thorough the Cloud, and knock off their Chariot wheels, that they may drive heavily in all their designs against the Lord Jesus, and that Prelacy, which is the Image of that Beast the Papacy, may never be restored again in these Nations, but that God would keep it down for ever in that grave in which it hath been buryed for these twenty years together; and if sueh things begin to reappear, pray them down again into the bottomless pit from whence they came, and be earnest with God for those in Authority, that he would give them reforming Spirits, and for your Mlnisters, that Christ would hold the Stars in his right hand, and give them both wisdom and Courage, that the Truth may have no disadvantage by us in any thing, as also for your selves and your posterityes after you, that the Truth of the Gospel, and the purity of Gods worship may continue with you; It concerns you at such Time as this, to be much in prayer, and when the Lord shall build up Sion, he will regard the Prayers of the destitute, Psal. 102.16, 17. 2. Be much also in mourning and humiliation, that Gods bottle may be filled with tears. Is there not cause of mourning for the sins of the Times? the deluge of prophaneness, as if Hell were broke loose, the abo∣minations in the midst of Jerusalem, which they that mourn for,Ezek. 9.4. Rev. 7.3. and 9.4., shall be Sealed with the mark of God upon their Fore heads, that they may be pre∣served at least with spiritual Preservations in Times of common Cala∣mity, when publick sins are visited with publick judgements; and hast thou not also Sins of thine own to mourn for? Is there none of you that may say with Paul, I was a Persecutour a blasphemer, I was an Idolater, and a desperate Superstitious wretch, Crossing and Cringing, and bowing down to the stock of a Tree? but now you have obteined mercy; or if kept from those gross abominations, yet have you not been careless and bold with lesser evils? Have you been solicitous to know the mind of Christ in these points?Cant. .7. tell me where thou feedest? have you made inquiries for the way to Sion? they shall ask the way to Sion, going and weeping as they go, Jer. 50 5. Is there no guilt upon thee, as to barrenness of Spirit, and unprofitableness under pure Ordinances which you have long enjoyed in this City? you have had the Gospel preached, and the Ordinances of Christ dispensed amongst you in power and purity, without the mixtures of mens Inventions; but now the Lord threateneth to remove the Candlestick, to deprive you of former mercies, and so to enter into judgement with you for your unfruitfulness under them. Oh! Consider of it. You have had pure worship, holy Ordinances, but Carnal Common hearts it may or if there be a change of state, as I know through grace of you, yet they that are planted in the house of the Lord, should grow in grace, and he very fruitful, and flourishing, Psal. 92.13, 14. but hath your growth been proportionable to the dispensations of light and life that you have had, if not, go home, and mourn before the Lord for this Sin, who knows, but he may yet repent and return, and continue his wonted gracious presence with you▪ And he removed the High places, and broke the Images, and cut down the Groves, and brake in pieces the brazen Serpent, that Moses had made, for unto those dayes, the Children of Israel did burn Incense to it, and he called it Nehushtan. THe Doctrine as you may Remember, was this, That it is a thing very right, and pleasing in the sight of God, when the sin of Idolatry and all the monuments of it, all the remembrances and remainders of it, are quite destroyed and rooted out from amongst his people. This Truth hath been opened and largely proved unto you from many Scriptures: and partly also applyed; but not to repeat the Truths for∣merly delivered, there was one Use which then we did but mention, but shall now proceed (in the help of Christ) to finish it. It was this, This Doctrine Condemns and Cashiers at once all the Ceremonies, and other Corruptions, and Inventions of men which were introduced and brought into the worship of God by the Pope, in the time of Anti-Christian bondage and darkness, but they have been continud by some reforming Magistrates, who have made but incmpleat and imperfect Reformations. They are commonly known, and recommended by this name, the Ceremonies of the Church of England, the Doctrine whereof in the nine and thirty Article, is geerally owned by good men as soud and good, but the worship hath too much of the old leaven of popish Corruptions unpurged out. I shall fist gve you some general gounds and Arguments against them. Seconly, speak to the chief of them more particularly. Ista desieantur. Thdly, Answer Objectins, and then close up this Discourse with a o Use and Application. FIrst for general Arguments▪ waving many other things, my Text leads me to insist chiefly upon this, that they re Idols against the Se∣cond Commandment: They are not directly and immediately against the First, for they are used as means whereby to honour and worship God, the Father, Son, and Spirit, but there may be a false worship offer∣ed up to the true God, and that the Ceremonyes are such, that they are Idols against the Second Commandment, these Reasons do evince. 1. Because they are means of worship which the Lord never appointed, and which never came into his heart. There is no stamp of God upon them, no stamp of Institution, But God will say of them at the great day, who required these things at your Hands. They are means of wor∣ship of an High Nature, for they have a great part of the nature of Sa∣craments in them, For the Patrons of them say, they are neither dead nor dumb, but mystical and significant, and appointed on purpose to stir up the dull mind of man to the remembrance of his duty towards God, by some special and notable signification, whereby He may be edified, they are the words of the preface to the Common prayer Book. So that as the Sacra∣ments have two parts, an outward sign, and the inward grace signified thereby, So have the Ceremonies. The Surplice signifies the whiteness of purity and Innocency that should be in Ministers: The Sign of the Cross signifieth that they must not be ashamed of the Cross of Christ, and so all the rest have some pretended spiritual signification annexed to them, yea they are not only pretended to be significative, but affective also, to edify, to stir up a dull and dead heart, &c. which brings to mind that strange Answer in the Catechism of the Common prayer, to that Question? How many Sacraments there be, They Answer, two only, as genelly necessary to Salvation, viz. Baptisme and the Lords Supper; Implying, that there be other Sacraments also, though not so necessary, which must either relate to the seven popish Sacraments, or else to these English Popish Ceremonies, but they are such Sacraments as Christ is not the Author of, Sacraments of mans making, for the greatest Patrons and promoters of them, do not pretend a divine Institution for them, but on∣ly the Authority of the Church, but if the Second Commandment was given to the Church, as I hope they will not deny, thou shalt not make any graven Image, o form of worship to thy self, they are a manife breach of that Commandment. 2. Because there is greater weight laid upon them then upon greater things, therefore they are Idols. As when the Pharisees did prefer Mint and Cummin before the great things of the Law: And the Traditions of the Elders, which is in the language of these Times, the Ceremonies and Canons of the Church, before the Commandments of God, Math. 23.23 and Math. 15. did they not Idolize their own Traditions? And that the Ceremonies are Idols upon this account, is manifest; because the neglect of them is more severely punished then many great Sins a∣gainst the Law of God, which as it hath been long since Abridment ecept. 2 arg. 3. 39 objected to them; So the Truth of it is so apparent, that some of their own Writers have the confidence to deny it. Dr. Burges instead of denying it, con∣fesses Burges of kneeling. p 62 Apud Pop Ceremonies part 3 48 and bewails the violent urging and pressing of Conformity. And at a Metrapolitical Visitation in Lancashire in the time of the Bi∣shops, when Complaint was made to Cousins the Visitor against a godly Minister, that he had never worn a Surplice in all his life; the Visitor swore, it had been better for Him to have got seven Bastards, and so pro∣ceeded accordingly to silence him, which yet was an orderly and Cano∣nical way of proceeding: and very just and moderate, for it is enacted in the Canons of 1603. Canon that whosoever shall but declare his differ∣ence in judgement from the Prelates in these things, shall be excommunica∣ted ipso facto; but I need not Insist here, for these Nations have had plentiful and woful experience of it, and it is known to all the world, that these wretched Ceremonies have been the principal Engines and Instruments of Persecution in the Hand of Satan to stop the mouths of Gods faithful Messengers, and to oppress the Witnesses, and obstruct the work of Christ. 3. They are Idols, because monuments of former Idolatry. As the bra∣zen Serpent here, might not Hezekiah have prohibited the burning In∣cense to it, but retained the thing it self, and have pleaded, though it was an Idol, yet it is none now; as our Formalists use to plead for these old po∣pish Ceremonies? no, for God will cut off the Remnants of Baal from this place, the very reliques of Popery, Zeph. 1.4. Although some of these things have formerly been of use in the worship of God by his own Ap∣pointment, as the brazen Serpent was, and lights, oyle, musical Instru∣ments, holy garments for the Priests under the Levitical Law, yet now the stamp of Institution being taken off, and having been the Idols of the Papists, they are Nehushtans, base things. 4. It is a Symbolizing with Idolaters, amongst whom these abominati∣ons are continued unto this day. But this is frequently and severely for∣idden in the Scripture: after the doings of the Land of Egypt, wherein ye dwelt, shall ye not do, and after the doings of the Land of Canaan whi∣ther I bring you, shall ye not do, neither shall ye walk in their Ordinances, Lev. 18.3. Take heed to thy self, that thou be not snared by following them, saying, how did these Nations serve their Gods? even so will I do likewise Thou shalt not do so unto the Lord thy God; where observe that he speaks of the manner of worship, presupposing the true Object, for every abominati∣on to the Lord which he hateth have they done unto their Gods, Deut. 12.30, 31. Abijah therefore justly reproves the ten Tribes for it, you have made you Priests after the manner of the Nations of other Lands, 2 Chron. 23.9. And therefore the Lord was very angry with Israel and removed them out of his sight, because they went after the Heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them, 2 King. 17.15. And shall we then do like the Papists? there is the same Reason as to this matter of Popish Idolatries, as there is of Heathenish. The Lord will have his people to have no Com∣munication with Rome at all, whatsoever our Popish Prelates may pretend for Union, and Reconciliation with her. The Lord hath said, If any man worship the Beast and his Image, and receive his mark in his Fore-head, or in his Hand, that man shall drink of the wine of the wrath of God, Rev. 14 9, 10. The Argument doth not depend upon this Hypothesis, neither doth the Question turn upon this Hinge, whether Popery be the worst or grossest kind of Idolatry, but whether it be Idolatry at all; For we must not com∣municate, nor Symbolize with any kind of Idolaters whatsoever. Nei∣ther is it fit to exuse and extenuate the Idolatry of the Papists, as the Bi∣shops usually do in their pleadings for the Ceremonies. For though it may seem in some respects not so bad as the Heathenish, yet in other respects it is worse, and I find that our Divines generally do so judge of it; as Par∣ker, and Ames have shewed at lage, and amongst our Divines in this point (saith Ames) we may reckon De Iackson himself, who hath a Chapter of the Identity, or Equivalency of Superstition in Rome, Hea∣then, and Rome Christians. And evident it is that the Scripture speaks of the Popish Idolatry as the very Quitessence of all Paganism Hence Rome is stiled Sodom, Egypt, Bablon, as being indeed the very Sea that receiveth into her Channel all the filthiness of all the Pagans that were before. Hence the Scripture calleth the Papists Gentiles, Rev. 11.4. the outward-Court, the visible Church is given to the Gentiles, that is to those Heathenish Idolaters the Papists, who did tead down the holy Ci∣ty forty and two Moneth. Neither is there Canaaite, Moabite, ▪ or any other to whom the Papists are not eqal. And as they are in Equipage with former Pagans, so likewise with all modern Aliens. The Turk himself being not excepted, who is loosed from the East, to pu∣nish them, (Rev. 9.13, 14, 15.) and is not half so much aimed at in the Book of Gods Counsels, which the Lamb hath unsealed to Iohn, as tbey are aimed at. Thus the learned Par of the Cross 1 Cha Sect 2 pag 37 Parker, plus metuendus & cavendu est inimicus (saith Cyprian cum latenter obrepit, ea est Diaboli astutia ut sub ipso Christiani nominis Titulo fallat incautos. Therefore what though the Papists call themselves Christians, and what though they have some good things amongst them? So have the Turks too, It is not deny¦ed, that the Papists have some Truths and Ordinances amongst them, but the Argument is concerning their Idolatryes and Superstitions, not con∣cerning the Ordinances of Christ usurped by them; but concerning the Idols and Superstitions invented and committed by them in the worship of God. We must not conform our selves therero, but say to their Idols, get yee hence. Judge in your Consciences, Is it fit for the Spouse of Christ to wear the Trinkets and Ornaments of the great Whore? It is a dishonour to Christ, and an hardening to the Papists in their Idolatrous and sinful wayes, so to comply with them. But this may suffice for ge∣neral grounds and Arguments against the Ceremonies, let us bring them now to a more particular Tryal. I Shall Instance only in these Ten particulars. Which though they are condemned as Idols, by all the former Argu¦ments, yet I Conceive it will be useful, and tend to the further Con∣viction and discovery of them, to speak to them severally. THe Surplice with all the rest of that Popish Wardrope of Superstiti∣ous garments, Hoods, Tippets, Rochets, &c. For there is the same Reason of them all, they are all Popish Idols, and ancient wayes of Su∣perstition. For if you look into the story of Jehu, you will find that the Priests of Baal had their Superstitious garments in those times, 2 Kin. 10.22. and he said unto Him that was over the estry, bring forth the vest∣ments, pag for the worshippers of Baal. And amongst the Papists, the Surplice as some have well observed, 28 hath been such a master Idol, that it sancti∣fieth as it were all their other Idols; So that without this it is unlawful for them to Officiate. The Lord indeed appointed holy garments for the Priests under the Law, but if the Lord had not appointed them, it had been a sinful and a foolish thing to use them, and therefore it is said of Gideons Ephod, which as it seemeth, was made in imitation of the high Priests garments, that Israel went a whoring after it, and it became a snare to Gideon and to his House, Judg. 8.27 An Ephod is nothing else but a garment made partly of Linnen, not unlike a Surplice, but more rich and costly. Those garments of Aaron, are said to be for glory, and for beau∣ty, Exod. 28.2. 28 2 Because they typified and shadowed out the beauty of Christ, our true high Priest, in all those glorious graces of the Spirit of holiness in him. But when the Sun ariseth, the shadows fly away, and therefore now that Christ the body is come, and that Sun of Righteous∣ness arisen upon the World, those legal shadows are done away▪ and to retain them in these Times of the New Testament, doth interpretatively deny that Christ is come in the flesh, and therefore there should be no difference between the garments of Ministers in their holy ministrations, and the garments of other persons, or of themselves at other times, but they shovld go in their habit according to the grave and Comely man∣ner of those among whom they live. All the hint the Scripture gives con∣cerning Ministers apparrel, is only in that word Tim. 3.2. which implies, that they should be comely, but not the least hint of any different Ceremonious garments to know them by, from other men. And therefore when this Superstition began to spring amongst the french Bi∣shops, Caestinus writeth thus to rhem, part 507· discernendi a plebe vel caeteris sumus doctrina non veste, Conversatione non habitu, mentis puritate non cultu, we are to be distinguished from the common sort by Doctrine, and not by garment, by Conversation and not habit, by the purity of mind, and not Apparrel. I dare appeal to any sober mans Conscience, do you think tha Jesus Christ wore a Surplice, or that Paul or any of the twelve did preach in a Surplice? This Argument was alleadged to one in , to which the man confessed, He thought they did not, but He Reason was, because the Church had not then appointed them, to the other replyed, I will have as good an Answer as this from a , to believe as the Church believs, the Church is bound to keep to Word, and if she reject it, the Church plays the Harlot. John the had a several apparrel, Math. 3.4. As Elijah also had before Him, 2 King. 11.8. but he had a special diet also, locusts and wild hony, and therefore by this Argument Ministers must have a several diet also from other men, as well as a distinct Apparrel▪ Mr art¦wrights first rep pag 73 But John was an extraordinary per∣son, and the Lord would have him and his Ministry differenced from others, and the extraordinariness of his Ministry set forth by these things, that the people might be the rather moved to enquire of his Office whom they saw vary so much from the Common Custome of other men; nei∣ther did he wear gorgeous and costly apparrel, but course and mean, and therefore it doth no way suit the case in Hand, unless the Bishops will ex∣change their Surplices for raiment of Camels hair, and their Canonical girdles for a leathern girdle, &c. And it is of like weight to alleadge the Angels appearing in white, of which the Surplice, is but a ridiculous and as Dr. Ames fitly calls it Ames▪ Fresh part 2 Pa 292 an apish Imitation, for by the same Reason Ministers should wear Leather, because the Angels are described with wings, to shew their swiftness and readiness in execution of their Office. The wearing of a white garment in old time was nothing else but a more comely apparrel, such as black is now, with us: After times having beta∣ken themselves to darker Colours, as more grave and modest, and there∣fore that Colour would be light, and Stage-like with us, which was grave and honourable with them. Objection, better preach in a fools Coat, then not preach the Gospel; Answ. If this saying be weighed in the ballance of the Sanctuary, it will be found to be more pleasing then solid, more plausible then weigh∣ty. For the Rule is clear, we must not do evil, that good may come thereof, Rom. 3.8. but it is an evil thing, and a sin to preach in a fools Coat, there∣fore we ought not to do it, no not for that good end to enjoy the liberty of our Ministry. But how may that be proved that it is a sin? why thus. To do any thing in the worship of God that is not decent is a sin, for the Rule is express, 1 Cor. 1.4. ult. Let all things be done decently and in or∣der, but to wear a fools Coat is not decent, but ridiculous; therefore it is a sin to do it in the worship of God, and much more to wear a Surplice, which is fitly called a fools Coat indeed, being as bad, yea, worse. For a fools Coat is only a breach of the rule of decency, but a Surplice is both ridiculous and Superstitious too, It is both a breach of the rule of decency and of the second Commandment, and therefore it is worse then a fools Coat. But we are not to break the least Command for the greatest good▪ And such Ministers as are silenced upon this account, it is not they that do forsake their Ministry, as is most unchristianly and reproachfully said by some, but they are forced from it, and are driven into Corners by plain force and violence. For if men will not suffer us to preach but upon such hard Conditions, that we must break Rules, and Sin against our Consci∣ences if we will preach, it is all one as if they should absolutely hinder, for we must not purchase the liberty of our Ministry at such a dear price, though it be such a precious Ordinance, and so great a mercy to enjoy it. A man had better never preach a Sermon all his dayes then part with a good Conscience for it. And it is not only a few Puritans or Fanaticks as they are now term∣ed, that are so nice and so precise, as to dislike the wearing of a Surplice. For those good men who have been over-borne by this Objection, yet their undistressed judgements were against it. For they did conforme to it with grief, and as their burden, and because their judgements were di∣stressed by the persecutions of those times, between these two, either to conforme, or not to preach. And in the Book of Martyrs you will meet with many remarkeable Testimonies of those faithful witnesses of Christ, who loved not their lives unto the death, you will there find a great cloud of Witnesses against these smaller things as some account them, Mr. Ro∣gers the Proto-martyr of all that blessed Company that suffered in Queen Maryes time; He told them in an holy scorn, Fox. Acts and mo∣num. vol. 3. pag. 131. e∣dit. 1641. that he would not wear that foolish attire, unless the massing Priests were made to wear upon their sleev a Chae with an Host upon it, that there might be a manifest difference be∣tween the popish Priests and the Ministers of the Gospel. Bucer also did re∣fuse to wear a square cap, and gave this Reason for it, Dido∣lav. Al¦tar Da∣masc. pag. 891. because his head was round. Philpot Fox vol 3 pag 29 col in Queen Maryes time would not come to the Convocation in a long Gown, and Tippet, as all the popish Clergy did, for which they did threaten to turn him out of the Convocation; Hoper in King Edwards dayes, did earnestly testifie against them, upon which oc∣casion Mr. Fox complains vol 3 pag 146 147 that notwithstanding the Reformation be∣gun, they used to wear such garments and apparrel as the Popish Bishops were wont to do, which he calleth player-like Apparrel. And Ridly who was at that time a great stickler for it, God gave him repentance for it, when He was in prison, in so much that he wrote a letter to Hooper about it, wherein he bewails the former ignorance and rigor of his Spirit, and confesseth it was his own weakness and simplicity that jarred with Hoop∣ers wisdom in that matter, And in another place there is mention made of one Blumfield a cruel Persecutor, who did threaten a good man, one Sy∣mon Harlestone to put him to the Officers, because He did wear no Surplice, when he said Service; and hereupon Mr. Fox who wrote the Book of Martyrs, hath these words vol pag 909 col 2 60. wherefore it is pity such baits of Popery are left to the enemies to take Christians in, God take them away, or else us from them. For God knoweth they be the cause of much blindness and strife amongst men. And Mr. Thomas Becon in his works printed at London, cum privilegio, 1562. expresseth himself thus, Becon Catech pag 484 apud quench pag 110 wherefore in my judgement it were meet and convenient that all such disguises of appar∣rel were utterly taken away, for as much as it is but the vain Invention of man, and hath been greatly abused of the massing Papists. For what hath the Temple of God to do with Idols, what Concord is there between Christ and Belial, what have the vestments of a popish Altar to do with the Table of the Lord Christ? Moreover the Canons of 1571, forbid the gray Amice or any other garment defiled with the like Superstition, Vide Di∣doclav pag 897 but this Reason reacheth the Surplice, and therefore the equity of that Canon excludes it, though the letter do not. Finally, the Bishops are bound to the use of a pastoral staff by King Edwards book, to which the statute of Elizabeth referreth, but in this they transgress themselves, and therefore with what Conscience, yea, with what fore-head can they smite their fellow Servants for a lesser matter? THis is another popish Idol; for it is a thing which the Lord never com∣manded, and which never came into his heart. It is a manifest ad∣ding to the Institution, and the Arguments that are usually brought a∣gainst other Popish Corruptions, against oyl, cream, salt, spittle, &c. will hold as well against the Cross. Nay more may be said against this, then a∣gainst some of those. For oyl formerly was of some use in the worship of God, which the Cross never was; and oyle was never Instrumental to any cruelty of man against the Lord Jesus Christ, as the Cross was. If a Child should love and kiss the knife that cut his Fathers throat, or worship the Gallows on which his Father was hanged, you would say, he were an un∣gracious Child, or else a meer fool, for nature and Reason would reach him rather to detest it. But then what shall we think of the Papists and o∣thers, who thus Idolize the Cross, upon which Christ was crucified, why is not as much honour due to the Spear that pierced him? and to whips, and nails, and thorns? why may they not as well worship Iudas who betrayed him? and why may we not by the same Reason take a thorn when we baptize a Child, and give it two, or three pricks in the forehead, to shew that it must suffer for Christ? for Christs head was crowned with thorns, we may do this with as much Reason, and with as good devotion for Epiph. heres 49. Apud Parker of the cross p. 1 pag 103 ought I know, as Sign it with the Sign of the Cross. I have read of some who were wont to use bread and Cheese in the Lords Supper, called Ar∣totyritae, and there is as much Reason for this, for ought I know, as for the Cross in Baptism; If the Churches Authority be all that can be said for it, if there be no other Reason for it, as indeed some pretend that this is e∣nough; The Church then may do things which she can give no Reason for, and we must yield blind obedience to her dictates, and so pin our faith as the Papists would have us, upon the Churches sleeves. It is true, the Scripture speaks honourably of the Cross of Christ, God forbid,Gal. 6.15. (saith Paul) that I should glory in any thing save in the Cross of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the World: but by the Cross of Christ is meant the death of Christ, for it is by the death and Sufferings of Christ that our lusts are crucified, and not by the Cross of wood. As when the same Apostle saith, the preaching of the Cross, is the power of God to save Souls, 1 Cor. 1.18. it is not meant of a woodden Cross, nor yet an aery, or watery Cross, but the preaching of Christ crucified, as he explains himself, ver. 23, 4. Is any man so blind as to think that the great Apostle made it the great work, and buisiness of his preaching to cry up the Cross of wood, which was nothing else but the instrument of mans cruelty against our Lord Jesus Christ? And therefore as Mr. Parker shews Par∣ker of the cross part 1. pag. 82 it ought to be as odious to us as is the Gallows to a child on which his Father was hanged. And in that learned Book of his▪ a Book which the Bishops durst never undertake to Answer, he hath pro¦ved that this by some so much applauded Sign of the Cross, is a sin against all the Ten Commandments, and a breach of the very letter of the Second Commandment, being an Image in use religious of mans devising, and taken from the Brothel house of Gods greatest enemy, pa 104 yea, amongst all the Signs of Rome, there is not a more gross and dirty Harlot. He shews that pa. 59 it is the greatest Devil amongst the Idols of Rome. For it is adored by the Papists pa. 5. as a distributer both of temporal blessings, and heavenly graces. It is supposed by them to pa. 45. bless, to convert sinners, to wrok miracles, to save all that are marked with it, to sanctifie and consecrate the water of Baptism, to make it effectual to procure re∣verence unto Baptism, to put us in mind of our vow therein, to fortify and strengthen us against temptations, to drive away the Devil, though as he saith well, p. 13 this pretended use of it against the Devil is no better then a straw to run at Tilt with. But what higher and greater things then these can be said of any Ordinance of Christ? But instead of these glori∣ous effects, it hath done a world of mischief, as much I do believe as ever any Idol did. For God hath accursed it to be a snare, and so it hath proved accordingly. Ibid. 2. page 61 It hath shed much precious blood, which the Earth will not Cover, Napie in Rev 16 and propos Dr Lay against Placy pa 102, 10 parker the par 1 Chap Sect 6 136 And it is conceived by very learned men, that the Sign of the Cross is that special mark of the Beast, Rev. 13.16. But all our Writers do consent, that the Ceremonies of the Romish Church, are a part of the mark of the Beast, of which Ceremo∣nies, the Cross is chief. And shall such a principal badge of Popery? such an Ensign of Anti-Christ, such a Trophee of Anti-Christ, his Conquest and desolation of the worship, and Churches of Christ be retained and continued amongst Protestants? shall we suffer such a mark of the Beast to be set upon our Fore-heads, and upon the Fore-heads of our Friends and Children? God forbid. They may be the Instruments of Christ to eat the Whores flesh, and to burn her with fire, and shall they wear the Whores mark? I say again, God for∣bid. The Idolatry of this Ceremony is so gross and palpable, that some, who have made a Shift to swallow down almost all the rest, the very Organs and all, yet they have stuck at this, they have not been well able to digest the Cross in Baptism. THis is an Idol too, for it is contrary to the Institution, & to the second Commandment: Christ and his Apostles did use a Table gesture, and therefore so should we. For it is said, whilest they did eat, edentibus illis, Math. 26.28. Mark. 14.22. But if whilest they did eat, then also whilest they did sit, for these two are conjoyned, Mark. 14.18. whilest they sate and did eat, and though they did not sit upright, but with lean∣ing, yet it was the Table gesture then used in Feasts and Banquets; and 38 if we sit according to the Custome of the Country where we live, we imitate aright, and it were apish imitation to sit otherwise, as it is to use white wine, or red, the wine of Iudea, or the wine of France. Objection, But we may pray in the act of receiving, therefore we may kneel. Answ. Kneeling is not the only prayer gesture, for the publican stood and prayed, Luk. 18.13. Though Moses and Samuel stood before me, Jer. 15.1. The Prophet Elijah as it seemeth sate, 1 King. 18.42. neither is prayer the principal exercise of the soul in the act of receiving, but rather medi∣tation, the eye not only beholding, but the mind attending upon the Sa∣cramental Elements and actions, making present use of them by medita∣tion, upon the Analogy between the Signs, and the thing signified, in which, though the soul may send up short Ejaculations, and darts of prayer to Heaven, to strengthen her own weakness, yet this need not take her off from her principal work of meditation and application of the things represented in the Sacrament, neither doth Ejaculatory Prayer re¦quire any change of gesture. Objection. But no gesture can be too reverend, great and reverend, dread∣ful mysteries, (saith one) must be received with great and dreadful humi∣lity of Soul, and humiliation of body. Answ. Groveling upon the ground with their faces in the dust, is a more forlorn, dejected posture then kneeling. And therefore by this Ar∣gument they ought not to kneel, but rather to hide their faces in the dust. But the Apostle condemns voluntary humility, Col. 2.18. for it is no true humility, but hypocrisy and Superstition disguised with the name and vizard of humility. It is gross hypocrisy for us to pretend to more holi∣ness, reverence, and devotion in the act of receiving then Christ himself, or then the Apostles did, when Christ himself was there bodily present with them, 37 we must follow the Example of Christ and his Apostles, except where they had special Reasons, which do not concern us: for the Apostle alleadgeth the Institution against all abuses, 1 Cor. 11.23. and he propounds to us for imitation the Example and Custom of the primitive Churches, for those Churches were intended by Christ as pat∣terns to succeeding Ages, 1 Cor. 11.16. and 1 Cor. 14.33. and 1 Cor. 16.1. 2 Tim. 3.14. there is sometimes in Superstitious persons a legal bon∣dage, and slavery of Spirit, and this they take to be dreadful humility. But a Spirit of Adoption is more suitable to the Sacrament, then such a legal Spirit, and obedience is the best humility. That which comes near∣est to the Rule and to the Institution, is the best and humblest way, and most accepted of the Lord. Peter it is like, thought himself very humble, when he said to Christ, thou shalt never wash my feet, but it was a foolish and proud humility, and Christ reprove and cheks him sharply for it: therefore let kneelers take heed of such deceitful, proud humility. It is the manner of all Feasts and Banquets, even when Subjects are invited to a Princes banquet, they do not use to kneel while they are eating, but they sit down with Him, as David and Ionathan did at King Sauls Ta∣ble. The Sacrat of the Passover was an holy Supper, and yet they did not kneel in the act of Receiving, though the Paschal Lamb was slain in manner of a real Sacrifice, and the slaughter of Beasts, and the shed∣ding of blood was more dreadful then the pouring out of wine, but yet they were not wont to kneel at the Sacraments, and Sacrifices of the old Law. It is a dangerous Symbolizing with the papists, who kneel before their breaden God. It gratifies and hardens them, by giving Countenance to that Errour, but grieves and offends many a precious Saint. And indeed it was the opinion of the bodily presence that brought in this Custom of kneeling, and to deny that, and yet to kneel, is such a piece of Idolatry and Contradiction that some of the Papists professed that they would be torn in pieces with wild Horses, rather then do it, if they did not believe that Christ is there bodily present. Costerus the Jesuite confesseth, that if the substance of bread remain, the Idolatry of the Papists Cap. 8 apud Fresh part 521 is more intolle∣rable then the Egyptians was, in worshipping of an Ox, or a Crocodile. And it is a going backward in Religion, for the first Reformers in the very dawning of the day did reject this Popish practise. 5 1, 2 Mr. Knox one of the first and chief Instruments of the Reformation in Scotland, calls the Cross in Baptism, and kneeling at the Lords Supper, diabolical In∣ventions and being demanded by the Council of England, why he did not kneel? He answered, because Christs action was perfect, and it was surest to follow his example, and when they said, they were sorry to find Him of a mind contrary to the Common order, He replied, and I am sorry that the Common order is contrary to Christs Institution. And in King Edwards time, in those first glimmerings and breakings forth of light, there is this Rule in the Book of Common Prayer,Boo Comm Praye anno fol 15 set forth in his Time, Anno 1549. as touching, kneeling, knocking the breast, and other gestures, they may be used, or left, as every mans devotion serveth, which was a very necessary Indulgence for tender Consciences. And shall we be more violent in thse Times of greater light, when we should be more tender, more light should work more love. THis gross Popish Idolatry, after the Prelates had Contended and striven for it several years, was at last enacted and established by them in their last Canons in the year 1640.anon And it was the Immediate forerunner of their deserved ruine, for by this pestilent Innovation they did bring back the work of Reformation, not only as the Sun in Ahaz his dial ten degrees, but almost an hundred years backward. For this gross piece of Popish Idolatry was put down by King Edward the sixth in the year 1550, even in the dawning of the day, in the very beginning of the Reformation, as you may see in the Acts Mon. page 70 Book of Martyrs. But seeing the Prelates are so madd upon it, to Conjure it up again from the grave, and from the bottomless pit, we must therefore a little enquire into it. Their late Contentions and Persecutions for it, have occasioned large and learned disputes against it, but of all that hath been said, or might be said against it, I shall mind you only of these six things. THat the Communion Table is not an Altar, you will find in the Book of Martyrs, six Reasons given by that reforming King Ed∣ward the sixth for the proof of this Assertion. I shall but offer to you three Reasons briefly to evince it. Reas. 1. Because the Scripture calls it a Table, but not an Altar, and we ought to speak as God and Christ hath taught us of his Ordinances, 1 Cor. 10.21 Ye cannot be partakers of the Lords Table, and of the Table of Devils, Luk. 22.21. the hand of him that betrayeth me, is with me on the Table. But Christ himself is our Altar, as in that Text, Heb. 13.10. we have an Altar whereof they have no right to eat that serve the Taberna∣cle. By the Altar is meant Christ, and to eat him, is fructum passionis percipere, et ipsi tanquam Capiti incorporari. If they will needs have it to be meant of an Altar of Stone, as the Jesuits and Prelates pretend, they must expound the Text thus, eb. 3 that for reward of their obstinate cleaving to the Ceremonies of the Law, they shall not eat stones, a small punish∣ment for so great a sin. Reas. 2. An Altar implies a Sacrifice, and Sacrificing Priests, but the Lords Supper is not a Sacrifice, therefore the Table is not an Altar. The use of an Altar is to offer Sacrifice upon, but when we come to the Sacrament, what do we come for? do we come to Sacrifice Christ again, and to crucifie the Son of God afresh? no, but we come to Commemo∣rate and Celebrate the memory of Christs death and Sacrifice, who offered up himself once for all, as the Scripture often speaks, Heb. 7.27. and 9.25, 26, 28. and 10 2, 10. wherein He was both Priest, Sacrifice, and Altar himself: a Priest in regard of both his natures, his Humane nature was the Sacrifice that was slain and offered up to God for us, and his Diety was the Altar that sanctified the offering, and gave that In∣finite vertue and value to his Sufferings. To talk of a Commemorative Sacrifice in the Sacrament is meer non-sence, and a Contradiction. Quench Cole pag 204 For as the picture of a man is no man, or of fire is no fire, so the Commemoration of a Sacrifice, is in Truth no Sacrifice The Lords Supper therefore needs no Sacrificeing Priest: of which some of the ve∣ry Jesuits have confessed, that the New Testament doth abstain from that word Priest, as more proper for the old Law, for Sacrifices and Idols Lorin in Act. 22 apud Quench Cole. pa 293 ab hoc abstinet novum Testamentum ut magis proprio antiqu legis, Sacrificii & Idolorum, concedo. Therefore Altars ought to be abo∣lished. For as long as the Altars remain, both the ignorant people, and the ignorant and evil perswaded Priests will Hoop third upon Ionah. pried 1551 Quench Cole pa 202 alway dream of a Sacri∣fice, as Hooper the Martyr well observs. For Priests, Altar and Sacrifice are relatives, and have a mutual and inseparable dependance upon one another, econ works printed 1562 Co paris Lords Super and Mass vo 100.101 Apud Quench Cole pa 101 neither do these Altars more agree to the Christian Religion then the Cauldron, the Fire-pan, the Bason, the Shovel, the Flesh-hook, the Gridiron, and such like Instruments which the Priests of Aaron used in preparing, dressing, and doing their Sacrifices, as hath been long ago observed. Reas. 3. If the Communion-Table were an Altar, then it should be greater and better then the Sacramental bread and wine, or the Lords Sup∣per it self, and a means to consecrate them. For the Altar sanctifieth all the gifts and Sacrifices that are offered upon it, and is greater then the gift, as our Saviour teacheth us, Math. 23.18, 19. and hence it is said, that the Altar shall be holiness of holinesses, or most holy, Exod. 29.37. and 40.10. And indeed the Prelates place a kind of holiness in their Altars, and therefore they rayle them in, but this conceit will be con∣d, when we come to speak of the holiness of places. But in the mean time, seeing there is no man so blind and desperte, as to say, that the Table is greater then the Lords Supper, this is enough to not an Altar. It is true, some of the Ancients have called it an Altar, but un-Scriptu∣rally, and improperly, as they did also use other Extravagant and wan∣ton Metaphors, calling it solium Christi, the throne of Christ, whereas Christ is not represented on the Table in his Majesty, as upon a Throne, but in his lowest humility, and deepest abasement, as broken, crucified, &c; And although some have been so tender, as to say, they will not condemn these unapt and dangeous Meatphors and expressions of the Ancients, yet I find that very learned, moderate, worthy men, are not afraid to disapprove them. prth. ssembl. roceed∣gs , &c pag 9 This improper speech was dangerous, (saith one) and hath proven hurtful to the Kirke, transforming indeed a Table into an Altar. These Hyperbolical expressions and wanton Me∣taphors of the Ancients, Mr. D. C. upersti∣o est Su∣erstes ge 53 (saith another) have unawares to them good men, filled the Church with Superstition. It matters not therefore, how near the Ancients and others do Come in their expressions, but how near they come to the Truth, and holy Scriptures, which never spake in such a language. Another saith, though some of the Fathers called it an Altar, yet it doth not follow, that we may now lawfully do it, or that they did well in it. Quench-ole page 9 For when they used this manner of speech, the Sacrifice of the Mass, and Mass Priests, with other Idolatrous Popish Trash was not known nor heard of in the world, neither were there any to be scandoli∣zed with those phrases, and to wrest them to such ill ends and purposes as since they have been. But the Fathers might better have spared, then used them, since all this hurt, but no good at all have proceeded from them. And there be remarkable Testimonies in some of the Fathers against Al∣tars. For Origen who lived about two hundred years after Christ, hath these words. Origen ntra elsum li. . Objicit nobis, quod non habemus Imagines, aut aras, aut Templa. Celsus chargeth the Christian Religion with this, that we have neither Images, nor Altars, nor Temples. In Answer to which, Origen doth not deny the Charge, but confesseth the matter of Fact to be true, and defends it from the very Fundamental grounds of Religion, and so doth Arnob. . 6. and in Book lled uench-le page , 72. &c. Arnobius and sundry others. For the Papists indeed to call the Lords Table an Altar is not unsult∣able to their own principles, who pretend to offer in their Mass a propi∣tiatory Sacrifice for quick and dead, but we that are Protestants cannot call it by that name, because it is neither consistent with the Truth, nor with our selves, as hath been shewed; justly therefore are the Prelates charged with a design to destroy and undermine the Protestant Religi∣on, and to introduce and usher in Popery, by these their Popish Innova∣tions. For the very name of Altars, as being Jewish and Heathenish, was quite expunged, in the Reformation out of Popery, so that as the learned QuenchCole pag 59, 60. have observed, it is not to be found in the Book of Common Prayer, Articles, Injunctions, Homilies, Canons, (till 1640.) which never term the Lords Table an Altar, neither properly, nor improperly, yea, there is b. pag 121, 122▪ The Sta∣tute of Jacobi. Cap. 5. an Act of Parliament in which Altars are expressly enumerated, and mentioned as reliques of Popery, with viz. Beads, Pictures, all which are by that Statute appointed to be defaced and burnt. And if you look into the Story of the Reformation, you will find that the ib. pag 45. he Fox Act and page 79 and 879. first thing that was done upon the beginning of the Reformation, was the pulling down of Altars, and setting up Commu∣nion Tables, and the first thing again acted upon the restitution of Po∣pery, was the setting up of Altars, and turning Communion Tables into Altars; which the Prelates were doing with all their might, before their late down fall. Ib. pag 163, 2 311. And what means all that Massing Furniture and Foole∣ries, wherewith their Altars are adorned, as Tapers, Candlesticks, Ba, sons, Crucifixes, Crosses, rich Altar-Cloths. Arras hangings, clasped brave Books, with Crosses instead of Bosses, Crimson and Scarlet Cushions what means all this, if it doth not proclaim their love and affection to the Church of Rome, to whom they do thus conforme themselves, and so much for this first Consideration, I shall be more brief in the rest. SVppose the Lords Table were an Altar, and whether it be an Altar or a Table, yet it ought not to be fastened to the Wall like a dresser, or side Table, but so to stand, as that it may be compassed round about. For this as the learned have observed, hath ever been the manner of the Scituation of Altars, both among the Jews and Heathens, for the Pro∣phet Elijah made a Trench round about the Altar, 1 King. 18.32, 35. I will wash mine hands in Innocency, so will I compass thine Altar, O Lord, Psal. 26.6. and the Lord threatneth Idolaters, I will scatter your bones round about your Altars, Ezek. 6.4, 5. yea, their Altars stood usually without the Temple, Quen page 1 17. it being both a troublesome, unseemly thing to bring Oxen and other Beasts into the Temple, to kill and Sacrifice them there. Zecharias was slain between the Temple and the Altar, Math 23.35. by all which it is evident, that their Altars were not placed in the upper end, or against the East-Wall of their Temples, but in the Courts, the Entries, or midst of their Temples, that men might go freely round about them. And so amongst the Heathens, It was an usual Custom, Alex Alex 4. Cap fol 22 227. ut sacrificantes, aras circumcurrerent. Alex. ab Alexandro. Virgi Aeneid . 4. miss{que} altaria, circum. Virgil. And therefore to Imagine, that setting a Table with one side close to the wall like a dresser, is to set it Altar-wise, is nothing else but a foolish conceit ariseing from the profound ignorance of our late Prelates and Papists. And Tables also to eat and drink at, were so placed as that they might sit round about them. Godwin wish tiqu. 3. . 2. ge 106▪ whence their manner of sitting was termed, Mesibah, a sitting round from, circumivit, ambivit, and their phrase of inviting their guests to sit down, was sit round, 1 Sam. 16.11. we will not sit round, (so the Hebrew and the margent render it, Lo Nasob, non circumsedebmus. Arias Montan.) till he come. Thy children shall be like olive plants round about thy Table. Psal. 128.3. And therefore to set the Lords Table close to the wall, as farr off as may be from the people, and to rayle it in, that so none may sit and receive near it, much less round about it, Quench: ge 22. is without all Reason, Sence, or president, being contrary to the usage of all Nations, Ages, and our Saviours own Example, whom we ought to imitate, not only in the sub∣stance of the Sacrament, but likewise in all decent and Convenient Cir∣cumstances. And it is clearly most Convenient, yea, necessary, that the Table should be so placed, as may be most for the peoples edification, and so as they may best hear, and see the Minister in all the Sacramental actions and Administrations, that are to be performed by him. And there∣fore it is but a slight and unadvised speech, to say, it is a thing indiffer∣ent, whether the Table stand this way, or that way, as some have said, in excuse of Altars. THe placing it also at the East end of the Church, is Superstitious. This was the Custome of those Idolaters, Ezek. 8.16. they worship∣ed the Sun, with their faces towards the East. And it is a Symbolizing also with the Papists. For Hospinian observs, that most Altars at this day amongst the Papists are placed ospin orig. tarium in prima templorum parte, et versus orientem spectant, in the fore-front of their Churches, and look towards the East, quod etiam ab Ethnicis sumpserunt, which they likewise took from the Heathens. For the Temple of Jerusalem, and its Sanctuary stood otherwise. Quench-le page , 235. on ek. 8.16. The Ark and Mercy Seat stood in the Sanctum Sanctorum, at the west end of the Temple, not the East, and the Jewish Synagogues both Anciently, and now were built round, or in an oval manner: neither is there any Law, or Canon of the Church or state of England, for the building of Churches, and Chappels, East, and West, or placing the Chancel, or Quire, at the East end of them. 4. Whereas they call them not only Altars, but high Altars, and raise the ground where they stand, going up by steps unto them, this is the old Heathenish Idolatry of the Gentiles, those Idolatrous high places so often condemned in the Scripture, Ibid. Pag. 163. being nothing else but high Altars Scituated in high places, in detestation where∣of the Lord gives express charge to the Jews, not to go up by steps to his Altar, Exod. 20.28▪ and to destroy and pull down all high places, Numb. 33.52. and in many other Scriptures. 5. Whereas they have Images above, or over their Altars, this also is after the manner of the old Heathenish Idolaters, for in Iosiahs time, we read how they brake down the Altars of Baal, and the Images that were on high above them, or over them, 2 Chron. 34.4. So the Prelates have Crucifixes standing on, or over their b pag. 30 Altars, either in arras, glass, or metal, or in some curious Common Prayer Book stand∣ing on their Altars, only for a dumb shew, adorned with two or three silver Crucifixes, in stead of Bosses on the Cover. And in the Church Mr. Fuller History of th Church of Cent. 17. 11. pag. 173. at Durham, they had a marble Altar set up there by that devout Idolater Cousins, with Cherubims, which cost two thou∣sand Pounds, with all the Appurtenances thereof, namely, a Cope, with the Trinity, and God the Father, in the figure of an old man, another with a Crucifix, and the Image of Christ, with a red beard, and blew Cap; they lighted two hundred wax Candles about the Al∣tar on Candlemas day, forbade Psalms to be sung before, or after Sermon, but made an Anthem to be sung of the three Kings of Collen, by the names of Gasper, Balthasar, and Melchior, and they had a consecrated knife only to cut the bread at the Communion. What vile, execrable, Hideous Idolatry was all this? was there ever the like known, or heard of, amongst men professing the name of Christ? but do these men call themselves Protestants? but must we hae these things set up again? and such Idolaters as these to rule the Church? O Lord, look down from Heaven, and behold from the ha∣bitation of thine holiness, and of thy glory, and rebuke these men! Thou rhat hast chosen Ierusalem, rebuke them, and raise up some Iosiah, that may purge and cleanse the Land from this Idolatry, and break down the Altars, with the Images that are on high above them. 6. The bowing down to them is Idolatry against the very letter of the Second Commandment, which saith, thou shalt not bow down thy self to them. It is not meant of casual position, as if a mans face, when he kneels down to pray, be accidentally towards an Altar, or towards the East, or the like, but it is meant, of bowing with reli∣gious respect to them, thou shalt not bow down to them, nor serve them: if not to Images, then not to Tables; for there is the same Reason of both, why not to the consecrated bread and wine, as well, yea rather, then to the Altar, or Table? And why should the Table be preferred before the Pulpit? The Truth is, This Altar worship is such gross Idolatry, that as I never knew any but the devo∣ted Sons of Babel who are dead drunk with the wine of the filthi∣ness of spiritual Fornications, plead for it, so I doubt not, but God will shortly convince men of it, and rid the Land of it, by astonish∣ing plagues, and judgements, and horrible desolations upon all their pleasant things, if no other means will serve. The glory of Iacob shall be made thin, and the fatness of his flesh shall wax lean, and there shall be but a gleaning left in it, as in the shaking of an Olive Tree, two or three on the top of the uppermost bough, and when it is come to this, at that day a man shall look to his Maker, and his eyes shall have respect to the holy one of Israel, and He shall not look to the Altars, the work of his hands; neither, shall he respect that which his fingers have made, either the Groves or the Images, Isai. 17.4, 5, 6, 7, 8. And there is another Text also, that may strike Terrour into the hearts of these Idolaters, if they have any Conscience, if they have any sence or feeling left, I mean that threatning, that dreadful and direful Imprecation, in Isai. 2.9. the mean man boweth down, and the great man humbleth himself, therefore forgive them not. So that this Idolatrous bowing, though it be not properly the sin against the holy Ghost, yet it is such a sin as God seldome pardons, therefore forgive them not. It is but a desperate shift here to talk of Relative or dependent wor∣ship, that because the Communion Table hath some Relation to Christ, therefore we may bow down to it in honour of Christ, for it is not every thing that hath some kind of Relation to Christ, that is to be worshiped. Do but consider the long Tail of this Serpent, the strange and wretched consequences of this Objection, for by the same Reason we may bow down to an Image, or a Cru∣cifix, to the picture of Christ, as well as to the Altar, and why not to the Pulpit, as well as to either of both? for the word of Christ is preached out of the Pulpit, and why may we not as well adore the cups and vessels which contain the wine? and therefore they are as much related to Christ, if not more then the Table upon which they stand? the Papists grant, we may, and the vessels are conse∣crated things, with them. Well, but the Sun, Moon, and Stars have some Relation to Christ, as being made by Him, and some∣what may be drawn from them by way of resemblance, But may we therefore bow to the East, and worship the Sun, and all the Hoast of Heaven? yes, say the Papists, with a respective or dependent worship, as they call it, as they are creatures of God. Well, but all inanimate Creatures were made by Him, a stone, a stick, or a straw that I see at my feet, they are all Crearures of God, and is it lawful then to worship them? Here I cannot but call to mind what I have sometimes read not without admiration, and trembling, in Vasques the Jesuite a subtle fellow, but yet the Sword was so sharp upon his right eye, that he maintains, Vasq Adoratione 2. Disp. 1. 2. num 10.397.400, 4 & Disp. 2. num 76. pa 438. that it is lawful to worship the Ass that Christ rode upon, and to kiss the lips of Iudas that betrayed him, and that a man may do this with a true devotion to Christ, and that it is lawful to worship all manner of Creatures, whether alive, or dead, res omnes inanimats, modulum straminis, a piece of a straw, nay, he goes further, quamvis Daemon delitescat sub crucifixo, though the Devil be in the Crucifix, yet a man may worship it. And thus you see whither this Objection will bring you, if you follow it home, even to worship the Devil: men had need take heed of giving way to their own wisdome and car∣nal reasonings in the matters of Gods worship, lest the Sword fall upon their right eye, lest they become vain in their Imaginations. A most vile piece of Syllabical Idolatry grounded upon a very gross and carnal mistaking, and wresting of that Text, Phil. 2.9, 10. For, 1. It is but odly and untowardly translated at, for in, for the word is ▪ and it is constantly in all other places ren∣dred in the name, as when it is said, baptize them in the name of the Father, Son, and Holy Ghost, it would marre both the Sence and English of the Text, and make it non-sence to say, baptize them at the Name of the Father, Son, and Holy Ghost, so to say, Our Fa∣ther which art at Heaven, Mary kept all these sayings at her heart, so in the Creed to say, I believe at God the Father, and at Iesus Christ his Son, and at tbe Holy Ghost: you see how absurd such a phrase would be, There is no such phrase as at the Name, to be found in any English Author, nor in any other Text of Scripture, beside this. he Book Quaeres at the me of Jesus. 2, 3. And I have heard and read, that the Translaters of the Bible did render it in the Name of Iesus, as the same phrase is con∣stantly translated by them, in all other places throughout the whole Bible. But King Iames committing the Translation to the Bi∣shops, to be published and printed, besides other bald and wretch∣ed Alterations, they did corrupt the Translation in this place, blotting out the word in, and rendring it at the name of Jesus, to countenance their own Syllabical Idolatry and Superstition. 2. By the Name of Jesus is not meant the Sound of the Letters and Syllables of the word Iesus, but the Authority, the Power, and Ma∣jesty of the person of the Lord Iesus. To expound it of the word, letters, and Syllables, is to make it a kind of a Magical word, which hath all its efficacy included in the Sound, and so to abuse it unto Superstition, as the Iewish Rabbins have abused the word Iehovah with their Cabalistical fooleries and vanities. Why should we not bow as well at the name of God all-Sufficient, El-shaddai, or at the name Iehovah, Elohim, God the Father, Son and Spirit, or at the name Emmanuel, Messiah, Lord, and Saviour, or any other name or Attribute of God and Christ, all those other names being no less precious and glorious then the name of Je∣sus: and seing they do not bow, when they hear Christ descri∣bed, doth not this plainly shew, that this honour is not done to the person of Christ, but meerly to Letters and Syllables. And it seems to make a manifest disparity and Inequality be∣tween the three glorious persons of the Trinity, who are Coe∣qual, Coessential, and Coeternal. If Jews, or Infidels should come into our Assemblies, and hear men say, I believe in God the Father Almighty, maker of Heaven and Earth, without any incurvation at all, and then to pronounce the next words and, in Jesus Christ our Lord, with a Stentorean voyce, bowing and scraping the ground, they could not but think, and con∣clude, that according to our Queres . page 11▪ principles, God the Father, and the Holy Ghost are not God, or not so much God, as the Son, and that Christ and Jesus were two several persons, the one being bowed too, and not the other. And some have Babington posit. of th Second page 246. well observed, that of the two, the name Christ seems to be more peculiar and distinguishing then the name Jesus. For the Jews never took offence at any for calling him Jesus, but they excom∣municated such as confessed him to be the Christ, Joh. 9.22. neither did they ask him, art thou Iesus, Luk. 22.67. but art thou the very Christ? and when he did own it, they rent their Cloaths. For if you respect the litteral name, there were ma∣ny others that were called Iesus, as well as He, at the hearing of whose names, the grossest Idolatry is oftentimes committed, by Capping, and bowing, before they know what Iesus is in∣tended and spoken of. For the Apochrypha mentions Iesus the Son of Syrach, and we read in the Scripture of Iesus the Son of Nun, called in the old Testament Ioshua, but the Greek renders it Iesus, for want of some Hebrew Letters, Act. 7.47. Heb. 4.8. and Iesus Sirnamed Iustus, Col. 4.11. and Barjesus the Sorcerer, Act. 13.6. at whose name Cousins Quaeres to . Qu. 2 page 21. with many more at Durham did most devoutly bow, no less then twice in one day, one after another, such was their gross Su∣perstitious dotage. And I require a Reason, if the word Ie∣sus must be bowed to, why they should not bow to it, when they see it written, printed, carved, painted, or Ingraven, as well as when they hear it? why not at the sight, as well as at the Sound of it? and why not at home, as well as in the Church? and if bowing . Andrews . on Phil. , 11. at the name of Iesus, be a means to keep men from swearing by it, as some would make us be∣lieve, how is it then that, the profanest Swearers are the devout∣est Bowers? and drunkards, and blasphemers, and such doleful Creatures, who Swear, and curse, and damn themselves, and drink healths upon their knees to the confusion of Sion, and Sions King, such is the raging, Hllish madness of profaneness in these Times, yet such incarnate Devils are the hottest Zelots for every false way, and the fiercest Persecutours of those they call Fanaticks, who testifie against them. But the Apostle in the Text speaks of such a name as was given to Christ at his Resurrection, as the Fruit and reward of his death and humiliation. Which therefore can be no other, but that Supream Authority, Lordship, and dominion over all things and Creatures, which was then committed to him by the Father. For the Name Iesus was given Him in the very beginning of his Humiliation, Math. 1.21, 25. and 2.1. and Luk. 2.21. but when God did raise Him from the dead, then did he set Him at his own right hand, farre above all Principality, and Power, and Might, and Dominion, and every Name that is named, not only in World, but also in that which is to come, Eph. 1.20, 21. then was all Power given unto Him in Heaven and Earth, Math. 28.19. then did God make Him both Lord and Christ, Act. 2.36. because then, and not till then, he did advance Him to the full and plenary exercise of his Kingly Power and Authority, so that, by the Name of Jesus is mean, Christ Exalted, Christ as Lord. 3. By bowing the knee, is meant, that universal Subjection of all Creatures to this Sovereign Lordship, Iudicature, and Power of Christ, especially at the day of judgement. For bowing the knee, is a Sign of Subjection, as when it is said, I have left me seven Thousand that have not bowed the knee to Baal, that is, have not submitted to that Idolatry, & toties Diabolo flectimus, quoties peccamus. Men are said to bow to the Devil, as oft as they obey him, and commit sin. It cannot be meant litterally, and carnally of bodily geniculation, because those in Heaven and Hell have no bodily knees to bow withal. Neither is it meant meerly of voluntary heart submission, and obedience to Christ; For the bowing here spoken of, is performed not only by the Saints and Angels, but by those under the Earth, even by the Devils, and all the wicked and damned Spirits, though unwillingly, and to their confusion; whence Ambrose and others read it passively, that every knee should be bowed, for they are under the feet of Christ, and forced to Submit, and stoop to Him, will they, nill they, as the passive Objects of his Pow∣er and Justice. Thus Hierome, non ad genua corporis, sed ad subjectionem mentis, & inclinationem spectat, sicut David dicit, adhaesit pavimento anima mea. It doth not belong to the knees of the body, but to the Subjection and bowing of the mind, as when David saith, my Soul cleaveth to the Earth and dust, noting his inward humiliation, not any outward gesture. And the whole stream of Expositors goes this way. As Calvin, Cartwright, Ayry upon the place. Alley poor Library. printed Lon 1571. fol. 42, 88, 103, 104. Babington o the Creed. 2. pag. ( 244, 245, 246. Whitakers Aswer to Reigh¦nolds Cambri 1590. page. 3 399 apud. to owers▪ 18, 29, 32. And all our Divines against the Papists, Alley, Babington, Whitaker, and many o∣thers, who have fully vindicated this much abused Text, and confuted this beggerly Popish Ceremony, shewing, that we ought to look at the Person and Office of the Lord Jesus, and not to be like Children playing with Letters and Syllables. THese are another Idol of the Church of England. For no∣thing can be holy to the Lord, which is not made holy by the Lord. It was a part of the Pharisees Superstition o fast twice a week, Luk. 18.12. and it was the brand set upon Ieroboam, 1 King. 12 33. that he ordained a Feast unto the Children of Israel, upon the fifteenth day of the eighth Moneth, even the Moneth which he had devised of his own Heart. And though it was like un∣to the Feast that was in Iudah, ver. 32. and though He pretended the glory and worship of that God that brought them up out of the Land of Egypt, as well as the ease and accomodation of the people, ver. 28. yet all this would not excuse Him, And what is Christmas and Easther, and all the rest of them, but dayes, which the Ieroboam of Rome hath devised of his own Heart? And the people had them from the Pagans, for Christmas is nothing else but the old Heathenish Ba∣chanalia, it is kept at the same time of the year, and after the same profane manner only the Pope hath Christened it with a new name. The Apostle condems the observation of the Iewish Festivals, be∣cause they were a shadow of good things to come, Col. 2.16. such weak and rudimentary Instructions were fit for those darker and weaker Times of the Churches nonage, when under the Tutorage and paeda∣gogy of Moses, before the coming of Christ. But after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly Elements, whereunto ye desire again to be in bondage, ye observe dayes and Moneths, and Times, and Years. I am afraid of you lest I have bestowed upon you labour in vain, Gal. 4.9, 10, 11. It is a Sign the preaching of the Gospel hath had but small success in such a place, and in the Hearts of such a people, and if the Apostle said it concern∣ing Iewish dayes, surely it is much more true concerning Popish dayes, for there was more Reason to retain those which were appointed at first by God himself, then to observe those which were invented by the Pope, and which have done so much mischief to the Churches of Christ. For as Dr. Ames observs, they were from their first rise not only equalled unto, but also extolled above the Lords day. Easther brought in a Superstitious Lent to attend upon it, made Baptism wait for Her Moon, and conformed our Lords Supper unto the Iewish Passover in unleavened bread. It was the first apple of Contention amongst Chri∣stians, the Latine and Greek Churches striving and contending fierce∣ly about the time of it, de lanâ caprinâ, and Victor Bishop of Rome des∣perately excommunicating those that were not of his opnion in the thing, so that it was the first weapon wherewith the Bishop of Rome plaid his prizes against other Churches, and after slew so many per∣sons with, by Augustine the Monke. Holy dayes devised by men in honour of Christ, invited and drew on Holy dayes to Saints. Though indeed it is but a vain pretence to say, they do it in honour of Christ, for it is not good Intentions that will excuse bad actions. Ieroboam pretended very good Intentions, The Israelites pretended an holy-day to Iehovah, Exod, 32.5. though they kept it in a rude man∣ner but what saith the Lord to them, even after all the prayers of Mo∣ses for them, ver. 34. in the day when I visit, I will visit their sin upon them. These dayes are rather celebrated in dishonour, and as it were in despite of Christ, as if Christ were a God that delighted in Profane∣ness and Wickedness: for he is dishonoured by letting the reins loose to all manner of Profaneness, as much in the Twelve dayes, and in some respects more, then in all the Twelve Moneths of the year be∣side. And it is a dishonour to his Sabbath, for men to set their Posts by his Posts, and their Altars by his Altars, as Jeroboam devised a Feast of his own heart, like unto the Feast that was in Judah. Suppose the Church might sanctifie a day where the Lord hath not done it, yet it is needless and superfluous, yea presumptuous to do it, where the Lord hath made other provision, for it is to charge God with folly. But Christ the Lord of Time, and the Lord of the Sabbath, hath san∣ctified and instituted the first day of the week, whereon he arose from the dead, for the Commemoration of the great work of our Re∣demption by him. And what can the man do that cometh after the King? and in those things which have been already done? Eccles. 2.12. It is a bold and deep reflection upon the wisdome of Christ, to adde thus to his Appointments, as if the Lord Jesus Christ himself were not wise enough, to appoint dayes and times sufficient to keep his own Nati∣vity, Death, Resurrection, Ascension, and all the great things he hath done for us, in everlasting remembrance in the hearts of his Saints, but the Devil and the Pope must help it out. Neither is the yearly time certainly known, but much disputed amongst Chronologers and Di∣vines, so that Holy-day keepers cannot say that they do commemorate opus diti in die suo, the Lord having hid it, as he did the body of Mo∣ses, to prevent Idolatry. And it is a great infringement of our Christian Liberty, when God hath given us six dayes wherein to serve him in our Callings, Six dayes shalt thou labour. As it is Profaneness to call that common which God hath sanctified and made holy; so it is Tyrannical Superstition and Pre∣sumption to make that holy which God hath made common. Occasional dayes of Humiliation and Thanksgiving, when God by his Providence calls thereunto, there is Scripture-ground and warrant for: for, Je∣hoshaphat proclaimed a Fast, 2 Chron. 20.3. and so did the King of Nineveh, Jonah 3.7. see also Joel 1.14. & 2.15. From whence some have not unaptly said, That the Magistrate and the Church hath as it were a Warrant dormant for such dayes. Neither indeed could all the particular Causes, and Occasions, and Times thereof be particularly determined in the Scripture, because they are infinite, and Christ al∣lows also private Fasts, Matth. 6.17, 18. but here there is onely an occasional designation of a time, upon a present emergency of Pro∣vidence calling thereunto. But in those Anniversary Popish Festivals time is dedicated and sanctified to an holy use in a stated way, which is more then the Scripture impowers men to do. So for Week-day-Lectures, they are most impertinently objected, for these are not hours sanctified or consecrated to Gods service, but onely the most convenient times when most may resort to the hearing of Sermons. So that time is onely designed occasionally, not dedicate or sanctified. Time is made to serve Gods people, and not Gods people made to serve the time, or to serve God because it is an holy time. And whereas some have seemed to condemn the superstitious part of Christmas, but plead hard for the Hospitable part, as they call it: The Answer is, That the Feasting and Sporting is an Appendix to the Worship, or rather to the Superstition, and therefore stands or falls together with it. The Apostle therefore calls them Idolaters, even for their Feasting and Sporting, 1 Cor. 10.7. Neither be ye Idolaters, as were some of them: as it is written, The people sate down to eat, and drink, and rose up to play. And if you reade the story of that Idola∣try of the Calf, Exod. 52. you will finde that it was Celebrated much after the same manner that Christmas is, or rather somewhat better; for they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: So that it seems they went to Church, and said their Prayers most devoutly in the morning, and then they sate down to eat and drink, and rose up to play, ver. 6. and there was shout∣ing, and singing, and dancing amongst them, ver. 18, 19. Sober mirth, and the moderate use of the good Creatures of God, is lawful at any time of the year, and there never was any Minister that Preached or spake against that; but to have better Cheer upon a Popish Holy-day, then at another time, meerly upon this account, because forsooth it is an Holy-day, this is superstitious: and the Revelling, and Rioting, and Luxury which is usual at those times, is every way an hinderance to Hospitality, and not a furtherance to it, that which might and ought to be bestowed in a way of Liberality to the Poor, being mis-spent and lavished away in vain Prodigality and Luxury. The dayes of Purim, Esth. 9. were seven hundred years since ob∣jected by Papists unto the Waldenses, and since by all Papists that have written against Protestants about Ceremonies, as Gregonius de Valen∣tia, Bellarmine, Suarez; and we need not seek for new Answers about it, for that which our Divines have answered to the Papists, is suffici∣ent in two words. 1. That it cannot be evinced, that these dayes of Purim wer Religious Feasts. Junius saith, Praeceptum fuit Politicum, they were onely dayes of Civil rejoycing, they are called onely the dayes of Purim, not the holy dayes of Purim. They are not called Chaggim, no peculiar Sacrifice was appointed, nor any holy Convoca∣tion of the people enjoyned. The Ordinance required but Feasting and Joy, and sending of portions to one another: the Rest men∣tioned Esth. 9. was onely from their Enemies; so much work as might stand with a Feasting-day was not forbidden. 2. Vpon suppo∣sition of a Religious Feast instituted by Mordecai, he did it, saith Dr. Whitaker, God inspiring him, and peradventure by order from some Pro∣phet. As Zech. 8. they changed their Fasts into Feasts by the mouth of the Lord, by the Ministry of the Prophet. And though we do not reade expresly, that either God or any Prophet did require this Feast of Purim, yet forasmuch as it stands approved in Scripture, there is no doubt but it was done by warrant from God. The Feast of Dedication, Joh. 10.22, 23. hath also been objected from the time of the Waldenses, but it is not certainly known what Feast of Dedication this was, and whether meerly of humane Insti∣tution. Some take it for that which Solomon appointed, others ascribe it to Ezra, others to the Maccabees; neither is there any evidence that approved it. The Text onely saith, that he walked then in mons Porch, which he might do without observing or approving if it was nothing but a Tradition of the Elders, we may be sure th Christ who testified against other Inventions of men, did never observe this. It was Luthers desire no less then Seven-score years ago, in his Book de Bon Operibus, set forth Anno 1520, that there were no other Fe∣stival dayes amongst Christians, but onely the Lords-day: And right excellent was that Speech of King James to a National Assembly in Scotland, Anno 1590. He praised God that he was King in the sincerest Church in the world; sincerer then the Church of England, for their Service was an ill-said Mass in English; sincerer then Geneva it self, for they observed Pasche and Yoole, that is, Easter and Christmas, and what warrant (said he) have they for that? TO discover the vanity of this Superstition, consider, that inherent Holiness which is in Persons, is a thing which Places are no way capable of: but the onely holiness that is or can be pretended for them, is a Relative Holiness, upon the account of some thing without them, in respect and relation whereto, they are denominated and re∣puted holy. Hence one that writes for it hath described it thus, A state of Relation of Peculiarity to Godwards. Now in the time of the Old Testament, we finde two sorts of holy Places upon this account of Relation to the holy God. 1. Where God was pleased to afford the visible and extraordinary Ap∣pearances and Manifestations of his Glory to the very eyes of his Ser∣vants, such Places were Holy during the time of those Manifestations. As when the Lord appeared to Moses in the burning Bush, Exod. 3.5. The place whereon thou standest is holy ground. So to Joshua, Chap. 5.15. Hence Mount Sinai might not be touched, Exod. 19. And upon this ac∣count the Mount where Christ was transfigured is called the Holy Mount, 2 Pet. 1.18. but this Holiness continued onely while that ex∣traordinary Presence continued, there is no more Holiness in Mount Sinai, or in Mount Tabor now, then there is in any other place, therefore the Apostle so calls it from what it was, not that it is so still; neither is any other place in these times priviledged with such an ex∣traordinary visible Presence and Appearance of God: and therefore this neither is nor can be pretended for our Meeting-places. But 2. There was a stated Holiness in the time of the Law in some Places. And thus some have observed, that we finde but three Places that were holy in this respect, The Land of Canaan, called the holy Land, Zech. 2.12. the City of Jerusalem, called the holy City, Mat. 5.4. & 27.53. and the Temple, frequently therefore called the holy Temple, Jonah 2.4. And these places were perpetually holy, as long as the Old Testament dispensation continued. But if we enquire into the nature, and into the grounds and reasons of this Holiness, we shall finde that it is wholly ceased in these Gospel-times, and that no place is holy now up∣on any such account. For 1. These Places were holy, because in them were the standing Signs and Symbols of Gods Presence, which is therefore called his Symbolical Presence, to distinguish it from his Extraordinary Presence before-mentioned, and from his Spiritual Presence, which is not tyed to any place. Hence he is said to choose Jerusalem, and Mount Sion, and the Temple, to dwell there, and to put his Name there, Psal. 76.2. & 87▪ 2. and to dwell between the Cherubims, Psal. 80.1. The Temple it self was a Sign of his Presence, and the Altar, the Ark, the Mercy-seat, Cherubims, Sacrifices, and almost all the Ordinances of those times were affixed by Gods appointment unto those places, to be observed and celebrated there, viz. in the Temple, and in Jerusalem: but there is no place that is now priviledged with this Symbolical Presence. There are no such standing Signs and tokens of his Presence annexed unto any place. God hath given his Ordinances to his Church, but he hath not tyed them to any place, He dwells not in Temples made with hands, Acts 17.24. 2. These places under the Law were holy, by reason of their Typical respect to Christ, and the good things that were to come by him. Canaan the holy Land was a Type of the Church on Earth, and of the King∣dome of Heaven, the heavenly Canaan: They sought another Country, a better Country, that is, an heavenly, Heb. 11.14, 16. Thine eyes shall see the land that is very far off, Isa. 33.17. Jerusalem also was a Type of the Church, and of Jerusalem above, Gal. 4.26. Rev. 21.2. and so the Temple, Psal. 15.1. and it was a Type also of Christs Body, Joh. 2.21. Col. 2.9. Hence some have well observed, That the more nearly and lively that any of these Places did typifie Christ, so the diffe∣rence and degree of holiness did arise; as the Temple was more holy, because it typified the Body of Christ, in whom the Godhead dwelt bodily, Coloss. 2.9. as God did dwell Symbolically in the Temple. But Christ the Substance being come, and all the Types and Shadows therefore done away, there are not, there cannot be typical Places, or typical Holiness in Places in these times. 3. Those Places of old were holy by virtue of Gods Institution, who did appoint and sanctifie them to be parts of his Worship, and Ordinances of a very high nature; for the Lord appointed them to be the wayes and means of Communion between himself and his people: There will I meet thee, and I will commune with thee from above the Mercy-seat, from between the two Cherubims, which are upon the Ark of the Testimony, Exod. 25.22. Numb. 7.89. And they did sanctifie both the Worshippers, and the Worship performed in them, the Altar sancti∣fied the gift, the Temple sanctified the gold, Matth. 23.18, 19. in so much that the Places were principal, and the Duties less princpal, as Divines observe. The Temple and the Altar being Types of Christ, were of an higher worth and excellency then the Services and Sacri∣fices offered in them, and did bring acceptance to them, and there∣fore they were to pray towards the Temple, to offer upon the Altar, &c. Deut 12.5, 6. 1 Kings 8.29. There will I accept them, Ezek 20.40. And it was a profaning of the Temple to use it for Civil Im∣ployments, being consecrated and appropriated by God to holy uses: and therefore Christ would not suffer them to buy or sell, or to carry vessels through it, Mark 11.15, 16. But there is no word of Institution in the New Testament to sanctifie any one Place more then another, but on the contrary it layes all places level in regard of Holiness. When the woman of Samaria pleaded, Our fathers worshipped in this Mountain, but ye say that in Jerusalem is the place where men ought to worship; Jesus said unto her, Woman, believe me, The hour cometh, and now is, when ye shall neither in this Mountain, nor yet at Jerusalem worship the Father, but the true wor∣shippers shall worship him in spirit and in truth, Joh. 4.21, 23. He turns her eyes and thoughts away from the difference of Places, to look at the spirituality of the worship: for as God is no respecter of persons, so he is no respecter of places; but wheresoever, for that indefinite [where] is equivalent to an universal, Wheresoever two or three are gathered together in my Name, there am I in the midst of them, Matth. 18.20. I will that men pray every where, , in every place, 1 Tim. 2.8. The Church of Troas met in an upper Chamber to break Bread, and for Preaching and other Ordinances, Acts 20.8. there∣fore all places are alike. Our publick Meeting-places for Worship in these Gospel-times, do not succeed in the stead of the Jewish Tabernacle or Temple, because they are not priviledged with that extraordinary visible Presence of God in them, which was in the Temple at some times, neither have they that Symbolical Presence, and residence of God in them, which was in the Temple at all times, neither have they that typical respect to Christ, neither hath God sanctified them, and set them apart to himself as his own peculiar: but they are of the same nature with the Jewish Synagogues, which were the places of the publick Moral Wor∣ship of God in those times, and were without question every whit as holy as our Churches, but yet we finde that the Synagogues were not appropriated to holy uses onely,Matt. 10 7. Matt 13.. though the Temple was, but they kept Courts, and had Civil Assemblies in them about Civil mat∣ters, Mat. 23.34. Some of them shall you scourge in your Synagogues, which suppose it were not meant of the executing and inflicting of the punishment upon them, but onely as some would have it, of passing the Sentence, yet this will not help them, for still it was a Civil and Secular use of the place, where they met for the publick Worship of God. I may therefore here apply that of Isai. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: when he maketh all the stones of the Altar as chalk-stones, that are beaten asunder, the Groves and Images shall not stand up. God will never purge away the iniquity of Ireland, nor take away the sins of England, till the stones of the Altar be as Chalk-stones, till people be convinced that there is no more holiness in a Church, I mean the Meeting-place of Wood and Stones, then in a dwelling house, nor in an Altar more then in Chalk-stones. There have been some Episcopal men, Episcopal at least in some other things, who yet have been much above this gross superstitious Conceit of the difference of Places. Dr. Vsher in his Body of Divinity, speaking against the private Admi∣nistration of the Sacraments, he hath these words; In times of Per∣secution the godly did often meet in Barns, and such obscure places, which were indeed publick, because of the Church of God there, the House or Place availing nothing to make it publick or private, even as where∣soever the Prince is, there is the Court, although it were in a poor Cot∣tage. It is true, there is a Spiritual Presence of God in our publick Meet∣ing-places, when his people are there assembled to Worship him in the Beauties of Holiness, but he doth not afford his Presence with respect to the place, but to the persons; he is not present with them for the places sake, but present in the place at that time for their sakes. And therefore this Spiritual Presence of God doth not make any place properly holy, for then all places should be holy, wheresoever holy persons meet to enjoy the Spiritual Presence of God in holy duties: as the Primitive Churches met in private Chambers, Acts 1.13. & 20.8. and by the same reason all the dwelling-houses where there are Family-duties, and daily worshipping of God in the Family, and in secret, are holy places also. Nay, the Fields, the Streets, and some∣times Prisons, and Dungeons, and Gibbets, and all places where the Saints come, and enjoy Communion with God in their Spirits, are holy places. And so by their own Argument they lay all places level, the Lord having many precious Saints that walk with him, who are dispersed & scattered up and down almost in every corner of the Land. Churches I confess are holy things, but the word Church is very im∣properly, and Catachrestically used concerning the Material Church of Wood and Stones, by a Metonymie; but the Scripture knows no other Church but the Church of Saints. That place, 1 Cor. 11.22. is much abused, and misinterpreted, Have you not houses of your own to eat and drink in? or despise you the Church of God? It is not meant of those improper Metonymical Churches, neither doth the opposi∣tion inforce any such thing: for there be many other things which may be opposed to their own houses, besides the publick Meeting-place. There are in Logick not onely Contraria, quorum unum uni, but also Disparata quorum unum multis pariter opponitur: The Apostles Argument is this, that it is a contempt of the Church or Saints of God, to carry themselves so disorderly in their presence. And yet it doth not follow, that the publick Meeting-places must be pulled down, for the Consecrating of them is an abuse of things necessary, and not of things indifferent. The Scripture mentions it as a good work to build them, He loveth our Nation, and hath built us a Synagogue, Luke 7.5. and as an act of great profaneness to pull them down, Psal. 74.8. They have burnt up all the Synagogues of God in the Land, which yet had no more holiness in them then our Meet∣ing-places. And the thing it self speaks, for if there ought to be publick Assemblies for the Worship of God, if this be a duty, it is necessary that there be places to meet in. It is true, the Lord com∣manded the Jews to demolish the Heathen Temples of the Canaanites, Deut. 12.2, 3. but these were built for Idols, and therefore might just∣ly be accounted meer Monuments of Idolatry; but our Meeting-places were built for Christian Churches and Assemblies to Worship God in, amongst whom the Essentials of a Church-estate and Worship were preserved, even under the Apostacy of Antichrist, for the Woman was fed & nourished all the 1260 dayes, Rev. 12.6, 14. therefore som Fundamental Ordinances were preserved, though both the Worship and the Places have been much defiled with Superstition: but yet as we do not therefore reject the Worship of God, because of those Abuses, so neither need we reject the Places, but should reform and retain both the one and the other, the Worship and Ordinances be∣ing necessary by virtue of Gods Institution, and the Places needful for the performance of the Worship. And the Superstitious abuse of them hath been taken off by publick Authority. For the Great Parliament hath thus declared: As no Place is capable of any Holiness, under pretence of whatsoever Dedication or Consecration, so neither is it subject to such Pollution by any Superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick Worship of God; and therefore we hold it requisite, that the places of publick Assembling for Worship amongst us, should be continued, and employed to that use. Neither indeed can they be destroyed without great and manifest hinderance and preju∣dice to the publick Worship of God, unless new ones be first built. And if they that plead for it will first erect new Meeting-places, that are every way better, and stronger, and more comely, and more ca∣pacious to contain large and numerous Assemblies, and more conve∣niently situated for the accommodation of all the people, I say, when this is done, they shall have my free consent to do what they please with the old ones. But if they will needs demolish them before new and better be built in their stead, the least that can be said to them in such a case, is that their Milk byles over: if they have any true Zeal against Superstition, they had need take heed lest they run out of one extream into another, and lest they be acted by the spirit of the My∣stery of Iniquity, and by the Subtilty and cunning Craft of Satan into gross Profaneness, upon pretence of avoiding Superstition. IT is true, they had Musical Instruments in the Worship of God under the Law; but 1. There was then a clear word of Institution for them. The Trum∣pets of Silver and Cornets of Horn, were instituted by the hand of Moses, Numb. 10. in the ten first Verses, and Levit. 23.23, 24. and in Davids time there were added Cymbals of Brass, and Harps and Psalteries of fine Wood, 1 Chron. 16.4, 5. and that by Authority and direction from God, for so was the Commandment of the Lord by his Prophets, 2 Chron. 29.25. and therefore they are called the In∣struments of Musick of the Lord, 2 Chron. 7.6. and we reade also of Timbrels, Organs, and Ten-stringed Instruments, Psal. 149.3. & 150.4. But there is not one word of Insitution for them under the Go∣spel, but on the contrary they are cashiered and excluded out of Go∣spel-worship, by that general Rule which the Apostle layes down concerning all the parts of Gods Worship, 1 Cor. 14.26. Let all things be done unto edifying; and ver. 15. I will sing with the Spirit, and I will sing with understanding also; but the Chanters and Chri∣sters are Barbarians to all the people, for they play and sing no body knows what, so that the understanding cannot edifie by it. If I know not the meaning of the voice, he that speaketh shall be a Barbarian unto me, 1 Cor. 14.11. It is therefore a strange Comparison which some have used, who have said they know no Argument to prove the Or∣gans simply unlawful, but what would prove a Cup of Wine unlaw∣full. For we must remember, that the Question is concerning the use of them in the Worship of God: and therefore the Answer is, That there is a vast disparity of Reason between a Cup of Wine and Organs, for the one is instituted, the other not. Christ hath ap∣pointed and commanded us to use Bread and Wine in his Worship in the Sacrament of the Supper, but he hath not appointed Cathedral Musick. 2. I do not finde in the Scripture, that these Musical Instruments were a part of their Synagogue-worship▪ which was Moral, but rather of their Temple-worship, which was Ceremonial. In their Synagogues they had the publick Moral Worship of God, Reading and Expound∣ing the Law, &c. Acts 13.15. Some think they had Trumpets also in their Synagogues to call the people together, but this was a Moral use of them, for which we use the ringing of a Bell. But the Scri∣pture is clear, that the Musical Instruments were appointed to be used continually before the Ark, 1 Chron. 16.4, 5, 6. And the Singers and Trumpeters stood at the East end of the Altar at the dedication of the Temple, 2 Chron. 5.12. And in Hezekiahs time, when the burnt-offering began, the song of the Lord began also, with the trumpets, and with the Instruments ordained by David King of Israel, 2 Chron. 29.27 28. But seeing Christ is come, and hath caused the Sacrifice and the Oblation to cease, and the City and the Sanctuary being both destroyed, as Dan. 9.26, 27. all the Worship that was affixed thereto is ceased with it. 3. There was a typical signification in them. The Silver Trumpet signified the sounding of the Silver Trumpet of the Gospel through all the world, the Preaching of the pure Word of God by his Mes∣sengers, who are said to lift up their voice as a trumpet, Isa. 58.1. Set the trumpet to thy mouth, Hos. 8.1. The tongue of the just is as choice silver, Prov. 10.20. and both these, and all the rest of their Musical Instruments, were expressions and signs of joy, Psal. 98.6. & 89 15. Blessed is he people that know the joyful sound. They were therefore fit resemblances to shadow out that heavenly Musick, and inward Me∣lody of the joyes and graces of Gods Spirit in the hearts of his people. The Apostle therefore exhorts us to sing, but in stead of Mu∣sical Instruments, he requires the melody of the heart, Eph. 5.19. and grace in the heart, Coloss. 3.16. But 4. Suppose the signification of the Jewish Musick could not be found out, (as indeed it is an hard thing to finde out the meaning of all their Ceremonies) we are delivered not onely from their Types and Cere∣monies, but also from all their Yokes and Burthens. These things were a part of the burthensome Paedagogie, which the Church was under in the time of its Non-age and Childhood, but now the time of Go∣spel-freedome is come, Gal. 4.1. And therefore Aquinas, though a Popish Schoolman, yet he rejects and pleads against these Instruments of Musick, as being then used amongst the Jews quia populus erat ma∣gi durus & carnalis, for which reason also they were so much en∣couraged with promises of temporal things. And this Superstition was not brought into the Church of Rome it self in his time, who lived about 400 years ago, and he saith the reason was ne videatur Judaizrt, lest they should seem to Judaize. And he doth also well observe, that Musical Instruments do more stir up the minde to de∣light, then frame it to a right disposition, they raise natural, rather then true Spiritual joy: which they that commend them as an help partly natural and partly artificial, to the exhilarating of the spirits for the praise of God, may do well to consider. They are such an help as God hath not appointed, and what God doth not appoint, he is not wont to bless. But why should we not have Trumpets in the Worship of God as well as Organs? for the Jews had Trumpets also. And why must we have them onely in Cathedral Churches? If Organs be too dear for every poor Parish, yet they might get Citherus or Bagpipes. And why should there not be Dancing in the Worship of God as well as Piping? For those old Idolaters in Exod. 32. did not onely shout, but also danced and played before their Idol. Eras∣mus, though in many things a Papist, yet he saw the evil of this, that whole flocks of Boyes should be maintained at a great charge, wasting also their own precious time in perdiscendis hujusmodi gannitibus, which Dr. Ames renders thus, in learning this gibble gabble. And all the first Reformers condemn it with one mouth, Zuinglius, Calvin, Peter Martyr, and others, as a part of the Legal Paedagogie; so that we might as well recall the Incense, Tapers, Circumcision, and all the other Shadows of the Law into use again. WHich is not, neither are you to look upon it under the Notion of a Directory, to inform and instruct men con∣cerning the Worship of God, for doubtless it is as lawful to write Books of Prayer and publick Worship, as of Faith, or Love, or any other duty. But you must consider it as a Praescript Form, as a set and stinted Liturgie devised and appointed by men, to be read as a part of the publick Worship of God, and to be kept to, both for matter and words. This is the true state of the Case, and upon this account we look upon the Book of Common-Prayer as a Grand Idol of the Church of England, for it is a breach of the second Command∣ment more wayes then one. 1. The Arguments of our Divines against the Books commonly called Apocrypha, may serve against the Book of Common-Prayer, for it is an Apocryphal Book, introduced into the publick Worship of God as a standing part thereof, and imposed by force and violence. But thus to introduce another Book, besides the Book of God, into his Church, is a dishonour, and an affront to the Scripture. If it be a sin for men to set their posts by his posts, their thresholds by his thresholds, as Ezek. 43.8. and their Altars by his Altars, 2 Kings 16.15. is it no sin to set their Books by his Book? 2. We do not finde any Precept for it in the Scripture, nor any Pro∣mise that God will accept it, nor any hint of Example that ever any or∣dinary Officers took upon them to impose stinted Liturgies upon the Church. If ever there had been need of such an help, surely it had been most seasonable amongst the Jews, in those weak and childish times: but we finde no such thing throughout the Scripture. It is true, God by the hand of his extraordinary Messengers did appoint some Forms, but neither were they tyed up to them, neither will this warrant or∣dinary Officers to do the like. God hath forbidden his people to make to themselves Images, or Forms, or wayes of Worship, but he hath not restrained himself to set up what Images or Forms himself seeth good. 3. It is fetcht from Rome. King James said, it was nothing else but an ill-said Mass in English. King Edward VI. in his Declaration o the Popish Rebels in Devonshire, which is in the Book of Martyrs, ith, It seemeth unto you a new Service, but is indeed no other but the old, the self-same words in English that were in Latine, saving a few things taken out, which were so fond that it had been a shame to have heard them in English. If the Service of the Church was good in Latine, it remaineth good in English, for nothing is altered, but to speak with know∣ledge what was spoken with ignorance, and to let you understand what is said for you. It was all taken out of the Mass-book, if we under∣stand the word Mass-book in a large sense, as it is commonly taken: but to speak more narrowly, it was Collected out of three Popish Books. The first part of publick Prayers, Ex Breviario. The second part, viz. the Order of administring Sacraments, Matrimony, Vi∣siting the Sick, and Burials, è Rituali. 3. The Order of Consecra∣tion in the Supper, the Epistles, and Gospels, and Collects, è Missali, as the Form of Consecration of Bishops and Priests, was taken è Pon∣tificali, as you may see more at large in Didoclavius, and in Mr. She∣pard. Who also shews, that as the Common-Prayer was taken out of the Mass, so the principal parts of the Mass were borrowed from the Idolatrous Pagans, and had their Original from Numa Pompi∣lius, that Conjurer, who lived 700 years before Christ, to adorn and deck, as the Bishops of Rome thought, the Religion of Christ Je∣sus, to the which, when thus corrupted with Paganish and Popish mix∣tures, the Romans were with much ado at last Converted, who till then were obstinate in their old Heathenish Religion. Insomuch that when Theodosius sent to the Senate to renounce their Pagan Religion, and receive the Law of Christ, they returned Answer that they would not, but would observe the Ancient Law Pompilian to avoid the ruine of the Common-wealth, which they feared would come by the Change of Religion. And to those principal parts of the Mass ta∣ken from the Pagans, viz. Vestments, Holy Water, the Confiteor, Or∣gans, Incense, Offertory, &c. other deckings were also added, as divers Letanies, and the Kurie-eleeson, Lord have mercy upon us, to be sung nine times, invented by Gregory a Monk at first, well studied in the Laws of Numa, and Tullus Hostilius. Damasus, as Platina and Sa∣bellius shew, inriched it with Gloria Patri; Sergius, with an Agnus Dei, to be sung three times. Alexander and other Bishops added the Canon of the Mass, others the Epistles and Gospels. The Gradual, and Collects were added by Gelasius, Anno 493. the Gloria in Ex∣celsis, by Symmachus, 508. At last came the Host in, about 062. Thus Mr. Shepard concerning the Original of the Mass and Common-Prayer. Yea, such a Popish piece is this Book of Common-Prayer, that as some of the Bishops have reported, Pope Paul IV. did offer Queen Elizabeth to confirm and ratifie it by his Authority, Vt sacra hic omnia, hoc ipso quo unc sunt apud nos modo procurari fas esset. And in King Henry VIII. his time, Cardinal Quignonius, at the request of Pope Clement VII. made the Popish Missall liker the English for a great part, then it was to the Roman Breviay. But let all true Protestants judge, whether it be fit for us to fetch our Worship from that Mother of Harlots, the Church of Rome, and to go to the Pope to indite our Prayers; as if the Pope could tell how to pry better then the people of God, who have his Spirit dwel∣ling in them. Some indeed have said, it is no matter whence it comes; but when Whitgift said so concerning Deans, Canons, Pre∣bendaries, &c. that it is not material though they come from the Pope, Mr. Cartwright replies, It is as if he should say, It skills not though they come out of the bottomless Pit: for whatsoever cometh from the Pope, which is Antichrist, cometh first from the Devil. The second Commandment forbids taking up Wayes and Forms of Worship from Idolaters, and it must needs be a great encouragement and harden∣ing to the Papists, that their Mass is the Foundation of our Wor∣ship. 4. It undermines that great Ordinance of the Ministry, the principal duties of which Office are Preaching and Prayer, Acts 6.4. in the one whereof they are the mouth of God to the people, in the other they are the mouth of the people unto God. But if we prescribe to one another set Forms of Prayer, why not by the same reason set Forms of Homilies? and then, as Mr. Cotton observes, neither the Apo∣stles nor their Successors needed to have left off the Deacons imploy∣ment, to attend upon the Ministry of the Word and Prayer, for both are prepared to their hands by the Prescriptions of others. Hence also Ministers shall little need to edifie the Church by their own gifts received of Christ to that end, but may edifie them by the gifts of others. Yea Ministers, though destitute of Ministerial gifts, yet may be fit for the publick discharge of their duties by the help of other mens gifts, both in Prayer and Preaching. And so indeed a Prescript Liturgie is properly a maintenance for an Idol dumb Ministry. What difference is there between the carrying of the Ark upon a Cart, and our Prayers upon a Book? whereas both should be carried, the one upon the shoulders of the Levites, the other upon the gifts of the Ministers. 5. It is a grievous sin against the Spirit of Prayer. It was set up at first in opposition to the Latine Worship of the Mass, and so in∣deed it was a good step of Reformation, to get the Worship of God into a known Tongue: but now it is set up, and pleaded for in oppo∣sition to the Spirit of Prayer, and therefore it deserves now to be cal∣led by no better name but Nehushtan, an ill said Mass. Some con∣ceive the first Reformers are not to be look'd upon altogether as ordi∣nary Ministers, as being stirred up and acted by a more then ordi∣nary Spirit in the Work of Reformation, and doing some things somewhat out of ordinary course, whereof this hath been not un∣fitly reckoned to be one, the making Formula's of Divine Service, which might better be done in those dark and dismall times, when there was scarce one to be found for every County, that was able to Pray and Preach without a Book▪ for so it was in the beginning of Queen Elizabeths time. But now God hath poured out his Spirit upon all flesh, so that private Christians are able to pray to the publick edification of a whole Church: and therefore suppose it were lawful to use such a Crutch for those that could not pray without it, yet it is unreasonable and absurd to force a man to go with Crutches when he is not lame. It is a vain and needless thing, to tye Bladders under the wings of Sea-fowls to keep them from sinking, or to help them to swim. Ter∣tullian saith, the Christians in the Primitive times were wont to pray sine monitore, quia de pectore, without a prompter, becaus they prayed from the heart; which Mr. Shepard observes is spoken in opposition to the prompted Forms then in use amongst the Pagans. It is but an heartless way of praying, to say a Prayer out of a Book. The Apo∣stle saith, We know not what to pray for as we ought, but the Spirit helpeth our infirmities, Rom. 8.26. It is the Spirits office to intercede in us, as Christ intercedes for us. But what great need is there of the Spirit, to reade a Prayer out of a Book? Other use therefore of the Common-prayer at this day I know not, then the quenching of the Spirit, and putting him as it were out of office, or at least limiting and stinting the Spirit, what and how many words he must manifest himself by, without alteration, addition, or diminution, and the fur∣nishing of dumb Ministers with the Instrument of a foolish Shepherd, without which they would be dumb indeed, and unable to say any thing. To which may be also added, the arming of Persecutors with a bloody Weapon and Instrument of Violence, whereby to oppress the Consciences of Gods faithful Ministers and people, which some Episcopall men, who have been more ingenuous then the rest of their fellows, have been so convinced of, that they have confessed it. Dr. Maynwaring Chancellor of Chester, upon a Debate with Mr. Ley a∣bout the Service-book, he confessed at last, and said, We shall never have Peace and true Charity in the Church, untill it be taken away. 6. It would fill a Volume to enumerate and reckon up all the Cor∣ruptions of the matter of it. The false Doctrine, That it is certain by Gods Word, that Children that be Baptized are undoubtedly saved. The intolerable dishonour done to the Scripture, setting up Hagar equal with her Mistris, by appointing Apocrypha, to the number of 104 Chapters, yea the very Tales in Tobit, to be read in the publick Wor∣ship of God, but a great part of Canonical Scripture quite omitted, and left out of the Kalender. The Superstitious Observations of Holy-dayes, the Sign of the Cross, Churching of Women, Those absurd broken responds, and shreds of Prayer, whereby they toss their Prayers, like Tennis-balls, between the Priest and People, Tautologies, O Lord deliver us, eight times; We beseech thee to hear us good Lord, twenty times. Complementing with God in their Prayers, We beseech thee give us those things which for our unworthiness we dare not presume to ask; a most weak and legal passage, as if a Believer that prayes in Christs Name, might not freely ask of God any thing he needs, yea the greatest things, the Spirit, and the Glory to come. Yea, there is Nonsense in it, as when they call the Lessons out of Isaiah, Joel, and the Prophets, Epistles. And when that Collect, where they say, Thou hast sent thy Son to be born as on this day, is appointed to be said six dayes together one after another, as if Christ were born six times over. Yea, it appoints a most corrupt, and false Translation of the Scripture to be read, and which in some places no reasonable sense can be made of; as when they reade thus in Psal. 58.4. Or ever your pots be made hot with thorns, so let indignation vex them, as a thing that is raw: and in many other places. 7. Neither is the Parish Book of Common-prayer established by Law. For the Law of Eliz. 1. restores and re-establisheth the Book used in King Edw. time, and no other or otherwise, excepting only one or two Alterations there specified. But the Parish Book is not the same with King Edwards, but differs greatly from it: for there was a Prayer in that against the Bishop of Rome, with all his detestable Enormi∣ties, which is omitted in the Parish Book. And there be twenty six Lessons of Canonical Scripture in King Edwards Kalender, which are profanely and sacrilegiously expunged, and blotted out of the Parish Book. VSE. Let it be a word of Exhortation to the Bishops, and to the Episcopal Party, not to revive the Superstitions and Idolatries of for∣mer times, or at least not to impose them. For you see what the Text saith, the Lord will have them to be rooted out: and therefore he will be angry with you, if you practise them, but his wrath will burn like fire, if you impose them. I might here speak many things, to shew the unreasonableness of such Impositions; for I do not now speak meerly against the things themselves, but against that violent, that bloody, that imposing Spirit, the Spirit of Persecution. I think it were easie to offer such Considerations to you concerning it, as might not onely convince your Consciences, but also move and melt your bowels. Make it your own case. If your Consciences were against such things, you would be loth to be imposed upon. You may fight for them with the Sword of the Spirit, and maintain them by the Word of God, if you can, but take heed of flying to Carnal Weapons, to oppress those Truths of Christ, which by dint of Spiritual Reason you cannot sub∣due. If any of these men be present before the Lord this day, sup∣pose you had been compelled in former times to turn Independents, or to let your Children die unbaptized, or to do it without the Sign of the Cross, I suppose you would have filled Heaven and Earth with your cries. And give me leave to tell you, that if you will be perse∣cuting, the people of God will cry, and never cease crying in the ears of the Lord against you, till he hath brought upon you the Judgement written. Consider therefore how you would be dealt with, if it were your own case, and remember how you have been dealt with. I have been in Ireland these five years, and I do not know any Episcopal man, if of a good life and Conversation, that hath been deprived of the Liber∣ty of his Ministry, but they have been tolerated and suffered as well as others to Preach the Gospel, which is all that I desire this day: and will the men of that Perswasion be so disingenuous, as to requite evil for good? will you he worse then the Scribes and Pharisees? who though they had not the grace to forgive their enemies, yet they had so much good nature as to love their friends: will you give us cause to say, that there is not so much as common Ingenuity to be found amongst you? If you will be content with your own Liberty, and suffer your Neighbours that differ from you, to live peaceably and quietly with you, you may go to Gilgal, and pass over to Beth-aven, make haste to∣wards Rome, be as Idolatrous and Superstitious as you please, I know no Minister, nor private Christian, that will hinder you, or give any the least impediment or obstruction to you, further then this, that we will fight against you with the Sword of the Spirit, which is the Word of God; but for any external impediment, we leave that to the Magistrate to whom it belongs, to remove the high places, and break the Images, and cut down the Groves. But if you will not be content to sin alone, but will needs persecute and compel us to sin and perish with you, you will engage the Prayers of all the people of God against you as one man. When you have stopt our mouthes from Preaching, yet we shall Pray, and not onely we, but all the Souls that have been converted, or com∣forted and edified by our Ministry, of whom you know there be, through the grace of Christ, many in this City and Nation, they will all cry to the Lord against you for want of Bread, because you deprive them of those that should break the bread of life to them. And how dreadful this will be unto you, I think I need not tell you. For when Saints pray, God will hear, especially if they unite their forces, and joyn together in the same requests. I had rather be environed with Armies of armed men, & compassed round about with drawn Swords, and Instruments of death, then that the least praying Saint should bend the edge of his Prayers against me, for there is no standing before the Prayers of the Saints. You may see throughout the whole Scripture, and especially in the Book of the Revelation, what a powerful influence they have into all the Revolutions of Providence: before the opening of the Seven Seals, we reade of golden Vials full of odours, which are the Prayers of the Saints, Rev. 5.8. and before the sounding of the Se∣ven Trumpets, that great and dreadful dispensation of Providence, consisting of four lesser Woes, which made way for the three great Woes; for the Pope, who appears openly under the fifth Trumpet, and for the Turk, who breaks loose in the sixth, and for the final destru∣ction of all Enemies, by the seventh Trumpet. The introduction to all these astonishing Judgements was this, Christ appears as the Angel of the Covenant, with a golden Censer in his hand, and with much In∣cense of his own merits and mediation, and offers it up with the prayers of all Saints, upon the golden Altar which was before the Throne; and the smoke of the Incense, with the prayers of the Saints, ascended up before God out of the Angels hand, and after this there followed Thunderings and Lightnings, and dreadful dispensations, Rev. 8.3, 4. Lastly, before the pouring out of the seven Vials, which is thought by many to be the dispensation that these Times are under, the Saints are brought in praying and praising God, Rev. 15. and the seven Angels, the Instru∣ments of Christ in the execution of these Plagues, are said to come out of the Temple, that is, out of Reformed Churches, ver. 6. and one of the four living Creatures, which some of the best Interpreters understand to be Church-Officers, and Ministers of the Gospel, gave unto the seven Angels, seven golden Vials full of the wrath of God, who liveth for ever and ever, ver. 7. It is their Faith and Prayers, and the light of Christ in their Ministry, that sets all the wheels a-going for the ruine of Enemies, for God puts all the Prayers and ears of his Saints into his bottle, Psal. 56.8. and pours them down again in Plagues, and in streams of fire, and blood, and brimstone, upon a malignant wicked world. If it be so dan∣gerous to offend the least Saint, that Christ himself professeth, it were better for that man that a milstone were tyed about his neck, and to be thrown with it into the bottom of the sea, then to offend one of these little ones, how dreadful will it then be to offend and grieve the Spirit of God in the hearts of all his people, and so to rowze that Lion, the Spirit of Prayer against you. For I testifie unto you, that as the Saints will pray, so the Lord himself will fight against you, and take you into his own revenging hand. I speak it conditionally, in case you persecute, and I wish all the Bishops in Ireland heard me; for in the Name, and in the love of Christ I speak it to you, and I beseech you so to take it. I say, if once you fall to the old trade of Persecution, the Lord Jesus will never bear it at your hands, but he will bring upon you swift destruction. And your second Fall will be worse then the first: for,1 Sam. 5.3, 4. Dagon the first time did onely fall before the Ark of God. But when the men of Ashdod had set him up in his place again the second time, then he brake himself all to pieces by his second fall, insomuch that there was nothing but the stump of Dagon left. Perse∣cution is a very ripening sin, and therefore if once you super-adde the sin of Persecution to the sin of Superstition, you will be quickly ripe for final ruine, and for the vengeance of eternal fire. And in the day when God shall visit you, the guilt of all the righteous blood that hath been shed upon the face of the earth, from the blood of Abel, to the blood of Mr. Vdall was a godly Non-Conformable Minister, who was cast into Prison by the Bishops, and at last died there, by means of their cruelty towards him. Vdall, and unto this day, it will come down the hill upon your heads, even upon the Persecutors of this generation. The Lord Jesus, when the day of Vengeance is in his heart, and when the year of his Redeemed is come, which is not far off, he will then require all that blood, and revenge it all upon your heads, if you justifie the wayes of former Persecutors, by walking in the same steps of Blood and Violence.
N00099.p4	A quickening word for the hastening a sluggish soul to a seasonable answer to the divine call. Published by a poor sinner that found it such to him. : Being the last sermon preached in the First Church of Boston upon Isaiah 55. 6. / By the pastor there, on the 24th of the fifth moneth, 1670.	[ "Oxenbridge, John, 1609-1674." ]	1670.	Printed by S.G. [Samuel Green] and M.J. [Marmaduke Johnson],	Cambridge [Mass.]: :	eng	[ "Sermons -- 1670." ]	THe Doctrine that this Text of∣fered to us, was this: If in seeking the Lord we would not miss of success, we must not miss the season thereof. We must not seek him at our own pleasure or leisure, nor in our own loytering pace, but if we would speed in seeking, we must seek with speed, and in the time of his ap∣pointment, that time which he makes a season. Reas. 1. We can never seek the Lord too soon, but we may too late. Reas. 2. It is fit God should appoint the time of our seeking and finding, because what he doth for us he doth freely, he gives as a Dole, and not payes as a Debt, and we receiving all of grace as Beggars, may not chuse. A rich man indeed that hath it by him, may eat when he hath a minde; but the poor man must eat when he can get it, and is glad to have his Alms at any time, the time that his good Master chuseth. And the Lord can best chuse the fittest time, be∣cause of his Infinite Wisdome, which is suf∣ficient to silence the prattle and exceptions of foolish man. USE I. For Information. 1. We must therefore seek the Lord with desire, design, and hope of finding. 2. See we how cross we are to God, to set our season and convenience against Gods season; when he is at work, we are apt to put off, Acts 24. 25. He thinks another time may be better, but if you will not like of God's time, it is not like that God should accept of yours. 3. See our need of divine Help to subdue our Understanding to his Wisdome, and our Will to his good Pleasure. USE II. For Direction, To give Aim to know our finding time. Rule 1. All times are not alike, indif∣ferent or indefinite, and left to us to take what time we see good. but there is a limi∣tation of time to Season or Opportunity, which is as the Eye of the Needle: it is the Market, which is not every day; the Market is indeed free, without price, but not with∣out care: Isa. 55. 1, 2. Hearken diligently. Rule 2. When God is near he may be found: and God is near (1) When grace is stirring, 2 Cor. 6. 1, 2. Joh. 5. 3. and (2) When he sends his Messengers after us to call us. 2 Chron. 36. 15. then there is some compassion ready: and (3) When he toucheth us with his Rod, we may lay hold of his hand, Isa. 27. 5. (4) When he en∣forceth, and gives an edge to the outward Call, Mat. 21. 34. & 11. 12. & 3. 10. (5) When God removes Impediments, Cant. 2. 10, 11, 12. (6) When inward Calls second the outward, and the Spirit strives, Cant. 5. 4. Rule 3. Before your space of Repen∣tance is over, Revel. 2. 21. before the forty dayes ended, Jonah 3. 4. Rule 4. Before the time of God's re∣penting and patience is over, Jer. 15. 6. Rule 5. Before God hath put a on your Salvation, . Rule 6. There is no assurance of any time, but the present, 2 Cor. 6. 2. Psal. 95. 7. USE III. For Exhortation. Leave not this work to some spare time, to a rainy day (when nothing else to do) not to a sick bed, crazy Age, &c. Motive 1. It is more easie to seek and finde seasonably, speedily: (1) When God is pleased in mercy to breathe by his Spirit, Rom. 9. 16. Joh. 3. 8. (2) The heart deceives when it delayes, and pretends to morrow; to morrow never comes, as is seen in Fe∣lix, Act. 24. (3) By delayes the heart is more hard. (4) The work to be done is more hard. (5) The more hard work to be done, the more weeds the more debt. (6) We are afterward more unable to do it; the weakest Beast should not have the heaviest burthen: and Satan and Sin do more strong∣ly fortifie themselves. Mot. 2. If we neglect to seek in good time that we may finde, an evil time seeks and findes us, after death, at death, yea in this life a man may be taken in an evil time when we are past seeking, or at least finding. You say, To morrow is a new day; but to morrow may be no day to thee. No day of seeking really, Luke 19. 42. Hos. 4. 17. when God faith to all Means, all Prayers, all Movings of the Spirit, Let him alone. No day of finding, Luke 14. 24. Mot. 3. Delay increaseth sin and suffer∣ing: You must buy that precious Pearl by the Inch of Candle, while Life and Season lasts; therefore you must not stand chaffer∣ing and dodging till the Market be over, but dispatch and bid like a Merchant, as one that hath a minde to buy. Mot. 4. You have certain ground in the Text and elswhere to seek the Lord in sea∣son, but you have no ground of delay; for this life, and what depends upon it, is un∣certain; nothing of this life is certain, but the going out of it. You think you will seek the Lord when you are elder, free, recover∣ed from such sickness or business, when you are a little setled, and have something about you, but Death may prevent all these, and strip you of all, and settle you in your long home: So that you have but shallow ground to delay your leaving your sins another time, for life may leave you first. You have certain promise if you hearken to day, Psal. 95. but as for to morrow, who hath pro∣mised that? None but the Devil, and thy own Heart, who are notorious deceivers: In all other Affairs you are confined to Sea∣son, in Husbandry, Navigation, Provision for Winter, &c. Mot. 5. The last Motive is, That if you seek not the Lord in season, but delay and put off, you sin very much against the Pa∣tience of God, the Dignity of God, and the Love and Kindness of God. First, You sin against the Dignity of God, and that is the Jewel he will not part withall. That Soul that delayes to seek him in season, offends against the Honour of God two wayes: 1. He prefers other things before God. 2. He prefers himself before God. The former of these hath been spoken to: Mat. 22. 4. there is the Farm, and the Merchandize, and though both of them ho∣nest and lawful Imployes, yet they become a snare unto the person that doth delay; his Vocation becomes an Avocation. Now weigh and consider what there can be in this world, that is worthy to be preferred before Jesus Christ: Why do you not ac∣cept of the Lord? This or that business stands in the way: And if lawful things become abominable when they stand in the way, how much more unlawfull? If his respect to his Wife should not hinder, much less his respect to his Harlot may hinder him; if his Trading, much more Cheating, Gaming, or Tipling. Let thy own heart answer me, Is it not a great Indignity to the great God, that thou shouldst give the best of thy time, and the choice of thy strength and spirits to the World, and the Devil the god thereof, and assign onely the feeble wishes of thy wi∣thered Age to the true Lord of Heaven and Earth? To give the flower of your Wine to the Devil, and offer the Dregs to Christ? To give thy full Dishes for Satan to feast on, and entertain the Lord with Fragments, Scraps and Crumbs from the Devils Table? And yet thou sayest, God is thy Father, and thy Lord: May not he say to thee, If I be a Father, where is my honour? If I be a Master, where is my fear? Mal. 1. 6, 8. Had you any respect for God, had you any awe of him, you durst not deal so with him; you durst not offer the blinde, the lame and the sick to your Governour, but ye make bold with him that rules your Rulers, and bring your blinde, and lame, and sickly years to him; your Eyes blinded with dust and lust, your Strength lame in trudging and drudging for Satan; your whole man faint and sickly with bearing the heat of the day in his work; Do not fashion to your selves such an Idol of easie and soft kindness in God, as to be put off with any thing: No, no, he knows the honour that is due to his Name, and claims and expects it; The best of the Oyl, the best of the Wine, and of the Wheat, the first-fruit of them are his, Numb. 18. 12. not any dregs of the Oyl, any re∣fuse of the Wheat, not any prick'd Wine will satisfie him. If ye count him not wor∣thy of the first and best, the worst and latter will not be counted worthy of him. Furthermore, in delaying thou dost un∣mannerly, set up thy self before the Lord, who is as thou sayest, Thy Father, and thy Lord. Is it not fit that the Childe should wait on the Father, and the Servant on the Master? How rude art thou to make him wait on thee, especially considering that thou hast need of him, and not he of thee? He is thy Physician, and calls for thee now, and wilt thou not take his time? Not onely thy duty, but thy necessity should hasten thee. Genes. 41. 14. When Joseph was in Prison, Then Pharaoh sent and called Joseph, and they brought him hastily out of the dun∣geon; the word in the Hebrew is, They made him run: he staid not to take his leave of his friends, but he runs. How many Mes∣sengers hath the King of Heaven sent to you, and you have delayed, Shall I? Shall I? yea, and when will that be? Some stirre not, and some do but creep. Joseph he waited till the word came, but now the Pro∣mise is about to be fulfilled, it is time for him to run now. Thou art in the dungeon and captivity of Sin and Satan, the King of Heaven he sends his Messengers to invite thee, and thou comest not; thou dost not know what thou mayest lose, if thou losest but a little time. John 11. 28. Martha calls Mary, and told her, The Master is, come and calleth for thee: ver. 29. As soon as she heard that, she arose quickly, and came unto him. ver. 31. The Jews then which were with her in the house, and comforted her, when they saw Mary that she rose up hastily, and went out, followed her, saying, She goeth to the grave, to weep there. V. 33. And when Jesus saw her weep, &c. Oh sayes Martha, The Master is come, and calleth for thee. How! is my dear Lord come? then neither my Tears nor my Friends shall hinder me, but I'le go to him, for my Master calls. How often have Christ's Servants told you that your Master calls; he calls you that hath Power over you, that hath Grace for you, and will you reject that Love and Kindness? When the World calls you, Here is a Prize, here is a Purchase, here is a Bargain; how nimbly do men come then? So when the Flesh calls you, yet you owe nothing to the Flesh: And doth your Master call? all that you are and have, you are debtors to him for it, and will ye not come when he calls? There is another Instance in Mark 10. 46. Blinde Bartimeus sate by the way∣side begging, and cried out, Lord Jesus thou Son of David, have mercy on me: and they charged him that he should hold his peace; but he cried so much the more. Vers. 49. Je∣sus stood still, and commanded him to be cal∣led, and he arose and came to Jesus. And Jesus stood still: What is the meaning of that? Christ would not go further and further from this poor man: And they said, Be of good comfort, arise, he calleth thee; and he cast away his garments, and arose, and came to him. If you could but under∣stand your own Mercies, you would throw away all Impediments to run after Jesus Christ, he stands still to receive you. Here are Convictions, Exhortations, and Stri∣vings of the Spirit of God with you, and all to have you come to him. The Suffici∣ency of Christ swallows up all the wants and defects of the poor Soul. Prov. 3. 27, 28. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy Neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. If you may not deferre in giving, then how much less may you deferre when Christ offers you Grace and Mercy, an Alms in your starving state: Will you say to Christ, Go, and come a∣gain, and to morrow I will receive it? what a horrible pride is this for a Beggar to put it off, and say, Not now, but to mor∣row: now thou hast it by thee, but to morrow it may be far from thee. Secondly, if thou dost delay to seek the Lord in the season thereof, thou sinnest against Divine Patience and Long-suffering; Cant. 5. 2. Open to me, my Sister, my Love, my Dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night. This Rain, and drops of the night, note Suffering, and waiting late. Jesus Christ he suffered, that he might save thee, and stayes without doors long; canst thou finde in thy heart to keep him out longer? will not all this move thee to open the door? Revel. 2. 21. I gave her space to repent of her fornication, and she repented not: Be∣hold, I will cast her into a bed, and them that commit Adultery with her into great tribula∣tion; except they repent of their deeds: If she leaves not the Bed of Security, she shall know the Bed of Anxiety. Hath not God given this Land and People-space, when he hath been about to destroy it with Drought, and otherwise by Sea and by Land, yet God hath forborn, and not presently destroy'd you: Wherefore? that you might repent. Again, Gods hand hath been lifted up on one or other of you in a Storm at Sea; and why? that you might repent. Sometime he hath visited you with Sickness, and yet spared you; was it not that you should re∣pent? If you do not repent of your for∣mer delayes and unkindnesses, God will lay you fast upon a Bed of Destruction. Hath not the Lord contended with other Nations, and you in this Land have had a Truce? and this is, that you may treat with him on terms of Amity: And now when God gives Truce to you, will you make War with God? Rom. 2. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath. The Lord doth not onely forbear to strike thee, and pull back his hand, and there is long-suffering, forbearance a great deal and a great while; but stretcheth forth his hand in rich goodness, and shall all this riches be made little and light of by thee? It was given thee for Consolation, and wilt thou use it to Desolation and Wrath? in stead of goodness thou shalt have severity, and in stead of long-suffering thou shalt have sud∣den destruction. The third Branch of this Motive is; It is an high Offence against the highest Love, when a Soul forbears to seek the Lord, when he offers himself to be found. There's none of you but will think you love the Lord, and it is pity he should live that doth not love Christ: if you delay and put off, cer∣tainly here is little love in your Soul. Genes. 34. 18, 19. And their words pleased Hamor, and Shechem Hamors son: And the young man deferred not to do the thing, because he had delight in Jacobs daughter. Here is a Match propounded betwixt the Son of God and thy Soul, if thou hadst a delight in the Son of God, thou wouldst not delay: it is evi∣dent you have no delight, because you do defer; if you would have the Lord Jesus, you must deny your self, your own righte∣ousness and vanity: You cannot part with this and that evil; then you have no delight in the Son of God: But you except against the terms; Gain and Bargains they must be caught in the very time, in the very nick; you must not stand Shall I? Shall I? till the Market is done. Ruth 3. 18. Then said she, Sit still my daughter, until thou know how the matter will fall: for the man will not be in rest, untill he have finished the thing this day. Hadst thou any love and desire kindled in thy Soul to Christ, thou wouldst not be at rest; if thy Soul were once engaged to Jesus Christ, all thy incomes would not give thee rest: A man is in debt, and here is not Surety but Jesus Christ; As an Em∣perour said to a Prodigal, He wondred what Pillow he slept on; it is a Pillow of the De∣vils stopping. Oh think how dearly Jesus Christ hath engaged you to love him. Revel. 3. Behold, I stand at the door and knock: What! Jesus Christ to stand with∣out knocking and calling, till the dews of the evening fall upon him. How oughtest thou now to make haste? He knocks by Common Mercies, and Special Mercies, such and such Successes, and such Prosperi∣ty, will not all this provoke thee to get off from the Bed of Security, and to embrace him? How farre did Jesus Christ come to Redeem thee? he came from Heaven to Earth to Redeem thee: Thou art undone, and thy Inheritance lost, and Christ thy Kinsman came to Redeem thee. He opens not his Purse for Silver and Gold, but he opens all the Veins of his heart to let out his heart-blood to Redeem thee, and thine Inheritance. Lo, I come! Shall not Joseph be made to run when he comes from the Dungeon? Remember those loud cries up∣on the Cross, and his thirsting upon the Cross; and he tells thee of it: and what was this for, but to save thy poor Soul? the cry of Christ that made the Earth to quake, and the Mountains to break, and will nothing move and break thy heart and perswade thee? It may be Jesus stands at the door, and in stead of opening the door, thou art driving him from the door; thou hast some churlish dog, some peevish Lust to drive him from the door; or thou hast some un∣clean Lust that maketh thee to stink, thy profane language, thy Atheistical thoughts, vain Conversation, are as so many stones thrown at him: it may be when Christ is at the door, thou lyest a-bed, and that with thy unclean harlotry Lusts; thou hast dealt so with him many a long day: but before he goes he looks back, to see, if thou wouldest relent a little, and return, and therefore once more he calls thee: be not at rest this night till thou hast done something about this Match, and closing with Christ: Isai. 30. 18. Therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you, for the Lord is a God of judgement: Blessed are all they that wait for him. Quest. Oh Sir, how gladly would I em∣brace this Exhortation; But I fear my time is past, and I have withstood my market; I am bid to seek while he may be found; yea, but it may be he will now not be found, and then in vain is all my seeking. Ans. I Answer, 1. They that fear indeed the day of grace is over, give some ground of hope that the day of grace is not over, if it be a quickening fear: there is a fear that is contrary to hardness of heart, for one part of hardness of heart is to be without either fear or care; now if thou fearest lest the Sun should be set upon thy Soul, Prov. 28. 14. Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief. Damning hardness is contrary to fear. There is a sin unto death, and a sin that is not unto death: Some sins do neces∣sarily include death and damnation; if thou concludest that the day of grace is over, thou concludest as hard as if thou hadst committed the sin against the holy Ghost, and this a man cannot do, without he finally harden his heart. Now this is a sin unto death; there is death in the Understanding, in the Will and Affections: But now if thou halt a Soul-rowsing fear, thy day is not past. Again, if thy fear be an honest laborious fear: Psal. 104. 21, 22, 23. Man goeth forth to his work; Art thou at it in the use of Means that thou mayest finde the Lord? then it is not Sun-set yet, but it is working-time, because thou art at work; the wilde beasts are gone to their dens, that is, those violent disorders that were in thy Soul, they are couched in their dens, that now thou darest not walk and speak as thou didst. If a man have his day of grace over, he can∣not cease to sin, but he will go on further and further, and will take all advantages to keep himself in a course of sinning. Heb. 3. 10. I was grieved with that generation, and said, They alwayes erre in their hearts. A man that hath his day of grace over, he is ever going out of the way, he alwayes erres in his heart, he hath no heart any more to return. Secondly, if the Lord Jesus continue to call and to strive by his Spirit, hath God let thee alone? doth he say to all Means and Ordinances, Let that Soul alone? or dost thou finde the Lord come and rowse thee? then surely the day is not over: but when any Soul's day is over, then Christ leaves calling and knocking at the door. If now that Soul that hath resisted so long will yield, surely the day is not over; if there be a correspondency and eccho of thy Soul to the outward and inward Call of Jesus Christ, that is, thou wouldest fain do what thou art bid, and fain come when thou art called, certainly thy day is not over: Psal. 27. 8. When thou saidest, Seek ye my face; my heart said unto the Lord, Thy face will I seek: so long the day is not over. Prov. 1. 28. Then shall they call upon me, but I will not axswer; they shall seek me early, but they shall not finde me: for that they hated knowledge, and did not chuse the fear of the Lord; they chose rather a loose and slight life: They would none of my coun∣sell, they despised my reproof; as an Adul∣terer hates the light, that it should not come where he is: this man is likely to have his day over. But on whatever ground thou dost suspect that thy day is over, thou hast no warrant or command to make sure thy Reprobation; God calls thee to make sure thy Election, but he no way calls thee to make sure thy Reprobation. Eccles. 9. 4. To him that is joyned to all the living, there is hope: it is to give him a hope of probability if he use the Means. This is a certain Rule, That if any one Scripture hinders thee from seeking the face of God, that is not managed by the Spirit of God, but by the spirit of Envy and Malice: Whatever it is that awakens thee, and makes thee look about thee, that is good; but that which quenches and damps all, that is of Satan. Oh receive this word of Exhortation, Seek the Lord while he may be found, call upon him while he is near.
N00100.p4	Daily meditations: or, Quotidian preparations for and considerations of death and eternity begun July 19. 1666. By Philip Pain: who lately suffering shipwrack, was drowned. ; [Four lines of Scripture texts]	[ "Pain, Philip, d. 1668?", "Johnson, Marmaduke, d. 1674." ]	1670.	Printed by S.G. and M.J. [i.e. Samuel Green and Marmaduke Johnson],	Cambridge [Mass.]: :	eng	[ "Death -- Meditations.", "Death -- Poetry.", "Poems -- 1670." ]	DAILY MEDITATIONS: OR, Quotidian Preparations for AND Considerations of DEATH AND ETERNITY Begun July 19. 1666. By Philip Pain: Who lately suffering Shipwrack, was drowned. CAMBRIDGE: Printed by S. G. and M. J 1670.
N00102.p4	New-Englands true interest; not to lie: or, A treatise declaring from the word of truth the terms on which we stand, and the tenure by which we hold our hitherto-continued precious and pleasant things. Shewing what the blessed God expecteth from his people, and what they may rationally look for from him. : Delivered in a sermon preached in Boston in New-England, April 29. 1668. Being the day of election there. / By Mr. W. Stoughton, preacher of the Gospel in Dorchester. ; [Ten lines of Scripture texts]	[ "Stoughton, William, 1632-1701.", "Sherman, John, 1613-1685.", "Massachusetts. General Court." ]	1670.	Printed by S.G. and M.J. [i.e., Samuel Green and Marmaduke Johnson],	Cambridge [Mass.]: :	eng	[ "Election sermons -- Massachusetts -- 1668." ]	For he said, Surely they are my people, children that will not lie: so he was their Saviour. IN this Chapter (to give you onely a very short view of the Context) you may take notice of these three parts. 1. An Interlocution or Dialogue between Christ and his Church, contained in the first six Verses. The un∣expected appearance of the Lord Jesus Christ, in his glorious works of Vengeance upon his peoples enemies, and of Salva∣tion to his Church, it draws forth the Churches earnest En∣quiries; and these her Enquiries they draw forth Christs distinct Answers, even as it is romised Jer. 33.3. Call upon me and I will answer thee, and shew thee great and mighty things which thou knewest not. Christ loves to be questioned with concerning his great works of Providence, because he desires to be known unto his people in them; and to acquaint them with the great designs he hath in hand, as here he is graciously pleased to do. 2. An Acknowledgement of Praise from the Church, in the recounting, and calling to minde of eminent passages of former mercy and kindness extended to her, from ver. 7. to ver. 15. 3. The Churches earnest Prayer and pleading with God hereupon, from v. 15. to the end: Look down from heaven, &c. The Verse read, comes under the second of these Heads. Christ having declared, not only his Person, but also his present design and work to be the wonderful destruction of his and his peoples enemies, and the salvation of his Redeemed ones; The Church is presently striking upon the same string of Mercy, and that her faith and hope might be further confirmed, and her heart enlarged, she presently ecchoes unto Christ, by telling oer the former stories of his loving kindness, ver. 7. I will men∣tion the loving kindnesses of the Lord, &c. Now (as one aptly notes upon the place) As good Historians do not only relate meer naked matters of fact, but the persons also, and conside∣rations moving so or so, with the effects and resultances; so the Church, surveying here the loving kindnesses of the Lord from an ancient date, suggests in the words read, the Considerations upon which the Lord proceeded to be the Saviour of this people; For he said, &c. The words of the Text may be thus divided. We have in them 1. The Lords just expectations of his people, and that pro∣mise which he makes to himself of great things from them. He said, Surely they are my people, children that will not lie. 2. The influence of these things upon the Lords Saviourly undertakings with and for his people: So he was their Saviour. Or a little more largely the words hold forth to us 1. The best Relation wherein any people can stand, and that is to be the Lords people. 2. That eminent Qualification which suits with such a Rela∣tion; To be children that will not lie. 3. The Lords solemn Assertion and Consideration of such a Relation and Qualification in the people spoken of; For he said, Surely they are my people, &c. He affirms such a Relation, and he solemnly expects and promiseth to himself such an answerable Qualification. 4. The Lords Engagements and Actings as a Saviour to∣wards this his peope hereupon, or as influenced by these things. Having such an expetion, and conceiving such hopes of this people, as to promise himself such things from them, The Lord resolves to undertake, and doth actually engage himself, in the whole work of their Salvation: Proving them and trying them under a singular dispensation, and long continued series of mercy, which began with their Redemption out of Egypt, and so was carried on through the Wilderness unto Canaan, as in the Verses following the Text is more fully declared. God is here spoken of after the manner of men, as giving to himself the grounds and reasons of his own great undertaking; And therefore the expressions of the Text do no whit impeach the fore-knowledge of God, whereby he knew from the begin∣ning what the rebellions and backslidings of this people would be, even as in v. 10. we find it; but the Lord speaks as judging of matters, and taking up his hopes, according to the visible and apparent just grounds and reasons of things, even as a prudent and wise man would in the like case have done: for who is there that would not have promised to himself great things from a people so engaged and circumstanced, in case so great mercy and salvation were shewn to them? Now that which the Lord promiseth to himself and expects from them, is, That they would prove Children that would not lie. To lie, in the sense of the Text, takes in deeds as well as words, yea matters of fact more especially. The Spirit of God means hereby all Vnsoundness, Perfidiousness, Prevarication with the Lord, whereby we go contrary to our Engagements, and prove unfaithful to him. The word is translated in other places to deal falsly, as Gen. 21.23. and to fail, Psal. 89.33. It is to be re∣ferred unto the matters of the Lords Covenant with his people. God expects and promiseth to himself that in these things his people will keep touch with him, and not shrink. Thus the Church asserts her uprightness, by removing the Lie far from her self, Psal. 44.17. All this is come upon us, yet have we not forgotten thee, nor dealt falsly in thy Covenant: the word is the same with that in the Text; We have not lied unto thee in thy Cove∣nant. This is the plain meanig of the words: They will be perfect, upright, faithful to me and with me in all the concernments of my Covenant with them; I have this good perswasion of them, and I will try them with mercy and salvation, to see how they will answer and make good my expectations of them. From this 8th Verse, as relating unto the next foregoing, we may briefly take up this Note: The ountain and fulness of all the Blessings of the people of God,Observ. it is contained in this, to have the Lord Jehovah to be their Saviour. All the loving kindnesses, all the Lords bestowings, all his great goodness and mercies mentioned in ver. 7. they are summ'd up in, and made to flow from this one thing in ver. 8. He became their Saviour. Reas. 1. From the Comprehensiveness of Salvation. It con∣tains in it all the good and blessedness of sinners, whether tem∣poral or spiritual, and that in a way of glorious Redemption from, conquest and triumph over, and destruction of what∣soever can be found in opposition, whether by way of demerit, or as an adverse working power. Of Salvation may every poor believing Soul, or People say, and that in their worst and most distressed estate, All my well-springs are in thee. Reas. 2. From the infinite Sufficiency of the Vndertaker, when the Lord Jehovah is the Saviour, or undertakes to become the Saviour. Isa. 43.11. Vse 1. Learn we then, that we are to take notice of divine Salvation, or of God as a Saviour, in all that which the Lord hath graciously bestowed upon us his poor people in this Wil∣derness. Our Churches, our Ordinances, our Liberties and Pri∣vileages, our Mercies this day, and unto this day from the be∣ginning, they are streams issuing from this one Fountain-head, and lines meeting in this Centre, Divine Salvation. We have enjoyed them, and do yet enjoy them in a way of Salvation. Our Liberties and Priviledges they are Redeemed Ransomed Mer∣cies, malign them who will. The Price, and Power, and Inter∣cession of a Mediator, and of many precious Saints, have given and continued them unto us. Many a time have the Archers shot at them, Sins and Enemies, Satan and his Instruments have stood in opposition; but the Salvation of God hath prevailed, and doth yet prevail: so that we may make our entrance this day with that triumph of holy , Luke 1.46, 47. Our souls do magnifie the Lord, and our do rejoice in God our Saviour. Vse 2. Then let us continue to draw all our waters out of these wells of Salvation, the Redeeming grace, and power,Isaiah 12 . and pity, and faithfulness of the Lord our God, as a Saviour to us and with us. They are men of use indeed, that have good buckets of Faith and Prayer to let down here. Of such precious ones let the Governours of Judah say in their hearts,Zech. 1.5. that these shall be their strength, in the Lord of Hosts their God. You that can draw hence, spare no labour nor pains. The Well indeed is deep, but the Spirit of God is with you; and these waters drawn out by a lively constant acting of Faith, will abundantly recompence all our labour. By these shall the inheritance of the Lord be refreshed when it is weary; yea, in due time, they shall flow forth to be unto us a place of broad rivers and streams, where∣in shall go no galley with oars, nor gallant ship shall pass thereby, even waters of plenty and security to the Lords people. Isa. 33.21. But there are two other Observations from the words which I mainly intend; unto which let me speak severally in the Do∣ctrinal part of them, and so joyn them both together in the Application. There is a time and season wherein the Lord tries and proves a people with mercies, or with salvation, under his just and righteous Expectations of them, and the promises which he hath made unto himself concerning them. This is a speaking of God after the manner of men, and in this way we utter matter of truth concerning him; we speak of him things that are right, though in a way of imperfection as to our manner. As God is said sometimes to will a thing, but not according to his Omnipotency, for then it should be most certainly effected: so he is said also to expect and look for some things, and to make a promise of them to himself, but not ac∣cording to his infinite unerring Prescience. Thus the Lord saith that he looked for grapes from his vineyard, Isa. 5.2, 4. and ver. 7. He looked for judgement, but behold oppression, for righteousness, but behold a cry. So Zeph. 3.7. I said, Surely thou wilt fear me, thou wilt receive instruction: and in that Parable, Matth. 21.37. They will reverence my son. In this Doctrine there are three things to be spoken to. First, The grounds and of these Expectations of God, upon which, or accordin nto which, he raiseth his hopes and confidences concerning any people, so as to say of them, Sure∣ly they will be thus, or do thus, as I would have them to be or do. Now here there are these five particulars, briefly as the grounds of the Lords Expectations. 1. The special Relation of a people unto God; or that Cove∣nant-relation whereinto the Lord brings a people that they may be His; Surely they are My people, and then it follows, Chil∣dren that will not lie. The Lord founds his whole Law, in the giving of it to Israel, upon a Preface of Interest in them, Exod. 20.2. I am the Lord thy God. A Parent expects more from a Childe then from any other, because of the Relation. Jer. 2.14. if Israel had been no more then a servant or a home-born slave, the Lord had not expected so great things from him; but now being a son, yea a first-born, Exod. 4.22. this makes the Judge∣ments of God executed upon him for rebellions▪ and back∣slidings to be, though more strange and astonishing▪ yet most just and righteous. 2. The Extraction of a people, or their descent from such and such Parents and Progenitors; when they do not onely stand in relation to God, but are born and grow up into Covenant with him, as the seed and posterity of the Lords faithful ones. This is implied in that expression of Children in the Text; i notes not onely their Relation unto God as a Father, but unto pious and religious Parents, the Lords faithful Covenanting Servants. Religious Parentage and Descent is of great moment with the Lord; hence he calls and names his people so often in Scripture from their pious Ancestors. Thus the whole Race is called Jacob and Israel, the seed of Jacob and of Israel, Psal. 22.23. Isa. 45.19. the Posterity of Abraham, &c. Covenanting holy Parents, they are a holy Root unto their Seed, and the Lord may well expect that the Branches should be answerable unto the Root.Rom. 11.16. Hence the Lord solemnly calls upon his people to look to the Rock whence they were hewen, and to the hole of the Pit whence they were digged; to look unto Abraham their father, and to Sarah that bare them, Isa. 51.1, 2. 3. The solemn actual Restipulations of a people unto God, where∣by they do more explicitly binde themselves, and come under voluntary deliberate Engagements unto God. When God hath the Vows and Promises, the Hands and Seals, the solemn Cove∣nant-Deeds of a people, now he may well expect that from such a time they will never fail him more, but abide faithful and con∣stant. Thus it was with Israel, Jer. 2.20. Deut. 26.17. Josh. 24.21, 22. 4. The Advantages and Priviledges of a people. A people in Covenant, are a people of many Advantages, and the Lord builds his Expectations upon these, Rom. 3.1, 2. & 9.4, 5. God looked for grapes from his vineyard, Isa. 5. because he had fenced it, and gathered out the stones, and built a tower in the midst thereof, and made a wine-press therein, ver. 1, 2. When the rain cometh oft upon the ground, the Husbandman expecteth meet fruit; and good reason, because of this advantage: fruitful seasons afforded, make us to expect a plentiful Harvest. If God be not wanting in Ordinances, in sending Messengers one after ano∣ther, in setting up Lights in the Candlesticks, in holding forth the Rule unto a people, and discovering the Pattern of his house to them, &c. he will certainly expect and require singular things from them: for unto whom much is given, from them shall much be required, Luk. 12.48. Psal. 147.19, 20. Mat. 11.20, 21, &c. 5. The primitive Constitution of a people, and their first wayes of walking with God according unto such a Constitution. When God made man at first, he made him upright; when God doth in a more then ordinary way of Providence form a people, and settle them to be a people to himself, there is ever that which is eminent in the primitive frame of things amongst them, which God expects that they should keep to, and never make defection from. Thus God speaks of his Vineyard, Isa. 5.2. it was planted with the choicest vine. So Jer. 2.21. Yet I planted thee a noble vine, wholly a right seed. Thus also God speaks of Judges as at the first, and Counsellors as at the beginning, Isa. 1.26. David had his first wayes, 2 Chron. 17.3. and so Churches have their first wayes, when they newly come out of the forming hand of God: Now the Lord expresseth not onely great disappointment, when these first wayes are neglected, or quite altered and cast off, as Jer. 2.21. How then art thou turned into the degenerate plant of a strange vine unto me? but great displeasure also, and threats of punish∣ment, Rev. 2.4, 5. hence are those cutting Interrogatories, Gal. 3.1, 2, 3, 4. Secondly, A second thing in this Doctrine is, The nature and tenour of this dispensation of God, to try and prove a people with Mercies and Salvation under his just Expectations of them, and promises concerning them. This we may take in three par∣ticulars. 1. When the Lord enters into Covenant with any people, this Co∣venant of his is a Covenant with Conditions. Foedus est promiss sub certâ conditione. Hence there are the Laws, as well as the Promises of the Covenant. As the Lord obligeth himself to us, so he requires something from us, and thus the Commandments & Statutes of God are frequently called his Covenant,Psal. 25.10. & 103.18. Exod. 34.28. Deut. 4.13. The Lord doth not binde himself but upon terms to any people. In the purely spiritual Covenant, establish'd with Believers onely, as there are the Laws of it, 1 Cor 9.21. so there is a sufficiency of grace provided, and absolutely engaged, that there may be a performance and obedience unto the end, and so that Covenant can never be made void or disannulled to any that are ever brought into the bond thereof, Jer. 31.31, 32, 33, 34. & 32.20. But as to that external political Covenant, which takes in A Body of People, here there is no such engagement of grace sufficient, infallibly to be bestowed for the keeping of the same; and therefore it may be and is most frequently broken and made void. God threatens to remove the Candlestick, Rev. 2.5. and often hath he done it. Israel and Judah were in the issue cast off, for breaking the Lords Covenant. 2. God never is, nor can he be the first that fails in his Cove∣nant with a people. Their desertion or dereliction never begins with God, but themselves, Hos. 13.9. You know the common and stated Rule in this case. Acts of pure Dominion and Sove∣raignty they begin with God, & proceed wholly from him, Rom. 9.11, 12, 13. but acts of Justice must have the demerit of the crea∣ture to be founded upon; such is Gods forsaking of a people, Jer. 2.17. 2 Chron. 15.2. 3. Hence there is a Probation-time belonging to the Covenant-state of a people. The Lord will make a triall whether they will keep and be stedfast in his Covenant, yea or no. He will not fail on his part, but he will be that unto a people which he hath en∣gaged himself to be by Covenant; He will nourish and cherish, He will instruct and teach, He will save and shine upon a people, and keep the path of a gracious Covenant, without turning aside from the same, and in such a course and way as this he will make a full proof and trial of them. He will afflict in mercy whilest his hopes of them continue; He will bring many special hours of temptation upon them one way or another; He will nourish and keep up his hopes and expectations as long as may be, untill he hath a full proof of them; and now if they fail him, there is a critical season of altering and changing the course and way of his Providences towards them. From such an hour, or day, or year, is such a person or people forsaken of God; Pro∣bation-time ceaseth, and blinding, hardning, ruining time comes in the room of it: Luk. 19.42. O that thou hadst known! but now they are hid from thine eyes. Jer. 6.27, 28, 29, 30. Reprobate silver shall men call them, for the Lord hath rejected them. Thirdly, The third thing is the Reason, which shall be onely this one. Because in such a way as this the Lord, doth wonderfully glorifie the wisdome, and sweetness, and righteousness of his Admi∣nistration and Government▪ The Cords of such a dispensation are the cords of a man, Hos. 11.4. The Lord acts towards us in a sutable way, as we are intelligent creatures, made after the image of God, capable of judging and discerning the Reason and Equity of things, and of arguing one thing from another, and choosing and preferring one thing before another. As to his Elect, the Lord reacheth their Souls with effectual grace in this way: As to others, the Wisdome and Justice and Holiness of God, shine forth in their hardning and preparation before∣hand to destruction. This is a way wherein there can be no ex∣ception laid against the Lord by any, but he alone shall over∣come in judgement. When the Lord shall triumph most in the utter ruine of a gainsaying, backsliding, despising people, yet he shall also retain the name and glory of a gracious and merci∣full God, because He often would have gathered Jerusalem, Matth. 23.37. and there was nothing more to be done to his vineyard which he did not do, Isa. 5.4. The Lords great Expectation of his people, and the promise which he makes to himself concerning them, is principally this, That they will be children that will not lie, and so he becomes their Saviour. That which the Lord doth chiefly desire and require in and from his people, that he doth chiefly expect and promise to him∣self: That which he most abhors and abominates, he least of all expects from them that are his. Now Truth is that which the Lord desires, Psal. 51.6. but the Lie is that which he hates, Prov. 6.17. & 12.22. Isa. 30.8, 9. Quest. 2.What is it to be children that will not lie? Answ.The general meaning of this expression hath been already given. Such as are lying children, they are also styled cor∣rupters, Isa. 1.4. unstedfast ones, flatterers, whose hearts are not right, who keep not the Lords Covenant, Psal. 78.10, 36, 37 Trea∣cherous dealers, Hos. 6.7. A deceitful bow, Turners back, &c. Psal. 78.57. Hos. 7.16. By the contrary unto these we may know what it is not to Lie. Thus we reade of faithful children, Tit. 1.6. the Generation of the just or Righteous, Psal. 14.5. such whose hearts are not turned back, and whose steps do not decline, Ps. 44.18. More particularly there are these six things that the Lord re∣quires from a Covenanting people, that this Lie may not be charged upon them. 1. Purity of Doctrine and Worship. Mixtures and corruptions in these are expresly called a Lie in Scripture-phrase, Hos. 11.12. Ephraim compasseth me about with Lies; i. e. with false Worship. Antichristianism is therefore called a Lie, 2 Thess. 2.11. because it is a mixure of false Doctrines, and false Worship. There are the lies of Errour and Heresie, and the lies of Superstition and Idolatry; the Lord in his Covenant engageth his people against both. There is no Errour in Doctrine, or in Worship and Ordi∣nances, but it tends some way or other to alter, pervert, and cor∣rupt the Lords Covenant with his people. By this we are to judge of the danger of Errours and erroneous practices, and answer∣ably to watch against the infection of them. 2. Inward heart sincerity, or Covenant truth within, Psa. 51.6. Rom. 2.29. Prov. 3.1, 3. This the Lord hath promised, Deut. 30.6. Jer. 31.33. and calls for, Deut. 10.16. Jer. 4.4. and bitterly com∣plains for the want of, Isa. 29.13. Hypocrisie is a Lie, yea a foun∣tain of Lies. A company of formal custome-born Christians, what are they but an heap of Lies in the sight and esteem of God. Now this inward heart sincerity it consists in Right principles, 1 Tim. 1.5. Right aims and ends, Mat. 6.22. and a Right dependance or trust, Isa. 26.3, 4. as a mans trust, dependance and shelter is, so is his uprightness and sincerity. Such as have lying Refuges are lying children. 3. A conversation flowing from and suiting with truth and sin∣cerity within. That the power and life of practical godliness should be entertained into the whole of our course and way before the Lord. To fail in this is to lie loudly, 1 Joh. 2.4. & 4.20. 4. A visible and open profession and holding forth of, and witness-bearing to the truths & wayes of God before the world, Rom. 10.10. David did not onely hide the word in his heart; but, saith he, with my lips have I declared all the judgements of thy mouth, Psal. 119.11, 13. The Lord Jesus witnessed a good confession, 1 Tim. 6.13. and herein we must also follow him, that we may be true and faithful unto God. The danger in this matter will not excuse us from the duty. There were an hundred forty and four thousand, Rev. 14.1. that had the Fathers name written in their foreheads, they did not conceal nor hide themselves. Hence Gods faithful ones during the whole reign of Antichrist are styled the Lords witnesses.Revel. 11.3. They are such as have their Banner of witness displayed, notwithstanding all the bloody rage of Antichrist. To deny the name of Christ, or to wave the publick owning of truths and wayes which the Lord Jesus owns and contends for, this is to be Lying children, and dreadful will be the issue, if the word of Christ be true, Mat. 10.32, 33. Mar. 8.38. Many cases there are in this matter not here to be touched upon, but if we be the Lords, and he have any delight in us, we shall not fail in the main of this duty. The Church of Christ hath ever had this vi∣sibility of a witness in her confession of the truths of Christ, and opposition unto the lies of Antichrist, 1 Tim. 3.15. 5. Special fidelity answerable unto special trust committed. As the Lord Jesus is the one great Steward, whom the Father hath set up and appointed over all; so there are many inferiour subservient Stewards under him. Some are Stewards in higher, some in inferiour Ranks and capacities. There are diversities of gifts which are dispensed, unto some eminency of parts and natu∣ral abilities, unto some the wealth of this world, unto some a large and swaying interest in the Many, unto some Authority and Office. Now all these gifts they are Talents as well as Gifts; Gifts as freely bestowed and received, Talents in respect of the end wherefore they are bestowed, viz. that they may be improved, and an account given of them. To betray a mans trust, or not to improve his Talent, is to lie and deal falsly, for of a Steward it is required that he be faithful, 1 Cor. 4.2. As every one hath re∣ceived the gift, so we are to minister the same as good stewards of the manifold grace of God, 1 Pet. 4.10. All the Lords people are to be faithful in whatsoever trust is committed unto them, and in special Magistrates and Rulers, and so also Ministers that are Stewards in the House of God, 1 Cor. 4.1. Luke 12.42, 43, 44. 6. Stedfastness and constancy, perseverence and holding out, and that in a way of fellowship and Communion with the people of God, Heb. 10.23, 24, 25. Backsliding children are lying children. To begin well, but not to hold out, not to maintain our integrity, purity, fellowship, faithfulness unto the death, this is breach of Covenant, and to belie the Lord and his wayes, Jer. 2.5. Gal. 5.7, 8, 9. Coloss. 2.6, 7. 2 Pet. 3.17, 18. How is it said in the Doctrine, That so the Lord is,Quest. 2. or becomes the Saviour of his people? 1. There is nothing of Merit implied in it.Answ. 2. There is no barre put unto the Lords proceeding some∣time with his people upon terms of Soveraignty and Prerogative, in the dispensations of his grace and mercy, as Isa. 57.17, 18, 19. 3. It is to be understood of the Lords ordinary way of dealing with his people. It would be horrible presumption in us to ex∣pect and promise to our selves Salvation in any contrary way; but in this way of fidelity and faithfulness, it would be a sin∣full despondency not to hope, and expect it upon terms of free-grace. Reas. 1. Because our fidelity and uprightness doth now exactly answer the fidelity and uprightness of God in the Covenant. Our truth doth fitly answer Gods truth and Covenant-All-sufficien∣cy, Gen. 17.1. Reas. 2. Because when the Lords people prove thus, Children that will not lie, now they are his peculiar Glory. The Lord may and doth in this case make his boast of, and glory in his people, Job 1.8. If those who have Covenanted with God, deal falsly in his Covenant, and prove Liars unto him, now they stain the glory of God, reproach and pollute his Name; but if they maintain their integrity, continue faithful and upright, now they are a Name and a Praise to him; and for Israel his glory will the Lord place salvation in Zion, Isa. 46.13. Vpon all the glory there shall be a defence, Isa. 4.5. With the upright the Lord will shew himself upright, 2 Sam. 22.26. Reas. 3. Because this is the Aim, and shall be the final Issue of all the providential dispensations of God towards his people, to make them to be such children as will not lie. The Lord will never cease working, afflicting, sifting, purging, till he bring his people to be of this frame, although there be but a Remnant that will endure and hold out thereunto, Zeph. 3.13. Jer. 31.23. Isa. 1.25, 26, 27. Rev. 21.27. The Application. And here I shall consider that the words of the Text are spo∣ken concerning a People, even the Body of a Nation; and so my endeavour shall be to apply the Truths delivered, unto this present Assembly standing before the Lord this day as the Body of this People: Such in several respects is the Capacity of this solemn Congregation, and unto you as such, my desire is to speak in the Name of the Lord. For many a day and year, even from our first beginnings hath this word of the Lord been verified concerning us in this Wilderness; The Lord hath said of New-England, Surely they are my People, Children that will not lie, so hath he been our Saviour. Upon this Basis have all the Saviourly Vndertakings of the Lord been founded in the midst of us, and upon this bottom do we unto this day abide. The solemn work of this day is Foundation-work; not to lay a new Foundation, but to continue and strengthen, and beautifie, and build upon that which hath been laid. Give me leave therefore, Honoured and Beloved, to awaken, and call upon you, in the Name of him who sends me, with reference unto those Foundations that are held forth to us in the Text, for if these should be out of course, what could the Righteous do? If we should so frustrate and deceive the Lords Expecta∣tions, that his Covenant-interest in us, and the Workings of his Salvation be made to cease, then All were lost indeed; Ruine upon Ruine, Destruction upon Destruction would come, until one stone were not left upon another. Let the Uses be these four. Vse 1. Of Information; to let New-England know what hat gracious infinitely wise, holy and awful dispensation of divine Providence is, under which the Lord hath set us and con∣tinued us unto this day. We must look upon our selves as un∣der a solemn divine Probation; It hath been and it is a Proba∣tion-time, even to this whole People. Under great hopes, and singular eminent Expectations hath the Lord our God been trying of us, and is yet trying us in the wayes of his Salvation. There is this one voice of all his Providences to∣wards us; they call aloud unto us in this language of a Pro∣bation-time, To day if this my people will hear my voice; To day if they will come up to the Lords Expectations, and answer his promises; To day, that whilest it is a day of Salvation, whilest the Lord is yet so wonderfully preserving of us, dis∣playing his Banner over us, holding underneath the Everlast∣ing Arms, and making us to taste so much of his loving kind∣ and tender mercies every Divine Expectations frustrated will issue dreadfully, when the Lord shall make us know his breach of promise, Numb. 14.34. This we must know, that the Lords promises, and expectations of great things, have singled out New-England, and all sorts and ranks of men amongst us, above any Nation or people in the world; and this hath been and is a time and season of eminent trial to us. If I should say that the very world, or common ordinary Pro∣fessors expect great things from us at this day, there is a great deal of weight in it; If I say that the faithful precious suffering Saints of God in all other places, that have heard of the Lor Providences towards us, do expect and promise great things from us, this is farre more; But to mention the Lords own Expectations, this is most of all, these are certainly most so∣lemn and awfull. Every Expectation of God is most just and righteous. Are not my wayes equal? saith God, Ezek. 18.29. Yes, most equal, blessed God; Bountiful and Rich hast thou been in all thy free Bestowings; equal and just art thou in all thy greatest Expectations. If we do but run over the fore∣mentioned grounds of divine Expectation, it will be sufficient to commit the judgement of this case even to our selves, as Isa. 5.3. As for special Relation unto God; whom hath the Lord more signally exalted then his people in this Wilderness? The Name and Interest of God, and Covenant-relation to him, it hath been written upon us in Capital Letters from the begin∣ning. God had his Creatures in this Wilderness before we came, and his Rational Creatures too, a multitude of them; but as to Sons and Children that are Covenant-born unto God, Are not we the first in such a Relation? in this respect we are surely the Lords first-born in this Wilderness. Of the poor Natives before we came we may say as Isa. 63.19. They were not called by the Lords Name, he bear not Rule over them: But we have been from the beginning, and we are the Lords. As for Extraction and Descent, if we be considered as a Po∣sterity, O what Parents and Predecessors may we the most of us look back unto, through whose Loins the Lord hath stretched forth the line of his Covenant, measuring of us out, and taking us in to be a peculiar Portion to himself? As for Restipulations, and Engagements back again to God; what awfull publick Transactions of this kinde have there been amongst us? Hath not the eye of the Lord beheld us laying Covenant Engagements upon our selves? hath not his ear heard us solemnly Avouching him, and him alone, to be our God and Saviour? Hath not a great part of the world been a wit∣ness of these things, even of our explicite ownings of, and Covenantings with the Lord as our God, laying this as a foun∣dation-stone in our Building; and of this we may say, It hath been a special Exasperation unto Adversaries and Ill-willers, that despised New-England hath laid claim to, and publickly avouched and challenged a special Interest in God above o∣thers. As for our Advantages and Priviledges in a Covenant-state here time and strength would fail to reckon up what we have enjoyed of this kinde; if any people in the world have been lifted up to heaven as to Advantages and Priviledges, we are the people. Name what you will under this Head, and we have had it. We have had Moses and Aaron to lead us; we have had Teach∣ings and Instructions, line upon line, and precept upon precep; we have had Ordinances and Gospel-dispensations the choicest of them; we have had Peace and Plenty; we have had Af∣flictions and Chastisements in measure; we have had the Hearts, and Prayers, and Blessing of the Lords people every where; we have had the Eye and Hand of God, watching and working every way for our good; our Adversaries have had their Rebukes, we have had our Encouragements, and a wall of fire round about us. What could have been done more for us then hath been done? And then in the last place, as to New-Englands first wayes; what glorious things might here be spoken, unto the praise of free-grace, and to justifie the Lords Expectations upon this ground? Surely God hath often spoke concerning His Chur∣ches here, as in Jer. 2.2. I remember the of thy , &c. O what were the open Professions of the Lords pople that first entred this Wilderness? How did our fathers enter∣tain the Gospel, and all the pure Institutions thereof▪ and thse Liberties which they brought over? What was their Commu∣nion and Felowship in the of the Kingdome of Jesus Christ? What was the pitch of Brotherly love, of their Zeal for God and his Wayes, and against wayes de∣structive of Truth and Holiness? What was their Humility, their Mortification, their Exemplariness? How much of Holi∣ness to the Lord was written upon all their wayes and trans∣actions? God sifted a whole Nation that he might send choice Grain over into this Wilderness. Thus it hath been with us as to grounds of Divine Expecta∣tion: And therefore let us in the fear of God learn this great truth to day, and receive the instruction thereof sealed up un∣to all our souls; That the great God hath taken up great Expe∣ctations of us, and made great Promis to himself concerning us, and this hath been, and is New-Englands day and season of Pro∣bation. Vse 2. Of Examination and Conviction as to the Returns that we have made to God our Saviour; and that proof which he hath had of us, under such and so long a trial. How have we kept our selves from being lying Children? Here is solemn matter of Examination. How the Lord hath carried it towards us cannot but be ma∣nifest, Jer. 2.31. O generation, see the word of the Lord, &c. How we have carried it towards God, as it cannot lye in the dark, so it ought to abide under the most serious and practical reflections of all Ranks and degrees amongst us, and of every soul of us in special. Let it not be thought unseasonable to call upon you as a Representative Assembly, to look heedfully in∣to the glass of the Truth delivered, that we may view the pre∣sent face of things amongst us, even the face of this our pre∣sent time and generation; not as natural men,Jam. 1.23, 24. to forget the same immediately, but as spiritual men to retain and judge of things, and as gracious ones to lament and intercede with the Lord: O what a sad Metamorphosis hath there of later years passed upon us in these Churches and Plantations? What a fruitful production of Lies hath there been in the midst of us? of Lies in Profession and Practice, in Doctrine and in Conver∣sation? Certainly the father of Lies hath been bringing in his lies apace; the lying spirit begins to have a large walk amongst us, venting and discovering it self even to the very face of the God of Truth, and engaging the Lord deeply in the quarrel Children there are many in this Wilderness; A numerous Offspring hath the Lord your God given unto you: But what are we the Generation Risen and Rising up? Are we Children that will not lie? would to God it were so: Are we not rather a multitude of us, such as keep not the Covenant of our God? that refuse to walk in his wayes? that flatter him with our mouthes, and lie unto him with our tongues? because our heart is not right with him, nor are we stedfast in his Covenant, Psal. 78.10, 36, 37. When ever the Lord proves a people, He is most critical in observing the discoveries that are made of them; we can in no wise lye hid under Divine Probation. Hence saith the Lord Jer. 2.21. How art thou turned into the degenerate plant of a strange vine VNTO ME? that is, not unto me as an Omni∣scient God that know all things before they actually come to pass; but unto me upon Probation and trial made. It is a so∣lemn thought for us to think, and a solemn enquiry for us to make this day; what are we unto the Lord our God, under all his trials of us? And it is a solemn Conviction and Charge against us, to have it spoken, as it must be spoken in the Name of the Lord this day, O New-England, thy God did expect better things from thee and thy Children; not Worldliness, and an insatiable desire after perishing things; not Whore∣domes and Fornications; not Revellings and Drunkenness; not Oaths & false Swearings; not Exactions and Oppressions; not Slanderings and Backbitings; not Rudeness and Incivility, a degeneracy from the good Manners of the Christian world; not Formality and Profaneness, to loath Manna, to despise holy things, to grow Sermon-proof and Ordinance proof; not Contentions and Disorders; not an Itching after new things and wayes; not a rigid Pharisaical Spirit; not a Contempt of Superiours; not Unthankfulness and disrespect to Instruments of choice Service; not a growing weary of Government, and a drawing loose in the Yoke of God: Not these things, but better things, O New England, hath thy God expected from thee. But what hath the Lord found? Do not you who are our Fathers in the Common-wealth know? or cannot those Watchmen of the Lord tell us, whom he hath set for a Tower Certainly all these false and evil things, and that not by secret search onely, but openly and in the view of the world, hath the Lord found. Alas! how is New-England in danger this day to be lost even in New-England? to be buried in its own Ruines? How sadly may we lament it that All are not Israel that are now of Israel? How is the good grain diminished, and the chaff in∣creased? The first generation have been ripened time after time, and the most of them gathered in as shocks of corn in their sea∣son; But we who rise up to tread out the footsteps of them that are gone before us, alas! what are we? It is a sad name to be styled Children that are corrupters;Isa. 1.4. but are we not indeed many of us corrupted, and which is far worse Corrupters? How is our wine mixed with water? what coolings and abatements are there to be charged upon us in the things that are good, and that have been our glory? We have abated in our esteem of Ordinances, in our hungring and thirsting after the rich provi∣sions of the House of God; in our good stomacks to all that which is set before us upon the Table of the Gospel. We have abated in our Love and Zeal, in our wise, tender and faithful management of that great duty of mutual watchfulness and re∣proof. There are many among us that have even suffered many things in vain; many that having begun in the spirit, do now walk as if they were to be made perfect by the flesh; many that are gone off from God in point of dependance, looking out to secure some other friends and hiding-places to themselves besides the Lord, against those changes of times that may come; many (as we may justly fear) that would but too soon and too easily in a day of trial entertain a Lie in the Worship of God, and return to the onyons and garlick of Egypt again. How hath that evil work of Strife and Division sprung up almost every where amongst us? in which it is solemnly to be noted, that there is ever a mixture of sin and punishment going togther: In this thing cer∣tainly we have failed the Lords Expectation; for he hath said, Surely in a Wilderness, under the eye of Observers, under such Leaders, and the free liberty of all those wayes of Order which Christ hath appointed to build up the Peace and Communion of his people, they will certainly be of one heart and soul, keeping the unit of the spirit in the hand of attainty, walk by the same rule, and minde the same thing. Strict and impartial Examination would yield large matter of un∣controlable Conviction as to such things as these. Alas! what way of God with us is there, that hath not issued in the disco∣very of the Lie amongst us? The Answers of Prayer that we have so often, and so eminently received, these have discovered our Lie, for we have as often returned again to folly. Our Af∣flictions removed, these also have discovered the Lie, for with Hezekiah we have not returned according to the benefit done unto us. The Death and Removal of the Lords eminent Servants in one Rank and in another, this also hath manifested the Lie in many of us. Whilest they lived their Piety and Zeal, their Light and Life, their Counsels and Authority, their Examples and Awe kept us right, and drew us on in the good wayes of God, to profess and practise the best things; but now that they are dead and gone, Ah how doth the unsoundness, the rottenness and hypocrisie of too many amongst us make it self known, as it was with Joash after the death of Jehojadah. In a word, we that stand before the Lord this day, we have gone less with God then we did at first engage and bid him for all his kindness, and then we began at first to yield him, for all the Mercies, Privi∣ledges and Liberties of this Place. You that have tender and gracious hearts, suffer these things to affect and afflict them day by day. Verily if the load of them be not taken up and born by a considerable number amongst us in such a way, there is great fear lest it crack and sink us without remedy. Vse 3. Of Exhortation. As we would have the Lord to be and to continue to be our Saviour, so let us set our selves to answer the Lords Expectations. Let New-England answer the Lords Expectations of New-England, that the Lord Jehovah may be as he hath been New-Englands Saviour. Men, Brethren and Fathers, We are all bound in a Covenant of Truth, to and with the God of Truth; There is an unwor∣thy Messenger sent to you this day, to put you in minde of your Obligations, and solemnly to call upon you to be True men to God. New-England men should be True men; let not the con∣trary hereunto be our reproach either with God or man. What the Lord expects from us hath been laid down before; not enlarge upon those several Particulars which I have in my aim, is, not any thing of doubtful disputation, not meerly Civils or Prudentials; but the sure and certain, the often acknowledged, and stated, common Interest of the people of God, and of you the Lords People in special; The Interest of Practical Piety and Holiness, so much reproached at this day; The Interest of unmixed, spiritual Gospel-worship, and of the sincere and open profession and owning of the truths and wayes of Christ, though persecuted and trampled on at this day in the world; The Interest of Unity and Peace in the wayes of Refor∣mation, and of expecting and waiting for the issue of all those great and Astonishing Providences that are working every where; The Interest of these things, and of just and Righteous Liberties in order hereunto, is all that which I intend. The times are come, and hastning more and more, wherein faithful∣ness to God in all these things, will be the most glorious Crown that can be worn upon Earth; A Crown upon which it shall be graven, Here is the Faith and Patience of the Saints. This then is the word of the Lord unto his New-England Churches and People this day, Let no man take this your Crown from you;Rv. 13.1. & 14 12. No Temptations, no Corruptions, no Insinuations, no Threatnings, no Fears, no Adversaries. If God had betrusted us here, but with a little;Luk▪ 16 10. Mt. 25 21, 23▪ yet he that is unfaithful in a little, would be so in much; and he that is faithful in a little, shall be made ruler over much: But the Lord hath betrust∣ed us with much; with a very choice, and considerable part of the Interest of his Name and Glory; and that too in the view of the world, and upon manifold Advantages in our upholding, and cleaving to the same. God hath thrust down his people from their Advantages in other places; we have sinned against ours, but the Lord yet continues them, as the Liberty and Pri∣viledge of this day doth testifie aloud to us. New-England hath yet its Advantages as well as its Engagements in this great mat∣ter of Owning the Cause of God, and standing their ground for God and Christ and the Gospel. And this we must know, that this is the time wherein he that is not with Christ is against him; the reason is,Mt. 12 . because the Controversie comes now to be stated more openly, and to be avouched more professedly in the world. Antichrist is now displaying his Colours, setting up his Standard, and so is the Lord Jesus Christ, the Anointed King and Priest and Prophet, the Fathers Heir of all things. The field is large whereinto the Forces on both sides are drawing; but the fight will be very close, and the quarrel in the issue finally decided; there can be no neutralizing therefore in this day. He that gathereth not with Christ, scattereth abroad; we must de∣clare for whom we are, and choose our side, there will be no o∣ther Remedy. We indeed of these ends of the Earth have long since made our choice; we have given up our selves to the Lord Jesus as to our Spiritual King and Law-giver, to be his portion and inheritance: Now that which the Lord expects is, that we stick to this our choice, that we give not back a whit, so as to be∣come Liars unto that God who unto us hath not been as waters that fail. A poor man, saith Solomon, is better then a liar, Prov. 19.22. to be called Poor New-England, this may seem to be a Reproach but in truth is not,Prov. 1.5. for he that mocketh the poor reproach∣eth his maker; but to be called False and lying New-England, this shall be a blot and a reproach never to be wiped away. As Satan said concerning Job, when God boasted as it were to him of his integrity, Chap. 1.11. Put forth thine hand and touch all that he hath, and he will curse thee to thy face; and so again Chap. 2.5. So it may be Satan and his Instruments may be tempting and saying concerning us; Let that people of so much Profession in the Wilderness be but thus or thus proved and tried, let but this or that happen to them, this or that Af∣frightment, this or that Allurement; Let but such and such be once removed by death or otherwayes, and then it shall be seen what they will come to; It will then appear how they will enter∣tain the wayes of the world, and give up Gospel and Ordinances and Liberties as well as others, selling their Birthright even for a mess of pottage. But shall it ever be thus indeed? God forbid. We have been listed in the number of those followers of the Lamb who are called,Rev. 17.14. and chosen and faithful; let us in the fear of God continue still to be of them. Special marks of favour the Lord hath been pleased from time to time to set upon those faithful undertakings of his Servants in this Wilderness, where∣in keeping close to God in matters Civil and Ecclesiastical hath en the design in truth and in sincerity: now the Lord ever∣more keep us from bringing the marks of infamy upon our selves in any contrary way of walking. If the Lord hath named us his Witnesses, and hath produced us as such unto the world; & we should be now sinfully silent, or withdraw, or alter our Te∣stimony, as to any truth or way or work of his, O what a provo∣cation would this be? It is a day wherein the Lord hath been Riding Circuit, and making proof of all Ranks and degrees of men, and he hath found them Liars; Mean men have been vanity,Psal. 62.9▪ and men of high degree a lie; they have professed for Reforma∣tion, and to be for the interest of Holiness and Gospel-worship, and for the just Liberties of the Lords people, but in an hour of temptation he hath found them Liars: Now what doth New-England say? Will ye also go away? Let such a question tend to establish your hearts the more; as it was the issue thereof upon the Disciples, Joh. 6.67, 68, 69. It will be a woful day indeed, when the Lord shall take up those words of witness against us, Isa. 1.2, 3. It will be a doleful thing to be of a broken credit with God, and for the Lord to pronounce us Bnkrupts. If we frustrate the Lords Expectations, he will cut off ours. The one contains in it the greatest aggravations of sin, and the other of punish∣ment. We cannot make God miserable by the one, (for of these stones he can raise up children unto Abraham) but we shall be mi∣serable with a witness in the execution of the other upon us. It hath been the glory and the glorying of the Lords people, that they have made no defection from him, no not in the saddest times, Psal. 44.17, 18, 19. Let the same thing be our glory and our glorying. In the further pressing of this Exhortation, let me a little more particularly direct my self, 1. To the Remainders of the Ancient Stock amongst us. 2. To the present Generation. 3. To our Honoured Leaders and Rulers. First, Vnto those who are yet abiding with us of the first gene∣ration of the Lords faithful Servants, those Plants of Renown wherewith God set his Garden here at the first. Let me speak a few words unto you Fathers, because you have town that which was from the beginning; you may take up the Apostle John's ex∣pressions, and say, That which was from the beginning, which we have heard, which we have seen with our eyes,1 Joh. 1., . which we have looked upon, and our hands have handled of the Cause and Inter God in this Wilderness. You have had a long and large Erience of things; you have seen all the great works which the Lord hath done for this people; you have been long rooted and satiated in the House of the Lord: As you ought to be, and are, so we esteem of you, and account you to be as a Crown and an Honour in the midst of us: Trials you have seen, and trials you may yet further see, but your Triumph is now at hand. You have by this time parted with the most and the choicest of your Contemporaries, your Companions in the foundations of the work of Christ here▪ And your eyes behold this day, that an∣other Generation is risen up, and begin to stand thick upon the Stage; and that, even of them, there is one, to whose lot it falls to speak to you in the Name of the Lord this day. Now what is the sum of your desires, and would be the chief and top of your joyes, as to those you must shortly leave behinde you? Is it not that your children after you may be found walking in the truth, Joh. 4. Joh. 4. owning the Covenant of God, maintaining and upholding the same Interest of Holiness and Reformation wherein you have been engaged before us? Then suffer the word of Exhortation in a few words; And the Lord help you to consider the season; Your season, who have not long to be Examples, and as the Salt in the midst of us; and our season, who have not long to enjoy you. O believe much and pray much for your Successors in the Cause and work of God;Exod. 10.2. Ps 78.4, 5, 6, 7. shew forth and declare all the works of God unto your Children; Charge and adjure them to keep the Covenant of the Lord their God; forewarn them of such wayes and courses and persons, as you know, upon sufficient experience, to be destructive to the peace and beauty of our Zion. As long as you are in this Tabernacle,2 Pet. 1.13. stir them up by putting them in remembrance, that they may be established in all those truths and practices, which to own and abide in hath been New-Englands glory, and must be its preservatian and safety in what∣ever times are coming upon us. You know what Examples un∣to this purpose you have in Moses and Joshua and David;Deut. 29, &c Josh. 23 & 24 1 Kings 2. Chron. 28. The Lord plant in yu the same love and zeal and care for the Name of God and the welfare of your Posterity, before you go hence and be seen no more. Secondly, Vnto those who are the Generation risen and rising up the midst of us. Suffer me, my Brethren and Companions, who one of you, to direct this word of the Lord unto you also this day. It is we that begin now to be the Body and Bul of this people every where, and to stand up in the room of those that are gone before us; How well we do or shall fill the same, the Searcher of all hearts he knows. This is sure, that the work of God, and his Name, and his Expectations of great things, do this day de∣scend upon us; even of us hath the Lord also spoken it, Surely These are my people too, children that will not lie; for his Cove∣nant is commanded unto many Generations. It is high time then for us to be thorowly awakened; It is high time for us to stand up,Psal. 105.8. solemnly to receive the charge, and blessing of the Lord our God, and of his faithful Servants that are departing from us. It is high time for us to prepare the shoulder in good earnest, and to give our necks to the yoke of God, that we may not be a fruitless, a faithless, a perverse Generation.Mat. 17.17. Deut. 32.5, 20. It is true indeed that there are through grace some first Ripe Grapes to be found a∣mongst us, (though of such the Lord hath been snatching away some, (as of late) clusters in which the new wine was found,Isa. 65.8. and much of the blessing of our Vine contained) but why should we frustrate the Lord of that full vintage which he justly expects from our Generation. My Brethren, we are the Seed of such as are and have been the friends of God; we are the Children of the Covenant and of the Kingdome; O that all that see us might acknowledge,Isa. 61.9. that indeed we are the seed which the Lord hath bles∣sed. O that we might be as that seed spoken of and promised Isa. 44.3, 4, 5. upon which the Lord will pour his Spirit, and they shall spring up among the grass, as willows by the water-courses. One shall say, I am the Lords, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel. O inexcusable we if it be not thus! Were our fathers as a noble vi, and shall we be as the degenerate plant of a strange vine? shall our vine be of the vine of Sodom, and of the fields of Gomorrah? were they as the best and choicest wine cheering God and man, and shall we be as the sowrest vinegar? shall our wine be as the poison of dragons?Deut. 32.32, 33 Shall all those precious things of God in this Wilderness, which were so savoury and sweet unto our fathers, and for the enjoyment of which, they made their bargain with God, and gave up their elswhere shall these be unto us , husky good shall this Birthright do us? Shall the world, and lusts and sins, and vain liberties and new notions be more sweet unto us and thirsted after, then Christ and Word and Ordinances, then strict and godly Government, then the wings of Gods Cove∣nant, then the labour and service of the House of God? God forbid. When God first began to keep House in this Wilder∣ness, it was furnished with the choicest Houshold-stuff; He had much Plate and Jewels, and other such precious things, Vessels of Gold and of Silver; shall we now rise up to fill his House with meer Lumber, worthless cumbersome sorry stuff, that will by no one be look'd after in a day of burning, nor by any one lamented though consumed in the fire? Shall not we bid as much as any in the world for an Interest in the Lord God of our fathers? for such an Interest in him as our fathers had in God? Shall not this be more to us then this whole Wilderness, yea then the whole World can give to us beside? for the Lords sake let us not be of any other frame. Let not the words of this Exhortaton rise up as a Testimony against any of you. And that they may not, but that we may be found Children that will not lie, there are these Directions, omitting sundry others that might have been given. 1. Make conscience, not onely of being rightly informed in that cause of God which we are here wrapt up in, and in ad∣hering whereunto the Lord hath hitherto preserved and blessed his Churches and people, but also of getting a sight and view of the divine beauty and glor thereof. There is nothing short of true and real glory, divine spiritual glory, that can chain fast our Souls to the Cause of God, so as to own and cleave to it in sin∣cerity at this day. When God carried out Abraham into ano∣ther and, he appeared to him as a God of glory, Acts 7.2. so did God appear unto our fathers in the way wherein he led them hither, and in the Cause for which: Thus must he appear to us also, if ever we abide stedfast with him in that Cause. It is therefore a most sweet Petition that the Church makes Psal. 90.16, 17. Let thy work appear unto thy servants, and thy Glory unto their children. Babylon paints her face anew at this day; Anti-ist hath varnished his Interest, so that there are many who the beauty of that Harlo▪ O let us His Cause & Interest amongst us: And truly as to this Cause and Interest of God, there can be no other foundations laid then those which have been laid. N-Englands true & main Interest, the Cause of Christ in his Churches here, It is a fixed unalterable thing: It is not now to be found out by any New Light. But alas, how many of us grow up and never get one real view of the glory of it? of whom that complaint may be taken up▪ Deut. 29.4. We have not unto this day had an heart to perceive, or eyes to see, or ears to hear, no not unto this day. Let us take heed of enquiring of or listning, in this matter, unto the determinations and glosses of such as have had no standing in the wayes of God here, but have been grafted in upon By-Accounts, or move in the Excen∣trick Orb of some Private Interest distinct from that of the whole. And let us also lay down this as a Rule; That whatso∣ever it is that hath been unanimously Rejected and Condemned in its claims by the Acknowledged Eminentest Reformers in each Age, since the Apostacy of Antichrist prevailed, This can never in these our dayes justifie its Title to that Cause of Christ that is to be main∣tained and contended for, Jer. 6.16. 2. Let us stand feelingly under the weight of all those Engage∣ments that lye upon us to be an upright Generation unto God. The Lord hath laid all manner of Engagements upon us; By his Covenant, into the bond whereof we are brought; By all his Messengers and Servants whom he hath sent, rising up early and sending them; By his Providences from the beginning; Ours are All the Salvations, the Experiences, the Miracles of Mercy and of Preservation that have been bestowed upon this people and the Cause of God here at any time▪ yea though we were not then born, Hos. 12.4, 5. And we have laid Engagements upon our selves; we have said that we would be the Lords: and O what a God is it that we have engaged our selves so solemnly unto? A God All sufficient. Surely our Fathers have not inhe∣rited lies or vanity, and thing! wherein there is no profit, i inherit∣ing that God for their portion unto whom we as their Children have Covenanted our selves. 3. Take heed of thinking it an easie matter to sere the Lord God of our Fathers, and to answer his Expectations of us▪ have such a and Churches and Worship is a Consuming fire. The Angel of the Lords Presence with us will not pardon our iniqui∣ties.Exod. 23.21. Joshua puts the Rising generation in minde of this solemn truth, Josh. 24.19, 20. Those that have gone before us in the Cause of God here, who and what were they? Certainly choice and pick'd ones, whom he eminently prepared and trained up and qualified for this Service; They were Worthies, men of singular Accomplishments, and of long and great Experience; yet did they walk with fear and trembling before the Lord in the sense of their own nothingness and insufficiency for the Work here to be done. But we, poor we, alas what are we! we want many seasonings which our Fathers had, we are poor raw things; we want those eminent Conversions, those Schools of Experience, those Opportunities and Advantages of gaining Knowledge, &c. which they had. 4. Look after the Root of the matter in your Souls. There are many empty outside Custom born Christians now adayes: A day of temptation will discover what such as these will come to, when they are catcht in Satans snares, and become the Reproach of the Gospel and of a good Cause. O let us get good sound Principles, for want whereof the Profession of so many hath run it self out of breath, and broke its neck in these dayes. It hath been said that a loose Protestant is fit to become a strict Pa∣pist. A formal ungrounded Professor, he will be fit for Satans turn in these dayes. O get to be sincere in your Principles, that your Repentance may be thorow Repentance, your Humiliation deep, your Faith of the operation of God, your Love to God and his wayes and people, a fruit of Gods love in Christ unto your souls; It must be such a generation that must save New-Englands All.atth. 3.9. Don't boast it of being Abrahams Children; do not chal∣lenge & lay claim to the distinguishing Priviledges of the House of God in the pride and unhumbledness of your hearts. Take heed of moving on in the wayes of God upon the strength of bare convictions and external motives only, whilest indeed such wayes are most unsuitable unto your unrenewed frame within, and to your spirits, as yet unsubdued to the yoke of Christ, by Gospel power making of them willing in the day thereof. If , who shall be many in these dayes wherein we live. 5. Take heed of and watch against all the various steps, de∣grees, methods whereby men come to forsake and turn off from the Lord and his wayes. 1. Men use the Ordinance of God slight∣ly and carelesly, 2 King. 10.31. they dwell in Zion, but are stran∣gers to the well-springs that are there. Under the fulness of Ordinances they look not after that which their souls may eat & drink, and be spiritually satiated with Church-watch, fellowship, discipline does them no real inward good. 2. Now men grow se∣cretly weary of all these things, as of a garment that warms not, and bread that strengthens not; they are not tyed by the heart-strings to pure Ordinances and Worship, and to a godly Go∣vernment. 3. Now men begin to question the ground and war∣rant of things. 4. Now they hearken after Objections, and what may be cavill'd against the Wayes and Institutions of God. 5. Now they are imposed upon by deceitful workers; they greedily listen unto what may be said for the wayes and institutions, courses and customes of men. 6. Now they take offence at per∣sons and things, and suffer their spirits to be imbittered. 7. Now being given up by God, they fall quite off; Men gather them, they are joyned in with the Instruments of Satan, and turn Vnderminers at least, if not open Persecutors. O take heed and watch against all these things. Enquire after all the first warp∣ings of your hearts and spirits; be not ignorant of Satans devices.2 Cor. 2.11. 6. Maintain a Reverend and High Esteem of godly Leaders, Civil and Spiritual Guides, and be subject to them in the Lord. Account regular subjection to be an excellent thing; and that a pliableness and yieldableness in this, carries an excellency of spi∣rit along with it. There is not only excellent Humility, but ex∣cellent Wisdome also in such a course. The Order of God both in Civils and Ecclesiasticals, duely Acknowledged, Reverenced, submitted unto in the Lord, will bring so great a blessing with it of peace, gracious guidance, a happy issue in difficult cases, and settlement, as too too often we have too much felt and carnal wisdome and too little faith to believe. 7. Plead and improve the Lord Covenant with you, and in special your Baptism, the first Seal of that Covenant, that you may be established and made faithful with the Lord therein. If we forget and neglect the Lord in that wherein he begins with us, and first visibly takes hold of us, no wonder if we make no progress, but sit loose from God all our dayes. These are the Directions that I would leave with you in the name and fear of the great God to be thought of and put in practice. There is a Consideration or two whereby I would yet further back this Branch of the Exhortation unto you of the Present Generation, that are now listning unto this solemn word of God, and so I shall pass on with as much speed as may be in that which remains. 1. The present work of God in these Churches it must stand or fall in our hands; for it is now devolved upon us of the pre∣sent Generation. It is true indeed God can cut us off and graft in others; He can fill his House though we were shut all of us out of doors; He can uphold his own name and glory though we were swept to the dunghill: But that individual work which hath been begun and hitherto carried on in this place, it must stand and fall with us. Now shall the enemy blaspheme because of us? shall Satan triumph as a conquerour in us? 2. What will become of us, if we fail the Lord of his Expecta∣tions? O what good shall we lose? what evil shall we bring up∣on our selves? whither shall we cause our shame to go? will God care for a degenerate Race? when the overflowing scourge shall pass, will there be any Sanctuary for us with the God of Truth? What did it profit the Israelites in the Wilderness, that they had all things according to the Pattern, but they themselves were a rebellious and hard hearted generation▪ if we be transgres∣sors we shall utterly perish; Enemies and evils of all sorts shall have a bargain of us, Deut. 32.30. Except their Rock had sold them. Judg. 2.14. 3. It is not long before the Lord will finish his great works in the world: Antichrist shall be destroyed, Israel shall be saved; Zion shall be redeemed with judgement, and her converts with righ∣teousness;. .2. Luke 18.7 8. though the Lord ear long with his Elect, yet he will avenge them speedily. That he bears long, hath been already fulfilled; what remains therefore to be accomplished, but only that now he avenge them speedily? shall we take this season then wherein to fail the Lord? shall we be among the last Apostates, for whom the forest vengeance is laid up in store? Yet a little while and he that shall come will come, and will not tarry. Blessed are they that wait for, and can abide the day of his coming. Shall we lose our share in those times of Refreshment which are so near to come? 4. Consider and remember alwayes, that the Books that shall be opened at the last day will contain Genealogies in them. There shall then be brought forth a Register of the Genealogies of New-Englands sons and daughters. How shall we many of us hold up our faces then, when there shall be a solemn rehearsal of our descent as well as of our degeneracies? To have it pub∣lished whose Child thou art will be cutting unto thy soul, as well as to have the Crimes reckoned up that thou art guilty of. Thirdly, In the third and last place This Exhortation is di∣rected unto you who are in place of Government respectively, and that may be this day our Established Leaders and Rulers. Honoured and much Esteemed; The Lord hath measured out an Inheritance for a precious Remnant of his people in this Wilderness; we may with all humility acknowledge that we are his flock and the sheep of his pasture; And here there is a solemn Trust that is invested in You who are Rulers, committed unto you by God and by men; your Mothers Children, though not in anger, do make you the Keepers of the Vineyard: so that Gods Expectations and his Peoples are upon you in a special manner. Do You also answer these Expectations, that as in your publick capacities you are more peculiarly the Children of the Most High, so you may be also Children that will not lie.Psal. 82.6. If you be true to God, to his Truths, to your Trust, accord∣ing to your Abilities and Opportunities of doing for God, his Interest and People; then know, that whatever may for a time become of that Cause and those precious Concernments, which are upon your hearts to save, though with your lives, if called thereunto; yet you your selves shall be sure to enjoy the Sal∣vation of God. Be you fixed therefore in your Orb, and not as those Stars that now adayes fall from Heaven; that you may continue to be in the midst of us, as the light of the morning,2 Sam. 23.4. a morning without clouds, and as the clear shining after rain. The Foundations of your Government have been Righteousness▪ of this there is a Record on High; and the Lord hath added Peace hitherto. Now your Power and Authority doth professedly, and by fundamental Constitution, in a serviency to the Interest Power and Kingdome of the Lord Jesus Christ, and the welfare of his Saints. This you acknow∣ledge and own, and it is your glory; And herein is required your Fidelity and Constancy, that you may continue Ruling with God,. 11.12. and faithful with his Saints. This is that which God expects and promiseth to himself, that you Rule and Govern this People for him; And that you lay out your selves, in all regular wayes, to the utmost, to preserve us from Apostacy, and from being lying Children, or false with the Lord in his Covenant. You who are our Judah, our Ruling Tribe, you are the Bow, This People are as the Arrows (that I may allude to what we finde Zech. 9.13.) if you be but Bent right, and have Strength and Steadiness, we shall hope, through mercy, to be shot directly forward, and in some good measure to reach the Mark aimed at. We know that your care and sollici∣tude is, lest the Ruine of any thing that is of God should be under your hand; And indeed the Lord hath set you for the defence of all that which is His in this remote corner of Christs Inheritance: You are the Keepers of our Walls; and therefore for Zions sake, even for our own sakes, we do in the Name of the Lord solemnly wish you this day, and at all times, Prospe∣rity; we wish you Wisdome, Spirit, Fidelity; we wish you an Healthful Countenance and Constitution of Affairs; we wish you the Counsels of Truth and Peace. There be many at this day, The Brood of Antichrist, that are Travailing with Mis∣chief, and the hope of some of them is to have a good Lying-in of it, even here amongst us; but they shall All of them bring forth a Lie:Psal. 7.14. Job 15▪ 35. But be you Exhorted to travail with the designs and work of God, plotting how to Exalt the Kingdome of our Lord Jesus, the Righteousness Holiness and Peace thereof more and more, that so you may be as the Mountains that bring forth peace, and the Hills that bring forth Righteousness unto the Lords people.Psal. 72.3. You know how your Style runs in the language of the Holy Ghost,Psal. 82.6. you are called Gods, and we do therefore account you Worshipfull; Now to be a God (as one in this case speaks) is to be above all Fears, all Hopes, all Tem∣ptations; to be immutable, and not to appear so much as in the shadow of a change. Thus it must be with you in your . And therefore as you are called Gods, minde this your Glory. But yet though you be we must not think to finde you without Infirmities▪ your that a multitude of Infirmities is compatible therewith, onely there may be Infirmities where there is not the Lie. Weakness and Falseness are vastly different; ask this grace, that the latter may never be charged upon you; And so the Lord, in remem∣bring you for good, according to all that you have done for this people, and for his Name, shall spare you also, according to the multitude of his mercies. I cannot insist here upon all those particulars wherein the Expectations of God and of his people are upon you; your first wayes have engaged you deeply. Magistrates and Rulers they are not only Foundation-stones, Supporters of the Common wealth;Zech. but they must be also orner-stones in the Foundation, to Couple and Vnite; They must be Healers.Isa 3. And the good Lord guide you, and prosper you as to this part of your work, that such a mercy, Vniting and Healing mercy, may be called after your name. When the unfeigned friends and sincere promoters of Reformation, on the one side; and those that hate Reformation, on the other side, make up the two Parties; now (as is observed) the fire of Contention is natural; Homogeneous things are congregated, and Heterogeneous are segregated: But when both the Sides do grow up from the former sort, and they themselves become divided, the fire of this Contention, because of the quite contrary ffect, is natural. The Lord pour out the Blood of Christ upon the last spark of this fire, for its utter extinguishing. Many Knots and Intricacies there may be, and Clouds of darkness upon some matters in disquisition, which none but a gracious God can dissolve; in these things the Lords people are to exercise mutual forbearance. Circumstantial Differences ought not to breed Substantial Divisions; that would be a Monstrous and Gigantine birth. It is wrong done to the Chri∣stian name so much as to question, Whether that diversity of Apprehension in lesser and dubious matters amongst the Lords people ought to be born withall, which can and doth suffer a Regulation in order to the Unity and Peace of the whole. But yet the true Christian Gospel-Liberty, was never unto this day a Womb big with Licentiousness. And here there is one Posi∣ never be denied by any that have but the of Reason intire; iz. That no ever in the Conscience of the contrary∣wi right to publick Liberty and Countenance, attended to, doth indeed tend to the under∣mining in the issue to the overthrow of the state of these Churches that wherein it is of God, and hath been largely and owned by him. And of this case and the application thereof▪ those who are in Authority may and ought to judge. And further, therefore think it much, if such Opinions as are not onely in themselves, but even in the mindes of those that old them, un-Churching to so many precious Societies of Christ, I mean visible Church-state, be very harsh and un∣pleasant, and the uncontrolled scope of them much more distastful. Certainly a weaker Body cannot, ought not to do that, or suffer that upon it self, or in it self, upon the account of Charity to an∣other, which a stronger Body may, and in some cases may be bound to do or suffer. All regular Charity (caeteris paribus) begins first at home. There are the Peculiar Constitutions, and dif∣ferent Capacities of places to be considered, according as God in his infinite Wisdome doth order and suffer matters to be cir∣cumstanced; Men truely Conscientious ought to make Conscience here, what they venture upon, or what they demand and ask of Authority. There is but one thing more that in these matters I would seriously minde you of, and that is a piece of season∣able and sound Advice which some-where I meet with, unto this purpose for the substance, That where differences of Ap∣prehension and Opinion do happen amongst godly Reformers in their Enquiries after the Will and Way of God; It be tho∣rowly laboured that such Points of Difference be accurately stated, and unto the utmost that may be possible narrowed, and some Rules of Practice for the preservation of Order and Peace mutually fixed, and a Probatum est set upon the Expe∣rience of them, during the life time of those who have been first in such matters of Debate and Controversie; for otherwise if this should be neglected, and they being dead and gone others spring up after them to inherit a diversity of Names from them, the business of Reconciliation and Composure would be in a farre more difficult posture, and rather go backward then forward, as sad Experience in the Christian world hath already Testi∣fied. But I may not hold you longer upon these things. In a word, do all the Lords work in your publick faith∣fully and vigorously. Execute Justice impartially▪ a Ter∣rour to evil doers; Encourage all them that are faithfull; Put new life into all publick Work that languisheth; Look to scattered unformed places in your Jurisdiction, and that enjoy not setled publick Worship and Teaching. And as the sum of all, Fall not off from any thing upon any pretence whatsoever, which adhering unto, God hath hitherto you and this People; for this would be to Lie unto God, yea to make him a Liar in the voice and testimony of all his former . I have but a few words of Direction in to leave with You also, Honoured and much Esteemed, and so shall finish this Use. 1. Wait upon God in your Places for discovery of Light and Truth, that you may understand the way of this people,Prov. 14.▪ and the Lords way with us, and in the world too at this day; that so your Wisdome and Knowledge may be the stability of our times.Isa. 33.6. God will not be unwilling to communicate Light to you in his own way, Eccles. 8.5. Every lesser Star (as one speaketh) hath light enough for it self; but no less then a Sun can give light to the World. Rulers had need to be full of light. your eye upon all occasions be upward uo the Father of Lights; and so shall his eye be fix'd upon yours,Psal. 34.. & 32.8. and this eye of his shall guide you. 2. Secure your hearts and spirits as to sincerity before the Lord,Jh. 5.44. Psal. 25.21. & 78.72. Prov. 11.. and for that end seek the honour that cometh from God onely. Integrity and uprightness shall presere and guide you. An unbyassed Magistracy shall never want Assistance. Watch a∣gainst private narrow Self-ends; that if in an hour of trial and temptation, some proffer of a private good, or to save your own particular state, should be strongly managed by Satan, to draw you off from the Publick and Common Interest, you may abide resolved and constant thereunto. It was the Resolution of an Heathen, No Immortalitatem quidem contra Republicam ciperem.Heb. 11.24, Exod. 32.10▪ Rom. Moses his Refusal and the Apostle Paul's wish are known to you. Say you should do much of Gods work, but not with a sincere aim at Gods ends, this would be to Lie unto him. Thus Jeh was a Lie in all he did. Let there be no va∣riation of the Compass with you as to sincere and upright aims and ends. God will make large allowance to weaknesses, but then there must be sincerity. 3. Study Vnity among your selves, and in your own Coun∣sels, that our first wheels may move with the sweetness and un∣disturbness of a Coelestial divine Harmony. 4. Drink deep of the love of God in Christ, who shed his Blood to save his Church, that your love to the Wayes and Or∣dinances and Churches and People of God, may have its rise and nourishment from this fountain. It is such a love alone that will constrain and remain unquench'd though in the midst of many waters. 5. Arm your selves with Courage; if you will be good Ma∣gistrates, you must be such as dare to act your Consciences: and Arm your selves also with Patience (I will joyn them both together) for the burthen of the people must be born. Get from under the influence of carnal fears, these will make you to lie, Isa. 57.11. You have been taught by Experience to ex∣pect Oppositions, Trials, Exacerbations; wickedness will pro∣ceed from the wicked; there will be a tumultuating of the pas∣sions and lusts of men, yea and of the corruptions of good too, under the strict exercise of Government, when the Reins of Authority are held straight. Without a good mea∣sure of holy Patience and Courage you will not hold out. You must have so much Courage as to seek out that labour which be∣longs to your Office and Honour; so much Courage that it may not be dreadful to you, to be so hemm'd in with duty on every side as to way of Retreat. 6. Look upon Faith to be the way to Fidelity; if you will not believe you shall not be established. Faith undertakes all upon the engagement of God. Faith bottoms the Soul upon the promise, and bds it up in a way of supplications. Know it, that if you will be found faithful with God at this day in the work of Ru∣lers, you must be neither Lower nor Middle, but Vpper-Region men, and there is nothing but Faith, and the constant lively exer∣cise thereof that can carry you so high. Such as live upon futu∣ra contingentia, they will be miserably uncertain, up and down, now here and now there, but Faith, the eye and design, the hope and the heart of Faith, fix wholly upon things that are unchangeable. Secure your hearts therefore in a single dependance upon, and sole trust in God; Com∣mit your way to the Lord at all times, and do not consume away in your own fears and cares and contrivances. 7 When you have behaved your selves with the greatest sincerity and integrity in your places, and have been able to do most for God, still look for your Acceptance with God,Gen. 6.8.9. Neh. 13.22. and your Reward from him as of Free-grace only. This is to be upright in the upshot of all. Finally, have you not often received encouragements from the promi∣ses? hath not the Lord been present with you in dfficulties? have you not been oft refreshed with the testimony of a good Conscience, that in simpli∣city and godly sincerity you have managed what hath been in your hand?2 Cor. 1.12. have you not been a Government enquiring after the mind and will of God, given to prayer, and to advise with the Word of God and the faithful dispensers of the same? Now then go on, even this year also, in this your might, Being and Doing All for God; And He that is indeed the great Shep∣herd and Stone of Israel, shall be in the midst of you, The mighty Counellor, The Prince of Peace, upon whose shoulder the Government is and shall be. Vse 4. Of Encouragement and Assurance to all the Lords people here in this Wilderness. Let us but prove Children that will not lie, and we shall not want Salvation. If we lie not, the vision shall not lie. Nothing but our own Lie can shut us out from the Salvation of God. Our great work lyes in this to keep from being lying children; we may now confidently leave the work of saving us with God.Deut. 33.29. Yea our Enemies in this way shall be found Liars unto us; Achitophel shall die in Child-bed, not being able to give life and birth to his mischievous Conceptions. Balaam may set up his Atars, and offer his Sacrifices, and seek Inchantments once and again, but without success, when the Lord beholds not this iniquity in Jacob▪Numb. 23 21. Exod. 19 4 5, 6 Isa. 26.1, 2. nor sees this pervrse∣ness in Israel. If the Lord preserve unto us a faithful People, a faithful Mi∣nistry, a faithful Magistracy, He will then Appoint Salvation for Walls and Bulwarks to us. It is New-Englands Lie that must open the door unto New-Englands Ruine, which the Lord for ever preserve us from, and set a double Lock of faithfulness upon all our Souls, that we may be both faithful to God, and also faithful with his Saints. I will but briefly note unto you a few particulars out of Psal 125. and so shut up all. First, We have a time and season of sore trial and exercise supposed, by reason of the budding and blossoming of the Rod of wicked men, and its lying upon the Lot of the Righteous for a time, ver. 3. Secondly, We have the different and contrary behaviour of persons un∣der such an hour of temptation. Some are Children that will not lie; they are good in such evil times, they are upright in their hearts, v. 4. and they trust in God, v. 1. Others they prove Liars, they turn aside into crooked wayes, they shrink and prevaricae with God, and warp off from the strait∣ness of the Rule, and the uprightness of the Cause of God, v 5. Thirdly, We have the different issue which the Lord mkes with these diffrent persons. 1. Those that turn aside into crooked wayes, and so prove Liars to God, He ads them forth with the workers of iniquity; they are not men that do at the first openly pass over into the Tents of wickedness, but in such a day of , they are unsound with God, and have their By-wayes of sinful ltitude and compliance, playing fast and loose with a good Cause, undr corrupt byasses and fair pretences; such as these, whoever they be, even the best of them, the Lord shall make them to go with workers of iniquity. (1) Workers of iniquity are of a vile low esteem both with God and his Saints, so these turners aside shall be cast out of the heart & esteem of Christ and of his Saints, if ever they had any repute they shall lose it (2) Workers of ini∣quity proceed on and grow worse and worse,Heb. 10 38. 2 Tim. 3 13. so it is the curse of God upon crookd wayes that they are ever headlong down-hill wayes. Men think they will go but thus far or so far in treacherous false wayes, and re∣main hid all the while under some fair cloak, but they shall proceed untill they be known, Prov. 10 4. (3) Workers of iniquity are ever cut short of their designs, Psal. 21.11. so it shall be wih these. (4) Workers of iniquity stumble in, and dah themselves against all the Righteous wayes of God, and so shall these warps, Hos 14 9. (5) Workers of iniquity are snared in their own way, so shall these that o turn aside, they shall be intangled and hang in the bushes and thickers of their own contrivances,Prov. 14.14. Psal. 5 9 10. & 7.14, 15, 16. (6) Workers of iniquity shall be turned into Hell, and so shall those that choose crooked wayes, Prov 1.32. The turning away of the simple shall slay them. There are but two bundles at the last day, that great Har∣vest day; the bundle of life, and of the workers of iniquity: Dvid prayes that he may not be found in this bundle, Psal. 26.9. but into this shall all that turn aside be athered; They shall go their Companions in the issue; whatever they would be thought to be here, yet they shall inherit Hell and Damnation at the last under this very Title of Workers of iniquity, Mat. 7.23. But 2. with the Vpright and such as continue Trusting in God in the hour of Temptation▪ the Lord deals after another manner; unto these Children that will not lie he becomes a Saviour. (1) They shall be as Mount Zion which cannot be moved, but abideth for ever. Ungodly ones like chaff are blown away,Psal. 1.4. but Mount Zion Abideth for ever, ver. 1. (2) The Lord will be round about them for ever, v. 2. they need not fear then the siege, the en∣camping, the assaults of enemies though they be Round about; the Lord is both the Cente and Circumference too, in the safety and security of his up∣right ones: for as here he is said to be round about them, so Psal 46.. He is said to be in the midst of them also. (3) The Lord will do them good, ver. 4. The goodness of the Lord is a Cordial sufficient against all fainting, Psal 27.13. there is all Salvation contained in it, Zech. 9 16, 17· (4) The Lord will give them Peace, ver last. Peace shall be upon Isral, i. e. upon Israel walking uprightly. According to Rule, and not crookedly, Gal. 6.16. These are the true and faithful sayings of God. They are and ought to be for our encouragement, that we through patient continuance in well-doing, and the comfort of such Scriptures might have hope. Let come what will come, if we Answer what the Lord hath said of us, That Surely we are his People, Children that will not lie; He will then most Assuredly and most Season∣ably Become New-Englands Saviour. Isa 51.7, 8. & 26.1, 2.
N00104.p4	Meat out of the eater: or, Meditations concerning the necessity, end, and usefulness of afflictions unto Gods children. All tending to prepare them, for, and comfort them under the crosse. / By Michael Wigglesworth.	[ "Wigglesworth, Michael, 1631-1705.", "Wigglesworth, Michael, 1631-1705. Riddles unriddled, or, Christian paradoxes broke open ..." ]	1670	Printed by S.G. [Samuel Green] and M.J. [Marmaduke Johnson] for John Usher of Boston.,	Cambridge [Mass.]: :	eng	[ "Suffering -- Poetry.", "Poems -- 1670." ]	MEAT OUT OF THE EATER: OR, MEDITATIONS Concerning The Necessity, End, and Usefulness of AFFLICTIONS Unto Gods Children. All tending to Prepare them and Comfort them under the CROSSE. By Michael Wigglesworth CAMBRIDGE: Printed by S. G. and M. . for John Vsher of Boston. 1670.
N00105.p4	A platform of church-discipline gathered out of the Word of God; and agreed upon by the elders and messengers of the churches assembled in the Synod at Cambridge in N.E. : To be presented at the churches and Generall Court for their consideration and acceptance, in the Lord. : The eight month anno 1649 : [Six lines from Psalms]	[ "Cambridge Synod", "Mather, Richard, 1596-1669.", "Cotton, John, 1584-1652." ]	1671.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Congregational churches -- Doctrinal and controversial works.", "Congregational churches -- New England.", "New England -- Church history." ]	ECclesiastical Polity, or Church-Government or Disci∣pline,Ezek 43.11. Col. 2.5. 1 Tim. 3.15. is nothing else but that Form and Order that is to be observed in the Church of Christ upon earth, both for the Constitution of it, and all the Admini∣strations that therein are to be performed. 2. Church-Government is considered in a double respect; either in regard of the parts of Government themselves, or ne∣cessary circumstances thereof. The parts of Government are prescribed in the Word, because the Lord Jesus Christ,Heb. 3 5, 6. the King and Law-giver of his Church, is no less faithful in the House of God then was Moses,Exod. 25.40. who from the Lord delivered a Form and Patern of Government to the children of Israel in the Old Te∣stament: and the holy Scriptures are now also so perfect,2 Tim. 3.16. as they are able to make the man of God perfect, and throughly furnished unto every good work; and therefore doubtless to the well ordering of the House of God. 3. The parts of Church-Government are all of them exactly described in the Word of God,1 Tim. 3.15. 1 Chron. 15.13 Exod 20 4. 1 Tim. 6 13 16. Heb. 12.27, 28. 1 Cor. 15.24. Deut. 12 32. Ezek. 43 8. 1 Kings 12 31, 32 33. being parts or means of insti∣tuted Worship according to the second Commandment▪ and therefore to continue one and the same unto the appearing of our Lord Jesus Christ, as a Kingdome that cannot be shaken, until he shall deliver it up unto God even the Father. So that it is not left in the power of men, Officers, Churches, or any state in the world to adde, or diminish, or alter any thing in the least measure therein. 4. The necessary Circumstances, as time and place,2 Kings 12. Exod. 20 19. Isa. 28.13. Col. 1.22, 23. Acts 15.28. Mat 15 9. 1 Cor. 11.23. & 8.34. &c. be∣longing unto order and decency, are not so left unto men, as that under pretence of them, they may thrust their own Inven∣tions upon the Churches, being circumscribed in the Word with many general limitations, where they are determined in respect of the matter to be neither Worship it self, nor Circumstances separable from Worship. In respect of their End▪ they must be done unto edification;1 Cor. 14▪ 26. & 14 40 & 11.14 & 11.16 & 14 12, 19. Acts 15.28. in respect of the Manner, decently and in order, according to the nature of the things themselves, and Civil and Church-custome. Doth not even nature it self teach you? yea, they are in some sort determined particularly, name∣ly, that they be done in such a manner, as all circumstances con∣sidered, is most expedient for edification: so, as if there be no errour of man concerning their determination, the determining of them is to be accounted as if it were divine. THe Catholick Church, is the whole Company of those that are elected,Eph. 1.22, 23. & 5.25, 26, 30. Her. 12.23. redeemed, and in time effectually called from the state of sin and death, unto a state of grace and salvation in Jesus Christ. Rom. 8.17. 2 Tim. 2.12. & 4 8. Eph. 6.12, 13.2. This Church is either Triumphant, or Militant. Trium∣phant, the number of them who are glorified in Heaven: Mili∣tant, the number of them who are conflicting with their ene∣mies upon earth. 2 Tim. 2 19. Rev. 2.17. 1 Cor. 6.17. Eph. 3 17. Rom. 1.8. 1 Thess. 1.8. Isa. 2.2. 1 Tim. 6.12.3. This Militant Church is to be considered as Invisible, and Visible. Invisible, in respect of their relation wherein they stand to Christ, as a Body unto the Head, being united unto him by the Spirit of God, and faith in their hearts: Visible, in respect of the profession of their faith, in their persons, and in parti∣cular Churches. And so there may be acknowledged an Uni∣versal Visible Church. 4. The Members of the Militant Visible Church, considered either as not yet in Church-order,Acts 19 1. Col. 2 5. Mt 18 17· 1 Cor. 5 12. or as walking according to the Church-order of the Gospel. In Order, and so besides the spiritual union and communion common to all Believers, they enjoy moreover an union and communion Ecclesiastical-Political. So we deny an Universal Visible Church. 5. The state of the Members of the Militant Visible Church walking in order, was either before the Law, Oeconomical,Gen. 18 19. Exod. 19.6. that is in Families; or under the Law, National; or since the com∣ing of Christ, onely Congregational: (the term Independent we approve not) Therefore neither National, Provincial, nor Clas∣sical. 6. A Congregational Church is by the Institution of Christ a part of the Militant Visible Church,1 Cor. 14 23, 36. & 1.2. & 12.27. Exod 19 5, 6. Deut. 29.1. & 9 to 15 Acts 2 42. 1 Cor. 14.26. consisting of a Company of Saints by calling, united into one Body, by a holy Covenant, for the publick Worship of God, and the mutual edification one of another, in the fellowship of the Lord Jesus. THe Matter of a Visible Church are Saints by calling.1 Cor 1 2. Ephes. 1.1. 2. By Saints, we understand, 1. Such as have not onely attained the knowledge of the Principles of Religion,Heb. 6.1. 1 Cor. 1.5. Rom. 15 14. Psa. 50.16, 17. Acts 8.37. Mat. 3 6. Rom 6.17. 1 Cor. 1.2. Phil. 1.2. Col. 1 2. Ephes 1.1. 1 Cor. 5 2, 13. Rev. 2.14.15, 20 Ezek 44 7, 9. & 23 38.39. Num. 19 20. Hg 2 13, 14. 1 Cor 11 27, 29. Psal. 37.21. 1 Cor. 5.6. 1 Cor. 7 14. and are free from gross and open scandals, but also do together with the profession of their Faith and Repentance, walk in blameless obedience to the Word, so as that in charitable discre∣tion they may be accounted Saints by calling (though perhaps some or more of them be unsound, and hypocrites inwardly;) because the Members of such particular Churches are common∣ly by the holy Ghost called Saints, and Faithful Brethren in Christ: and sundry Churches have been reproved for receiving and suffering such persons to continue in fellowship amongst them, as have been offensive and scandalous; the Name of God also by this means is blasphemed, and the holy things of God defiled and profaned, the hearts of the godly grieved, and the wicked themselves hardened, and holpen forward to damnation. The example of such doth endanger the sanctity of others: A little leaven leaveneth the whole lump. 2. The Children of such, who are also holy. 3. The Members of Churches though orderly constituted, may in time degenerate, and grow corrupt and scandalous, which though they ought not to be tolerated in the Church,Jer. 2 21. 1 Cor. 5.12. Jer. 2 4. Gal. 5 4. 2 Cr 12.21. Rev 2.14, 15. & 21.21. yet their continuance therein, through the defect of the execution of Discipline and just Censures, doth not immediately dissolve the Being of the Church, as appears in the Church of Israel, and the Churches of Galatia and Corinth, Pergamus and Thyatira. 4. The Matter of the Church in respect of its Quantity, ought not to be of greater number then may ordinarily meet together conveniently in one place;1 Cor. 14 21. Mat. 18.17. nor ordinarily fewer, then may conveniently carry on Church-work. Hence when the holy Scripture makes mention of the Saints combined into a Church-estate, in a Town or City where was but one Congregation, it usually calleth those Saints [The Church] in the singular num∣ber;Rom. 16 1. 1 Thess 1.1. Rev. 28. & 37 as, The Church of the Thessalonians, The Church of Smyr∣na, Philadelphia, and the like: But when it speaketh of the Saints in a Nation or Province, wherein there were sundry Congre∣gations, it frequently and usually calleth them by the name of Churches,1 Cor. 16.1, 19 Gal. 1.2. 2 Cor. 8.1. 1 Thess. 2.14. in the plural number; as the [Churches] of Asia, Galatia, Macedonia, and the like: which is further confirmed by what is written of sundry of those Churches in particular, how they were assembled and met together the whole Church in one place,Acts 2.46. & 5.12 & 6.2. & 14.27. & 15.38. 1 Cor. 5 4 & 14.23. Rom. 16.1 as the Church at Jerusalem, the Church at Antioch, the Church at Corinth, and Cenchrea, though it were more near to Corinth, it being the Port thereof, and answerable to a Vil∣lage, yet being a distinct Congregation from Corinth, it had a Church of its own as well as Corinth had. 5. Nor can it with reason be thought, but that every Church appointed and ordained by Christ, had a Ministry ordained and appointed for the same; and yet plain it is, that there were no ordinary Officers appointed by Christ for any other then Con∣gregational Churches; Elders being appointed to feed, not all flocks,Acts 20 28. but that particular flock of God over which the holy Ghost had made them Overseers, and that flock they must at∣tend, even the whole flock; and one Congregation being as much as any ordinary Elders can attend, therefore there is no greater Church then a Congregation, which may ordinarily meet in one place. SAints by calling,1 Cor. 12 27. 1 Tim. 3 15. must have a Visible Political Union amongst themselves, or else they are not yet a particular Church; as those Similitudes hold forth which the Scripture makes use of to shew the nature of particular Churches: as a Body,Eph. 2.22. 1 Cor. 12 15, 16, 17. a Build∣ing, or House, Hands, Eyes, Feet, and other members must be united, or else (remaining separate) are not a Body. Stones, Timber, though squared, hewn and polished, are not an House, until they are compacted and united: so Saints or Believers, in judgement of charity, are not a Church, unless orderly knit together. 2. Particular Churches cannot be distinguished one from an∣other, but by their Forms. Ephesus is not Smyrna,Rev. 1. nor Perga∣mus Thyatira; but each one a distinct Society of it self, having Officers of their own, which had not the charge of others; Vitues of their own, for which others are not praised; Cor∣ruptions of their own, for which others are not blamed. 3. This Form is the Visible Covnant, Agreement or Consent,Exd 19.5, 8. Deut. 29 12, 13. Zech 11.14. & 9 11. whereby they give up themselves unto the Lord, to the obser∣ving of the Ordinances of Christ together in the same Society, which is usually called the Church Covenant: for we see not otherwise how Members can have Church-power one over an∣other mutually.Eph 2.19. 2 Cor 11.2. The comparing of each particular Church un∣to a City, and unto a Spouse, seemeth to conclude not onely a Form, but that that Form is by way of Covenant. The Cove∣nant,Gen. 17 7. Deut 29.12, 13 Eph. 2 12, 19. as it was that which made the Family of Abraham and children of Israel to be a Church and people unto God, so is it that which now makes the several Societies of Gentile-believers to be Churches in these dayes. 4. This voluntary Agreement, Consent, or Covenant (for all these are here taken for the same) although the more ex∣press and plain it is, the more fully it puts us in minde of our mutual duty, and stirreth us up to it, and leaveth less room for the questioning of the truth of the Church-estate of a company of Professors, and the truth of Membership of particular per∣sons; yet we conceive the substance of it is kept, where there is a real Agreement and consent of a company of faithful per∣sons to meet constantly together in one Congregation, for the publick Worship of God, and their mutual edification: which real Agreement and consent they do express by their constant practise in coming together for the publick Worship of God, and by their religious subjection unto the Ordinances of God there:Exod 19 5 & 20.8 & 24 3, 17 Josh. 24.18 to 24. Psal 50 5. Neh. 9▪ 38. & 10 1. Gen. 17. Deut 29. the rather, if we do consider how Scripture-covenants have been entred into, not onely expresly by word of mouth, but by Sacrifice, by Hand writing, and Seal; and also sometimes by silent consent, without any writing, or expression of words at all. 5. This Form then being by mutual Covenant, it followeth, it is not faith in the heart, nor the profession of that faith, nor cohabitation, nor Baptism. 1. Not Faith in the heart; be∣cause that is invisible: 2. Not a bare Profession; because that declareth them no more to be Members of one Church then of another: 3. Not cohabitation; Atheists or Infidels may dwell together with Believers: 4. Not Baptism; because it presup∣poseth a Church-estate, as circumcision in the Old Testament, which gave no Being unto the Church, the Church being before it, and in the Wilderness without it. Seals presuppose a cove∣nant already in being. One person is a compleat subject of Ba∣ptism, but one person is uncapable of being a Church. 6. All Believers ought, as God giveth them opportunity thereunto,Acts 2.7. & 9 26 M. 3 13, 14, 15. & 28 19 20. Psa 133 2, 3. & 87 7. Ma 18 20. 1 John 1 3. to endeavour to joyn themselves unto a particular Church, and that in respect of the honour of Jesus Christ, in his Example and Institution, by the professed acknowledgement of, and subjection unto the Order and Ordinances of the Go∣spel: as also in respect of their good of communion founded upon their visible union, and contained in the Promises of Christs special presence in the Church; whence they have fellowship with him,Psal. 119.176. 1 Pet. 2 25. Eph 4 16 Ih. 22 24, 25. Mat. 18.15, 6, 7 and in him one with another: also for the keeping of them in the way of Gods commandments, and recovering of them in case of wandring, (which all Christs sheep are subject to in this life) being unable to return of themselves: together with the benefit of their mutual edification, and of their poste∣rity, that they may not be cut off from the Priviledges of the Covenant. Otherwise, if a Believer offends, he remains desti∣tute of the remedy provided in that behalf. And should all Be∣lievers neglect this duty of joyning to all particular Congrega∣tions, it might follow thereupon, that Christ should have no visible Political Churches upon earth. THe first Subject of Church-Power is either Supreme,Mat 18.18. Rev. 3.7. Isa. 9.6. Iohn 20 21, 23 1 Cor. 14.32. Titus 1 5. 1 Cor. 5.12. or Subordinate and Ministerial. The Supreme (by way of gift from the Father) is the Lord Jesus Christ: the Ministerial is either extraordinary, as the Apostles, Prophets, and Evan∣gelists; or ordinary, as every particular Congregational Church. 2. Ordinary Church-Power, is either the Power of Office, that is, such as is proper to the Eldership; or Power of Privi∣ledge, such as belongs unto the Brotherhood. The latter, is in the Brethren formaly, and immediately from Christ, that is, so as it may be acted or exercised immediately by themselves;Rom. 12.4, 8. Acts 1 23. & 6 3.4. & 14 23 1 Cor. 10.29, 30 the former is not in them formally or immediately, and there∣fore cannot be acted or exercised immediately by them, but is said to be in them, in that they design the persons unto Office, who onely are to act, or to exercise this Power. A Church being a company of people combined together by Covenant for the Worship of God, it appeareth thereby, that there may be the Essence and Being of a Church without any Officers, seeing there is both the Form and Matter of a Church;Acts 14 23. which is implied, when it is said, The Apostles ordained Elders in every Church. Rom. 10 17. Jer. 3 15. 1 Cor. 12 28. Eph 4 11. Psal. 68.18. Eph. 4.8, 11.2. Nevertheless, though Officers be not absolutely necessary to the simple Being of Churches, when they be called; yet or∣dinarily to their Calling they are, and to their well being: and therefore the Lord Jesus out of his tender compassion, hath appointed and ordained Officers, which he would not have done, if they had not been useful and needful for the Church; yea, being ascended into Heaven,Eph 4 12, 13. he received gifts for men, and gave gifts to men, whereof Officers for the Church are justly ac∣counted no small parts, they being to continue to the end of the world, and for the perfecting of all the Saints. 1 Cor. 12.28. Eph 4.11. Acts 8.6.16, 19 & 11 28. Rom. 11.13 1 Cor. 4.9.3. These Officers were either extraordinary, or ordinary: Extraordinary, as Apostles, Prophets, Evangelists; Ordinary, as Elders and Deacons. The Apostles, Prophets, and Evange∣lists, as they were called extraordinarily by Christ, so their Of∣fice ended with themselves. Whence it is that Paul directing Ti∣mothy how to carry along Church-Administrations, giveth no direction about the choice or course of Apostles,1 Tim. 3.1, 2, 8, to 13 Tim 1.5. Acts 20.17.28. 1 Pet 5.1, 2 3. Prophets, or Evangelists, but onely of Elders and Deacons. And when Paul was to take his last leave of the Church of Ephesus, he committed the care of feeding the Church to no other, but un∣to the Elders of that Church. The like charge doth Peter com∣mit to the Elders. 1 Tim 2 3. Phil. 1 1. Acts 20 17 28. 1 Tim 5 17.4. Of Elders (who are also in Scripture called Bishops) some attend chiefly to the Ministry of the Word, as the Pastors and Teachers; others attend especially unto Rule, who are there∣fore called Ruling Elders. Eph 4 11. Rom. 12.7.8. 1 Cor. 12 8.5. The Office of Pastor and Teacher, appears to be distinct. The Pastors special work is, to attend to Exhortation; and therein to administer a word of Wisdome: the Teacher is to at∣tend to Doctrine, and therein to administer a word of Know∣ledge: and either of them to administer the Seals of that Cove∣nant, unto the dispensation whereof they are alike called; as also to execute the Censures,2 Tim. 4 1, 2. Titus 1.9. being but a kinde of Applica∣tion of the Word: the Preaching of which, together with the Application thereof they are alike charged withall. 6 And forasmuch as both Pastors and Teachers are given by Christ for the perfecting of the Saints,Eph. 4.11, 12. & 1 22, 23. and edifying of his Body; which Saints and Body of Christ is his Church: there∣fore we account Pastors and Teachers to be both of them Church Officers, and not the Pastor for the Church, and the Teacher onely for the Schools: though this we gladly acknow∣ledge, that Schools are both lawful, profitable,1 Sam. 10.12, 19 20. 2 Kin. 2.3, 15. and necessary for the training up of such in good Literature or Learning, as may afterwards be called forth unto Office of Pastor or Teacher in the Church. THe Ruling Elders Office is distinct from the Office of Pastor and Teacher. The Ruling Elders are not so called,Rom. 12.7, 8, 9. 1 Tim 5.17. 1 Cor. 12.28. Heb. 13 17. 1 Tim 5 17. to ex∣clude the Pastors and Teachers from Ruling, because Ruling and Governing is common to these with the other; whereas attending to Teach and Preach the Word is peculiar unto the former. 2. The Ruling Elders work is to joyn with the Pastor and Teacher in those acts of Spiritual Rule which are distinct from the Ministry of the Word and Sacraments committed to them.1 Tim. 5 17. 2 Chro. 23.19. Rev. 21 12. 1 Tim 4 14. Mat. 18.17. 2 Cor. 2 7, 8. Acts 2 6. Of which sort, these be as followeth: 1. To open and shut the doors of Gods House, by the Admission of Members approved by the Church; by Ordination of Officers chosen by the Church; and by Excommunication of notorious and obstinate offenders renounced by the Church; and by restoring of pe∣nitents forgiven by the Church. 2. To call the Church toge∣ther when there is occasion,Acts 21.18 22 23· and seasonably to dismiss them again. 3. To prepare matters in private, that in publick they may be carried an end with less trouble,Acts 6 2.3 & 13 15. 2 Cor 8.19. Heb 13.7 17. 2 Thess. 2 10, 11, 12. and more speedy dispatch. 4. To moderate the carriage of all matters in the Church assembled; as, To propound matters to the Church; to order the season of speech and silence; and to pronounce sentence according to the minde of Christ, with the consent of the Church. 5. To be Guides and Leaders to the Church, in all matters whatsoever pertaining to Church-Administrations and Actions.Acts 20 28, 32. 1 Thess. 5.12. Iam. 5.14. Acts 20 20. 6. To see that none in the Church live inordi∣nately, out of rank and place, without a calling, or idlely in their calling. 7. To prevent and heal such offences in life or in do∣ctrine, as might corrupt the Church. 8. To feed the flock of God with a word of Admonition. 9. And as they shall be sent for, to visit and to pray over their sick Brethren: 10. And at other times as opportunity shall serve thereunto. Act 6 3 6. Phil. 1.1 1 Tim. 3 8. 1 Cor. 12.28. 1 Tim 3 8 9.3. The office of a Deacon is instituted in the Church by the Lord Jesus: sometime they are called Helps. The Scripture telleth us how they should be qualified; Grave, not double tongued, not given to much wine, not given to filthy lucre. They must first be proved, and then use the office of a Deacon, being found blameless.Acts 4 35. & 6 2, 3. The office and work of the Deacon, is to re∣ceive the offerings of the Church, gifts given to the Church, and to keep the Treasury of the Church, and therewith to serve the Tables which the Church is to provide for; as the Lords Table,Rom. 12 8. the Table of the Ministers, and of such as are in neces∣sity, to whom they are to distribute in simplicity. 4. The office therefore being limited unto the care of the temporal good things of the Church,1 Cor. 7 17. it extends not unto the attendance upon, and administration of the Spiritual things thereof, as the Word and Sacraments, or the like. 5. The ordinance of the Apostle, and practice of the Church, commends the Lords-day as a fit time for the Contributions of the Saints.1 Cor. 16.1, 2, 3 1 Cor. 12 28. Eph 4 8.11. Acts 20.28.6. The instituting of all these Officers in the Church, is the work of God himself, of the Lord Jesus Christ, of the holy Ghost: and therefore such Officers as he hath not appointed, are altogether unlawful either to be placed in the Church, or to be retained therein, and are to be looked at as humane crea∣tures, meer Inventions and Appointments of man, to the great dishonour of Christ Jesus, the Lord of his House, the Kig of his Church, whether Popes, Patriarks, Cardinals, Archbishops, Lord Bishops, Arch deacons, Officials, Commissaries, and the like. These, and the rest of that Hierarchy and Retinue, not being plants of the Lords planting, shall all be certainly rooted out,Mat 15.13. and cast forth. 7 The Lord hath appointed ancient Widows (where they may be had) to minister in the Church,1 Tim. 5 9, 10. in giving attendance to the sick, and to give succour unto them, and others in the like necessities. NO man may take the honour of a Church-officer unto himself, but he that was called of God, as was Aaron.Heb. 5.4. 2. Calling unto Office is either immediate, by Christ himself, such was the call of the Apostles and Prophets;Gal. 1.1. Acts 14.23. & 6 3. this manner of calling ended with them, as hath been said: or mediate, by the Church. 3. It is meet, that before any be ordained or chosen officers,1 Tim. 5.22. & 7.10. Acts 16 2. & 6.3. they should first be tried and proved; because hands are not suddenly to be laid upon any, and both Elders and Deacons must be of honest and good report. 4. The things in respect of which they are to be tried, are those gifts and virtues which the Scripture requireth in men that are to be elected into such places; viz. that Elders must be blameless, sober, apt to teach, and endued with such other qualifi∣caions as are laid down, 1 Tim. 3.2. Titus 1.6, to 9. Deacons to be fitted as is directed, Acts 6.3. 1 Tim. 3 8, to 11. 5 Officers are to be called by such Churches whereunto they are to minister.Acts 14 23. & 1 23 & 6.3 4, 5 Of such moment is the preservation of this Power, that the Churches exercised it in the presence of the Apostles. 6. A Church being free, cannot become subject to any, but by a free election;Gal. 5 13. Heb. 13.17. yet when such a people do chuse any to be over them in the Lord, then do they become subject, and most willingly submit to their Ministry in the Lord, whom they have so chosen. 7. And if the Church have power to chuse their OfficersRom. 16 17. and Ministers, then in case of manifest unworthiness and delin∣quency, they have power also to depose them: for, to open and shut, to chuse and refuse, to constitute in office, and remove from office, are acts belonging unto the same power. Cant 8 8, 9.8. We judge it much conducing to the well-being and com∣munion of Churches, that where it may conveniently be done, Neighbour-Churches be advised withall, and their help made use of in the trial of Church-officers, in order to their choice. 9. The choice of such Church-officers belongeth not to the Civil Magistrates as such, or Diocesan Bishops, or Patrons: for of these, or any such like, the Scripture is wholly silent, as having any power therein. Acts 13.3. & 14 23. 1 Tim. 5 22.CHurch-officers are not onely to be chosen by the Church, but also to be ordained by Imposition of hands, and prayer; with which at the ordination of Elders, Fasting also is to be joyned. Numb. 8 10. Acts 6 5, 6. & 13 2, 3.2. This Ordination we account nothing else, but the solemn putting of a man into his Place and office in the Church, where∣unto he had right before by Election: being like the installing of a Magistrate in the Common-wealth. Ordination therefore is not to go before,Acts 6 5, 6 & 14.23. but to follow Election. The essence and substance of the outward calling of an ordinary officer in the Church, doth not consist in his ordination, but in his voluntary and free Election by the Church, and in his accepting of that Election: whereupon is founded that relation between Pastor and Flock, between such a Minister, and such a People. Ordi∣nation doth not constitute an officer, nor give him the essentials of his office. The Apostles were Elders, without Imposition of hands by men: Paul and Barnabas were officers, before that Imposition of hands, Acts 13.3. The posterity of Levi were Priests and Levites, before hands were laid on them by the children of Israel. 3. In such Churches where there are Elders,1 Tim. 4 14. Acts 13 3. 1 Tim. 5.22. Imposition of Hands in ordination is to be performed by those Elders. 4. In such Churches where there are no Elders, Imposition of Hands may be performed by some of the Brethren orderly chosen by the Church thereunto.Numb. 8.10. For if the people may elect officers, which is the greater, and wherein the substance of the office consists, they may much more (occasion and need so re∣quiring) impose hands in ordination, which is less, and but the accomplishment of the other. 5. Nevertheless, in such Churches where there are no Elders, and the Church so desire, we see not why Imposition of Hands may not be performed by the Elders of other Churches. Ordi∣nary officers laid hands upon the officers of many Churches: The Presbytery at Ephesus laid hands upon Timothy an Evange∣list;1 Tim. 4 14. Acts 13.3. the Presbytery at Antioch laid hands upon Paul and Bar∣nabas 6 Church-officers are officers to one Church,1 Pet. 5.2. Acts 20 28. even that par∣ticula ver which the holy Ghost hath made them overseers. Insomuch as Elders are commanded to feed, not all flocks, but that flock which is committed to their faith and trust, and de∣pendeth upon them. Nor can constant residence at one Con∣gregation be necessary for a Minister, no nor yet lawful, if he be not a Minister to one Congregation onely, but to the Church Universal,Acts 20 28. because he may not attend one part onely of the Church whereto he is a Minister, but he is called to attend unto all the flock. 7. He that is clearly loosed from his Office-relation unto that Church whereof he was a Minister, cannot be looked at as an Officer, nor perform any act of office in any other Church, unless he be again orderly called unto Office: which when it shall be, we know nothing to hinder, but Imposition of Hands also in his Ordination ought to be used towards him again. For so Paul the Apostle received Imposition of Hands twice at least from Ananias, Acts 9.17. & 13.3. Psal. 2 6. Eph. 1.21, 22. Isa. 9 6. Mat. 28 18.SUpreme and Lordly Power over all the Churches upon earth doth onely belong unto Jesus Christ, who is King of the Church, and the Head thereof. He hath the Government up∣on his shoulders, and hath all power given to him, both in Hea∣ven and Earth. 2. A Company of professed Believers Ecclesiastically Confe∣derate,Acts 1.23. & 14.23. & 6.3, 4. Ma 18.17. 1· Cor. 5.4.5. as they are a Church before they have Officers, and without them; so even in that estate, Subordinate Church-power under Christ, delegated to them by him, doth belong to them, in such a manner as is before expressed, Chap. 5. Sect. 2. and as flowing from the very Nature and Essence of a Church: It being natural to all Bodies, and so unto a Church Body, to be furnished with sufficient Power for its own preservation and subsistence. 3. This Government of the Church is a mixt Government (and so hath been acknowledged long before the term of Inde∣pendency was heard of:) In respect of Christ, the Head and King of the Church,Rev. 3 7. and the Soveraign Power residing in him, and exercised by him, it is a Monarchy; in respect of the Body or Brotherhood of the Church,1 Cor▪ 5.12. and power from Christ granted unto them, it resembles a Democracy; in respect of the Presby∣tery,1 Tim 5.17. and power committed unto them, it is an Aristocracy. 4. The Soveraign Power which is peculiar unto Christ, is ex∣ercised 1. In calling the Church out of the world unto holy fellowship with himself.Gal. 1 4. Rev 5 8, 9. Mat. 28 20. Eph 4 8, 11. Jam. 4.12. Isa▪ 33 22. 1· Tim. 3 15. 2 Cor. 10 4 5. Isa. 32 2. Luke 1.71. 2. In instituting the Ordinances of his Worship, and appointing his Ministers and Officers for the dispensing of them. 3. In giving Laws for the ordering of all our wayes, and the wayes of his House. 4. In giving power and life to all his Institutions, and to his people by them. 5. In protecting and delivering his Church against and from all the enemies of their peace. 5. The Power granted by Christ unto the Body of the Church and Brotherhood, is a Prerogative or Priviledge which the Church doth exercise, 1. In Choosing their own officers, whe∣ther Elders or Deacons. 2. In Admission of their own Mem∣bers;Acts 6.3, 5. & 14.23. & 9.26. and therefore there is great reason they should have power to remove any from their fellowship again. Hence in case of offence,Mat. 18.15, 16, 17. any Brother hath power to convince and admo∣nish an offending Brother; and in case of not hearing him, to take one or two more to set on the Admonition; and in case of not hearing them, to proceed to tell the Church: and as his offence may require, the whole Church hath power to proceed to the publick Censure of him, whether by Admonition,Titus 3.10. Col 4 17. Mat. 18 17: 2 Cor. 2.7, 8. or Ex∣communication: and upon his Repentance to restore him again unto his former communion. 6. In case an Elder offend incorrigibly, the matter so requi∣ring, as the Church had power to call him to office, so they have power according to order (the counsel of other Churches, where it may be had,Col. 4▪17. Rom. 16 17. Mat 18 17. directing thereto) to remove him from his office: and being now but a Member, in case he adde con∣tumacy to his sin, the Church that had power to receive him into their fellowship, hath also the same power to cast him out, that they have concerning any other Member. 7. Church-government, or Rule,1 Tim 5 17. Heb. 13.17. 1 Thess. 5 12. is placed by Christ in the officers of the Church, who are therefore called Rulers, while they rule with God: yet in case of Mal-Administration, they are subject to the power of the Church, as hath been said before. The holy Ghost frequently, yea alwayes,Rom. 12 8. 1 Tim. 5 17. 1 Cor. 12 28, 29 Heb. 13 7, 17 where it mentioneth Church-Rule, and Church-Government, ascribeth it to Elders: whereas the work and duty of the people is expressed in the phrase of obeying their Elders, and submitting themselves unto them in the Lord. So as it is manifest, that an organick or com∣pleat Church is a Body Politick, consisting of some that are Go∣vernours, and some that are governed in the Lord. 8. The power which Christ hath committed to the Elders,Acts 20 28. & 6 2 Numb 16 12. Ezek. 46 10. Acts 13.15. is to feed and rule the Church of God, and accordingly to call the Church together upon any weighty occasion: when the Members so called, without just cause, may not refuse to come, nor when they are come, depart before they are dismissed; nor speak in the Church, before they have leave from the Elders;Hos. 4 4. nor continue so doing, when they require silence: nor may they oppose nor contradict the judgement or sentence of the Elders, without sufficient and weighty cause, because such pra∣ctices are manifestly contrary unto Order and Government, and inlets of disturbance, and tend to confusion. 9. It belongs also unto the Elders to examine any Officers or Members,Rev 2 2. 1 Tim. 5.19. Acts 21.18, 22, 23. 1 Cor. 5.4, 5. before they be received of the Church; to re∣ceive the Accusations brought to the Church, and to prepare them for the Churches hearing. In handling of offences and other matters before the Church, they have power to declare and publish the counsel and will of God touching the same, and to pronounce Sentence with consent of the Church. Last∣ly they have power,Numb. 6.23, to 26. when they dismiss the people, to bless them in the Name of the Lord. 10. This power of Government in the Elders, doth not any wise prejudice the power of Priviledge in the Brotherhood; as neither the power of Priviledge in the Brethren, doth prejudice the power of Government in the Elders, but they may sweetly agree together: as we may see in the example of the Apostles, furnished with the greatest Church-power, who took in the concurrence and consent of the Brethren in Church-Admini∣strations.Acts 14.15, 23. & 6.2. 1 Cor. 5 4. 2 Cor. 2.6, 7. Also that Scripture, 2 Cor. 2.9. & 10.6. do declare, that what the Churches were to act and do in these matters, they were to do in a way of obedience, and that not onely to the direction of the Apostles,Heb. 13 17. but also of their ordinary Elders. 11. From the premises, namely, That the ordinary power of Government belonging onely to the Elders, Power of Pri∣viledge remaineth with the Brotherhood, (as power of judge∣ment in matters of Censure, and power of liberty in matters of liberty:) It followeth, That in an Organick Church, and right Administration, all Church-acts proceed after the manner of a mixt Administration, so as no Church-act can be consum∣mated or perfected without the consent of both. THe Apostle concludes,1 Cor 9 14 15. Ma. 9 38. & 10.10. 1 Tim. 5.18. that necessary and sufficient Main∣tenance is due unto the Ministers of the Word, from the Law of Nature and Nations, from the Law of Moses, the Equi∣ty thereof, as also the Rule of common Reason. Moreover, the Scripture doth not onely call Elders Labourers, and Work∣men, but also speaking of them, doth say,Gal 6 6. that the Labourer is worthy of his hire: and requires that he which is taught in the Word, should communicate to him in all good things;1 Cor 9.9.14. 1 Tim. 5 18. and mentions it as an ordinance of the Lord, That they which preach the Gospel, should live of the Gospel; and forbiddeth the muzling of the mouth of the Ox that treadeth out the corn. 2. The Scriptures alledged requiring this Maintenance as a bounden duty and due debt, and not as a matter of Alms and free gift, therefore people are not at liberty to do or not to do, what and when they please in this matter, no more then in any other commanded duty, and ordinance of the Lord; but ought of duty to minister of their carnal things,Rom 15.27. 1 Cor. 9 21. to them that labour amongst them in the Word and Doctrine, as well as they ought to pay any other workmen their wages, and to discharge and satisfie their other debts, or to submit themselves to observe any other ordinance of the Lord. 3. The Apostle (Gal. 6.6.) enjoyning,Gal 6.6. that he which is taught communicate to him that teacheth in all good things, doth not leave it arbitrary, what or how much a man shall give, or in what proportion, but even the latter, as well as the former,1 Cor. 16.2. is prescribed and appointed by the Lord. 4. Not onely Members of Churches,Gal. 6.6. but all that are taught in the word, are to contribute unto him that teacheth, in all good things. In case that Congregations are defective in their Con∣tributions, the Deacons are to call upon them to do their duty:Acts 6.3, 4. If their call sufficeth not, the Church by her power is to require it of their Members; and where Church-power, through the corruption of men, doth not, or cannot attain the end, the Ma∣gistrate is to see the Ministry be duely provided for, as appears from the commended Example of Nehemiah.Neh. 13.11. The Magistrates are Nursing-fathers,Isa. 49 23. and Nursing-mothers, and stand charged with the custody of both Tables; because it is better to prevent a scandal that it may not come, and easier also, then to remove it when it is given.2 Cor. 8.13, 14. Its most suitable to Rule, that by the Chur∣ches care each man should know his proportion according to Rule, what he should do, before he do it, that so his judgement and heart may be satisfied in what he doth, and just offence pre∣vented in what is done. 2 Chro. 23.19. Mat 13 25. & 22.12.THe doors of the Churches of Christ upon earth, do not by Gods appointment stand so wide open, that all sorts of people, good or bad, may freely enter therein at their pleasure; but such as are admitted thereto as Members, ought to be ex∣amined and tried first, whether they be fit and meet to be re∣ceived into Church-society, or not. The Eunuch of Ethiopia, before his admission,Acts 8.37. was examined by Philip, whether he did believe on Jesus Christ with all his heart. The Angel of the Church at Ephesus is commended,Rev. 2.2. for trying such as said they were Apostles, and were not. There is like reason for trying of them that profess themselves to be Believers.Acts 9 26. The Officers are charged with the keeping of the doors of the Church, and therefore are in a special manner to make triall of the fitness of such who enter.Rev. 21.12. 2 Chro. 2.19. Twelve Angels are set at the gates of the Temple, lest such as were Ceremonially unclean should enter thereinto. 2. The things which are requisite to be found in all Church-members, are Repentance from sin, and Faith in Jesus Christ: and therefore these are the things whereof men are to be ex∣amined at their admission into the Church,Acts 2.38, to 42. & 8 37. and which then they must profess and hold forth in such sort, as may satisfie rational charity that the things are there indeed.Mat. 3 6. John Baptist admit∣ted men to Baptism, confessing and bewailing their sins: and of other it is said, that they came, and confessed,Acts 19.18. and shewed their deeds. 3. The weakest measure of faith is to be accepted in those that desire to be admitted into the Church; because weak Chri∣stians, if sincere, have the substance of that Faith,Rom. 14.1. Repentance and Holiness which is required in Church-members; and such have most need of the Ordinances for their confirmation and growth in grace.Mat. 12.20. Isa. 40.11. The Lord Jesus would not quench the smoak∣ing flax, nor break the bruised reed, but gather the tender lambs in his arms, and carry them gently in his bosome. Such charity and tenderness is to be used, as the weakest Christian, if sincere, may not be excluded nor discouraged. Severity of ex∣amination is to be avoided. 4. In case any through excessive fear, or other infirmity, he unable to make their personal Relation of their spiritual estate in publick, it is sufficient that the Elders having received private satisfaction, make relation thereof in publick before the Church, they testifying their assents thereunto: this being the way that tendeth most to edification. But whereas persons are of grea∣ter Abilities, there it is most expedient that they make their Re∣lations and Confessions personally with their own mouth,Psal 66 16. as David professeth of himself. 5. A personal and publick Confession, and declaring of Gods manner of working upon the soul, is both lawful, expedient, and useful, in sundry respects, and upon sundry grounds. Those three thousand, Acts 2.37, 41. before they were admit∣ted by the Apostles, did manifest that they were pricked in their hearts at Peters Sermon, together with earnest desire to be de∣livered from their sins, which now wounded their consciences, and their ready receiving of the word of Promise and Exhorta∣tion.1 Pet. 3.15. We are to be ready to render a reason of the hope that is in us, to every one that asketh us; therefore we must be able and ready upon any occasion to declare and shew our Repen∣tance for sin, Faith unfeigned, and effectual Calling,Heb. 11.1. Eph. 1.18. because these are the reason of a well-grounded hope. I have not hid∣den thy righteousness from the great congregation, Psal. 40.10. 6. This profession of Faith and Repentance, as it must be made by such at their Admission, that were never in Church-society before; so nothing hindreth, but the same way also be performed by such as have formerly been Members of some other Church, and the Church to which they now joyn them∣selves as Members, may lawfully require the same. Those three thousand, Acts 2. which made their Confession, were Mem∣bers of the Church of the Jews before,Mat. 3 5 6. Gal. 2.4. 1 Tim 5.24. so were they that were baptized by John. Churches may erre in their admission; and persons regularly admitted, may fall into offence. Otherwise, if Churches might obtrude their Members, or if Church-members might obtrude themselves upon other Churches with∣out due triall, the matter so requiring, both the liberty of Churches would hereby be infringed, in that they might not examine those, concerning whose fitness for communion they were unsatisfied: and besides the infringing of their liberty, the Churches themselves would unavoidably be corrupted, and the Ordinances defiled, whilst they might not refuse, but must receive the unworthy: which is contrary unto the Scripture, teaching that all Churches are Sisters,Cant 8.8. and therefore equal. 7. The like trial is to be required from such Members of the Church as were born in the same, or received their Member∣ship, and were baptized in their Infancy, or minority, by virtue of the Covenant of their Parents, when being grown up unto years of discretion, they shall desire to be made partakers of the Lords Supper: unto which, because holy things must not be given unto the unworthy,Mat. 7▪6. 1 Cor. 11 27. therefore it is requisite, that these as well as others should come to their triall and examination, and manifest their Faith and Repentance by an open Profession thereof, before they are received to the Lords Supper; and otherwise not to be admitted thereunto. Yet these Church-members that were so born, or received in their Childhood, before they are capable of being made partakers of full Com∣munion, have many Priviledges which others (not Church-members) have not: they are in Covenant with God, have the Seal thereof upon them, viz. Baptism; and so if not re∣generated, yet are in a more hopeful way of attaining regene∣rating grace, and all the spiritual blessings both of the Cove∣nant and Seal; they are also under Church-watch, and conse∣quently subject to the Reprehensions, Admonitions, and Cen∣sures thereof, for their healing and amendment, as need shall require. CHurch-members may not remove or depart from the Church, and so one from another as they please, nor with∣out just and weighty cause, but ought to live and dwell toge∣ther; forasmuch as they are commanded,Heb. 10 25. not to forsake the assembling of themselves together. Such departure tends to the dissolution and ruine of the Body; as the pulling of stones and pieces of timber from the Building, and of members from the Natural Body, tend to the destruction of the whole. 2. It is therefore the duty of Church-members, in such times and places where counsel may be had, to consult with the Church whereof they are Members, about their Removal,Prov. 11.16. that accordingly they having their approbation, may be en∣couraged, or otherwise desist. They who are joyned with consent, should not depart without consent, except forced thereunto. 3. If a Members departure be manifestly unsafe and sinful,Rom. 14.23. 1 Tim. 5.22. Acts 21 14. the Church may not consent thereunto; for in so doing, they should not act in faith, and should partake with him in his sin. If the case be doubtful, and the person not to be perswaded, it seemeth best to leave the matter unto God, and not forcibly to detain him. 4. Just Reasons for a Members Removal of himself from the Church, are,Eph. 5.11. Act▪ 9 25, 29, 30 & 8 1. 1. If a man cannot continue without par∣taking in sin. 2. In case of personal Persecution: so Paul de∣parted from the Disciples at Damascus. Also in case of general Persecution, when all are scattered. 3. In case of reall, and not onely pretended want of competent Subsistence,Neh. 13.20. a door be∣ing opened for better supply in another place, together with the means of Spiritual edification. In these, or like cases, a Member may lawfully remove, and the Church cannot lawfully detain him. 5. To separate from a Church, either out of contempt of their holy fellowship,2 Tim. 4 10. or out of covetousness, or for greater enlargements, with just grief to the Church; or out of Schism, or want of love,Rom. 16.17. Jude v. 19. Eph. 4.2, 3. Col. 3 13. Gal. 6.1, 2. and out of a spirit of contention in respect of some unkindness, or some evil onely conceived, or indeed, in the Church, which might and should be tolerated and healed with a spirit of meekness, and of which evil the Church is not yet convinced (though perhaps himself be) nor admonished: for these or like Reasons to withdraw from publick communion, in Word, or Seals, or Censures, is unlawful and sinful. Isa. 56.8. Act 9 26.6. Such Members as have orderly removed their Habiation, ought to joyn themselves unto the Church in order where they do inhabit, if it may be: otherwise, they can neither perform the duties, nor receive the priviledges of Members. Such an example tolerated in some, is apt to corrupt others; which if many should follow,1 Cor. 14.33. would threaten the dissolution and confu∣sion of Churches, contrary to the Scripture. Acts 18 27.7. Order requires, that a Member thus removing, have Letters Testimonial, and of Dismission from the Church where∣of he yet is, unto the Church whereunto he desireth to be joyned, lest the Church should be deluded; that the Church may receive him in faith, and not be corrupted by receiving de∣ceivers, and false Brethren. Untill the person dismissed be re∣ceived into another Church, he ceaseth not by his Letters of Dismission to be a Member of the Church whereof he was. The Church cannot make a Member no Member, but by Ex∣communication. Rom 16., 2. 2▪ Cor. 3.1.8. If a Member be called to remove onely for a time where a Church is, Letters of Recommendation are requisite, and sufficient for communion with that Church, in the Ordinances, and in their watch; as Phoebe, a servant of the Church at Cen∣chrea, had Letters written for her to the Church at Rome, that she might be received as becometh Saints. 9. Such Letters of Recommendation and Dismission, were written for Apollos; for Marcus to the Colossians;Acts 18 27. Col. 4 10. Rom. 16.1. 2 Cor 3 1. for Phoebe to the Romans; for sundry others to other Churches. And the Apostle telleth us, that some persons, not sufficiently known otherwise, have special need of such Letters, though he for his part had no need thereof. The use of them is to be a benefit and help to the party for whom they are written, and for the furthering of his receiving amongst the Saints in the place whereto he goeth, and the due satisfaction of them in their receiving of him. THe Censures of the Church are appointed by Christ for the preventing, removing,1 Tim 5 20. Deut 17 12, 13. Jude v. 29. Deut 13 11. 1 Co 5 6. Rom. 2 24. Rv 2 14, 15, 16, 20. and healing of offences in the Church; for the reclaiming and gaining of offending Brethren; for the deterring of othrs from the like offences; for purging out the leaven which may infect the whole lump; for vindi∣cating the honour of Christ, and of his Church, and the holy Proession of the Gospel; and for preventing of the wrath of God, that may justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof, to be profaned by notori∣ous and obstinate offenders. 2. If an offence be private,Mat. 5.23, 24. Luke 17.3, 4. (one Brother offending another) the offender is to go and acknowledge his Repentance for it un∣to his offending Brother, who is then to forgive him; but if the offender neglect or refuse to do it, the Brother offended is to go, and convince and admonish him of it,Mat. 18.15. between them∣selves privately: if thereupon the offender be brought to re∣pent of his offence, the admonisher hath won his Brother; but if the offender hear not his Brother,Ver. 16. the Brother offended is to take with him one or two more, that in the mouth of two or three witnesses, every word may be established, (whether the word of Admonition, if the offender receive it; or the word of Complaint, if he refuse it:) for if he refuse it,Ver. 17. the offended Brother is by the mouth of the Elders to tell the Church; and if he hear the Church, and declare the same by penitent Con∣fession, he is recovered and gained: and if the Church discern him to be willing to hear,Tit. 3.10. yet not fully convinced of his offence, as in case of Heresie, they are to dispense to him a publick Ad∣monition; which declaring the offender to lye under the pub∣lick offence of the Church, doth thereby withhold or suspend him from the holy fellowship of the Lords Supper,Mat. 18.17. till his of∣fence be removed by penitent Confession. If he still continue obstinate, they are to cast him out by Excommunication. 1 Cor. 5.4 5, 113. But if the offence be more publick at first, and of a more hainous and criminal nature, to wit, such as are condemned by the light of Nature; then the Church, without such gradual proceeding, is to cast out the offender from their holy commu∣nion, for the further mortifying of his sin, and the healing of his Soul in the day of the Lord Jesus. 4. In dealing with an offender, great care is to be taken that we be neither over-strict or rigorous, nor too indulgent or remiss:Gal 6 1. our proceeding herein ought to be with a spirit of meekness, considering our selves lest we also be tempted; and that the best of us have need of much forgiveness from the Lord.Mat 18.34, 35. Ezek. 13 10. Yet the winning and healing of the offenders soul, be∣ing the end of these endeavours, we must not dawb with un∣tempered morter, nor heal the wounds of our Brethren sleight∣ly. On some have compassion, others save with fear. Mat. 18 17. 1 Cor 5 11. 2 Thess. 3 6, 145. While the offender remains excommunicate, the Church is to refrain from all Member-like communion with him in spi∣ritual things, and also from all familiar communion with him in civil things, further then the necessity of natural, or domestical, or civil Relations do require; and are therefore to forbear to eat and drink with him, that he may be ashamed. 6. Excommunication being a Spiritual Punishment, it doth not prejudice the Excommunicate in, nor deprive him of his Civil Rights, and therefore toucheth not Princes, or other Ma∣gistrates, in point of their Civil Dignity or Authority: and, the Excommunicate being but as a Publican and a Heathen,1 Cor. 14.24, 25▪ Heathens being lawfully permitted to come to hear the Word in Church-Assemblies,2 Thess. 3.14. we acknowledge therefore the like li∣berty of hearing the Word, may be permitted to persons ex∣communicate, that is permitted unto Heathen. And because we are not without hope of his recovery, we are not to ac∣count him as an enemy, but to admonish him as a Bro∣ther. 7. If the Lord sanctifie the Censure to the offender, so as by the grace of Christ he doth testifie his Repentance, with humble confession of his sin, and judging of himself,2 Cor. 2.7, 8. giving glory unto God; the Church is then to forgive him, and to comfort him, and to restore him to the wonted brotherly com∣munion, which formerly he enjoyed with them. 8. The suffering of profane or scandalous livers to continue in fellowship, and partake in the Sacraments,Rev. 2.14, 15, 20. is doubtless a great sin in those that have power in their hand to redress it, and do it not. Nevertheless,Mat 23▪ 3. Acts 3.1. inasmuch as Christ and his Apostles in their times, and the Prophets and other godly in theirs, did lawfully partake of the Lords commanded Ordinances in the Jewish Church, and neither taught nor practised separation from the same, though unworthy ones were permitted therein; and inasmuch as the faithful in the Church of Corinth,1 Cor. 6. & 15.12. wherein were many unworthy persons and practises, are never com∣manded to absent themselves from the Sacraments, because of the same: therefore the godly in like cases are not presently to separate. 9. As separation from such a Church wherein profane and scandalous persons are tolerated, is not presently necessary; so for the Members thereof, otherwise unworthy, hereupon to abstain from communicating with such a Church in the par∣ticipation of the Sacraments, is unlawful. For as it were un∣reasonable for an innocent person to be punished for the faults of other, wherein he hath no hand,2 Chro. 30.18. Gen. 18.25. and whereunto he gave no consent: so is it more unreasonable, that a godly man should neglect duty, and punish himself, in not coming for his por∣tion in the blessing of the Seals, as he ought, because others are suffered to come that ought not: especially, considering that himself doth neither consent to their sin, nor to their approach∣ing to the Ordinance in their sin, nor to the neglect of others who should put them away, and do not; but on the contrary doth heartily mourn for these things,Ezek 9 4. modestly and seasonably stir up others to do their duty. If the Church cannot be re∣formed, they may use their liberty, as is specified, Chap. 13. Sect. 4. But this all the godly are bound unto, even every one to do his endeavour, according to his power and place, that the unworthy may be duely proceeded against, by the Church to whom this matter doth appertain. Rev 1 4. Cant 8 8. Rom. 16 16. 1 Cr. 16▪ 19. Acts 15.23. Rev. 2.1.ALthough Churches be distinct, and therefore may not be confounded one with another; and equal, and therefore have not dominion one over another: yet all he Churches ought to preserve Church-Communion one with another▪ because they are all united unto Christ, not onely as a Mystical, but as a Political Head; whence is derived a Communion suiable thereunto. 2. The Communion of Churches is exercised▪ sundry wayes. 1. By way of mutual Care,Cant. 8 8. in taking thought for one anothers welfare. 2. By way of Consultation one with another, when we have occasion to require the judgement and counsel of other Churches, touching any person or cause wherewih they may be better acquainted then our selves. As the Church of An∣tioch consulted with the Apostles and Elders of the Church at Jerusalem,Acts 15.2 about the question of Circumcision of the Gentiles, and about the false Teachers that broached that Doctrine. In which case, when any Church wanteth light or peace amongst themselves,Acts 15 6. it is a way of Communion of Churches (according to the Word) to meet together by their Elders and other Mes∣sengers in a Synod,Ver. 22, 23. to consider and argue the Points in doubt or difference; and having found out the way of Truth and Peace, to commend the same by their Letters and Messengers to the Churches whom the same may concern. But if a Church be rent with Divisions amongst themselves, or lye under any open scandal, and yet refuse to consult with other Churches, for healing or removing of the same; it is matter of just of∣fence both to the Lord Jesus, and to other Churches, as be∣wraying too much want of mercy and faithfulness, not to seek to binde up the breaches and wounds of the Church and Bre∣thren:Ezk 34 4. and therefore the state of such a Church calleth aloud upon other Churches, to exercise a fuller act of brotherly communion, to wit, by way of Admonition. 3. A third way then of Communion of Churches, is by way of Admonition; to wit, in case any publick offence be found in a Church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of. Paul had no authori∣ty over Peter,Gal 2.11, to 14. yet when he saw Peter not walking with a right foot, he publickly rebuked him before the Church. Though Churches have no more authority one over another, then one Apostle had over another, yet as one Apostle might admonish another, so may one Church admonish another, and yet with∣out usurpation. In which case, if the Church that lyeth under offence,Ma. 18.15, 16, 17. by pro∣portion. do not hearken to the Church which doth admonish her, the Church is to acquaint other Neighbour-Churches with that offence which the offending Church still lyeth under, together with their neglect of the Brotherly Admonition given unto them: whereupon those other Churches are to joyn in seconding the Admonition formerly given; and if still the of∣fending Church continue in obstinacy and impenitency, they may forbear Communion with them, and are to proceed to make use of the help of a Synod, or Council of Neighbour-Churches walking orderly (if a greater cannot conveniently be had) for their convicton. If they hear not the Synod, the Synod having declared them to be obstinate, particular Chur∣ches approving and accepting the judgement of the Synod, are to declare the Sentence of Non commuion respectively con∣cerning them: and thereupon, out of a religious care to keep their own Communion pure, they may justly withdraw them∣selves from participation with them at the Lords Table, and from such other acts of holy communion, as the Communion of Churches doth otherwise allow and require. Nevertheless, if any Members of such a Church as liveth under publick of∣fence, do not consent to the offence of the Church, but do in due sort bear witness against it, they are still to be received to wonted communion;Gen. 18▪ 25. for it is not equal, that the innocent should suffer with the offensive. Yea furthermore, if such in∣nocent Members, after due waiting in the use of all good means for the healing of the offence of their own Church, shall at last (with the allowance of the counsel of Neighbour-Churches) withdraw from the fellowship of their own Church, and offer themselves to the fellowship of another, we judge it lawful for the other Church to receive them (being otherwise fit) as if they had been orderly dismissed to them from their own Church. 4. A fourth way of Communion of Churches, is by way of Participation. The Members of one Church occasio∣nally coming unto another, we willingly admit them to partake with us at the Lords Table, it being the Seal of our communion not onely with Christ,1 Cor. 12.13. nor onely with the Members of our own Church, but also of all the Churches of the Saints: in which regard, we refuse not to baptize their Children presented to us, if either their own Minister be absent, or such a fruit of holy fellowship be desired with us. In like case such Churches as are furnished with more Ministers then one, do willingly af∣ford one of their own Ministers to supply the place of an ab∣sent or sick Minister of another Church for a needful season. 5. A fifth way of Church-communion,Rom. 16.1. is by way of Recom∣mendation, when the Member of one Church hath occasion to reside in another Church; if but for a season, we commend him to their watchful fellowship by Letters of Recommenda∣tion; but if he be called to settle his abode there, we commit him according to his desire,Acts 18 27. to the fellowship of their Cove∣nant, by Letters of Dismission. 6. A sixth way of Church-communion,Acts 11.22. is in case of Need to minister relief and succour one unto another,Ver. 29. either of able Members, to furnish them with Officers; or of outward support, to the necessities of poorer Churches,Rom. 13.26, 27 as did the Churches of the Gentiles contri∣bute liberally to the poor Saints at Jerusalem. 3. When a Company of Believers purpose to gather into Church-fellowship, it is requisite for their safer proceeding, and the maintaining of the Communion of Churches, that they signifie their intent unto the Neighbour-Churches, walking according unto the Order of the Gospel,Gal 2.1, 2, & 9. by pro∣portion. and desire their pre∣sence, and help, and right hand of fellowship, which they ought readily to give unto them, when there is no just cause to except against their proceedings. 4. Besides these several wayes of Communion, there is also a way of Propagation of Churches: when a Church shall grow too numerous, it is a way, and fit season,Isa 40.20. Cant. 8 8, 9. to propagate one Church out of another, by sending forth such of their Members as are willing to remove, and to procure some Offi∣cers to them, as may enter with them into Church estate a∣mongst themselves. As Bees, when the Hive is too full, issue forth by Swarms, and are gathered into other Hives; so the Churches of Christ may do the same upon like necessity; and therein hold forth to them the right hand of fellowship, both in their gathering into a Church, and in the Ordination of their Officers. SYnods orderly assembled, and rightly proceeding according to the Patern,Acts 15 2, to 15. Acts 15. we acknowledge as the Ordinance of Christ: and though not absolutely necessary to the Being, yet many times, through the iniquity of men, and perversness of times, necessary to the well-being of Churches, for the esta∣blishment of Truth and Peace therein. 2. Synods being Spiritual and Ecclesiastical Assemblies, are therefore made up of Spiritual and Ecclesiastical Causes. The next Efficient Cause of them under Christ, is the Power of the Churches, sending forth their Elders and other Messengers,Acts 15.2, 3. who being met together in the Name of Christ, are the Matter of a Synod; and they in Arguing, Debating,Ver 6. and Determining Matters of Religion according to the Word,Ver. 7, to 23. and publishing the same to the Churches it concerneth, do put forth the pro∣per and Formall Acts of a Synod,Ver. 31. to the conviction of Er∣rours and Heresies,Acts 16.4, 15. and the establishment of Truth and Peace in the Churches, which is the end of a Synod. 3. Magistrates have power to call a Synod, by calling to the Churches to send forth their Elders and other Messengers,2 Chron. 29 4, 5, to 11. to counsel and assist them in Matters of Religion; but yet the constituting of a Synod, is a Church-act, and may be transacted by the Churches,Acts 15. even when Civil Magistrates may be enemies to Churches, and to Church-Assemblies. Acts 15.1.2 6 7 1 Chron. 15.13 2 Chr. 29 6, 7. Act 15 24, 28, 294. It belongeth unto Synods and Councils, to debate and determine Controversies of Faith, and Cases of Conscience; to clear from the Word holy directions for the holy Worship of God, and good Government of the Church; to bear witness against Mal-Administration and Corruption in Doctrine or Manners in any particular Church; and to give directions for the Reformation thereof: Not to exercise Church-censures in way of Discipline, nor any other act of Church authority or jurisdiction; which that Presidential Synod did forbear. 5. The Synods Directions and Determinations, so far as consonant to the Word of God, are to be received with reve∣rence and submission; not onely for their agreement there∣with (which is the principal ground thereof, and without which they binde not at all) but also secondarily for the Power where∣by they are made,Acts 1. as being an Ordinance of God appointed thereunto in his Word. 6. Because it is difficult, if not impossible, for many Chur∣ches to come together in one place, in all their Members uni∣versally; therefore they may assemble by their Delegates or Messengers,Acts 1.2 as the Church of Antioch went not all to Jerusa∣lem, but some select men for that purpose. Because none are or should be more fit to know the state of the Churches, nor to advise of wayes for the good thereof▪ then Elders; there∣fore it is fit that in the choice of the Messengers for such As∣semblies, they have special respect unto such: yet inasmuch as not onely Paul and Barnabas,Act 15 2, 22, 23. but certain others also were sent to Jerusalem from Antioch, Acts 15. and when they were come to Jerusalem, not onely the Apostles and Elders, but other Brethren also do assemble, and meet about the matter; there∣fore Synods are to consist both of Elders, and other Church-members, endued with gifts, and sent by the Churches, not ex∣cluding the presence of any Brethren in the Churches. IT is lawful, profitable and necessary for Christians to gather themselves into Church-estate, and therein to exercise all the Ordinances of Christ according unto the Word,Acts 2.41, 47. & 4.1, 2, 3. although the consent of the Magistrate could not be had thereunto; because the Apostles and Christians in their time did frequently thus practise, when the Magistrates being all of them Jewish or Pa∣gan, and most persecuting Enemies, would give no countenance or consent to such matters. 2. Church-government stands in no opposition to Civil Go∣vernment of Common-wealths,John 18.36. Acts 25.8. nor any way intrencheth upon the Authority of Civil Magistrates in their Jurisdictions; nor any whit weakeneth their hands in governing, but rather strengtheneth them, and furthereth the people in yielding more hearty and conscionable obedience unto them, whatsoever some ill-affected persons to the wayes of Christ have suggested, to alienate the affections of Kings and Princes from the Ordinan∣ces of Christ; as if the Kingdome of Christ in his Church could not rise and stand, without the falling and weakening of their Government, which is also of Christ:Isa 49 23. whereas the con∣trary is most true, that they may both stand together and flou∣rish, the one being helpful unto the other, in their distinct and due Administrations. 3. The Power and Authority of Magistrates is not for the restraining of Churches, or any other good works,Rom 13 4. 1 Tim. 2 2. but for helping in and furthering thereof; and therefore the consent and countenance of Magistrates, when it may be had, is not to be sleighted, or lightly esteemed: but on the contrary, it is part of that honour due to Christian Magistrates, to desire and crave their consent and approbation therein: which being ob∣tained, the Churches may then proceed in their way with much more encouragement and comfort. 4. It is not in the power of Magistrates to compel their Sub∣jects to become Church-members, and to partake at the Lords Table;Zek. 44 7, 9. for the Priests are reproved that brought unworthy ones into the Sanctuary: then, as it was unlawful for the Priests, so it is as unlawful to be done by Civil Magistrates.Cor. 5 11. Those whom the Church is to cast out if they were in, the Magistrate ought not to thrust them into the Church, nor to hold them therein. 5. As it is unlawful for Church-officers to meddle with the Sword of the Magistrate,Mat. 2 25, 26. so is it unlawful for the Magistrate to meddle with the work proper to Church-Officers. The acts of Moses and David, who were not onely Princes, but Prophets, were extraordinary, therefore not imitable. Against such usur∣pation the Lord witnessed,2 Chron. 26.16, 17. by smiting Vzziah with leprosie, for presuming to offer Incense. 6. It is the duty of the Magistrate to take care of matters of Religion, and to improve his Civil Authority for the observing of the duties commanded in the first, as well as for observing of the duties commanded in the second Table. They are called Gods.Psal. 82.2. The end of the Magistrates Office, is not onely the quiet and peaceable life of the Subject in matters of Righteousness and Honesty,1 Tim. 2.1, 2. but also in matters of godliness, yea of all godli∣ness. Moses, Joshua, David, Solomon, Asa, Jehoshaphat, Heze∣kiah,1 Kings 15.14. & 22.43. 2 Kngs 12 3. & 14 4 & 15.35. 1 Kings 20.42. Job 29 25. & 3.26, 28. Neh. 13. Jonah 3.7. Ezra 7. Dan. 3 29. Josiah, are much commended by the holy Ghost, for the putting forth their Authority in matters of Religion: on the contrary, such Kings as have been failing this way, are fre∣quently taxed and reproved by the Lord. And not onely the Kings of Judah, but also Job, Nehemiah, the King of Nineveh, Darius, Artaxerxes, Nebuchadnezzar, whom none looked at as Types of Christ, (though were it so, there were no place for any just objection) are commended in the Book of God, for exercising their Authority this way. 7. The object of the Power of the Magistrate are not things meerly inward, and so not subject to his cognizance and view, as Unbelief, Hardness of Heart, Erroneous Opinions not vented; but only such things as are acted by the outward man: neither is their power to be exercised in commanding such acts of the outward man, and punishing the neglect thereof, as are but meer inventions, and devices of men; but about such acts as are commanded and forbidden in the Word: yea,1 Kings 20.28, 42. such as the Word doth clearly determine, though not alwayes clearly to the judgement of the Magistrate or others, yet clearly in it self. In these he of right ought to put forth his Authority, though oft-times actually he doth it not. 8. Idolatry, Blasphemy, Heresie,Deut. 13. 1 Kin. 20.28, 42 Dan. 3.29. Zech. 13.3. Neh. 13 31. 1 Tim. 2 2. Rom. 13 4. venting corrupt and per∣nicious Opinions that destroy the Foundation, open contempt of the Word Preached, Profanaion of the Lords-day, disturb∣ing the peaceable Administration and Exercise of the Worship and holy things of God, and the like, are to be restrained and punished by Civil Authority. 9. If any Church, one or more, shall grow Schismatical, rending it self from the Communion of other Churches, or shall walk incorrigibly or obstinately in any corrupt way of their own, contrary to the Rule of the Word; in such case the Magistrate is to put forth his Coercive Power, as the matter shall require.Josh. 22. The Tribes on this side Jordan intended to make war against the other Tribes, for building the Altar of Witness, whom they suspected to have turned away therein from follow∣ing of the Lord.
N00107.p4	Indian dialogues, for their instruction in that great sevice of Christ, in calling home their country-men to the knowledge of God, and of themselves, and of Iesus Christ. : [Seven lines from Malachi]	[ "Eliot, John, 1604-1690." ]	1671.	[By Marmaduke Johnson],	Printed at Cambridge [Mass.]. :	eng	[ "Massachuset Indians -- Missions.", "Indians of North America -- Missions.", "Dialogues." ]	THe Church did send forth sundry of the Brethren to several parts of the Country among their Friends and Relations, to instruct, exhort and perswade them to pray unto God, to turn from their lewd and lazy life to the Living God, and to come forth from the dark dungeon of their lost and ruined condition, into the light of the Lord Jesus, whose glory in the Gospel, like the ri∣sing Sun, beginneth to be displayed among their dead Country∣men; who begin to be clothed with sinews, flesh and skin upon their dried bones, by the power of the Spirit of Jesus Christ, in the Preaching of the Gospel unto them. Piumbuhhu was sent to Nashauweg among his Kindred and Friends there inhabiting: whose entertainment, discourse and success, was, or is desired that it might be as followeth. Near the Town a Kinsman of his met him; whose discourse was to such purpose as this. WEll met, and welcome beloved Cousin. I am glad you are still alive; can you make shift to live in that new way of living that you have taken up at Natik? I am glad of your coming, because I shall thereby have an opportunity to be iformed truly of your wayes and what your doings be, about which there be such vrious reports, some comending, some con∣demning, some deriding, some wondering; but so far as I see few desire to imitate you. I am very glad that God hath guided my way so well, as that I should meet you, whom I have longed to see: you are my friend whom I purposed first to look out, and o God hath order∣ed us to meet each other, at my first coming to yr Town. Like∣wise I am glad that you are so desirous to speak with me about our Religion, and praying to God, for that is the very Errand I come upon, that I might perswade you to do as we do. I am live a friend that have found honey, and plenty of fod▪ and I come to call my friends to come partake with me. But what noise is this that I hear? I perceive you have quite of thse delights and that your Country men use, and you were in your young time accustomed to, because you have forgot the meaning of such noises. There is a great Dancing, and Sacrifice, and Play▪ and that is the noise that you hear. You say right, we have indeed quite left off and cast a∣way tose works of darkness for we have great ight shiing a∣mong us▪ which discovers the filh and folly of those things; as when a light is set up in a dark room▪ in a dark night▪ it discover∣eth all the dirty corners of the house▪ and all the evil actions that are wont to be done in the dark, without discovery. We plainly see the sinfulness of our own former, and o your still continued wayes; and I desire that God would help me to open among you some of the Divin Light which Gd hath shewed us, that it may ame you from such filthy pratices and hine them away for ever, as the ring Sun doth dssipite ad drive away all the darknesss of the nigt▪ and maketh Wolves▪ Bears▪ and all other wlde beats hide themelves in thickets, and not dare to be seen in the day∣light. Will you go with me unto them, and see what they do? I will give you this encurgement to perswde you to it, because you shall many of your friend and kindred. I cannot serve two Masters: I have undertaken and pro∣mised to serve God, and therefore I cannot now go back again and serve the Devil. I have found that Jesus Christ is a good Mster, and I come to perswade you to come and be his Servant: Far be it from me that now I am come among you, I should forsake my Ma∣ster, and serve the Devil; or that I should so far grieve my Ma∣ster, as to go unto those Games which his Soul hateth. And whereas you say▪ that many of my friends are there, the more is my grief. I desire that I were able to pull you all out of that deep pit and filthy puddle; which to perform, I should ut∣terly be disabled, if I should go in my self, and so be defiled with the same filth, which I perswade them to forsake and cast away. Let us go unto my house, that you may take there some refreshment of food after your weary journey, and there we shall have liberty to discourse fully of these matters. And while we are in the way, let me ask you of the estate and welfare of our friends and kindred at Natik; doth your praying to God exempt you from Sicknesses, Poverty, Nakedness? will praying to God fill you with food, gladness, and garments? Our friends at Natik were when I left them in good state of health, peace and comfort: for which we give God thanks, who is the Father of all mercies. Touching your question, Whether praying to God doth exempt us from Sicknesses, Poverty, and fills us with food and garments: I answer, If praying to God did bring with it outward plenty and worldly prosperity, then all carnal people would pray to God, not because they love God, or praying to God, but because they love themselves, and love food, clothing, and worldly pleasures; but the benefits of praying are spiritual and heavenly, it teaches us to know God, and the evil of sin; it teacheth us to rpent of sin, and seek for pardon, and it teacheth us to forsake sin for ever: and if we are loth to part with sin, God will chastise us with Sick∣nesses, Poverty, and other worldly crosses, to call us to repentance, and therefore many times we fare worse in the world, then wicked men do, that thereby we might be weaned from the world, and brought and taught to love and long for heavn. And yet I fur∣ther tell you, that Religion doth teach the right way to be rich and prosperous in this world, and many, English especially▪ have learn∣ed that way. For Religion teacheth us to be diligent in labour six dayes, and on the seventh day to rest, and keep it an holy Sabbath; and God hath promised that the dilgent hand shall make rich: and when we walk with God in godlines and obedience, he will give us the blessing of this life, so far as is best for us, he will withhold no good thing from us; if any thing be withheld from us, or ta∣ken away from us, it is because it is not good for us: Our Father better knoweth what is good for us, then we our selves know. If your praying to God do indeed teach you the true way of being rich, as you say, how then cometh it to pass that you are so poor still? for you have prayed to God these twenty years and more, and I do not see that you have increased in riches very much, you are still poor: where be your Riches? where be your flocks and herds of Cattel? where be your Clothes? what great Houses have you built? where be your fields of Corn, Barns and Orchards? Alas, you are not like the English; and therefore I doubt upon this point, it is not as you say, that praying to God teacheth you the right way to be rich. This is one of the least, the last, the lowest of those things that our Religion teacheth us. There be two sorts of riches; Earthly riches, of which onely you speak, and Heavenly riches, which Gods Word calleth true riches. These Earthly riches are but temporary, and shall soon perish, but the true riches are hea∣venly, and eternal, they last for ever. And we have spent these twenty Years in seeking chiefly after heavenly riches, for so God commandeth us in his Word, Seek first the Kingdome of Heaven, as for these earthly riches they shall be added to you, so much as you need. And the Word of God commandeth us to be content if we have food and clothes; Now we have food and clothes more then we were wont to have before we prayed to Gd, and we have con∣tented our selves therewith, and have bent our mindes more to look after heavenly riches, and in those things we have increased more, then in earthly riches. I pray tell me what are those heavenly riches of which you speak so highly, and upon which you do bestow your chief care and pains, and so much prefer before earthly riches, which we ac∣count so much of, and think to be the best things attainable in this world? The true riches which we spend our time to seek after, are, 1. The knowledge of the great God, who hath made this vast World, and governeth the same by his Wisdome and Power, and who hath made Man, and governeth us by his holy Laws and Commandments. 2. The knowledge of our selves, to be miserable sinners, and do daily offend and sin against God, provoking his wrath against us, to punish us for our transgressions against his holy Laws and Com∣mandments. 3. The knowledge of Jesus Christ, the Redeemer of the world, who hath in unspeakable love took a course to deliver us from the wrath of Gd: for whereas we have by our sins deserved Death & Damnation, Christ became a Man, and died for us, and thereby hath pacified the Justice and Wrath of God, and opened a way of Salvation for us, obtaining a Pardon for us▪ and offering grace unto us, whereby we may be saved, and be brought to eternal glory and happiness. 4. The knowledge of the grace of God in Jesus Christ, whereby he bringeth us to repent of our sins, to convert and turn from all our evil wayes, and to believe in the Lord Jesus, and to walk with God in the wayes of holiness and righteousness before him. 5. The knowledge of the Means of grace, the Ordinances of God; whereby we walk with God in wayes of Civil Government, in wayes of Justice, and good Order. And in the Ordinances of Worshipping God, in the sanctifying of the Sabbaths, and walking in the Communion of Saints, by the Word of God, and Prayer, and Singing of Psalms. 6. In the knowledge of the estate of all men after death; how the godly men that penitently believe in Christ, go to Heaven when they die; and the wicked, that refuse to repent and believe, they go to Hell, and there abide till the Day of Judgement: at which day or time, when it cometh, all men shall rise again and be judged according to their deeds in this life; and then shall the godly go with Christ to eternal Glory, and the wicked shall be cast into Hell Soul and Body, and there be tormented with the Devils for ever. These are great and strange things you speak of, I un∣derstand them not, but yet me▪ thinks there is a majesty and glory in them. I am amazed at what you say, though I do not under∣stand them distinctly. You see then that we are grown rich with Riches that are above your capacity; and these are the true Riches, and about these things we spend most of our time. And as for these world∣ly Riches, we less regard them, as being poor, low, little, small, contemptible things, in comparison of those heavenly riches about which we spend our time; and in which we have increased and gained, by grace in Christ, so much as doth make you admire at us, though we know but little of what is to be known, but you caot perceive the glory and excellency thereof. Ad indeed it is the wisdome and love of God unto us, that sett rather to grow in these riches, which the eyes of world∣ly men cannot see, then to grow rich in earthly and worldly riches, which the carnal world can see: because if we should abound in earthly riches, we should be thronged with multitudes of carnal persons, who love the world, and love not God, who would be a cumber and temptation to us. And it is a sign that our wayes are good and godly, and above the world, because so few (in compa∣rison) come unto us, but rather fly from us; because they love to live in wayes and deeds of darkness, and hate the light and glory that is in our wayes. But I pray Cousin whose house is that before us, where I se so many going in and out, and standing about in every place? That is my house; and I am glad there be so many of our friends together, who may have the opportunity of hearing this good Discourse. I had rather that my actions of love should testifie how welcome you are, and how glad I am of this your kinde visi∣tation, then that I should say it in a multitude of words. But in one word, You are very welcome to my heart; and I account it among the best of the joyes of this day, that I see your face, and enjoy your Company in my habitation. It is an addition to the joyes of this day, to see the face of my loving Kinsman: and I wish you had come a little ear∣lier, that you might have taken part with us in the joyes of this day, wherein we have had all the delights that could be desired, in our merry Meeting, and Dancing. And I pray Cousin how doth your Wife, my loving Kinswoman, is she yet living? and is she not yet weary of your new way of praying to God? And what pleasure have you in those wayes? My wife doth remember her love to you, she is in good health of body, and her Soul is in a good condition, she is entred into the light of the knowledge of God, and of Christ; she is en∣tred into the narrow way of heavenly joyes, and she doth greatly desire that you would turn from these wayes of darkness in which you so much delight, and come taste and see how good the Lord is. And whereas you wish I had come sooner, to have shared with you in your delights of this day; Alas, they are no delights, but griefs to me, to see that you do still delight in them. I am like a man that have tasted of sweet Wine and Honey, which have so al∣tered the taste of my mouth, that I abhor to taste of your sinful and foolish pleasures, as the mouth doth abhor to taste the most filthy and stinking dung, the most sowre grapes, or most bitter gall. Our joyes in the knowledge of God, and of Jesus Christ, which we are taught in the Book of God, and feel in our heart, is sweeter to our soul, then honey is unto the mouth and taste. We have all the delights that the flesh and blood of man can devise and delight in, and we taste and feel the delights of them, and would you make us believe that you have found out new joyes and delights, in comparison of which all our delights do stink like dung; would you make us believe that we have neither eyes to see, nor ears to her, nor mouthes to taste? Ha, ha he! I appeal to the sense and sight and feeling of the Compa∣ny present, whether this be so. You say very true. Ha, ha▪ he! Hearken to me, my friends, and see if I do not give a clear answer unto this seeming difficulty. Your dogs take as much delight in these Meetings, and the same kindes of delight as you do; they delight in each others company; they provoke each o∣ther to lust, and enjoy the pleasures of lust as you do; they eat and play and sleep as you do: what joyes have you more then dgs have? to delight the body of flesh and blood. But all mankinde have an higher and better part then the body, we have a Soul, and that Soul shall never die: Our Soul is to converse with God, and to converse in such things as do concern God, and Heaven, and an eternal estate, either in happiness with God, if we walk with him and serve him in this life, or in misery and torment with the Devil, if we serve him in this life. The service of God doth const in Virtue, and Wisdome, and delights of the Soul, which will reach to Heaven, and abide for ever. But the service of the Devil is in committing sins of the flesh, which defile both body and soul, and reach to Hell, and will turn all to fire and flame to torment your souls and bodies to all eter∣nity. Now consider, all your pleasures and delights are such as defile you with sin, and will turn to flame, to burn and torment you; they provoke God to wrath, who hath created the Prison of Hell to torment you, and the more you have took pleasure in sin, the greater are your offences against God, and the greater shall be your torments. But we that pray to God repent of our old sins, and by faith in Christ we seek for, and finde a pardon of what is past, and grace and strength to reform for time to come. So that our joyes are Soul-joyes in godliness, and virtue, and hope of glory in another world when we die. Your joyes are bodily▪ fleshly, such as Dogs have, and will all turn to flames in Hell to torment you. If these things be so, we had need cease laughing, and fall to weeping, and see if we can draw water from our mournful eyes to quench these tormenting flames. My heart trembles to hear these things: I never heard so much before, nor have I any thing to say to the contrary, but that these things may be so. But how shall I know that you say true? Our fore fathers were (many of them) wise men, and we have wise men now living, they all de∣light in these our Delights: they have taught us nothing about our Soul, and God, and Heaven, and Hell, and Joy and Torment in the life to come. Are you wiser thn our fathers? May not we rather think that English men have invented these Stories to amaze and scare us out of our old Customes, and bring us to stand in awe of them, that they might wipe us of our Lands, and drive us into Corners, to seek new wayes of living, and new places too? and be beholding to them for that which is our own, and was ours, before we knw them. You say right. The Book of God is no invention of English-men, it is the holy Law of God himself, which was given unto man by God, be∣fore English-men had any knowledge of God; and all the know∣ledge which they have, they have it out of the Book of God: and this Book is given to us as well as to them, and it is as free for us to search the Scriptures as for them. So that we have our instru∣ction from an higher hand, then the hand of man: it is the great Lord God of Heaven and Earth, who teacheth us these great things of which we speak. Yet this is also true, that we have great cause to be thankful to the English, and to thank God for them, for they had a good Country of their own, but by Ships sailing into these parts of the World, they heard of us, and of our Country, and of our nakedness, ignorance of God, and wilde condition; God put it into their hearts to desire to come hither, and teach us the good knowledge of God; and their King gave them leave so to do, and in our Country to have their liber∣ty to serve God according to the Word of God. And being come hither, we gave them leave freely to live among us: they have pur∣chased of us a great part of those Lands which they possess; they love us, they do us right, and no wrong willingly; if any do us wrong, it is without the consent of their Rulers, and upon our Complaints our wrongs are righted. They are (many of them, especially the Ruling part) good men, and desire to do us good. God put it into the heart of one of their Ministers (as you all know) to teach us the knowledge of God, by the Word of God, and he hath Translated the holy Book of God into our Language, so that we can perfectly know the minde and counsel of God: and out of this Book have I learned all that I say unto you, and there∣fore you need no more doubt of the truth of it, then you have cause to doubt that the Heaven is over our head, the Sun shineth, the Earth is under our feet, we walk and live upon it, and breathe in the Air; for as we see with our eyes these things to be so, so we reade with our own eyes these things which I speak of, to be writ∣ten in Gods own Book, and we feel the truth thereof in our own hearts. Cousin, you have wearied your legs this day with a long Journey to come and visit us, and you weary your tongue with long Discourses. I am willing to comfort and refresh you with a short Supper. Ha, ha, he: though short, if sweet, that has good savour to a man that is weary. Ha, ha, he. You make long and learned Discourses to us which we do not well understand, I think our best answer is to stop your mouth, and fill your belly with a good Supper, and when your bely is full you will be content to take rest your self, and give us leave to be at rest from these gstering, and heart-trembling dis∣courses. We are well as we are, and desire not to be troubled with these new wise sayings. You say true. Ha, ha, he. It is good to be merry and wise. I am an hungry and weary, and willing to eat. God hath appointed food to be a means of sustaining, relieving and repairing our spent strength: This be∣ing a work above the power of the food we eat, or of our selves that eat it, and onely in the power of God himself to bless it, for such great uses; therefore God hath taught us, and it is our custome, among all that are godly, to pray to God for a bleding before we eat: and therefore I intreat you to have so much pa∣tience and compliance, as to give me the quiet liberty to pray to God before we eat. I pray do, and we shall with quietness and silence at∣tend to such a service unto God. Let us lift up our eyes and hearts to God in heaven, and say, Almighty, glorious, merciful and heavenly Father, thou dwellest in the high Heavens, and fillest both Heaven and Earth with thy pre∣sence; thou takest care of, and governest us here on earth: we are poor worms under thy feet, thou feedest every living Creature, and makest our food to be like a staff to sustain our faint and weary bo∣dies; thou renewest our strength every day: and though we are sinners in thy sight, yet thou art merciful to us, and with long paience dst call us to repentance. We confess all our sins before thee, and pray thee for Jess Christ his sake, who died for sinners, to have mercy on us▪ and freely to pardon and forgive us all our sins. Bless us at this time, and this food which is set before us, let it be blessed to us, make us wise to receive it at thy hand, and to use the strength we get by it to the glory of thy Name, through Jesus Christ. And bless all our Souls, feed them by thy Word and Truth, and guide our Tongues to speak wise words, that may minister grace to the hearers; and help us all to rejoyce in the Lord through Jesus Christ. Amen. Now let us eat and rejoyce together, for God filleth our bodies with food, and our souls with gladness. When the body is full of meat, and the head full of wit, and the mouth full of words, there will be wise discourse. Adde but one thing more, If the heart be full of grace, then the discourse will be both wise and godly. You talk much of a belly full, I wish we have victu∣als enough to fill them. H, ha, he. They be not half full yet. Ha▪ ha, he. What News do the Ships bring from beyond Sea? They say wicked men are bold, and that good men who pray to God are hated, vexed, troubled, persecuted, and not suf∣fered to pray to God according to the Laws of Gods Word, but by the Laws of men. It is an ill time for you to come to perswade us to pray to God, when praying to God is so opposed, hated and hindred; you may be more like to prevail with us, when praying to God is of credit, honour, and good esteem. Such as will turn to God onely at such times when pray∣ing is in credit, leave themselves under a doubt, whether it be for the love of God and his wayes, that they pray, or for love of them∣selves and their own credit. But when men will take up praying to God in evil times, when they must expect hard measure from the world for it, this is a sign that they love God, and love praying to God, better then they love themselves, and that they deny themselves for Christ his sake. Therefore I have taken the fittest time to try you, and to sift you, to catch none but the good Corn, and to let go and lose all the dust and chaff. Some speak of very many English people killed with Thunder, and many burnt in their houses: is it so indeed? It is so indeed, and in many parts of the Country, at Boston, and in many other places. Very lately, there were in one Winter eight or nine persons burnt to death in one house, five in another, one in another. Sicknesses are often sent of God among them, which kill many: Their Corn is Blasted, and they are pu∣nished by God many wayes, by Sea and Land, in these late years. These are but cold and weak Arguments to perswade us to take up the English fashion, and to serve their God, when you tell us how sharply he dealeth with his Servants. You say right: we are better as we are. We know there be many sins among the English, which provoke God to be angry with them, and to punish them, to the end he might bring them to repentance. When we exhort you to pray, and to serve the God of the English, we call you to imitate the virtues and good wayes of the English, wherein you shall be acceptable to the Lord: We do not call you to imitate their sins, whereby they and you shall provoke the anger and displeasure of the Lord. And what though God doth chastise his people for their sins? it is his wisdome, faithfulness and love so to do: a Child will not run away from his wise and loving Father, because he cha∣stises him for his faults, but will love him the better, fear him the more, and learn thereby to be a good Childe. The wise English love God the more, for his wise Chastisement of them for their sins. And why may not I use it as an Argument to perswade you to choose him to be your God, who will love and encourage you in all virtue, and love and punish you for all sins, that he might bring you to repentance and amendment of life. Gods Rods have more encouragement to a wise heart, then discouragement in them. Cousin, had you not a great Thunder and Lightning to day as you came, and were you not afraid? We had it so with us, and I was very much afraid, and especially since I have heard of so many English stricken and killed by it, and cannot refrain my self from fear. I perceived the Thunder to be more this way, then it was in the place where I was at that time travelling. Touching the fear of Thunder, the Word of God saith it is terrible, and the bruit Beasts tremble at it: it is sometime called The Voice of God, by reason of the terribleness of it; and the reason of its terrour to man is, because we are great sinners, and have deserved Gods wrath, and it should move our hearts to repentance for our sins, and take heed of provoking the anger of that God, who is able to utter so terrible a voice, and can dash down destroying fire upon us worms, who are no wayes able to defend our selves. Would you not lye down now you have eaten, and take some rest after your long journey? Nay, we must first return to God, and give Thanks to him for our food, and health and strength by the same. I pray tell me why you are so careful to pray unto God before and after meat? Let us first give Thanks, and then we will discourse that point. Attend all. We do give humble thanks unto thy holy Name, O Lord our God, for our life, health, food, raiment; and for this pre∣sent food whereby we are refreshed. We thank thee, O Lord, for the lve we finde among our friends, and for our freedome in good dis∣course for the good of our Souls: We do pray for a blessing upon both, that our food may strengthen our Bodies, and our discourse may do good to our Souls. Help me so to declare thy Word and thy Works, that I may win their Souls to love thee, and to forsake their sins, and turn unto the Lord by true Repentance. These, and all other mercies we pray for, in the Name, and for the sake of our Lord Jesus Christ. Amen. All Tabat, tabat, tabat. Now my Kinsmen and Friends let us discourse a little about the Question propounded, Why we pray unto God before and after Meat? Our Lord Jesus Christ did so before meat, as it is written of him in many examples; and we are not to doubt but he did the same after meat, because the Lord hath commanded the same so expresly, saying, When thou hast eaten and art full, then be∣ware lest thou forget the Lord. And to shew you what great reason we have thus to do, consider that God doth some of his chief works in this world, in the matter of our eating, which no creature can do: for take you a Tray of meat, and ask, Who can turn this into blood, and flesh, and sinews, and bones, and skin? and who can give every part of our bo∣dy its due proportion, that one part shall not overgrow the other, but every part alike? Who but God can do this? And who but God can make our bodies to grow to such an appointed stature, and then to grow no more? And who but God can pre∣serve our health, and turn away sicknesses? Now these marvellous things God doth for us every day, and every time we eat, and therefore is it not very good reason that we should pray and give thanks to God at such time as he doth such great and obliging things for us? Again, God provideth all our food for us; he provideth Corn, not we our selves, we do but a little towards it, the great work is Gods: all that we do is to put our Corn into the ground, and kep the ground clean about it, but God makes it to grow, he gives it a root, a blade, a stalk, and ears, whereby one Corn shall become three or four or five hundred. Who but God can do this? there∣fore Corn is of his providing. Again, who provideth water, and watereth the Corn? is it not God? for when Springs and Rivers are dried up, what can men do, but cry to God? and then God will bring Clouds, like great Bottles full of water, and drop them down upon the withered and parched Earth, and thereby make the Corn and Grass, and all fruits to grow. Who but God can do this? Again, God provides Flesh for us to feed upon, for he maketh the grass and herbs to grow, and when the beasts do feed thereon, he doth turn those Leaves into blood, flesh, sinews and bones; and this he giveth us for food, and turneth it into blood, flesh, sinews and bones in us. All these wonderful works God doth, in the matter of feeding us; and therefore is it not good reason we should then pray to him? I never heard so much before, nor thought of these things; but now you declare and teach them, my heart saith, that all is true which you say, and I now see great reason for this pra∣ctise of you that pray to God, to pray and give thanks both before and after meat: and I see not but that there is good and just rea∣son so to do, every time we drink, and take in any sustenance, at least to lift up our hearts to God, who hath so eminent an hand in doing us good thereby, or hurt if he will. Your acceptance and approbation of what I say, and of what we do in this point, is a great argument that God doth bow your heart to pray unto God; for you acknowledge it to be our duty so to do, and the neglect of it would be against the light of your own Reason: so that this Conviction hath cast a chain upon your soul, to binde you to pray unto God. What say you my friends? We cannot say any thing against what you say, but what we shall do, we cannot yet tell: we must first consider of it, for we are ignorant and foolish, we cannot do as you do. Bend your hearts to it, and God will teach you by his Word: for we were at first as ignorant as you are, but God helped us to hear the Word, and do what we could, and you see what God hath brought the matter unto. We now walk in the light, and now we call you to come into the light: therefore I say, Awake you that sleep, stand up from the dead, and Christ will give you light. We shall tire you with these discourses after your long and weary journey; it is time for you to go to rest. This discourse is better to me then meat, drink and sleep, if I may do good to your Souls, and turn you unto God. But before we go to rest and sleep we must pray unto God, for it is God that giveth rest and sleep unto his Servants. Do all you praying Indians thus do when you are weary and tired with labour, or travel, or hunting, &c. do you pray be∣fore you go to rest? what is the reason of your so doing? We alwayes do so: and if any should at any time through sloth and sleepiness fail so to do, we judge our selves for our sin, & repent, and confess our sin unto God, and beg pardon and mercy for Christ his sake. And there is great reason thus to pray unto God before we go to rest; for bedes what I said that God giveth us rest, and therefore it is fit humbly to ask it of him; There be many other Reasons why we should thus do: for 1. VVe must give God thanks for all the mercies we have re∣ceived all the day, which are more then the moments of the time that we live. 2. VVe must pray for Gods protection of us when we are asleep, we lye like so many dead men, and how easily might mischief be∣fall us, either by Fire, or by an Enemy, if God did not defend and keep us; but when God is our keeper we may rest quietly, in safe∣ty without fear, under the covert of his hand: and by faith in Gods protection we sleep quietly without fear, whereas you that do not pray, nor believe, nor commit your selves to God, you do alwayes sleep in fear and terrour. 3. Moreover, our sleep and rest is a great reparation of our strength and spirits, and preservation of our health. VVhile we sleep our food is boiled up within us, and digested into all parts of our body, and new spirits are extracted out of our food, and sent up both to our head, heart, and all parts of our body, so that we are fresh and strong in the morning after a good nights rest. Now all this is the special work of God, beyond the power and skill of man to perform for us, and therefore it is great reason to pray for this blessing when we go to rest. VVhat you say is plain, clear and true in every bodies ex∣perience, though I did never hear nor consider so much of it be∣fore: if therefore you will pray we will attend you. Let us all appear before God reverently and with godly fear; let none lye along or sit, which are postures of unreverence, but either stand like servants, or kneel like sons and daughters be∣fore the Lord; and so let us pray. O merciful Lord God, &c. I perceive that you pray for all our Countrymen, who do not yet pray unto God; it is your love so to do. But what is the effect of your prayers? there are not many, that I hear of, that pray unto God; and you that do pray unto God, what do you get by it? wherein are you bettered by your praying to God? These are two great Points which you have propounded. I am willing to speak to both. First, for the numbers that pray to God: At first this ater of praying to God was a little thing, like a Cloud in the VVest of the bigness of a mans hand, but now the Cloud is great and wide, and spreadeth over all the Country. Nop and Nantuket, and Paumenuk Islands, Mahshepog, and many parts of the main Land, to the utmost bounds of this Country Eastward. And VVestward, not onely all the Massachusets pray, but also a great part of Nipmuk; yea and the fields are ripe unto the harvest in many places more, whom I will not name until they have given up themselves to the Lord, to forsake their vanities, and to pray unto God. The Church of Christ at Natik have sent forth many into many parts of the Country, to call them in unto Jesus Christ. I am sent unto you, and I have good hope that God will bow your hearts to pray unto God. So that the praying Indians are many, and like to be more every year: And our hope is the greater, be∣cause the Lord hath raised up sundry of our young men (who were children when we first prayed unto God) unto good know∣ledge in the Scriptures, and are able to teach others the good knowledge of God, and are fit to be sent forth unto all parts of the Country, to teach them to pray unto God. Husband, what do you mean to withhold our Friend from rest so long, so late? Alas Cousin, you had need be at rest; I pray tire not your self with these long discourses. I thank you for your care of me. There is but one thing more that I am to speak to, viz. the second part of your question, What we have gained and got by praying to God? Of which Point we discoursed before we came into the house, and therefore I shall but touch it now. 1 We are come into the light, and it is an heavenly light, which leadeth us to God, and to the eternal enjoyment of happiness by Jesus Christ. 2. VVe have attained to some measure of the true Riches, by faith in Jesus Christ, and love to God and his people. 3. VVe are content with that portion of food and raiment which God giveth us. 4. VVe enjoy the Lords Sabbath dayes for our Souls good, and communion with God. 5. VVe have Government, and all Gods Ordinances in peace. 6. VVe can lie down in peace, and sleep quietly without fear. In all which, and many more respects, our condition doth far exceed what we were and had afore we prayed to God, or what you have or enjoy unto this day. And now let us lie down in Gods bosome, and take our rest. ARe you well this morning? have you slept well this night? doth not your weary journey lie in your bones? is not the skin of your feet that was worn thin with rocks and rough wayes, still tender? By the mercy of God through Jesus Christ, I am every way well refreshed. The comfort of my Soul doth make my bo∣dily infirmities inconsiderable. And that which addeth much to the comfort of my Soul, is the good attention which you and some other of our friend▪ gave unto our discourse and prayers the last night, which giveth me hope that you are not far from the Kingdom of God. I confess my thoughts have troubled me this night, I have a great strife in my heart, I think your way is right, I cannot gainsay any thing of which you discoursed: but on the other side, if I should forsake our former wayes, all my friends would rise up against me like a stream too strong for me to stand against, and I am not able to defend my self against them▪ I do not know what to do. God is above man. VVhen I began to pray to God, I had the same temptation, but I quickly ound how vain and weak it was; God will defend all his servants against all gainsayers: the light and power of Gods word and wayes will soon shame all sin∣ners into silence. But I will tell you a further help in this case: VVe shall endea∣vour to convince and perswade all your frinds to turn unto God also, and then that Temptation will quite sink. Let us therefore get your Friends and Neighbours together, and labour to perswade them all first to hear the word of God preached among you, and my hope is that God will perswade so many of them, as that the rest will be ashamed to oppose; for darkness and sin are weak, Truth and Light are powerful. My thoughts have also troubled me this night, but if you shall take that course, then I shall gladly joyn with my Hus∣band in this Change. I will therefore get you some Victuals to cat, and then go about that business. VVe are not ready for eating yet, we must first go to pray∣er, and give God thanks for his mercies the night past, and this morning, and we will pray unto God for his blessings ll this day, and pray that he would bless our endeavours to perswade them, for the hearts of all men are in Gods hand, and he can overcome them and perswade them. I like well what you say. I pray therefore do so, we will attend and joyn with you. Let us humbly bow our knees and hearts before the All-seeing God, and in the Name of Jesus Christ pray unto him. But there come some company, let them first come in, it may be they will joyn with us in our prayers. A good morning to you my friends, you come in a good season. Our friend is come from far to visit us, he is now going to prayer, I pray you to joyn with us, and attend unto what he pray∣eth. VVe shall willingly keep silence and attend. Prayeth— This good friend of ours is come to visit us, and doth perswade us to pray unto God, and you hear how heartily he pray∣eth unto God for us: what think you of it? VVe cannot tell, we do not yet understand the matter, how then should we answer to it? Your answer is right and discreet; let us therefore dis∣course about this matter. VVise men will look before they leap. VVe are but a few, and weak men, let us send for the Sa∣chem, and the rest of the old and wise men, and especially for the Pauwau, and then let us discourse of such matters: they better know what to say in these matters then we do. I like the motion. And I pray you in the mean time eat sch food as I have prepared for you, that when they come to∣gether, you may be ready without interruption, to attend unto what you are purposed to do. Alwayes bfore we eat we must pray, the last night I gave you some reasons for it by the word of God; and seeing here be more of our friends come in, who heard not our discourse last night, I will again rehearse the same or the like Reasons for this Religious practice. He discourseth of them— Your meat is ready: if therefore you will please to pray, according as you wisely discourse, I hope we shall all at∣tend. VVe shall attend. Prayeth for a blessing— Cousin, I am glad to see you eat so heartily, you are very welcome to it. And I see that praying to God doth not fill your bellies, you need food to eat for all that. Ha, ha, he. Praying to God would starve them if they should not eat. Ha, ha, he. Praying Indians are as weary and hungry as other men, for ought we ever saw by them. Ha, ha, he. It is true that you say, and therefore we pray unto God to give us food, and to bless it to us when we eat it. This discourse bringeth to my mind a word which Christ spake, Man liveth not by bread onely▪ but by every word of God Man hath two parts, A Soul, and a Body, and both are to be fed. The body is fed by food, the Soul is fed by the Word of God and Prayer. You that pray not to God, you feed your bodies onely, but you starve your Souls: we that pray to God feed our Souls as well as our bodies. And this is one reason why we perswade you to pray to God, because we would not have you to star your Souls. The Soul is the most excellent part of man, and shall never die; the body shall die. If you have so much wisdome as to fed your bodies we pray you be yet more wise, and feed your Souls also. Every thing that liveth doth live by feeding, as Birds, Basts, Fishes, and so do men. You say true; and the Souls of men are living Souls, and therefore should be fed with the food which God hath appointed for them, and that is the word of God and prayer. If our Souls be living Souls, what do they feed upon? we having neither the word of God nor prayer? Your Souls feed upon nothing but lust, and lying, and stealing, and killing, and Sabbath-breaking, and Pauwauing; and all these are sins which poison, starve, and kill your Souls, and expose them to Gods wrath that they may be tormented among De∣vils and wicked men in Hell fire for ever: and therefore it is in love to your Souls that we perswade you to pray unto God. But now that we have eaten and are sufficed with food let us give Thanks to God for it, and pray that it may be blessed to us. [He giveth Thanks] Yonder come a great company of our friends, order the house against they come. WElcome Sontim; welcome my Friends and Kinsmen all: here is a Kinsman and friend of ours come from Natik to visit us, he prayeth for us, and expresseth love to our Souls, which you take no thought or care about. He telleth us of ight and Wisdome which they learn out of the Word of God, which we are strangers unto. He telleth us of Hell fire and Torments, to be the reward of our sins which we walk in. He telleth us of Repentance for our sins, and of Faith to believe in Christ for a pardon, and of Salvation in heaven with eternal glo∣ry. He telleth us of the danger of living as we do. He telleth u of a better way of living then yet we know. Many such things we have discoursed, which are beyond my understanding. I am well pleased with his love, but I know not what to say to his Perswa∣sions: for which cause I have intreated your company, that we may confer together about matters of so great importance, and that we may be mutual helps to each other for our best good. If any man bring us a precious Jewel, which will make us rich and happy, every body will make that man welcome; and if this friend of ours do that, who more welcome? but if by recei∣ving his Jewel, we must part with a better Jewel for it, then wise men should do well to consider, before they accept his offer. These things you speak of are great things, but if we accept of them, consider what we must part with and forgo for ever; viz. All your pleasures and sports, and delights and joyes in this world. You say true. Ha, ha, he. If foolish Youths play in the dirt, and eat dung, and stink∣ing fish and flesh, and rotten Corn for company's sake, their Sa∣chem makes this Law, If you come forth from that filthy place and company, and feed upon this wholsome and good fod I have provided, and keep company with the wise, then you shall be ho∣noured and well used all your life time: But if you so love your old company, as that you choose rather to feed on trash, and venture to perish among them, then perish you shall, and thank your self for your foolish choice. This was our case at first, and is yours to this day. You walk in darkness, defile your selves with a filthy Conversation, you feed your Souls with trash and poison, and you choose to do so for your company's sake. Behold, God calls you to come out from among them, and touch no unclean thing; to con∣verse among the wise, and offereth you pardon, life and salvation in heaven, in glory, among all the Elect, Saints and Angels. Now you are at your choice, will you forsake those bad courses and companions, and live in glory? or will you choose your old filthy courses and companions, and perish for ever? All our forefathers, (so far as ever we have heard) have walked and lived as we do, and are we wiser then our fathers? No, we are foolish, weak and sinful, and love to be vile but God is wiser then our fathers, and he hath opened to us this way of wisdome and life, and calleth us to enter, and walk there∣in; therefore be wise, and submit your selves to the call of Christ. But why do you say that we feed upon trash, stinking meat and poison? wherein doth our food differ from yours, and wherein do you in that respect excel us? In bodily food we differ not from you; but it is Soul food I speak of. We feed our Souls with the Word of God and Prayer; you feed and satiate your Souls with lust, lying, stealing, Sabbath-breaking, and such like sins: and I appeal to your own Conscience, whether these are not trash and filthiness; and what fruit can you expect from such actions, but punishment and wrath? Let me adde a few words to give check to your high-flown confidence in your new Way, and new Laws, and to your deep censoriousness of our old Wayes, the pleasancy and delight whereof, every one, both man, woman and childe can judge of; and we cannot but dislike to have such pleasant Delights taken from us. Tear our hair from our heads, our skin from our flesh, our flesh from our bones, you shall as soon perswade us to suffer you to do so by us, as to perswade us to part with our old delights and courses. You tell us of the English-man's God, and of his Laws: We have Gods also, and more then they; and we have Laws also by which our forefathers did walk, and why should not we do as they have done? To change our Gods, and Laws, and Customs, are great things, and not easily to be obtained and ac∣complished. Let us alone, that we may be quiet in the wayes which we like and love, as we let you alone in your Changes and new Wayes. You say right: why trouble they us in our pleasures and delights? Let us alone in our enjoyments. You have spoken many things, which do minister matter to me of much discourse, both concerning God, and our selves, and concerning you, & the offer of Gods mercy to you at this time. You say you have many Gods, but they are no Gods. There is but one God, the great Creator of this great World. Did your Gods make this World? the Heavens, the Sun, the Moon, the Stars, the Clouds, the Seas, and the whole Earth? No, no; God made this whole world. Can any of your gods give Rain, or rule the Clouds? it is the Devil that blindeth your eyes, and covereth you with darkness. We teach you to know the true God, who can kill us, or keep us alive at his pleasure. Your gods shall all prish with you, for they are no gods. As for your pleasures and delights, they are all sins against God, which provoke his wrath to plague you for ever. VVe now call you to repent of your evil wayes, and to reform your lives to serve the true and living God, to seek for pardon of your sins, and mer∣cy to appease his wrath which is kindled against you. I do now offer you mercy through Jesus Christ; do not harden your hearts against the Lord: be therefore perswaded now to forsake your sins and turn unto the Lord, come unto the light out of your darkness, awake from your dead sleep, stand up, and Christ will give you life. VVe speak by experience, we were dead and blinde as you are, we loved pleasures as you do; but by the grace of Christ we have found light and life, and we now call you to partake with us in our mercies. VVe have not only pleasures, but also Prayers and Sacri∣fices; we beat and aict our selves to pacifie our gods, and when we be ick we use such wayes to recover our health, and to obtain all such things as we want, and desire to obtain from our gods. Your Prayers and Pauwauings are worshipping of the De∣vil, and not of God, and they are among the greatest of your sins. Your murthers, lusts, stealing, lying, &c. they are great sins▪ your Pauwauings are worse sins, because by them you worship the Devil in stead of God. VVhen you Pauwau's use Physick by Roots, and such other things which God ath made for that purpose, that is no sin, you do well to use Pysick for your recovery from sickness; but your praying to, and worshipping the Devil, that is your great sin, which now God calls you to forsake. Use onely such Reme∣dies as God hath appointed, and pray onely to God; this we call you to do, and this is the way of true wisdome. I feel my heart broken and divided, I know not what to do. To part with our former lusts and pleasures is an hard point, and I feel my heart very loth and backward to it, many objections against it: yet I cannot but confess, that I do not in my inward heart approve of them. I know they are vile and filthy, and I desire to forsake them, they are like burning coals in my bosome, I will shake them out if I can. I am ashamed of my old wayes, and loth I am to keep that which I am ashamed to be seen in. The wi∣ser men be, the more they abstain from such lusts, and we account such to be foolish, vile and wicked, that are unbridled and un∣perswdeable. I would not be my self of the number of them that are vicious and vile bove restraint. VVhat I perswade others to leave, I would not do the same my self. VVe do account it commendable in such as do bridle and refrain themselves from those vices; and what I judge to be commendable in others, would be therein exemplar and a pattern unto such as be young and fool∣ish, and run mad after such beastly courses. In that point I would easily be perswaded, or at least I desire so to be: But the greatest difficulty that I yet fide, is this; I a loth to divide my self from my Friends and Kindred If I should chage my course and not they, then I must leave and forsake their company, which I am very loth to do. I love my Sachem, and all the rest of you my good Friends; if I should change my life and way, I greatly desire that we might agree to do it together. I like well that we should agree upon some amendment of some bad courses that are too oft among us: and I love your love, that would have us agree together, and do what we do, in these great matters, by common consent; but to do that, is a matter of much discourse, and deep consideration. This Meeting was sud∣den, we have other matters at present to attend: we have been together long enough for this time, we must leave the whole mat∣ter to some other time. Two dayes hence is the Sabbath-day: God hath com∣manded all men to Remember the Sabbath-day to keep it holy. I re∣quest all of you to come together that day, and then I will further teach you (by the assistance of the Lord) touching this matter. And to perswade you to make this beginning to keep the Sabbath, besides the Commandment of the Lord, we have the Reasons an∣nexed by God himself unto it. God himself Rested that day, to set us an heavenly pattern; and God hath also blessed that day, and made it holy, and hath promised that when we shall eet to∣gether in his Name, then he will come among us, and bring a blessing with him. And when the Disciples of Chrit were met to worship God upon that day, before the day was done, he came among them and blessed them. So if you come together on the Sabbath-day, my hope and trust is, that we shall finde some special token of the presence of Christ Jesus among us. I do very well like of this motion, and shall willingly attend; and if you think good, let my house be the place: or if you our beloved Sachem think good, we will all come together at your house. I like it well, let it be so, come to my house, and you shall be welcome. Content, we like it well: so let it be. Let the time of Meeting be as early as you well can, about Nine of the Clock. So let it be. IT is well done my Friends and Neighbours, that you have remembred our agreement, and are come together about this great business. And now my kinde Friend, what you have fur∣ther to say unto us, we are here ready to hear you. Six dayes God hath given us, wherein to do all our own business and works. Every seventh day God hath commanded us to give unto him, to rest from our own works, and to do his work, to pray unto him, to hear his Word, to talk and speak of heavenly matters, for the good of our Souls. We are all here this day be∣fore the Lord: And first of all he hath commanded us to pray to∣gether; therefore let us all either stand up like servants, or kneel down like sons and daughters, and pray unto the Lord. Them he prayeth— The next work we use to do, is to Catechize, that is, to teach by asking of Questions, and they that are taught make Answer according as they have been taught: but that work you are not yet fitted and prepared for, therefore we lay it by. The next work which we do is to Reade some Chapter of the Word of God. Then he calleth one that came with him, who Readeth. When that is finished, then he saith, Now we use to sing a Psalm, which is one part of Gods Word and Worship: but for that work you are not yet prepared, therefore we lay that by also. And now I will teach you out of the Word of God. The Text is Matth. 7.13, 14. Enter ye in at the strait gate, for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that finde it. In these words are two parts. 1. Here be two sorts of wayes wherein men walk. 2. Here be two sorts of men that walk in these two wayes. The first way is described by four things. 1. There is a strait, little, narrow gate to enter in at. 2. It is a narrow way, very rough, hard and difficult to walk in. 3. Here is the end of this way whether it leadeth, viz. to hea∣ven, happiness, glory, and eternal life. 4. Here be the Numbers that get into, and walk in this way to get to heaven, Very few. The second way is described by four things. 1. The gate of entrance is broad and wide. 2. The way it self is pleasant, easie, full of delights of the flesh, and of worldly pleasures. 3. Here is the end of this way, it leads to Hell, to torments, and to eternal damnation. 4. Here be the Numbers that walk in this way, Very many; most men in the world will choose to walk in this way, and at last go to Hell torments. 2. The first sort of persons are good men and women, who 1. With much difficulty get into this way 2. They patiently endure all difficulties in it. 3. They go to heaven and glory at last. 4. The number of them, they are but a few. The second sort of persons are wicked people: and these 1. Easily get into this way. 2. They take pleasure in it, and will not be perswaded to leave it, and get into the hard way. 3. The end of them all is, they go to hell torments. 4. The number of them, A great many; most men are found in this way All these particulars he openeth, and insisteth upon, and concludeth with an Exhortation: 1. To come out of this broad easie way, by considering the end of it, whither it leadeth. 2. To get into the hard way of praying to God, and patiently continue in it, considering the end it leads unto, even Heaven and Glory. What Book is that you reade in? and why do you call it The Word of God? This is the Book of Gods Law, which he hath taught holy men his Prophets and Apostles to write, and give unto us, to call us out of the broad way of sin and death, and to call us into the narrow way of Repentance, Faith in Christ Jesus, and eternal life. It may be the English-men made it, and tell you that they are the words of God. This Book was written long before the English-men pray∣ed to God, and English-men have learned all their wisdome out of this Book, and now they have Translated it for us, and if we attend unto it, it will teach us wisdome, as it hath taught them. You speak much of Jesus Christ, and his pardoning our sins, and saving our Souls; who is this Jesus Christ? God is One in Three; the Father, Son, and Holy Ghost. Jesus Christ is God the Son, who became a Man; and when we de∣served to die for our sins, he came and died for us: and God hath promised that all that believe in Christ shall be pardoned of all their sins, and be glorified in heaven. Touching this Point I will teach in the Afternoon. GOD requires we should give him a whole day, there∣fore it is not enough to worship God half a day. We are again come together to worship God, and we shall do the same this Afternoon, as we did in the Forenoon. Let us pray. After Prayer, he taketh this Text; Mat. 1.21, 22, 23. This Text teacheth three things touching Jesus Christ, 1. His wonderful Birth; A Virgin conceived. Of which, see Luke 1.26, to 39. 2. Two Names; Jesus, Emmanuel. 3. What Christ did for us, and doth, signified by his Name Je∣sus; He taketh away our sins. And this he doth two wayes: 1. He taketh away our sins out of Gods sight, by dying in our stead, and so meriting a pardon for all our sins. 2. He taketh away our sins out of our own hearts, by working Repentance in us, and Faith in his Name, giving us his Spirit, and sanctifying of us by his Grace, and leading us in all holiness of life and conversation. The third part of this Text is, how Jesus Christ is enabled to do these great things for us. This signified by his second Name, God with us. Christ was God and Man in one Person; and that maketh his death of infinite value with God, to obtain a pardon for all our sins. And this maketh him of infinite power to overcome our hearts, and turn them unto God. These things are deep wisdome; therefore pray unto God, and he will give you wisdome to understand them, Ja. 1.5. I am amazed to hear these deep things: I am now more discouraged about praying to God. Alas, we cannot Pray, nor Reade, how shall we keep a Sabbath? and whall shall we do? I will speak unto the Church at Natik, and we will send a wise man to teach you, to keep Sabbaths among you; and all that I shall perswade you unto, is to come together on the Sab∣baths, as you have done this day, and hear the Word of God, and then God will teach you. Oh that it might be so, I should gladly attend unto the Word. I say the same. We like it well. I pray let it not be delayed. Lo, here is a manifest token of Gods presence according to his promise: for who but God could bow all yur hearts to hear the Word of God, especially considering how averse you were at first. Now let us pray, and praise, and give thanks to the God of Heaven, for his mercy endureth for ever. HO, well met friend: how far travel you this way? I am going to Nipmuk, a Town where Nishh∣ko is Sachem: with him I have some business, which occasioneth my going thither. Ha! you and I are both alike in sundry things, I wish we might be both alike in one thing more. The things wherein we are alike, are these; We are both tall men, We are mt in the same way, We are going to the same place, Our business is unto the same person, the Sachem of the place. Ha, ha, he. I acknowledge wht you say: but I pray what is that wherein you desire we might agreed for I do not under∣stand that you have yet named that, and I the more desire to know that, bcause you do seem to put more weight upon that, then up∣on all the rest which you have named. You judge riht touching my opinion of that thing which I have not mentioned, but I doubt that you will not be of my minde if I should speak it, and for that reason I did conceal it. Wise men will cover and hide their Jewels▪ and not expose them to every bodies sight for they know some will lightly esteem them, because they know not their worth: but if they fall in company with such as know the worth of their Jewel, they will be content to let them see it, and take a full view of it. Your discourse doth the more inflame my desire to know what this matter is that is so precious in your eyes▪ and so doubt∣ful to finde esteem with me. I confess I am foolish, but I hope you shall finde me one that would be wise, and love the company of the wise, and willing to learn of others that wisdome which I want; and therefore though I deire not to know other mens se∣crets, yet if this other matter you intimate be such as I may know, my desire is raised high to know it. Your words are good and wise, and give me hopes that what I have further to say unto you, will find acceptance with you according to my desire. I will therefore open to you the truth of the matter. I am a praying Indian, I have left our old Indian Customs, Laws, Fashions, Lusts, Pauwauings, and whatever else is contrary to the right knowledge of the true God, and of Jesus Christ our Redeemer. It repenteth me of all my -past life, the lusts, vanities, pleasures, and carnal deligts that were formerly very sweet and delightful to me, are now bitter as ll unto me, I hate and loath them. All the works of drkness in which I was wont to take pleasure, I do now forsake and abandon. I am come into the light, I now see things as they are indeed▪ and nor as they seemed to be in the dark. I now know the VVord of God which sheweth me the way of eternal Life. I now know God who made all the world, against whom mankinde are turned re∣bels and sinners. I know the Law of God which I have broken, and by my sins I have deserved eternal damnation in the world that is to come. I now know Jesus Christ, who hath died for us, to procure a pardon for us, and to open a door and way to eternal life and salvation for us. Into this way I have entred, herein I walk, and I have promised to God, that I will live and walk in this way all the dayes of my life. And not onely so, but my desire is to perswade all others into the same way which I have entred, because I do certainly and ex∣perimentally know that my former wayes were darkness, sin, and led unto hell and damnation; and this way whereinto I am now entred, is a way of light, life, holiness, peace, and eternal salva∣tion: therefore do I earnestly perswade all that I meet with to be wise, and turn from the wayes of darkness, and come into this way of light and glory. And this is the thing which I did mean, when I said, that there is another thing wherein I wish that we may be alike. I do therefore exhort and intreat you that you would do as I have done, forsake your old wayes of sin, of which you have cause to be ashamed, and turn unto God, call on God, be numbred among the praying Indians. Oh I am surprized, I am amazed, you have ravished my Soul, you have brought a light into my Soul. I wonder at my self: where have I been? what have I done? I am like one raised out of a dark pit; you have brought me forth into the Sunshine. I begin to see about me: if I look back, and down into the pit where I have been all my dayes, I wonder at my self what a dead dark thing I have been; when I look upon you, I see you like an Angel of light. I have heard of this business of praying to God, some have spoken ill of it, some have spoken favourbly I could not tell what it was, but now by your discourse I begin to see what an excellent thing it is: it changes men, and advances them into a condition above other men. You have dealt with me like as the Fishers do by the fish, you laid a Bait for me to make me de∣sire it, and bite at it, but I saw not your hook, until you had catch'd my Soul; and now I am catch'd, I see it was not for my hurt, but for my great good. The light which I do already see is a beautiful and desireable thing, and therefore I pray you go on, and tell me more of this new way. The two first things you are to consider of now you are come into the light, and your heart willing to attend unto this great work of praying to God, are these: 1. To know God. 2. Our selves. Of God, know his Greatness, Goodness, VVisdome, and Power. He hath made all things in this great world; all things above us are his works, he made the Heavens, the Sun, Moon, Stars, Clouds, &c. and all things below, the Seas, the Earth, and all things that are in them: he made Man, and gave him dominion over all his works in this world, and a Law of Life, under the penalty of damnation: and all this God did in six days; so great is God above man. The Law which he gave to man is holy, just and good: but man by the temptation of evil Angels, who by their sin became to be Devils, I say man broke the Law which God gave him, and sin∣ned against God, turned Rebel against God, and served the Devil: and in this rebellion all the children of men go on to this day. Gods Law is in Ten Commandments, wherein he requireth of man to know and worship God, fear his Name, and keep his Sab∣baths; and other Laws forbid Lust, Murther, Stealing, and all other evils. Moreover, God hath annexed unto his Law a great Promise, Do and live, with a just Punishment, Sin and die eternally; namely, that all the breakers of this Law, and sinners against him, shall be punished in hell fire with eternal torments. And this is the condition of all mankinde, and it is our estate, that by our sins against God we have deserved to die, and then to be cast away down into hell fire, to be tormented among the Devils, who tempt∣ed us to sin, and whom we have served in our life time: now toge∣ther with them we must be tormented for ever. Oh you have now killed me again: By the first light you shewed me, I thought you had made me alive, and I joyed in the light, but I understood it not. Now your light is become a sword, it hath pierced through my heart, by it I now see I am a dead man. Alas, I have been a sinner all my dayes, I am guilty of more sins then I have lived dayes, many sins in a day have I committed: Night and day have I offended God, and broke his Law. I have served the Devil and not God, I have done nothing that God com∣mandeth, I have only served the Devil, and committed sin; there∣fore I have deserved to be damned in hell, and to be tormented among the Devils for ever, whom in this life I have served with so much delight; And now poor miserable I, what shall I do? These Trees under whose shade we sit, why fall they not upon me and crush this rebellious worm in pieces, and send me away to the place of eternal torment? These Rocks and hills about us, why fall they not upon me and break me into dust and powder, and send me away unto perdition? will God regard these complaints of mine? what are these tears of mine? can they quench hell fire? nay, will they not rather be oyle unto those flames? I am in mi∣sery, help I can finde none; the greatness of Gods Majesty and power, against whom I a finite poor worm have sinned, doth most amaze me. I pray help me further to understand the great majesty of God. For this purpose this young man with us shall reade unto you some part of the VVord of God. Reade the 40 Chapter of Isaiah, begin at the 12 verse, and reade unto the 27. Who hath measured the waters in the hollow of his hand? and meted out heaven with the span, and comprehended the dust of the earth in measure, and weighed the mountains in sales, and the hills in a ballance? &c. , reade some Chapters of Job, Chap. 7, 38.39.40. VVhen these Chapters were read, Waban proceeded and said, Moreover, such is the Omniscience and Omnipresence of God, that we cannot hide from his sight any sin, or thought, nor yet can we hide our selves, or escape out of his hand. For this purpose reade Psal. 139. ver. 2, 0 14. Thou knowest my down-sitting and up rising: thou understanest my thoghts off, &c. lso God is Unchnge∣able: fr that reade Ml 3.6. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. And without shedding blood there is no remission, Heb. 9 22. Still I am mre and more confounded: who is able to de∣liver a wetched rebellious worm out of his Almighty hand? where shall I hide my self from his eye? Oh that the Rocks and Mountains would fall upon me, and hide me from the stroke of his wrathful hand! And yet I see that my wish is vain, there is no escaping from his wrathful vengeance. O wretched I, what shall I do! had I a world to give, I would freely give it, to be saved out of those flames, which are ready prepared for me, and I have so justly deserved. And yet I see that I have no such thing to give in ransome for my Soul; or had I such a thing to give, would it be accepted? God hath no need of my gifts or scrifices. Oh what shall I do? my miserable Soul must die. I am in the same condition with you, and so are we all: but I have rest and quiet in my Soul, because I have found a ran∣some, with which God is well pleased, his wrath is pacified, and I am delivered; I have escaped the danger of those deserved flames. Your speeches re some stay to my distressed Soul, it breed∣eth some hope in me to hear that there is a ransome to be found, and that you have fund it; may there be hope that I also may finde the sme? Yea, there is hope in Israel touching this matter; it is as free for you as me. Oh that you would shew me this Remedy. You have shew∣ed me my misry and danger, effectually; may it please the Lord to make you as successful to shew me the Remedy. But my Soul is still drowned in doubt and fear: Oh how I long to hear where this Remedy is to be found. I would go to the worlds end to finde it, I would take any pains to obtain it; but my trembling heart saith you and I both may be deceived, for what Creature in all the world is able to deliver a Soul from the hand of this Omni∣poent and All-seeing God, whose Justice and Law are Unchange∣able, and nothing save blood and death can satisfie it. True, no Creature is able to deliver us, vain is the help of Man or Angel in this case. As you said before, your mournings, cries and tears cannot do it, none but God himself can do it; and your heart will say and yield that God himself can do it: Isa. 55.9. As heaven is above earth, so are Gods thoughts above ours. Yea, that I can freely yield unto, that God himself can do it; what cannot he do? but will the offended just and holy God pacifie himself for my offences, and pardon so great a sinner s I? God is just and holy, and how can it stand with his holy Justice to pardon a vile sinner, without satisfaction to his holy Justice? will the holy God cease to be just? will he abrogate and disanul his holy Law, which I have so often, so deeply, so rebelliously broken? I have some hope, because you say it is so, but I see not yet how it can be, for God is Unchangeable. It is true that you say, God will never deny his own Ju∣stice, nor abrogate his holy Law for our sakes: But our God is a merciful God, and infinite in wisdome, and by his infinite wisdome he hath found out a way to satisfie the Justice of his own Law, and to deliver poor sinners from the condemnation of the Law. But how can that be? Can man, or any Creature for him, satisfie the Justice of the Law of God? Oh I am in the dark about this matter, you speak of impossibilities. Nothing that is holy just and good is impossible with God; and therefore to shew you God hath done this, know, that God hath done it himself, and whatever God hath done is holy just and good. But I pray tell me how this can be: Oh how I long to hear of this way of deliverance of a poor sinner out of the hands of Gods holy Justice and unchangeable Law. I will (as well as I can) declare it unto you. God is One in Three; Father, Son, and Holy Ghost: which we must believe and admire, though we cannot demonstrate. I shall at this time say no further of that point, onely thus much; God one in Es∣sence, in his infinite Wisdome and Understanding, conceiveth the Image of himself as the onely adequate object of his infinite wis∣dome. God conceiving is the Father: God conceived is the Son; this intellectual act of conceiving, is called Begetting: God con∣ceiving, and God conceived, by an infinite act of volition, loveth himself; and this Love is the holy Ghost, proceeding from the Fa∣ther and the Son. God as he is Father hath made all things, and given man a Law. God in the dispensation of the Covenant of Works hath agreed within himself that the Son of God should as∣sume unto himself an humane Nature, which is subject unto the Law of God. This glorious Person is God and Man in one Per∣son, named Jesus Christ. This glorious Person Jesus Christ, is a Person of more worth then all Mankinde beside. This glorious Person Jesus Christ came into this world, and offered to God by Covenant his own life in our stead▪ and died for us to satisfie divine Justice for the sin of man: with this Sacrifice God hath said he is satisfied for the sin of man. Thus Jesus Christ hath honoured Gods Law, by satisfying of divine Justice, and now Jesus Christ hath power to pardon whom he will. These are strange and deep things which you say: in this way I do see that a person is found that is able to pay a ransome to God, and satisfie his Justice. But still I am in the dark about my self, how shall I be interested in this Redemption wrought by Je∣sus Christ? If you have obtained it, I have some hope that so may I pray tell me how I may be made partaker of this great Redemption, from the condemnation of sin pronounced against me by the Law of God. According to my poor ability, as well as I can I will tell you, and I will tell you ow I have obtained it, and in the same way you also may obtain it. O how this hope, by your experience, beginneth to raise my heart I pray go on and declare it to me. God hath made a new Covenant of grace which he hath opened in the Gospel, and Jesus Christ hath published it to all the world: and the sum of it is this; That whosoever shall penitently turn from sin towards God, and believe in Jesus Christ, he shall have a pardon of all his sins, and be partaker of eternal life, through the grace and mercy of God in Jesus Christ. John 3.16. God so loved the world, that he gave his onely begotten Son, that who∣soever believeth in him should not perish, but have everlasting life. This puts me into another great difficulty: can I penitent∣ly turn from sin, and believe in Jesus Christ? Alas, I know not how to go about such a work, much less do I know how to accom∣plish the same; therefore I still am under great straights, ad know not what to do. You say true, it is a work past your ability to do: But Jesus Christ hath undertaken two great works in the salvation of sinners. The first is to pacifie Gods Justice, and satisfie the Law, and to reconcile God toward us; and that he hath done and finish∣ed effectually, when he was here on earth 2. Christ hath under∣taken to conquer the world or all Gods Elect (for it is onely the Elect of God whom Christ hath undertaken for) and the Father and the Son have sent forth God the holy Ghost to effect this work: for none but God himself is able to convert a Soul, and create faith in the heart of man. We cannot do it of our selves▪ neither you nor I can do it, but by the assistance of the Spirit of God, by the Word of God. Still the difficulty lyeth before me, I am at a loss, and know not what to do. I fully believe I am not able to do it my self. I will help you as well as I can; and the Lord help you by his Word and Spirit. Your heart is now (in some measure) al∣ready turned away from sin; that part of the work is wrought in your heart, which I will demonstrate to you thus: I ask you, will you hereafter live and walk in the wayes of sin as you have former∣ly done? Oh no, no: I hope God will keep me and help me; I will never live again as I have formerly done, I will binde my self from it. I abhor to do so, I will forsake them for ever: Lord help me so to do Well; therefore you are now converted from your sins: and who wrought this great Change in you? it was not your self did it, nor was it I that did it; I onely opened unto you the word of God, but the Spirit of God, by the conviction of the Law, and by the word of God, hath wrought this work in you. I cannot gainsay you, I yield to what you say, and wonder at it. In the same manner the Spirit of God by the word is able to create Faith in you to believe in Jesus Christ. This work the Lord useth to work in us by the Promises of the Gospel. Now I will propound unto you at present but one Promise, Mat. 11.28, 29. Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall finde rest unto your souls. Now I ask you, Are you weary and heavy laden with your sins? O yes, God knows I am so; I never felt the like distress in my Soul since I was born, sin is the bitterest thing in the world to my Soul. Then hearken to this call of Christ, for he calls you in particular to come to him, and this coming is believing: are you willing to come to Christ, and ask a pardon of him, and beg his mercy? Yea, with all my heart. Lord help me. Then see the next words, what he promises, I will give you rest. Oh Lord let it be so, according to thy Word and Promise, thy will be done. Well, wait here, and see if God doth not quiet your Soul, and give you rest. Mean while I will further ask you in the next words, Are you willing to take upon you Christ his yoke, and this yoke consisteth of two parts: 1. The yoke of Commandments, to do whatever he commandeth. And 2. his yoke of Sufferings in this world for his Name sake: for now that you are converted, the carnal world will hate you, mock you, injure you, speak all evil against you, and it may be if they can they will kill you▪ as they did Christ; but are you willing to suffer all for Jesus Christ his sake, who hath died for yo? And further, are you willing to learn meekness of Jesus Christ? for they are the next words; and I do assure you, that you will have great need of patience, when you have done all the duties he commands, to suffer patiently what God himself shall inflict upon you by sicknesses, crosses and tempta∣tions, or what wicked men shall inflict upon you. These things which you speak are against the flesh and frame that I used to be in; and I do finde that they are not so fully kil∣led, but that they have a little stirring in them when you propound these cases to me. But the experience I have now found of the love of God, and of Jesus Christ to my Soul, doth lay such an engagement upon my heart, that I will, by his grace and assistance, be for him onely, serve him onely, do all that ever he shall command me, suffer whatever he shall impose upon me; I will no more be for my self, but for him, who hath done all this for me. Oh what shall I render unto the Lord for all his benefits to my poor Soul! We are surprized by the night, we must rest under these Trees this night. I do account this day well spent, though we have made but little progress toward the place of our intendment: but I have been about the work I came abroad upon, though not the persons I intended. Thus God doth over-rule the wayes of men; he foreseeth and ordereth that which we had no thoughts upon: and therefore in that we have spent this day in such Con∣ference and Discourse, wherein we have seen so much of the pre∣sence of Christ with us; let us now spend this night in prayers and praises unto the Lord, who hath found us before we sought for him. You were going about another business, you little thought of find∣ing Jesus Christ by the way, and finding mercy to your Soul, a par∣don of your sins, and to become a praying Indian. Your discourse doth heighten my admiration. I acknow∣ledge God hath thought of me when I thought not of him; he had a care of my Soul when I had no care of my self; God hath pluck∣ed me out of darkness, and brought me into a most wonderful light, that I should be forced to see the wonderful things of Gods Law, & of my eternal condemnation by it, my helpless and hopeless condition that I was in. And then, that the Lord should open unto me a possibility of escape, that a ransome and remedy might be found by the infinite wisdome and mercy of God; and that Jesus Christ had not onely accomplished that great work, but offered the fruit and benefit of it to me▪ and called me to rest in him, and to be trust my Soul with him for pardon of all my sins, and for eternal life in Jesus Christ. These things are matter of my admiration, and shall be to all eter∣nity. My life remaining shall be spent in admiring, and in obeying and suffering, as you have now taught me; I shall account nothing too dear for Christ, who hath not accounted his own most precious life too dear for me. Whereas I am now instructed, that he being God and Man in one person, his life was of more value then all the lives of all mankinde; and that he did not forbear to offer that precious life for me; I must, I will, by his grace assisting, admire at this mercy for ever: and therefore the motion that you made of spending this night in prayer and praises unto his holy Name, it is a most acceptable motion to my heart. My experience suggest∣eth unto me matter abundantly to pray and praise his Name, but my ignorance is such as that I cannot tell how to utter my minde in words of knowledge suitable unto so great mercies as I have now experienced. Your discourse doth lead me out to inform you in a great point of the grace and kingdome of Jesus Christ, and that is the gift and grace of Prayer, which the Spirit of Jesus Christ teach∣eth every new born Soul to perform: for so the Scripture saith, Rom 8.15. He hath given the Spirit of his Son, whereby we cry, and crying is an earnest manner of praying; and the matter of our cry is to say Abba, Father, that is, to call God our Father, and to ask him a Childes portion in the Name of Jesus Christ, as he hath pro∣mised, that whatever we ask in the Name of Jesus Christ, it shall be surely granted, either the same thing or a better; for we are foolish children, and know not what is best for our selves, but our Father doth: and therefore when we make our prayers and request to God, we must leave the matter to his love & wisdome, to give us what, and when, and how he will. And because we are ignorant what to pray for, therefore the Spi∣rit of God who dwelleth in our heart, he is called the Spirit of Grace and of Supplication; and Rom. 8.26, 27. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit it self maketh intercession for us with groanings, which cannot be uttered. And he that searcheth the hearts, knoweth what is the minde of the Spirit, because he maketh interces∣sion for the Saints, according to the will of God. Where we see that our weakness is supplied by the assistance of the Spirit, and he help∣eth us to pray for such things as please God, and in such a manner as pleaseth God. And this is the condition of every true convert∣ed believer, that he can pray, and desires to pray, and is ever lift∣ing up his heart to Gd in prayer: and therefore I like it well that my motion of spending this night in prayer, is so acceptable to you, a good sign it is that the Spirit of Jesus Christ hath taken possession of your Soul. This little sight and experience I have, hath so filled my heart with a sense of my own vileness, that I see matter of endless confession; and I see so much nothingness in my self, that I see end∣less matter of petition and supplication; and I see my self so in∣finitely obliged to God for the riches of his free-grace to me a re∣bellious worm, that I see infinite matter of praise, thanksgiving and admiration: My heart also longeth after others, that they may be as I am. I pray tell me, what is my duty in that respect to pray for others? my Relations, my Friends, my Neighbours, and for all? Christ hath taught us, When thou art converted, then strength∣en thy brother, Luke 22.32. therefore you must pray for all the Church of God; you must especially pray for them that are weak, and tempted, and afflicted; and you must pray for them that are not yet converted, and for all Gods people, and for all Gods cause in all the world, and for the fulfilling of all Gods Promises. There is a world of matter to pray for: and for King and Rulers in a special manner. I feel my heart to answer your words like an eccho; my heart answers, All these things I desire to pray for. But alas, I am ignorant of fit words in prayer, and therefore I do request of you, first do you pray, and set me a pattern. Many whole nights have I spent waking, sometime in hunt∣ing, sometime worse, in dancing and other sinful revels; but I never spent a night so well in my life before: it is the first night of my new life; I have begun to live well, oh how fll of fear, and care and desire my heart is, that I may go on according to this good beginning. I hope the sweet avour of this good beginning to live well, shall abide with me, and I desire your help and coun∣sel how I may so perform it. Our state in this world is not perfect, corruption is killed but in part; there be old roots remaining, which upon occasion offered will still be stirring, acting, appearing, as a tree that is cut down, the old roots will be growing, which must be kept down with a speedy cutting off. A field that is well weeded, will quick∣ly produce new weeds again, out of that natural propensity of the earth to bring forth weeds; but a watchful and diligent husband∣man will be often weeding over his Corn fields: and so will our hearts be sending forth new weeds of sin, but we must be daily di∣ligent to watch and weed them out; our hearts have a natural pro∣pensity to sin, and therefore must be kept with all diligence. And therefore that is the first counsel that I give you, out of the expe∣rience of my own naughty heart. Your word do put a fear into my heart, I know that old customes of sin are very hardly left, and I have been so long ac∣customed to sin, that I am afraid of my self. Fear is a good watchman; Happy is the man that feareth alwayes: and let this put you on to a second Counsel that I give you, Be much and often in prayer, and that not onely among others in Familyworship, and Publick-worship, but also, and most fre∣quently in secret prayer, for so Christ hath commanded, Ma. 6. and Christ himself hath set us an example, who spent whole nights in prayer. The night spent in prayer hath let me finde a sweet taste in it, though I do already finde that it is a weariness to my flesh. I thank you for this Counsel, I desire I may remember and do it. What further Counsel will you give me? You must be much conversant in the Word of God, and though you cannot yet reade the Word, yet you must get the help of others, and learn the word of God by heart; and you must meditate upon the same night and day, for so David did, Psal. 1.2. And the meditation on the Word will sanctifie the heart, and kill corruption, and will mightily help you to subdue it. I doubt it will be difficult for me to learn to reade, I am dull of capacity. A strong desire, diligence and constancy, will obtain any thing: and you must pray God to teach you, and to open your heart to learn: Jam. 1.5. If any of you lack wisdome, let him ask of God that giveth to all men liberally, and up▪ raideth not, and it shall be given hi. And for a further help to you, my fourth Counsel is, That you diligently learn the Catechize, and by learning to reade that, you will learn to reade and understand the whole Bible. I see my self very ignorant, and therefore I am very desi∣rous to learn Catechism, because I have heard and do perceive that is the foundation of all knowledge in Religion, being wisely gathered out of the Scripture. You say right about Catechism; we do therefore teach it our Children, that the principles of good knowledge may be sown and rooted in them from a Childe: and for that reason also do we send them to School, to learn to reade the Word of God, that they may be acquainted with the Word from a Childe. Oh what a loss is this to me, that I am to begin to learn Catechize and the Word of God now I am a man, which I might have been acquainted with from a Childe, had I been brought up among the praying Indians. How happy are your Children that are thus brought up. I suppose you are very diligent in this matter in Training up of your Children. We have great cause to judge our selves for too much negligence in this point. A fifth Counsel I give you is, That you be constant and diligent in the exercise of the Worship of God in your Family, in these points: 1. You must Morning and Even∣ing pray in your Family, and teach them in Catechism, and read∣ing of the Scriptures. 2. Alwayes before and after Meat you must pray and give thanks to God. Oh what an holy life do the praying Indians live. Lord teach me and help me thus to do. VVhat further Counsel do you give me? A sixth Counsel I give you is, That you do carefully re∣member the Sabbath-day to keep it holy, and to come to the pub∣lick Assembly both Forenoon and Afternoon, constantly and time∣ly, and there diligently to attend the worship of God. Oh how my heart approveth of this Counsel. Have you any further Counsel to give me? One thing more; Let all your Conversation be a good example to others, & labour on all occasions to do good to others. I request this of you, that as we travel this day in our journey, you would teach me the Principles of Catechism. I do well like of your motion, its a good subject of dis∣course as we are in our way. Thus are they imployed till they come at their journeys end. MY aged Uncle, I am glad that it hath pleased God once more to give me an opportunity to see you alive in this world. It is not unknown unto you, that I and many others have undertaken a new way of life, which is known to many by the name of Praying to God. The way that I formerly, and you still live in, is a way of worshipping the Devil, it is a way of dark∣ness and sin: and though it is a way pleasant and easie to the flesh, yet it leadeth to destruction and eternal torments. Man is made for another life after this life is ended; and though our body dieth and turneth to dust, yet the Soul is immortal, it dieth not, but at the death of the body it departeth to a place of eternal being, either in glory, or in misery. If we pray to God with a right heart, penitently turn from sin to God, and believe in Jesus Christ, then we shall have a pardon granted us, and eternal happiness with Jesus Christ. But if we do not turn to God, but worship and serve the Devil, and walk in the wayes of sin, then at death our Soul must be dragged to hell, and there tormented for ever among the Devils, whom we have obeyed and served in this life. These things, and many more, we do perfectly know, and believe to be true by the Word of God, which is the Sun-light of the Soul, even as the Sun is the great light of the outward world. God hath put it into my heart to desire that your Soul might be blessed for ever; and the Church hath sent me, and I come in the Name of Jesus Christ to tell you these things, and beseech you to turn from these vain and evil wayes, and to believe in Jesus Christ, that your sins may be pardoned, and that your Soul may be saved in eternal glory. Your love and desire of my good, I have no reason but to accept with kindness; but me thinks one thing in your discourse is doubtful. We see with our eyes, and know certainly that the body dieth, and turneth to rottenness and dust, and why may not the Soul do so likewise? we see not what becometh of it, and to make such a stir, and change our course upon uncertainties, I have no liking to it, my Age inclineth me rather to be quiet, and not meddle with such unseen intricacies, utter for younger heads to minde. Our bodies are the product of the seed of man, and that is made out of the food we eat, and our food grows out of the earth, so that our bodies are made of refined earth; and there∣fore at death turn to earth again, out of which it was made, and so God speaketh, Dust thou art, and unto dust thou shalt return. But the Soul is not s; it is a Spirit, of a purer nature then earthly things, and it is immediately created by God, and therefore dieth not. Besides, we are assured by many infallible proofs out of the Word of God, nd by evidence of good Reason, that the Soul is immortal, which point we are taught in our Catechism. And not onely so, but Gd hath taught us, that at the end of the world the body shall be raised again out of the dust, and the Soul and body joyned together again, and then the person shall be judged by Jesus Christ, according to their deeds done in the flesh: those that live and die in their sins, shall be turned into hell, to be torment∣ed by and with the Devils; but they that turn to God, and believe in Jesus Christ, shall be judged to go with Christ to heaven, and be ever with him in eternal glory. Therefore this consideration doth more sharpen my request and intreaties of you, how shall I endure to see this body of yours, which I so respect and love, and that Soul of yours also, to go a∣way unto eternal torments. And I pray you consider what a wound and torment it will then be, to remember, I was exhorted and intreated to turn to God and live; mercy in Christ was offer∣ed me, but I refused it: and therefore deservedly do you lose what you refused, and deservedly you suffer that torment you did choose, rather then to trouble your self with this business of pray∣ing to God, and believing in Jesus Christ. These are great and deep things that I understand not: you young men have your blood warm, and your wits fresh and ripe, you can reade and understand these things. I am old and cold and dry, and half dead already, I have not strength enough left to be whetted up to such a new edge; let me alone to die in quiet, why should I take upon me such a disquiet to my minde, and disturbance to my self, and to my people? I have two Sons young and active men, I am very willing that they should take up this new way, perswade them to it if you will, but as for me, I am too old for such an undertaking. You do well to permit your sons to enter into a way of wisdome, and pray unto God; but I would propose two requests unto you: 1. To do well for your self as well as for your Sons, for your soul is as preceious as their souls be And 2. the most effectual means to perswade your Sons unto this way of wisdome, is for you to set them an exaple; if you should choose this way, then it is like that they would follow your example, but if you re∣fuse it your self, there is the less hope that they will choose it: for it is a way hard to the flesh, and requires much subduing of lusts, which will rather be done in your decrepit Age, then by them in their flourishing youth. I am weary, and need some food, and it is like so do you after your travel, and here is Meat set before us, therefore I pray eat, and you are welcome. I pray you let us eat like praying Indians. God hath taught us, that alwayes when we eat we should pry and give thanks to God. I pray do so, it pleaseth me well, though I cannot do so my self, for I am ignorant of the wayes of praying to God. Waban prayeth for a blessing, and then they eat: and after meat doth the same again. Aged Sachem, now that you and we are refreshed and strengthned by this food, I will declare unto you strange News, to which I intreat your attendance a little while, and all the people here present. I am like a man that was looking for a shell, and found a Pearl of inestimable value, whereby he became very rich and renowned. I had a small occasion to come and visit you, grave Sachem, and by the way I met with this good man, a messenger of God; by whose discourse my blinde eyes are opened, my dead heart is made alive, my lame legs are inabled to walk in the way to heaven, where I shall enjoy an eternal Kingdome. Many mira∣cles have been wrought upon me by the power of Gods Word, spoken to me by this mn: and that I may stir up your heart, and the hearts of the people here present to give diligent heed to what he saith, I will declre unto you what passed between us. I was as you are, I lived as you live, I did as you do, and as the rest of our Countrymen and Neighbours do; I followed the sports, pleasures, vanities, and courses that other men, and you, to this day walk in. But I was not aware how blinde, and dead, and vile, and wicked I was in the sight of God; nor was I aware that I was running on in a pleasant delightful way, which led me down to hell and eter∣nal damnation. But when I met this man, he discoursed with me about these things; he opened unto me, by the Word of God, the great Ma∣jesty of God, his Holiness, Justice, and Goodess; how God had made this great world, and all things in it, both things above▪ and things below; how made man an eminent Creature, gave him do∣minion over all the creatures here below; & gave him an holy, just and good Law, in Ten Commandments, under the order of a Co∣venant of Works, and if he kept and obeyed this Law, he should live in glory and happiness forever▪ but i he did break this Law, and sin against God, tht great Majesty of heaven, then he should be answerably and justly punid with eternal torments in hell fire, with the Devil and his Angels for evermore: and this Law was for himself and all his posterity, in whoe stead he stood as a publick person. Now he informed me, that Adam the first man sinned by the tem∣ptation of evil Angels, which rebelled against God, and turned Devils: by their temptation Adam need, and turned rebel against God, and served, believed and obeyed th Devil and therefore by the Law of God he was judd and condemned, and all his posteri∣ty. All this I found to be true in y own experience, for I went on in the same rebellion▪ breaking the holy Law of God every day both in thought, word and deed, obeying the Devil and his tem∣ptations, serving the lusts of my flesh, and filthy minde: I walked in the broad, easie, pleasant way that leadeth to destruction; so that I have deserved to be damned a thousand thousand times: and the greatness of the Majesty of God against whom I sinned, did breed terrour in my soul; my just condemnation by the Law of God, was evident to me as the light; Gods pure and unchange∣able Justice, which sentenced me by the Law unto hell, I saw I could not possibly answer, seeing I am a poor finite worm, and what have I to satisfie infinite offended Justice? and therefore my soul mourned and lamented, and sunk into despair; for Gods Justice is unchangeable, and his Law must be satised, which I am never able to do, and therefore I must be eternally damned under that just sentence. I durst not pray God to pardon my transgression, by any absolute soveraign act o mercy, for then he should have of∣fended his own Justice, which is unchangeable, and abolished his own Law, whose perfection is such that it must be fulfilled and sa∣tisfied; and to satisfie Gods just Law, was not in the power of any finite creature, Man or Angel: and therefore I despaired, no ran∣some could be found in all the world for me a poor sinner. Oh the bitterness that my soul felt, in the horrour of my damned estate! No tongue can utter what my soul felt. I had a taste of hell tor∣ments in my soul; my meditation of Gods Omnisience, whereby he knew all my sins, not onely open, but secret ones, brought in∣numerable sins to my remembrance, one of which was enough to damn me, but I had mountains of guilt heaped upon my distressed soul; the impossibility for me to satisfie divine Justice, and the im∣possibility of pardon without satisfaction, because God cannot be unjust, and his Law is unchangeable: Such meditations cast me in∣to the horrible pit of darkness and desperation. The redemption, the soul is precious, it ceaseth for ever, Psal. 4.8. Then God opened the mouth of this dear Servant of his, who told me that the infinite mercy and wisdome of God had found out a ransome, a way to satisfie Justice, and fulfil the Law, and to save poor condemned sinners, and that he himself had found mercy in that way. This bred some hope in my soul, and stayed me from sinking quite down, when I heard of a possibility: but still I was in distressing doubt and fear that it was but some delusion, because I could not see a possibility for Man or Angel, or any Creature, to satisfie and give a ransome to infinite Justice. Then he declared to me, that it is true that no Creature could give a ransome to satisfie Justice, but God himself was able to sa∣tisfie the infinite Justice of God. To that I yielded, that God himself might satisfie his Justice, but still I was in the dark, I could not see this could possibly be. Then he opened me, that adored Doctrine of God his being One and Three, how God was one in Essence, three in Persons, Gd the Father, God the Son, and God the holy Ghost; how the Father doth by an eternal intelle∣ctual act conceive the Image of Himself, as being the only adequate Object he understands himself; and this is called the Begetting of the Son, by an intellectual conception of his own Image: and these two Subsistencies, do by an eternal act of Volition love each other; and this Love is the third Person in Trinity, proceeding from both the Father and the Son. Now the eternal Majesty of God agreed within himself, that God the Son, the second Person in Trinity, should assume humane Nature to himself, and become a man, subject to the Law. This glorious Person is the greatest subject that ever the Law had, and this glorious Person is able perfectly to fulfil the Law, and perfect∣ly to pay a ransome satisfactory to infinite Justice, who hath done it. This depth of divine Wisdome my soul admired, and shall do to eternity. But still I was at a loss how I should be interested in the ransome that this glorious Person hath paid. Then did this Messenger of God declare unto me, that this glorious Person Jesus Christ had undertaken both parts of this work: First to atone, and reconcile God to man, by paying the ransome required, and by perfect fulfil∣ling the Law: Secondly, to subdue the soul and will of man to turn, and submit to be reconciled to God. But this work of converting a soul to God is such, that as no man can convert him∣self, so no other Creature is able to do it, onely God himself can do it; and for that end, both the Father and Son have sent forth the holy Ghost, the eternal Spirit, to work upon the hearts of men, and to create the work of Faith in them by the Word, and then to take possession of, and dwell in believing souls, to mortifie their lusts, to sanctifie their hearts and lives, and to lead them in the way of grace unto glory. And he further declared to me, that this blessed Spirit of God, by the Word of God, had already begun this great work in my soul: for a new light is set up in my soul, a wor beyond the reach of man; and tha light hath convinced me of sin, and of my my damned estate by sin; it hd made a separation and divorce be∣twixt sin and my soul; it had cut me off the old stock, and laid my soul down at the foot of Christ, capable with all humble thank∣fulness to accept salvation, not by any merit of mine, but by free-grace of Christ unto a vile and unworthy sinner. This I could not deny, but I did finde such conviction, and such a submision to Christ: and this he declared to be the first step and beginning of the work of sound Conversion. I crave your patience for a few words more. Then he proceed∣ed to shew me that the work was finished by the Promise, which also the Spirit of God doth bring home unto the soul, and makes up the match betwixt Christ and the soul. And to that purpose he brought Mat. 11.28, 29. by which Text he shewed me, as in a glass, 1. The distress my soul was in. 2. The call of Christ to such distressed soul. 3. The promise of Rest to such as come to him. 4. The obligation to learn meekness, both to do and suffer the will of Christ. And here my soul resteth. Ah friends, we poor Indians are great sinners, but Christ is great salvation for the greatest sinners. What finite creature can out-sin infinite satisfaction? I se you are strongly changed and transported: but my feeble Age needeth rest, and so may you also by this time. Aged Uncle, to morrow is the Sabbath-day: if you like of it, order all your people to come together in the morning, and by the Lords assistance I will further teach you by the Word of God. I like it well Send out to all parts of the Town, that all meet to morrow morning. THe Lord hath appointed that in our publick Worship first of a, supplications, prayers, intercessions, and giving of thanks be made for all men: For Kings, and for all that are in authority, that we may lead a quiet and peaceable in a god∣liness and honesty. For this is good and aceptable in the sight of God our Saviour: Who will have all men to be saved, and to come un∣to the knowledge of the truth, 1 Tim. 2.1, 2, 3, 4. According to this appointment, let us pray. Which finished, He took that Text, Matth. 20.1, 2, 3, 4, 5, 6, 7. In these words we may observe these things: 1. The Vineyard where men labour, is the Church, and this way of praying to God; and sheweth that it is a laborious and a good work, and will cause us to bring forth good fruits, grapes and wine, which is pleasing to God and man. But beware of bringing forth sowre grapes; especially suffer no briars and thorns, but cut them down, and root them up, and cast them out. 2. The Lord of this Vineyard is Jesus Christ, who calleth all men to come into this his Vineyard, and do these works. And this day I do in the Name of the Lord Jesus call you to pray to God, come and work in this Vineyard. Hearken to this Call, and be no longer idle, follow your sins no longer, you have lived in sin long enough, stay no longer, but come in when you are called. Happy are you, if you obey and come; woe be to you, if you re∣fuse. 3. Here be the several seasons of mens coming in, or the several Ages of men that do come in. 1. Some come in while it is morning, that is, while they be young: therefore I call you Boyes, Youths and Girls, come you unto the Lords Vineyard, and give unto God the first-fruits of your dayes. 2. The Lord went forth at the third hour, and called in young men and young women into his Vineyard: Hearken therefore you young men and young women to the Call of God, and come in. 3. The Lord went forth at the ninth hour, that is, he called in men and women full grown, to ripeness of parts, and strength; you are called this day to come into the Lords Vineyard; be you perswaded to come in, and serve the Devil no longer: now turn unto the Lord. 4. The Lord went forth the eleventh hour, that is, a little bfore night; and this doth mean you old men, and old women, come you into the Lords Vineyard▪ you see the Lord will accept you if you come. Do not think you are too old to serve the Lord; if your dayes be near finished, you had the more need come in quick∣ly, lest you die in your sins, and perish for ever. When he had finished, an Objection was made by one; We dare not come in to pray to God, for we hear you are very severe if any be found sin, of lust or the like, you Whip them and punish them, that maketh us afraid to pray to God. Answ. Wab. God hath appointed punishments of sin to be Phy∣sick for their souls; and though Physick be bitter and sharp, yet its very wholesome, good and needful. If you were invited to dwell at such a Town where there is a Physician, would you say, No, I will not dwell there, because if I be sick I must take Physick; sure you would therefore go dwell at that place. So it is in this case; you should therefore desire to pray to God, because they use Physick to heal the sickness of your souls. Waban having first prayed, then taketh this Text, Psal. 2.8, 9, 10, 1. In these words see thse three things: 1. Christ Jesus taketh possession of the heathen, and utmost ends of the earth: and this is one description of our Country. And now Jesus Christ calleth us to come to him. Some of us have sub∣mitted unto Christ, and he hath mercifully accepted us, and so he will accept you, if you will come in unto him. 2. See what Christ will do to them that will not come in; He will break them with a Rod of Iron, and dash them in pieces like a potters vessel. Thus Christ will deal with our sins, if we submit to him. But if we will not submit to him, he will thus deal with our persons, and destroy them that refuse to serve him, Luke 19.27. 3. Here is the effect of Gods severity against sinners; Be wise therefore O ye Kings; be instructed, ye Judges of the Earth: serve the Lord with fear, and reoyce with trembling. Do not say, Be∣cause Christ is severe against our sins, therefore we will not come unto him, but fly from him: do not so, for then he will destroy you; but come trembling to him, and say, Lord take away our sins by sharpness, that our souls may be saved for ever. SAchem, we salute you in the Lord, and we declare unto you, that we are sent by the Church, in the Name of our Lord Jesus Christ, to call you, and beseech you to turn from your vain conversation unto God, to pray unto God, and to believe in Jesus Christ for the pardon of your sins, and for the sal∣vation of your soul. We do unto you, according to the holy Ex∣ample which we finde, John 1.40, to 47. where Andrew called Pe∣ter, and Christ himself called Philip, and Philip called Nathaniel. So we are come this day unto you, in the Name of Jesus Christ, to call you to come unto the Lord, and serve him. This Argument we perswade you by, because we hear that many of your people do dere to pray to God, only they depend upon you. We pray you to consider, that your love to your people should oblige you to do them all the good you can. In this point, it lieth in your hand to do the greatest good in the world unto them, to do good to their souls as well as to their bodies, and to do them good to eternity, as well as in this present world. All this good you will do to your peple, if you will accept of this offer of mercy; you will not only your self turn from sin unto God, to serve the true and living God, but all your people will turn to God with you, so that you may say unto the Lord, Oh Lord Jesus, behold here am I, and all the people which thou hast given me: we all come into thy service, and promise to pray unto God so long as we live. Oh how wel∣com will you be to the Lord? And oh how happy and joyful will ll your people be, when they and their Sachem are all owned by God, to be in the number of his Children and Servants. It will be a joy to all the English Magistrates, and Ministers, and Churches, and good people of the Land, to hear that Philip and all his people are turned to God, and become praying Indians. We reade in Luke 15.7. tat there is joy in heaven over one por sinner that repenteth▪ and turneth unto God; what great joy will it then be in heaven▪ when so great a number as you and your people be, are turd unto the Lord, and become praying Indians! Often have I eard of this great matter of praying unto God, and hitherto I hve refused. Mr. Elit junior, while he was alive▪ attempted it, but I did not hearken unto his perswasion. Old Mr. Elit himself did come nto me, he was in this Town, and did perswade me; but we were then in our Sports, where∣in I have much delighted, and in that temptation. I confess, I did neglect and despise the offer, and lost that opportunity. Since that time God hath afflicted and chastised me, and my heart doth begin to break, and I have some serious thoughts of accepting the offer, and turning to God, to become a praying Indian, I my self, and all my peple. But I have some geat Objections, which I cannot tell how to get over, which are still like great Rocks in my way▪ over which I cannot climb; and if I should, I fear I shall fall down the precipice on the further side, and be spoiled and un∣done: by veturing to climb, I shall catch a deadly fall to me and my posterity The first Objection that I have is this, Because you praying In∣dians do rejct your Sachems, and refuse to pay them Tribute; in∣somuch that if any of my people turn to pray unto God. I do reckon that I have lost him, he will not longer own me for his Sa∣chem, nor pay me any Tribute. And hence it will come to pass, that if I should pray to God, and all my people with me, I must become as a common man among them, and so lose all my Power and Authority over them, This is such a tmptation as niter I, nor any of the great Sachems can tell how to get over: were this temptation removed▪ the way would be more easie and open for me to turn praying Indian. I begin to have same good likance of the way, bu I am loh to buy it at so dear a rate. Though I am younger then my Brother with whom I am set, yet I know my self to be in a clearer capcity to answer to this case, hen my Brother is, bcause Catsha oquin, the first great Sacem that prayed to God, and after him Chikatabuk, and after him Msqumog, were Sachems in the Town where I live, and they wre my Sachems, and I well know how the praying Indians did carry the matter towards them. And first, I say, if any of the praying Indians should be disobe∣dient (in lawful things) and refse to pay Tribute unto their Sa∣chems, it is not their Rligion and praying to God that teaches them so to do, but their Corruptions; it is a sickness that need∣eth Pysick to cure it, and not allowance and countenance to de∣fend it. I am sure the Word of God commandeth all to be sub∣ject to the higher powers, and to pay them Tribute, Rom. 13.1, 3, 4, 5 6 7. Ad Christ Jesus hath commanded to gie unto Cesar the things hat belong to Cesar, and to God the things that belong to God. And hus we have been taught. All the time that Cutshamquin lived, our Town did alwayes honour, obey, and pay Tribute unto him; and so far as I know, so did all the praying Indias which belonged to his Jurisdiction After his decease we chose Josias, or Chikkatabuk, but not until he had promised before the Gover∣nour and Magistrates of the Massachusets at Boston, To pray unto God, and to dfend and govern us in praying to God all the dayes of his life. And though he fell back from his promise, yet our Town alwayes owned him. And when he began to recover himself a little before his death, the people were ready to adhere unto him, and acknowledge him. In his life time we accepted his Bro∣ther, at his request; and Msquammog his leaving us, is his own act and not ours. And therefore, beloved Sachem, let not your heart fear that praying to God will alienate your people from you; nay, be assured it will more firmly oblige their hearts unto you. This I know by experience, for the more beneficent you are unto them; the more obligation you lay upon them. And what greater bene∣ficence can you do unto them, then to further them in Religion, whereby they may be converted, pardoned, sanctified and saved. All that my Brother hath said I second, and can bear wit∣ness unto it; onely I will adde one thing more▪ of which I know more then he doth, because it was acted in the Town where I live▪ There was some subtile endeavour to have mingled the praying and non-praying Indians, and to have reduced the praying Indians un∣der the power of non praying Indians, contrary to publick and evident Conditions. Against this, did some of the wiser sort (who saw the Trap) firmly stand; giving this Reason: The Fox came to the Lambs door, and would fain come in, but the Lambs refused. Then the Fox desired to let him put in but one Claw; the Lambs refused, saying, If he get in but one Claw, he will not rest till he have wringled in his whole body. Stop waters while they be small and superable. And this I say unto you, beloved Sachem, you shall finde none truer to you then praying Indians: but know withall, that Gd teaches them by his Word to be wise, and they will not easily be abused. I that be true which you say, all is not true that is talk∣ed against the praying Indians; and indeed I do see that they are the worser sort of men that do speak so ill of them, the wiser sort are not so minded. I have nothing within the compass of my knowledge, to gainsay that which you have spoken; and I know not but that a course my be taken to oblige both sides, as you took a course to oblige your Sachem. I am ready to think that the Go∣vernour and Magistrates of the Massachusets would as well oblige you to him, as him to you. Yea, yea, so it was, and most equal that it should be so. I have another Objection stronger then this; and that is, If I pray to God, then all my men that are willing to pray to God will (as you say) stick to me, and be true to me; but all such as love not and care not to pray to God, especially such as hate praying to God, all thse will forsake me, yea will go and adjoyn themselves unto other Schems that pray not to God: and so it will come to pass, that if I b a praying Sachem, I shall be a poor and weak one, and easily be trod upon by others, who are like to be more potent and numerous; and by this means my Tribute will be small, and my peple sew, and I shall be a great loser by pray∣ing to God. In the way I now am, I am full and potent, but if I change my way and pray to God▪ I shall be empty and weak. I confess that this is a strong temptation, and requireth much Self-denial and Faith to conflict with it. I pray consider what Counsel Jesus Christ giveth in this case, Matth. 16.24. Let a man deny hmself take up his cross, and follow me. I confess that this is harsh Doctrine to flesh and blood; but I will tell you a Cordial against it, Matth. 19.29 Every one that hath forsaken Hou∣ses or Brethren, or Ssters, or Father, or Mother, or Wife, or Chil∣dren, or Lands for Names sake, shall receive an hundred fold and shall inherit everlasting life. Trust God in this Promise, and see if he do not perfor it. And be assured, it is better to trust God in a way of well doing, then to trust to wicked and vile men in a way of sin. If God will punish you, all your men, especially the worst of them, cannot save you; but if all your men should for∣sake you, and yet you choose Christ, and be true to him, then Christ will certainly tke care of you. And further, this is but a fear that humane Reason maketh; try the Lord, it may be he will make all your men to stick the closer to you. You think the better sort will stick to you, it is but the loss of the worser sort, at the worst, and if you trust in the Lord, he can over-rule the hearts of the worst of men, and they shall no forsake you. Besides you may put it to the trial, put it to the publick Vote; if you should do so, I do think that they will all promise to stick unto you if you pray to God: and then this Objection is cut off in the beginning of the work. Consider also what Christ hath said, Mat. 11.29, 30. he commands such as come to him, to take up my yoke, and learn of me, for I am meek, and lowly of heart, and ye shall rest to your souls: For my yoke is easie, and my burthen light. You fear that this will be burthensome, heavy, and to your loss; try the Lord if he do not make this Objection easie and light unto you: and see if it do not prove that you are more afraid then hurt. Christ will not suffer any body to lose by him, at last. Nay you shall be a certain and a great gainer by it, both in this world, and in the world to come. As my Brother hath said, I acknowledge this to be (in ap∣pearance at least) a strong temptation. This was the temptation of Josias, that drew him to his Apostacy, he forsook his praying people, and adhered unto those who did not pray to God: but this was because his own heart did not love praying to God▪ and did better like of the wicked wayes of the non praying Indians. But what got he at last by adhering to the worst sort of his Sub∣jects? When he was in distress they all frsook him, which his praying Subjects would not have done, if he would have adhered unto them. Likewise this very thing which you propose, was a temptation to Cutshamoquin; His praying to God did make such of his people as loved not that way, to waver in their subjection to him, and it did begin to make him waver in the matter of pray∣ing to God: but God did mercifully preserve him, and kept him stedfast to his dying day. But this he did, he went sometimes a∣mong them, he used them kindly, e treated them with gentle per∣swasion, without compulsion; by such wayes be so carried the matter, that they forsook him not. And I do not doubt but that the matter may be so ordered and carried, that you may be secured from that danger, which seemeth to lie in your Objection. But indeed the true Reason why sundry of Cutsmoquin his men left him, whereby he fell under poverty, was this, He sold unto the English all our Lands which lay by the Sea-side and Salt water▪ save onely one Field; and then it was, that they went to such other places as they liked better. And this one Field also, Josias sold away; and the Inland place, where we now live, Mr. Elit pro∣cured for us, after we prayed to God. But let the worst of your fears come to pass, suppose all your Subjects that hate praying to God should leave you, what shall you lose by it? yu are rid of such as by their sins viiate others, and multiply transgression, and provoke the wrath of God against you and yours. But consider what you shall gain by praying o God: Do not trouble your self by pring upon what you shall lose, which at most is but a very sll matter Turn your eye to the other side, and look what yu shall gain; you lose a few wicked men which hate praying to Gd; bu if you pray to God, all the praying Indians will rejice at i, and be your friends, and they are not a few, now, by the grce and blessing of Jesus Christ; all te Massahusets Indians will be your friends; all the praying In∣dians Npmu Country will be your friends; all the praying Indians of Np will be your ; all the praying Indians of Nan∣tuket will be your friends; all the prayng Inians of Mahshepeg, and all Eastward from them as far s Cape od; all these wll be your friends: and what comparison is betwixt these, and those you lose? Again, suppose you lose a few Subjects that hate praying to God, but yet you shall gain a more itimte love of the Gover∣nour, and Magistrates, and god people of Plimouth, who were ever good friends to your Onsamequin, and to you hitherto; but if you pray to God, you shll finde dierence, they will more honour, respect and love you, then ver they did; they will em∣brace you as a Brother in Christ Jsus. Yea farther, the Gover∣nour and Magistrates of the Mssahusets will own you, and be fa∣therly and friendly to you. The Commissioners of the United Colonies will own you. Yea more, the King of England, and the great Peers who are Heads of te Crporation there, who yearly send over Means to encourage and promote our praying to God, they will take notice of you: and what are a few of your Subjects that hate praying to God, in coparison of all these? Yea moreover, and above all these Considerations, that which is said, Luke 15.7. I tell you, there shall be joy in heaven ver one poor sinner that repent∣eth; So that God in heaven, Jesus Crist, the holy Gost, and the holy Angels in heaven, will jy at your turning to God. Cease therefore these vain fears of losing a few sinful people, who possi∣bly may forske you, if you pray unto God. I am drowned and overwhelmed with the weight of your Reasonings: I know not what to answer you at the present; yet I fear, that when I am out of the sun-shine of your wise discour∣ses, I shall agin be plunged into the pit of doubting, by my ma∣nifold fears tat do iompass me. Go on therefore ad produce all your doubts, let us see what weight is in them. Sands are heavy when many are laid to∣gether, but bring them out one by one, and they will be foud light, and of no value. Our desire is to deal fully with you, and hear all that you have to say: Cobwebs my seem thick and strong until they be handled, but when they be touched and opened, they will be found altgether wek. I perceive that in your prying to , and in your Churches, all are brought to an equality; Sachems and people they are all fellow-brethren in your Curches; Poor and Rich are e∣qually priviledged; the Voe of the lowest of the people, hath as much weight as the Vote of the Sachem. Now I doubt that this way will lift up the hert of the poor to too much boldness, and debase the Rulers too low: this bringing all to an equality, will bring all to a confusion. This also I confess is a great and weighty Point, and must be looked upon with much prudence and caution. The weight of a Vote lieth not so much in the man, as in the matter wherein he Voeth. A poor wise man my give a better Reason then a rich man, or a Rulr, and then it is the Reason that prevaileth, not the man. We must all be ruled by the Word of God, both Sachems and people. The Word of Gd in the mouth of a por man must be regarded for the Wrds ake, ad not for the mans sake, be he rich or poor. The management of Church Liberties is a narrow edge, and may easily be miscarried, and rove hurtful; which difficulty must be helped by good conduct: the well-ordering of a Church is a point of great wisdome and care; but we must not therefore fly off from a Rule, because it is difficult, but it must be acted with the more fear, care and prayer. There is such a Rule in the Gospel way of the Churches, as E∣quality of Vote among Believers in the matters of Jesus Christ: And herein is a great point of Self denial in Sachems and chief men, to be eqal to his Brethren in the things that appertain to Christ, who is no respecter of persons: So it is said, Col. 3 11. Where there is neither Greek nor Jew, Circumcision nor Vncircum∣cision, Barbarian, Scyhan ond nor free, but Christ is and in all. And as Faith akes all Believers equal in Christ, so doth te Order of the Gospel: all that are in Gospel order, are equally concerned in the ffairs of Jesus Christ. And this should ot be a trouble, but a comfort and jy to every one; and therefore it is said, Jam. 1.9, 10. Let the brother of law degree rejoyce in that he is exalted; but the rich in that he is made law: for by both these Christ is exalted and in that we must rejoice. All that my Brother hth said is weighty: I will adde a word further to the edge of your Objection. Church-Order doth not abolish Civil Order, but establish it; Religion teacheth and commandeth reverence and obedience to Civil Rulers: and when a religious Ruler doth deny himself for Christ his sake, to be equal with his Brethren in Church Order, it obligeth all godly hearts the more to honour him in his Civil Oder. 1 Tim. 6 2 the Lord saith, And they that have believing Masters, let them not despise them because they are brethren, but the rather do the service, beuse they are faithful and , partakers of the benefit. These things and exhort. Do not fear any lots of honour, by sumting to Gospel Community in Church-Order; but know, that it is the rightest way to true honour. The hearts of all will honour those Rulers that are humble and holy. And when you shall do this for the honour of Christ, then Christ will take care to honour such Rulers; for God hath promised, 1 Sam. 2.30. Them that honour me, I will honour. Believe the word of God, for you shall finde it true. What second thoughts may come into my minde I cannot tell, but at present I finde nothing in my minde to oppose against what you say. But yet there is another thing that I am much a∣fraid of, and that is your Church Admonitions and Excommuni∣cations: I hear that your Sachems are under that yoke. I am a sinful man as well as others, but if I must be admonished by the Church, who are my Subjects, I know not how I shall like that. I doubt it will be a bitter Pill, too hard for me to get down and swlw. Still your Objections are great and weighty. Sin is the sicness of the soul, even as diseases are the sickness of the body. Admonitions in the Lord, by the holy Scriptures are the Physick of the Soul, even as outward Medicines are Pysick to the body. Now if your body be sick, you will no refue Physick because it is bitter or sharp, and difficult to bear. No, but you will bear it patiently, because you know it is wholesome, ad a means to cure your sickness. The same I say about the sickness of your soul, that Medicine which God hath appointed to purge awa your sin, you must patiently submit unto, because it is wholesome and good for your soul. Yea, and you must be so much the more care∣ful and willing to submit thereunto, by how much the danger of soul-sicknesses are deeper and greater then bodily sicknesses be. A bodily sickness, at the worst, doth but kill the body but soul-sicknesses, if not cured, do damn both body and soul in hell, with the Devil and his Angels for ever. It is a desperate danger to let soul sicknesses go uncured. It is pleasant and delightful to the flesh to sin without controll, but remember wht the end of it will be. Solomon that wise King saith, Eccles. 11.9. Rejoyce, O young man, in thy youth, and let thy heart cheer thee in thy youh, and walk in the wayes of thy heart, and in the sight of thy eyes; but know thou, that for all these things God will bring thee into judgement. This is a trembling word. Felix a great Ruler trembled when he heard that word, Acts 24.25. It is therefore against all wisdome to refuse to be subject to soul-physick. It is a great mercy when God giveth a skilful Physician to cure our bodies, but it is a greater mercy to have a skilful Physician to hel and cure our souls. This there∣fore is so fa from being a discouragement from praying to God, as that it is rather an encouragement. Make hast to come into that way which provideth well for your souls health, because eternal salvation dependeth upon it. I am willing to adde a word or two by way of lenitive. Though the matter be harsh and bitter, yet the manner of applying must be with all reverence, gentleness, meekness, tenderness, and love, so as to avoid all xasperation or provocation. So the Lord hath commanded, Galat. 6.1. If a man e overtaken in a fault ye which are spiritual▪ restore such an one in the spirit of meekness, con∣sidering thy self lest thou also be tempted. And for your futher encouragement, we finde in the Scripture that great Kings and rulers have meekly submitted to this soul-physick. David was sharply reproved by the Prophet, and he meek∣ly submitted to it, 2 Sam 12. and so it was with Eli, 1 Sam. 2.27. Let it not therefore be unacceptable unto you, to imitate so great, so good Examples. If Sachems might sin, and no body might ad∣monish them, because they be rulers, and the Ministers and people are the subjects, it were the most miserable condition in the world to be a Sachem or a ruler, they run to hell without controll, and no body may say unto him, Why do you so? It is said, Isa. 30.33. Tophet is ordained of old, yea for the King i is prepared. If God have ordained hell for Sachems, then sure he hath ordained means to keep them out of it, as well as for other men; for God desireth not the death of a sinner, but rather that he should repent and live. If therefore you desire to escape hell, and to go to heaven, submit your soul to such means as God hath appointed to bring you to repentance and slvation. When you put the Objection, you said you are a sinful man as well as others: therefore your own heart will tell you that you have need of such helps as God hath ap∣pointed to bring you to repentance, else you cannot be saved. I feel your words sink into my heart and stick there, you speak arrows; I feel that you wound me, but I do not think that you hurt me; nor do you mean me any hurt but good. I desire to ponder and consider of these things. I have more matters to object, but I will forbear at this time: and besides, it is time for you to eat, and to take rest, and therefore I will proceed no fur∣ther at tis time. We thankfully accept your patience thus long, and your good acceptnce of what we say: God hath been present with us, and we perceive that the Spirit of God is at work in your heart, this putteth us in hopes of a good issue. We have one request unto you, beloved Sachem, That while we bid in your house, we may have liberty to carry our selves like praying Indians; namely, that when we eat, we may pray and give thanks to God, before and after meal; als before we lie down at night, and when we rse up in the morning▪ we may pray and give thanks to ; and that discourses may be grave, and for edification; that there may be no Games or Sports, or such other things, wic we have abandoned. I dlie well what you say, all things shall be as you de∣sire; it will be a god opportunity for us to see what manner of Conversation you praying Indians use. I will prpse it unto so may of my people as be here present, how they like of this last motion yu , of allowing you free lberty of all such Exerci∣ses as you praying Indians practise. What say you, my friends, to this lst of theirs? We like it very well, and shall willingly give attendance unto their rayers. And besids it is not long to teir Sabbath, we desire they wold stay the abbath, and teach publickly, and let us see their Sbbath Converstion also. It may be we shall see so much beuty and derableness in their wayes, that it may much heghtn and raise our affectios o embrace and submit our selves to this way of praying to God. You go too fast, your answer goes beyond my proposal, or their request: we spake onely of private Conversation. I said no∣thing of the Sabbath, nor of their publick Teaching, this is a greater matter. But go to, seeing you have made the motion, I will not refuse it. What say you my friends? you hear wh these people desire, will you trry the Sabbath among us, and teach publickly amongst my people? for if you accept the motion, we shall take a course to give notice thereof to all parts of the Town. We are sent by the Church in the Name of Jesus Christ, to call you up unto the way which leadeth to heaven. One part of this heavenly way, is to Keep holy the Sabbath day, by exercising our selves in the Word of God and prayer. I perceive the for∣wardness of your people hereunto, and your own wary condescen∣dence unto their desires, which amounteth unto more then a cal∣ling unto us to attend the motion: it addeth encouragement and hope of good acceptance with man, and a divine blessing from heaven. I Have so ordered my occasions, that they will give way to y attendance to the matter you come about, therefore this Afternoon I have set apart, that we may have further Confe∣rence about them. The former points we discoursed, I am willing they should still lie soaking in my heart and minde. I am not ready to make Re∣plies, or to draw forth any further speech about them. I choose rather to draw forth some of my other Doubts and Objections; unto which, if your Answers be as considerable and weighty, as they were to my former doubts, I shall then see cause to lay them up also a soaking, and pondering in my heart. Know this, that in the rowlings of my thoughts, the disquiet turnings and tum∣blings of my minde, do oft-times molest me with variety of pas∣sions. I am sometimes in grief and anguish of minde, especially when I over look my life past, and remember the many sins and follies that I have stained my life and honour withall, I think with my self, What a fool have I been, that for the love of a lust, which Dogs and brute Creatures delight in, that I, a Man, a Sachem, should be so besotted, as to stain my honour, wound my Soul, of∣fend God, and expose my self to eternal damnation, and all this for a short delight that is gone with a blast, and leaves nothing be∣hinde but shame and sorrow; and these are durable and indelible, a sad effect of sensual pleasures. Ah what a fool have I been▪ when I should have imployed my self in higher and greater mat∣ters for the honour of God, and the good of my people. I have wasted my precious time and strength to satite my pleasures, which have left such a sting and torment in my soul, which all my Estate and Honour cannot ease me of, but they are like to torment me for ever. I am never without wicked company to draw me out unto such iniquities, but none of them can ease the torment of my minde and conscience, though some apply themselves so to do, I do finde their remedies are false and uneffectual. But I have quite lost my self, I did not intend to open and pour out my minde and thoughts about these matters; but full vessels are ready to run over. I will come to that which I did intend. Beloved Sachem, as the overflowings of your grief have interrupted your intended discourse, so let me take so much bold∣ness to lengthen this your interruption, with a word of God▪ that may, by his blessing, be (at least) the beginning of a Cordial to your heart, and a Cure to your stain and wound. Sin is a shame to any Nation or person, but repentance is an honour. Your griefs have the right savour of repentance. It is said, 1 Cor. 3.18. Let a man become feel, that he may be wise: you chide your self for your folly; yu d well o to do, it is an act of wisdome so to do, go on in tis frae of heart, and be constant, and you shall made rest. Christ calleth troubled souls to come unto him, Mat. 11.28. and he promish to give them rest, and he is ble to per∣form his promise. In his hand I leave this matter, and your tossed soul with inward griefs, that i him yu may finde rest. My Brother hath presented you with a Cordial for your heart grif, I will present you with some Balm to heal your soul wounds. It is said Jer 8.22. Is there no Balm in Gilead? is there no Physician there? Why then is not the health of the daughter of my people recovered? Beld, in Gods Word we finde a Balm for wunded souls, and that is the dath and blood of Jesus Christ, believed by faith: for Christ hath died for our sins, and rose again from the dead for our justification; he offereth a pardon for all your sins, and he will heal your soul, and quiet your heart from all those turmoiling troubles and griefs. Believe therefore in Jesus Christ, and he will pardon and save you. I thank you for these comfortable words, I feel them in my heart, and I desire to lay them up among other things which I ponder in my heart. And now I will proceed to open such other doubts which lie in my minde as impediments wich hinder me, and delay me from ac∣cepting of this way of praying to God. I perceive in all your dis∣courses, that you have a Book which you call The Word of God, and you reade it to me. I perceive also that in your worshipping of God morning and night, you reade in that Book: I pray tell me what Book that is, what is written in it? and how do you know that it is the Word of God? Many say that some wise English-men have devised and framed it, and tell us that it is Gods Word, when as it is no other then the words of wise men. Hoh! we shall be interrupted in our discourse, for here cometh in a Sachem that hateth praying to God, and hath ben a means of delaying my entrance into this way: but if he come up unto us, we will go on and let him be partaker of our discourse, if he like of it, and be willing so to do. Eh, my friend, I pray come and sit down here, and hearken to our discourse. Here be some of the Massachuset praying Indians, who are soliciting me to pray unto God; and we are now discour∣sing about a Book which they have, which they say is the Word of God: and I am row enquiring of them what is contained in that Book, and how it may be made appear that it is the Word of God? If you think good to joyn with us in this discourse, it will be ac∣ceptable unto us to have your company, and to hear what you have to say about it. I am willing to be present and ear your discourse, bu as for this new way f praying to Gd, I like it not. We ad ou Forefathers have through all generations lived in Religion, which I desire not to change; Are we wiser then our Forefathers? And I like not to suffer our people to reade that Book which they call the Word of God. If it be Gods Word, it is too deep for ignorant people to meddle withall; and it will fill them with new light and notions, which withdraws them from ou obedience, and leadeth them to make trouble and disturbance unto us, in those old wayes in which we and our Forefaters have walked: and my Counsel is to suppress the reading of that Book. With due respect unto you, Sachem, I shall thus answer unto what you say. If a great Sachem in a far Country should send unto you a writing, wherein he giveth you wise Counsel, would you not reade it? would you not hear what he saith? and would you not suffer your peple to learn wisdome, but ontinue in their ignorance and blindness? Sure you would shew so much respect to a man, a Sachem, that should do so kindly to you. Now so it is, that the great God who made these high heavens, and the great Lights that be therein; who made this Earth, and all this great World, and all things in it; who is King of king, and Lord of lords: I say this Great God, pittying to see the ignorance that all men are darkned withall, he hath sent us his VVord, which will make wise the ignorant, and will you not suffer your people to learn isdome? do you love darkness better then lght? Besides, all Mankinde live in the wayes of sin, which lead them o hell torments, where they shall be punished with eternal fire: God pittying this miserable condition of man, hth sent us VVord of his, which sheweth us the way to escape hell tor∣mets, and leadeth us into the way that leadeth us to eternal life, happiness and glory. And will not you suffer your people to learn this good way, when God offereth it unto us? Consider how your people will curse you, when they feel these torments, because you would not suffer them to learn the true way to heaven and appi∣ness▪ And what though we are not wiser then our Forefather, yet God can teach us such wisdome as our Forefathers did not know. I think, that we are bound to think that our fathers were so wise, that if Gods VVord had been brought and offered to them, would have received it, and would have learned by it to be wiser then they were, and why therefore should not we b so wise, as to do that which our wise fathers would have done, i this light had shined unto them, as it now doth unto us. Let not the deepness of that wisdome in Gods VVord, hinder us that are inorant from searching into it, for by reading of Gods word the ignorant may be made wise, Psal. 19 7. it maketh wise the simple: and . The Word gives wisdome to the smple, and to the young man know∣ledge and discretion. David learned to be wise by reading the word of God, Wiser then his Enemies, wiser then his Teachers, wiser then the Ancients, Psal. 119 98, 99, 100. and so may we. It is a vain word to say, They are ignorant, and therefore they may not reade the Word; the contrary to this is true, Because they are ignorant, therefore let them search and reade the word of God, be∣cause that will make them wise. But you give the reason that lieth in the bottom of your heart, when you say, By reading of the word they will learn new light, which will molest and trouble them that love and walk in their old lusts, and deeds of darkness, and therefore you will keep them from the light. But I pray con∣sider at what a dear rate you purchase your quiet in your old ways of sin and darkness, which lead you to hell, when you will compel all your people to live in sin and darkness, for fear lest when they finde the light of Gods Word, they should molest and trouble you in your lusts and sins. I will adde a few words to what my Brother hath spoken. I have heard that in the other part of the World there be a certain people who are called Papists, whose Ministers and Teachers live in all manner of wickedness and lewdness, and permit and teach the people so to do: and these wicked Ministers will not suffer the people to reade the Word of God, and pretend the same reason as you do, Because they be ignorant. But the true reason is the same which you plainly speak out, lest by the knowledge of the VVord, they should have light to see into their vileness, and mo∣lest them in their lusts and sins. And they are so cruel, that if they finde any one that readeth the word of God, they will kill him. They choose rather to lead all their people with them to hell, then to suffer them to see the light whereby they may be saved, lest when they see the light, they should discover their filtiness, and ouble them in their ay to hell. But God doth account these men Murtherers, and ath threatned to bring upon them fearful destruction, to revenge the blood of Gods people whom they have murthered. Therefore I pray you to consider, that the like ven∣geance from God will fall upon you, if you will not suffer your people to search into, and learn the word of God. What you have said hath fully setled and satisfied my heart in this point. I will never hinder my people from the know∣ledge of the word of God, and I wonder at those vile Ministers that do so wickedly abuse the people; and I wonder at the Sa∣chems, that they will suffer such vile Ministers to abuse their peo∣ple in that manner, why do they not suppress them? and why do they not Command their people to Print the Bible, and let it be free for any man that will buy them, and reade them? I wonder at these things; Can you satisfie me in the reason hereof? I can say but little to it; onely thus much I have heard, Some Sachems are as bad as the Ministers, and of the same minde with their Ministers, they are lise minded as this Sachem is; o∣ther Sachems that are wiser and better minded, yet they cannot help it, because their Ministers are so rich, and by that means have so many people dependin on them, that their Sachems dare not mddle with them; and their Ministers take a cunning course to keep themselves and successors rich, for they will not suffer one an∣other to marry, whereby they should have lawful Children to inhe∣rit their riches, but when they die▪ the next Minister hath all, or most of the riches that he had. And to the end they may keep one another from marrying, they suffer one another to keep VVhores, so that they have Batards good store, but no lwful Children. And by this means they maintain themselves in very great wealth, so that the Sachems dare not meddle with them. Dot no body see these base doings of these Ministers? O yes, many; but if any body speak a word against them, they will kill him presently, so that partly by their wealth, and partly by their cruelty, keep every body in fear of them. Oh strange! how many of these wicked Ministers be there, that they are so potent? Oh, a great many. The Ministers of I know not how ma∣ny Countries combine together, and be of one minde to uphold one onother; and they choose one Chief, and call him a ope, and say that he has power to pardon men sins, and will sel Pardons for Money, and by that means they get a great deal of wealth, for people are such fools as to think that he can pardon them, when as the Popes be as vile sinners as any body, and keep VVhores, and get Bastards. Other of these Ministers they call Cardinals; others Lord Archbishop; others, Lord Bishop; other, Lord Abbt; o∣ther Lord rir, and I cannot tell how many more: and many of these as rich as Sachems, and leave their wealth to their succes∣sors, because they have no lawful Children, onely keep VVhores, and get Bastards. And they will allow their Sachems▪ or any body else, to keep VVhores, and get Bastards▪ and the Pope will par∣don them for money. And this that I tell you, is but a little of the filthiness that is among these wickd Ministers. Now i peo∣ple should but look into the word of God, they would presently finde that no body can pardon sins but Gd; and they would pre∣sently finde, that God has appointed no such Ministers as these, they are all of them the Devils Ministers, and not God's: and if Sachems and people knew this, they would buy no more Pardons of them, and the Sachems would suppress them, and take away their great riches, or imploy them to better uses. And for this reason they will not suffer any but themselves to rede the Scri∣pture▪ they will kill them if they do; and they have Lords Inqui∣sitors, as they call them, to watch and search if any body have a Bible, or any other good Book, that opens and discovers their Villany, he shall be killed: And these Lords Inquisitors are as rich as Sachems. And thus they keep all men in subjection to them, and in fear of them, and Sachems are afraid of them, and they do what they list. Here be Ministers with all my heart! are these the men that manage their Religion? These are worse then our Pauwaus. If any Puwau in my dominions should be half thus vile, I would scoure him. I see that in some places of the world there be worse men then we Indians be. I do not think there is such vileness to be found among any of the Indians in all this Country, what may be further off I know not. And if all this vileness be maintained by ignorance of the word of God, it semeth to me, that it is a principal thing in Religion to know and be acquainted with the word of God; and therefore I desire that now we may go on with our intended discourse. And whereas I proposed two questions, me thinks that much may be gathered out of this discourse we have had, tending to shew what matter is contained in the word of God. But it is like you will speak more fully to it. I shall there∣fore bend my minde to give attendance unto what you shall fur∣ther say This Question is one great Principle in Religion; and I cannot take a surer and better course to answer it, then by decla∣ring the Answer that is given in our Catechism unto the Question, and by opening some of the Texts of Scripture, which are there brought for the proof and manifestation thereof. The Question is, What is the Word of God? The Answer is, It is the Will of God written in the Bible, whereby he rightly guideth man, in every thing in this world, and whereby he bringeth us to eternal salvation. These are but few words, but full of weight, and proved by divers Scriptures. What do you mean by Scriptures? The word and will of God written in a Book, whereby we may not onely hear it with our ears, when it is spoken by others, but we may see it with our eyes, and reade the writing our selves. And this is a great benefit to us, to have Gods word and will writ∣ten; for a word spoken is soon gone▪ and nothing retaineth it but our Memory, and that impression which it made upon our minde and heart; but when this word is written in a Book, there it will abide, though we have forgotten it, and we may reade it over a thousand times, and help our weak memories, so that it shall ne∣ver be forgotten; yea, and such as cannot have an opportunity of earing the word, yet they may alwayes have an opportunity of reading the word, because it is written in the Bible, which they have by them in their houses, and may reade in it night and day. We do therefore call the word of God Scripture, because it is written in a book. I am satisfied in what you say: I pray go on to open those Texts of Scripture which the Catechism giveth for proofs. The first Text I mention is Hos. 8.12. I have written to him the great things of my Law, but they were counted a strange thing. Here God gives to man a Law, and he writeth this Law; and eve∣ry thing in this Law is a great matter: though some things are grea∣ter then other, yet every thing that God hath written is a great matter. But God doth blame men for counting them as strange things; we should be well acquainted with them. Dan. 10.21. when an Angel spake to Daniel, he told him, that he would declare to him that which is nted in the Scriptures of truth. And we that teach others must carefully so do, we must teach no∣thing but that which is noted in, and grounded upon the Scri∣ptures of truth. And we need to teach nothing else, for all things needful for salvation are contained in the Scriptures, as appears 2 Tim. 3.16, 17. All Scripture is given by interpretation from God, and is profitable for doctrine, for reproof, for correcton, for instruction in righteousness; That the man of God may be perfect, throughly fur∣nished to good works. The man of God here, meaneth, o ay be applied to any honest man that is willing to walk by the Rule of the word, be he a Sachem, or a Teacher, or a Father, &c. Every man may finde in the Scriptures a perfect rule to guide him in eve∣ry thought, word or deed. So that the word of God is a perfect Law to guide every man, in every thing, all the dayes of his life. And the word of God is not onely a rule to guide us in this life but it also brings us to heaven; Acts 20 32. I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among them that are sanctified: and James 1.21. Re∣ceive with meekness the ingraed word, which is able to save your souls. Many such testimonies I might adde, to shew the fulness of perfection of the word of God: but I forbear at present. I will adde a few words touching the perfection of the Scriptures. Deut. 12.32. Whatsoever I command you, observe to do it; thou shat not adde thereto, nor diminish from it. Here be two wayes of wronging the Scriptures; 1. By adding to it; 2. By taking from it. Now these Popish Teachers and Ministers of whom I did discourse before, they do most wickedly wrong the Scri∣ptures, especially by adding to them. They say that their Offices are commanded in the Scripture, and that the Pope is Christ his Vicar, and that he hath power to pardon sin, and abundance more such rotten stuff they adde unto the Scripture. Now this is another reason why they will not suffer people to reade the Scriptures, because then every body would finde out their false dealing; and therefore if any body finde them out, they will presently kill them. The great wrong they do unto the Scri∣ptures of truth, is one of their great sins; they adde their own wicked inventions, unt▪ and perfect word of God. Your discourse doth in my heart an admiration at that excellent ; and I find my heart a longing desire to be acquinted with that Book, and with those excellent matters that are cotined in it. But although my heart doth begin to reverence that Book for the sake of he matter contained in it, yet I desire that you would proceed to give me your grounds why you believe that it is Gods word, because I shall ten reverence the Word, not onely for the matters sake, but also for the Authors sake. Good words spoke by a good man, do obtin respect; much more may the words that God speaketh, command all reve∣rence. This Point also being a great Principle in Religion, I will take the same course in it, as I did in the former. I will shew you what Answer we are taught in our Catechism, and I will touch some of the proofs. 1. The first Reason to prove the Scriptures to be the Word of God, is, Because they teach us the first Creation of the World, and all things in it, which no man nor Angel doth know or can teach, onely God; and this is proved in the first Chapter of Gene∣sis▪ where we reade the wonderful work of God in the Creation of the World, where man was last made. 2. The second Reason is from the holiness and perfection of the word of God. No man or Angel could give so holy▪ pure and per∣fect a Law, as Gds Law is, Psal. 19.8, , 10, 11. also Psal. 12.6. The the Lord are pure words; as silver tried in a furnace of earth puried . 3. The third Reason is, Because the word of the Lord is con∣firmed by such Miracles, as onely God himself is able to perform. Moses the first writer of Scripture▪ did many great Miracles, in Egypt, in the Red Sea, and in the VVilderness; so did many other Prophets: but especially Jesus Christ did many wonderful Mira∣cles, and s did the Apostles▪ by which our Faith is confirmed, that their writings are the word of God. 4. Because the Scriptures doth reveal unto us Jesus Christ, and salvation by Christ, according to the Gospel of Jesus Christ. This no man or Angel could ever have found out, onely God▪ 2 Cor. 5.19. God was in Christ reconciling the world unto himself, and hath committed to us the word of Reconciliation John 5.39. Searh the Srptres, in them ye think to finde eternal lie: and they are they that tesie of me. Therefore they are the word of God 5. Because the word of God doth convert the soul from sin and Satan, unto God. It sanctifiet the soul, and doth lead mens souls in the wayes of life, unto slvation; it is the sword of the Spirit to conquer the Devil▪ Jam. 1.18. Of his own will bega e with the word of truth. Joh▪ 17.17. Sanctifie them through the truth: thy word is truth. Ephes. 6.17. the sword of the Spi∣r, which is the word of God. Such grounds as these we are taught in our Catecsm. Who can oppose or gainsay the mountainous weight of the Arguments? I more then tisfied, I am ashamed of my ignorance, and I abhor my self that ever I doubted of this point; and I desire wholly to give up my sel to the knowledge of, and obdience to the word of Gd, and to abandon and orsake these sins wih the wod f God reproveth and condemneth. I will adde one Consideration further, to manifest that the Sriptures are the word of Gd; and that is, By the great Anti∣quity of these writigs; which have been xtant so many thousand years, and have through to many enemies hands, who ave used all ar and frce to abolish them, or corrupt them, and yet they could never d it. Mses wrote te first Five Books of Scri∣pture above a thousand ad our hundred years before Christ came, and it is above a thousand and hundred years since Christ came, and sice the Gpl, the last part of the Scripture, was written. Put these two Numbers together, and they make three thousand years. So long the Church have had the Scriptures: and all this while the Devil and wicked men have endeavoured either to abo∣lish them, or corrupt them, but they could never do it; we have every wrd of God perfect and pure unto this day▪ which cannot be said of any other writing in all the world. And this wonderful divine protection of this Boo, doth greatly manifest, that doubt∣less it is God own word, over which he hath bestowed such emi∣nent care. But how do you know all this? How do you know what was done so many thousand years ago? The Scriptures themselves have kept a perfect Record of Times from the beginning of the World unto the coming of Christ, and out of that Chonologie we may perfectly know how long Mo∣ses was befre Christ; and there be other sure wayes to know how many years it is since Christ came. And thus may we know certain∣ly how long the Scriptures have been written. I this be so, the Reason is strong, the Antiquity of the Bok requireth reverence; and Gods constant care of it, sheweth he hath a divine influence in it. But we are now called off from any further proceeding in our discourse at this time. Before we part, I have one motion and requst to propose unto you; To morrow is your Sabbath, and I have a desire that you two would teach us that dy and let us see the manner how you worship God; it may please God to make more of his light to hine among us. You remember what passed about this motion; I do now with more desire confirm hat mo∣tion. We also are still of the same minde and purpose, and are the more confired in our hearts, because we see that Gd is on the coming hand, to incline your heart unto the Lod. I Have now lived one Sabbath: many a Sabbath have I been dead, and followed works of darkness and sin, when I should have been following the Lord in such wayes of Worship, as yesterday was spent in. I am wounded at my heart to remember what I have done upon the Sabbath-day, I have served the Devil, and lust and sins of all srts, even upon the Sabbath-dayes The sins that I have committed do render me vile in the sight of God, and the time wherein I have committed many of them, doth ren∣der me more vile in the eyes of the Lord my Judge. You said yesterday, that Christ Jesus is the Lord of the Sabbath, and re∣quires all men to spend that day in his service; and when Christ Jesus shall judge the world, he will examine all men how they spent every Sabbath. O wretched man that I am, what answer shall I make, though I am a Sachem here on earth, I shall be but a subject in the dy of Jdgement. I now sit upon the Bench to jdge others, then I must stand at the Brre to be jdged my self. Oh what mountains of sin have I heaped up in my wicked life! I had forgot my sins, and I thought God had forgot them too; and I had thought my Conscience had forgot them also, but now I see it is not so. God hath numbrd all my wayes, my thoughts, my words and works and I feel now that my Conscience remem∣breth them also, though it hath been asleep in the times of my ig∣norance and profaneness. Oh I am a wretch: I should have been an example to my people, an example of virtue, of wisdome and of praying to God, but I have done quite contrary to my duty: I have been an example of lust, of profaneness, yea of all sin; and in particular of tis great sin o profaning the Sabbath: my hrt is wounded with the sense of this sin especially, and that forceth my troubled Conscience to gall and afflict my soul with the remembrance of all my sins. But why say I all? I now finde my sins are numberless: my own personal sins are many, great and vile, my heart doth loath my self to remember them, they make me an abhorring to God. Bt moreover and besides my own personal sins, other mens sins I am guilty of; Oh how many have sinned upon my account, many wayes? I am a Sachem over my people, to rule them in virtue, and to do them good: but I have done con∣trary to my charge, I have led them out into all sin, and thereby I have done them the greatest hurt and mischief. I have been a means of their damnation, Oh how may are gone, and going to hell upon my account? how shall I escape damnation, who have led so many into that eternal pi▪ Oh I am pained at my heart, what shll I do? Oh what shall I do? No creature can help you; none but God in Jess Christ, he can help you. Consider that Text, Miah 6.6▪7 8 Wherewith sha I come before the Lord, and boe my before the hgh God? shall I come before him with burnt offerings with year old? Will the Lord be pleased with thusands of ras, or with ten thusands of rivers of oyl? sha I give y first brn for my transgression, the fruit of my boy for the sin of y soul? He hath shewed thee, O man, what is goo; and hat doth the Lord require of the, but to do justly and to love mercy, and to wal hutly with thy God? Nothing that you can do▪ o bring to God, can pacifie that divine wrath that is kindled against yu; but ver 8. he sheweth you the way. Also consider that Text, John 4.6 I am the Way, and the Truth, and the Life: No man cometh unto the Father, but by me. You have been a great sinner▪ now you lament it, yu would obtain a pardon, and be reconciled to Gd: This word of God sheweth you the way, and that is to humble your self before Christ Jesus▪ believe in him, and give up your self to be his servant, your self to wor∣ship the Lord▪ and to bring on all your people to do the same. I remember two places in Daniel where Sachems were in trouble of minde, as you now are, and Daniel gave them counsel from the Lord the first plce is Dan. 4.27. Wherefore▪ O Sachem, let my counsel be acceptale to thee, and break off thy sins by rghteousnes, and thy iniquities by sheing mercy to the poor▪ if t may elengh∣ning of thy tranquility. And my heart is perswaded (with submis∣sion to the Lord) that if you now turn unto God, and promote praying to God among all your people, you shall see better dayes then ever you have yet seen. There is another sad story in the fifth Chapter of Daniel, where the wicked Sachem did act profanely against the God of heaven, and then appeared fingers which wrote Mene, Mene, Tkel Vpharsin: but let the interpretation of that be unto your enemies, and not to you, beloved Sachem. I say unto you in that word of the Lord, Acts 16.31. Believe in the Lord Jesus, and thou shalt be saved, and thy huse. Hope of relief, is a means to ease grief, and to raise the distressed heart to apply it self unto means of Remedy. In the second of Chron. 33 we reade of a Sachem that was a greater sin∣ner then you have been, yet upon his repentnce and change of life, he obtained mercy. His Name was Manasseh, his sins were such, as that it is an abhorring to reade them: then God brought him into affliction, and it is said, ver. 12, 13. And when he was in affliction▪ he besought the Lord his God, and humbled himself greatly before the God o his fathers and prayed unto him and he was intreat∣ed of him, and hear his ppliation and brough him again unto Je∣rusalem into his kingdme. Then Manassh know that the Lord he was God. So I say unto yu, Beloved achem, humble yur self before the Lord up praying to God among all your people, walk in wayes of wisdme and religion, and you shall finde that God will be merciful to you, and your latter dayes shall be blesed, and be a blessing. Words that come swimming in love, with full sails of wis∣dome, have great power to heart storms of grief and trouble. I now finde it true: my soul is wounded for my sin in profaning the Sabbath day, now I desire to look deeper into the matter. I desire you would open unto me the Sabbath, that I may know my former sins, and future duty. The doctrine of the Sabbath is a great Point in Religion. It is one of the Ten Moral, Universl Commandments of God, which are required of all Makinde; and the fourth Command, a chief Hinge of all the rest. By a religious keeping of the Sab∣bath, we act our obedience to all the Commands. By profaning the Sabbath, we turn all Religion and good Order out of doors, and set open a door unto all sin and wickedness, so weighty a matter is the good keeping of the Sabbath-day. For the opening of the Sabbath, I know not a better way, then to open (briefly) the fourth Command; wich I shall do, by laying it out into six parts. 1. Here is the Prefce, in this word, Remember the Sabbath-day, to shew the great weight and worth of the Sabbath, of our prone∣ness to slight it; and to stablish a perpetual and careful prepara∣tion to the Sabbath, Neh. 13.19. And it came to pass, th when the gates of Jerusalem begn to be dark before the Sabbath. I commanded that the gates should be shut, and charged that they should not be opened till fter the Sabbath: and some of my servants set I at the gates▪ that there should no buren e brght in on the Sabbath day. 2. Here is the Affirmative part of the Command, wherein we are commanded to keep the whole Sabbath holy, both in thought, word and deed, Is 5.3 If thou turn away thy foot fr the Sab∣bath, from dng thy pleasure on my holy day, and call the Sabbath a delight▪ the holy of the Lord honourable▪ and shalt honour him, not doing thne own wayes, nor finding thine own pleasure, nor speaking thine own words 3. Here is an exact distribution of all time betwixt God and man, wherein God hath appointed six parts or dayes to man, and the seventh part is ddicatd to God: and hence it followeth that the Sabbath was capable of being changed, from the lst of seven, to the first of seven; and so the Lord hath changed it, 1 Cor. 16.2. Acts 20.7. Rev. 1.10. And when this Change was first made, the Church kept two Sabbaths togther, as the Passover and the Lords Supper were together. 4. Here is the Negative part of this Command, wherein we are forbidden all our own wors, in that word or deed, Th shalt no manner of work. 5. Hee be persons that be bound to keep the Sabba, All, high and low, rich and poor, male and female, in all socieis relations, and strngrs, Thou, thy son, thy ughter, thy mn-ser∣vant, thy maid-servant thy attel and thy stranger 6. Here be three Rasons to urge us to a reverent and careful keeping of the Sabbath: 1. Taken from Gds most holy and wise Example, who six dayes Created, but on the sventh dy rested in his hevenly jyes 2. The second Reason is, Because God put a blssi on the head of the Sabbath, and on all that keep it holy: He bleed the seventh day. 3. The tird Reason is, Because the Lord made it holy, he de∣dicated it to holy use, and therefore may not be vilted wiout sacriledge. Mal. 3.8. Will ye rb God? Thus have I opened this Command. I will onely adde two Texts of Scripture; Jer ▪19 to the end: Thus saith the Lord unto me Go an stand in the gae of the children of the people whereby the Kigs of Juth coe in, in by the which they go out, and in all the gates o Jrsalem and say unto them, Hear ye the word of the Lord, ye kings of Judah, an all Ju∣da and all the inhabitants of Jeruslem that by thee gtes: Thus the Lord, Tak hee to your eles, and bear no on the Sabbath day &c. The other Text i Exod 31, 13 1▪ 5, 16 17. Speak thou alo unto the hlren of Israel, saying, Verily my Sab∣baths ye shal keep: for it is a sign me and you throghut your generations, that ye may know . I am the Lord that dth anctifie you, &c I am now in a great strait, my heart is bent within me to keep the Sabbaths; but alas, neither I nor any of my people know how to d it, unless we have some body to tech us It is true that you say, and I retur you this answer, When we return, and make report of the grace of God poured out upon you, and of your acceptance of the word of God▪ and resolution to keep the Sabbath, and your desire of a Teacher; We know that the Church will presently take care to send a Teacher unto you. Or further we will propose, If you and your pole all cose any one whom your souls desire, and snd your rquest uto the Church, that he might be sent unto you, We doubt not but the Church will readily grant your desire. OH my friend, I am glad I have met you in so oppor∣tune a time and place. My heart is broken with griefs, I am ready to ink into the ground because of my distressed mind. I desire to pour out my melted heart into your loving bosom; it may be you may give me Counsel what I shall do in my distress, and advise me if there be any way or means to comfort this distressed soul of mine. Alas, your sorrowful countenance doth indeed discover, that your minde is oppressed with grief, and in such cases men are miserable comforters; God onely knoweth how to speak a word of Comfort to the heart, he made the heart of man, he knoweth all the sorrows and griefs thereof; and usually God doth afflict the heart with grief, out of great love, that he might call the distressed soul to come to him, and to make its griefs known to him, and he is very gracious and pitiful to such afflicted souls: for Christ hath said▪ Mat. 11.28. Come unto me ye that labour and are heavy laden, and I will give you rest. My first Counsel therefore is, that you would pray unto God, and believe in Jesus Christ, and he will surely give you rest. But as for man, especially such a poor crea∣ture as I am, I cannot help you, nor is there any help for you in the hand of man. But the words of a true-hearted loving friend may mini∣ster some comfort, and I do already feel that your words have re∣lief in them, in that you tell me Jesus Christ is so tender-hearted towards those that are of an afflicted spirit. True it is, that God hath said, The Priests lps shall pre∣serve knowledge, and thou shalt enquire the Law at his mouth; I am very weak, but I am willing to help your afflicted soul to go to Jesus Christ, who will not fail to comfort you. Seeing therefore it is your desire, let me hear your griefs and troubles, it may please God to put a word into my mouth, whereby the good Spirit of God may speak comfort to your sorrowful heart. My outward condition is full of affliction, and those frons in the brow of Providence do make me fear, that the wrath of God is set against me, and will wear away my life with grief, and then cast me away into hell among the damned, where I shall perish for ever. This is a wholesome fear, and you shall finde it will end well. My Counsel is, mingle hope with your fear, viz. that God doth outwardly afflict you, that he might drive your distressed soul into the bosome of Jesus Christ, who will graciously pardon all your sins, and save your soul from those eternal flames, which you so much dread. It is Gods usual way of grace, to put his Lambs into distress, that he might cause them to ly for refuge into his bo∣some; and I hope that it is his meaning so to deal with you, be∣cause I see that his afflicting hand doth so kindly melt your heart, and causeth you to seek refuge to save you from those everlasting burnings. These distresses will make the salvation of Chrst pre∣cious unto you. Consider that Text, Eccles. 7 3, 4. Sorrow is better then laughter; for by the sorrow of the countenance the heart is made better. The heart of the wise is in the house of mourning. But what are those outward distresses which do so afflict you? I know not where to begin or end. The world hath al∣wayes promised me fair, but it hath ever failed me; my mornings have had some brightness, but my rising day is alwayes clouded, and full of darkness, and I know not but my Sun will set in thick darkness and despair. You know my Father was a Sachem of the Blood, & I was brought up under such high Capacities & Expecta∣ctations; I have been Chosen and Advanced, as you know, to the degree of a Sachem, but so filled with Crosses and Distresses, that I never enjoy my self, nor one quiet day, my griefs are multiplied like the waves of the Sea, they break in upon me, and are ready to overwhelm me. You say the world hath ever failed you, and so it alwayes dealeth with Gods children: but I will shew you who will never fail you; Psal 73.26. My flesh and my heart faleth, but God is the strength of my heart, and my portion for ever. Let your soul ponder and feed upon this Promise. See also Heb. 13.5. He hath said, I will never leave thee nor forsake thee. Mark that word, Never leave thee nor forsake thee; the word will hold both in this life, and to eternity. You further say, that your bright mornings prove black and cloudy dayes. It hath been so with other of Gods Children. Reade the 88 Psalm, and you shall finde the Prophet just in your case in many verses of that Psalm: I will mention some of the words, ver. 6, 7, 8, 9. Thou hast laid me in the lowest pt, in darkness, in the deeps. Thy wrath lyeth hard upon me, and thou hast afflcted me with all thy waves. Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them. I am ut up, and I cannot come forth; mine eye mourneth by reason of affliction Lord, I have called daily upon thee; I have stretched out mine hand unto thee, &c. And ver. 15. I am afflicted and ready to die from my youth up; while I suffer thy terrours, I am distracted, &c. Behold a dear childe of God in as bitter distresses as you are, yet the first sentence of this Psalm is a word of Faith, he sith▪ O Lord God of my sal∣vaion. I is some comort to a ditressed soul, to with them; you have the best company in the world, for you have the company of Jesus Chist. See Isa. 53 3. He is despised and rejected of mn, a man of sorrows, and acquainted with griefs; and it were our faces from him: he was deped, and we esteem∣e him not. Wen yu are alone by your slf, reade all this Cha∣pter▪ you shall finde that Christ ws in greater distresses then you are▪ which he suffered patietly, to procure for us pardon and sal∣vation, and by his suferig he had exrience of suerings, that he mght pity us in our gers; and therefore it is said, Heb. 1.15. For we ve nt an high Priest which cannot be the feel∣ings our in all points lke a we are et without Our , but in case also Crist is very pitiful and grcious, he remembreth that we are but du, Psal 10.14. You dde▪ You fear that your Sun will st in darkness and de∣spair. I nswr to you, Cosider that future things belong to God. D not your self with future things; Suiient for the day is the evl thereof. Mat. 6.34. Let he nrrw care for it self. But suppose yu should have no comfor ll yu die, it is the case of mny of Gds cildren to die in a dark clud; and Christ himself 27.46, 50 He cried with a loud voice▪ Eli, Eli . Vr 50. Iesus when he had with a up the ghst. ome o Gods should be to Jesus Crist? do not adde to yr sorows, fears of a sad condiion which Christ hath sancti∣fied Touching your Parentage, and present state, I know how it is vey well. In this case I advise you to consider, that if your worldy Cup had been filld with such sweetness s flesh and blood dsire, it might have been much worse for your soul. A soul drowned in eartly pleasure is rarely saved: but a soul drowned in worldly sorrows and griefs▪ (if instructed in the knowlde of Je∣su Crist) never be lost, because the srrows and crosses of the world will keep him from surfetting upon the Creature, and drive to himself in Christ by the promises of the Go∣spel. Thus have I answered to the chief points in your Com∣plaint. Oh the power of the word of God, aptly applied unto the case of a distressed soul! The sweet experience that I have now found in those criptures which you have produced, and applied to my case▪ all ke me, hereafter, to search and red the Scri∣ptures more then I hve done. I do, like Hagar complain for wa∣ter, when it is jut by me, if I would search. I hope I shall reade the Scriptures more then ever I have done. You have prevented me, or rather the Spirit of God hath put into your heart by power and grace, that which I intended to have presented to you by way of Advice and Counsel, namely, To be frequent and abundant in reading the Scriptures, for you see that all Soul-cordials are laid up there, fetch them out therefore from that divine Treasury, and make use of them for your com∣fort. I know the Devil will oppose you in this matter, and keep you from conversing in the Scriptures, because they are the sword of the Spirit, Eph. 6.17. whereby we resist his temptations, as Christ himself hath set us an example, Mat. 4.4, 7, 10. when the Devil as∣saulted him with a temptation, he drew forth the sword of the Spi∣rit, a Text of Scripture, and opposed the temptation thereby, and that presently conquered the Tempter. Do you the same, you cannot imitate a better pattern then our Lord Jesus Christ; and it is his Command also that we should so do, John 5.39. Search the Scriptures: and David made them his meditation day and night, Psal. 1.2. and he had the like experience that you now have found, and came to the like resolution, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickned me. I feel much tranquility in my minde, in this way of seek∣ing Soul-comfort in the Scriptures. Oh I have found out a way of refuge, comfort and rest in a stormy time, I hope the Lord will give me grace and wisdome to make more use thereof then ever I have done in my life. But still my soul is in great doubts and fears about my eternal condition: if I spend this life in griefs and sorrows, and when I finish here, I go away to eternal misery, Oh what a lamentable case is that! and my fear is, that this will be my condition: my griefs indeed are many, but they are worldly sorrow, I cannot say that I am converted. I desire to know what it is to be converted. All Mankinde are once born, by natural birth they come into this world; but all Gods children are born again, Iohn 3, 3. Except a man be born again, he cannot enter into the kingdome of hea∣ven: and this is a spiritual birth, ver 5. Exept a man be born of water, and of the Spirit, &c. Baptism is an outward sign of it, but the inward grace is a work of the Spirit, and the Spirit worketh by the Word of God, Iames 1.18, 21. Of his own will bega he us y the word of truth; and ver. 21. Wherefore lay apart all filhiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. By faith in the Promise the soul is united to Christ, and he that is joyned to the Lord is one Spi∣rit, 1 Cor. 6.17. When an afflicted soul doth venture it self and its All, upon the faithful word of Promise, and sayes to God, as Iob said, Iob 13.15. Though he kill me, yet I will trust in him; this is the new-born soul, and this believing soul shall be surely saved at last, whatever sorrows and afflictions it goes through in this life. And whereas you say that your sorrows and griefs are but world∣ly sorrow: I answer, That the question is not what kinde of sor∣row it is, so much, as what the effects of it is; for no matter what the sorrow is, if it drive the soul to Christ; our salvation is by Christ, and not by sorrow: the use of sorrow is to imbitter sin, and the world, and to drive the soul to Christ for relief and rest; if worldly sorrow, or rather sorrow about worldly things do this, it hath its end, and proves to be a godly sorrow. Sorrows are not to merit any thing from God, but to force the afflicted soul to fly to him for refuge. We shall finde examples in Scripture, where sorrows about worldly things have effectually driven the soul to fly to God for refuge. Psal 88.18. Lover and friend hast thou put far from me, and mine acquaintance into darkness. This was an out∣ward affliction, and yet in the first verse of that Psalm, it drives him to fly and cry to the God of his salvation; and this is an act of faith. So Psal. 35.15. But mine adversaries they rejoyced, they ga∣thered themselves together, yea the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not. With hypocritical meekers in feasts, they gnashed upon me with their eeth; that is, some broke jests upon him at their Taverns and Tiplings, and others scorned him, &c. all these were outward afflictions, but they drove David to fly and cry to God, ver. 17. Lord, how long wilt thou lok on? rescue my soul, &c. and this is an act of faith. So it was with Iob in his affliction, Iob 30.8, 9, 10. the basest of the people made songs and jests upon him; but mark what end God made with Iob. So Iames speaks, Iam. 5.12. Therefore whatever your griefs be, turn them into prayers, and cry to God for relief, and then your grief hath a sanctified end, and you will at last learn to say after David, in that high strained string of Faith and Expe∣rience, It is good for me that I was afflicted, that I might learn thy statutes, Psal. 119.71. And ver. 67▪ of that Psalm, Before I was af∣flicted I went astray, but now I have kept thy word. And therefore what though your afflictions be outward afflictions, seeing God is pleased mercifully to bless them unto your spiritual and eternal good. But I further observe, that sundry of your expressions do hold forth a spiritual sorrow for your sin, and a fear of Gods wrath, and an earnest desire to flee from, and escape wrath to come. I pray therefore express your self what sorrows and griefs you have of that kinde; for although such sorrows do not deserve any thing at Gods hand, yet they are of a more spiritual nature, and spring from a deep reverence and fear of God, and do more immediately and effectually drive the soul for refuge to Jesus Christ, who onely delivereth the soul from the guilt and condemnation of sin. Utter some drops of those soul-wounding terrours, which afflict you in the sense of your sin guiltiness. Still my soul admireth to see the great use is to be made of the word of God, which doth engage my soul more and more, to a more frequent use of the Scriptures. Lord Jesus help me to perform it. My fore-mentioned griefs about my outward condition, are but the Porch of those troubles that lodge in my distressed soul. When I look down into the dungeon of my heart, and the dunghill of my life, I am filled with an abhorrence of my self, and wonderment at Gods patience, to suffer such a wretch as I am to live. I know much of the sins of others, but I know more by my self, then I know by any body else, considering circumstantial aggravations. I can truly say with Paul, 1 Tim. 1.15. sinners, whom I am chief. If my Companions have mis-led me, or my leaders have caused me to erre, it may aggravate their sin, but be no excuse or apo∣logie for mine; I have done as evil as I could, and had not God hampered me with outward affliction and trouble, it is not to be said by man how vile I should have been. It is sometimes a quiet∣ing argument to my heart, to be patient under my outward crosses, because they be Mustard on the Worlds Nipples, to keep me from surfetting upon the Creature. If I look into the glass of Gods Law, and behold the face of my life, and of my soul, as they are there represented, I am afraid of my self, I aborre my self, I am confounded. Gods Sabbaths I have profaned▪ Gods Word I have neglected; Gods Grace I have despised and resisted; I have bro∣ken the whole Law of God, every Command have I violated: for there be some acts of sin that I never did actually commit, yet the habit of sin is in me, and in inclination and desire I am guilty of it: and for a foundation of this mountainous heap of guilt, I am guilty of Adams fall, the first, the worst, the root of all the sins of the sons of men. My sinful habit and disposition by nature, doth viciously incline me to sin, against my desires, purposes, promises, and resolutions. When I strive and labour, and cry and pray a∣gainst my sins, yet upon the opportunity and occasion offered, my in will return; I am weak, that is strong; I am subdued, and that prevaileth. Oh wretched man that I am, who shall deliver me? When I consider the infinite Justice of God offended, the infinite Wrath of God provoked, the eternal Law of God violated, and the eternal torments provided and prepared in hell for sinners, and the insuperableness of my sin, by any means I can use, it will pre∣vail over me, it will keep me in bondage, it will inslave me, and I fear it finally will damn me. In these considerations my soul is sunk and drowned. If therefore there be any Balm for my sore, any succour for my distressed soul, shew me the way how I shall escape these everlasting burnings, that are the just recompence of my transgressions. The first endeavour of the heart of man, is to pacifie Gods wrath with something of our own; and first by mincing, excusing and apologizing, as they did, Jer. 2.33, 34, 35, 36▪ 37. Why trimmest thou thy way to seek love? thou teachest wayes and arts to sin cun∣ningly; and hence the blood of innocent souls is openly sound in thy skirts: yet thou sayest, I am innocent, and his anger shall be turned away. But then divine Justice taketh the cause in hand; Why gaddest thou about to seek so many shifts? I will never leave thee till I have made thee ashamed of them all, for none of them shall prosper to turn away divine wrath, or to procure thee a pardon. But I finde not your soul micing of your sin, nor making excuses for your self. The next course the heart of man will take, is to purchase a par∣don, by giving to God some great sacrifice, or by doing some great penance; as it is expressed in Miah 6.6, 7, 8▪ Wherewith shall I come before the Lord, and be my self before the high God? shal I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rvers of oyl? shall I give my first born for my transgression, the fruit of my body for the sin my soul? He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, and to lve mercy, and walk humly with thy God? The inquiry is wherewith a sinner shall pacifie God; he proffers great matters, more then he can perform: he bids low at first, onely burnt-offer∣ings and calves; but when that will not be accepted he rises higher, sewing what he would do if he had wherewith, he bids thousands of rams, ten thousand rivers of oyl; if that will not do, he offers the fruit of his body for the Sin of his soul, whether macerations of the body, or any other fruit: but alas, all will not do. And then ver 8. he shews what is the onely thing that will satisfie, onely Jesus Christ, belived on by faith, held forth in those works of san∣ctification and holy lfe, for so the Scripture testifies, 2 Cor 5.19. God was in Christ Jesus reconciling the world unto himself. And Acts 4.12. There is no other Name under heaven by whih we can be saved. Acts 16.31. Beleve in the Lord Jesus, and thou shalt be saved, and thy house. I do not mention such Texts of Scripture as call to repentance, because the end of repentance being to dispose the heart to be∣lieving; it seemeth to me, by your many gracious and penitent confessions, that the Spirit of God hath wrougt in you a penitent heart already, and your soul lyeth in the very next capacity of be∣lieving in our Lord Jesus Christ by the Promise. Yea further I say, that your gracious acceptance of the Word of God, love unto it▪ and submission to its light and conduct, these ats of grace in you are so powerful, sweet and savoury, that I know not but that the work of faith is already wrought in your poor, mourning, trem∣bling, but blessed soul; and therefore be no more so disconsolate, hope in the Lord, and do as it is said, Psal. 27 14. Wit on the Lord, be of good courage, and he shall strengthen thy heart: wait, I say, upon the Lrd. I do perceive that you take that to be a great work of grace and faith in my heart, so gladly to receive the Word of God, and submissively to give up my slf to the conduct thereof. I can∣not deny, but confess, that my heart is really so as I have expres∣sed, and every thing that hath passed in this Conference hath had something in it, to strengthen that frame of heart it me: and now lastly and especially, that you do bring forth that work which is wrought in me to be an evidence of faith, this doth so much the more incline and oblige my heart to a great love and reverence to the Scriptures, and a resolution, through the grace, help and assi∣stance of Jesus Christ, to spend the rest of my life in a more dili∣gent and abundant attendance on the hearing, reading, meditating on, and obeying of the Word of God. If this be an act of faith, I desire to live that part of the life of faith all the dayes of my life. Lord help me to perform this promise unto God. I will shew you the reason why I lay so much weight upon that of heart, to embrace the Word, to love it, to obey it, &c. First, I finde that it is the character of thse famous primiive Converts, Acts 2.41, 42. The they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls: and they continued stedfastly in the Apostles doctrine and fellowship. Their obedience to, and walking in the Word, is a chief effect and Sign of the true and thorough work of grace in them: in that point their Conversion shined, and it seemeth to me, that your Conversion doth in this point shine. Again, Iam. 1.21. it is said, Lay aside all filthiness and superfluity of naughtiness▪ and receive with eekness the ingrafted word, which is able to save your souls. Here be three things in this Text: the first is the preparative work, to cast away all filthiness, and out boil∣ings of naughtiness. This work God hath wrought in your di∣stressed heart, which appeareth in your penitent confessions. The second work is to receive the word with meekness, and so, that it may appear to be an ingrafted word, connaturalized in your heart; and this is the work which I observe to be wrought in your heart, which is the work of faith, whereby you are united to Christ by the word so received, and submitted unto: The entrance of thy word giveth life, Psal. 119.130. Then the third thing; this Word so received and ingrafted, whereby you are united to Christ, this will save your soul; you are a veel of grace, and shall be a vessel of glory, far it not, God that cannot lie hath spoken it. Again, 1 Pet 2.1, 2. Laying aside all malce, and ll gue, and y∣pocrisies, and envies, and evil speakings; As new born aes desire the sincere milk o the ord, that ye may grow thereby. Here see 1. A new born babe, that is, a soul converted, a new creature formed in the heart by faith laying hold on Christ, and from him receiving the Spirit, to dwell in him, and to form this new creature in his heart. Now what acts of life doth this babe perform? they are two: 1. By mortification and repentance he purgeth out all his sins; and this act of life you effectually do by your penitent con∣fessions. The second act of life is, he desires the sincere milk of the word that he may grow thereby. The new creature is fed by the same means by which it was begotten: the word of God is the seed of God to beget the new creature, 1 John 3.9. and then the word of God is milk to feed and nourish the new creature. Now this is the thing that I observe in you, that as a new born babe you desire the milk of the word: and note this word, Sinere milk; a living babe of Christ cannot abide humane mixtures added to the word of God; he loves the pure word, he cannot rellish mix∣tures. My dearest friend, God hath made you an instrument in his hand to lay before me unspeakable consolation; and I cannot deny but I feel it in my heart, I am another man then what I was, I looked on my self the most miserable of men, I now am happy being united to Christ. O blessed change! I am in admiration at this, I admire the grace of Christ to a dead, lost, damned sinner. I am come into a new world, I have other desires then I had, and other purposes; I see things in another frame then I was wont to see them. I must live a new life, and steer a new course. But in this point my soul desires to begin, I am not mine own, I am the servant of Jesus Christ, he died for me, and by his grace I desire to live unto him. And now I finde my self greatly to need Counsel how to order my self in my future course; what shall I d for the Lord, who hath done so much for me? My dear friend, your Counsel hath been greatly owned and blessed by the Lord for my new birth, I desire to have great respect to your Counsel for the ordering of my wayes in my new life. You do partly know that my people, and some chief ones among them, have had but a smal measure of respect for me, but I have great reason to overlook it, and bury it, because in his infinite mercy Crist hath turned it about for my better good; my heart telleth me that I must seek the good of my people, how to manage that work wisely, is my difficulty, wherein I need your Counsel. I would to God that all my people were as I am, and tasted and felt what I have found; but that is not yet so. I desire to bring them to be the Lords people, how I shall accomplish that, is my great difficulty. You know I have been frequently among you praying Idians▪ and in my heart have adered to you, and it may be that I have oud the less acceptation for it; but I leave that God. I mu do and perform the trust, chrge and duty that my Lord Jesus hath committed to me. My question therefore is, How shall I comport with the present affairs, and state of things? how shall I bring the matter about, to bring about my people to pray to God? It joyes my heart to hear these gracious breathings of Gods Spirit in you. I taste in your discourse evident tokens of a living childe of God. I see that my judgement about the spiri∣tual state of your soul, was not a product of precipitate charity, but an effect of the spirit of right discerning. I will encourage you in your godly purposes, with a modest application of some of the Angels words to Gideon, Judg 6.12, 14. Go on, thou mighty man of valour, and go in this thy strength, and thou shalt save thy people. The Lord will be with thee. But for the manner of your proceed∣ing in this matter, my thoughts incline me to propose this way: Be open to own the grace of God bestowed on you, to confess your former known crooked and dark wayes, and the change which God by his grace hath wrought in you. At present, let your first mo∣tion be to stay a while at Natik, adjoyn your self to the Church, who when they hear your Confession, will joyfully receive you. In due season, request of the Church to send some able, pious, and fitting Teachers with you, among your people. Prudent Counsel may be taken how to prepare and predispose your people for such a motion. I do not doubt but the Governour and Magistrates of the Massachusets, will be easily intreated to interpose in so good a work, which may tend to the bringing in so many people to the service of Jesus Christ. I do well approve and accept of your Counsel, it sa∣voureth of discretion and wisdome, in all things God hath guided your lips to drop like the honey-comb into my heart. And now I have one request further unto you, That while we are together in this solitary opportunity, we may spend some time in conversing with God in Prayer, turn all those things that have passed into Prayers, and the future matters also; let us spread them before the Lord, and beg his guidance and blessing. I do greatly accept this motion; and it is another sign of the truth of the work of Gods grace in your heart, because this is the property of the new creature, a new-born babe, that he will cry Abba Father. Here we leave them at Prayer.
N00109.p4	Nehemiah on the wall in troublesom [sic] times; or, A serious and seasonable improvement of that great example of magistratical piety and prudence, self-denial and tenderness, fearlessness and fidelity, unto instruction and encouragement of present and succeeding rulers in our Israel. As it was delivered in a sermon preached at Boston in N.E. May 15. 1667. being the day of election there. / By that faithful servant of Christ, Mr. Jonathan Mitchel, late Pastor of the Church of Christ at Cambridge. ; [Eight lines of Scripture texts]	[ "Mitchel, Jonathan, 1624-1668.", "Sherman, John, 1613-1685.", "Massachusetts. General Court." ]	1671.	Printed by S.G. [Samuel Green] and M.J. [Marmaduke Johnson],	Cambridge [Mass.]: :	eng	[ "Massachusetts -- Politics and government -- To 1775", "Election sermons -- Massachusetts -- 1671." ]	—There was come a man to seek the welfare of the children of Israel. THe Occasion of these words, and frame of the Con∣text, is known and obvious to every Reader, we need not take up time in that. The words are a short, but notable Character or description of good Nehemiah, when appointed to be Go∣vernour or Ruler in Judah, and that in a time of trouble (of great Affliction and Reproach, as ver. 3. of Chap. 1. and the whole frame of the Story tells us) then he willingly undertakes the Charge, and comes with this design, this was his aim and spirit, (as it was afterward his practise) to seek the Welfare of the Children of Israel. If you ask who or what Nehemiah was, that was now come to be Ruler in Judah, (for so he was, Chap. 5.14.) or what his business or design was? You are an∣swered in this Periphrasis, There was come a man to seek the wel∣fare of the children of Israel. It is brought in here as that that was the grief of the back-friends of Judah, (Sanballat and Tobiah▪ when they heard of it, it grieved them exceedingly, saith the Text) but it was a truth in it self; (that is it that aim at) this was the News that was then to be heard at Jerusalem: and it was no small joy to them, that there was come a man (viz. Nehemiah) whose aim, business and spirit was to seek the wel∣fare, (or the good, the word is) of, or that that was good far, the children of Israel. But without further Preface, the words plainly afford us this Truth. Doct. It is the Work and Spirit of faithful Rulers, to seek the welfare of the People, especially when as they are the People of the God of Israel. Or, It is the Duty and the Spirit of faithful Rulers, even in dif∣ficult and troublesome Times, (you may adde that, for that was the case of the Text) to seek the good (or welfare) of the People, especially when as they are the People of God. Thus Nehemiah did, this was his Spirit and Character, and he made it his business all the time he was Ruler in Judah, as the whole after-story shews, which is a large Comment on the Text; and his commended Example is here set forth in the Book of God, for others Instruction and Imitation. Rulers (I say) are to seek the welfare, the good of the People: Rom. 13.4. He is the Minister of God to thee for good; speaking of the Civil Ma∣gistrate: he is so by his Place, and he ought to be so in his Pra∣ctice; Esth. 10.3. Wealth-good (the word is) or welfare: the same word is there in the Hebrew, with this in the Text. Luk. 22.25. Civil Rulers are called Benefactors, (saith Christ) and such they ought to be, as they may justly and truly be so called; Benefactors, , doers of good, to and for the people they rule over, especially when they are the people of God; so we know Israel (the children of Israel) were Gods Covenant peo∣ple, 2 Sam. 7.24. and to seek the welfare of such a people (the children and people of Israel) that hath an Emphasis in the Text, was emphatically the design and desire of good Nehemiah; that consideration moved his heart when he was in the Court of Persia, both to pray for them, and to endeavour their help, Chap. 1.10. The safety of Jerusalem, the holy City, by his building up the Wall thereof, was his main design, Nehem. 2.13, 17. So Psal 78.71.72. great is the Trust and Obligation upon David, when set to feed (to Rule) Jacob, that are the people of God, and Israel his inheritance: Psal. 122.9. so speaks David, a Ruler, to Jerusalem. For the Religious Interests thereof (Because of the House of God that is in it) he is eminently affected to seek its good. For a little Explication. The Object, [the Peoples welfare] and the Act, [Seek] are here considerable. Quest. 1. What is that good, or welfare of the people, which Rulers ought to seek? or wherein doth it consist? Answ. Take it in the Example of Nehemiah, the improve∣ment whereof the Text leads us unto. 1. They are to seek the Maintenance and furtherance of true Religion amongst a people. Nehemiah did not think himself un∣concern'd in that; or that he being a Civil Ruler, had nothing to do in matters of Religion: He encouraged and assisted Ezra in the Reformation of Religion, Chap. 8. & 10. He put forth his Authority to restrain and redress sundry abuses therein; as Nehem. 13. The defiling of the Temple, ver. 7, 8, 9. Neglect of the Levites, ver. 10—13. Prophanation of the Sabbath, ver. 15—22. Religion is the chief and principal thing, wherein the welfare of a people stands; it is impossible they should be well and do well without this, whereby they may come to serve God and glorifie him, and attain Salvation for their own Souls. The weal, the excellency, end and happiness of Mankinde, lyes in true Religion: and therefore if Rulers seek the weal of a people, they must needs seek the advancement and establishment of this. Hence Religio est summus politicae finis; Religion is the chief and last end of Civil Policy. Alsted. Encyclop. p. 1389. Gods Commandments are the Rule of man's good, Deut. 6.24. & 5.29. so is the first Table as well as the second: hence they must be keepers of both Tables. 2. In subordination to Religion, they are to seek also the ex∣ternal, temporal welfare of the people: 1. Consisting in their Safety; that Nehemiah taketh care for in the first place; (the preservation and safety of their persons and enjoyments, both Publick and Personal, Religious and Ci∣vil) To that end he builds the Wall of Jerusalem, for their safe∣ty, that they might not be a prey unto, or reproach amongst their Adversaries, Nehem. 2.17. This is fundamentally neces∣sary to the welfare, or well-being of a people, they cannot pos∣sibly have well being, without the preservation of their Being, both Personal and Political. When Nehemiah came to seek the welfare of the children of Israel, his great business was to build the Wall of Jerusalem, in which place their principal Concernments, both of Religion and Government, were laid up, Psal. 122.3, 4, 5. That Jerusalem have a Wall for the safety and preservation of it, (and of what is contained in it) is re∣quisite to the welfare of Israel. 2. Their Honesty: Rulers are to seek to maintain, cherish and preserve Civil Honesty amongst a people, by restraining and redressing Injuries between man and man, and other Crimes and Misdemeanours, by the Administration and Execu∣tion of Justice; by the free passage of Righteousness, which assigneth to every one his own; and of Equity also, abating the rigour and extremity of strict Justice, where need is. Ne∣hemiah left an eminent Example of this, Neh. 5.7—13. causing them to deal honestly, yea mercifully with their poor brethren, according as the distress of the time required, suppressing the biting Vsury that was among them; he frees the oppressed from their oppressions, and taketh care that Righteousness and Equity may obtain amongst the people; this also is a part of his care for the good of Israel. That people may live to∣gether in all honesty as well as godliness, is the care and the be∣nefit of good Rulers, 1 Tim. 2.1, 2. and so that Judgement and Justice may be faithfully administred, which is a main Basis of the welfare of a people, and a main part of the work of Rulers, 1 Kings 10.9. Jer. 22.3, 15, 16. Amos 5.24. 1 Pet. 2.14. 3. Their Prosperity, in matters of outward Estate and Lively∣hood, by such help as the care of Government may contribute to that end. That that we commonly call (Wealth) is a part of the wealth or welfare of a people, though not the greatest part, as the world is apt to esteem it. Good Rulers will gladly be a furtherance thereunto, what in them lyes, that the Common∣wealth may flourish and prosper in that respect, but especially in reference to necessary livelyhood, when it is a time of distress and poverty, or special scarcity in this or that, of food or clothing: when the people are in a low condition (or many of them at least) wrestling with many and great difficulties, or in a dearth, Chap. 5.3. how careful is tender-hearted Nehemiah of the people at such a time, Nehem. 5. he took great care that things might be so carried on, that poor people might be pro∣vided of necessaries, and be able to sustain their Families, that they might not perish in a time of dearth and scarcity, vers. 2, 3, &c. this was part of the good he did for the people, ver. 19. So Gen. 41.33—36. 4. Their Tranquility, Quietness (or Peace) in the enjoyment of all those, (both Religious and Civil good things.) That was the scope of Nehemiahs care and endeavours in many of his actings. That the people might enjoy Peace and Tranquility, he doth endeavour to prevent and hinder both Disturbances from without, (hence he built the Wall of Jerusalem) and also to establish Vnity, Love and Peace among themselves; to that end he took care to quiet Complaints and Contentions, and to heal dissatisfactions that arose among them, Neh. 5.1, 2—6, 7. It is the great fruit and benefit of good Government, that the people may lead a quiet and peaceable life, in the wayes both of true Religion, and civil Honesty, (or in respect both of their Religious and Civil Concernments) 1 Tim. 2.2. That of Ter∣tullus was a great commendation of Felix his government, had it been true, and spoken without flattery, Acts 24.2. the en∣joyment of Quietness (Peace and Tranquility) is an excellent fruit of good Government. Thus of what the welfare of a People is. Now 2. To [Seek] a peoples welfare, is to put forth utmost and best Endeavours to procure, promote and maintain it; to study it, and to speak for it; to act for it, as occasion is. It is not an empty wishing and woulding, (I could be glad, saith a man, to see it go well with such a People) nor yet to talk of it onely, and speak great words, but to do (effectually and vigorously to do) for it what in us lies, as the case requires. Seeking implies positive and industrious Endeavours, in the use of all due means, to obtain a thing; as the use of the Word, in other places shews: See Psal. 34.14. Prov. 11.27. & 15.14. & 18.1. Mat. 13.45. Take a man that seeks Wealth, or seeks Honour, how diligent, active, sedulous is he in his way, he layes out himself in industrious pursuit after it: so doth a faithful Ruler seek the welfare of the people, so Nehemiah did (as the story tells us.) But I may not enlarge here. Reas. 1. Why it is the Work or Duty of Rulers to seek the good and welfare of the people; 1. Because this is the way whereby the Ruler, as such, glorifies God; viz. by seeking the good and welfare of the people. To glorifie God, is the last end and great duty of every man, and thither we are to refer all we do, 1 Cor. 10.31. Now we serve and glorifie God in our several stations, (and as placed amongst men in this world) in a way of seeking and serving the good of men: hence the Law, which is the Rule of our serving and glorifying God, we know one Table of it is taken up in enjoyning of us to do good to men, to seek and further the good and welfare of our Neigh∣bour, in all that concerns him, (in his Honour, Life, Estate, &c.) Would you serve God? then saith the Lord, Love your Neigh∣bour, seek the good and welfare of your Neighbour as your own: this is that Eternal, Immutable, Moral Rule that lies upon all men. Hence it lies upon the Ruler, that he do in his place, and according to his capacity and compass, (which is greater then that of a private person, and therefore more is expected from him) seek the good of the people he stands re∣lated to. For [our Neighbour] is any one or more of Man∣kinde, whom we have any opportunity or capacity to do good unto, Luk. 10.29—37. and the more Spiritual opportunity, advantage and obligation we are under to do good to another, the nearer Neighbour he is. Hence the People are the Rulers next Neighbour, (as I may say) they are the direct and eminent Object of his love, and of the fruits thereof, whom his Place gives him the highest advantages and obligations to do good un∣to. Hence to seek the good of the people, is the great work and duty which the Eternal Law of God layes on those that are called to place of Rule and Government. Reas. 2. Hence, The next end of the Ruler, as such, is to be for the people, and to promote their good and welfare: As the last end is the glory of God, so the next end is the good of the people, Rom. 13.4. As 1 Cor. 11.9. i. e. Woman is lastly and as Homo (or one of mankinde) for God; but nextly and as Mu∣lier (in her proper place and Sex) for the man, to be an Help to him, Gen. 2.18. So the Ruler is (as every man is) lastly for God, but nextly, and as a Ruler, for the People. The people are not for the Rulers, but the Rulers for the people,Iun Brut. pag. 74. Bucan. pag. 71. to mini∣ster to their welfare. Now it is the excellency (the goodness) of every thing, and the duty of the rational creature, to serve to its End; and the more aptly and fully that any do serve to their End, the better and more excellent they are. Reas. 3. From the Trust that is committed unto Rulers: They are betrusted by God (yea by God and Man) with the Publick Weal, and God will call for an Account of it, they are his Mi∣nisters, his Trustees for that business, Rom. 13.4. No man can wholly excuse himself from being his Brothers keeper, Gen. 4.9. but the keeping of the Common-weal of all their Brethren, is in a particular manner committed to Rulers, they are called in Scripture Shepherds, Psal. 78.71. & 77.20. Ezek. 34.23. Mic. 5.5. Jer. 23.14. who are betrusted with the Flock; Nursing-fathers, who are betrusted with the care of the Childe, Numb. 11.12. Isa. 49.23. These and such like Titles import the Trust they are charged with. If the people or their welfare should ever mis∣carry in their hands, through their default, it will be required of them by the Lord. The peoples welfare is a depositum com∣mitted to them to keep. If but one Neighbour commit a thing to another to keep, care and fidelity in that Trust will be re∣quired, Exod. 22.7—12. much more when a whole People, and God by them, do commit their whole common welfare unto such and such to keep. Quest. 2. Why they are especially to seek the welfare of the people of God; or to seek the welfare of the people over whom they are Rulers, especially when as they are the Lords people. Reas. 1. From the Preciousness of such a people, and of the things that are laid up with them: The Lord hath but one Darling in all the world, and that is his People, Jer. 12.7. the dearly beloved of my Soul, even sinful Israel is so called; Israel is his Son, his first-born, Exod. 4.22. and such an one he puts to you to nurse, who are Rulers in Israel; they are his Por∣tion, his Inheritance, his peculiar Treasure, Deut. 32.9. even when found in a desert land, ver. 10. there he leads them about as a Flock, by the hands of Moses and Aaron; and they are to him as the Apple of his Eye, ver. 11. Psal. 135.4. Exod. 19.4 5. His Vineyard, Isa. 5.7. and this he commits to your care and keeping (as Cant. 1 6.) With what care is such a Trust to be managed and looked unto? and how solemn would the account be if neglected? as 1 King. 14.7. & 16.2. They are the Bre∣thren of Christ, and what is done to or for them, yea for the least, for a despised handful of them, he accounts as done to himself, Mat. 25.40, 45. They are the Spouse of Christ, of whom he is very tender, for whose welfare he is exceeding jea∣lous, Zech. 1.14. They are the Houshold of Faith, and there is a specialty of duty and obligation to do good to such, to seek their good and welfare, Gal. 6.10. The nearer that any are to God, the nearer they are and ought to be to us. Gods people are precious and honourable in Gods sight; yea if any part of his people be more holy, more reformed, more conformable to his Will and Image then others, they are the more precious: and so they should be in our sight, and will be so with all that have a heart after the heart of God, and that love the righte∣ous as such,Vi. Dutch & Engl. Annot. in loc. Isa. 43.4. Jer. 2.3. When and while Israel was Ho∣liness to the Lord, (an holy people) not onely by designation, but also in measure actually so, the Lord was more then ordinary tender and chary of them. Remember also the precious things that are laid up with and among the people of God; as viz. The holy Ordinances of God, The Truth of Religion, The dispensation of the glorious Gospel, The helps of everlasting Salvation: These things are high and strong obligations to seek the good of such a people, Psal. 122.9. and to maintain, preserve and promote these En∣joyments, wherein the choicest part of their welfare is con∣tained. When the Ship is loaden with Plate and Treasure, it highly concerns the Master and Pilot to be very careful of her, that she miscarry not. Reas. 2. The glory of Gods Name is eminently bound up and concerned in the welfare of his people; and therefore, if Rulers seek the glory of God, they must intensely seek the wel∣fare of his people. It is true, that God who brings good out of evil, can and doth make the adversity and sufferings of his people turn to his glory; but that it doth so, is but by acci∣dent, and a working by contraries. The peace and welfare of the Lords people, hath a more proper and direct tendency to the glory of God, as well as their own comfort. Indeed if you speak of bare outward quiet and prosperity, singly considered, that hath not so near connexion with the glory of God (though that was an outward blessing, and was accounted a great fa∣vour in Solomons time, 1 Kings 5.4) but take the whole wel∣fare and peace of a Religious people together, that compriseth the flourishing of Religion, the open exercise of Gods Wor∣ship, the free passage of the Gospel, the most advantageous en∣joyment of all the helps of Salvation, and of all encourage∣ment in the wayes of God: and there is a very near and direct connexion between this and the glory of God; his glory is eminently bound up in it. So Psal. 102.16. when Zion is pull'd down, laid in the dust, as ver. 14. lies in rubbish, the glory of Gods Name suffers, and is eclipsed, (Ezek. 36.20. Isa. 52.5.) But when Zion is built up, and restored from her Captivity into a condition of welfare, then the Lords glory appears, shines out, and is advanced. So also under the New Testament, when deliverance, peace, rest, and visible welfare is given and granted to the Church, it is counted and spoken of as a great glory to God, and his Name is thereby lifted up amongst men. So in the time of Constantine, as that is commonly taken in Rev. 12.10. (The Kingdome of God is after a sort visibly seen, saith Bright∣man on the place, when God setteth up godly Rulers to govern his people.) And so upon the more full and final deliverance and restauration of the Church, and peaceable flourishing of Religion therein yet to come, (the great issue and scope of the Providence of God, of the Promises and Prophesies of his Word, and of the Prayers and Hopes of his people) the peace and wel∣fare of his people will be matter of great and wonderful glory to God, and an exaltation to his Name and Kingdome in the world, Rev. 19.1.2, 5, 6. & 11.15—18. It is therefore no carnal thing, but an holy duty to desire, and in our places to seek and endeavour the Peace and Tranquility of Israel, not for low and sensual ends, but that God might have glory by his mercy to us, and by more abundant and fruitful service from us. And look as it is in the Body Natural, though God can and doth turn Sickness, Diseases, and other like Afflictions, into great good to his people, and glory to his Name; yet notwith∣standing Health is to be prized, prayed for, and by all lawful means sought after: and it is a duty of the sixth Command∣ment so to do. The same may be said of political health and welfare: God is to be submitted to, and glorified in Affliction and Tribulation, if he please to bring it; but he is to be waited on in all regular wayes (in the use of all lawful means) for welfare, even outward peace and welfare: and it is a great glo∣ry to his Name, where he bestows it upon a people of his, (publick peace and welfare upon a whole people especially) and he is to be glorified for it. And hence to act against the welfare of the people of God, is (in Scripture account) to act against the Lord himself, and against his Name and Glory, (which shews how eminently the same is concerned in them, and in their welfare) Psa. 83.3, 4, 5. (such are enemies to God, therefore to his glory, ver. 2.) & 74.7, 8, 22, 23. Zech. 2.8. And on the contrary, all that Nehemiah did for this people, and for their welfare, he did it for God, and the Lord accepted it, Neh. 5.19. & 13.14. And so Heb. 6.10. you shew love to Gods Name, when you minister to his Saints. Reas. 3. The Rulers own good and comfort will eminently hereby be promoted; God will graciously remember Nehemiah for good, for all the good turns that he doth for his people, Neh. 5.19. & 13.31. So Heb. 6.10. God will in a Gospel-way (by his rich grace) richly reward every such service; Moses had the recompence of reward to look unto, and so hath every faithful Ruler, Heb. 11.25, 26. If you would study for your own welfare, and contrive to finde out a way how you may be well, and do well enough (for one) whatever comes, there is no way in all the world like this, Faithfully to seek the welfare of the Lords people: Be and do for God and for his people, and you shall be sure to do well whatever come. Ebed-melech that did but do for one Jeremiah▪ found a reward even in those saddest times, Jer. 39.16, 17, 18. much more shall they (one way or other) that do for a whole Body of the Lords people. Dan. 4.27. the poor, i. e. specially the poor people of God (the afflicted Jews) then in his Dominions in Captivity, if there was any way in the world to lengthen out his Tranquility, that was it. As Numb. 10.29, 32. the Lord hath spoken good con∣cerning Israel, if you faithfully seek their good, you shall par∣take in the good and blessing that the Lord hath laid up for them; you shall be blessed with them and among them, not in this onely, but in another world: for they shall prosper that love Jerusalem, and faithfully seek the peace thereof, Psal. 122.6. VSE I. This Point shews us what ought to be the gene∣ral End and Rule of all the Motions and Actions of Rulers, viz. the welfare of the people. To that scope Nehemiah bends all his Actions and Endeavours; and Finis est mensura mediorum, the End serves to measure, regulate, direct and limit the means, and shew what should be done. That Maxime of the Romans was and is a Principle of right Reason, Salus Populi Suprema Lex, [The welfare of the People is the Supreme Law] and is engraven on the Forehead of the Law and Light of Nature. Hence it is owned and confirmed by the Scriptures, as we see in the Text; and it is easily deducible from the Law of God: for that that is indeed the Law of Nature, is a part of the Eternal Law of God; and the Law of God enjoyns, that in Humane Civil Affairs, things be managed according to right Reason and Equity; and that Rulers, as they are for the people, so they are to make it their main business, and the scope of all their Actions, Laws and Motions, to seek the welfare of the people. There is Sun-light for this Maxime, and it was never doubted nor denied by any that held but to Rational and Moral Prin∣ciples. Hence this Law being Supreme, it limits all other Laws and Considerations. Hence it is impossible that a people or their Rulers should be bound by any other Law, or Custome, or Consideration whatsoever, to do any thing that is really and evidently contrary to this. If it be indeed contrary or destructive to the welfare of the people, (of the Community they stand charged with) it is impossible they should be bound in Conscience to do it. This is the Compass that Rulers are to steer by, and the Touch-stone of Right and Wrong in all their Motions, viz. What is for or against the Publick good, and the Welfare of the people, Rom. 13.14. That bounds and regulates his whole Ministration. What is for the Common good, that and that only you are to do; and all that are set in place of Rule and Go∣vernment (be they of higher or of lower quality) do stand charged with the welfare of that people, whom they are Rulers over. I know when it comes to particulars, the doubt will still be, What is for the welfare of the people. One will say, this is most for the common good, another that. But 1. It will help much if this Principle be setled and acknow∣ledged, That in Civil Affairs, the Consideration of the welfare of the whole, is that which shews and determines what is right, and weighs down all other Considerations whatsoever. Men will say, We must do what is right, whatsoever comes of it: Fiat Justitia ruat Coelum. True, but it is most certain it is not right, if it be against the welfare of the people. It is impossible that any thing should be truly right, that is destructive to the common good: for it will constantly hold, Salus Populi Su∣prema Lex. 2. Consider the things wherein the welfare of a people does consist, which are above-mentioned, [viz. Religion in the first place, and then their Safety, or the Preservation of their Being, both Personal and Political, and their participation in the Rules and Fruits of Righteousness, Equity, Order and Peace] and that will help to discover and discern what is for the welfare of the people, or for the common good, and what not. There is need of much prudence and wariness in particular Applications and Cases; but those general Principles will hold, That a peo∣ples welfare lies in such things as these, and that Rulers are bound in all their Motions and Actions to seek the welfare of the people, and to do nothing contrary thereunto. VSE II. Hence see, that difficulties and troubles do not excuse, nor should discourage Rulers from doing the work of their Places which God calls them unto, or from seeking the welfare of the people: Such things do not excuse, nor should discourage from taking and accepting the Place of Rule when called to it. As they did not Nehemiah, though he heard before that their condition was a condition of great affliction and re∣proach, Neh. 1.3. yet he voluntarily left the Court of Persia, to embarque with the Jews at Jerusalem, when in so stormy a time as this was; and how is he honoured in the Book of God for it? It was a difficult time and task that Moses was sent up∣on, accompanied also with a deep sense of his own infirmity and unfitness, Exod. 3.4. he could not but be slow and back∣ward to such a work; but yet when he was over-backward the Lord grew angry, and chides him into a consent: but (I say) difficulties and troubles should not discourage nor hinder Rulers from doing the work of their Places when set therein, i. e. from faithful seeking and acting for the welfare of the people, which is (as we have said) the summary work of the Rulers Place. Consider a little the difficulties that lay upon the Jews and their Rulers at this time in Jerusalem, after their return from Captivity, and in the dayes of Nehemiah. 1. They were a small, weak and despised people, Nehem. 4.1, 2, 4. & 1.3. & 2.19. Contempt and reproach is a bitter and killing thing to ingenuous Spirits; yet this they were fain to bear and pass through. It was a day of small things, which others, yea even themselves are apt to despise, Zech. 4.10. 2. They were in the midst of Enemies, and Adversaries round about them, of several sorts and Nations; Sanballat a Moabite, (from Horonaim a chief City of Moab, Isa. 15.5. Jer. 48.3, 5, 34. called the Horonite) and Tobiah the Servant, the Ammonite, on the East, Neh. 2.10. (The Servant, he was Governour of the Ammonites, but of a base and servile spirit; some think that of a mean man▪ he was got into Place, and therefore is called Tobiah the Servant: such are often worst, Prov. 30.21, 22.) Geshem the Arabian (Neh. 6.1. & 4.7.) and others on the South; and the Samaritans on the North, Neh. 4.2. Ezra 4.9, 10. Thus they were beset round with Adversa∣ries, and Ill-willers, and many Informers and Complainers there were against them, as before in the dayes of Zerubbabel, Ezra 4. & 5. 3. Their Adversaries did labour to affright them with the Accusation of Rebellion, Neh. 2.19. an old Artifice, but it was an injurious Calumny, and most groundless Accusation. The building of the Wall of Jerusalem for self-preservation, had no∣thing in it of Rebellion: but many clamours and stories they raised of that nature, Neh. 6.6, 7, 8. and see their end therein, ver. 9. to weaken and discourage them from their work, that their hearts and hands might fail them therein, that was it they aimed at. 4. There were Discontents and Divisions among themselves, Neh. 5.1. Great Complaints of the Inferiour sort against their Superiours; of the Poor against the Rich; of Brethren against Brethren: yea, there were among themselves that were helpers to their Adversaries, and complied with them, even some chief men and others, Neh. 6.17, 18. and thereby, among other evils, it came to pass that nothing could be kept within its due com∣pass, but every thing was carried and reported to their Adver∣saries, ver. 19. They uttered my words (or my matters) unto him; and that doubtless not in the fairest dress. Yea, there were some of the Prophets that endeavoured to weaken the hands of faithful Nehemiah, and to put discouragement upon him,Vid Ergl Annot. Neh. 6.10, (This Shemaiah is conceived to be the same that is mentioned Ezra 8.16.) 11, 12, 13. (By the way, who would have said that that would have been a sin, which might seem to be a prudent retirement for safety? yea, but for Nehemiah, in a case so circumstanced, to act fear and discouragement to the prejudice of his Cause and Work, would have been a sin.) But ver. 14. there were also that raised Slanders of others of their Prophets, those it's like who were of another minde, ver. 7. 5. They were poor, and low, and weak as to outward estate, conflicting with wants and straits, and many difficulties in that respect, very unable to support themselves, and to bear the Publick Burthens that were then upon them, Neh. 5.2—5. and ver. 18. The bondage was heavy upon this people: Neh. 9.37. We are in great distress. 6. Hence there was hard Work, and weak Instruments, rea∣dy many times to be discouraged, Neh. 4.10. the Workmen themselves, and those that should joyn hands together to la∣bour and carry on the work, began to mutter and be discou∣raged, by the difficulty of the work, and their own weakness; We are not able, say they, to carry it on: At the same time when the Adversaries were high, president and threatning, ver. 11. their own workmen began to be disheartned and diffident, ver. 10. Here was a juncture of discouraging trial. Hence hard shifts they were fain to make to carry on the work, and to put forth themselves to the utmost, and beyond an ordinary mea∣sure, by the care and courage and conduct of good Nehemiah, ver. 16, 17. Every one had both his hands full, and they were fain to do two works at once, the work of a Souldier, and of a Labourer, ver. 18, 21, 22, 23. 7. It was a time of many fears; wherein they had many fears among them, and many that heightned those fears: many Reports, Threatnings and fore-speakings of this, and that, to that purpose, Neh. 4.12. & 6.9, 13, 14, 19. It is observeable, that that was the drift and endeavours of Adversaries and Ill-willers, Fear, fear, fear; a discouraging Heart and Hand-weakning carnal fear. The great word of God to godly Rulers is, Be strong, and of a good courage, fear not when in Gods way and work, Josh. 1.6, 7, 9. But the word of Satan and his Instruments is, Fear, be afraid, look upon the danger of being faithful: But (as to man and second Causes) they had many very great causes of fear, many dangers round about them, and to be faithful in duty in a time of fear, proves a difficult task to flesh and blood. 8. Which was worst of all, Among this people of the Jews after Captivity, when engaged in Reforming work, there were many sins, disorders and miscarriages, which were pro∣voking unto God, and a great exercise of discouragement to their faithful Leaders; such in Ezra's time as made him blush before God, and fear what God would do with them, Ezra 9. 6, 10, 14. And before that in Haggai's time, such neglects of carrying on Temple-work, and of finishing what was begun, as he sharply reproves, yea as God reproved from Heaven, by Drought, Blastings, &c. Hag. 1.2, 5, 6, 9, 10, 11. & 2.16, 17. And here in Nehemiahs time there were faults, evils and distem∣pers found among them, as Neh. 5.1, 6, 7, 9. & 13.4, 5, 10, 15, 18, 23, 24, 26, 27. not onely matter of Affliction, but sinful Corruptions and Distempers do sprout up among a Reforming people, and those they have to wrestle with: yet neither did these take them or their Leaders off from their Work, nor ut∣terly overturn it; nor did the Lord cast them off (though he chastened them) but helped them along, though in much infir∣mity. He was with them at many a dead lift, (Hag. 2.4.) and after frowns, yet smiled on them again: especially while the Lea∣ders were faithful to search out and testifie against evil, and to set upon duty when called to it; and the people were willing to hearken to them, and to be reduced and reformed by them: both which may be observed of them all along in the story, Hag. 1.12, 13. Ezra 10.2, 3, 4, 7, 8, 12, 14. 9. Lastly, we may remember the long time wherein this poor people were conflicting and labouring under Difficulties and Infirmities, and what a succession of Difficulties and Troubles did attend them in the Reforming, and Rebuilding work they were upon. From their first Grant by Cyrus, unto the begin∣ning of Nehemiahs Government (in the twentieth year of Ar∣taxerxes) according to the shortest Account, were 82 years (so Vsher in his Annals. Junius saith 146. Lightfoot saith but 37, but few embrace that Vid. Apud Til lighast knowl. of Times, p. 226, to 251..) Almost all that time, & so afterward in the time of Nehemiahs Government, they were followed with various Troubles and Exercises (as the story at large tells us) though they had their lucid Intervals, and the Lord still helping in the issue. Thus that word was made good, Dan. 9.25. that Jerusalem, both City and Wall, should be built again in troublous times. Yet notwithstanding all this, they went on in their Work with Cou∣rage, and Constancy, and Confidence in God, Neh. 2.20. and he did prosper them, not by preventing Difficulties, but by carry∣ing on the Work in their hands through all Difficulties, and in the midst of all their Infirmities. And it is observeable, That every Tragedy they passed through, had a glad Catastrophe; every stress had a comfortable issue: God still helped them in the conclusion and upshot of every business, that they came off well at last, though with much tugging and wrestling, much exercise of Faith and Patience. So in the Building of the Temple, (thus it went on heavily, and met with many obstructions, and many Adversaries; yet they got through at last, to their great joy) Ezra 6.15, 16, 22. So here in the building of the Wall, Neh. 6.15, 16. & 12.27, 43. And so in the Reformation of Abuses, Ezra 10. Neh. 5. & 13. The story of the Church in all Ages, & especially in the Scripture, informs us, that the best and great∣est works God hath delighted to carry on through many Diffi∣culties and Oppositions, and in much felt infirmity of Instru∣ments. The time of Moses, of David, of Israel, all along in the Old Testament, will furnish us with many Instances of it; yea and also of the Apostles in their Work under the New Te∣stament, Act. 20.19. 1 Cor. 16.9. & 3.3. 2 Cor. 11.23—28, 29, 30. Gal. 4.13, 14. the glorious Gospel must be preached & carried on through Infirmity of the flesh, i. e. through outward meanness and affliction of Instruments, yet not therefore to be despised. The whole Church of God, and every particular concernment thereof, is in a Militant conflicting condition in this world, and it must be no stumbling to us to see it so: it occasions the more exercise of Faith, Patience, Prayer, &c. in the work (as we see in the example of Nehemiah all along) and the more of God to appear in the issue of it, Neh. 6.16. Go on therefore in the Work of the Lord, and in the Ser∣vice of your several Places, and be not taken off by trouble, difficulties, oppositions, felt infirmities in your selves, weak∣nesses and distempers in persons and things round about you, (which will alwayes be.) When were there work for Patience, Faith, Fortitude, Self-denial, and for the Spirit of a Souldier, Wrestler, &c. if it were not for such things? We must none of us say, of one Order or other, I will serve God in my place, and help build the Wall of Jerusalem, if I may do it with ease, and tranquility, without trouble, without hazard, without re∣proaches, and ill requitals from men, &c. Christ is little be∣holden to us, if that be all we will do for him; that is too low for the Spirit of a good Souldier of Christ Jesus, 2 Cor. 6.4, 5, 8. Yea, now you look like the Ministers of God, when you cheer∣fully discharge your Places, though surrounded and loaden with Afflictions, Distresses, Labours, false Reproaches, &c. Now you are drest like a Minister, like a Servant of God, and of his people in Publick Work; and through such things as these, you must go on in your Work, as the Apostles then did. VSE III. A threefold Exhortation: 1. To our Rulers and Leaders. 2. To the People. 3. To both joyntly, or to the Whole. 1. To Rulers and Leaders, who are betrusted with the Go∣vernment of this people; Let them be Exhorted by the Word, and in the Name of the Lord, to follow the Example of good Nehemiah, and to be of this Spirit, to make it your work and business to seek the welfare of the Lords people. The Con∣cernments of a People framed into a Body Politick, are put into your hands, and of such a people as are the people of God (that no Christian Spirit can deny) a part of Gods Israel, though but a part, yet no inconsiderable part of the people of God at this day in the world: such a part of Gods people as are retired into these Ends of the Earth, for known ends of Religion and Reformation, to serve God in his Temple and Ordinances according to his appointment: You are betrusted with as precious an Interest as is this day upon the Earth▪ viz. with the Lives, Estates, Liberties, and Religious Enjoyments of some thousands whose Names are written in Heaven, and bound upon the Breast and Heart of Christ Jesus: yea, with so much of the Interest of Christ, his Truth, Wayes, Worship, Gospel, Name and Kingdome, as is to be found here amongst this peo∣ple. This part of Israel do under God confide in you, and be∣trust you with their Welfare: To be Instrumentally the Sa∣viours and Preservers hereof, is a thing more honourable and excellent (yea and more profitable too, as will appear one day) then to be Owners of all the Wealth of both the Indies. Poor Nehemiah, who sought and maintained the welfare of the chil∣dren of Israel, when but an handful, a poor small and despised people, is more honourable in the Book of God, then all the great Ones of the Earth in his time. The Lord Jesus Christ, having ask'd and obtained this piece of the uttermost ends of the Earth for his possession, doth commit it unto you, as Instru∣ments under him, to keep and maintain his possession in it. The eyes of the whole Christian World are upon you; yea which is more, the eyes of God and of his holy Angels are up∣on you, to see and observe how you Manage and Discharge this Trust now at such a time. And though your Obligations and Encouragements from men, from the people over which you Rule, are but small, there is little outward advantage you have by them to engage you to them, or their welfare, (and hence they that look no higher then the world, will never do much for such a people) yet to men of Religion, and Conscience, and Faith, there is enough to be said to oblige and encourage them: the Charge and Commandment of God, and Duty to him, is the highest Obligation. Remember that the Lord, the great God, layes this solemn Charge and Injunction upon you (Honoured Fathers) as you will answer it at the great Day, That you seek the good, and be tender of the welfare of this people: and God may be bold with you, though we may not; he speaks not without Authority to Command, nor without Riches and Power to Reward you; he hath given an Advantage to set before you, and encourage you by, though we your poor people have not; he hath the Promise to encourage, as well as the Precept to binde and oblige: they that can really believe the Promise, will never stick at any Duty, and so not at this duty of the Precept. When Moses chose to suffer affliction with the people of God, he made the best bargain for himself that ever man did. Paul never gain'd so much, as when he lost all for Christ. The Lord will not let you be losers by any thing you do for his people, Neh. 5.19. Every peny-worth of such Service shall have many pounds of reward, Mark 10.29, 30. God in Christ is a rich and gracious Rewarder, as well as a soveraign Commander; and therefore when you are before the Lord, and look to him (as it is before him, and in his Name that we now speak) the Exhortation mentioned is strong and powerful, and wants no strength of Argument to back it, to perswade and constrain (encourage and oblige) to seek the welfare of such a people. And some Helps to this purpose (or useful Directions) we may readily gather from the Example of Nehemiah. Direct. 1. Put on bowels of Compassion, so as to have a lively sense of the Condition and Concernments of this people: So Neh. 1.4. & 2.3. & 5.18. Think not that it is well enough if I can shift for one; Nehemiah was not of that minde, he took a view of their case, (in special to see where ought was broken down and out of order in the Wall of Jerusalem, that he might stir up himself and them to mend it) Neh. 2.13, 15, 17. 2. Be studious and solicitous about the Publick Welfare; be∣stow intense thoughts, study and care concerning it, what may be needful or expedient for it. Neh. 5.7. My heart consulted (took counsel, the phrase is) in me; his minde wrought about the business: he is also very vigilant and industrious to foresee evils, and to use means to prevent the same, and to order things in their time and place; as may be seen in special in Chap. 4. at large. 3. Practise Self-denial and Patience; faithful Rulers will finde much need of that, especially among a people that are poor and full of infirmities: Neh. 5.14, 15, 16, 18. He requires not the bread of the Governour, (i. e. the Maintenance belonging and sutable to such a Place) because many heavy burthens were up∣on that poor people. This was a voluntary departing from his own Right, and it cannot be urged as binding where the case is not alike (though where, or so far as the case is alike, the fear of God will teach it, as it did him, ver. 15.) We may fear in∣deed that there is not that done by the people with us, that should be, and might be in this particular; it may be time will teach us more of our duty in that matter: But to be sure great things cannot be done by this poor people; and where so it is, Rulers shall honour God and themselves much by Self-denial, and condescending to mean things, and to do that out of love to God and his people, for the which they are not rewarded by men: (Oh there are but a few such Nehemiahs in the world, we have cause to prize and be thankful for such, you cannot finde the people upon earth that have so Self-denying and con∣descending a Magistracy, as the Lord hath given unto us.) But the less your reward is on Earth, the greater it shall be in Heaven. As you are to practise Self-deniall, so also Patience. When God chose a Ruler for Israel in the Wilderness, he chose the meekest man in all the Earth, (Numb. 12.3.) a man of pa∣tience, and he had need be so, to bear the Infirmities, Mur∣murings, Unthankfulness, and the Distempers of the people. Moses was a Nursing-father, Numb. 11.12. The Nurse had need have more patience then the Childe, else what will become of it? If when the Childe is froward and unquiet, the Nurse should be so too, what work would there be? Though it be a time of strife (the great distemper) of the Congregation, Moses and Aaron must carry it with patience and moderation, else God will not take it well, Numb. 27.14. 4. Courage and Constancy was another imitable excellency in Nehemiah, and without which he could never have done his work, nor stood up for the welfare of that people, especially at such a time. Many sought to drive him from his work by fear, but he abode undaunted and couragious in the Lord, Neh. 6.9, 11, (he counts that such an act of fear was very unsuitable to one in such a Place) 13, 14, 19. Threatnings, Letters, Pro∣phets, all cannot discompose him by fear: yea, he hath such a Courage, Faith and Presence of Spirit, as to encourage others in time of danger, Neh. 4.14, 20. (Our God shall work for us) If the Spirits of Leaders fail when Difficulties and Troubles come, all fails; but God hath appointed them to Spirit all about them, to be both the Head and the Heart of a people, 2 .6, 7, 8. That (I say) is the great word of God to od Rulers, onely be strong, and of a good courage, viz. in the of the Rule, Josh. 1.6, 7, 9. and they have a strong word to build upon, (ver. 5) I will not fail thee, nor forsake thee. 5. Wisdome and Prudence in the management of Affairs; as it is mentioned in Scripture as a Requisite in Civil Rulers, Deut. 1.13, . 2 Chron. 1.10. so it was not wanting in Nehemiah, as the whole frame of the story shews us. I might instance in some acts & fruits of his Wisdom; as in his practising the lesson that we have since had from Christs own mouth, Beware of men, (Mat. 10.16, 17.) Neh 6.2.3, 4. in his not being carried with pretences, and taking plausible shews of Reason, no not from Prophets themselves, Neh. 6.10, 11, 12. with great words from others, Neh. 2.19, 20. His putting great Trust into the hands of faithful men, Neh. 7.2. & 13.13, &c▪ We may here remember, That Religion is the truest Reason; Honesty the best Policy; and to keep in the way of the Rule, in the fear of God, is the highest Wisdome: and all sinful deviation or turning to crooked wayes, is folly, Job 28.28. Psal. 111.10. Prov. 10 9. But Religion doth not take away, but establish the prudent managing of Affairs, as to the manner and circumstances of Actions. How often may the same thing be done, and the same end attained, in a discreet, moderate, comely and prudent way, as well as in a way that is less expedient? David guided them with the skilfulness of his hands, as well as with integrity of heart, Psal. 78.72. Leaders are to exert a skilfulness and prudence in the manner of the Conduct of Affairs. 6. Be much in Prayer on all occasions: Nehemiah was a praying Magistrate, and therefore so helped and blessed in his way and work, Neh. 6.9. & 4.8, 9. & 1.4, 11. (He laid the ground-work and beginning of his work and business on Prayer, and so he carried it on.) He will have an Ejaculation to Hea∣ven, even when he is upon Action, and hath not time for more, Neh. 2.4. The Prayers of Rulers and Leaders for the People, are a precious means of the peoples welfare. That is one good way of seeking their good, to set God on work by Prayer, and engage him to do them good, Psal. 51.18. When Hezekiah and Isaiah do both cry and pray to Heaven, there is good hopes it shall go well with that people, and that God will appear for them, as he did, 2 Chron. 32.20, 21, 22. How oft did the Prayer of Moses and Aaron for Israel in the Wilderness, slip in be∣tween them and destruction, Numb. 14.12, 13—19, 20. & 16.20 21, 22 45. & 21.7. It was an exemplary passage of that worthy Prince of Orange, who when he had but one breath to draw, spent half of it on the people in prayer for them, crying (as he fell down slain) Oh my God, take pity of my Soul,V. Clark Martyr. pag. 274. and of this poor people. 2. This Point may afford several Instructions to the People. 1. It gives a Direction whom to make Choice of for their Rulers; viz. Such as may be most fit and likely, faithfully to seek the good and welfare of the people; and of such a people of God as through grace are in this Wilderness, and so circum∣stanced as they are. But I shall not insist on this. 2. Learn and be exhorted hence highly to prize and honour such Rulers when Chosen, and called to Place of Government. Such as have it upon their heart, and make it their business faithfully to seek your best welfare; such as are in measure of Nehemiahs Spirit; those whose design it is to seek not them∣selves, nor great things for themselves, (alas they are not to be had here) but the welfare of the people, their Safety, Peace and Prosperity, (and the Prosperity of Religion, which is the principal part of our welfare) out of love to God and to his people; Be assured your welfare is bound up in such. It is God that works and maintains a peoples weal, but he does it by means, and especially▪ by this means of faithful Rulers and Leaders. It was the great work of Gods mercy to the Jews after the Captivity, (which the story is taken up in) that he raised up for them, and among them, faithful Leaders to be Instruments of their good; Zerubbabel, Ezra and Nehemiah, to rebuild both the Temple and City of Jerusalem, and settle things in the Church and Common-wealth. When God means well to a people, (hath thoughts of peace, Jer. 29.11. & 32.41.) he gives them such Leaders as shall cordially seek their welfare: when ever he hath good dayes for his people, he layes in this, Isa. 1.26. & 60.17. Jer. 23.4. (See 1 Kings 10.9.) So of old in the Wilderness, Psal. 77.20. Which Text of Scri∣pture we heard well improved in a Sermon on the like occasion now Seven years ago; wherein it was said, That that was the Thirtieth year currant that God had given us godly Magi∣strates: if so, this is the Thirty seventh year currant, wherein we have enjoyed that mercy. Whereupon it was then solemnly added (by that Reverend Servant of God who then Preached) That the Sun shines not upon an happier people then we are in regard of this mercy: The Lord make us thankful for it, and give us to know and prize the things of our peace, and faith∣fully to adhere thereunto, (not medling with them that are given to change) as also to love, honour, and acknowledge those that are and have been the Instruments of our peace and wel∣fare, as doth become us. 3. Pray much for Rulers, that God may dispose and assist them to seek and promote your welfare, 1 Tim. 2.1, 2. (that it may be well with us, that we may enjoy welfare under their Government) their work is great and weighty, and you are concern'd therein unspeakably, [viz. to be Instrumental under God of your whole welfare] and therefore you had need to pray hard for them. It was a good speech of Bugenhagius, (apud Gerhard. de Magistr. Polit. pag. 924.) Si tam prompti es∣semus, &c. If we were but as forward to pray for Magistrates, as we are to censure and blame them, things would be better with us then they are. 4. Let people be friends and Helpers to their own welfare; or every one in your several places seek the common good of the whole. If Rulers are to seek the welfare of the people, then surely people themselves are not to prejudice or neglect their own welfare. The Patient must contribute Endeavours towards his own health, as well as the Physician, else there will be but little good done. It is the Rulers work eminently, as his Place is more eminent; but it is also the work of every one, according to the compass of his capacity and opportunity, to seek the welfare of the place and people, where & among whom he lives, Jer. 29.7. So the Lord speaks to Captives in Babylon, during the time of Gods patience with it; much more doth that duty lie on those that dwell in Zion, to seek the good and the peace of the place, both by Prayer to God, and by all other due means within their power. Love thy Neighbour, much more a whole Community, a multitude of thy Neighbours, is the Lords charge to every one. A little more particu∣larly. 1. Be sure (every particular person, I now speak to even them that are in private capacity) to do no hurt to Israel, (to the Lords people among whom you live) either directly, or indirectly; either wilfully or carelesly: that is just contrary to seeking the welfare of the place and people where you live; which is a Moral and great duty lying upon every Soul. Woe to that person, whosoever he be, that shall be a willing or blameable cause of hurt or harm to the Lords people here, whom he that toucheth will be found to touch the Apple of his Eye, Psal. 34.21. When God called Abraham forth to follow him in a way of Reformation, he gave that word along with him, Gen. 12.3. and so to Jacob or Israel, Gen. 27.29. and he did and will make it good. If you love your Souls, take heed of touching Israel to their hurt: yea even words that tend to the reproach or prejudice of the people of God, or Builders in Jerusalem, is not a small matter, Neh. 4.2, 3, 4, 5. (such Im∣precations tell us, what will be the portion of such except they repent, though not that ordinary and private Spirits should be forward to wish that it might be so to particular per∣sons) They have provoked anger (Thee is not in the Hebrew) irritated and raised spirits (by their Scoffs and Reproaches) before, or in respect of the Builders. The words may carry that meaning. 2. Think it not enough to do no hurt, but according to your place and opportunity do good to Israel, to that part of it in special in which the Lord hath cast you. Be willing to put forth thy self for the publick good according to thy Talent. Hast thou Estate which the Lord hath blessed thee with, (and gotten, it may be, here under the shadow of the Government?) let not the Publick suffer for want, when as thou hast it by thee. Hast thou Ability to serve the Country any other way? be ready thereunto: Do not onely pray, but put forth endeavours ac∣cording to capacity and opportunity for the peace and good of Jerusalem; else you do but dally in praying, if you will do nothing for it, Psal. 122.9. Seek it in the use of all due means. A publick Spirit even in a private person is a precious thing; i. e. according to the compass of his place to be ready to do for the common good. Could the Heathen (the Romans and others) produce such Sayings as these; That man was not born for himself, but for his Country; That even to die for it is sweet: Dulce & decorum pro Patriâ mori; and boast of those among them that practised accordingly: and shall Christians be stran∣gers to such a Publick Spirit, or be backward to act for the common welfare. Here in Nehemiahs time every one set his hand to, to build up the Wall of Jerusalem, and the particular persons and companies that did their parts therein, are to their honour recorded in the holy story, Neh. 3. Oh that is a pleasant sight, to see all sorts contributing to the Safety, Peace, Wel∣fare of Jerusalem, and joyning Hearts and Hands therein. Neh. 4.6. Oh! have you a minde to build or to save the Wall and Welfare of Jerusalem? Are you cheerful, cordial, forward, industrious therein? not a man to talk onely, but to work when the case requires it. 3. Keep Order: keep in your places, acknowledging and attending the Order that God hath established in the place where you live▪ Numb. 2.2. the Israelites were commanded to pitch every man by his own Standard; the LXX. render it , According to order: So 1 Thess. 4.11. Act orderly if you would act any thing for the publick welfare; leave the guidance of the Ship to those that sit at Helm, and are by God and his people set there, and whom you are immediately stated under: onely pray for them. And if there be place for a mo∣dest Suggestion, tender it as becomes you, but justle not into their Places, nor refuse to acquiesce in their Conclusions. This people of the Jews after the Captivity, we finde them ready and willing to be ordered by those the Lord set over them; and by that means things went well, or when ought was amiss it found amendment, Ezra 10.2, 3.4.8▪ 12▪ 14. Neh. 5.12, 13. & 13. It was a good time in Issachar, when as, 1 Chron. 12.32. 3. The third Branch of the Exhortation. Let me speak a few words unto All, to Rulers and People both together. The Command is (as we see) that we all ought to aim at, and be studious of the common good, the weal and of the whole; the Lines of every ones wayes and actings should meet in that Center. In the fear of God be faithful and careful here∣in. And to this end, let me adde a few general Helps and Di∣rections from the Word of God, such as may concern both Rulers and People in their several capacities, though more emi∣nently the former, as having the main stroke in the Conduct of Affairs. 1. Be sure to fix upon a right Basis, or settle upon a right Interest, even the true Interest of Christ Jesus; i. e. Be found in, and cleave to the way of the Rule, the way of Gods Word, in those things especially that are of publick and general Con∣cernment. Faithfully keep with God, and then he will be with you; as we well heard the last Year, from 2 Chron. 15.2. That therefore is the sure and certain way to welfare, Deut. 5.29. In matters of Religion and Reformation in a special man∣ner (which is our main Interest) keep close to the right way, turn not from it to the right hand or left; not in those things especially that concern your publick Profession and Practice in the sight of the World. Take heed of Corruption here. (1.) Do not wrong and marre an excellent Work and Pro∣fession, by mixing and weaving in spurious Principles or Pra∣ctises; as those of Separation, Anabaptism, Morellian (Anar∣chical) Confusion, and Licentious Toleration. If any would secretly twist in and espouse such things as those, and make them part of our Interest, we must needs renounce it as none of our Cause, no part of the End and Design of the Lords faithful Servants, when they followed him into this Land that was not sown. Separation and Anabaptism are wonted Intruders, and seeming Friends, but secret fatall Enemies to Reformation; as Paul in a case not much unlike, 1 Cor. 3.10 — 15. In this Work here on foot, there was a good Foundation laid, viz. Christ as the onely Law-giver in his Church, and Reformation designed according to his Will and Apostolical pattern; but take heed how you build thereupon. If you should build the Hay and Stubble of such things as those, then verily (though sincere persons will be saved, and the main of the Work may be saved and revived at last) yet verily sooner or later there will come a Fire that will burn up this Stubble, and then your poor Lea∣ders that would have led you the right way, may be remem∣bred when it is too late. Do not on pretence of avoiding Cor∣ruption, run into sinful Separation from any of the true Chur∣ches of God, (and what is good therein) or from the Chil∣dren of the Covenant. Prize and hold fast the Covenant of God to you and yours. Keep with God in his Covenant, and walk up to it, and you may boldly trust him, God All-suffici∣ent will keep you. If we will own Gods Covenant but for one generation onely, (when as Gen. 17.7. the Covenant runs to us and our seed after us in their generations) how justly may the Lord tarry with us but for one generation, and then break up house, and leave us to confusion. (2.) On the other hand, do not so avoid Separation, as to neglect or prejudice Reformation. The good old Non-Confor∣mists were very zealous for Reformation, and yet alwayes sted∣fast Enemies to Separation: those two may well consist, and they left us a good example therein. Such things as are or have been known Corruptions in other Churches, it is no part of sinful Separation, but a part of just Reformation to avoid them, or refuse to propagate, practise or continue them. Christ would not separate from (or cast off) the Temple, but he was zealous to purge the Temple, and so should we be. And it is our Errand into the Wilderness to study and practise true Scripture Reformation, and it will be our Crown (in the sight of God and man) if we finde it, and hold it without Adulterating deviations. Oh seek and keep it, and hold it fast, Rev. 3.11. To leave the Children of non-scandalous Ortho∣dox Christians Vnbaptized, will (I doubt not) be one day found a thing displeasing unto Jesus Christ. But on the other hand, to Baptize in such a lax and licentious way, as serves to dress men in the Livery, without bearing the Yoke of Christ; to have his Name upon them, with rejection of his Government, this will not either the Principles of Refor∣mers, or the Rules of Scripture. So though Rigid Severity in Admissions to the Lords Table is to be avoided; yet to be lax and slight therein, to admit all sorts to full Communion, or upon very slight Qualifications, is against the Principles and against the Interest of Reformation. Again, to put Election of Church-Officers into the hands of All, (though matters ought to be so unblameably carried, as none may have any just Objection against the person Chosen, without matter of satisfaction given them) is such a piece of ruining Confusion, as none of the Wayes or Models of Church-Government that have been of any repute in the world, would ever admit of. That is an Anabaptistical Tenet; Spanhem. Disput. 1. Thes. 53. Take heed of Extremes, and of passing from one Extreme to another, (or from flying from Papall or Prelaticall Tyranny, into Morellian Anarchy) which mans weakness is very apt to do. Pray and study to find and keep the true Scripture-way, and be not hurried from it on one hand or other, by the Devices of our cunning Adversary (Satan) whose wiles we should not be ignorant of. So also in Civil Concernments, fix upon a right Basis, upon Foundations and Principles that are Righteous and Rational, and that will hold, and let not one thing justle out another, But I forbear to meddle there. In all avoid Irregular Extremes, and wilde Extravagancies; be for safe and sober Principles and Practices. It was a wise mans Motto, (viz. Sir Nicholas Bacon) Mediocria Firmâ: Things carried with Moderation and Mediocrity are firm and stable; Extremes soon run themselves out of breath, tumble down of themselves, and so end in Confusion. 2. Study Vnity, (and to that end Order;) i. e. Unity in the Lord, and in his Truth and Fear. Unity in Sin, Errour and Evil is a piece of Hell; but Unity in Peace and Righteousness is no little part of Heaven, and a main Ingredient in a peoples wel∣fare, Psal. 133.3. To this end, (1.) Let all that fear God heartily Unite in the main; yea all that fear God will Unite therein: i. e. in the main Concern∣ments both of things of Religion, and of the good of the People. He that fears and loves God▪ will love his Truth, love his Word, (the Rule of Faith and Life) and love his peo∣ple, and love their best welfare: and the main Concernments of all these things are so plain and palpable, as he that cordially loves them will (unless transported in a pang of Temptation which will not hold) see and close with them, and unite therein. (2.) Let not them that Vnite in the main, be dis-united by lesser Differences, but therein attend the means of Help, and be set down by Order. 1. Attend the Means of discerning and finding out the right way even in lesser matters, and of agreeing therein. There is nothing so little in the things of Religion, or of the publick Welfare, (especially in matters of practice, wherein we must of necessity act and practise one way or other) as that we may neglect it, or neglect our best Endeavours to finde it out, and attend the minde of God therein. We must not disregard the least of Gods Commandments, nor teach men so to do, Mat. 5.19. Though the Points of Baptism, Church-Order, and such like, be not Fundamentals of Salvation, yet they are matters of necessary practice, (and of no small moment neither) wherein we ought to use all the means that God hath ap∣pointed, and gives opportunity to know and do his Will, and to labour to agree therein, that we may speak the same thing, 1 Cor. 1.10. We should not think it a light thing to be of many mindes, but diligently use the utmost means to agree. 2. If after the use of all Means, some smaller and lesser Differences do remain, (as some there will be while we dwell in the flesh) Agree not to Disagree about them, but to manage them with Love and Meekness. Agree, I say, not in order to Separation, that is a strange Agreement to agree to Divide and Disunite, but in order to Union and Communion: and in the issue, let Order carry it; be set down by Order, submitting one to another in the Lord, 1 Cor. 14.32, 33. There cannot be peace (but confusion) if there be not an orderly subjection one to another. You will say these are but generals. It is not easie to speak more then so here: but yet they are such generals as (I humbly conceive) admit an easie application to particu∣lars. 3. Let every one take heed of Sin, and study Holiness, and practical Piety, or close walking with God, Prov. 14.34. Joel 3.17. Be an holy, and you shall be an happy People. If any sin be sprouting up or getting head, timely observe it, and weed it out of your Souls, Churches, Families, Towns, Country. Let Ministers reprove sin, and spare not, Isa. 58.1. Let Magi∣strates impartially punish it, (and God forbid that should ever be found with us, as Amos 5.10.) And let all sorts of men stand up against sin in their several places, and in all regular wayes, (for a disorderly ungrounded and ill-managed Zeal often doth more hurt then good.) Keep out Sin, and that will keep out Sorrow. Isa. 4.3, 5. when Jerusalems remnant are holy, and thereby a beauty and glory to God, then upon all that glory there shall be a defence. We in these places are eminently obliged, and eminently advantaged to be an holy people; and God expects it from us: If we be not so, we may expect his Rod, Amos 3.2. yet if we hear his Rod, and be improving of it unto holiness and amendment, he will not cast us off. 4. In this way (of regular walking before God) put your trust in the Lord God Almighty, Zeph. 3.12. Be humble and be∣lieving: Carry it humbly before God and man; be not haughty because of the holy Mountain, nor in any other regard. I wish our whole course, garb and guise might speak Humility and Humiliation, in so humbling a time as this is. Carry it in all things as becomes a poor and afflicted people: But if you be the people of God, and God Almighty be your God, then put your trust in him. Psal. 62.8. that was the great duty of Israel in the Wilderness of old, and the want of that the great Con∣troversie, Psal. 78.22. Never did God take person or people into Covenant and near fellowship with himself, but he put them upon this sooner or later, to venture all upon God, and to relie upon his Mercy, Power and Faithfulness, having no other string to their Bow but Faith in him: So Abraham and Jacob often: so Israel at the Red-Sea, and in the Wilderness, where they were called openly to act and live by Faith in the sight of the world, both as to Protection and Provision. And never was God known to fail a people, that in a way of well-doing did trust themselves with him. We have sundry times read of Weapons formed, but never of any that prospered against a Reforming people, and relying upon God. The story of Asa, of Jehoshaphat, of Hezekiah may easily be remembred, 2 Chron. 14. & 20. & 32. and of Nehemiah also, Neh. 4.11, 15. & 6.16. & so in the Promise, Isa. 54.17. That denomination [of a Reform∣ing people] may (I hope) in some comfortable measure be given to this people. Reformation is that that we are engaged upon, & are labouring in, though with much infirmity and trouble, and sometime ready to say as they, Neh. 4.10. yet the Work is in hand, and not quite given over: And there is a desire to fear Gods Name, and do his Will, as Neh. 1.11. I hope the greatest and swaying part do sincerely say, Thy Will be done, though through weakness we cannot reach it; we should not despise▪ as Zech. 4.10. God may chasten us for neglects and faults, as he did the when they were upon Reforming-work after the Ca∣ptivity, Hag. 1. [And indeed there are such faults among us, as do give matter of fear as well as hope; I mean, fear of very sore and smart Chastisements: we have no cause to flatter our selves, or to be secure.] But yet God will be slow to cast off his poor people; though he chasten us, yet he will not kill us, nor destroy, but save in the issue, Psal. 118.18. and there∣fore we should be slow to cast off our hope. Lay aside Secu∣rity, and be awakened. (If there be things of moment amiss among us, and we will neither mend, nor endeavour it in good earnest, but it may be fall out with those that would mend us, verily God will make us know that he is in good earnest, and will not be dallied with; it is a jealous God with whom we have to do) but do not lay aside your Hope and Faith. Yea, whatever the Lord do with us, we ought with humble reliance on him, to leave our selves with him. You that have Faith, put it forth; pray down, and believe down Mercy for the Lords people, (all manner of mercy, preventing merey, reforming mercy, pardoning sanctifying mercy, and delivering mercy.) That of Asa, Help us, for we rest on thee, (2 Chron. 14.11.) is wont to bring a good issue. 5. Lastly, Let every one be and do for God and for his people now, as they would wish to have done, when the great Day of Account shall come. For God, and for His People, is the Motto of every gracious Soul, 2 Cor. 5.13. and he that is indeed for God, is for his People, (that is certain, 1 Joh. 5.1. & 4.20, 21.) and doth sincerely seek their good and welfare. Why now hearken to this word, all you that stand before the Lord this day; we must ere long meet in a farre greater As∣sembly then this is, where we must give Account of our speak∣ing, and of our hearing and doing; when Christ shall break out of the Clouds, who is the onely Potentate, King of kings, and Lord of lords, and sit him down on the Throne of his Glory, and call all Nations, and us all before him; and when it shall be said, What you did to my Brethren, to my People, yea to the least of these my Brethren, you did it unto me? and what good you did not do, what you neglected, or had no heart, no affe∣ction to do, nor courage to do for these, you did it not to me, Mat. 25.40, 45. How will these things look then? when all worldly Interests shall be worth nothing; when Estates, and Friends, yea Crowns and Kingdomes shall appear to be but pebble-stones, compar'd with one good look from Christ Jesus! Will it not then be a comfort to have sought the welfare of the children of Israel? and will it not then be more bitter and terrible then many deaths, not to have done it, or to have done the contrary thereunto? What the Apostle saith to Ecclesi∣astical, I may say to Civil Rulers, 1 Pet. 5.2, 4. Feed and rule the Lords people, and seek their good in the integrity of your hearts, and when the chief Shepherd, and chief Ruler shall appear, then shall you receive a Crown of Glory that fadeth not away! And so all the people of God in your several places, the Lord is with you, while you be with him; as we excellently heard the last year: and if you be with him, you must and will be with and for his people; yea chuse to suffer affliction with them, if that be their condition, as Moses did, Heb. 11.25. And you will every one say, as you sometimes had that word on such a day as this, sweetly left with you by that faithful Nathaniel now with God, Psal. 122.8. For my Brethren, and companions sake, I will now say to Jerusalem, Peace be within thee: and because of the house of the Lord our God, I will seek thy good▪ that is the voice of every Soul that loves our Lord Jesus in sin∣cerity. In that Spirit and way persist, act and walk in your several places, and hold on therein against all Temptations, in faith and love through Christ Jesus: And at that day, when every Cup of cold water to a Disciple shall be rewarded; when the house of Onesiphorus shall be remembred; when every act of love to the faithful shall be honourably acknowledged: Then shall you stand in the Congregation of the righteous, (in the same company then, that you cleave unto now) And the Lord the Righteous Judge shall give you a Crown of Righteousness, and unto all that love his appearing.
N00111.p4	The spouse of Christ coming out of affliction, leaning upon her beloved: or A sermon preached by Mr. John Allin the late Reverend Pastor to the church of Christ at Dedham, at the administration of the Lords Supper. August 6, 1671. ; And may be useful to any church of Christ, or true believer in a state of affliction. ; [Four lines from Samuel]	[ "Allin, John, 1596-1671.", "Allin, John, 1596-1671. Lord Jesus his legacie of peace ..." ]	1672.	Printed by Samuel Green: and are to be sold by John Tappin of Boston.,	Cambridge [Mass.]: :	eng	[ "Lord's Supper.", "Sermons -- 1671." ]	SOme understand this of the Shulamite spoken of before Others of some other Spouse or Church of Christ, to arise af∣ter her, according to that promise of the waters that run from under the Threshold of the Temple, towards the East, leading towards Arabia, Syria and Egypt, Ezek. 47. but when we consider what went before, and the other like places, that charge, ver. 4. seems to be the occasion of this Question, namely, I charge you Oh Daughters of Jerusalem that you stir not up, nor awake my Love until he please, which words gives occasion of this Question, paralel to this you may see, chap. 3. 5,6. & chap. 5. 8,9. & chap. 6. 1. Whether is thy Beloved gone, O thou fairest among Women, &c. as in those places the Daugh∣ters of Jerusalem are brought in, enquiring after Christ the Beloved of the Spouse, so in the Text they are brought in admiring and inquiring concerning the Spouse of Christ, saying, Who is this that comes thus up out of the wilderness, &c. the Question is put in the Feminine Gender, as if they should say, what Woman is this? and indeed they that should behold the coming of the Shulamite, viz. the Return of the Jews, it will be a Question worth the inquiring with Admiration, and saying, who is this? and hence I conceive the Question is concerning that Spouse, that gave such a charge in ver. 4. unto which Christ gives Answer in the words following, I raised thee up under the Apple Tree, &c. although some take that Answer, to be the Churches, to stir up Christ by Prayer: which seems not so suitable, but my purpose is at present to speak only to the former part of the verse, who is this that cometh up, &c. For the meaning of the Words, Who is this? it argues something ex∣traordinary which is matter of special observation and worthy of en∣quiry, 3. 6. Who is this that cometh out of the Wilderness like Pillars of Smoak perfumed with Mirrh, chap. 5. 9. what is thy Beloved more then other Beloved, &c chap 6. 1. whether is thy Beloved gone, O thou fairest among Women, &c. it is one thing that shall be inquired into at the return of this Church of the Jews, whence they come: That cometh up out of the Wilderness, a Wilderness is a desolate place, a Land not Ploughed nor Sowed, so it was to Israel when they came out of Egypt, then God proved them to see what was in their hearts, the Wilderness is a Land of Drought, and the shadow of Death, a Land of Serpents and Scorpions, a terrible Wilderness God led his People through, as Deut. 8. what can we expect to finde in a Wilderness, Mat. 11. 7. What went you into the Wilderness to see, a Wilderness is a state of affliction and temptation, Mat. 4. 1. then was Jesus led aside into the Wilderness to be tempted of the Devil, now the return of this Shula∣mite to their own Land is prophecied of, as a People brought out of the Wilderness of the People & Nations, Ezek. 20. 34,35,36. and I will bring you out from the people, and will gather you out of the Countries wherein ye are scattered with a mighty hand, & with a stretched out Arm, and with fury poured out, and I will bring you into the Wilderness of the people, and there will I plead with you face to face, like as I pleaded with your Fathers in the Wilderness of the Land of Egypt, so will I plead with you saith the Lord God, He will bring them through great afflictions and temptations to discover the rebels and to cut them off, ver. 37. 38. and the rest shall be accepted, ver. 40. 41. with this agreeth the Prophecy of Dan. 12. 1. And at that time shall Michael stand up, the great Prince which standeth for the Children of thy people, and there shall be a time of trouble such as never was since there was a Nation even to that same time, and at that time thy people shall be delivered, every one that shall be found written in the Book, Isai. 65. 9. And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountain, and mine Elect shall in∣herit it, ver. 11. But ye are they that forsake the Lord, therefore I will num∣ber you to the Sword: In all these afflictions, tryals and miseries, where∣in that people had formerly been, as in a vast howling Wilderness, and in all those sad things that shall befal them, such as never was since at was a Nation, this Spouse shall come up from this Wilderness to the admiration of such as shall behold her, Isai.63. 13,14. That led them through the deep as an Horse in the Wilderness, that they should not stum∣ble, as a Beast gooth down into the valley, the Spirit of the Lord caused him to rest, so didst thou lead thy People, to make thy self a glorious name. Leaning upon her Beloved, What is the excellency of this Spouse? She is leaning upon her Beloved: The word (leaning) is derived from the Arabian tongue, from which word some conjecture that it should speak of a Church from thence: it may be Translated leaning, or clea∣ving to, adjoyning, associating her self; the Greek Translate it, confirm∣ing or strengthening her self in her Beloved, any of these words do well express her Faith in Christ her Beloved, being sensible of her di∣stresses and wilderness temptations; she dare not trust to any thing but her Beloved, as faith the Apostle, We despaired in our selves, that we might trust in the living God, being sensible of her own weakness, she leans upon him, she adjoyns and associates her self to him that can and will guid her through all difficulties. 1 Pet. 5. 10. that he will make you perfect, strengthen, stablish, settle you, herein the Spouse comforts her self, leaning upon her Beloved. For the understanding the Discription of this her Beloved upon whom she thus leans, Consider, 1. Who is it but Jesus Christ, the Head and Husband of his Church, who is able to save to the uttermost all that come unto God by him, Heb. 7. 25. who is that firm Rock of Ages, that precious Corner Stone, that whosoever believeth on him shall never be confounded, 1 Pet. 3. 6. 2. Her Beloved, that is he that hath infinitely and most freely loved his Church, Ephes. 5. 25. and given himself for it to purifie and cleanse it, Rev. 1. 5. Unto him that have loved us, and washed us from our sins in his own blood, Gal. 2 20. Who hath loved me, and given himself for me, these two, the alsufficiency of Christ, and his great and infinite love to her is ground sufficient to lean upon him in all conditions, as the Apostle saith, I know in whom I have believed, in him that is able to preserve what∣soever I have committed to him; In Christ are all things that make up a fulness of Faith, his Omniscience that knows all our needs and dangers, and how and when to supply, and his Omnipotency whereby he is able to do it. 3. Faithfulness in his promises, he is the Amen, the true and faithful witness, as Sarah who believed for she judged him faithful that had promised. 4. Compassion, or bowels of infinite compassions, his Spouse is as the apple of his eye, therefore the Lord Jesus must needs be in every re∣spect the most suitable object of Faith, being so all-sufficient, faithful, compassionate and loving, now then this is the beloved of the Spouse, she came leaning upon this her Beloved, whose first love did draw her heart to love him again with a most ardent love, as ver. 7. Many waters can∣not quench▪ love, neither can the floods drown it, Psal. 119. 132. Look thou upon me and be merciful unto me, as thou usest to do to them that love thy name, and ver. 1. 59. Consider how I love thy Precepts, quicken me Oh Lord according to thy loving kindness; So that there is a further encou∣ragement for the Spouse to cleave to Christ Jesus, because she finds this love in her to be a fruit of his everlasting love to her, now Faith finding such an Object, not only is perswaded that he is allsufficient and willing to save, but the will chuseth him for it's portion, cleaves to him and rests upon him for all safety and good, as it's all in all, and gives up it self to be guided, ordered and disposed of in all conditions, as most safe and happy in his hands and dispose, Faith counts it self most safe in the Arms of Christ, this is one effect of Faith, for the Soul to give up it self to Christ, to do as he will with it, he may give what he will, and take what he will; the Soul is willing to part with any thing at the command of Christ, willing to part with it's dearest sins and lusts for Christ Jesus, so that a Spouse of Christ, seeing the Wisdome, Faithfulness, Power and Love of the Lord Jesus doth chuse him for her portion, and give up her self to Christ, willing to be at his disposing, and willing to part with any thing for Christ; here is her leaning upon her Beloved; and so she fears not for any evil tidings. Doct. It is a matter of much Observation and Admiration, to see a Spouse of Christ coming out of a Wilderness condition, and leaning by Faith firmly upon Christ as her beloved; Proof, That the excellency of the Spouse of Christ is in leaning upon her Beloved, Heh. 11. gives a Cloud of Witnesses, Abraham left his Country by Faith, offered up Isaac by Faith; Noah prepares an Arke by Faith, others endured cruel mocking by Faith; Oh the vertue and admirable effects of Faith! you see in the Wilderness, how highly God approved of Caleb, who followed God fully, when others spake evil of the good Land, saith Caleb▪ they shall be meat for us, we are well able to overcome them; My servant Caleb faith the Lord, he shall go in, his Seed shall possess it, how highly the Lord approves of Faith, you may see in the Church of Philadelphia, Rev. 3. 8,9,10. he finds no fault with them, but highly commends them for keeping the word of his patience, and promises most safe protection when the hour of temptation over∣spreads the World; the Centurion who had such Faith as to say, Speak but the word and my Servant shall be healed, Christ highly commends that Faith, as not having found such, no not in Israel; So the Woman of Ca∣naan, her Faith Christ commends, and saith, be it to thee even as thou wilt. Reas. 1. It is so, not only from the excellency of Faith it self, but from the excellency of a tryed Faith, 1 Pet. 1. 7. That the trial of your Faith, being much more precious then of Gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the ap∣pearing of Christ Jesus, Psal. 12. 6. The Words of the Lord are pure words, as silver tried in a Furnace of Earth, purified seven times, as the word is pure and precious, so is Faith under Wilderness trials. Reas. 2. Because this leaning upon Christ in such a state is an evi∣dence of great love to Christ; this the Lord takes great notice of, Ier. . . I remember the kindness of thy youth, the love of thy Espousals when thou wentest after me in the wilderness, &c. Reas. 3. Because its a glorious thing to behold the love of God, and Jesus Christ, to lead up such a Spouse out of a Wilderness, it causes that glory as is ascribed to God, of old, as that one act at the Red Sea did, Exod. 15,16. Who is like unto thee O Lord, glorious in Holiness, fear∣ful in praises, doing wonders, Deut. 32. 10,11. He found them in a desart Land, and in the wast bowling Wilderness, he lea him about, he instucted him, he kept him as the apple of his eye, &c. Use 1. Instruction: Here we may observe, and see the manner of Gods dealing even with his most precious Churches and People, even with this Shulamite, he brings her out of the Wilderness, so the Lord did of old, when he brought his people out of Egypt; He brought them into the Wilderness, and the Lord saw the mixed multitude a∣mongst them, and that Generation must be all worn out before he brought them into the promised Land: In the Wilderness the Lord shewed his wonderful works, feeding them with Manna, and giving them water out of the Rock; there God proved them, to know what was in their hearts, and he found abundance of sin, and pride, and re∣bellion in them, and yet all was to do them good in the latter end: So when he brought them out of Babilon to Jerusalem, we read in Ezra and Nehemiah what afflictions and oppositions they met withal, of Blastings and Mildews, and disappointments in their Labours they were exerci∣sed withal, as may be seen in the Prophecy of Hagga and so it will be with this Shulamite, the Church of the Jews at their return; the Lord will bring them out of the Wilderness of the People through ma∣ny temptations and afflictions, and that Wilderness condition may seem to continue for a long time; if we compare Dan. 12. 11,12. it ap∣pears to be fourty five years, and so it hath been with the reformed Chur∣ches that are come out of spiritual Babilon, in Scotland, Holland and Geneva, and the rest, what bloody wars? what persecutions and try∣als of various kinds? nay, what Soul is it that the Lord hath brought home to himself, but that they are brought out of a Wilderness of try∣als, afflictions and temptations, spiritual or outward, to purge them, and make them white, Dan. 12. to bring them out of all confidence in themselves; therefore wonder not at the persecutions and troubles that befal the Churches and Saints this day in the world: God no doubt is doing some great work for his People, the Lord Jesus hath his Pan in his hand, and will throughly purge his Floor, burn up the Chaffe, and gather his Wheat into his Garner: Let us not promise our selves a peaceable condition, we may fear that the Lord hath further wilderness tryals to bring us through, that he may purge out the Rebels, and those that trans∣gress, we may fear that we are a people ripe for judgement, when there is such great sins breaking out amongst us, when there is so much De∣vision, Worldliness, &c. Let us not be secure, the Lord may justly car∣ry us through a wilderness of sore tryals, to purge his Churches of the Chaffe, and to take us off from the World, and confidence in his Ordinances, which we are too apt to lean upon. Use 2. Instruction: We may here observe what it is that makes a Spouse of Christ, or any Soul, an object of enquiry and admiration: Her leaning on her Beloved by Faith and love, this is the Glory, Beauty, and Excellency of any Church, or Spouse of Christ, or Soul, to be much in the exercise of Faith and Love▪ Faith is that which gives Glory to God; Abraham gave Glory to God by Believing, Rom 4. 20. He stag∣gered not at the promise of God through unbelief, but was strong in Faith giving Glory to God, That is therefore the eminency of any Church or Soul, to give Glory to God by Believing; thus Iob under all his affli∣ctions and temptations, could believe that his Redeemer did live, and that he should see him at the last day upon the Earth, which was an emi∣nency in him; it's therefore I say, the eminency of any Church or Soul, to be strong in Faith, it is a great dishonour to God, and to Jesus Christ, when Disciples that have been long in the School of Christ, yet have but little Faith, how oft did the Lord Jesus upbraid his Disciples with this, Oh ye of little Faith, and sometimes, how is it that you have no Faith? this is an eminency in a Christian, when he can give much Glo∣ry to God by Believing, Christ delighteth in this, and admires the Faith of the Centurion, Mat. 8. 10. When Jesus heard it he marvelled, and said, to them that followed; verily I say unto you, I have not found so great Faith no not in Israel, ver. 13. And Jesus said unto the Centurion, go thy way, and as thou hast believed so be it done unto thee, and his Servant was healed in the self same hour; In this life of Faith, the Apostle Paul was very emi∣nent, when he said, the life that I now live, I live by▪ Faith in the Son of God, Psal. 27. 1,2,3. the strength of his Faith was such, that he said, though an Host should encamp against me my heart should not fail, though war should rise against me, in this will I be confident; Faith gives God the Glory of his Power, faithfulness, mercy and grace, to lean and venture the whole Interest of the Soul for Eternity upon the Lord Jesus Christ, notwithstanding so many Sins, Corruptions and Temptations, this is a great and glorious work, this is our victory over the world, even our Faith, and this Faith is that which draws vertue from Jesus Christ, which cau∣seth the Soul to be in love with the Lord Jesus, as we may see in the Spouse, she leaned upon her Beloved, upon his love to her, and the more because she felt his love to her; Oh the eminency of Faith and love, as the Apostle highly commends the Church of the Thessalonians, 1 Thess. 1. 2,3. We give thanks to God alwayes for your work of Faith, and labour of love, so Chap. 5. 8. He calls Faith and Love the Brest-plate, 1 Tim. 1. 14. the grace of our Lord was exceeding abundant with Faith and Love, which is in Christ Iesus, where ye see much Faith and Love, you may say, there is abundance of Grace in that Soul, 1 Pet. 1. 8. Whom having not seen yee love, in whom though now ye see him not, yet believing, ye rejoyce with joy unspeakable and full of glory; This Love causeth the Soul to love the Holy God, his Holy Law, and also to love all the Saints of God, and this is far above nature, it argues a purified heart to love the Saints, as 1 Pet. 1. 22. Seing ye have purified your Souls in obeying the Truth through the Spirit, unto unfeigned love of the Brethren; see that you love one another with a pure heart fervently: Love is the fulfilling of the Law, and Faith worketh by love, these two Graces will be the glory of the Shulamite, the new Ierusalem that is to come down from Heaven, and it is the beauty and glory of any Christian; the want or defects in these graces is a great blemish in any Spouse of Christ, or Christian; let us therefore I say acknowledge the eminency of that Church or Soul that is much in the exercise of Faith and Love. Use 3. Instruction: Here we may observe and see the safety of any Soul or Church of Christ, to lean and stay it self upon Jesus Christ in Wilderness Tryals and Afflictions: So Caleb and Ioshua, so long as they trusted in God and cleaved to him, the Lord was with them, and brought them into the promised Land, what can any Soul have to lean upon in an evil day of tryal, trust not in Princes, or any Son of man, his breath is in his nostrils, by strength shall no man prevail: Confidence in Church Priviledges, if men trust to them or Ordinances, yea if they cry the Temple of the Lord, the Temple of the Lord, see what the Lord speaketh to this very largely, Ier. 10. & Isai. 48. 1,2. they call themselves the Holy City, and stay themselves upon the God of Israel, but not in Truth, all such props as these will deceive them that lean upon them; but now for a Soul to lean upon Christ as her Beloved, in the enjoy∣ment of all his Ordinances, such a Soul may finde comfort herein, as Holy David, Psal. 27. 4,5 One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Holy Temple. For in the time of trouble he shall hide me in his Pavillion, in the secret of his Tabernacle shall he hide me, he shall set me upon a Rock. Use 4. Tryal: But would you be safe in times of Tryal and Af∣fliction: 1. Consider what interest you have in Jesus Christ; can you lean and stay upon him alone, and say, he is my , my only Refuge; have you chosen him as your Portion? your all in all? are all things dung and drosse in comparison of him? can you suffer the loss of all for him? this is a true leaning upon Christ as your Beloved; but when the Soul wants an interest in Christ Jesus, and hath not him to lean upon, whether will such a Soul flee for help in times of tryal, trouble and di∣stresses? there is then none but Christ, none but Christ that will suit the Soul, in this respect you may venture to lean upon him, he is able and willing to bear all the weight that is laid upon him; it doth therefore nearly concern every Soul to consider what interest he hath in Jesus Christ, what perswasion have you had of the alsufficiency, and grace, and mercy of the Lord Jesus Christ, have you tryed his alsufficiency? can you be perswaded of the alsufficiency of one that you never tryed? but especially consider whether God hath drawn your heart to chuse Jesus Christ for your portion, for your stay and support, for your all and in all, and that you have laid the whole weight of your Souls, upon him, have you given up your selves to Christ to be at his dispose? have you chosen and taken him for your Lord and Christ, and are you at his com∣mand? can you part with your dearest Lust and sin as his command en∣gages your Souls to do, and suffer any thing that he requires? 2. Consider, is he your Beloved? do you lean upon Jesus Christ as your Beloved, as he whom your Soul loveth▪ as he that is altogether beautiful and desirable? is your greatest delight in communion with God, so that if Christ should ask you the Question he asked Peter, Ioh. 21. 17. Simon lovest thou me more then these? can you then Answer, in truth Lord thou knowest all things, thou knowest that I love thee, do you love to be in the company of Jesus Christ? do you love the linage of Christ wherever you see it? are you glad to do him any service? do you love all that is Christs, his Ordinances, Word, Law, his Ministers, Saints, if you take delight in these things, it is a sign Christ hath loved you, and that you will lean upon Christ in the evil dayes; and blessed and happy is that Soul that can thus lean upon Christ her Beloved, when wilder∣ness tryals, troubles and afflictions comes upon them, all such have Christ for their Head, and Husband, and Saviour, and are safe in his arms; where this is wanting consider what we have, Isai. 10. 3. And what will ye do in the day of visitation, and in the desolation which shall come from far, to whom will ye flee for help, and where will you leave your glory? Use 5. Exhortation: 1. To them that yet have no part in Christ; La∣bour for that Faith in, and Love to the Lord Jesus Christ, that Christ may not shake you off in an evil day; what interest have you in the World that can reach your Souls to save them? what is there in Heaven or Earth that can save the Soul but only the Lord Jesus Christ? He is able to save to the utmost all that come to God by him, Joh. 3. 36. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him, Oh think oft of this Scripture, and consider of the means of grace God hath so long af∣forded you, and how oft he hath been calling upon you, and knocking at the doors of your hearts: Oh take the season while it lasts! Oh to day, to day, while it is called to day, harden not your hearts, least God Sware in his wrath that you shall never enter into his rest, Christ bad them walk in the light while they had the light, and immediately he with∣drew himself from them; Oh do but forsake your sin, all your sins, and accept of the Lord Jesus upon his own terms, and then you may venture to lean upon the Lord Jesus Christ, he is able to bear the weight of all your Souls. 2. Branch, To the Spouse of Christ: Be much in the exercise of Faith and Love: First, Be much in the exercise of Faith, lean upon Christ as your Beloved, stay on him, rest upon him, cast all your burthen and care upon him, strengthen your selves in him, you will need a strong Faith in wilderness tryals that may befal us; consider how weak we are with∣out Faith in Christ, which will shield us against our potent enemies: Sa∣than and all the World, all other props are but as a broken Reed, where∣on will you lean else; you have no righteousness, no goodness, no wise∣dome in your selves, where will you lean then if not upon Christ? what is there in the Creature that you may lean upon, all the things of the World are Vanity of vanities; therefore cast your care and your bur∣then upon the Lord Jesus who is able to stablish, strengthen and settle you, he is able to bear all the weight that is laid upon him; do your sins and corruptions trouble you, you may lay the weight of them upon the Lord Jesus, he is able to bear them, you may cast the care of your Souls upon him, ye may cast the care of your Families, the care of your Chil∣dren, you may cast all upon him, he is able to bear the weight of all, he is the Rock of ages: Consider who your Beloved is, the Lord Jesus Christ, the God of Glory, the Redeemer and Saviour of his People, that Redeemeth Israel from all their Iniquities, If any man sin we have an Advocate, 1 John 2. 1: He hath all Power in Heaven and Earth, he is the Soveraign Lord of all, you can be in no danger, but he is able to save, and he knows how to do it, for he is only wise, and he is faithful in all his promises, and he is very loving, he hath loved his with an everlast∣ing love, and from thence he hath given himself for us, and will not lose that come to him; whom he loveth he loveth to the end, believe much and you shall receive much, Christ saith to thee, be it as thou wilt, a Faith, that will not be beaten off that hangs upon Christ for a bles∣sing; and as Jacob will not let go without a blessing, shall surely have it, what can any believing Soul finde in Christ, that may not encourage him to lean upon him, he is the Saviour, the Head and Husband of his Church that takes care of them and that continually; he is the Redeemer of his People, that redeems them, not only from all their adversities but from all their iniquities; Oh then venture upon Jesus Christ, and let Faith overcome all your doubts, this Christ will accept of; consider what en∣couragements a Believer hath to venture all upon Christ, we have en∣couragement from the Covenant of Grace, Ezek. 36. 25,26. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness and from all your Idols will I cleanse you, a new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my way, and I will write my Law in your inward parts, and I will put my fear into your hearts, and you shall not depart from me, and I will forgive your sins, and remember them no more; & consider how God hath confirmed this covenant even by his Oath, he hath Sworn by himself, that we might have strong consola∣tion; and he hath confirmed it also by the Seals of the Covenant, the Lord hath given us two Seals, he hath set the Seal of Baptism to it, whereby God hath owned us for his, We are Baptized into the Name of the Father, Son and Holy Ghost, besides he hath given us the blessed Supper of the Lord; Oh what a blessed Seal is that wher the Lord offers a crucified Christ to us, with all his merits, he offers Christ with all the benefits and priviledges thereunto belonging; when Christ is of∣fered, all his offered; this Ordinance it signifieth that spiritual nourish∣ment your Souls may have by a crucified Christ, when the Lord said, This is my Body which was broken for you, and this is my Blood which was shed for you, shall we be unbelieving notwithstanding all this, and weak in the Faith, like Thomas, God forbid. Lastly, Be much in love to Jesus Christ, that you may say, you lean upon you Beloved, is there not great cause that we should love Christ dearly, that hath given himself to death for us; what love is due to him that dyed for us, where is there such love to be found in the World? Oh what ardent love should then be to the Lord Jesus, therefore let us our love to him, and let our love be enflamed to him, let us be to dye for him that hath dyed for us, let us love him with all our and souls, and all our might, that hath so greatly loved us. AFter so many Consolations and Promises of the Comforter, as the Lord Jesus had armed his Disciples with against his departure; in these words he takes his leave or fare∣wel of them, leaving this his Legacy with them, name∣ly, The blessing of peace, telling them what peace, saying, My peace I give unto you, not as the World giveth, and the fruit of Christ peace, was to stay their hearts against all trouble and fear, as ver. 1. Let not your Hearts be troubled, but my peace I leave with you as my blessing, as the Apostle speaks, Ephes. 6. 23, Peace be to the Brethren, and love with Faith from God the Father, and the Lord Jesus Christ, 1 Pet. 5. 14. Peace be with all that are in Christ Jesus Amen; and it is a frequent Farewel in the Scripture, as also in Salutations; the scope of our Saviour words or valediction, is the same he began withal, ver. stay hearts against all fear and trouble; it was no doubt a great trouble tryal to the hearts of the Disciples of Jesus Christ, to loose such a Ma∣ster and Teacher as he was, and that by so painful and shameful a death, as the death of the Crosse; and so it was notwithstanding all that he had spoken to them, therefore he leaves peace with them, My peace I give unto you. To open the words, My peace I leave with you, as if our Saviour had said, I am now about to part with you, I must leave you, but I will leave this Legacy, My peace, and that not an ordinary peace, but my peace, and that I give unto you, you shall have; peace is usually taken for, or inplies protection from all evil, and the enjoyment of all good: but that they may know what peace this is, he tells them, it's my peace, Christ is the Prince of peace, the Attonement, the God of peace, all peace comes, from him, he it is that gives all manner of peace. First, He gives peace with God, you will say what manner of peace is that; the Apostle tells us, Phil 4. 7. The peace of God that pas∣seth all understanding, unspeakable and unutterable, such a peace that even those that have it cannot conceive the excellency of it, much less can they express it; God is an Enemy against sin, and sinners and they are at enmity with God, and for a sinner that hath offended, and pro∣voked God, and that therefore hath no hope in God, now for such a sinner to be at peace with God, who can conceive what it is, you may see the excellency of it if you consider the persons that are now at peace, for a poor, wretched, miserable, condemned sinner to be at peace with God, and that this should flow from the love of God, in pardoning all his sins, and to account him righteous in his sight; that he that was an enemy to the Great and Holy God, even in his minde by evil works, and had God himself, the Holy Just God an enemy to him, that will avenge himself on his enemies by Eternal punishment, yet now to be at peace with God, and that God will own him as a Friend, forgiving all his sins, accepting him as just & righteous to eternal life, & take him into his high savour, as a Son and Heir of Heaven, and all this through the Blood of his own Son, yea, by the blood of his Cross is this peace made, so justifying his Law and Justice, a great price must be payed to purchase it, and the tearms is free grace, in a covenant of grace to all that believe, it is free grace in God to accept of a satisfaction in Christ, he might have exacted it of the sinner himself, and the tearms of this free grace are only to believe and accept of it; the new Covenant is established upon better promises then the old, wherein God hath pro∣mised to take away a hard and stony heart, and to give a heart of flesh; now for a sinner to be at peace with God, through the merit and righte∣ousness of Christ, and upon the tearms of the covenant of grace, and what follows, God now takes them into the state of Sons, ye shall be my Sons and Daughters, faith the Lord God Almighty, and they are made Heirs of the Glory of Christ, for a sinner thus to be at peace with God, I say who can tell what it is to be Heirs of God, and co-heirs with Jesus Christ, this is Christs peace which he gives to his Disciples. Secondly, This peace is the inward peace of a good Conscience, the sence of that peace which a Soul hath with God, through Jesus Christ, being sprinkled from an evil Conscience, we have boldness, and access with assurance of Faith unto the holiest of all, and confidence towards God, 1 Joh. 3. God sending his Spirit the Comforter, to witness that we are at peace with God, yea, he sends his Spirit to seal up this peace with God, and this breeds joy unspeakable and full of glory, it fills the Soul with all joy in Believing, Rom. 15 13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost, so that we may boldly go to the Throne of grace, yea even to the holiest of all with confidence towards God, and have liberty before him, this is a singular part of this peace, to be per∣swaded that we are at peace with God, and that we are the Children of God, and that we are partakers of all the priviledges of Sons of God. Thirdly, Christs peace is a peace with men, and so usually taken in Scripture, and especially with the Saints, Ephes 12 14. For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, that we may be all one in Iesus Christ, both? Ws and Gentiles. Fourthly, This peace comprehends peace with the Creature, even with the Beasts of the field, ob 5 23 For thou shalt be in league with the Stones of the field, and the Beasts of the field shall be at peace with thee: If we be at peace with the King, we are at peace with all his people, if we be at peace with the Commander of the field, we are at peace with all the Army; all creatures are at peace with the Saints, and serve all for their guard, yea this peace of Christ is protection from all evil, 2 Tim. 4 18 And the Lord shall deliver me from every evil work; and preserve me unto his Heavenly Kingdome, Rom 8. 28. And we know that all things work together for good to them that love God, to them that are the , according to his purpose. And this peace Christ promises, and this peace he gives, but not as the World giveth give I unto you, some may say, way? wherein is the difference? I shall briefly note the difference in two or three particulars. 1. The peace which the World gives, is more in words then in reali∣ties, it is oft times only in words, Psal. 28. 3. Draw me not away with the wicked, and with the workers of Iniquity, which speak peace to their neighbour, but mischief is in their heart, as we may see in the Example of Joah and Abner, 2 Sam. 3. 27. If the Lord speaks peace, who shall speak trouble, and if the Lord speaks peace he speaks from the very heart to the heart, and not in words of course or complement as the Would use to do. 2. The peace which the world gives, is peace outward to the outward man, they may give outward peace, and fill you with the good things of the world, but it reacheth not the principal part of the man, it rea∣cheth not the heart, but the peace which Christ gives, it reacheth the heart, it reacheth the soul, and the peace that reacheth the Soul reacheth the Body also; but the peace of the world reacheth the Body, but not the Soul; Christs peace secureth the Soul and inward man, it guards the heart, Phil. 4. 7. And the peace of God which passeth all understanding, shall keep your hearts and minds through Jesus Christ, or as it is in the O∣riginal, shall guard your hearts. 3. The peace of the World is very uncertain, and short, when they say peace, peace, then oft suddain destruction comes upon them, as the Example of Haman in his great Honour and suddain downfall doth prove, Esth. 5. 11. 12. And Haman told his friends, of his great and singu∣lar favour with the King and Queen, but the next day, Chap. 7. 10. He was hanged upon the Gallows he had prepared for Mordecai; and the strongest league of friendship amongst men of the World, is soon bro∣ken, when mens own interests suit another way, but the peace which Christ gives, in a firm, lasting, everlasting peace, Isai.9. 7. Of the increase of his Government and peace, there shall be no end; once at peace with God and ever at peace, God and that Soul will never fall out any more. This being the fruit and effect of this peace, their hearts ought not to be troubled, let not your hearts be disquiet, let them not sink in any affliction that can befal you in this world; here is that peace that may bear up your hearts under any trouble or tryal that at any time you may meet withal, nor need they be afraid what ever tidings they hear, or whatever dangers approach as Christ had told his Disciples of many troubles, as wars and rumors of wars, yet saith Christ, be not afraid with such a fear as stands not with Faith and hope in God,: this peace that I leave with you, it is enough to defend your hearts from fear of any troubles whatsoever, as the Psalmist speaks, I will not be afraid though the mountains be removed and cast into the Sea, and therefore though others fear, yet be not you afraid, as the Prophet speaks, Isai. 8. 12,13. neither fear you therefore, nor be afraid, Sanctifie the Lord of Hosts himself, and let him be your fear & dread, as if Christ should say, I give you that true peace that may quiet your hearts under any trouble or distress, or whatsoever you may meet withal in this World. The Doctrine from these words is, that Doct. That that peace which Jesus Christ hath purchased, and given to his true Disciples, is such as may strengthen them against all distracting troubles and fears in this world. The truth of this appears, Psal. 37. 11. But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace, and ver. 37. Mark the perfect man, and behold the upright, for the end of that man is peace. Psal. 119. 165. Great peace have they which love thy Law, and no∣thing shall offend them, they do not stumble at any thing as other men do, Psal. 125. 1. They that trust in the Lord shall be as Mount Sion, which cannot be removed, but abideth for ever. ver: 2. As the Mountains are round about Ierusalem, so the Lord is round about his people, from hence∣forth even for ever. Psal. 112. 7,8. Surely he shall not be moved for ever, he shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established, be shall not be afraid: Rom. 8. 1. There is there∣fore no condemnation to them that are in Christ Iesus, &c. they are out of all fear of Condemnation, Joh. 16. 33. These things have I spoken to you, that in me ye may have peace, in the World you shall have tribulation, but be of good chear I have overcome the World, Rom. 5. 1,2,3. Therefore being justified by Faith, we have peace with God, through our Lord Iesus Christ, by whom also we have access by Faith to this grace wherein we stand, and rejoyce in hope of the glory of God: and not only so, but we glory in tri∣bulations also, Phil 4. 7. And the peace of God, which passeth all under∣standing, shall keep or guard your bearts and minds through Iesus Christ. Psal. 43. 5. Why art thou cast down Oh my Soul, and why art thou disqui∣eted within me, hope in God for I shall yet praise him, who is the health of my countinance and my God; the like see in Paul and Silas, Act. 16,24,25. who sang praises unto God in Prison and in the Stocks. Reas. 1. From the unspeakable, unconceivable and excellent worth of this peace, it will out bid all other things in the world; Oh how this helps a man in all straits, what need he fear what man can do, what need he fear what devils can do; as David when in great trouble and dis∣quiet Psal. 43. 5. It by art thou cast down on my Soul, and why art thou disquieted within me, hope in God for I shall yet praise him, who is the health of my and my God, this made him confident, he chides himself because he was now disquieted, so Psal. 42. 5. 11. as al∣so elsewhere, The Lord is my light and my salvation, of whom then shall I be afraid; if an Host should compass me about, in the Name of the Lord I will destroy them, this peace with God takes away not only all fears and dangers of condemnation, as Rom. 8. 1. but also the sting of sin and death, 1 Cor. 15. 55. Oh 'Death where is thy sting, Oh Grave where is thy Victory? Reas. 2. Because this peace is in the hand of Christ, who payed a great price for it, and he will maintain it, that although we sin yet he is our Advocate, and preserves our peace with God; this peace is the peace of Christ, he hath purchased it with his Blood, he freely giveth it, therefore surely he will maintain it, he will not take it away, as the World gives peace one day, and taketh it away another; this peace is an everlasting peace. Reas. 3. Because this peace does not only set the Soul free from fear of wrath, but it makes every thing easie, and it takes away the poyson and venome of sin, and also the sting of death and hell is taken away, sin is a poyson in every cup & poysons every thing, but this peace takes all away, and doth assure a Believer, that whatever he meets with∣al in this World, shall be to his advantage, it makes prosperity to be safe and sweet to them, and makes all afflictions to work for their good. Reas. 4. Because all troubles and dangers shall not but this peace, but shall work together to the furtherance of their everlasting peace, for this peace is so far above all evils and fears that can befal such as have it that in comparison there of they are all light and momentany, not worthy to be compared with that glory to be revealed, their great hopes swallow up all their fears, Joh 19.25. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. Quest. 1. But here some may ask a Question; If Christ gives, such peace, how then comes it to pass that many a gracious Soul meet with so much trouble, and that not only trouble in the World, but trouble in spirit, that the Soul hath lost his peace and sense of the favour of God? Ans. This Legacie was given more especially to the Apostles that were called to so great a work, and were to out face all the Tyrants in the World, and endure so great afflictions and persecutions, so that we may conceive it was alwayes constant and full with them; but ordinary Christians have not so full and constant peace in themselves their peace may be interrupted for a time, through sin, or through temptations, yet their peace doth hold, though they may loose the sense of it for a , but they may be sure of this, that peace will return again to them, God hath not forgot to be gracious. Ans. 2. Their peace with God is everlasting, and never fails; this peace is the peace of God, and in the conclusion will never but the wicked mans peace will fail, and never come again, but the righteous and merciful man shall enter into peace, they shall rest in their beds, as Isai. 57. 27. Ans. 3. Their dissertions and temptations are alwayes turned to their good, and their peace returned with advantage of greater peace and joy, their end is alwayes peace, though they should and may go out of the World in the want of the sense of it, yet God doth often return to the Soul at death. Use. 1. Instruction: Hence take notice of the wonderful care and love of the Lord Jesus to his Disciples, to establish their hearts against all the troubles, afflictions and fears that might befal them in this world, and therefore he faith, let not your heart be troubled, this was the farewel speech of Jesus Christ, my peace I leave with you, he delights in the prosperity of his people, as we may see Heb. 5. 17, 18 wherein God willing more abundantly to shew to the Heirs of promise the immutability of his counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lye, you might have a strong consolation, who are fled for refuge, to lay hold upon the hope set before us, also the Lord said unto the Prophet, Isai. 40. 1. Comfort ye, comfort ye my people saith my God, speak you comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, and that her Iniquity is pardoned; I speak this to this end, because there are some good Souls that thinks assurance of Gods love, and strong consolations and joy in the Holy Ghost is too high a favour for them, being such sinners as they are, to attain to, but let all such consider, that God gives as a God, he gives as becometh such a great God as he is, he gives according to his greatness, and not according to your sinfulness and unworthiness; this peace is the gift of Jesus Christ, and he hath purchased it, therefore if the Soul be never so un worthy, yet Jesus Christ is most willing to bestow this precious everlasting peace upon you, to magnifie the riches of his grace, refuse not the consolations of the Almighty, dishonour not grieve not the Lord Jesus Christ by your unbelief; when Christ freely gives his peace, it is your duty thankfully to embrace it, with all acceptation. Use 2. Conviction: We may hence be convinced of the great folly of all such poor Souls as do rest in such a poor peace as the World gives, and look not after that true, most excellent and everlasting peace which the Lord Jesus Christ does freely offer and give; Alas how many Souls are there that rest themselves in that peace which the world can give, carnal peace, carnal mirth, it is a poor peace you can have from the world, you may have the worlds peace, and yet have a sad heart and conscience, that will tell you for all this you must come to Judgement, the very best peace the world can give, will leave the Soul in miserable fear and distress, in fear of the wrath of God, which will come upon the Sons of disobedience; in the midst of laughter the heart will be sad, all you that thus content your selves, do not your Consciences often tell you of your great and many sins, and woful state to Eternity? when Paul preached of righteousness, temporance and judgement to come, Felix trembled, Act. 24. 25. that is a poor peace that the world giveth, that is only an outward peace but gives no inward peace and comfort to the Soul, when Belshazzar was in his greatest jollity, when he was drinking in his Cups, his mirth and joy was soon gone, and the Hand∣writing upon the wall caused his knees to smite one against another, as Dan. 5. 5,6. in that peace that the world gives, Conscience sometimes will fly in the face, and tells them of those things, sins that they are guil∣ty of, and that God is angry with sinners every day, and that there is a Hell prepared for sinners; Oh the fearful expectation of wrath, and fiery indignation that oft seizeth upon the heart of such as are in the greatest peace and prosperity that the world can give; but now where the peace of Christ is, there is no fear of Hell, for there is no condem∣nation to such a Soul now: Again this peace that the world doth give, how short and uncertain is it? it is but a short peace that the world giveth Solomon saith, if a sinner live an hundred years, and his dayes be pro∣longed, yet I know it shall go well with those that fear God, yea, that is the thing to know how it shall be with the Soul, Haman may go home and boast of his greatness, and of the favour he was in with the King, and that the Queen also suffered none but him to come in with the King to the Banquet; but poor man! he could not foresee that the next day he must be hanged upon the Gallows that he had prepared for Morde∣cai; and so it is many times, a man in favour to day, and utterly out of favour to norrow; although the peace of the world be but a slighty peace, yet a man is not sure of it one day, when the world saies peace peace, then suddain destruction comes upon them as a Whirl-wind, were this well considered, would any man rest contented with that peace which the world can give; one would think they should not be contented with∣out that true durable peace which Christ gives, and not with that poor peace which the world gives, which is so short and uncertain that lasts not, but those comforts they are gone as a Whirlwind, and their places know them no more, as Solomon saith, and will any rest in such a peace. Use 3. Tryal: This may put every one of us upon the tryal, how nearly doth it concern every Soul to consider and examine whether his peace be the peace of Christ, or of the world, truely, if the peace you have be the peace the world gives, it is not worth a rush; we are a se∣cure people, and live in peace, but consider what true peace you have for your Soul to depend upon, and to this end consider: 1. It is a certain truth, That there is no peace to the wicked saith my God, Isai 57. 21. what peace can a Soul have that lives in a course of sin and enmity against God? as Iehu saith to King Ioram, what peace so long as the Whoredoms of thy mother Iezabel and her Witchcrafts are so many? so long as the Soul goes on in the wayes of any sin, loves it, and favours himself in it, it is impossible to have any peace with God, that infinitely hates all sin & iniquity; the wicked must forsake his wayes and thoughts, repent and turn to the Lord, before he can be at peace with God; but now, that Soul that can truely say, that he hath turned from every known sin, & he mourns for sin, it's his grief and burthen, it is a good sign that that Soul is at peace with God, but when we live in any way of sin, in a way of lying, or any other known sin, it is impossible that he should be at peace with God. 2. This peace is the gift of Christ, he only can make peace between God and sinners, 1 Joh. 5. 12. He that hath the Son hath life, and he that hath not the Son of God hath not life; therefore make out your in∣terest in Jesus Christ by Faith, without which you can have no true peace, but if you take up comfort and expect peace from any duties of your own, or any thing of your own, yea, if you take up comfort from the mercy of God, or from the promise, without Christ in the promise, if you take not hold of Christ in the promise, your comfort will not hold, because you lay hold of peace without true right to it, is Christ most precious and sin most hateful. 3. Where Christ gives peace he gives grace; grace, mercy and peace goes together, Christ Jesus never justifieth but he also sanctifieth that Soul, as Rom. 8. 1. There is now no condemnation to those that are in Jesus Christ, but who are they? those that walk not after the flesh but after the spirit, as also ver. 13. For if ye live after the flesh you shall dye, but if through the Spirit ye mortifie the deeds of the body, ye shall live: Oh where is your mortifying and purging out of sin by the Spirit? where is your delight in the wayes of Holiness and Sanctification? 1 Cor. . 30. Jesus Christ is made (not only) wisdome and righteousness, but Sanctifica∣tion and Redemption; consider what power of Grace you have received, to mortifie the deeds of the flesh by the spirit, 2 Cor. 7. 1. Having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting Holiness in the fear of God; If you can make it out that it is thus, then you have this peace, otherwise you have none of it. 4. I might add also, that this peace that Christ gives, disposeth the heart to a peacable disposition, he will love to be at peace with others, as Isai. 11. 6,7. the Kingdome of Christ is thus discribed, the Wolf also shall dwell with the Lamb, and the Leopard shall lye down with the Kid, and the Calf, and the young Lion, and the fatling together, and a little Childe shall lead them, the wisdome that is from above is first pure, then peacable, and easie to be intreated; consider what love there is in you to peace, do you not delight, do you not love to be at distance from any of the Saints of God? but love-peace, seek peace and ensue it. Use 4. Exhortation: 1. To every Soul that yet hath not this peace which Christ gives, breathe after it, labour for it; Oh consider and look about you, and think whether it be not needful to get this peace which Christ gives; consider these following particulars. 1. The poor uncertain peace that you now have in the World, that the World can give, you have heard what it is, now will you content your selves with the Worlds peace? can you go from day to day with this peace? will you rise and go about your business with this peace? will you with the Drunkard sleep upon the top of a Mast? Oh awake, awake, and consider what a peace all your worldly peace is. 2. Consider what a dreadful Enemy you have, whiles you have only that peace that the World can give, you have God for your Enemy, the great and dreadful God, that will certainly be avenged of his Ene∣mies, it is a fearful thing to fall into the hands of the living God, Nahum 1. 2. God is jealous, and the Lord revengeth, the Lord re∣vengeth and is furious, the Lord will take vengeance on his Adversa∣ries, and he reserveth wrath for his Enemies; Ye would tremble to fall into the hand of a cruel Enemy, much more into the hand of God, whom you have justly provoked to be your Enemy, what cannot he do, he hath prepared instruments of death; yea, Isai. 30. 33. Tophet is ordained of old; yea, for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood, and the breath of the Lord like a stream of Brimstone doth kindle it: Oh Consider what God is, and what a state and condition every sinner is in that is an Enemy to God, and it is a dreadful thing to fall into the hands of the living God; if you were ready to fall into the hands of a cruel Nation, Oh what fear would there be! what care and endeavour to escape it, God is not cruel, but he is a just revenging God. 3. Consider, how willing God is to be at peace, see how the Lord expresses himself, Isai. 27. 5. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me: Many a poor Soul questions whether God be willing, they think it is in vain for them to go about to make peace with God; why do you say so? you hear the Lord here by the Prophet say, if he will make peace he shall make peace; the question therefore is not whether God be willing to be at peace with you, but whether you be willing to be at peace with him; the Lord hath given his Son to make peace, and sends the word of reconciliation, 2 Cor. 5. 20 Now then we are Embassadors for Christ, as though God did beseech-you by us, we pray you in Christ stead be reconciled to God. Oh what evedent Demonstrations are there, that God is wil∣ling to be at peace with poor sinners; would God ever have gi∣ven his Son, and the Son have given himself, if he had not been willing to be at peace, surely no; and also as was before alledged, he hath sent Embassadors to beseech and intreat you to be reconciled, our peace and all good is ready in Christ, but here is the misery, men will not be at peace, Christ complains, you will not come to me that you might have life, who is it that is now at peace with God, that was not once in the same estate with your Selves, therefore you may be at peace only delay not, but as Christ advises agree with thine adversary quickly, while thou art in the way with him; if you delay you will dye in your sins, therefore if ever you intend to make your peace with God at all, do it now, really, speedily, and without delay. 4. Lastly, Lay down your enmity, if Rebels will be at peace with their King, they must lay down their weapons, Isai. 55. 7,8,9. Let the Wicked forsok his way, and the Unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, for my thoughts are not your thoughts, neither are your wayes my wares; for as the Heavens are higher then the Earth, so are my wayes higher then your wayes, and my thoughts then your thoughts; there is joy in Heaven at the conversion of a sinner, if you would but come in and accept of peace, there is a way of peace yet for that sinner that hath lived in the peace of the World all this while, if you will turn from all your sins unto God, & submit to the Government of the Lord Jesus. 2. Exhortation: To such as have received this great and wonderful gift of Christ, this our blessed peace; Oh prize it highly, be exceeding thankful for it, and labour by all means to cherish, preserve, and increase the assurance thereof, think what a singular mercy it is to be at peace with God by Jesus Christ, how unspeakable and full of glory it is, this peace is a continual peace, as Rom. 5. 2. By whom also we have access by Faith into this grace wherein we stand, and rejoyce in the hope of the glory of God; this I say, that those that have this peace, should labour so to walk, as that they may persevere in it, and to this end consider what the Psalmist speaks, Psal. 85. 8. I will bear what God the Lord will speak, for he will speak peace unto his people, and to his Saints, but let not them turn again to folly; have a care you break not your peace, remember Davids broken bones, beware of sin, and see that you walk humbly before God; you have sin and corruption, and you may meet with temptations, Satan is your Enemy, and he cannot abide you should have this peace, therefore be watchful, and be humble, Isai. 57. 15. For thus saith the High and Lofty one, that inhabit the Eter∣nity, whose Name is Holy, I dwell in the High and Holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones; these are the Souls that shall have peace, but take heed of an evil and unbelieving heart, in departing from the living God, take heed you doat not upon the peace of the World, and grow secure by it. 3. Exhortation: Make use of this peace, as it is intended by Christ, Let not your heart be troubled, Psal. 125. 1,2. they that trust in the Lord, shall be as Mount-Sion that cannot be removed, but abideth for ever, as the Mountains are round about Jerusalem, so the Lord is round about his peo∣ple, from henceforth even for ever, Psal. 27. 1,2,3. The Lord is my light and my salvation, whom shall I fear, the Lord is the strength of my life, of whom shall I be afraid, when the wicked even my enemies and my foes came upon me to eat up my flesh, they stumbled and fell, though an Host should encamp against me, my heart shall not fear, though War should rise against me, in this will I be confident, Psal. 46. 1,2. God is our refuge and strength, a very present help in trouble, therefore will not we fear, though the Earth he removed, and though the Mountains be carried into the midst of the Sea, why should such a Soul fear, for any evil tidings; ye have that peace that the Gates of Hell shall never prevail against: Oh shew your peace by your boldness in God, by your glorying in tribulation; do you meet with outward losses, what need that trouble you when you have such a God as you have? do you meet with painful afflictions? you may well bare them patiently, so long as the Soul enjoys Christs peace, do you meet with ill Neighbours, or disquiet in your Families? all these are but light afflictions, not worthy to be compared to the Glory that shall be revealed; nay, doth Death look you in the face? you may tryumph over it, for the sting of Death is taken away, thanks be to God that hath given us the victory, through Jesus Christ our Lord, and there∣fore let the peace of God guard your hearts against what ever you may meet withal: If you consider the reasons of the point. 1. The glorious excellency of this peace. 2. That it is the gift and purchase of Christ, and kept in his hand. 3. Because this peace do not only set the Soul free from fear of wrath, but takes away the poyson and venom of sin, and also the sting of Death and Hell is taken away. 4. Because all troubles and dangers shall not hurt this peace, but all shall work together to the furtherance of their everlasting peace; this peace will guard your hearts against all evil whatsoever, you have cause to be quiet, therefore let nothing dismay or disquiet the hearts of those that Christ hath given this peace unto, whatever you hear of in the World; we hear of many troubles and disquiets abroad in the World, and the cause of God suffers much, we should lay it to heart, but not to be troubled, disquieted or dismayed in the soarest troubles; in a word, Faint not, for we look not at things present which are temporary, but at things to come which are Eternal.
N00113.p4	Peace the end of the perfect and uprigh [sic], demonstrated and usefully improved in a sermon, preached upon the occasion of the death and decease of that piously affected, and truely religious matron, Mrs. Anne Mason: sometime wife to Major Mason, who not long after finished his course and is now at rest. / By Mr. James Fitch Pastor of the Church of Christ at Norwich. ; [Six lines of Scripture texts]	[ "Fitch, James, 1622-1702.", "Sherman, John, 1613-1685." ]	1672.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Mason, Anne, 1619-1672.", "Funeral sermons -- 1672." ]	EVery Word of God a its his Word is very precious, but some Honey Combes contain more Honey and better Honey then some other, The Word of God is more pre∣cious then Gold, then fine Gold, and sweeter then the Honey and the Honey Combe, as in Psal. 19. 10. Judicious and pious Calvin, that famous Expositor saith of this Psalm, that it contains Doctrine Principally usefull; and he gives weighty Reason to prove it, because David by this Psalm shewes that though the Godly suffer Adversity in a Godly way, and the wicked prosper in their wicked way and it seemingly goes ill with the best, and well with the worst persons for a time, yet the vast difference the Lord makes between the Godly and the wicked, makeing the Godly to be happy through his Grace, in their greatest misery, and leaving the wicked through his just Judge∣ment, in a cursed and miserable state, in their greatest outward felicity, and the difference between these two is very Remarkable, in their Life and in their Death. First The difference in their Lives, and the va∣rious dispensations of God to them, are in many particulars specified from the 1. verse to the 35. And the difference in respect of their Deaths, from the 35 verse to the end of this Psalm: The General which contains the specialties is expressed in my Text, this 37 verse. Mark the Perfect, and behold the Upright: for the end of that man is Peace. The Text implies. 1. That some Persons are remarkable Subjects of Gods mercy and Divine favour. Who are these? but the Perfect, the upright. 2. In what are they remarkable? First, As they are perfect and up∣right ones, so they are to be marked in their Lives. Secondly, In respect of their latter end, and thus they are to be marked in their Deaths. Mark the perfect man and behold the upright, for the end of that man is peace. Thirdly, Our Duty, the Psalmist calls for special observation, mark and behold the upright how he lives, and how he dyes? what his life is, and what is his end? and as Calvin renders it, observe and con∣sider: This Psalm, of which these words are a principal part, they may be taken as an Epitome, briefly containing the whole, being to open that which is a Paradox as he calls it: The Doctrine from these words is, Doct. The Life and Latter end of the Godly contains observa∣ble things, which God requires us to consider. What the Life, and what the Death of the Godly is, our God calls us to mark and behold: For the Explication of this Doctrine, let us consider, (1.) What are the Observable things in the Life and in the Death of the Godly? & 2. what ought to be our Observation of them? We are not to expect that all the Observable things respecting the Life and the Death of the Godly can be particularly contained and exprest in one Sermon, although an Angel from Heaven should be sent at this time to Preach to you; for much of the time through all Eternity shall be spent upon this Subject amongst the Spirits of the Just made perfect; But I shall give you some observations concerning some specialties, to set your Observations to work so far as God shall assist in this very af∣flicting time. First, Concerning the Observations respecting the life of the Godly, the Text presents us with two Generals: First, The perfection of the Godly. Secondly, The uprightness of such, Mark the Perfect and be∣hold the Upright; concerning the first of these, the Question ariseth, What perfection can be observe in a Godly mans Life, while he lives with a body of sin in him? I Answer, Yet its to be marked, (1.) That the Godly in this life have some beginnings of perfection, and those which shall grow up till they come to perfection, and so abide for ever: There is a spirit in a Believer which breathes and reacheth after, and is for perfection, and which is called, A heart perfect towards God, 2 Chron 16. 11. and you know the usual distinction, which Divines make use of, a perfection of parts though not of degrees, Every part and power of Soul and Body being Sanctified, 1 Thess 5,23. and fitted in some de∣gree and measure to every good work, 2 Tim. 2. 21. Oh mark how the Godly will be doing and trading in every good work to which God calls him, according to the Relation towards God or Man in works of Holiness, and Righteousness, Love and , shewing himself to be a childe of his Heavenly Father, and will be imitating his and absolutely perfect Example, Mat. 5. ult. be you perfect as your Heavenly Father is perfect, and he is a perfect Childe of God though not grown up to be a perfect man in Christ. (2) Its likewise to be observed, that sincerity and uprightness in Gospel sense is called perfection, and the God of Grace calls his upright ones, perfect ones, & accept their upright service, as peefect service▪ you know Davids charge to his Son, the charge of a Godly and dying Parent to his surviving and succeeding childe, My Son, serve God with a perfect heart, 2 Chron.28.9. and Hezchiah served God with a perfect heart, 2 King 20 3 and in this sense the next words may be expositive to the , mark the perfect. Question is, Who is perfect? the Answer, Behold he upright, as Hezchiah under a sentence of death, turned his face towards the wall and prayed to the Lord and said Remember how O Lord, I have walked before thee in truth and with a perfect heart, have doe that which is good in thy sight, and wept sore, Isai. 38. 2, 3. How I have walked in Truth, that is in uprightness and since∣rity, doing that which is good in thy sight, not wandering after the sight of mine eyes; not pleasing carnal and sinful affections, and therefore that I have walked with a perfect heart, that which the God of Grace will accept as perfect, and calls it perfect, and therefore the question yet remains un-answered; Quest. What are the remarkable things re∣specting the life of the upright? Answer, First; In respect of actings to∣wards God. Secondly, Actings towards man. First, The observable things in the life of the upright in his actings; nextly towards God, The first Character is a holding forth the highest esteem of Commu∣nion with God in his Ordinances, and therefore a faithful improvement of all good opportunities for that purpose: For that purpose, Oh mark how the upright soul prizeth Communion with God; his prizing Com∣munion with God, is like the price the thirsty sets upon drink, an only good, none such at that time, the voice of the upright especially in time of privation is exprest experimentally by David, Psal. 42 1, 2. As the Hart panteth after the Water-brooks, so panteth my soul after thee O God; My soul thirsteth for God, for the living God, when shall I come and appear before God, ver. 3. My tears have been my meat day and night, while they continually say unto me where is thy God, ver. 4. When I re∣member these things, I pour out my soul in me: Oh! what , , weepings, and soul pourings out for the enjoyment of Com∣munion with the Living , which do most feelingly argue the highest esteem of Communion with God in the hearts of his upright atten∣dants: Hence these longings for a Sabbath, for a Fast day, for a Ser∣mon, while others long for an end of the Sabbath, that they may be a∣gain into their worldly occasions and vanities; and hence follows that faithful improvement of all good oportunities for the sake of Commu∣nion with God, I say all seasons both set and solemn seasons, and occa∣sional seasons, taking the oportunity when given and redeeming time, as it's called Ephes. 5. and when it cannot be gained without it costs him something; yet an upright Soul will and must have seasons for Com∣munion with God what ever they cost him, though he makes the World pay for it, and sleep pay for it, and hazards his health for it, and all, yet Mark the upright, how faithful he is in taking and improving seasons of Communion with God, while the Hypocrite, the Deceiver is wil∣ling to take an excuse, and make an excuse, and occasion that he may not come into the presence of God, but his deceit is manifest. The Second Remarkable thing, in respect of the life of the Upright, in his Communion with God, appears in his secret Communion with God, in secret Prayer, and self-examination, these are contained in for∣mer generals, as they are means of Communion with God: but yet be∣cause these have very spiritual specialties in them, we must especially mark and behold them, and how the Upright hehaves himself in them. First, In secret Communion with God in secret Prayer; an upright: Soul cannot content himself with publick Prayer and Family, but he must come in secret into the presence of his Heavenly Father, and Pray in secret, that he may see him in secret, and reward him openly, Mat. 6. and if there were no positive command, to require this and that, Con∣science, upon this account could not lash him for a neglect of a Com∣mand of God, yet if the Lord will only grant him liberty to appear in secret before him he could not but come, and could no more refrain then you can refrain from going to, and pouring out your heart in secret to an intimate friend in whom you love as your own Soul, Psal. 6 2.8 Pour out your heart before him, can a Lover refrain from secret meetings with his Beloved, the Upright who love the Lord must have their secret meetings with Christ, wherein they may pour out that which they can∣not before, and with others, for they have to do with him whom their Souls love, Cant. 1.7. Second place in self-Examination, the Application of the Doctrine is the life of the Sermon, and Self-examination is the life of Application of the Sermon: the upright content themselves without frequent and solemn practice of this duty, no more than you can content your self when you are a hungry, to have food set you only to look upon, or speak of it, and not take it into your mouth to-chew it, therefore mark and behold how he eats Sermons, and they are the joy of his heart, Jer.15.16. and how doth he eat them but by examining his estate and actions, his Spirit and Life by them, and not in a slighty and overly manner, but by most serious Communings with the Lord and his own heart upon his Bed, Psal. 4.4. or in some other secret place, and not only once in a long time, but this is his work every Lords-day, yea every day in the Week in some measure, he is upright in this matter, thus working out his Salvation with fear and trembling, Phil. 2. 12. 13. We can but hint at some observable things: Thus of the actings of the upright towards God; in the second follows his actings towards man. First in Words, Secondly in Works. 1. In Words, whose endeavour is so to speak that he may not of∣fend with his Tongue and therefore keeps a Watch before the door of his lips, Psal. 14 1.3. But that which the upright strives after, & in some measure attain, is better then this, to administer Grace to the hearer, that his words may be seasoned, Ephes.4 9. Col. 4.6. and may become to others a tree of life, bearing precious fruit, Prov.15.4. and the words of the upright, proceeding from the uprightness of their hearts, are very observable things. 2. In Works, Mark and behold the upright, how in his works he lives without offence, Phil.2.15. blameless and harmless, and not only so, but shining as a Light in the World, as in works of Holiness God-ward, so in works of Justice, Love and mercy towards others; full of mercy and good fruit without Hypocrisie, Jam. 3. 17. He that sees not observable things in the works of the Upright is strangely blinded: Hitherto of the life of the Upright, nextly follows the remarkable things respect∣ing their Death; The Text sayes, For the end of that man is peace, is the end of the Upright peace, how doth this appear? do not some who have been upright suffer much trouble of minde in their death, and do ex∣press none or very little of peace at their latter end? I Answer, First, It's usual with the Lord, to shine in upon their Souls of his upright ones before, or at their Death, that before their departure out of the World it's manifest to them, & to discerning Spectators, that while they are yet in their Enemies Land, they are more then Conquerors, and that over death it self, Rom 8.3 the peace that passeth understanding, and the unspeakable joy which some upright ones feel in their dying hour, which them very willing to depart, Simeon like, they can depart in such peace, Luk. 2. 29. Secondly, When it's the pleasure of the Lord to withhold such a measure of this peace, yet it's usual that he af∣fords them so much of this peace as shall rule in their hearts, and meek∣ly dispose their spirits to divine providence; and behold in this is often seen a marvellous thing, that if an upright person hath not much of the sense of the sweetness of that unspeakable peace in his dying hour, and though he is now aware of the misery of falling short, for none can be so sensible of that, as those who know experimentally the precious∣ness of Christ and heavenly things: and though also many times the very thought, what if deceived? what if fall short at last? that thought would make the flesh tremble; the heart feeling the intollerable weight of a supposed separation from Christ, and yet for such, without any clear evidence of the love of God, to have peace ruling in the heart, as in Col. 3. 15. and to say I am content now to be at the Lords dispose, I commit the cause of my soul to him, this is very observable, Eli sen∣tenced to death, both he and his two Sons, and many other things which shall make the ears of every one who heareth it to tingle, 1 Sam. 3. 11. 17, 18. and yet Eli enabled to say, It's the Lord, let him do what seemeth him good, there is a peace which is the inseparable companion of meek∣ness; a meek and a quiet spirit is of great price, 1 Pet 3.4. Christs Soul-trouble was extream in his dying hour, but yet he had the peace and quietness of a meek spirit which did rule in his heart, and compose his spirit to submission to his Fathers Will, and to commit his Spirit into his Fatherly hand, Luk. 23.46. and what if it should be the pleasure of the Lord, that some of his Children shall have a fellowship with Christ in his suffering Soul-trouble in their dying hour, yet if the Lamb of God doth by his Lamb-like spirit, compose the heart to a childe-like commit∣ting of the Soul into his fatherly hands, here is peace, the peace and quietness of a meek spirit; but it's a marvellous thing to have peace ruling in the heart in the midst of many troublesome thoughts in the minde. Thirdly, to conclude this, if the marks of uprightness appear in their life; there is no reason for us to doubt but that the Lord will make the end of such to be peace, whatever troubles they suffer before their end, if I behold a Christian walking in integrity, making it his in∣tegrity making it his daily exercise to keep a Conscience void of offence towards God and man, whatever trouble he may suffer in time of sickness nigh his latter end; yet the Lord sayes, Mark this up∣right one, and have I seen the mark of uprightness stamped upon his and walk, surely the Lord who sayes His end shall be peace, doth say to me that I ought to believe it, and ought as certainly to believe it, as if I see sensibly the Angels taking the Soul, and Heavens opening to re∣ceive it, and heard a now Song tuned in Heaven for the triumph of this Soul over death: He that walks in integrity, what ever his labour may be in his journey, and when nigh to his journies end, yet as soon as his labour ends his rest is eternal rest, his peace the peace which passeth un∣derstanding begins; He shall enter into peace, they shall rest in their beds, each one walking in his uprightness, Isai.5 2. The Second Particular follows, what our duty is in observing these observable things; The Lord calls us to mark and behold: Quest. What is the marking and beholding? Ans. It's an affectionate Attention of the minde, It's as when the eye affects the heart, and the heart being affected keeps the eye looking upon the Object, you have the like expression in another place, used by Jobs friends to Iob Job 33. 31. Mark well Oh Iob, and hearken to me, hold thy peace and I will speak, Oh mark well the life and latter end of the upright! Oh hearken to what the Lord sayes concerning their life and death; the same Expression the Lord improves to the Prophet, when he would prepare him for the Visions of the Ordinances of his House, Ezek. 44.5. The Lord said, Son of Man, mark well, and behold with thine Eyes, & hear with thine Ears all that I say to thee▪ concerning the Ordinances of mine House, and mark well the entring into it; But in my Text the Lord saith, Mark the perfect and behold the upright, it's as if the Lord had said, as I would have you mark well and behold mine Or∣dinances, so I do require you to mark well and behold the life and latter end of those who have loved my Habitation and seen my beauty in my House, have walked with me in the faithful improvement of all my holy Ordinances: This is only the general, let us more particularly consider, First, it's a marking by way of comparison, the blessedness of the upright in their lives and latter end in comparison of others, this is a principal scope of the Text, and of the foregoing and following words, and therefore let us comparatively mark the Upright, as if we see them stand at the right hand of Christ, and others at his left hand, both in their life and death: Behold the life of the Upright, how he shines as a light in a darksome World, and shall shine as the Stars for ever and for ever; and behold how others walk in darkness, and shall go into darkness, Prov.3.18,19. Behold the Upright lives as a Citizen of Heaven, having his conversation in Heaven, Phil.3. and Heaven is his Country and own place, Heb. 11. 10. and behold how others live as slaves to the World, and in bondage to their Lusts and the Devils temptations, and they shall go to their own places, Act.1.25. Behold the Upright lives and walks in the spirit of Christ, Gal. 5. 28. and you may behold Christ living and walking in him, Gal.2.20. but others live and walk in their own spirits, and you may see the evil one living and walking in them, Joh.8 44. Oh mark the latter end of the Upright, in comparison of the latter end of others; the end of the Upright man is peace, the end of others is no peace but hellish woe! Oh when the Upright dye, the Angels stand ready to receive the Soul, & carry it into Abrams Bosome, or rather into Christs, Bosome; when others dye, the Devils stand ready to take hold of their Souls, and to-hurry them into intollerable and endless misery: were our eyes opened to see the Attendants, the Upright have at their dying hour, like the sixty Valliant men spoken of in Cant. 3.7. about Solomons Bed of the valliant of Israel; but the black Guard, and cursing, and cursed tormentors which are about others in their dying hour, we should readily acknowledge an infinite difference and distance the Lord has made between the Upright and others. Secondly, We should mark the Upright by way of Imitation; if we do not in this sense mark them we mark in vain, and behold them to no good purpose; the Lord requireth us to mark the life of the Upright as a living example, that may live with us, and in us, and that when they are dead; and to consider the end of their conversation, that we may live and dye as they, Heb. 13.7. the Lord commands us to behold the up∣right who have gone before us, as the Israelites did behold the Cloud which went before them in the Wilderness, shewing them their way through the Wilderness into Canaan, and as if they heard a voice saying, Follow me, Heb. 12. 1. We are compast about with a Cloud of Wit∣nesses; Oh all the examples of the Upright who are gone before us, and they are the Cloud in the Wilderness to guid us, Isai. 6. 16. Ask for the way wherein they walked and found rest to their Souls; Oh mark well and behold the light side of this Cloud of their upright Example, it hath a voice saying, follow this way of Communion with God, and walking with the Lord and ye shall have rest to your Souls. Thirdly the Upright by way of Lamentation, Isai. 57.1. the Upright no man layeth it to heart, and the merciful taken away and none considering that the Righteous is taken away from the evil to come; We should so mark the life and death of the Upright, that we lay it to heart, not mourning because of their state for they are happy, all tears wip't away, and are lead by the Lambe to the Fountains of wa∣ters, Rev. 7.17. and Rivers of pleasure, Psal 16. But mourn because they no longer be so helpful to us, Oh that wholsome Tongue which was a Tree of life, and so helpful to administring Grace to the hearer, you shall hear it no more, Oh that countenance, and in which Wisdome and Grace shined, you shall see it no more! Oh that hand which relieved and refreshed, the bowels of many in misery shall help no more: help Lord, the Godly ceaseth and the faithful fail, Psal.12.1. and who knows but such are taken from the evil to come, there may be a dreadful storm at hand, which it may be in tenderness to them they are taken away, but we must abide and suffer it. The Application of the Doctrine follows: The Doctrine it self and the Explication of it is so Applicatory in all the parts of it; That I can not but think that you who are conscientiously attentive have been ap∣plying this Doctrine to your Souls while I have been opening of it: 1 Use It commends to us, and sets before us the surpassing excellency of Uprightness: Doth the Lord call us to mark and behold the Up∣right, because of their happy life and blessed death, can we behold their excellency and happiness, and not behold the excellency of Uprightness, which makes them to excel? that is the good which doth us the greatest good, which doth us good at the latter end, to humble, and to prove, and do thee good at thy latter end, for that is thy good for ever and for ever; but it's uprightness, that which doth thee good at thy latter end: Be∣hold the Upright, the end of that man is peace; Oh it's not thy riches and wealth! Oh what can that do in the day of wrath; the covetous who has spent his time and strength in the pursuit of the World, and has neg∣lected communion with God, the Ordinances and Means of his Souls good, Oh how is he tormented in that day, Ezek. 7. 19. wealth cannot deliver his soul, Psal. 49.7,8. it's not honour and applause of men, it's not visible profession and some common gifts and abilities, when thy dying hour is come, all the questions are reduced to that one, Whether upright or no? whether upright in thy Family relations? whether upright in thy Church Relations? whether thy walk was in upright f any one Minister of Christ, or any Godly Friend can Answer uestion to thy Souls satisfaction, he shall be to thee a Messenger indeed, one of a thousand, Job. 33.23. 2 Use. Doth the Lord call us to mark and behold the Upright in their life and death: You know what hath befallen us, and whom the Lord hath lately taken away from us unto himself, His Servant and Hand∣maid, who lived to the Lord, and dyed to the Lord, and is with the Lord; but was a Mother, a nursing Mother to this afflicted Church and People: I know it will be without offence to you, if I declare to you the re∣markable things worthy of observation in her life and death: My God in the express words of the Text requires me to Mark and Behold Her Godly life and Happy end, and not bury those Observations with her, but that they may live in us, and in the Generations to come. First. You have heard how uprightness shews it self in prizing com∣munion with God, and in a faithful improvement of all opportunities for that purpose (1.) In respect of prizing of Communion with God, its a rare thing to behold such constant freshness of Spirit, and affecti∣onate esteeming of Communion with God: I have frequently seen her weep in her speaking of, and lamenting after Communion with Christ, but it was a rare thing for her to weep because of any outward loss or cross whatsoever. Oh shee having kept the strength of her affections for the Lord Christ, whom her Soul loved: the Communion with God which she had was manifest in pourings out of her heart in his presence, Psal. 6 2. and it was likewise manifest in her thirstings after opportuni∣ties of meeting with God; I have observed such a frequent longing for a Sabbath, and longing of Soul for a Sermon, for a day of Fasting and Prayer, and other opportunities, and I have heard her frequently say, That a joyful Sabbath did comfort her all the week after, and a sad Sabbath made a sad week, that the Lord had brought her desires into that one desire, Psal. 27.4. and thus precious to her Soul was one day in the House of the Lord, Psal. 84.10. Secondly, In respect of faithful improvement of her opportunities of Communion with God: Oh with what weakness and trembling, difficulty and danger to health and life did she many times come to the publick. Ordinances, but she would purposely conceal her sickness, often times from her▪ near Rela∣tions of the Sabbath day, least in tenderness to her, they should hinder her from going to the publick Ordinances; and I have heard her often say, that if she could possibly go to the House of God, whatever her bodily weakness was, yet she did not suffer any harm, but many times felt that it was strength, not only, to her Soul but health to her body, Prov. 4.8. You heard in the Second place, How Uprightness shews it self in se∣cret communion with God, in secret Prayer, and Self-examination. First, In respect of secret Prayer; She had been so acquainted with that Ordinance from a childe, that upon conference I had with her upon that occasion, I could not perceive that she could charge and accuse her self of any neglect, not so much as one time in thirty years; Oh her Soul knew right well what it was to Pray in secret to her Heavenly Fa∣ther, Mat. 6. and to be in the secret places of the stairs with the Lord, whom her Soul loved, Cant. 2. 14. (2.) And concerning Self examination; besides other daily exercises and communings with her heart; I know for many years it was rare that one Sermon passed, but she must at some time or other in that week take an opportunity to confer about it, and gather out that portion which did belong to her: It was very rare that one day in the week passed but she must set a time to read and meditate, and apply the Word to her own Soul; and were I able to re∣hearse the many Spiritual, Weighty, and Narrow Questions and Dis∣courses I have heard from her, it would fill up a large Book. Thus did she the Word, Jer. 15. 16. and was thus laborious in working out her Salvation with fear and trembling, Phil. 2. 12. Thus of her Actings to∣wards God (2.) You have heard how Uprightness shews it self in actings towards others: First, In Words. Secondly, In Works. In respect to her Words, You know what a Law of Wisdome and Hea∣venly mindedness, of meekness & kindness was in her mouth, Prov. 3. 26. The Lord having gifted her with a measure of Knowledge above what is usual in that Sex; So I know if she had an opportunity with a Godly friend, and the time had been spent in Discourse about Worldly occasions, and if she had not redeemed some time out of it for Heaven∣ly Conference, I have heard her speak of it with grief, For the mouth of the Righteous speaketh Wisdome, and his tongue talketh of Judgements, Psal 3. 30. as she had opportunities by reason of her usefulness to the afflicted, so how the Lord supplied her with a Word in season; Oh you who have been afflicted know these things right well. 2. Concerning her Works, I need not tell you what a Doreas you have lost Men Women and Children, are ready with weeping, to ac∣knowledge what works of mercy she hath done for them, Act. 9. 39. the short time and my afflicted state will not suffer me to enlarge, but if I could, I do not affect saying any more, but that which my Text, and the present providence calls me to speak: These are Monuments to minde you of much more. But before I conclude, I must not omit some very observable things concerning her Death. First, Shee knew nothing by her selfe that was matter of trou∣ble of Conscience in this day, but the Lord had quieted her spirit concerning her Spiritual state: She was desirous to live for the good of her Family, but content to dye if the Lord would have it be so, as she said; But the observable thing with me is this, I know she was usually in time of health, full of spiritual exercise and darksome ob∣jections about her spiritual state: but in time of sickness still the Clouds were scattered, full of fears at other times, but the Lord was no terrour to her in the evil day, but her hope; and so it proved at her Death. Secondly, She had some taste of unspeakable peace and comfort, which in the midst of such pains so disturbing and confounding to the outward and inward senses, yet made her say, she should be at home in a little time, being ready to depart to her Fathers house, Joh. 14. 2, 3. and shee who had the Spirit of Adoption, could not but under the pains of death, call Abba Father for help, Rom.8. Thirdly, When she was under the pangs of Death, and Nature could not be at rest, yet I speaking to her whether I should Pray once more with her? to which she readily answered yea, and during all the time of the Prayer, lay as fully composed as at any time; that either the Lord at that time rebuked the pangs of death, and caused the King of terrors to retreat his force, or else the Prince of peace would shew us that his peace when he pleaseth shall rule, and that in the Enemies Land, in the midst of the terrours of Death, and that she had to incounter with a Conquered Enemy, John 16. ult. The last Use is by way of comfort, to those who mourn because the Upright are taken away from them. (1.) Consider, there is no reason to mourn because of their state, for their end is peace, and they would not change their place again for ten thousand Worlds, Rev. 14. Blessed are they who dye in the Lord, they rest from their labours and their works fol∣low them; I have heard her say, that when the Lord in an Ordinance had come nigh to her Soul, it was a grief to her to think of going into worldly occasions; Oh how is her Soul satisfied, and abundantly filled in the presence of Christ now, Rev. 7.17. 2. If you would have comfort against your loss, lament after the Lord Christ his Spiritual presence; this Upright one makes the Up∣right such, and keeps them such to their end: are they so precious, Oh how precious is Jesus, the savour of whose Ointment is such that the Virgins love him, and his love is better then Wine, therefore the Upright love him, Cant. 1.3,4. Oh pour out thy heart to Christ, and say, I la∣ment my loss of an upright Servant of thine: Oh thou canst make up my loss by thy presence. 3. Preserve the memory of the Upright by imitating of them; It's a pleasing thing to love when it can no longer enjoy the presence of the Beloved, yet to preserve the memory of the Beloved; and is there any way to preserve the memory of the Upright so as by imitating of them, Children are the Off-spring of Parents, and are their Images, and there∣fore Parents live in their Children, especially if the Childe imitates his Parent; thence is the Proverb, That a Parent will live so long as that Childe lives. you Children, who have lost a very Godly Mother; you Christian Friends and Neighbours; who have lost a Godly Friend, I need not exhort you to mourn, you have more need at this time of some comfort to prevent excess: But would you shew love indeed to her, Oh preserve her memory, and that must be by imitating of her; think and speak of, Oh weep and pray over these observable things in her Life and Death, that you prize Communion with God as she did, that you may love Prayer and Self-examination as she did, and abound in good works: Thus shall her memory be blessed to you, Prov. 10. 7. and you shall be Blessed at your latter ends.
N00115.p4	Several laws and orders made at the General Court, holden at Boston the 15th. of May 1672. And printed by their order. Edward Rawson secr.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1672]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	THis Court being desirous to prevent all Dissatisfaction and In∣conveniencies that may arise in the Tryal of Civil Cases in In∣feriour Courts, sometimes happening by reason of Disagreement between the Bench and Jury formerly allowed by Law; Do Order and Enact; That henceforth in all County Courts, after that the Bench have used all reasonable endeavours for clearing the case to the Jury,Juryes Verdict to be Read and not refused. by declaring the Law, and comparing the matter of Fact and Damage proved therewith, the Verdict of the Jury finally given, shall be accepted, and Judgement accordingly Entred: And in like manner shall the proceeding be in the Court of Assistants, unless upon apparent cor∣ruption or errour in the Jury giving in their Verdict contrary to Law or Evidence, the party cast shall in open Court Attaint the Jury, and give sufficient Bond and Sureties within twelve hours after the Verdict is ac∣cepted, to prosecute the said Jury at the next Court of Assistants, in an Action of Attaint,Plaintiff and De∣fendants liberty to Attaint the jury in Case. in which Case Execution shall be respited, and the Clerk of that Court shall Summon a Jury of twenty four Able and Di∣screet men chosen as the Law Directs, to attend the service of the Court where the said Action of Attaint shall be tryed in the first place, and if on tryall of the case, there shall be found manifest Error or Mistake, the party Complayning shall be Repayed his full damage from the other party to the Original Suit and if by the said Jury of twenty four, there be found Bribery, Conspiracie, or other Corruption, in the Jury attainted, they shall be punished by Fine or Imprisonment,Juryes attainted how Tryed. proportionable to the degree of Offence; And if otherwise, the twenty four Jurors shall acquit the for∣mer Jurors accused, they shall be allowed double Costs from the Party ac∣cusing, and their Verdict and the Judgement of the former stand good, and execution shall be Issued forth accordingly; And that Clause in the Law, allowing the Magistrates not to Concur with, or re∣fuse the Verdict of the Jury is hereby Repealed. FOr Explanation of, and Addition to the Law tit. Sureties and goods Attached, where it is provided that Sureties as well as Principalls shall be Responsible for one month to pay the Debt, unless he or they Surrender the Principal into the hands of the Marshall or Deputy, but no way provided in the said Law how the Suretyes may be compelled thereunto; It is therefore Ordered,Where Bonds are forfeited the Case to proceed. and hereby Declared, That in such Case the Party and Sureties being called and the Bond declared forfeited upon non-appearance, the Case shall proceed to hearing, and Judgement at the same Court, as in case of the Defendants non-appearance upon Attachment of Goods:Execution to Issue out agianst Suretyes And if the Case be found for the Plaintiff, that Judgement be granted against him and his Suretyes, and Execution be Issued out accor∣dingly, and to be in force against the Sureties as well as the Principall, for one month after Judgement given, as the said Law Intends. WHereas there have been sundry and frequent complaints preferred to this Court, of Oppression by Excessive wages of Workmen and Labourers, which not withstanding the endeavours of this Court to redress; such oppressions continue and further increase, by a dangerous Imposition of such persons on those they work and labour for, by demanding an allowance of Liquors or wine every day over and above their wages, without which it is found by too sad experience many refuse to work; Now forasmuch as such a practice of drinking liquors and wine, tends much to the rooting young persons in an evil practise,Law prohibiting Wine or strong Liquors to work men. and by degrees to trayn them up to an habit of excess; It is therefore Ordered by this Court and by the Authority there∣of, and be it hereby Enacted; That if any person or persons after the publication hereof, shall give wine or strong liquors to any workmen or boyes that work with them, except in cases of necessity, shall pay twenty shillings for every such Offence. THis Court taking into thir serious Consideration the weight and necessity that lyeth in them, to see that all Souldiers, (especially at such a sea∣son as this) should be fitted with Armes, and well skilled to use them; And because the welfare of each Military Troop and foot Company, both in their being provided with, and knowledge of their use of Armes, lyeth very much in the Clerk of each Companyes carefull and faithfull observation and execu∣tion of his Office, in the seasonable and due levying of such Fines as are by Law due for defects, the neglect whereof too sad experience sheweth, hath done very great hurt in many Companyes, for preventing such Inconveniencies for the Future; This Court doth Order,Souldiers fines to be gathered by the Clerk of Troops or Foot. Companies with in a month or to be leavied on themselves That what Fines shall be due according to Law from any Souldier for defect, in either Armes or Traynings, which the Clerk or Clerks of the said Troop or Company shall not leavie and ga∣ther into his hands, within one Moneth after the Training day on which the said defect is made, it shall be in the power of the Captain or chief Officer of that Troop or Foot Company to send the Marshal or Constable with an Execution, and leavie the said Fines upon the Estate of any such Clerk or Clerks so defective, unless the said Clerk can make it appear to the Captain, that he or they have been hindred either by sickness or the absence of the person delinquent being out of Town. And it is further Ordered; That the Clerk or Clerks of every Mili∣tary Troop or Company shall once in six Months surender a particular ac∣count to the Captain or chief Officer, of all such fines as are leavied by the said Clerk, that the same may be disposed of for the good of the Company according to Law. THis Court considering our own state as to Fortification, how that our Forts and Artillery belonging to the Country, both in this Town of Boston, Charlstown, Salem and Marble head do need much to repair them, that they may be fit for service if God should call thereunto; Do therefore Order;Further allow∣ance to Boston Charlstown, Sa∣lem and Marble head for Fortifi∣cation That each of the Towns above mentioned shall be allowed what they are Rated to the Country-Rate for this next year, for, and towards the finishing and repairing the several Forts there, and that each of their Rates be committed into the hands of the Committee of Militia in each of the aforesaid Towns, by them speedily to be im∣proved for the use abovesaid. WHereas divers Souldiers, who by Law are commanded to attend Military Exercise upon Training dayes in the Towns where they live, not having any visible Estate whereon the Clerk of of the Company unto which they do belong can leavie the fine due by Law, when they are de∣linquent either in Arms or Trainings, do often neglect the duty in both keep∣ing Arms and Trainings, and do thereupon carry it boldly and provoakingly to the Clerk and other officers; For prevention whereof: It is Ordered by this Court and the Authority thereof; That it shall be in the power of the Commission Officers of each Company, or such of them as are present at the next Training day after such offence is com∣mitted,Souldiers neglect of Arms & train∣ing with their Contempt of Of∣ficers how puni∣shed to punish such person offending as abovesaid, who hath not satis∣fied the Clerk according to Law, by any Military punishment according to the aggravation of the Crime, by either Riding the Wooden Horse, or by Bilboes,, or lying Neck and Heels, or acknowledgement at the Head of the Company, or any punishment according to Military Disci∣pline, at the Discretion of the Commission Officer or Officers present. And in case any such Delinquent shall absent himself from Training two dayes together, that then it shall be in the power of the chief Officers, and they are hereby enjoyned by Warrant directed to the Constable of that Town, to convent such Offender before him, and to proceed with him as in this Order is provided, and all Constables are hereby Ordered to attend their duty herein. WHereas by the Law made May 1669. respecting Book-debts; It is De∣clared, that all Book-Debts shall be cleared within three years, as is therein expressed, after which time no Book-Debt shall be pleadable in any Court: Upon a general complaint, that the said Law will prove to the real detriment of very many of our Inhabitants, and the utter undoing of some if a greater number of year not allowed to shut up Accompts; It is therefore Ordered,Three years fur∣ther added rela∣ting to Book-debts and is hereby Declared; That there shall be three years more added for the advantage of Debtors and Creditors to issue their Accompts, that all grounds of complaint in this kinde may be removed. WHereas in the Law tit. Burglary, it is expressed if any person shall commit Burglary by breaking open any Dwelling House; It is Ordered by this Court and the Authority thereof,Addition to the Law tit. Bur∣glary as an Addition to that Law; That if any person shall break up any Ware-house, Shop, Mill, Malt house, Barn or Out-house, or any Vessel on any Shoar, or in any Cove, Creek, or upon the Water, such person so offending, shall be punished as the Law provides in case of breaking up Dwelling-houses. WHereas the Law tit. Leather in the latter end of the first Sect. doth restrain all persons except Tanners to Bargain for,Hides to be pur∣chased by any or buy any Hides of Bull, Steer, Oxe Cow, &c. being inconvenient in regard they are many times given in Barter for Shoos, &c. The said Clause in that Law, by the Authority of this Court is here∣by Repealed. WHereas the Laws already made to prevent the Transportation of the Hides of the growth of this Colony, do not reach the End, for want of a full and due Execution; This Court doth therefore Authorize and appoint the Freemen of every Seaport Town within this Jurisdiction, to Chose a meet and sufficient per∣son from amongst themselves yearly, to whom all persons shall repair who intend the transporting of any Raw or Ruffe Hides, and shall make proof whence such Hides so to be transported came, and that they are not of the growth of, nor killed in this Colony, and shall take a note from the person so Authorized of the number of Hides that he intends to transport, paying one penny to the abovesaid person for every such Hide. And it is hereby Ordered,Hides of the Countries growth not to be transported out of the Ju∣risdiction on penalty &c. That no person shall ship or transport any Hides whatsoever out of this Jurisdiction, without license from the per∣son so Authorized, upon penalty of loosing of such Hides so shipped: nor shall any Master, Purser or any other person belonging to any Ship or Vessel within this Colony, receive on Board any Raw or Ruffe Hides without a Note or Ticket from the person so appointed first appearing, upon the penalty of paying ten shillings for every Hide so shipped. And such person Authorized as abovesaid, shall have power by himself or whom he shall appoint, to make search in any Ship or Cask, wherein they suspect any Hides to be Laden contrary to this Order, and shall make seizure thereof, and the penalties and forfeitures above-mentioned shall be the one third to the seizer, one third to the Country, and one third to the Town from whence such Hides are shipt: And it is further Ordered, that the persons chosen as abovesaid, shall be sworn to a faithful discharge of their duty herein. WHereas the Indians that border upon the English Towns within this Ju∣risdiction, do frequently sell Pork to the English, and there is ground to suspect that some of the Indians do steal and sell the English mens Swine, For prevention whereof; This Court doth Order and Enact, That all English men do henceforth mark their Swine with some Ear mark, or if they neglect the same, it shall be reckoned as the loss of their propriety in them. And it is further Ordered; That no Indian within this Jurisdiction shall mark any Swine upon the Ears, and that all Indians who bring Pork unto the English to sell,Order to pre∣vent Indians stealing English∣mens Swine are required to bring with them the Swines Ears whole, otherwise, or if the ears be marked, it is in the liberty of any person to seize upon such Pork tendred to sell, and the same to be forfeited, the one half to the Seizer, the other half to the poor of the place where it is seized, to be distributed by the Select-men to them: And it is further Ordered; That this Law be forthwith Printed, Pub∣lished and Declared to all the Indians within this Jurisdiction in the In∣dian Language, that they may attend the same; And this Law to take place and commence eight Moneths after publication hereof. WHereas there is no express punishment (by any Law hitherto esta∣blished) affixed to the evil practise of sundry persons by Exorbi∣tancy of the Tongue, in Railing and Scolding; It is therefore Ordered; That all such persons convicted before any Court or Magistrate,Punishment for Railing or Scol∣ding that hath proper cognizance of the case, shall be Gagged, or set in a Ducking stool, and dipt over Head and Ears three times in some convenient place of fresh or salt-water, as the Court or Magistrate shall Judge meet. Whether S shipping Goods upon B to be delivered to R beyond the Sea, the said R paying fraight, and the said B upon his arrival at the Port tendring the said Goods to R,Resolution of a Question as to Fraight and the said R refusing to meddle with the said Goods and to pay fraight, whether the said B can recover his fraight for the said Goods of the said S, the said Good being left in a safe hand by good advice by the said B, or whether the said B ought not to have satisfied himself for his fraight out of the said Goods without molesting the said S? The Court resolves this Question, that S is not liable to pay fraight unto B, but B to satisfie himself for the fraight out of the Goods. Whether all Reviews are to be Entred and Prosecuted in that Court where the Action was at first commenced?Where reviews are to be tryed. The Court resolves the Question on the Affirmative. Whether upon an Action of Review, the Costs of former Courts where the Action hath been tryed, shall be granted for whom Judgement is given? The Court Resolves this on the Negative. Whether the Law tit. Possessions intend the confirmation of Land to the Possessor,Possession accor∣ding to Law title, &c. where the Graunt of the said Land was to another person, and the Possessor nothing to show for the Allienation thereof but his Possession according to that Law? The Court resolves this on the Affirmative.
N00116.p4	The book of the general laws of the inhabitants of the jurisdiction of of New-Plimouth; collected out of the records of the General Court and lately revised, and with some emendations and additions, established and disposed into such order as they may readily conduce to general use and benefit, and published by the authority of the General Court for that jurisdiction, held at Plimouth, the sixth of June, anno Dom. 1671. ; [One line from I Peter]	[ "New Plymouth Colony." ]	1672.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[]	Revised and Published by Order of the GENERALL COURT. In June 1671. 1. WEE the Associates of New-Plimouth, comeing hither as Free-born Subjects of the State of England, endowed with all and sin∣gular; the Priviledges belonging to such being Assembled; to be made by the Freemen o their repre∣sentatives. Do in Act, Ordain and Constitute; That no Act, Impo∣sition, Law or Ordinance, be made or imposed upon us, at preent or to come; but such as shall be made or imposed by consent of the Body of Freemen or Associates, or their Representatives legally Assembled: which is according to the free Liberties of the State of England. 2. And for the well-governing this Corporation;Annual Electi∣o by Freemen. It is also Resolved and Ordered, That there be a Free Election Annually, of Governour, and Assistants by the Vote of the Freemen of this Corporation; and that none shall presume to impose themselves or any other upon us, but such as are so chose, according to the priviledge granted us by Charter. 3. That Justice and Right be equally and impartially Administred unto all, not sold, denied or causelesly deserted unto any.Justice equally and . 4. It is also Enacted, that no person in Government shall be en∣damaged in respect of Life, suffer but according to Law this , Law God or Lw of England. Limb, Liberty, Good name or Estate, under colour of Law, or countenance of Authority, but by virtue or equity of some express Law of the General Court of this Colony, the known Law of God, or the good and equitable Laws of our Nation suitable set us, being brought to Answer by due process thereof. All Tryals to be by a Jury.5. That all Trials, whether Capital, Criminal, or between Man and Man, be tried by Jury of twelve good and lawful Men, according to the commendable custome of England; except the party or parties concerned, do refer it to the Bench, or some express Law doth refer it to their Judge∣ment and Tryal, or the Tryal of some other Court where Jury s not; in which case any party aieved, ay appeal, and shall have Tryal by a Jury. And it shall be in th libert of both Plaif and Defendant or any Delquent, that is to be try by a Jury, chaenge any of the Jurors, and if the chalenge be found ust and reasoble by the Bnch, it shall be allowed him, and others without just exception shall be impannelled in their room: And if it be in case of Life and Death, the Prisoner shall have liberty to except against six or eight of the Jury, without giving any rea∣son for his exception. 6. That no Man be Sentenced to Death without Testimo of two witnesses at least,What testimon in ses Capital. or that which is equivalent thereunto, and that or three Witnesses being of competent Age, Understanding and of good Reputa∣tion▪ Testifying to the Case in question, shall be accounted and xcepted as full Testimony in any Case, though they did not together see or hear, and so Witness to the same individual Act, in reference to circumstances of time and place; Provided the Bench and Jury be satisfied with such Testimony. 7. And it is provided, as the supposed Priviledge of our Charter, that all persons of the age of twenty one years,power & liberty for all to Will their estate of right Understang and Memory, whether Excommunicated, Condemned or other, having any Estate properly theirs to dispose, shall have full power and liberty to make their reasonable Wills and Testaments, and other lawful Alienations of their Lands and Estates; Be it only here excepted, that such as are Sentenced for Treason against the Kings Majesty,except such as are sentenced for Treason. the State of England, or the Common∣weal; shall forfeit to the King or Colony their personal Estate, their Lands being still at their disposal. 8. That whereas the great and known end of the first comers, in the year of our Lord, joy the pure worship of God 1620. leaving their dear Natve Country, and all that was dear to them there; transporting themselves over the vast Ocean into this re∣mote waste Wilderness, and therein willingly concting with Dangers, Losses, Hardships and Distresses sore and not a few; WAS, without offence, they under the protection of thr Native Prince, together with the enlargements of his Majesties Dominions, might with the lberty of a good Conscience, enjoy the pure Scriptural Worship of God, without the mixture of Humane Inven∣ons and Impositio: And that their Children after them might walk in the Holy wayes of the Lord; And for which end they obtained leave from King James of happy Memory and his Honourable Council, with further Graunts from his Gracious Majesty Charles the fist and his Honourable Council, by Letters, Patents, for sundry Tracts of Land, with many Priviledges therein contained, for their better incouragement to proceed n in so Pious a Work, which may especially to the propagation of Religion, &c. as by Letters Patents more , and with frther assurance also of the continuance of our and Priviledges, both Civil and Religious, under the Royal Hand and Seal of our Soveraign Lord King Charles the Second: And Hand of our God upon us, many others since the first comers are for end come unto us, and sundry others rise up amongst us, Conscience to wal in the Faith and Order of the Gospel; many Churches gathered amongst us walking according . And (by the Grace of God) we have now had near about fifty Years Experience, of the good Consisteny of these Churches, with Civil Peace and Order, and also with spiritual Edification, together with the wel∣fare and of that Government; It is therefore for he Honour of God and the propagation of Reli∣gion,The Churches of Christ ere to be protected in their peace and orderly wal∣king▪ and the of the provi∣ded for. and the welfare of this Colony Ordered by this Court and the Authority thereof, That the said Churches already gathered, or that shall hereafter be ordly gathered, may and shall from time to time by this Government be protected and encouraged, in their peaceable and or∣derly walking, and the Faithful, Able, Orthodox, Teaching Ministry thereof, duely encouraged and provided for; together with such other Orthodox able Dispensers of the Gospel, which shall or may be placed in any Town∣ship in Government, where there is or may be defect of Church Order. 9. And Finally, it is Ordered and Declared by this Court and the Authority thereof, That all these foregoing Orders and Constitutions,All the forego∣ing fundamen∣tal to be preserved are so Fundamentally essential to the just Rights, Liberties, Common good and special end of this Colony, as that they shall and ought to be inviolably preserved. IT is Enacted by this Court and he Authority thereof, That if any person having had the knowledge of the true God,Idolatry. openly and manifestly, Have or Worship any other God but the Lord God, he shall be put to Death, Exod. 22.20. Deut. 13.6, 1. 2. If any Person within this Jurisdiction, prossing the true God, shall wittingly and willingly preume to Blaspheme the Holy Name of God,Blasphemy. Father, Son or Holy Ghost, with direct, express, presumptuous or high-handed Blasphemy, either by wilful or obstinate denying of the true God, or His Creation or Government of the World; or shall Curse God, Fa∣ther, Son or Holy Ghost, such Person shall be put to Death, Levit. 24.1, 6. 3. Treason against the Person of our Soveraign Lord the King, the State and Common-wealth of England,Treason. shall be punnished by Death. 4. That whosoever shall Conspire and Attempt any Invasion, Insurre∣ction,Conspiring a∣gainst this Juris∣diction. or Publick Rebellion against this Jurisdiction, or the Surprizal of any Town, Plantation, Fortification or Amunition, therein provided for the safety thereof, or shall Treacherously and Perfidiously Attempt and En∣deavour the Alteration and Subversion of the Fundamental Frame and Constitutions of this Government; every such Person shall be put to Death. 5. If any Person shall Commit wilfull Murther by killing any Man, Woman or Childe,Wilful Murther premeditate upon premeditated Malice, Hatred or Cruelty, not in a way of necessary and just Defence, nor by casualty against his Will; he shall be put to Death. 6. If any Person slayeth another suddenly in Anger and Cruelty of Passion;Sudden murther in passion. he shall be put to Death. 7. If any Person shall slay another through Guile, either by Poyson∣ing or other such Develish practises;Murder by guile poysoning he shall be put to Death. Witchcraft.8. If any Christian (so called) be a Witch, that is, hath, or con∣sulteth with a Familiar Spirit; he or they shall be put to Death. 9. If any Person lyeth with a Beast or Bruit Creature, by Carnal Co∣pulation,estiality. they shall surely be put to Death, and the Beast shall be slain and buried and not eaten. 10. If any Man lyeth with Mankinde, as he lyeth with a Woman, both of them have committed Abomination;Soddomy. they both shall surely be put to Death, unless the one party were forced, or be under fourteen years of Age: And all other Sodomitical filthiness, shall be surely punished according to the nature of it. 11. If any Person Rise up by False Witness, wittingly and of pur∣pose to take away any Mans life;False-witnes he shall be put to Death. Man-steal∣ing.12. If any Man Stealeth Man-kinde, he shall be put to Death or otherwise grievously punished. Cusing or smite¦ing Father o Mother.13. If any Childe or Children above sixteen years old, and of com∣petent Understanding, shall Curse or Smite their Natural Father or Mo∣ther, he or they shall be put to Death, unless it can be sufficiently testi∣fied that the Parents have been very Unchristianly negligent in the Educa∣tion of such Children, or so provoked them by extream and cruel Corre∣ction, that they have been forced thereunto, to preserve themselves from Death or Maiming. 14. If a Man have a Stubborn or Rebellious Son, of sufficient years and understanding (viz.) sixteen years of Age,The Rebel∣lious Son. which shall not obey the voice of his Father, or the voice of his Mother, and that when they have chastened him, will not hearken unto them; then shall his Father and Mother, being his natural parents, lay hold on him, and bring him before the Magistrates assembled in Court, and testifie unto them, that their Son is Stubborn and Rebellious, and will not obey their voice and chastise∣ment, but lives in sundry notorious crimes; such a Son shall be put to Death, or otherwise severely punished. 15. If a Man shall Ravish a Maid or Woman, committing Carnal Copulation with her by force; that is above the age of ten years,Rape. or if shee were under ten years of age, though her will was gained by him, he shall be punished with Death or some other grievous punishment, accor∣ding as the Fact may be circumstanced. 16. Whosoever shall wilfully or on purpose, Burn any House, Ship, Barque or other Vessel of considerable value;Wilful burning of House Ships &c. such person shall be put to Death, or otherwise grievously punished, as the case and circumstances of it may require. IT is Ordered by this Court and the Authority thereof; That what per∣son soever is to Answer any Criminal Offence, whether they be in pri∣son or under Bayle, his Cae shall be heard and determined at the next Court that hath proper cognizance thereof, and may be done without prejudice of Justice. 2. It is Enacted by this Court, &c.Adultery how punished That whosoever shall Commit Adultery with a Married Woman, or one Betrothed to another Man, both of them shall be severely punished, by whipping two several times, viz. once when the Court is in being, at which they were Convict of Fact, and the second time as the Court shall Order; and likewise to wear two Capital Letters, A. D. cut out in Cloth and sewed on their upper∣most Garments, on their Arm or Back; and if at any time they shall be found without the said Letters so worne, whilest in this Government, to be forthwith taken and publickly whipt, and so from time to time as often as they are found not to wear them. 3. Be it also Enacted, That whosoever Committeth Fornication,Fornication without contra be∣fore, or without lawful Contract, shall be punished by whipping, or else pay ten pounds fine each of them, and be imprisoned during the pleasure of the Court, not exceeding three dayes;If they be or wil be Married but if they be or will be Mar∣ried to each other, then but ten pounds both, and imprisoned as aforesaid, by lawful Contract, the Court understanding the mutual consent of Pa∣rents, Guardians or Overseers, and a solemn promise of Marriage made to each other by the parties, before competent Witnesses. And if any Commit Carnal Copulation after Contract,Afer Contra before Mar∣riage, they shall be Amerced each of them fifty shillings, and be imprisoned if the Court see Reason; And if any cannot or will not the fine, then to be punished by whipping. And for the more of tis prevailing evil: The Cot hath further Determined, That such as transgress in any of these wayes, shall be convict in publick Court; and their fines to be paid in money. 4. many persons of late years have been and are apt to be injurious to the Gods and Lves of others, notwthstanding all Laws and to prevent and punish the sam; It is therefore Ordered by this Court and Authority thereof, That if any person shall commit Burglary, by breaking up any Dwelling House, or Ware-house, or shall forceably Rob any person in the Field, or High-wayes;First. such Offender shall for the first offence be Branded on the right Hand with the letter (B,) and if he shall offend in the same kinde the second time,Second. he shall be Branded on the other Hand and be severely whip∣ped; And if either were committed on the Lords day, his Brand to be set on his Forehead;Third offence. And if he shall fall into the like offence the third time, he shall be put to Death, as being Incorrigeable, or otherwise grie∣vously punished, as the Court shall Determine. 5. And whosoever shall steal or attempt to steal any Ship, Barque, or Vessel of Burthen,Stealing of Ves∣sels or Amuni∣tion. or any Publick Amunition, shall be severely punished, according to the nature of such a Fact, provided it extend not to Life or Limbe. Stealing or Pur∣loining6. That if any Stranger, or Inhabitant of this Government, shall be legally convict of Stealing or Purloining any Horses, Chattels, Moneys, or other Goods of any kinde, he shall be punished by due reparation to the party wronged; and a fine, or Corporal punishment, as the Court or three Magistrates shall Determine; Provided that where such Sentence is not given by the Court, it shall be at the liberty of the Delinquent to Appeal to the next Court, putting in due caution there to appear and a∣bide a Tryal. 7. That any Magistrate may Hear and Determine such smaller Thefts and Pilfrings,Smaller Thefts and Pilfrings as exceeds not the damage or fine of forty shillings, or penalty of Stocking or Whipping, not exceeding ten stripes, or only legal Admonition, as he shall see cause; saving liberty of Appeal to the Delinquent as aforesaid. 8. It is Enacted by the Court, &c. That whosoever shall prophanely Swear or Curse by the Name of GOD, or any of his ATTRIBUTES, WORD or WORKS;Prophane Swearing He or Shee shall be set in the Stocks, not ex∣ceeding three hours, or be fined ten shillings, or be Imprisoned, according to the quality of the person; if a Stranger, the Constable or his Deputy shall demand the fine, which if he refuse, then to set him in the Stocks, not exceeding two hours. 9. This Court taking notice of great abuse, and many misdemeanours committed by divers persons in these many wayes, Prophaning of the Sabbath or Lords day, to the great dishonour of God, Reproach of Religion, and Grief of the Spirits of Gods People; Do therefore Order, That whosoever shall Prophane the Lords day, by doing unnecessary servile Work, by unnecessary travailing, or by sports and recreations, he or they that so transgress, shall forfeit for every such default forty shillings, or be publickly whipt: But if it clearly appear that the sin was proudly, presumptuously and with a high hand committed, against the known Command and Authority of the blessed God,If presumptu∣ously such a person therein Dispising and Reproaching the Lord, shall be put to death, or grievously punished, at the Judgement of the Court. 10. And whosoever shall frequently neglect the publick Worship of God on the Lords day, that is approved by this Government,Neglect of the publick worship shall for∣feit for every such default convicted of, ten shillings, especially where it appears to arise from Negligence, Idleness or Prophaness of Spirit. 11. Forasmuch as the open contempt of Gods Word, and the Messen∣gers thereof, is the desolating sin of Civil States and Churches; It is Enacted, that if any Christian so called in this Government,Vilifying the Scriptures shall speak contemptuously of the Holy Scriptures, or of the Holy Pen men thereof,or Holy Pen-men o them such person or persons shall be punished by Fine or Corporal punishment, as the Court shall see reason, so as it extend not to Life or Limbe. Or shall behave himself contemptuously towards the Word of God Preached, or any Minister thereof called,or the Word Preached and faithfully dispensing the same in any Congregation,or the Ministers thereof either by manifest interrupting him in his Ministe∣rial Dispensations, or falsly and peremptarily charging him with Teaching Error, to the disparagement and hindrance of the Work of Christ in his hands, or manifestly and contemptuously reproach the Wayes,or the wayes of Churches or Or¦dinances of Christ Churches or Or∣dinances of Christ, being duely convicted thereof, He or They shall for the first Transgression, be amerced twenty shillings to the Colonies use, or be set in the Stocks, not exceeding four hours; But if He or They go on to Transgress in the same kinde, then to be amerced forty shillings or be whipt for every such Transgression. It is to be understood not hereby to deprive any of their lawful liberty, in a modest and orderly way to propose his scruple for further satisfa∣ction. 12. Although no Creature be Lord, or have power over the Faith and Consciences of men, nor may constrain them to believe or profess against their Consciences, yet it being a duty to restrain or provide against such as may bring in dangerous Errors or Heresies, tending to corrupt and destroy the Suls of men; It is therefore Ordered, &c. That if any Christian (so called) shall within this Jurisdiction, go about to subvert or destroy the Christian Faith,Heresie▪ or Religion, by broaching, publishing or maintaining any such dangerous Error or Heresie, or shall endeavour to draw or seduce others thereunto; every such person so offending, and continuing obstinate therein, after due means of conviction, shall be fined, banished, or otherwise severely puni∣shed, as the Court of Magistrates duely considering the offence, with the aggrevating Circumstances and Dangers like to ensue shall judge meet. 13. It is Ordered, &c. That where a Judgement is given in any Court, for any person of House or Lands,Forceable de∣tainer upon the tryal of the Title thereof, or other just cause, if the person against whom the Judgement is given, doth either forcibly detain possession thereof,Entry & either against the Officer impowred to serve an Execution thereon, or after Execution served, enter upon it again and so retain possession by force, he shall be accounted an high Offender against the Law and Breakers of the publick Peace; there∣fore peedily to Redres such a Criminal Offence, every Magistrate is impowred and by his place hath power to give Warrant and Command to the Marshal, Offcer and other men (whom he thinks meet to be im∣ployed in the business) the Marshal or other Officer also requiring aid, greater or lesser (as need requires) to suppress the force, and give Pos∣session to the Owner, and to imprison such as do appear to be Delin∣quents and their Aiders and Abettors, to be forth comeing at the next Court that did give the Judgement in the Case, there to make their An∣swer, and whom the Court doth finde guilty, to set such fine or other pu∣nishment upon them as the merit of their several Cases doth require. Dsurbance of the peace14. It is Ordered, &c. That whosoever shall disturbe or undermine the peace of this Jurisdiction or Inhabitants thereof, by plotting with o∣thers, or by his own tumultuous and offensve carriage, traducing, quar∣reling, challenging, or assaulting, or any other way tending to publick distur∣bance, in what place soever it be done, or shall defame any Court of Justice, or any of the Magistrates or Judges of any Court in this Jurisdiction,Defmation of Court or Judge. in re∣spect of any Act or Sentence therein passed; every such Offender, upon due proof made, shall be by the Court of Magistrates punished by fine, imprisonment, binding to the Peace or good Behaviour, according to the quality and measure of the Offence or Disturbance, to them seeming just and equal. Beating or urt∣ing of any per∣son.And that such as Beat, Hurt or Strike any other person, shall be liable to pay unto the party hurt or stricken, together with such fine to the Co∣lony, as on consideration of the party smiting or being mit, and with what Instrument, danger more or less, time, place, provocation, &c. shall be judged just and reasonable to the merit of the Offence. 15. It is Ordered, &c. That if any person shall Forge any Deed or Conveyance,Forging of , Bonds, &c. Testament, rd, Bill, Release, Acquittance, Letter of Aturney, or any Writeing to pervert Equity and Justice, he shall pay the party grieved double damages, and be fined himself so much to the Countries use, and if he cannot pay it, to be publickly whipt, and burned in the ace with a Roman F. 16. Be it also Enacted; That if any Notary or Keeper of publick Records,Falsifying of Re∣cords or Writeings, shall wilfully imbezle or make away any such Re∣cords or Writeings of Concernment, committed to his keeping and trust, or shall on purpose falsfie or deface them, by racing out, adding to them, or otherwise; Such Corrupt Officer shall lose his Office, be Disfranchized, and be burned in the Face, or fined, according to the circumstances of the Fact. that corpt∣eth an Officer to such intent17. And if any person shall endeavour to corrupt any Officer, that keepeth such publick Records or Papers of concernment, to procure him to Deface, Corrupt, Alter, or Imbezle any of them, he shall be severely punished, by Fine, Imprisonment, or Corporal punishment, as the matter may be circumstanced. 18. It is Enacted by this Court, &c. That what person soever, being sixteen years of age,Lying. shall wittingly or willingly make or publish any Lye, which may be tending to the damage or hurt of any particular person, or with intent to deceive and abuse the people with false News or Reports, shall be fined for every such default ten shillings, and if the party cannot or will not pay the fine, then he shall sit in the stocks so long as the Court shall think meet; and if the Offender shall come to a Magistrate, and own his offence, it shall be in the power of that Magistrate to exe∣cute the Law upon him where he liveth, and spare his appearance at the Court, but in case where the lye is greatly pernicious to the publick weal, it shall be more severely punished according to the nature of it. 19. It is Enacted by this Court, &c. That if any person shall wil∣fully, and of set purpose, burn any mans fence;Wilfl burning of Fences he shall make good the damage to the party wronged, be amerced forty shillings, and be bound to the good Behaviour if the Court see reason. 20. And it is further Ordered;Breaking of Fene or Gridge That any person that shall wilfully and on purpose break down another mans Fence, Gate or Bridge, to the annoyance either of a particular person, or a neighbourhood; he shall make up such said Fence, Gate or Bridge at his own charge, pay the da∣mage thereby sustained, and be amerced according to the nature of the offence: saving the right of him that pulls up a Fence set on his Land without his approbation. 21. And whosoever shall wilfully pluck up, remove or deface any Land∣mark or Bounds between party and party, that have been,Removing of Land marks or shall be orderly set up by persons thereunto appointed; he or they shall be fined from twenty stillings to five pounds as the offence may be circum∣stanced. 22. It is Enacted by this Court, &c.Gaming at pub∣lick Houses That no In-keeper or publick House, shall suffer any unlawful Games, nor any kinde of Gaming in or about his House, for money or monies worth, Liquors, Wine, Beer, or the like, on forfeit of forty shillings for the Master or Keeper of the house, and ten shillings a piece from each Gamester. 23. Be it also Enacted, That no person in this Government,Playing at un¦lawful Games shall play at Cards, Dice, Cross and Pile, or any such unlawful Game, wherein there is Lottery, at any private house or else where in this Government on penalty of ten shillings fine, to be paid by every one that so playes, and twenty shillings by the Master or Head of a Family that shall know of and suffer such Gaming in his House or where he hath Com∣mand. 24. It is Enacted by this Court, &c.Waring vizard That no person in this Govern∣ment shall wear any Vizards, or disguise by strange Apparel, to lascivious and evil ends and purposes, on penalty of being fined fifty shillings to the Colonies use, for every such default, or being publickly whipt or bound to the good Behaviour, as the Court may see reason. 25. Forasmuch as it is observed, that the sin of Drunkenness, doth greatly abound, to the dishonour of God, impoverishing of such as fall into it, and grief of such as are sober minded; For prevention, and it may be sup∣pression of that growing and prevailing evil; It is Enacted by this Court and Authority thereof, that whatsoever persons shall be found drunk at any time in any Tavern, Ordinarie,Puty of dru∣kenness Ale-house or else in this Government, or be legally convict thereof, he or they shall for the first default be fined fve shillings to the Countries use; for the second de¦fault ten shillings, and if he or they will not, or cannot pay the fine, then to be set in the Stocks, not exceeding two hours; for the third transgres∣sion to be bound to the good behaviour, and if he shall transgress a fourth time, to pay five pounds or be publickly whipt, and so from time to time as often as they shall be found trangressors in that kinde: by Drunken∣ness is to be understood,Drunkenness de∣ied one that ps or falters in his speech by reason of over much Drink, or that staggers in his going, or that vomits by rea∣son of excessive drinking, or that cannot by reason thereof follow his calling. 26. Whereas notwithstanding all and endeavours of this Court to prevent that great and raging sin of Drunkenness; yet still many goe on in it; Therefore this Court doth further Act, That the Names of such as are found to be common Drunkards in this Government, shall be or recorded, and that whatever person or persons, whether Ordinary keepers or others, shall give, sell or lend, either directly or indirectly any strong Liquors, or Wine, or strong Beer unto any such person or persons, shall forfeit ten shillings, five shillings to the Colonies use, and five shillings to the Informer. And the Names of such as are so found in any Town, shall be set up in some publick place. 27. Whereas many have sustained great damage by indiscreet and untimely firing of the Woods; It is Ordered, &c. That none shall fire the Woods at any time, but they shall give warning thereof to their neighbours about them,ntimely firing the woods and the time of firing them, to be between the fifteenth of February and the latter end of April; and if any shall unnecessarily fire the Woods, or not obser∣ving this Order, damnifie any, he shall make good the damage, and be fined ten shillings or be set in the Stocks. 28. And forasmuch as some have been injured by careless taking of Tobacco abroad in the Streets, and near unto Barns, Stables, Hay-Stacks, or Corn-ricks; It is hereby Ordered, &c. That whosoever shall be found smoaking of Tobacco in the Streets,Careless smoak∣ing of Tobacco or in such places of danger, shall forfeit to the poor of the Town two shillings for every such default, which the Constable may without further Warrant, distrain and dispose of; and if it can be known that damage did accrue unto any by such careless smoaking of Tobacco, it shall be repaired by him that was the occasion of it, or he shall be made to serve it out: Souldiers whilest in Arms are dispensed with, to smoak it in the field. And if any person or persons shall be found smoaking of Tobacco on the Lords-day, going to, or comeing from the Meetings, within two miles of the Meeting house, they shall pay two shillings for every such default, to the Colonies use. IT is Enacted by this Court, &c. That in all Warrants respecting Acti∣ons, the special ground of the Action shall be expressed: And that a circumstantial Error in a Summons or Warrant shall not be taken as a sufficient ground for suit, where otherwise both the party and case intended may be understood; and it shall also be expressed in the Warrant, in wha quality the Plaintiffe Sues, whether as Principle, Attorney, Guardian or otherwise. 2. Because much time is lost in the beginning of Courts of Tryals, by neglect of timely Entry of Actions; It is Enacted by this Court, That Actions shall be Entred upon,Time of Entry or Actions or be∣fore the first day of the Courts sitting, and not after; And in case any Plaintiffe shall delay his Entry longer then the forenoon of the first day of the Court, he shall pay ten shillings to the Countries use, besides ordi∣nary Fees for Tryal of Actions. And all persons whether parties or wit∣nesses are enjoyned to attend their respective concerns the whole time of the Courts publick sitting until they are issued. And shall present the whole plea and evidence before the case be com∣mitted to the Jury,No further plea after committed to Jury and no other plea or evidence to be admitted to any person, any usage or custome to the contrary notwithstanding. And to this end all Marshals and Constables, are required to make their retns of all such Warrants as they have served, sometime the first forenoon of the Court that is to take cognizance of the case concerned therein. 3. Whereas in Suits and Actions brought into Courts between party and party, sometimes the Plaintiffe, and sometmes the Defendant,Non-attdane upon Actions and sometimes neither of them d attend the call, to prosecute or answer, to the great of Court and ury, and others concerned in the case, and is contrary to the laudable custome of all Courts in our Native Country and else where; It is therefore Ordered and Enacted, That if any Plaintiffe have entred an Action, to be tryed in this Court, or which comes by Replevin,Plaintif damage Re∣view, or otherwise, and doth not by himself or by his Attorney, make their appearance and prosecute their Action, after they have been three times called in Court, they shall be Non-suited; and if the Defendant ap∣pear not to such call, the Plaintiffe appearing, the Suit shall nevertheles proceed: And if plaintiffe or Defendant appear at their call, they shall have their costs granted against him that appeared not;A ay for reentry and if afterwards both parties do agree to try the Case at the same Court, they shall be al∣lowed so to do, the Plaintiffe paying for a new Entry, one half to the Treasury, and the other to the Jury and Officers. 4. And if any person Summoned to answer any Presentment, or for any Fact or Misdemeanour, do not appear at the time appointed, he or they shall be proceeded against for contempt, except it appear they have been prevented by the and of God. 5. The ordinary setled charge for the tryal of an Action in this Court, shall be nine shillings, for the Jury, Secretary, and Marshal, distributed accor∣ding to the former custome of the Court, and two shillings six-pence per day to Witneses:Charge of Trials And if the Defendant obtain a Verdict, he shall not only have his Costs allowed him for Witnesses as abovesaid; but two shil∣lings sixpence per day for what time he hath necessarily attended on the Action, shall be given him without Suit, and this shall bare the Defendant from Suit, unless by Imprisonment, or otherwise he hath been more then ordinarily damnified. 6. It is also Determined, That it shall be at the liberty of a Plaintiffe, to withdraw his Action at any time before the Jury bring in a Verdict if he see cause,Plaintifs liberty to withdraw in which Case he shall allow the efendant his full costs, and may afterward Review his Suit at another Crt. 7. Be it also Enacted, That no man in any Suit, or Plaint against another,Vexatious Suits shall falsely pretend great damages, or debts, to vex or discredt his Adversary: And in all Case where it appears to the Court, that the Plaintiffe hath wittingly wronged the Defendant, in commencing Suit, or prosecuting Complaint or Inditement against him, he shall pay unto the Defendant double costs, and be amerced twenty shilings or more, as the Case may be circumstanced, for such his vexatious Suit or Plaint. 8. It is further Enacted, That in case a Plaintiffe obtain not a Ver∣dict,Reviews he may Review his Action if he see cause; as likewise may the De∣fendant, if he be cast: but if either of them having fallen twice in his Case upon Review, do still go on to Review, and be cast a third time, whereby it appears that he is vexatious and troublesome to the Court and party prosecuted, he shall be awarded to pay double costs to the party and twenty shillings fine to the publick Treasury. 9. Be it also Enacted, That a Jury bringing in a Verdict, the Bench concurring and accepting it,Judgem granted Judgement shall be forthwith granted: But if they concur not, the Jury may be put upon further consideration of the Case; And if they still retain their Verdict, they shall be required to give their Reasons on which it is grounded,When Verdict rejected which if they refuse, or having given their Reasons, they appear not of weight, but the Jury through ob∣stinacy or prejudice to the person or case, will maintain their Verdict, the Court may in such case reject such Verdict, and impannel another Jury, for the tryal of the Action,A new Jury im∣pannelled at that Court or the next; but if the second Jury do in the substance of their Verdict agree with the former, it shall be accepted. 10. It is Ordered by this Court, &c. That no Attachments shall be granted in any civil Action to any Forreigner, against a setled Inhabitant of this Jurisdiction,Forreigners shal not Attach In∣habitants with∣out giving cau∣tion for costs before he hath given sufficient Security or Caution duely to prosecute his Action, and to answer the Defendant such costs and damages as the Court may award: And it is further Ordered, That in all Attachments of Goods and Chattles, Lands, or Heriditaments, which may be in such case where the person cannot be had, whether it be by forreigners or setled Inhabitants, legal notice shall be given to the party concerned, or left in writeing at his House or place of usual abode before the Suit proceed he be out of the Jurisdiction, the cause shall proceed to Tryal, Judgement shall not be entred till another Court, at least a Month after; and if the De∣fendant do not then appear, Judgement shall be entred, but Execution shall not be granted before the Plaintiffe hath given sufficient Security to be Responsal to the Defendant,and if he shall reverse the Judgement within one year, or such further time as the Court shall see cause to Order. 11. Alugh is hath been the common usage o this Court in ordinary cases, nt to allow Attments any Gos or other , wher the per∣son can be found to be responsible to the ; the Court being apprehensive that in some cases persons may be therein inured; Do hereby Order, That it shall henceforth be in the liberty of the Court, or any Magistrate, as they or he shall see cause on conderation of circumstances attending the cae, to grant Attachment either of the person or estate or both. 12. That a Summons from any Magistrate shall be sufficient war∣rant to bring any person within this Government, to answer to any Suit commenced against him. 13. And that all Warrants, whether to Attach or Summon any to answer to an Action, Presentment or Complaint shall be served three com∣pleat working dayes before the Court, or time appointed for appearance thereat. 14. Be it also Enacted; That henceforth Goods Attached to a Tryal, shall not be released upon the appearance of the party, or Judgement given, but shall stand engaged until the Judgement, or the Execution gran∣ted upon the said Judgement be discharged, which for the time thereof, shall be as the Court shall Order,Nor Sureties nor shall any Surety or Sureties for ap∣pearance at any Court, except in Capital or Criminal cases, be relead from his or their Bond, until an hour at least be expired after Judgemet in such case granted; any Custome or Usage of this Court to the con∣trary notwithstanding. 15. Liberty is granted by this Court to any person, to improve one or two Attornies to help him in his Pleas; provided they be persons of good repute, and such as the Court shall approve; and the Attornies required, s to be faithful to their Clyent, so also to avoid fraudulent pleas that may have attendency to misead the Court or daren the case. 16. And it is Enacted, That if any person be proved a common , by vexing others with unjust, frequent and troublesome Suits, it shall be in power of the Cout, both to his cause, and punish him for his arratry, by Fine or Imprisonment. 17. It is also Ordered by this Court, That none shall have power to pass away Lands, Heridtaments, or other Estate, or be capable of Seeing or being Sued at any Court in his own person, until he attain unto the age of one and twenty years: But any Orphan may choe their Guardians to act for them, at the age of fourteen years, to secure or defend their Estate as may be requisite. 18. It is Ordered, &c. That no mans person shall be restrained or imprisoned by any Authority whatsoever, before the Law hath sen∣tenced him thereunto, if he can put in sufficient Security, Baile or Main-prize, for his appearance and good Behaviour in the mean time, unless it be in Crimes Capital,Who Bilable and Contempt in open Court, or in such case where some express Act of Court doth allow it. No levy on lands where goods to be found not surety to be distrained where principle suffici∣ent and found19. It is Ordered, &c. That no Debt be leavied on Lands or Rents, so long as the Debtor hath Goods and Chattels to be found to satisfe; neither shall the Pledges or Sureties be distrained, so long as the Principle is sufficient and can be found. nor beast of the plow or draught20. That Beast of the Plough or Draught shall not be distrained for Debt, so long as others may be found to satisfie the Debt except for da∣mage feasant. 21. It is Ordered, That every man shall have liberty to Replevy his Chattel or Goods impounded,Replevi distrained or seized, unless it be upon Exe∣cution after Judgement, or for payment of Rates, or Fines, provided he put in good security to prosecute the Replevin, and to satisfie such damage and charge as his Adversary shall recover against him in Law. Debts to be paid in specie.22. That all Debts be paid in specie, according to Contract. Fines to be forth with paid or e∣cuted23. That when any Delinquents are fined to the Country, they shall forthwith pay their fine or give security to the Treasurer for the same, or their persons secured till they do. and paid in mo∣ney it exceed not 10. .And that all fines not exceeding ten shillings shall be paid in money. THat the Affaires of this Jurisdiction may be the better carried on; It is Agreed and Declared, that there be several Courts, for several purposes, and of different constitutions and power. The General Courts constitu∣tionTHe General Court shall consist of the Governour, and Assistants, and Deputies for each Town ship in this Jurisdiction, which Deputies shall be Annually chosen, according to order of Court in that case pro∣vided, and shall be sent to each General Court, with full power of all the Freemen deputed to them, and as the Countries Representatives, to∣gether with the Magistrates,Power. to consult of, and determine all such matters, and to make and establish all such Laws and Orders as concerne the pub∣lick welfare of this Colony, the matter of Election of Magistrates and other Officers only excepted, wherein every Freeman is to give in his vote, according to the accustomed usage of this Court. 2. It is Enacted, that this General Court, and all the Members there∣of, shall meet and sit at Plimouth, on the first tuesday in Annually, (nothing extraordinary preventing) and that then there shall be the Ele∣ction of all our Magistrates, viz. a Governour and seven Assistants, and likewise the Election of two Commissioners for the United Colonies, and our Treasurer, who shall be all chosen out of the Freemen, and by the free Votes of the Freemen of this Corporation, and not otherwise. And that at this Court also, the Deputies, Select men, Grand jury-men, Constables, and Supervizors of the High-wayes, be presented to be establi∣shed in their respective places, all which being first dispatched, then the Magistrates and Deputies shall continue together, to Consider and Order all such other affaires of this Jurisdiction as fall within their Cognizance, Trust and Power, until they shall see cause to dissolve or adjourn the said Court unto another time. 3. It is also Ordered, That beside the said fixed Courts, special occasions the Gover∣nour or in his absence, the Deputy Governour, and in their absence, the greater part of the Magistrates of this Jurisdiction, shall have power to Summon a General Court, either the whole body of Freemen, or their Representatives at any time, as the urgent and extraordinary occasions of the Jurisdiction, or any part thereof may require. And if any of the said Magistrates, or Deputies shall without just cause, either be absent at the first sitting of any of the aid General Courts, without whether ordinary or extraordinary, or without leave depart, or disordely absent him or themselves from the service thereof, before the Court be finished, he or they shall each of them pay twenty shillings, for a fine to the Jurisdiction, for such absence or departure, but if the absence or de∣parture be mingled with Contempt, or wilful neglect, the fine shall be increased, as the Court upon due consideration of the offence, with the aggravations, shall judge meet. 4. And in regard that through Age, Inability of Bdy, or Vrgency of Occasions, many of the Freemen cannot attend the Courts of lection; Liberty is hby granted to such of the Freemen as will not be there in person, to send their Votes by Proxy, viz. by the Deputies of their re∣spective Towns; provided that such Votes be given to the said Deputies in open Town-meeting, and shall by the Deputies, be there sealed up se∣verally (that is to say) Votes for Governour by themselves, Assistants themselves, &c. And that the Deputies also take a List of the names of such as sent Votes by them, that they may answer for them when they are called: And that whosoever of the Freemen, do not appear at Election, in Person, or by Proxy, he shall be for such neglect,Penalty of neg∣lect. amerced to the Trea∣sury ten shillings. 5. Forasmuch as the Freemen of this Corporation, have been declared to be the Associates of this Government,Freemens power and have the priviledge and power of chosing Officers, and by themselves or their Representativs, together with the Magistrates, of making and Repealing Laws, and managemnt of he greatest concernes of this Common-Weal. It is therefore Enacted by this Court and the Authority thereof, That none shall be admitted a Freeman of this Corporation, but such as are one and twenty years of age at the least, and have the testimony of their neighbours,Who to be ad∣mitted that they are of sober and peaceable conversation, Orthodox in the Fundamentals of Religion, and such as have also twenty pounds rateable Estate the least in the Government. And that the Court may be well informed, that such as are to to be admitted Freemen are so quali∣fied; they shall stand propounded a compleat year, before they take up their Freedome, it be some person that is generally known and ap∣proved,and wh or of whom the Court may make present improvement: And all Freemen to be taken in at Election Courts only and in open Court. 6. And forasmuch as some corrupt Members may creep into the best and purest Societies; In what case to be If any Freeman of this Corporation, shall be discovered to be notori∣ously vitious or scandalous, as common Lyars, Drunkards, Swearers, A∣postates from the Fundamentals of Religion, or the like, or doth mani∣festly appear to be disaffected to this Government; upon legal and due conviction of all or any of these, it shall be in the power of the General Court to Disfranchize him if they see cause from the priviledge of a Freeman. And because it greatly concerns the good and Weal of the whole Colony, to have a good choice made in the several Towns, of Select men, Deputies, Grand-jury-men, Constables, &c. and it appears that some do abuse their li∣berty in Voting for choice of such Officers, and are either in their choice; Who to Vote in Town meetings for choice of OficersIt is therefore Enacted, That henceforth none shall have power to Vote on such accounts in Town-meetings, but such as are Freemen of the Cor∣poration, or Free-holders of twenty pounds Rateable Estate, Orthodox in the Fundamentals of Religion, of good Conversation, and having taken the Oath of Fidelity. 7. It is Enacted, That each Township in this Jurisdiction, do Annu∣ally Elect and Chose one or two fit men out of the Freemen,Deputies to be annually elected for their De∣puties, with full power as aforesaid, to attend the service of the General Court,and their Names presented to the Court per Con∣stable and the Adjournments thereof, or for the whole year, in pain of fty shillings, and the respective Constable, to return the Names of those so chosen to the Court, in pain of twenty shillings to the Colonies use. 8. And if the Court to whom such Deputy or Deputies be presented, do upon the taking notice of their Members, adjudge any of them to be unfit for such a trust,In what case to re∣turne to the Town then shall the Court return them with the reason thereof, unto the Town from whence they were sent, that they may make choice of fitter persons to send in their stead, as the opportunity will permit. 9. It is Ordered, &c. That nothing shall be concluded, and pass as an Act of the General Court, but by the consent and vote of the major part of the Court. And the Governour, or in his absence the Deputy Governour, shall have a casting Vote, whensoever there shall be an Equi vote, either in the General Court, or Court of Assistants. 10▪ That in case either of the Commissioners chosen, shall by Gods to attend the service thereof,The next Com¦missioner in cse then the next in for that choice shall attend that service in his stead. 11. And it is Ordered, That until the Court see cause for the Free∣mens annual Electing of a Deputy Governour,The eldest Assi¦stant to be Depu¦ty Governour the eldest Assistant shall supply that place i the Governours necessary or unavoidable absence. FOr the better Administration of Justice; It is Ordered and Enacted by this Court and the Authority thereof; That there be and shall be a Court called the Court of Assistants or Ma∣gistrates▪Courts of Assist. wherein all the Magistrates for this Jurisdiction shall meet and sit at Plimouth, at least three times a year, namely the first tuesday in March, the first tuesday in July, and the last tuesday in October, to hear,where and when to sit examine, and determine all Capital, Criminal, and Civil causes according to Law,their power and to receive and try all Appeals duely brought unto them from any Inferiour Court, or Sentence passed: And to call all the Inhabitants, Freemen, Planters, or others to accompt, for the breach of any Laws or Orders established, or for other misdemeanours, and to Censure them ac∣cording to the quality of the offence and Law in such case provided, and to Summons Juries of Inquests, and Tryals out of the Town-ships in this Jurisdiction, and to make and constitute Clerks or other needful Officers, &c. in which meetings of the Magistrates, less then four Magistrates shall not be accounted a Court. 2. And that Justice be not deferred, nor the Country needlesly charged; It shall be lawful for the Governour or in his absence the Deputy Go∣vernour to call a Court of Assistants,Liberty to call a Cout of on special occa∣son for the Tryal of any Malefactor in Capital causes, or upon any other weighty occasion, as he shall see cause. 3. That it shall be lawful for the Governour, Deputy Governour, or any two Magistrates,Liberty to call a to call a special Court at the Request of any Stran∣ger, or Forreigner for Tryal, in a case of considerable value; provided such Stranger put in Security to defray the charge thereof, at which Court there shall not be less then three Magistrates. 4. And that it shall be lawful for any Stranger,Liberty for strangr to anotr upon Legal Sum∣mons, to enter any Action in any of these Courts, against any person that is not an Inhabitant amongst us. 5. That the Bench shall have power to determine all such matters of Equity, as cannot be Relieved by the Common Law▪The Bench power to deter¦mine matters of as the forfeiture of an Obligation, breach of Covenants without great damage or the like matters of apparent Equity. 6. It is also Ordered; That in all Laws which are or shall be made, where no fine or penalty is expressed and limited,Laws without penalty ar liable to reasonable pe¦nalties by the Court all Transgressors are and shall be liable to such reasonable penalties or punishments as the Court of Magistrates duely weighing the nature of the offence, with the circum∣stances, shall judge meet. FOr Prevention of unnecessary charge and travail to the Country, and in∣cumbrance to other Courts, by small causes; It is Ordered, &c. That three or five fit men be Annually chosen by papers,Select mens E∣lection, Appro∣bation out of the Freemen in each Town-ship in this Government, and presented at Election Court, who being approved by the Magistrates as Select-men and sworn,and power to the faithful discharge of their trust; shall have power to hear and determine, by their best discretion, according to the Law here established, all causes wherein either party is an Inhabitant of their Town, and the Debt, Trespass or Damage, doth not exceed forty shillings, and have hereby power to send for Parties and Witnesses by Summons, which may be served by the party, or Attachments directed to the Constable, as the case may require; as also to administer Oathes to Witnesses, and also to grant Execution for the Leavying of such Debts, or Damages for the use of the person damnified. 2. And if the party being legally Summoned, do not appear to An∣swer, the Plaintiffe shall notwithstanding have his Action proceed, &c. as is in that case for other Courts before provided:Process of Action see tit. Actions. But where the party shall be Attached, and refuse to give Bond for his appearance, or being Sentenced, refuse to give satisfaction, and no Goods appear in the same Town where the party dwells, the Select men may then charge the Constable with the party, to carry him before a Magi∣strate, to be forthwith proceeded with according to Law, and not by the Select men, to be committed to Prison in any case. In wha case two of them may issue3. And where any of the three Select men may be party in the case, or absent, by an unavoidable act of Gods providence, then the other two are impowred to issue the case, or the other Select men where there is no Magistrate; and the Select men to have three shillings of the Plaintiffe for every case they or any two of them where there is but three agree to give verdict upon.Their And that henceforth no Debt or Action proper to their cognizance be received (except in cases of Defamation or Battery) into any other Court but by Appeal. Liberty of Appeal to the next Court of Assistants, being hereby granted to the grieved party, either before or after one review of his case; pro∣vided he tender his Appeal,Libert of Ap¦peal and put in Security before the Select men or one of them, to prosecute his Appeal to effect, and to satisfie all damages before Execution as granted, which shall not be till twelve hours after Judgement. 4. It is further Ordered, That all Appeals with the Security as afore∣said, shall be Recorded at the charge of the party Appealing, and cer∣tified unto the Court to which they are made,With the together with all the Testi∣monies according to which they gave in their Verdict, and the Court Ap∣pealed to, shall judge according to those Testimonies and no other; and if they finde matter of Fact and Judgement according to Law with the other Court, they shall not revoke the Sentence or Judgement, but abate or increase damages as shall be judged right. And that any of the Magistrates or Select men where no Magistrate is, at the Appealants request, grant a Precept for the Defendants appearance at the Court Appealed to; And if such Appealant do not prosecute his Appeal to effect according to Law, shall besides his Bond to the party forfeit forty shillings fine to the Country for such neglect. It is further Ordered, That the Select men shall also hear and deter∣mine any Difference, Debt or Damage whatsoever arising between any of the English in their Town, and any of the Indians, except matters of a Capital or Criminal Nature, and title of Land:Select men po¦wer in reference to India Liberty also being gran∣ted to any of them grieved at the Sentence there passed, to Appeal to the next Court of Assistants, and to be directed therein by the Select men. IT is Ordered by this Court, That no person shall be Indited,Presentments and Complaints to be made with in a year Presented or Informed aginst to any Court or Magistrate within this Jurisdiction for the breach of any penal Law, or any other misdemeanour, the forfei∣ture whereof belongs to the Country, unless the said Inditement or Infor∣mation, &c. be made and exhibited within one year after the offence be committed or else to be void and of none effect; provided alwayes this Law shall not extend to any Capital Offences, or any Crimes that may concern loss of Member or Banishment, or to any Treasonable Plottings or Conspiracies against this Government, or to any Felonies above twenty shillings. Nor shall it hinder any persons grieved for any wrong done to him, his Wife, Children or Servants, or Estate, real or personal, but that every such person shall have such remedies as formerly he might or ought to have. 2. It is Ordered; That if any person shall be Indited of, or legally Charged with any Capital Crime (who is not then in durance) and shall withdraw or refuse to render his person to some Magistrate or Officer in this Jurisdiction,Persons must not with¦drw but surren∣der themselves within one month after three Proclamations made pub¦lickly in the Town where he did formerly usually abide, their being a full Moneth betwixt Proclamation and Proclamation; his Lands and Goods shall be seized to the use of the Jurisdiction (and Ordered with due respect to his family, as the Court of Magistrates shall judge meet) till he make his lawful appearance; and such withdrawing of himself shall be and stand in stead of one Witness to prove the Crime charged, unless he can make it appear to the Court, that he was necessarily hindred. IT is Enacted by the Court and the Authority thereof; That a Grand Inquest of able and discreet men be Impannelled by the Governour and Assstants,Grand jury to be Impannelled and Chosen which are to be chosen out of the several Townships of this Government, as by Warrant shall be directed to them, to serve His Ma∣jesty by inquiring into, and presenting the breach of such wholesome Laws and Ordinances as are or shl be here established, and all such Misde∣meanours as manifestly tend to the and detriment of Religion,Their duty Ci∣vility, Peace, Society or Neighbourhood they shall know or be informed of, upon the Testimony of any one or more Witnesses upon Oath, to be committed by any person or persons within this Jurisdiction, and to do any other service which shall on His Majesties behalf be required of them at such Courts and times as shall by Warrant from the Governour or Magistrates be required of them▪ Provided no person whatsoever, shall be bound to Inform, Present, or Reveal any private Crime or Offence, wherein there is no peril or danger to this Colony, or any Member thereof, when any necessary tye of Conscience binds him to secresie; unless it be in Testimonies lawfully required of them. And every Grand-juror shall be allowed by their respective Towns two shillings sixpence a day, for their time and charge whilest they attend any of the several Courts,Fees except the Courts of Election whereat they are pre∣sented to be sworn. Penalty for not servingAnd that such as refuse to serve on the Grand Inquest, being orderly Chosen, shall be fined forty shillings to the Colonies use, such as shall ab∣sent themselves from attending their service at any of the Courts, they shall be warned unto, shall be fined ten shillings unless they give sufficient rea∣son for such their absence. Petty Jurors im∣pannelled and sworn to finde according to their evidence2. That Petty Juries be Summoned by the Governour, or some other of the Magistrates at such Courts as there may be occason, and be im∣pannelled and sworn truely to try between party and party, and shall fnde the matter of ct with the damages and cost, according to their evidence, or truely to try between our Soveraign Lord the King, and any Prisoner brought to the Bar, and the Judges shall declare the Sentence, or direct the Jury to finde according to Law; and in all cases wherein the Law is obscure, so as the Jury cannot be satisfied therein, they have li∣berty to present a special Verdict, viz. If the Law be so in such a point we finde for the Plaintiffe, but if the Law be otherwise, we finde for the Defendant, in which case the determination doth properly belong to the Court.Liberty to ge a special Verdct And all Jurors shall have liberty in matter of sect, if they cannot finde the main issue, yet to fnde and present in their Verdict so much as they can; the Foremans allowance being one shilling, and sx pence a piece to the rest of the Jurors for every Action that stands entred after they are sworn. IT is Enacted by the Court, &c.Constables An∣nually chosen That in every Town in this Govern∣ment, shall be Annually chosen one or more fit men for Constables; whose Names shall by the Deputies of the Towns,and to take oath be returned to the E∣lection Court, and shall there, or within a week after the Court present himself to a Magistrate to take Oath. 2. That whosoever being chosen to the office of a Constable, doth refuse to serve therein,Penalty fr refu∣sing to serve or will not take the Oath appertaining to that Office, he shall be amerced the sum of four pounds, the one half to the Colony, and the other half to the publick use of the Town where he dwells; and the Town forthwith to chuse another. 3. And because a Constables place, though a place of trust, is also burthensome; It is Ordered; That if any man have borne the Office of a Constable, he shall not be compelled to serve in the same Office, in the same Town,None to be made constale twice in And from Military nor any other in this Government to which he may remove, in seaven years after; and that all Constables shall be freed from Training, and Mi∣litary Watches. None to be made constale twice in And from Military 4. That if any Constable within this Government, have occasion to go out of the Township wherein he is Constable, for some time,Constable shall mak his deputy he shall have power to depute, and by due satisfaction procure another meet per∣son in his stead, as his Deputy, who shall execute the Constables place during his absence, a effectually as he himself might do; provided that the person whom he so deputeth, be not one that hath served in the place within two ears before, except he be willing; And in case any Constable shall neglect to provide and depute one in his stead, as aforesaid, to for∣feit ten shillings for every default. 5. That the gathering of Country Rates, Town Rates, Ministers Rates, also the leavying of fines in the respective Towns, and serving of Executions, by Warrant from any Lawful Authority here established, shall belong unto the Office of a Constable, together with the serving of such other Warrants and Summons, as shall be by the said Authority di∣rected to him; and shall have twelve pence for serving a Summons,Serve Summons two shillings sixpnce for serving an Attachment, in and to be paid by the Plaintiffe, and returned again unto him by the Constable in case he fail in serving thereof. 6. THat Justice may be the better Executed, the Jurisdictions occasions carried on, and that the Marshal and other Offcers may know how to demean themselves in their places; It is Ordered; That in case of Rates, and Fines to be leavied, and in case of Debts and Executions in Civil Actions, the Officer shall first demand the Sum due of the party or at his house or place of usual abode, but upon refusal or non-payment, he shall have power to leavie the same upon any Goods liable to such Leavie or Execution wheresoever it shall be; and if he be to take the person he may do the like, if upon demand he shall refuse to render himself: And whatsoever charges the Officer in any such case shall necessarily be put unto, in leavying or transporting the Goods or Matters leavied unto the Treasurer or party concerned, who is to receive the same,and leavy neces∣sary charge he shall leavie the said Charges also, as he doth the Debt, Assessment or Fine; Provided it shall not be lawful for any such Officer to leavie any mans necessary Bedding,Good exempt from execution. Apparel, Tools, Arms, or such Implements of House-hold-stuffe as serve for his necessity, without express direction from the Court or some one of the Magisrates: But in such case he shall leavie his Land or Person according to Law; and in no case shall the Officer be put to seek out any mans Estate further then his place of abode, but if the party will not, or doth not discover his Goods, or Lands to a sufficient value, the Officer may take his person, who shall be kept in durance at his own charge till he make discovery of his Estate to satisfie the same, if he be solvent, but if he be inolvent then at the Creditors charge. Officer doing wrong to make satisfactionAnd it is also Ordered; That if any Officer shall do injury to any by colour of his Office, in these or any other cases, he shall be liable to make restitution, upon complaint by Action or Information. And it is further Ordered, That the Constabl or other Officer, that shall not faithfully Collect such Rates, Assessments, Fines, or Debts and Dues, as shall from time to time be committed to him, or required of him by order of any lawful Authority here established, or that shall not attend his Order, to pay or deliver the same so Collected unto the Treasurer, or any other person or persons concerned therein, he shall be liable to make good all the damages that comes thereby unto the party or parties wronged, and to suffer such punishment by fine to the Country according to the trespass. 7. It is Ordered by this Court and Authority thereof; That the Con∣stable shall whip or punish any to be punished by Order of Authority,Constables to whip (where there is not another Officer appointed to do it) in their own Towns, unless they can get another to do it. 8. It is further Ordered; That any and every person tendred to any Constable of this Jurisdiction,To receive and convey offenders by any Constable or other Officer of our own, or belonging to any forreign Jurisdiction in this Country or by Warrant from any such Authority, shall be presently received and con∣veyed forthwith from Constable to Constable till they be brought to the place to which they are sent, or before some Magistrate of this Jurisdi∣ction, who shall dispose of them as the justice of the cause shall require; And all Hues and cries shall be duely received and diligently pursued to full effect: and where no Magistrate is near,To and cries every Constable shall have full power to make, signe, and put forth Pursuits or Hues and cries after Murtherers, Man slayers, Peace-breakers, Theeves, Robbers, Burglaers,and in case put the forth and other Capital Offenders; as also to Apprehend without Warrant,to aprehnd of∣fenders such as are overtaken with Drink, Swearing, Sabbath-breaking, Vagrant Persons, Night-walkers, provided they be taken in the manner, either by the sight of the Constable, or by present information by others: As also to make search for all such persons, either on the Sabbath day or other, when there shall be occasion, in all Houses Licensed to sell either Beer or Wine, or in any other suspected or disordered places, and those to Apprehend and keep▪ in safe Custody till opportunity serve to bing them before one of the next Magistrates to further Examination, provided, when any Con∣stable is imployed by any of the Magistrates for Apprehending of any per∣son, he shall not do it without Warrant in Writeing: And if any per∣son shall refuse to Assist any Constable or Marshal,All to the Common Mar∣shal in pain of 10., in the Execution of his Office, in any of the things aforementioned, or otherwise as occasion shall require, being by him required thereto, they shall pay for neglect thereof ten shillings to the use of the Country, to be leavied by Warrant from any Magistrate, before whom any such Offender shall be brought; and if it appear by Good Testimony, that any shall wilfully, obstinately, and contemptuously refuse or neglect to Assist any Constable,Wilful neglet 40. as is before ex∣pressed, he shall pay to the use of the Country forty shillings. And that no man may plead Ignorance for such neglect or re∣fusal; It is Ordered,Constables Staffe That every Constable shall have a Black Staffe tipped with Brasse, as a Badge of his Office, which as he hath opportunity, he shall take with him when he goeth to discharge any part of his Office, yet notwithstanding, the want of his Staffe shall not hinder him from Exe∣cuting his Office in any kinde, if occasionally he be without it, nor exempt any from assisting him therein, that may know him to be the Constable. And if any Magistrate, Constable, or other, upon urgent occasion, shall refuse to do their best endeavour,Not raising Hues and cries in Ca∣pital cases fined in raising and prosecuting Hues and cries by foot, and if need b by Horse, after such as have committed Capital Crimes, they shall forfeit for every such offence to the use afore∣said forty shillings. 9. It is Ordered, &c. That the Constables in their respective Town-ships, shall warn Town meetings of their Inhabitants,Constab. to warn Town-meetings as they shall receive Order from any of the Magistrates, Select-men or Deputies of their Towns upon any due occasion to them seeming for such Town meetings, in pain of twenty shillings for his neglect. It is Ordered that three or five men be chosen in each Town-ship of this Jurisdiction, by papers,The Towns to chose Raters to make Assessments or Rates upon all the Inhabitants of their Town, as there shall be need or occasion, for defray∣ing of the publick charge of the Country, or the particular charges arising in their Town-ships according to Order of Court in such case provided, or for leavying any fine laid upon the Town, and if the Inhabitants of the Town do not come together upon the Constables warning, and chose Raters, the Town shall forfeit five pounds to the Countries use.In pain of 5 . And if the Raters so Elected, do not make such Rates committed and or∣dered to them to be made,The Raters neglect and transcribe and deliver or cause to be de∣livered a fair copy thereof to their Constable, within fourteen dayes or sooner if the occasion shall require, shall forfeit twenty shillings a piece, and if their neglect be mingled with Contempt,and penalty forty shillings a piece to the Country. And it is further Ordered, That the Court or any two of the Magistrates may,in case the Court to chse Raters as need shall require, upon defect of any Towns choosing Raters, or the Raters neglect to make such Rates, as by Order of Court are committed to them, make choice of three men to make such Rate. Fees for distress10 It is also Ordered &c. That the Constable is impowred to make distress on the Goods of such as neglect to pay their part of any such Rates as aforesaid, in unto him or his Order in the Town ship, and to have one shilling for such distress. And if he cannot get in all the Rates, Assessments,Liberty to ga∣tr after his committed to him during the time of his Office, he shall not∣withstanding the expiration of his Office, have power with the Assi∣stance of the next Constable to leavie by distress all such Rates and leavies. 11. And in case the Constable neglect together in any of the said Rates,Penalty collecting of Rates within forty dayes next after he hath the said Rate, or sooner upon special occasion, he shall be liable to pay it himself, and to be Re∣covered by Suit or distraint on his goods, especially for such Rates as are not gathered and brought in to the Treasurers Order, according to the time mentioned in his Warrant; which if the Treasurer neglect, he shall be answerable to the Country for the same; And if the Constable be not able to make payment, it shall be Lawfull for the Treasurer to distreyne for all Arrearages of Rates and Leavyes any man or men of that Town where the Constables are unable, and that man or men upon request to the Court, shall have Order to collect the same again equally of the Town with his just damage for the same. 12. And for the more ual and ready way of raising means for de∣fraying publick charges of all sorts; Rules for ma∣king ratesIt is Ordered that all Rates and Assessments, shall be equally propor∣tioned by the Raters, according to each mans different personal Abilities, Faculties and personal and real, being or reputed to be the Estate of each person in the same Town, or otherwise under their Custody or managing, according to the just valuation as near as may be, viz. Lands improved by Plough or Hough, or by cutting and taking of Timber from it, or Renting it, and all Meadow Lands, and Cattel of all sorts, Mills, Ships, Barques, Ketches, and other Vessels, Merchantable Goods and other known Estate whatsoever, (Houshold-stuffe and Goods of that kinde, provided and kept for that use and not for Trade, onely ex∣cepted.) And for incouraging of Traffick; It is Ordered, That Barques, Ketches and other Vessels, with what Stock is imployed in Traffick at home and abroad, shall be Rated but at the one half of their value. 13. It is Enacted by the Court; That the Select men and the Con∣stable or his Deputy in each respective Town in this Government, shall diligently look after such as sleep or play about the Meeting house, in times of the publick Worship of God on the Lords-day,Constabl and Select after such as sleep or play about the meet¦ing house Lords-day and take notice of their Names, and return such of them to the Court, who do not after warning given to them reform; as also such as practise unnecessary vio∣lent Riding on the Lords day. WHereas this General Court taking into their serious consideration, the great defect that either is or would be in any Town-ships of this Ju∣risdiction, where there is wanting an Able, Godly, Teaching Ministry, and the great prejudice to the souls of many like to ensue, and being desirous ac∣cording to our duties, that such defects should not be, for want of due in∣couragement to such as either are or shall be imployed in so good a work of the Lord; And in consideration of the several Town-ships granted by the Court were so accommodated, as that they might receive such a number of families as might comfortably maintain the publick worship of God there▪ do therefore judge, that the whole, Church and Town are mutually ingaged to support the same; And do therefore Order and Decree, That in whatsoever Town-ship there is or shall be an Able, Godly, Teaching Ministry, which is appro∣ved by this Government, that there three or four men be chosen by the Inhabitants, or in case of their neglect, by any three or more of the Ma∣gistrates, to make an equal and just Proportion or Rate upon the Inha∣bitants, according to their Estates and Abilities, to make such convenient maintenance for his comfortable attendance on his work, as shall be agreed upon by the Church in each Town-ship where any is, with the concur∣rance of the rest of the Inhabitants, if it may be had, or by the Magi∣strates aforesaid, in case of their apparent neglect; And that distress be made by the Constable as in other just cases, upon such as refuse or neg∣lect to pay such their due proportions: But in case any Town either by a free Contribution, or other good and honourable way, do effect the end aforementioned, this Law not to be binding to them. And forasmuch as it appeareth to be greatly inconvenient, that the Mi∣nisters should be troubled to gather in the Rates for their maintenance, and it may be an occasion to prejudice some persons against them or their Mi∣nistry; It is Ordered, by this Court, That at June Court yearly, two meet persons in each Town be appointed by the said Court, unless the Towns have provided, and do present them, who shall take care of gathering in their Ministers maintenance for that year, by inting the people to their duty in that respect, demanding it when due, and if need be by procuring distraint upon the Estate of any that shall neglect or refuse to pay their Rates or Proportions towards his support; and in case any Minister mae scruple to receive what is so raised, it shall nevertheless be gathered as abovesaid, and be disposed as the Court shall Order or advise for the good of the place. Whereas it hath been and is the pious care, and true intent of this Court, that all such Plantations and Town-ships as are by them granted, should maintain the publick Sabbath Worship of God, and the Preaching of the Word, and do to that nd afford them such proportions of Land as may ac∣commodate such a society as may be able to maintain the some, and yet through the corruption or sinful negligence of many, or most of the Inhabitants of some Plantations, they do or may content themselves to live without the Ministry of the Word, to the great dishonour of God, and danger of their Souls; and there being great reason to fear that many may be acted therein by worldly and covetous Principles; It is therefore Enacted by this Court, &c. That in such Plantations and Town-ships, where no Minister is residing, especially if it appear that the generallity of the Inhabitants are remiss in the obtaining one; The General Court may and shall henceforth yearly impose a certain sum to be raised by Rate, upon the Inhabitants of such Plantations or Town ships, which shall be kept as a Stock for building a Meeting house, and for in∣couragement of a Minister to labour amongst them, or other such pious use as the Court may improve it in for their good. 2. And it is Enacted by this Court and Authority thereof, That no publick meeting be set up within this Government but such as the Court shall approve of;No publick meeting to be set up without approbation wherein they shall have special care, that they allow such only as are Orthodox in the Fundamentals of Religion, and in such places as it may not be destructive, nor too much prejudicial to any al∣ready approved. FOrasmuch as the good Education of Children and Youth, is of singular use and benefit to any Common-wealth; and whereas many Parents and Masters either through an over-respect to their own occasions and business, or not duely considering the good of their Children and Servants, have too much neglected their duty in their Education, whilest they are young and capable of Learning; It is Ordered, That the Deputies and Select men of every Town, shall have a vigilant eye from time to time over their Brethren and Neigh∣bours, to see that all Parents and Masters do duely endeavour, by them∣selves or others, to teach their Children and Servants as they grow ca∣pable, so much learning as through the blessing of God they may attain, at least to be able duely to read the Scriptures, and other good profitable Books printed in the English Tongue (being their Native Language) and the knowledge of the Capital Laws, and in some competent measure to un∣derstand the main Grounds and Principles of Christian Religion, necessary to Salvation, by causing them to learn some short Orthodox Catechisme without Book, or otherwise instructing them as they may be able to give a due answer to such plain and ordinary Questions, as may by them or others be propounded to them concerning the same: And further that all Parents and Masters do breed and bring up their Children and Apprentises in some honest lawful calling, labour or imployment, that may be profitable for themselves, or the Country; and if after warning and admonition given by any of the Deputies, or Select men, unto such Parents or Masters, they shall still remain negligent in their duty, in any the particulars afore∣mentioned, whereby Children or Servants may be in danger to grow Bar∣barous, Rude and Stubborn, and so prove Pests instead of Blessings to the Country; That then a fine of ten shillings shall be leavied on the Goods of such negligent Parent or Master, to the Towns use, except extream poverty call for mitigation of the said fine. And if in three Months after that, there be no due care taken and con∣tinued, for the Education of such Children and Apprentises as aforesaid, then a fine of twenty shillings to be leavied on such Delinquents Goods, to the Towns use, except as aforesaid. And Lastly, if in three Months after that, there be no due Reformation of the said neglect, then the said Select men, with the help of two Ma∣gistrates, shall take such Children or Servants from them, and place them with some Masters for years, (boyes till they come to twenty one, and Girls eighteen years of age) which will more strictly educate and govern them according to the rules of this Order. 2. For maintaining a Free School, vide The profits of Fishing at Cape Cod. Chap. 11. Numb. 6. IT is Enacted by this Court, &c. That no Person, House-holder or other, shall spend his time idly and unprofitably, under pain of such punish∣ment as the Court or Assistants shall think meet to inflict:The Select men inform the Court of them that lives idly And the Select Men of the several Towns are hereby required to give in a List of the Names of such as mispend their time, whether House-holders or others; and of all single persons that live from under Family Govern∣ment,Will not be Governed or will not be Governed by their Parents or Masters where they live, that so the Court may proceed with them as the case may require. IT is also Enacted, &c.Rgister to be kep o all mar∣riages, births & burials That the Town Clerk in every Town in this Government, shall keep a Register of the day and year of the Mar∣riage, Birth and Burial of every Man Woman and Childe in that Town-ship, and shall have for the Registring three pence a piece; And if any Father, or Mother, or peron next in Relation, do neglect to give an ac∣count to the Town Clerk, of the Name, and Birth day of their Childe within one Month after it is born, he or they shall be amerced for such neglect three shillings, one half to the Colony, and the other half to the Town Clerk that complaineth of it: And whosoever shall neglect to give in their Names, and the day of their Marriage to the said Town Clerk, within one Month after they were Married,Exhibited at March Court yearly shall forfeit for their neglect three shillings as abovesaid: in like manner shall any Head of a Family, that neglects to give an account of any that are Buried out of their Family within a Month. And the Town Clerk or Register keeper of every Town, shall exhibit a true and perfect copy unto March Court Annually, of all the Marriages, Births and Bu∣rials of the year past:Town Clerk to publish Marria∣ges And lastly, That the Town Clerk, shall publish all Contracts of Marriages in the Town, and shall have twelve pence as his Fee, for every such Orderly Publication. 2. And for prevention of unlawful Marriages; It is Ordered, That no person shall be joyned in Marriage, before the intention of the parties proceeding therein hath been published three times at some publick meeting,How to be pub∣lished in the Towns where the parties or either of them do ordinarily reside, or by setting up in Writeing, upon some Post of their Meeting house door in publick view, there to stand as it may be easily read, by the space of fourteen dayes. 3. That none shall be allowed to Marry that are under the Covert of Parents, Guardians, Masters, or Overseers, without their consent and approbation. None shall in∣veagle or steal the Affections of any maid under Covert without consent of &c.And Whosoever shall inveagle or endeavour to steal the Affections of any mans Daughter, Pupil or Maid-servant without his consent or leave, he shall be punished by fine, so it extend not five pounds, or by Corporal punishment at discretion of the Bench and according to the nature of the Offence. But if a meet Marriage be orderly proposed, and any Master or Guardian, out of any sinistre end, or covetous desire, will not upon reasonable tearms suffer it to be; it shall be in the power of the two next Magistrates, upon complaint, to hear and determine the case, as they judge equal between both parties. 4. And as the Ordinance of Marriage is honourable amongst all, so should it be accordingly solemnized; It is therefore Ordered, &c. That no person in this Jurisdiction, shall joyn any Persons together in Marriage but the Magistrate,Who may solem∣nize Marriage or such other as the Court shall Authorize in such place where no Magistrate is near, nor shall any joyn themselves in Marriage, but before some Magistrate, or person Authorized as aforesaid; nor shall any Magistrate, or other per∣son to be Authorized,Nor without publication joyn or suffer any persons to joyn together in Mar∣riage in their presence, before such persons Publication according to Law. 5. And that no man shall strike his Wife or any Woman her Hus∣band,No man to strike his wife or wo∣man her huband on penalty of such fine, not exceeding ten pounds for one offence, or such suitable Corporal Punishment as the Court shall determine. IT is Enacted, &c. That every Town-ship in this Government, shall have liberty and power to meet together, and make such Town Orders in prudential matters as they shall finde needful; and also to make such Rates and Assessments as they have occasion for; Provided, that no Town Order do infringe or be repugnant unto any Order of this Court. 2. That none be allowed to be House-keepers, or build any Cottage or dwelling House, until they have allowance of the Governour, some Magistrate, or the Select men of that Town;Who shall be al∣lowed to be House-keepers And that a speceal care be taken, that no single person that is of evil conversation, or hath not Arms to serve the Country, be suffered to keep such house or live alone; And if upon due warning, such person do not put himself into some well Go∣verned Family, it shall be in the power of the next Magistrate, or the Select men of the Town where he lives, to put him to service. 3. That if any person, whether Master of any Vessel or other, do bring in any into any Town or Plantation in this Government,He that bring in any like to be a charge se∣cure the Ton without the approbation of the said Town or Towns-men, or do entertain or re∣ceive any that come in, and are not so allowed, but are at the time of their comeing, or within a Month after excepted against by the Constable or some one of the Select men of the Town, he or they that so bring in, or entertain any such persons likely to be burthensome or chargeable, shall either carry them away again, so as to free the Town of them, or give Security to free the said Town from charge concerning him, whilest he is there resident. But if any man bring Apprentise, or Covenant Servant for years,But if a only time that is at present sound and well, Bonds shall not be required of such Master, but if his Servant fall sick or lame, he shall be maintained by his Masters particular charge, during the date of his Indentures or Covenant, but shall afterwards be relieved by the Town. 4. That every Town in this Government shall maintain their own poor; And if any that have relief from any Town,Poor mens chil∣dren to be pro∣vided for do not imploy their Children as they ought towards the getting of a livelihood; or if there be any other Family that cannot or doth not provide competently for their Children, whereby they are exposed to want and extremity, It shall be in the power of the Select men of each Town, to place out such Children into good Families where they may be better brought up and provided for. 5. That if any person come to live in any Town in this Government, and be there received and entertained three Months, if by sickness, lame∣ness or the like, he comes to want relief, he shall be provided for by that Town wherein he was so long entertained, and shall be reputed their proper charge, unless such person have within the said three Months been warned by the Constable, or some one or more of the Select men of that Town, not there to abide without leave first obtained of the Town, and certifie the same to the next Court of Assistants, who shall otherwise Or∣der the person or charge arising about him, according to justice. 6. But if any Children or elder persons shall be sent, or come from one Town to another, to be Nursed, Schooled, or otherwise Educated, or to a Physitian or Chyrurgeon to be cured of any disease or wound, &c. if such come to stand in need of Relief, they shall be Relieved and main∣tained by the Town ship whence they came, and not by that Town ship where they are so Nursed, Educated or at Cure; And in case they come or be sent from any place out of this Colony; then if the Nurse, Educa∣tor, Physition or Chyrurgeon do not take good security to discharge the Town wherein he lives from all cost and charge, which shall or may be∣fal concerning them, he that so received them shall be the Towns Securi∣ty in their behalf. None shall come in to without leave7. That no person shall come into any Town or Peculiar in this Go∣vernment to live and inhabit, without the leave and approbation of the Governour and two of the Assistants at the least. 8. That whosoever being resident within this Government, shall re∣fuse to take the Oath of Fidelity,Penalty of refu∣sing the Oath of Fidelity being orderly called thereunto, either by the Constable or any Magistrate; or the Select men where he dwels, he shall be amersed to the Colonies use, in the sum of five pounds, which if he cannot or will not pay he shall be punished by Imprison∣ment or otherwise as the court shall order: 9. It is ordered &c. That in every Town-ship of this Government there shall be a good sufficient Pound from time to time, for Impounding of such Horses,In every Town a Pound Cattle or Swine; as trespass any mans Corn field, or other inclosure. And whosoever impounds any such, shall give present notice to the owner if he be known, or otherwise they shall be cryed on the two next Lecture dayes or publick meetings, and if any of them escape out of the Pound, the owner if known shall pay all damages according to Law. And every person or persons having notice given, or otherwise left in Writeing at their house,Cattle to be Re∣pleved or da∣mage satisfied or place of their usual abode, of any of their Cattle impounded or otherwise restrained, shall forthwith give satis∣faction to the party so wronged, or otherwise Replevie their Cattle, and prosecute the same according to Law, upon peril of suffering all the loss and damage that shall come to their Cattle, by standing in the Pound or other lawful place of restraint: But if the owners be not known or found, after such Beast be cryed as aforesaid, or inquiry made through the gene∣rality of the Town, with notice given to some of the Neighbours of the next Towns, for their occasional inquiry likewise, that the owner may take notice, make his claim, and pay the damage and charge, and if yet no owner be found, then after due apprisement by indifferent men chosen by a Magistrate, or any two of the Select men of the place, and the same Recorded in the Town book, sale to be so far made that the charges be fully paid, and the remainder kept till the owner be known, and the rest of the Cattle first mark't to distinguish them, to be again turned into Woods. 10. That if any shall Heard Cattle, on Lands that are another mans in propriety, though not inclosed, and will not forbear so to do,Trespass to Heard on any mans propriety being warned by the owner or present possessor of such Lands, it shall be ac∣counted a Trespass Action. 11. Whereas complaint is made, that much Timber is fall'd and let lye and rot on the ground, and not timely improved by such as falled it, to the great waste of Timber, and spoile of the Commons; It is therefore Enacted by this Court, &c. That whosoever shall fall any Timber on the Common,Timber filled and not impro∣ved forfeit and doth not either Square or Rive it with∣in six Months after it is falled, it shall be lawful for any other of that Town to improve it as they see meet. 12. It is Ordered, &c. That every Town in this Government,Woolf traps in every Town shall have and keep Bited and well tended two Woolf Traps in six seasons, on penalty of five pounds. That if any Indian do kill a Woolf and bring his Head to the Constable in whose Town-ship he killed it, he shall have a Coat of Duffils,Indian , for killing Woolfes or fifteen shillings in other pay, by the Town in whose Bounds it was killed; and if killed in this Jurisdiction, and not within any Town Bounds, then to be paid by the Treasurer. And if any English kill any Wolves in any Town ship,English paid by the Town and bring their Heads to the Constable, they shall be paid thirty shillings for every such Woolf by the Town wherein they were killed. 13. It is Ordered, &c. That every Town within this Government,Every Town to ae a Standard for Corn shall have a Standard for Measures of Corn, made and sealed by the Ge∣neral Standard at Plimouth, and that round measures only shall be al∣lowed. IT is Ordered, &c.Millers free from Training That all Millers (that is such as are then engaged to the Tendance of a Grist-mill) shall be free from Trainings and or∣dinary Watchings. That no Miller shall take above the sixteenth part of the Corn he grindes for Toll,Toll, Weights & Schoals and that every Miller shall have alwayes ready in his Mill Weights and Schoals, provided at his own charge, to weigh Corn to and from the Mill if men desire it. That every Miller in this Government, shall keep in his Mill,Toll Dishes two Toll Dishes, so made and sealed that one will hold a just Pottle upheaped, and the other a Quart upheaped,; and shall pay ten shillings a Month, for what time they use unsealed Toll Dishes, if complained of. THat all Cask made or to be made in this Government, for Beef,Gage of Cask Pork, Fish, Oyle or any sort of Liquor, be made according to the Assize and Gage of London; And that they be made of sound and well seasoned Timber; And that every Cooper do Brand-mark his Cask with a distinguishing Brand-mark,oopers Bran on penalty of the forfeiture of all Cask that are not so made and marked, the one half to the Informer, and the other half to the Colony. UPon consideration of the damage or injury which many sustain by the ill Tanning of Leather, and by the Shoo-makers ill making it up into Shoos and Boots; It is by this Court Ordered, That in every Plantation within this Ju∣risdiction, where either Tanner or Shoo-maker, is imployed in their Trades, one or two Sealers shall be chosen and appointed as the occasions require, who shall be under Oath faithfully (according to their best ability) to discharge their trust, and shall seal no Leather but such as they judge suf∣ficiently Tanned, and fit to be wrought out, and sold in Shoos and Boots. And that every such Plantation shall have two Seals, to distinguish between good Leather well and sufficiently Tanned, and such as though Tanned enough, is in some other respect defective, either by over-liming, or for want of being well wrought upon the Beam, or by frost, or hath received some damage in drying, so that though it may serve for inward or middle Soles, yet not for other uses without damage to the buyer; all which Leather so defective, shall be sealed with a different Seal, that it may be known to be faulty. But that which is not sufficiently Tanned, shall neither be sealed nor used in Boots or Shoos, till it be duely Tanned; And that no Tanner within this Jurisdiction, shall upon any pretence sell, deliver cause or suf∣fer to be delivered, or pass out of his hands or custody, any Hide or Hides till being fully dry, they be first sealed by the Officer or Offcers thereunto appointed, under the penalty of forfeiting the said Leather or the value of it to the Plantation where the offence is committed. And it is further Ordered, That if any Shoo maker shall use, or put any unsealed Leather either into Boots or Shoos, or put any of the forementioned faulty Leather (though sealed as such) in any outward Seals, or upper Leather, or in any other place which may be hurtful to the buyer or wearer, or shall use any other way of deceit, in making up his ware, he shall make due and full recompence to the person or persons wronged, and complaining, and shall suffer such further punishment as his offence, considered with the circumstances shall require. And whosoever shall bring Hides from any other parts, and shall sell, or use any of them for Boots or Shoos within this Jurisdiction, before they be sealed by some Officer here, according to the import of this Order, or shall use them in Boots or Shoos contrary to the intent thereof; the Hides so sold or used, or the value of them shall be forfeited to the ntation where the offence is committed, or such recompence or shall be made or paid (if it be only of ignorance) as the case may require; provided that if both buyer and seller be faulty, they shall pay the forfeit betwixt them. The choosing and appointing of which aforesaid Sealer or Sealers, the Print or Mark, which each Plantation shall set upon their Seals, for good or faulty Leather, with the rate to be allowed for sealing, being left to the several Plan∣tations. IT is Ordered, &c. That if any High-way be wanting in any Town-ship of this Government, upon complaint,High-wayes Jury that then the Governour or any of the Assistants Impannel a Jury, and upon Oath charge them to lay out such High-wayes, both for Horse and Foot, as in the best of their Judgements they shall finde most beneficial for the Common wealth, and as little prejudicial to particulars as may be: And that all old Foot paths shall be still allowed, except other provision be orderly made; And that where there are allowed Foot paths over any mans ground, which is fenced up, the Owners of such Fences shall make sufficient Stiles or Gates. And where there is necessary use of a particular way to any mans particular ground, for Carting or otherwise, through his neighbours Land, where no other way is conveniently to be had, a Jury Impannelled as aforesaid, shall lay it out, as may be convenient for the complainer, and least prejudicial to the Owner of the Land through which it leads; Pro∣vided still, that the Town or party concerned, satisfie such particular men damnified thereby, as two or three men indifferently chosen by them shall determine, if it be not otherwise provided for. And that care be used to shut up such Gates or Bars allowed to such wayes, that damage may be prevented. And that Common High-wayes be forty foot broad, especially in Wet, Low, Dirty Grounds. 2. It is also Ordered, &c. That the Surveyors of High wayes, shall give three dayes warning to particular persons, for themselves or their Teams when they are to amend the High-wayes, as often as need shall require; And if any be warned as aforesaid, and shall neglect his duty therein, he shall pay two shillings six pence a day for himself, and five shillings a day for his Team for every such neglect to the Towns use, to be leavied by distress on his Goods by Warrant to the Constable, from any of the Magistrates, or Select men where there is no Magistrate near; to whom the Names of such Delinquents shall be returned by any of the Surveyors. 3. And that the Surveyor if he see cause, shall hire either Man or Team, as occasion requires for the said work, and to be paid out of the fines aforesaid; And that the Surveyors warn not any Man or Team twice to work on the High-wayes, before they have first gone over all the Persons and Teams in the said Town-ship as aforesaid. And that every Surveyor that shall neglect his duty in repairing the High-wayes, shall forfeit five pounds to the Colonies use. 4. And that those warned to work on the High wayes as aforesaid, shall appear at the place appointed or places by the Surveyos, with their Carts and themselves, fitted with Tools and Implements suitable to the work▪ by the hour of nine in the morning, and work till four at evening, allo∣wing the space of one hour at Noon for Refreshment. 5. And that the Surveyors do at the end of their year, give an ac∣count of their actings, and what monies of the Towns may be in their hands, unto the Select men of their respective Towns, or such other as the Towns shall appoint for that affair. IT is Enacted by the Court, &c. That whatsoever Lands have or shall be granted by the Court to the respective Town ships, or to any par∣ticular persons, either by the Court or particular Town-ships, shall be held to them, their Heirs, Successors and Assignes for ever, according to the most free tenor of East Greenwich, in the County of Kent, in the Realm of England, granted unto us in our Charter or Patent, and our in∣heritances to descend according to the tenor thereof. 2. That all Sales, Exchanges, Gifts, Mortgages or other Convey∣ances of Houses and Lands, shall be acknowledged before some Magi∣strate, before they be committed to publick Record; Provided that all former Conveyances, that were before this Order, shall be accounted good, notwithstanding they be not, nor cannot be so acknowledged, being otherwise duely proved. 3. That where Lands and Tenements fall in joynt partnership, either by a Gift, Grant or Purchase, or otherwise, if a partner dye be∣fore it be divided, the Heirs or Assignes of the Deceased, shall not be de∣prived of their right, but shal have his or their proportion with the Sur∣vivors, as if division thereof had been formerly made; any Provision, Custome or Usage to the contrary notwithstanding. It is also hereby Provided, That any Partner may sue out a division, as he or they may see reason. 4. It is Ordered, That where no Heir, or Owner of Houses, Lands, Tenements, Goods or Chattels can be found, upon the decease of the late estator or Proprietor, a true Inventory of every such Estate, in all the parts and parcels thereof, shall with the first conveniency, be duely taken, and a just apprizement made upon Oath, by fit men thereunto ap∣pointed by a Magistrate, or in his absence by the Select-men of such Plantation where the said Estate is, and the whole Estate to be seized to the publick Treasury, till the true Heirs or Owners shall make due claim thereunto, unto whom the same shall be restored upon just and reasonable 5. An act made July 10th. 1669. for quieting mens Estates and a∣voiding suits in Law; It is Enacted by the Court and the Authority thereof; That no person or person having had for the space or tearm of ten years full past and expnce,In what case is barred any Right or Title of entry into or cause of Action for any Lands, Tene∣ments or Hereditaments whatsoever, now detained from him or them, shall thereinto Enter or Commence Suit for, but within five years next af∣ter the end of this preent Session of Court, and at no time after. And that no person or persons having had for the space or tearm of eighteen years fully past and expired, any Right or Title of Entry into, or Cause of Action, for any Lands, Tenements or Hereditaments what∣soever, now detained from him or them, shall thereinto Enter or Com∣mence for, but within two years next after the end of this present Session of Court, and at no time after. And that no person or persons, shall at any time hereafter, make any Entry into, or Commence Suit for any Lands, Tenements, or Heredita∣ments, but within ffteen years next after his or their Right, Title or cause of Action, or Suit, which shall hereafter first descend, fall or accrue to the same, otherwise such Title shall be for ever after barred, and the party or parties claiming, and his and their Heirs utterly excluded from Entry into the same; Provided nevertheless, that if any person or persons which hath or shall have such Right, Title or Cause of Action, be or shall be at the time of the said Right, Title or Cause of Action first descended, accrued or fallen, within the age of twenty one years, Feme Covert, non compes mentis, imprisoned or beyond the Seas, then such person or persons, his or their Heirs shall or may, notwith∣standing the said fifteen yers expired, bring his Action or make his En∣try at any time within five yars next after his or their full age, discover∣ture, coming of sound minde, enlargement out of Prison, or coming into this Country, take benefit of, and rue forth the same, and at no time after the said five years. It is further Enacted by the Court, &c. That such person or persons as have had Right or Title of entry into or Cause of Action, for any Lands, Tene∣ments or Hereditaments, hitherto detained from him or them, for the space or tearm of twenty years fully past and compleat, and neglected hitherto, to make his or their Entry, or to Commence suit for the same, shall be for ever barred excluded and utterly disabled from such Entry or Suit to be made, excepting as in the abovesaid proviso, according as is provided by the Statute of England, made Anno 2. Jacobi Regis Cap. 16. Entituled An Act for Limitation of Actions and avoiding Suits in Law. It having been the usual manner and custome of this Court, as much as may be to have recourse to the commendable Laws of England in such case wherein there is no other Law by this Court provided more suitable to our condition. WHereas it hath been formerly Ordered by this Court, That all persons having Estate, Real or Personal, being of competent Age, Vnder∣standing and Memory, may by Will dispose thereof as he sees cuse: Wills and Testa∣ments be It is also Enacted; That all such Disposals by Will and Testament, shall be Signed and Sealed by the Testator, before one or two substantial Witnesses, that may be able to Testifie that it was his Will, and that he was when he made it in such capacity as is above expressed. and proved at Court2. And that such Wills and Testaments be Exhibited and Proved by such as are to Administer, at the next Court after the death of the Te∣stator if it may be, and that a true Inventory of the Estate duely valued, be then also presented and left in Record with the Will, before Letters of Administration be granted. and he Wll Re∣cordedAnd if any man dyes without Will, his Widow, or such as would Administer, shall present an Inventory of the Estate as above, at the next Court: And if it be a single person, and one that hath no Relations in the Country, or near the place, that then the Governour or next Magi∣strate, appoint some meet person there to make an Inventory, and present it to the next Court. 3. And inasmuch as some persons may be so suddenly surprized, that they may not have opportunity to make a written Will; It is Ordered by this Court, &c. That in such case, if any person do make a Will Nuncupative, or a Verbal disposure of his Lands and Estate before two good substantial Witnesses,Nupative Wils that are neitheir Heirs nor Legatees, and they shall within three dayes commit it to Writing, and at the next Court make Oath unto it, it shall be Recorded and accepted as a Will. Widows 4. And if any Married man dieth Intestate, his Widow shall have one third part of the Rents and Profits of his Lands during her life, and a third of Goods and Chattels, Debts being first paid, at her dispose. 5. And it is further Enacted, That if any man do make an irrational and unrighteous will, whereby he deprives his Wife of her reasonable allowance for her subsistency, upon the Womans complaint it shall be in the power of the Court to relieve her out of the estate, notwithstanding by Will it were otherwise disposed; especially in such cae where the Wife brought with her good part of the Estate in Marriage, or hath by her dligence and industry done her part in the getting the Estate, and was otherwise well deserving. 6. And it is further Enacted, That when any man dyeth Intestate, and leaves divers Children; the Eldest Son shall have a double Portion with what he hath already received from him of his Estate, both real and persnal, but shall not be instated in all the Lands, unless the Court see the rest of the Children shall inherit as Copartners, unless the Court upon good ground shall otherwise dispose. 7. And if any person dye more indebted then their Estate of Goods and Chattels can satisfie; if he have bought Lands in his life time,What case to pay debts to the impairing of his Estate, otherwise such Lands shall be sold to pay the Debts but not other, further then the Court may see cause. THat Fishing and Fowling shall be free to all Inhabitants of this Go∣vernment,Fishing and Fowling Provided that all Orders from time to time made by this General Court,Provided that Orders regla∣ting the same be obsevd for the due Regulating of Fishing and Fowling be observed in place or places, wherein special interest and propriety is justly claimed by the Court or any particular person. 2. Whereas by providence, Whales and other great Fish are found a drift upon the stream, and sometimes cast a shre in this urisdiction; It is Ordered, That all such Whales as are cast up within the Bounds of any particular Town-ship, or floating upon the stream, within a Mile of the shoar, against the said Bounds of any Town-ship,Whaes. shall be ac∣counted the respective Towns falling within their Bounds as aforesaid▪ allowing one full Barrel of Merchantable Oyle to the Country for every such Whale, and but half a Barrel if it be wasted or torn away after parted, to be delivered to the Treasurers order at Boston. And whosoever taketh any Whale on drift at Sea, without those Bounds and limits abovesaid, and bring them on shoar, he shall have the one half, and the Country the other half of the Oyl, and the Country to allow case for their part of the Oyl. And whosoever shall finde any Whale a shore on the Cape or elsewhere, that is out of any Towns Bounds, and is on the Countries Bounds or Li∣mits, shall allow the Country two Hogsheads of Oyl clear and paid to the Country. 3. Whereas there hath been great inconvenience as converted by taking of Mackel at unseasonable times, whereby their inrcse is greatly dimi∣nished; This Court doth therefore Order, That henceforth no Mackrel shall be caught, except for spending whilest fresh, before the first of uly Annually on penalty of los of the same, the one half to the Informer, and the other half to the use of the Colony, and this Order to take place from the twentieth of this instant . 4. FOr the better improving of Fishing for Mackrel at the Cape with Saynes or Nets; that the Fish be not wholly desroyed or off the Shoar, with constant Beating and Shooting at them with their Nets and Saynes; It is Ordered by this Court &c. That none shall Set, Shoot or hall Sayne on shore with Mackrel at the Cape,Time of Sayning for Mackrel before the ffteenth day of October yearly, nor after the twentieth of November, on penaty of for∣feiting for any Mackrel so taken without the Compass of this time, eight shillings a Barrel to the Colonies use. And that so good a Commodity be not spoiled, nor impaired by gripple Persons, that only minde their present benefit; but that it may be pt sweat and well preserved for a Market, and so kept a Commodty; It is further Ordered, That all such Mackrel taken by Saynes or Nets at the Cape,ow to be Odered shall be there salted up in good sufficient Cask, and not in Lumber, neither on Shoar nor on Board of any boat, Baque or other Vessel, on penalty of forfeiting to the Colonies use, the one half of what is so salted in Lumber and not in tight Cask. And forasmuch as the Lands where such benefit is made by Fishing with Saynes or Nets, hath been purchased by the Colony and are truely theirs; It is also Ordered, That no Stranger, or such as are no Inhabitants of this Government, shall make use of our Lands or Shoar, for Sayning or halling of Fish, but such as this Court give License to, on penalty of forfeiting all the Fish of any kinde so taken by any without leave. And all Strangers that shall be allowed there to Fish as abovesaid, whether taken in as partners with any of ours or otherwise, shall pay unto our Water Baily, or such as the Court shall appoint to receive it, for the use of this Colony, two shillings for every Barrel, or quantity of a Barrel of Mackrel there caught in such a way; and such of our own Inhabitants as do so Fish there, shall pay one shilling a Barrel, and all such payments, whether by our own or Strangers, shall be made in money to the said Baily, or who is appointed. And that peace and good order may be kpt by all that Fish there, and that the Colony may not be afrauad of their ae by any; It is further Ordered; That the Master of any Vessel, that shall come there to Fish, or some known person of their company, shall pre∣sently upon their arrival there before they take any Fish, give under his hand to the Baily or his Deputy, for their peaceable carriage there, and their due observance of the Orders of Court concerning their Fishing, who shall thereupon give them a Ticket under his hand for their impro∣ving the season as abovesaid; And if any man do refuse so to do, he or they shall be discharged from making use of our Land on shoar there, at their peril; And if any prove troublesome, or disturb their peace, sell iquor to the Indians, prophane the Sabbath, or be otherwise disorderly, the Baily or his Deputy is hereby impowred to carry such before the next Magistrate, who may issue the case, send the Offenders to Prison, or take Bond for their appearance as Court, as he shall see cause, and the whole charge thereof to be born by him or them that do so offend. And that the Water Baily be under Oath, as other publick Officers, as for the faithful discharge of his trust, so for his due and seasonable ordering, and giving an account to the Treasurer for what is the Colonies upon Fishing account, within one Month after the said Voyage is ended, or sooner if it may be. And for every Barrel of Herring at any time caught by Nets, on the said Cape Cod Shoar,Herring. six pence per Barrel be paid by any Inhabitant that shall so take them, and twelve pence per Barrel by Strangers. And whosoever shall take any Basse on the aforesaid Shoar with Nets,Basse. shall pay to the Colonies use six pence per Quintal, according to a former Order, and to be paid also in money. 5. And it is Ordered, &c. That if any Swine, belonging to either English or Indians, do there annoy or trespass such as there Fish as a∣bovesaid, in the Mackrel seasons;Trespass by Swine it shall be lawful for any to make seizure of such Swine, paying the one half of the value of such Swine to the said Baily or his Deputy for the Colonies use. 6. It is also Ordered, That the profit arising to the Colony by the abovesaid Fishing at the Cape, shall be imployed and improved for the erecting and maintaining of a Free School in this Government▪ The Or∣dering and Management of which affaire is committed to the Governour and Assistants, or any four of them as they shall judge meet; Provided there be some entrance made in order thereunto before June Court next; otherwise the said profits to be Ordered as that Court shall see cause. IN regard of the many appearances of danger towards the Country by Ene∣mies from abroad, or that may arise within us, Gods providence having disposed us in this Corner of the Western World, so far from our Native Prince and People,The grounds of putting the Co∣lony into a po∣sture of War that we cannot expect that constant speedy protection and relief that they might otherwise afford us; That we may be therefore in the better capacity according to our power, to defend the interest of God, our Princes interest, and our own; It is Determined by this Court and the Authority thereof; That there shall be at all times a standing Council of War in this Colony,A standing Coun¦cil of War consisting of the Governour and Assistants, as Annually chosen, and the like number of other trusty and able men, chosen also by the General Court, and from year to year filled up, if by death removed, or otherwise any of them may be wanting, or incapacitated to perform their trust. And the Governour or President is hereby impowred by his Sum∣mons, to convene the said Council; who being assembled, or the major part of them, they or any seaven of them concurring, shall have full po∣wer to act as a Council of War; In Establishing and Commissionating of Military Officers, in Pressing of Men, Horses, Ships, Barques or other Vessels,their power Arms, Amunition, Provision, Carrages, or whatsoever else they may judge needfull, for the present Expedition; And alo to raise Moneys by Rate, upon the several Townes, or Plantations of this Government, according to their several proportions, to defray the Charge thereof, and their Actings in such a concern to be valid as if done by the General Court of this Colony, Provided they cross not the Articles of confedera∣tion between the Confederate Colonies. 2. And it is Enacted by this Court, &c. That there shall be alwayes kept and maintained at Plimouth,A general stock of arms and Amunition or where else the Court or Council of War shall order it, a General or Publick Stock of Arms and Amunition, to be improved as the Council of War shall order for the common safe∣ty: besides which every Town in this Government shall at all times have in readiness in their Town, such a Stock of Arms and Amunition as the Court have or shall particularly proportion them,Twn stck on such penalty as in our Court Records is expressed. And every man frm the age of sxteen years and upwards, shall also be provided with such Arms and Amunition as the Court have determined, upon penalty expressed in our said book of Records. 3. And for the better Disciplining and Training up of our men in the use of Arms; It is Enacted by this Court, &c. That there be at all times a General Offcer, under the Title of a Major, or other, who shall hve command of all the Horse and Foot of this Government, according to his Com∣mission and Instruction in our Book of Records. 4. And that in every Town within this Government, there be particu∣lar Commanders so chosen and Commissioned,Particular Com∣manders as is by Order of this Court provided, to exercise their respective Companies, six dayes in the year at least, besides General Musters. 5. Concerning the raising of a Troop of Horse,Concerning rai∣sing of a Troop of Horse The number to be raised in the severall Towns, their Priviledge, Duty, and Orders, The fines of Commanders, and private Souldiers, Horse, or Foot, and also what are to be accounted serviceable Arms; Concerning Military Watches, Alams &c. See the Old Book of Orders. 6. And it is further Enacted by this Court, &c. That if any man be sent forth as a Souldier, and be so maimed in the service,Maimed Soul∣diers that he is disabled from following his occasions, he shall be maintained by the Co∣lony whilest he lives, according to his quality, and the capacity in which he served; and when dead, shall have the burial of a Souldier. 7. Be it also Enacted, That no Smith in this Government,Smith to Arms who is able to do it, shall refuse or neglect to amend any Arms brought unto him for such purpose, he being tendred such currant pay as for other work; as he will answer it to the Court. FForasmuch as there is necessary use of Houses of Common Entertain∣ment, and of such as Retail Wine, Beer, and Victuals; yet because there is so much abuse of that lawful liberty, both by persons that entertain, and by such as are entertained; It is Ordered by this Court, &c. That none shall keep a Victualling house or Ordinary, or shall Retail Wine, Beer, Ale, Cyder,None to keep o victualling house or ordinary but with License or Strong-waters, &c. but such as are Licensed thereunto by the Court of Magi∣strates, on penalty of five pounds forfeiture to the Colonies use, except it be for relief of some sick person, and the Ordinary Keeper hath none. 2. And that whosoever is Licensed to keep such publick house of Entertainment, shall be well provided of Bedding to entertain Strangers and Travellers, and shall also have convenient Pasturing for Horses,Ordinanses to be provided and Hay and Provender for their entertainment in the Winter, and shall not be without good Beer; and if any Ordinary keeper do frequently fail in any or all of these, upon complaint, he shall lose his License. Price of Beer3. It is further Enacted; That no In-keeper or Ordinary in this Govern∣ment, shall sell Beer for more then two pence the Ale quart, upon penalty of three shilings and four pence for every such offence; Nor shal any Vintner or Tavern gain more then eight pence upon the quart, in any Wine or Strong waters that they retail,Wine and Strong waters more then it cost them by the Butte or Cask as they bought, on penalty of twenty shilings forfeiture for such offence duely proved. 4. Neither shall any Vintner or Ordinary keeper suffer any disorder, by excessive drinking, in or at their House; It is therefore Ordered, That he that suffers any person to drink Drunk or to excess in his house, suferng any to be drunk shall be fined for every such offence duely proved five shillings; And he that suffers any Town dweller, unless it be upon any extraordinary occasion, or publick imployment, to stay drinking in his House above the space of one hour, the Ordinary keeper shall be fined two shillings six pence, and the Inhabitant so offending one shilling. 5. And it is further Enacted, That no single person, Labourer or other, shall be Dieted in any Inne or Ordinary in the Town to which he belongeth.None to be dia∣ted in Odiries And that no Ordinary keeper suffer any Wine or Liquor to be drawn in his House on the Lords day to any, except in case of necessity, for the moderate relief of those that are sick or faint for their necessary refresh∣ment, and not to young persons, or such as need it not, in pain of ten shillings to the Colony. 6. And for the preventing of the great abuse, by the excessive drinking of Liquors and other Drink in Ordinaries, &c. This Court Ordereth, That every Ordinary keeper in this Government, shall be hereby impowred and required that in case any person or persons do not attend Order, but carry themselves uncivily, by being importu∣nately desirous of Drink when denied; and do not leave the House when required; such Ordinary keeper shall return their Names to the next Court, that so they may be proceeded withal according to the nature of the offence: and in case any Ordinary keeper shall neglect so to do, he shall be fined five shillings for every default. 7. It is further Ordered by this Court; That two or three men, be∣sides the Constable and Grand-jury-men, be appointed and impowred, in each Town of this Jurisdiction, to have the inspection of the Ordinaries, or in any other places suspected, to take notice of such abuses as may a∣rise in reference to the premises or otherwise, and make return thereof to the Court. 8. That no Ordinary keeper suffer any Servants or Children,Servants nor Children may not buy in Ordinaries with out consent of Masters or Pa∣rents under the Government of their Masters or Parents to buy or it drinking any Strong-liquors or Wine in their Houses, or where they have to do with∣out liberty from their Parents or Masters, except in case of necessity for their relief, in pain of five shillings forfeit to the Colonies use. IT is Enacted by the Court, &c.Indians not suf∣fered to profane the Lords day That the Indians especially such as live amongst or near the English Plantations, be not suffered to pro∣phane the Lords day, by Hunting, Fishing, Fowling, Travailing with bur∣thens, or by doing any servile work thereupon: And if any being fore∣warned do, and will contemptuously offend in that kinde, the Constable of that Town, shall bring him before the next Magistrate, or Select men where a Magistrate is not, who upon proof of the Fact, may punish him by fine or otherwise, as the matter may be circumstanced; and the like course to be taken with such Indians as shall on the Lords day resort to English Houses, unless upon extraordinary occasion. 2. And whereas it is found by experience, that the Indians who are naturally perfideous, abundantly more Insolent and Proud, when they are furnished with English Arms; It is therefore Enacted by this Court, &c. That whosoever shall Give, Lend, Trade, Truck, or exchange with the Indians, so as to furnish them directly or inditly with any kinde of Arms, as Guns, Pistols, Swords,Prohibition of trading Guns & amuition to the Indians Rapiers, or the like, or Powder, Shot, or Lead, or Amunition of any kinde, he or they upon due conviction thereof, shall forfeit to the Colo∣nies use twenty times the value thereof, which if he cannot pay, he shall otherise be severely punished, by Imprisonment or otherwise: And if any Indians that have Arms have or shall at any time manifestly appear to be unfaithful and treacherous to us, they shall forfeit such their Arms, and not be suffered for time to come, to keep any unless particularly Li¦censed by the Court or Governour. 3. It is also Enacted, &c. That whosoever shall sell unto, or upon any consideration, furnish any Indians with any kinde of Boats, Barques,Prohibition of Baques & Boats or such like Vessels, or Sails, or Tackling to fit up any Vessel, he or they shall forfeit to the Colonies use, ten times the value of such pro∣hibited Goods, or be otherwise punished as the Court shall determine. 4. Whereas Complaint is made of Indians stealing of live Hogs from the Engsh, and selling them, and concealing it by cutting of the ears. To prevent It is Enacted by the Court, That henceforth no Indians shall give any ear mark to their Swine, upon the penalty of the forfeiture of such Swine, one half to the Country, and the other half to him that shall make seizure on them; neither shall any Indian bring any Swine to sell, with their ears cut off, or ear marked, on the same penalty as above, except be bring good Testimonies that be honestly obtained such Swine so marked, of some English. And to prevent controversie about Swine; It is Enacted, That no English shall claim any Swine in custody of the Indians, but by their ear mark. 5. Be it also Enacted, &c. That no person, whether Inhabitant of this Government or other, shall Purchase, Hire, or receive of Gift of the In∣dians, any Lands that lie within the Line of this Government, without the allowance and order of this Court, on pain of forfeiting for every Acre so bought, hired or any way obtained of them five pounds to the Colonies use. And if the fine or forfeiture cannot at present be ob∣tained, the Lands so procured shall be forthwith seized for the Colonies use. Nor Timber or HerbageNeither shall any Buy or Hire, or receive of Gift, any Wood, Timber, or Herbage of the Indians, without the Courts allowance on pain of forfeiting five times the value thereof to the Colonies use. Horses may be sold to he In∣dians on condi∣tion6. It is Enacted by the Court, &c. That liberty be hereby granted to the English in this Government, to sell Horses to the Indians, Pro∣vided every Horse so sold is brought to the Town-Clerk of that Town where he is sold, and ten shillings in money, and delivered to the said Clerk for the Colonies use, who shall Record his Mark or Marks, and have twelve pence of the said Money for his pains; and in case any shall sell any Horses or Horse Colt to the Indians, and neglect so to do, he shall forfeit every such Horse, or the value thereof to the Colonies use. But no Mares sold nor kept by But no person within this Government, shall sell or give any Mare to the Indians, in pain of the forfeiture of every such Mare, or the value thereof to the use of the Colony: And that no Indian shall be suffered to keep any Mare in this Colony, on like penalty of the forfeiture of evere such Mare to the Colonies use. And that the Country may not be defeated of the abovesaid ten shil∣lings, under pretence of lending Horses to the Indians, although sold to them: It is therefore Ordered; That none shall give, lend or hire any Horse or Horse Colt to any Indian or Indians in pain of ten shillings forfeit to the Colonies use. 7. Whereas notwithstanding many Orders have been made for the pre∣vention of Drunkenness amongst the Indians, yet it doth abound amongst them to the dishonour of God, and occasion of many Outrages done amongst them, and other inconveniences like more and more to ensue, if no stop be put thereto; It is therefore Ordered by this Court, That whatsoever person or persons, doth directly or indirectly Give, Sell, Truck or Barte, or any wayes procure to or for any Indian or Indians, any Wine, Cyder or Strong-liquors, by whatsoever name the said Liquor may be called, shall for every such offence forfeit, five punds fine to the Colonies use; Pro∣vided this Order shall not extend to restrain any charitable act, in re∣lieving any Indian Bona fide, in any suddain exigent of sckness, faint¦ness, &c. not exceeding one drain or two, or by the prescription and di∣rection of some Physitian, under the hand of a Magistrate first ob∣tained. And it is Ordered, That the Accusation, Information or Testimony of any Indian or other probable circumstance, shall be accounted sufficient con∣viction of any English person or persons suspected to Sell, Trade or Pro∣cure any Wine, Cyder or Liquors as abovesaid, to any Indian or In∣dians, unless such English shall upon their Oath clear themelves from any such act of direct or indirect Selling, Trucking or Lending of Wine, Cyder or Liquors to any such Indian or Indians, and the same counted to be taken for conviction of any that Trade any Arms or Amunition to the Indians. And in case any such offender be not able to pay his or their fine as abovesaid, every such offender shall be publickly wipt And it shall and may be lawful for any man to seize any Liquor, Cyder or Wine found in the custom of any Indian or Indians, and have it for his pains, Provided he bring the Indian or Indians before a Magistrate, or the Select Mn of the Town, to be further examined about it. WHereas many Qustins, and sometimes troublsme Ss and , grow between persons about Horses running togther in the Woods unmarked, &c. It is Ordered, That each Plantation within this Government, have a particular Brand mark, to distinguish the Horses of one Plantation from another, as by Order of Court hath been in that case provided and in use amongst us: besdes which, every Owner shall mark every of his Hore, Mares or Colts with some distinguishing mark, and that before , whereby one mans Horse kinde may be known from another, and that in each Plantation there be an Officer appointed, either the Town Clerk, or some other fit person, to Record each particular mans Horse kinde, with the Marks, Natural or Atcial, with the Colour and Age thereof, as near as may be known, with the year and day of the month, and to re∣quire as satisfying evidence of his right, who presents any such Hore kinde to be Recorded as to Record any defect of due evidence, that a way may be open to other claims, and such Officer to have six pence for every Horse-kinde so Recorded of the Owner thereof.Fees for entry And that whatsoever Owner of such Horse-kinde, shall neglect to present them,Forfeiture for Non-entry or the Mark and Age thereof to such Officer, to be Re∣corded, being above one yer old, from tme to time, at or before the first of March Annually, shall forfeit fie shillings, the one half to the Town, and the other half to the Informer, excepting such Horses as any Owner keeps on his own ground. And that no peron take up any Horse kinde running in the Woods, to carry out of the Town-ship where they go, without fst bringing them to the Officer aforesaid,and carrying a∣way without en∣try to be Recorded, and to receive a Note from un∣der his hand of the Marks, with the Date thereof, on pain of forty shil∣lings to the Colonies use; Paying like Fees to the Officer as afore∣said. Strayes to be 2. If any man shall take up any Stray-horse, Mare, or Horse-kinde, he shall within one Month give notice of it, with the Age (as near as he can) and his colour and marks, that so the Treasurer may cause them to be cryed at three Courts next following; and if any Owner be found, paying all due charges for his taking up and keeping, he shall have his Horse or Beast:ad no Owner shall to the Colony, ad the other to him that findes them But if after he hath been to publick∣ly cryed, no Owner appear in a year after he was first cryed; such Hore, Mare or other Beast, shall be one half to the Country, and the other haf to him that took him up. It is also Ordered, &c. That whosoever takes up any such Stray-Horse,Strayes how used Mare, &c. shall keep them well, and not wrong them by Draw∣ing, Riding or otherwise, whilest he is upon such enquiry as abovesaid; and that during the time, he shall alwayes keep a Wyth about the neck of the Stray, by which it may be commonly known. 3. It is Enacted by the Court, That none shall suffer to go at large to feed, in any Commons within this Government, any Stoned Horse, being above two years old,Stature of stone Hses to go at large and not thirteen hands high at least from the lower part of the Hoof to the upper part of the Wither, every hand containing four Inches Standard measure, in pain to forfeit the same Horse or the value thereof,on penalty the one half to the Country, and the other half to him or them which shal seize such Horse of lower stature; So that first by the Assstance of the Constable, or Select-men of any Town-ship where such seizure is made, or seizor dwelleth; Such Horse being by the seizor first brought to the next Pound, shall there by such an Of∣fcer, in the presence of three sufficient men, be measured and found lo∣wer then the Stature above mentioned: This Order to take place from and after the first of October, 1670. 4. That such Fences as are adjudged sufficient against ordinary Neat Cattle, shall be allowed sufficient against Horses and Mares; And if Horses so wilde that they cannot be impounded, the Owner shall nevertheless satisfie the damage proved to be done by them, as if impounded; and if the Horse kinde which so trepasseth be not marked according to Order, Owner for such shall pay double damage. 5. And whereas there hath been great Complaint of much Damage done by Horse-kinde, and that many of them are and belong to For∣reigners, either hither brought, here bought, or known to the Owners there∣of to be strayed into this Colony, and here let run with their Increase year after year, to the great Damage and Annoyance both of English and In∣dians; It is therefore Ordered, That all such Forreigners Horse-kinde (other then accidentally strayed, without the knowledge of the Owner) shall be taken out of this Colony by the last of December next, in pain of the forfeiture of every such Horse-kinde, the one half to the Colony, and the other half to him or them that shall take every such Horse-kinde, found within this Colony after the said time, other then such strayes as aforesaid, which shall be dealt with as by Order in that Case pro∣vided. And this Court Willeth, That all such as are Inhabitants, as have any Inspection over any the said Horses, to give timely notice thereof to the Owner of such Horses as aforesaid.
N00118.p4	The book of the general laws for the people within the jurisdiction of Conecticut: collected out of the records of the General Court. : Lately revised, and with some emendations and additions established and published by the authority of the General Court of Conecticut, holden at Hartford in October, 1672. : [Four lines from Romans]	[ "Connecticut." ]	1673.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[]	FOrasmuch as the free Fruition of such Liberties, as Humanity, Civi∣lity and Christianity call for, as due to every man, in his place and proportion, without Impeachment and Infringement hath ever been, and ever will be the Tranquility and Stability of Churches and Com∣mon wealths; and the denyal or deprival thereof, the disturbance, if not ruine of both: It is therefore Ordered by this Court and the Authority thereof; That no mans life shall be taken away, no mans honour or good Name,The Subjects Privledg that his person and e∣state is secured to him according to Law. shall be stay∣ned, no mans person shall be Arrested, Restrained, Banished, Dismembred, nor any wayes punished; no man shall be deprived of his Wife or Children; no mans Goods or Estate shall be taken away from him, nor any wayes indama∣ged under colour of Law, or countenance of Authority, unless it be by the ver∣tue or equity of some express Law of this Colony warranting the same, esta∣blished by the General Court, and sufficiently published; or in case of the de∣fects of a Law in any particular case by some clear and plain Rule of the word of God, in which the whole Court shall concurre. Ability to dis∣pose or estatesIT is Ordered by the Authority of this Court; That all persons of the age of Twenty one years, and of right understanding and memory, whether exco∣municated or other,Condemned per¦son estates to be disposed of by the Court, &c. shall have full power and liberty to make their Wills and Testaments, and other lawful Alienations of their Lands and Estates; alwayes provided, that such persons who are condemned to Deah, the disposal of their Estates, after the charges of their Prosecution and Imprisonment is an∣swered, shall be left to the Court to be disposed according to Rules of Righte∣ousness and Equity. TO prevent inconveniences, and that those who shall be called to make answer in such suits as shall be Commnced against them (in any the Civil Courts of Judicature in this Colony) may have due time to prepare themselves for their Answer; It is therefore Ordered by this Court and the Authority thereof; That from henceforth no person shall be requireable to appear in any Court,Five days warn∣ing to answer any Action to make An∣swer to any Action of Debt, Trespass, Defamation, Slaunder, Accompt, or of the Case, except the Summons have been served upon him at least five dayes before the Court. It is Ordered▪ That if any person who hath entred an Action to be tryed in any of our Courts,Plaintiffs not ap∣pering to pro∣secute when cal∣led 3 times to be Nonsuited &c be called three times (after the first half dayes sit∣ting of the Court) and not appear by himself or his Attorney to prosecute his Action, he may be Non-suited, and pay all costs and charges, as if his Action had been prosecuted in the said Court. Liberty of pro∣cess at adiourn∣ed CourtsAnd it is Ordered; That there shall be free liberty of Process granted in all Civil Actions according to Law, at any Adjourned County Court, as well as at the set County Courts. Plaintiffs liberty to or Nonsuit himself &cIt is further Ordered by this Court; that in all Actions brought to any Court, the Plaintiffe shall have liberty to withdraw his Action, or to Non-suit himself before the Jury have given in their Verdict, in which case he shall all∣wayes pay full costs and charges to the Defendant, and may afterward his suit at another Court, the former Non suit being first Recorded. It is also Ordered; That for all such Actions as shall be tryed by a Jury in any of our Courts, charge what there shall be paid by the Plaintiffe Twelve shillings, six shil∣lings to the Treasury and six shillings to the Jury. And for all such Actions as shall be tried by the Bench, there shall be paid by the Plaintiffe two shillings to the Treasury, besides the Secretary or Clarks fees. Upon non-pay∣ment of cost of Court, the Court to hea the caseIt is further Ordered; That if any person Commence an action in any of our Courts, either for the Bench or Jury, and do not pay down the charges thereof according to Order, both to the Treasury, Secretary, Recorder and ury in good and currant Country pay, to the Courts satisfaction, it shall be in the po∣wer of the Court to refuse to hear such Actions. Adultery how punishedIT is Ordered By this Court and the Authority thereof; That whosoever shall commit Adultery with a Married Woman, or one betrothed to another man, both of them shall be severely punished by whipping on the naked Body, and Stigmatized or Burnt on the Forehead with the Letter A. on a hot Iron, and he or she shall wear a Halter about his or her neck on the outside of their Garments, during his or her abode in this Colony, so as it may be visible; and as often as he or she shall be found without their Halters worne as aforesaid, they shall upon information and proof of the same made before any Assistant or Commissioner, be by them ordered to be whipt. IT is Ordered by the Authority of this Court; That if any person or persons shall set themselves on work to discover any Commodities,Adventurers discovering Co∣modities of use, &c to be encouraged that may be of use for the Country, for the bringing in a supply of Goods from forreign parts, that is not as yet of use amongst us, he that discovers it shall have due encou∣ragement granted to him, and the Adventurers therein. IT is Ordered by the Authority of this Court;Fll age, and age of discretion That the age for passing a∣way of Lands or such kind of Hereditaments, or for giving of Vote, Ver∣dicts or Sentence in any Civil Courts or Causes, shall not be under twenty one years of age: But in case of chusing Guardians, fourteen years. IT is Ordered by the Authority of this Court; That when there is an Alarm in any Plantation,In Alarms the Souldiers to re∣pair to their quar¦ters, penalty 5. l. the Souldiers shall repair to the several Squadrons or pla∣ces in which their chief-Officers hath appointed them to meet in; and any person that shall neglect or refuse to attend his duty herein, he shall be puni∣shed, by a fine of five pounds, or imprisoned, or other corporal punishment;proviso alway provided, such delinquency be complained of, and prosecuted within six moneths, and the Delinquent do not give a satisfying reason to the Court of his disability to attend this Order. IT is Ordered by the Authority of this Court; That if any person or persons in this Colony, without just and necessary occasion so to do,False Alarms shall cause any Alarm, by firing any Gun or Guns, or otherwise, in any of our Plantations, at any time between the shutting in of the Evening or break of the Day (such practises being very prejudicial to the comfort and safety of the Plantations) the person or persons that are discovered, and convicted to be guilty herein,penalty 5. l. shall pay five pounds a piece to the publick Treasury, or suffer two moneths Im∣prisonment, or other Corporal punishment; provided,proviso the Delinquency be com∣plained of, and prosecuted within six moneths after the same is committed. Alarms, see Constables Charge to the Watch. IT is Ordered by the Authority of this Court; That if any person shall be agrieved with the sentence of any inferiour Court, Assistant or Commissioner he may remove his case to the next County Court in that County where his case was first heard;Liberty of appeal from one Assist. or Comission. &c to the Count. Co Provided he give in good security to prosecute his case at the said County Court. It is also Ordered; That if any person or persons be agrieved with the issue, sentence,Liberty of appeal from a Coun. Co. to the Court of Assistants Proviso in which case ex∣ecution is to be respited or determination of any County Court, he or they shall have liberty to Appeal to the next Court of Assistants, provided, he give in good security to prosecute his Appeal, and pay all Costs: In which case Execution shall be respited till the issue of the case; and for every Appeal to the Court of Assi∣stants, there shall be paid twenty shillings to the Publick Treasury. Liberty to re∣move the case from the Cour of Assist. to the Ge∣neral Court provisoIt is also further Ordered; That if any person or persons shall be dissatisfied with the conclusion of any Court of Assistants, he may remove his case to the General Court, provided, he do it before Execution be granted, and give in good security to prosecute his case at the next Session of the General Court, and pay all costs, and abide by and fulfil the issue of the said Court in the case: And for every case thus brought to the General Court, there shall be paid forty shillings to the publick Treasury. IT is Ordered by the Authority of this Court; That no person shall be Ar∣rested or Imprisoned for any Debt or Fine,No person to be Arrested, Impri∣soned &c if the Law can finde any com∣petent means of satisfaction otherwise from his Estate, and if not, his person may be Arrested and Imprisoned, where he shall be kept at his own charge, not the Plaintiffs,Debtors impri∣soned to lye at heir own charge till satisfaction be made; unless the Court that hath cognizance of the cause, or some Superiour Court shall otherwise determine: Provided nevertheless,proviso no mans person shall be kept in Prison for Debt, but when there appears some Estate which he will not produce: in which case any Court, As∣sistant or Commissioner may administer an Oath to the party,If no estate ap∣pear the Dr. to an¦swer his debt by service &c or any others suspected to be privy in concealing his Estate: And if no Estate appear, he shall satisfie his Debt by service, if the Creditor require it, in which case, he shall not be disposed of in service to any but of the English Nation. Ordnary process IT is Ordered by the Authority of this Court; That the ordinary Summons or Process for the present within this Colony, until other provision be made to the contrary, shall be a Warrant fairly written under some Magistrate or Magistrates, Commissioner or Clark of the Courts hand or hands, mentioning the time and place of appearance, together with the substance of the Action, and if the said party or parties do not appear according to the said Summons or Warrant, upon affadavit first made, that the Warrant was read to the said person or persons,how to be served within his hearing, or left at the place of his usual abode; the Court shall order an Attachment to be granted against the person or per∣sons Delinquent, to Arrest or Apprehend the said person or persons, for his or their wilful contempt;Attachments for Contempt and in case no sufficient Security or Bayle be rendred to imprison the said party or parties returnable, the next Court that is capable to take cognizance of the business in question, and upon return of the said Attachment, the said Court to do therein according to the Laws and Order the Jurisdiction; and in that case also, the party Delinquent shall bear his own charges. To prevent inconveniencies, and that Creditors may be satisfied, in a suitable way, according to the nature of their Contracts and Bargains. It is Ordered by this Court; That it shall be lawful for such Creditors that have Debts owing to them in Money, Corn, Provision, or other special pay, upon the refual or non payment of such Debts when they are due,Attachments for special pay to take out an Attachment, and to lay it (if it can be found) upon such Estate as is enga∣ged, or any other Estate of the Debtors, such as the Creditor liketh, provided it be not prohibited by Law, and to secure the Estate so seized unto a Tryal at the next Court appointed for that end, and what ever Estate thus Attached,Court to appoint Prizet upon a Judgement comes to Appizement, the said Court that Issues the case shall also appoint them that shall apprize the Estate; the valuation whereof shall be regulated according to the nature and worth of the pay contracted for in present pay. It is also Ordered, that Attachments to Seize upon any mans Lands or Estates,Attachments to be granted a∣gan forreigner ad fraudulent conveors away of their Estates they may be Granted for or against such goods as are Forreign∣ers, and do not dwell or Inhabit within this Jurisdiction; or in case upon credible Information, it appears that any Inhabitant that is indebted or n∣gaged, goeth about to convey away his Estate to defraud his Creditours, or to convey away his Person out of this Jurisdiction, so as the Process therof may not be served upon his person: In that or any other just Cases, there may be Attachment or Attacments granted.Prviso Provided that in all cases of Attachments, all or any of the Creditors have liberty to declare upon the said Attachment, if he come in at the Return of the said Attachment▪ Al∣wayes provided, That he that first secures an Estate by an Attachment shall first be paid. It is further Ordered by this Court, That whosoever takes out an Attach∣ment against any mans Person, Goods, Chattels, Lands or Hereditaments,Where Attach∣ments are grant∣ed▪ security must be given to pro∣secute sufficient Security and Caution shall be given by him to prosecute his Action in the next Court, and so from Court to Court till it shall receive an issue, and to answer the Defendant such Costs and Damages as shall be awarded to him by the Court. And in all Attachments of Goods or Lands, legal notice shall be given thereof unto the party, or left in writing at his House or place of usu∣al abode if he live within this Jurisdiction, otherwise his Suit shall not pro∣ceed. IT is Ordered by the Authority of this Court;Auditors to be appointed year∣ly &c That meet Persons shall by this Court be appointed yearly to Audite the Accompts of the Jurisdiction. IT is Ordered by the Authority of this Court,Ballast not to be taken without leave of Towns∣men That no Ballast shall be taken from any Shar in any Town within this Colony by any person whatsoever, without allowance under the bands of those men that are to order the affairs in each Town, upon the penalty of twenty shillings for every load so taken.Penalty It is also Ordered, that no ship nor other vessel, shall cast out any Ballast in the,Ballast not to be cast into the Channel penalty fines to go to the Town Treas. &c Channel, or other place inconvenient in any Harbour within this Jurisdiction upon the penalty of ten pounds: all fines for the Breaches of this Law, to be and belong to the Town Treasury where the offence is committed. IT is Ordered by the Authority of this Court; That if any man be proved and adjudged a common Barrater, vexing others with unjust,Barratry &c. case to be rejected &c frequent and needless suits; it shall be in the power of any Court both to reject his Cause, and punish him for his Barratry. THere being as yet no stated Rule by this Court Ordered touching the reputed Father of a Bastard, for legal conviction: It is therefore Ordered by this Court; That where any man is legally con¦victed to be the Father of a Bastard childe, he shall be at the care and charge to bring up the same,Bastardy by whom to be brought o &c. by such assistance of the Mother as nature requireth, and as the Court from time to time ccording to circumstances shall see meet to order: And in case the Father of a Bastard by confession, or other manifest proof upon tryal of the case, do not appear to the Courts satisfaction, then the man charged by the Woman to be the Father, she holding constant in it (especially being put upon the real discovery of the truth of it in the time of her travel) shall be the reputed Father, and accordingly be liable to the charge of maintenance as aforesaid (though not to other punishment) notwithstanding his denyal; unless the circumstances of the case and pleas be such on the be∣half of the man charged, as that the Court that have the cognizance thereof shall see reason to acquit him, and otherwise dispose of the Childe and educa∣tion thereof; Provided alwayes in case there be no person accused in the time of her Travel, it shall not be available to abate the conviction of a reputed Father. IT is Ordered by the Authority of this Court; That any Debt or Debts due upon Bills or other specialties to another,Bills Assigned good Debts to the Assignee shall be as good a Debt and Estate to the Assignee as it was o the Assigner at the time of its Assignation; and that it shall be lawful for the said Assignee to sue for and recover the said Debt due upon Bill, and so assigned as fully as the original Creditor might have done; alwayes provided, the said Assignment be made in writing, and subscribed with the Assigners own hand,Proviso and witnessed by two witnesses. FOrasmuch as the Bounds of Towns, and of the Lands of particular Persons are carefully to be maintained, and not without great danger to be removed by any, which notwithstanding by deficiency and decay of marks may at unaware be done, whereby great jealousies of persons trouble in Towns and incumbrances in Courts do often arise, which by due care and means might be prevented; It is therefore Ordered by the Authority of this Court; That every Town shall procure their Bounds to be set out within twelve Moneths after their Bounds are granted,Every ton once a year to run their Bounds and when their Bounds are set out once in the year, two or more persons in each Town appointed by the Select men shall appoint with the adjacent Towns, to go the Bounds betwixt their said Towns, and reuiew their marks; which marks shall be a great heap of Stones or a Trench of six foot long,marks for bounds and two foot broad. The most ancient Town (which for the River is determined to be Wetherfield) to give notice of the time and place for this Perambulation,Time of going bounds neglect penal. 5. l which time shall be in the first or second Moneth, upon pain of five pounds fine for every Town that shall neglect the same; Provided the per∣sons appointed for this perambulation shall go in their several quarters by or∣der of the Select men, and at the charge of the several To. And it is fur¦ther Ordered; That if any particular Proprietor, of Lan lying in common with others,Particular per∣ambulation to be attended shall refuse to go by himself or his asse, the betwixt his Land and those whose Land lye next him once a year in the first or second Moneth being requested thereunto, upon one week warning, he shall forfeit for every day so neglecting ten shillings,penalty for neg∣lect half to the party moving thereto, the other half to the Town Treaury; Provided all breaches of this Law be com¦plained of, and prosecuted within six moneths after the is committed And the Owners of all impropriated Grounds, shall bound every particular parcel thereof with sufficient Mear-stones,Impropriated Grounds bound∣ed with Mear-stones penalty and shall preserve and keep them so, upon the penalty of forfeiting ten shillings per moneth. IT is Ordered by the Authority of this Court; That each Town in this Colo∣ny, shall have a Town Brand,Every Plantation to have a Brand for their Horses &c. to Brand their Horses with a several letter as is hereby directed, and in each Town, shall by the Inhabitants of each Town be chosen to Brand them, who shall make an Entry of all Horses so Branded, with their natural and artificial marks in a Book kept by him for that purpose, who shall have six pence for every Horse, Mare or Colt so Branded and Entred. The Letters for the several Plantations are, Hartford A. Middletown B. Simsbury C. Saybrook D. Greenwich E. Fairfield F. Gilford G. New haven H. Windsor I. Stonington K. New-london L. Milford M. Norwich N. Norwalk O. Lime Q. Rye R. Stanford S. Branford T. Kelinworth V. Wethersfield W.The several Towns Brands Farmington X. Wallingford Y. Haddum Z. Stratford . The Brand to be set on the near or left Shoulder. THis Court considering the great danger that persons Horses and Teams are exposed unto, by reason of defective Bridges, and Country High-wayes in this Jurisdiction; Do Order;Loss of life &c▪ through defect in high-wayes or Bridges That if any person at any time loose his his life through defect or insufficiency of such Bridges, in passing any such Bridge or High-way af∣ter due warning given unto any of the Select men of the Town in which such defect is, in writing under the hand of two witnesses, or upon presentment to the County Court of such defective Wayes or Bridges,Penalty that then the County or Town which ought to secure such wayes or Bridges, shall pay a fine of one Hundred pounds to the Parents, Husband, Wife, or Children,to be paid to the next of Kin &c. or next of Kin to the party deceased. And if any person loose a Limb, break a Bone,For hurt to per∣sons &c doub damage to be paid or re∣ceive any other Bruise, or breach in any part of his body through such defect aforesaid, the County or Town through whose neglect such hurt is done shall pay to the party so hurt double damage; the like satisfaction shall be made for any Team, Cart or Cartage Horse or other Beast, or Loading proportion∣able to the damage sustained aforesaid. It is also Ordered;Every Town to keep their High-wayes in suffici∣ent repair That the several Townships within this Colony shall keep in sufficient repair all the High-wayes and Bridges within their Town∣ships. And for the prevention of danger which may come by the insufficiency of Brid∣ges and Passages, which lye upon Town-High wayes, the care whereof doth belong either to the Town or to particular persons to repair, who many times can∣not procure Workmen to do the same; It is therefore Ordered by this Court;Any one Assist. or Commission. may grant warrants to impress men to repair defective wayes & bridges That upon the complaint of any such Town or Person to any one Assistant or Commissioner, he is hereby impowred to issue out Warrants to the Constable to impress such Workmen in their Township, as shall be needful to secure and repair the same, who shall be paid for their work, either by the Town, or Persons to whom such Bridges and Passages do belong. FOrasmuch as many Persons are apt to be injurious to the Goods and Lives of others, notwithstanding all care and means to prevent and punish the same; It is therefore Ordered by this Court and the Authority thereof; That if any person shall commit Burglary,Burglary to be punished 1st. of∣fen by breaking up any Dwelling House, or shall Rob any person in the Field or High wayes, such a person so offending, for the first offence, shall be Brnded on the Forehead with the letter . if he shall offend in the same kinde the second time,2d. offen he shall be Branded as before, and also be severely whipt,3d. offence and if he shall fall into the same offence the third time, he shall be put to death as being incorrigible. If committed on the Lords day to lo an ear &cAnd if any person shall commit such Burglary, or Rob in the Fields or House on the Lords day, besides the former punishment, he shall for the first offence have one of his Ears cut off, and for the second offence in the same kinde, he shall lose his other ear in the same manner, and if he fall into the same offence the third time; he shall be put to death as aforesaid. IT is Ordered by the Authority of this Court, That if any person whether Children or Servants,Robbers of Or∣chard▪ Gardens &c or others, shall be taken or known to Rob any Or∣chard or Garden, that shall hurt or steal away any Grafts or Fruit Trees, Fruits, Linnen or Woollen, or any other Goods left out in Orchards, Gardens▪ ak-sides, or any other place in House or Fields, or shall steal any Wood, Timber, or other Goods from the Water side, from Doors, Lots, or Yards, he shall forfeit treble damage to the Owners thereof,To pay treble damage &c and such fine or corporal punishment as the Cut shall hick meet. It is also Ordered by this Court▪ That whosoever shall conceal any Theft, or receive any stollen Goods,Conceale of Theft liable to the same punish∣ment as the thief knowing them to be such (except the Fact be private, or committed by some Member of his own Family) every such per∣son or persons shall be adjudged liable to such punishment as he that committed the Theft. And forasmuch mony times i so fas out that small Thefts and other Of∣fences of a Criminal are committed▪ both by English & Indians in Towns remote from any prison & other pace to which such Malefactors may be com∣mitted and secured to the next Court, One Magistrate may ear & small TheftsIt is therefore Ordered by this Court; That any Magistrate upon complaint made to him, may ear, and upon due proof determine offences of the aforesaid nature, according to the Laws here estabished, and give war∣rant to the Constable of that Town where the offender lives, to levy the same; Provided the damage or fine exceed not foty shillings:proviso Liberty to re¦move the case to the County Co.Provided also, it shall be lawful for either party to remove his case to the nex Court in that County, giving sufficient caution to prosecute the same at the said Court to effect;fines to be retur∣ned in which case Execution shall be rpited till the matter be issued. And every Magistrate shall make return yearly to the Court of that County where he liveth,Where no estate to satisfie then to be ecu¦red in prison till fine paid Servants and workmen imbe∣zeling their Ma∣sters Goods to make restitution of what cases he hath so ended; and also the Constables are to return all such fines as they have received to the County Treasurer: And where the Offender hath nothing to satisfie such Magistrate may punish by Stocks, or secure him in Prison till his fire be paid. It is also Ordered by this Court; That all Servants or Workmen imbezeling the Goods of their Masters, or such as set them on work, shall make restitution and be libe to all Laws and penalties as others. IF any Man or Woman after legal conviction shall Have or Worship any o∣ther God but the Lord God, he shal be put to death.Idolatry. Deu. 13.6.17, 21. Ex▪ 22.2 2. If any person within this Colony shall Blaspheme the Name of God the Father, Son or Holy Ghost, with direct, express,Blasphemy. presumptuous o high handed Blasphemy, or shall Curse in the like manner, he shall be put to death, Levit. 24.15, 16. 3. If any Man or Woman be a Witch, that is, hath or consulteth with a Fa∣miliar Spirit, they shall be put to death, Exo. 22.1. Lev. 20.27. Deu▪ .Witch craft. 4. If any person shall commit any wilful Murther▪ committed upon Malice, Hatred or Cruelty, not in a mans ust and necessary defence,Murder. nor by casualty a∣gainst his will, he shall be put to death, Exod. 21.12, 13, 14. Numb. 35.30, 3. 5. If any person shall slay another through guile, either by Poysoning,Murder through guil. or other such Devilish practises, he shall be put to death, Exod. 21.14. 6. If any Man or Woman shall lye with any Beast or Bruit Creature by carnal Copulation, they shall surely be put to death,Beastiality. and the Beast shall be slain and buried, Lev. 20.15, 16. 7. If any man lyeth with Mankinde as he lyeth with a Woman, both of them have committed abomination, they both shall surely be put to death,Sodomy. ex∣cept it appear that one of the paries were forced, or under fifteen years of age, Levit. 20.13. 8. If any Man shall lye with his Mother, or Fathers Wife, or Wives Mother, his Daughter or Daughter in Law, having Carnal Copulation with them,Incest. both f them have committed abomination, they both shall be put to death, except it appear that the Woman was forced, or under fourteen years of age, Levit▪ 20.11, 12, 14. & 18, 7.8, &c. 9. If any Man shall forcibly and without consent Ravish any Maid or Wo∣man, by committing Carnal Copulation with her against her consent,Rape. he shall be put to death, provided prosecution and complaint be made forthwith upon the Rape, Deut. 22.25. 10. If any Man stealeth a Man or Man-kinde, and selleth him, or if he be found in his hand, he shall be put to death, Exod. 21.16.Man steal∣ing. 11. If any person rise up by False Witness wittingly and of purpose to take away any mans life, he or she shall be put to death, Deut. 19.16, 18, 19.False-witnes 12. If any person shall conspire or attempt any Invasion, Insurrection or publick Rebellion against this Colony,Conspiracy. or shall Treacherously and Perfidiously attempt the Alteration and Subversion of our Frame of Government Funda∣mentally Established by His Majesties Gracious Charter Granted to this Colo∣ny, by endeavouring the betraying of the same into the hands of any forreign power, he shall be put to death. 13. If any person of the age of sixteen years and upward, shall wilfully and of purpose fire any Dwelling House, Barn or out House, he shall be put to death, or suffer such oher severe punishment as the Court of Assistants shall de¦termine; if no prejudice or hazard to the life of any person thereby, and also satisfie all damages to the wronged or agrieved party. 14. If any Childe or Children above sixteen year old, and of sufficient un∣derstanding, shall Curse or Smite their natural Father or Mother,Chldren curse he or they shall be put to death, unless it can be sufficiently testified, that the Parents have been very unchristianly negligent in the education of such Children, or so pro∣voked them by extream and cruel correction, that they have been forced there∣unto to preserve themselves from death or maiming, Exod. 21.17. Levit. 10.. Exod, 21.15. 15. If any man have a stubborn or rebellious Son, of sufficient understand∣ing and years, viz sixteen years of age, which will not obey the voice of his Father, or the voice of his Mother, and that when they have chastened him, he will not hearken unto them; then nay his Father or Mother, being his natural Parents lay hold on him, and bring him to the Magistrates assembled in Court, and testifie unto them,Rebellious on that their Son is Stubborn and Rebellious, and will not obey their voice and chastisement, but lives in sundry notorious Crimes, such a Son shall be put to death, Deut. 21.20.21. WHereas there is an Order of Court amongst us, which prohibits all parti∣cular persons from buying Lands within this Colony of the Indians, either directly or indirectly,Timber and candle Wood, or Trees not to be purchased of Indians without leave obteined of the Court. under any pretence whatsoever: It is now further Ordered by the Authority of this Court; That no particu∣lar person whatsoever, shall buy of the Indians, either directly or indirectly, any Timber, Candle-wood or Trees of any sort or kinde within this Colony, thereby to impropriate them to themselves without leave from this Court, though it be without the bounds of the several Towns. IT is Ordered by the Authority of this Court; That Cask used for Tar or o∣ther Commodities to be put to sale,Half Hogshead o Gallons. shall be Assized as followeth, viz. every Cask commonly called Barrels or half Hogsheads, shall contain twenty eight Gallons Wine measure, and other Vessels proportionable▪ and all Pork and Beef Barrels shall contain thirty one Gallons and a half,Pork Barrels 3 Gallons and a half. ager Their and that fit persons shall be appointed from time to time in all places needful to Gage all such Vessels or Cask, and such as shall be found of due Assize, according to this Order shall be marked with the Gagers mark and no other, who shall have for his pains four pence for every T,Coopers Brand. . and so proportionably. And it is also Ordered, that every Cooper shall have a distinct Brand-mark on his own Cask, upon pain of forfei∣ture of twenty shillings for every defect. FOrasmuch as disordered Persons are very apt to take other mens Horses, some∣times upon the Commons, sometimes out of their own Grounds, Common-Fields and Inclosures, and ride them at their pleasure, without any liae or privity of their Owners; It is Ordered by the Authority of this Court; That whoso∣ever shall take any other mans Horse, Mare or drawing Beast out of his Inclo∣sure,Riding or work∣ing mens Cattle without leave treble damage or 10. . Fine upon any Common, out of any Common field or elsewhere, except such be taken damage seizant, and disposed of according to Law, without leave of the Owners, and shall ride or use the same, he shall pay to the party wronged treble damages; or if the Complainant shall desire it, then to pay only ten shil∣lings,or otherwise pu∣nished and such as have not to make satisfaction, shall by service make payment thereof; any one Assistant or Commissioner may hear and determine the same: all offences or breaches of this Order to be prosecuted within six months, all after prosecution to be void and of no effect. For the prevention of differences that may arise in the owning of Cattle that be lost or stray away: It is Ordered by this Court and the Authority thereof, That the Owners of any Cattle within this Jurisdiction shall Ear-mark or Brand all their Cattle and Swine that are above half a year old,Cattle to be marked (except Horses) and that they cause their several Marks to be Registred in the Town-book, and whatsoe∣ver Cattle shall be found un-marked,Ear marked to be recorded Penalty 5 shall forfeit five shillings a head, whereof two shillings six pence shall be to the Complainer, and the other to the County Treasury. WHereas the condition of these Plantations in these beginnings wherein we are, in such, that necessity constrains to improve much of the ground belong∣ing to the several Towns in a Common way, and whereas the publick and general good (which ought to be attended in all such Improvements as are most proper to them, and may best advance the same) may receive much prejudice through want of a prudent ordering and disposing of those several Common Lands, so as it may best effect the same. It is Ordered by the Authority of this Court;Select men to be annually chosen That each Town in this Colony, shall from time to time yearly chuse Three, Four, or Se∣ven of their discreet men to be their Select men,Their power con¦cerning the orde¦ring the improve¦ment of com∣mon Lands to Order the prudential affairs of their Town; who by this Order are impowred and required seriously to consider and determine according to their best skill, in what way the said Com∣mon Lands in their several and respective Plantations may be best improved for the Common Good, and whatsoever is so determined by the said Select men, or the Major part of them in each Town concerning the way of Improve∣ment of any such Lands, shall be attended by all such persons that have any pro∣priety or Interest in any such Lands so judged by the Select men. And whereas much damage may arise not only from the unruliness of some kind of Cattle, but also from the weakness and insufficiency of many Fenes, whereby much difference and variance may arise, which if not prevented, may prove preju∣dicial to the Publick Peace. It is therefore Ordered by this Court; That the Select men,Select-men to Fence viewers to Fines on ¦ctive Fence or the major part of them, shall appoint what Fences shall be made in any common Grounds, and after they are made to cause the same to be viewed by the Fence-viewers, who are to set such fines as they judge meet upon any as shall neglect or not duely attend the aforesaid Order of the Select-men, in the setting down of their Fence, or repairing of the same;when Fnces are sufficient Cattle and Swine to pay damage liberty of parti∣cular inclosures And when Fences are made and judged suffi∣cient by the Fence-viewers, and so maintained, whatsoever damage shall be done by Hogs, or any other Cattle within those said Lands, shall be paid by the Owners of the Swine or Cattle; it being provided that any particular man or men shall have liberty to inclose any of their particular Grounds, and improve them according to their own discretion her mutual agreement notwithstanding this Order. It is also further Ordered by this Court; that Improves is to Fence That what Lands lye in Common unfenced, if one shall improve his Land by Fencing in several, and another shall not, he who shall so improve shall secure his Land against other mens Cattle,After improve∣ment and shall not compel such as joyn upon him to make any Fence with him, except he shall also improve in several as the other doth, and where one man shall improve before his Neighbour, & so make the whole Fence,none to lay open without three months warning if af∣ter his said Neighbour shall improve also, he shall then satisfie for half the others Fence against him, according to the present value; and shall maintain the same. And if either of them shall after,Fencing Home∣lots lay open his said Field (which none shall do without three months warning) he shal have liberty to buy the dividend Fence, paying according to the present valuation, to be set by two men chosen by either party one;Insufficient fence not except by Swine &c The like Order shall be attended where any man shall im∣prove Land against any Towncommon, Provided this Order shall not include House-lots, for in such, if one shall improve, his Neighbour shall be compella∣ble to make and maintain one half of the Fence between them, whether he im∣prove or not; Provided also, that no man shall be liable to satisfie for damage done in any such Ground not sufficiently Fenced, except it shall be for damage done by Swine under a year old,Cattle damage be pounded. or unruly Cattle which will not be restrained by ordinary Fences, or where any man shall put his Cattle or otherwise volun∣tarily trespass upon his Neighbours Ground: And if the party damnified find the Cattle damage eizant, he may Impound them, or otherwise dispose of them according to Law. WHereas it appears, that divers to defeat and defraud their Creditors, may secretly and under-hand make Bargains and Contras of their Lands, Lotts, and Accomodations, by means whereof, when the Creditor thinks he hath a means in due Order of Law to declare against the said Lands, Lotts and Ac∣comodations, and so recover satisfaction for his Debt, he is wholly deluded and frustrated, which is contrary to a righteous Rule, that every man shall pay his debt with his Estate, be it what it will be, either real or personal; It is therefore Ordered by this Court and the Authority thereof; That if any Creditor for the future do suspect his Debtor,Against Debtors non solvant that he may prove non solvant in his personal Estate, he may repair to the Register or Recorder of the Plantation where the Lands,Caveat enter ad for recording i Lots or Accomodations lieth, and enter a Caveat against the Lands Lots or accomodations of the said Debtor, and shall give the said Regi∣ster or Recorder four pence for the Entry thereof;Caveat to be pro¦seuted County Court And the said Creditor or Creditors shall take out Summons against the said Debtor, and in due form of Law the next County Court in that County where the said Lands, Lots and ac∣comodations lyeth, declare against the said Lands, Lots and Accomodations. And if the Creditor recover, he may enter a judgement upon the said Lots, Lands and Accomodations▪Judgment entred and take out an extent against the said Lands, Lots and Accomodations, may be taken directed to a known Officer, who may take two honest and sufficient then or the Neighbours to apprize the said Lands, Lots and Accomo∣dations either to be sould out right,Lands to be sold if the Debt so require, or set a reasonable Rent upon the same until the Debt be paid, and deliver the possession thereof either to the Creditor or Creditors, or their Assigne or Assignes, and what Sale or Sales, Lease or Leases the said Officer makes, being Recorded according to the order for Recording of Lands,Sales or Leases to be Recorded Law proviso shall be as legal and binding to all intents, constructions and purposes, as though the Debtor himself had done the same; Provided if the said Debtor can then presently procure a Chapman or Tenant that can give to the Creditor or Creditors satisfaction, to his or their content, he shall have the first refusal thereof. Alo it is hereby Ordered; That he which first enters Caveats as aforesaid, and his Debt being due at his Entring the said Caveat shall be first paid,Caveat first en∣tred, paid▪ and so every Creditor as he enters his Caveat, and his Debt become due, shall be order∣ly satisfied, unless it appears at the next Court, the Debtors Lands, Lots and Accomodations prove insufficient to pay all his Creditors,Back Creditor o receive acord¦ing to his entry in which case every Creditor shall have a suitable proportion to his out of the same, and yet notwithstanding every man to receive his part according to the Entry of his Cavat,this seclude not other wayes yet this is not to seclude any Creditor from recovering other satisfa∣ction▪ either upon the person or estate of the said Debtor, according to the Law and Custome of the Colony. Sales after the 1st caveat entred made by the Debtor voidAs also it is further Ordered; That what sale or bargain soever the Debtor shall make concerning the said Lots, Lands and Accomodations, after the En∣tring the Caveat shall be void as to defaud the said Creditors. It is also further Explained and Declared; That if the said Debtor be known to be a non solvant man, before the first Caveat was Entred against the said Lands, Lots and Accommodations, and the same appear at the next County Court,An Explanation then the said Court shall have power to call in all the Creditors in a short time, and set an equal and indifferent way how the Creditors shall be paid out of the said Lands, Lots and Accomodations; otherwise if the said Debtor prove insolvant after the first Caveat Entred, then this Order to be due∣ly observed according to the premises, and true intent and meaning thereof. It is also further Explained and Declared; That the said Recorder or Regi∣ster of the said Caveat shall the next County Court as aforesaid return the said Caveats that are with him,Caveats to in the next Coy Co▪ at which time and Court, the Enterers of the said Caveats shall be called forth to prosecute the same at the said Court, and if the Enterer of the said Caveats fail to prosecute according to this Order,if not prosecuted the Re∣gister or Recorder of the said Caveat or Caveats shall put a Vacat upon the Caveat or Caveats,A Vacat to be entred which shall be invalid or void to charge the said Lots and Accomodations aforesaid. FOr the benefit of the Inhabitants of this Colony, and that our Courts may be eased of the trouble of small Causes; It is Ordered by the Authority of this Court;Any one Assist may issue any case under 40. s That any one of our Assistants shall have power to hear and determine, by his discretion (not by a Jury) ac∣cording to the Laws here established, all Causes arising in tha County where he lives, wherein the Debt, Trespass or Damage,and grant execu¦tion thereupon doth not in he Judgement of the Plaintiffe exceed forty shillings, who may also grant Summons to require the parties concerned and Witnesses to appear before him, and Execution upon the issue of the case, directed to the Constable, who is hereby required faithfully to execute the same. And it is further Ordered;one Commis. &c Select-men may issue a case of 40 shillings That in such Town where no Assistant dwells the Commissioner of that Town, with two of the Select men have like power with an Assistant to hear and determine by their good discretion not by Jury, all such Causes aforesaid, according to the Laws here established, who may also grant Summons to require parties and Witnesses to appear before them,Grant summons, and excu∣tion which the Const. must serve and ad∣minister Oathes to the Testimonies as need shall require, and Execution upon the issue of the Case directed to the Constable, who is hereby required to Exe∣cute the same: Alwayes provided,provided liberty of review to the nex County Co. any person that finds himself agrieved with any Issue or Judgement that shall pass upon his case, he hath hereby liber∣ty to review his Suit to the next County Court in that County, and in every such case Execution shall be respited till the Issue of the case. And there shall be paid by the Plaintiff two shillings for the Entry of every such case as aforesaid, and two shillings for the Tryal thereof;Fee for entry for Tryal provided records be kept of such issues▪ Provided also that the Assistant or Commissioner, with the Select men, shall keep a true Re∣cord of all their proceedings and determinations as aforesaid. FOrasmuch as the good Education of Children is of singular behoof and benefit to any Colony, and whereas many Parents and Masters are too indulgent and negligent of their duty in that kinde; It is therefore Ordered by the Authority of this Court;Select men to take care that all child be taught to read That the Select-men of every Town in this Jurisdiction, in their several precincts and quarters shall have a vigilant eye over their Brethren and Neighbours, to see that none of them shall suffer so much Barbarisme in any of their Families, as not to en∣deavour by themselves, or others, to teach their Children and Apprentices so much learning as may enable them perfectly to reade the English Tongue, and knowledge of the Capital Laws, upon penalty of twenty shillings neglect therein: Also that all Masters of Families do once a week at least,and Catechised Catechise their Children and Servants in the Grounds and Principles of Religion; and if any be unable to do so much, then at the least they procure such Children and Apprentices to learn some short Orthodox Catechisme without book, that they may be able to answer to the Questions that shall be propounded to them out of such Catechisme, by their Parents or Masters, or any of the Select-men, when they shall call them to an accompt of what they have learned in that kinde. And further,Children to be brought up in some calling that all Parents and Masters do breed and bring up their Children and Apprentices in some honest and lawful calling, labour or imploy∣ment, profitable for themselves and the Colony; if they will not or cannot train them up in learning to fit them for higher imployments; and if any of the Se∣lect-men after Admonition by them given to such Masters of Families, shall finde them still negligent of their duties in the particulars afore-mentioned,unruly chil to be placed out &c whereby Children and Servants grow rude, stubborn, and unruly, the said Se∣lect-men, with the help of two Magistrates, shall take such Children and Ap∣prentices from them, and place them with some Masters for years, Boyes till they come to twenty one, and Girls eighteen years of age compleat, which will more strictly look unto,Boyes till 2. y. & Girls 18 years of age and force them to submit unto Government according to the Rules of this Order, if by fair means and former instructions they will not be drawn to it. IT is also Ordered by this Court; That whatsoever Childe or Servant within this Colony,Rebellious chil. or Servants to be sent to the house of Correction upon complaint, shall be convicted of any Stubborn or Re∣bellious carriage against their Parents or Governours, the Governour or any two Assistants have liberty and power from this Court to commit such person or persons to the House of Correction, there to remain under hand labour and severe punishment, so long as the Court or Assistants shall judge meet. THis Court being desirous what in them lyeth, to prevent the increase of that great sin of Drunkenness, both amongst the English and Indians; No Cyder to be sold to the Indi∣ans penalty 20. s. a pintDo therefore Order; That if any person in this Colony, shall sell, barter or give, either directly or indirectly any Cyder to Indian or Indians, he or she shall forfeit for each pint twenty shillings, and so proportionably for other quantities, a third part whereof shall be to him that discovers the offence, the rest shall be paid to the County Treasury. No Cyder to be sold to the En∣glish by retail without a license &c. penalty 5. s. a qt.It is also further Ordered by the Authority of this Court; That if any per∣son or persons for the future, shall retail any Cyder to the English without a particular licence for the same, and suffer it to be drunk in his house, he shall forfeit five shillings for every quart so sold, and suffered to be drunk in his house, and so proportionable for all greater and lesser quantities, the one half of which fine to be to the complainer, the rest to the County Treasury. FOr the incouragement of raising Sheep in the Plantations, &c. One day in each year the inhabit. to cut brushIt is Ordered by the Authority of this Court, that every Male person in the several Plantations from fourteen years old to seventy fit for labour, that is not a publick Officer, viz. an Assistant, Commissioner, Minister of the Gospel, or Ruling Elder in the Church, Physitians, or School masters, shall work one day in the year,Select-men to appoint the day by themselves or some meet person, sometime in June yearly, in cutting down and clearing the under-wood, and the Select men in the seve∣ral Towns are to appoint the dayes for this work, and the places where they shall work in, the High-wayes, or Commons, or other places agreed upon by the Town;penalty And if the Towns-men neglect their duty therein, they shall for∣feit for every default five pounds to their Town Treasury, and every person that neglects to attend the aforesaid work the dayes appointed, being warned, shall forfeit five shillings to their Town Treasury for every default. IT is Ordered by the Authority of this Court; That the Constables in each Town shall be yearly chosen before the first of January,Const. to be cho∣sen the 1st of Ja∣nuary yearly and sworn to that Of∣fice the next Court following or by some Magistrate or Magistrates. Offenders to be conveyed from Const. to ConstabIt is Ordered by the Authority of this Court; That any person tendred to any Constable of this Jurisdiction by any Constable or other Officer belong∣ing to any of our Neighbour Colonies, or by Warrant from any their Authori∣ty, such shall presently be received, and conveyed forthwith from Constable to Constable until they shall be brought unto the place to which they are sent, or before some Magistrate of this Jurisdiction, who shall dispose of him or them as the justice of the case shall require, and that all Hue and Cries shall be duely received, and diligently pursued to full effect. It is also Ordered;constab. where no Magist. is to make Hue & Cries &c. For murtherers &c to apprehend without warrant Drunkards &c That every Constable within our Jurisdiction shall hence∣forth have full power to make, sign, and put forth Pursuits, or Hue and Cries after Murtherers, Malefactors, Peace-breakers, Thieves, Robbers, Burglaters and other Capital Offenders where no Magistrate is near hand, also to Appre∣hend without Warrant such as are overtaken with Drink, Swearing, Sabbath-breaking, Slighting of the Ordinances, Lying, Vagrant persons, Night-wal∣kers, or any others that shall offend in any of these;also to make search for them Apprehend and secure provided they be taken in the manner, either by sight of the Constable or by present information from some other, as also to make search for all such persons either on the Sabbath day or other, when there shall be occasion in all Houses licensed either to sell Beer or Wine, or in any other suspected or disordered places, and those to ap∣prehend and keep in safe custody, till opportunity serves to bring them before one of the next Magistrates for further examination; Provided, that when any Constable is imployed by any of the Magistrates for apprehending of any person, he shall not do it without a Warrant in writing;Constables to be assisted and if any person shall refuse to assist any Constable in the execution of his Office, in any of the things before-mentioned, being by him required thereunto, they shall pay for neglect thereof ten shillings to the use of the Country,on penalty of 10. s. to be levyed by War∣rant from any Magistrate before whom any such Offender shall be brought, and if it appear that any shall wilfully, obstinately or contemptuously refuse or neglect to assist any Constable as is before expressed, he shall pay to the use of the Country forty shillings: and if any Constable,wilful neglect 40. s or any other upon urgent oc∣casion shall refuse to do their best endeavour in raising and prosecuting Hue and Cries by foot,Constables &c neglect to prose∣cute hue & cries 40. s penalty and if need be by horse after such as have committed Capital Crimes, they shall forfeit to the use aforesaid, for every such offence forty shil∣lings. It is also Ordered;Constab to make search for offen∣ders That all Constables may and shall from time to time duely make search throughout the limits of their Town upon Lords dayes and Lecture dayes in time of exercise, and also at all other times, so oft as they shall see cause, for all such Offenders as shall lye Tipling in any Inne or House of entertainment, or private house excessively or unseasonably;Const. neglecting and if upon due information, any Constable shall refuse or neglect to make search as aforesaid, or shall not to their power perform all other things belonging to their place or office of Constableship, then upon complaint,Penalty 10 ▪ and due proof before any one Assistant or Commissioner within three moneths next after such refusal or neg∣lect, they shall be fined for every such offence ten shillings,any one Assist or Commis. to deter¦mine such a case the Marshal to levy the fine &c to be levied by the Marshal as in other cases, by Warrant from such Magistrate or Commissioner before whom they are convicted, or Warrant from the Treasurer upon notice from such Magistrate or Commissioner. It i also Ordered by this Court;Consta: to return their accompts upon demand to the Treasurer That the Constables in the respective Plantations shall at all times, when the Treasurer shall call or require them, de∣liver their Accompts to him under their hand or hands, both of what they have received upon the County accompt, and how they have paid it, which accompt shall also be signed and approved by an Assistant or Commissioner if any such inhabit there, if not under the hands of two of the Select-men of that Town▪ It is further Ordered by this Court; That the Constables for the future, in the respective Plantations, shall gather their proportion: or the Country Rate▪Constab: to make pym. by the une yearly the Penalty 40 and make payment thereof according to order by the tenth of June in each year, upon penalty of forty shillings fine for every defect herein; And they are also Ordered to make up their Accompts with the Treasurer by the second thursday in October yearly,to make up their accompts by the 2d in O∣ctober yearly p∣nalty 40 s &c upon penalty of forty shillings fine for every defect herein; and the Treasurer is hereby Authorized to send forth his Warrant to distrain the Estates of the respective Constables for the payment of such forfeitures as shall be due from them for the breach of this Order. It is further Ordered by this Court; That the Constables in the several Plan∣tations are hereby impowred to charge the Watch and Ward in his Majesties Name (or in the Name of the Authority here established by his Majesty) due¦ly and faithfully to attend their Watch and Ward,Costables charge to the Watch & Ward by walking or standing in such places where they may best discover danger by the approach of an Enemy, or by Fire, or otherwise, which if they discover, they are to give notice thereof by firing their Guns, and crying Fire, Fire, or Arm, Arm; they are also to command them to examine all such persons as they shall meet within the streets unseasonably, and if they cannot give a good accompt of their occasions, they are to return them to the Constable, who shall secure them to be conveyed be∣fore some Assistant or Commissioner to give an accompt of their unseasonable∣ness. to have the power of Water-bayliesIt is also Ordered by this Court; That the Constables in the several Plan∣tations, shall have the power of Water Baylies in their respective Plantations where there is occasion for the same. Fraudulent Con∣veyances invalidIT is Ordered by the Authority of this Court, That all deceitful or fraudu∣lent Alienations or Conveyances of Lands, Tenements, or any Heredita∣ments, shall be of no validity to defeat any man from due Debts or Legacies, or from any just Title, Claim or Possession of that which is so fraudulently conveyed;And any Deed, Promise &c ob∣tained by illegal violence and that no Conveyance, Deed or Promise whatsoever, shall be of validity▪ if it be gotten by illegal violence, imprisonment, threatning, or any kinde of forcible compulsion. The Bounds of Hartford CountyTHis Court Orders; that the Towns on the River of Conecticut from the North bounds of Windsor (with Farmington and Simsbury) to the South bounds of Haddum, shall be, and remain to be one County, which shall be called the County of Hartford. the bounds of New-London CountyThis Court Orders; That from the East part of Stonington bounds (with Norwich) to the West bounds of Kelinworth Plantation; shall be and remain one County, which shall be called the County of New-London. the bounds of New-haven CountyThis Court Orders; That from the East bounds of Gilford to the West bounds of Milford (with Wallingford) shall be, and remain one County, which shall be called the Counth of New-Haven. the ounds of Fairfield CountyThis Court Orders; That from the East bounds of Stratford, to the West bounds of Rye, shall be, and remain one County, which shall be called the County of Fairfield. IT is Ordered by the Authority of this Court; That no person who is setled in any of the Counties in this Colony,No setled Inha∣bitant to be sum¦moned in one county to answer to a action in an other county &c shall be requirable by vertue of a um∣mons served on him in that County where he lives, to Answer a Case in another County Court; And if the Plaintiff and Defendant live in the same County, the Tryal of the case betwixt such persons shall be first in the County where they both live, except by mutual consent they agree otherwise; And in such case where the Plaintiffe and Defendant do not live in the same County, it shall be in the power of the Plaintiffe to begin his Action or Suit in which County Court he pleaseth; Provided, he serves his Process in that County where his case shall first be heard. IT is Ordered by the Authority of this Court; That there shall be yearly two General Courts or Assemblies, the one the second thursday in May,Two Gen. Courts annually to be held in Hartford the o¦ther the second thursday in October, both which shall be holden at Hartford at all times, unless it be upon occasion of Epidemical diseases, Sickness or the like: the first shall be called the Court of Election,The 1st. the 2d thursday in May to be called the Court of lection &c wherein shall be chosen from time to time yearly, one Governour, one Deputy Governour, and twelve As∣sistants, with a Treasurer and Secretary for this Colony, and two Commission∣ers for the United Colonies. Which said General Courts shall consist of the Governour,the number and who are to con∣stitute a General Court or Deputy Go∣vernour and six Assistants at the least, with those of the Deputies from the se∣veral Plantations in this Colony, that shall be present & attend the said Courts. In which General Court shall consist the power of this Colony or Corporation, and they only shall have power to make Laws and Repeal them, to grant Le∣vies, to admit of Freemen, to dispose of Land undisposed of to particular Towns or persons.the power of the General Court And also shall have power to set up such Officers and Ju∣dicatories as they shall see necessary for the good Gvernment of the People of this Colony; And also shall have power to call either Court or Magistrate,Particularied o any other person whatsoever to an accompt for any Misdemeanour or male Administration, and may for just cause displace them, or deal otherwise, as the nature of the case shall require; and also may deal in any other matter that concerns the good of this Colony, except the Election of Governour,estrained Depu∣ty Governour, Assistants, Treasurer and Secretary, which shall be done by the Freemen at the yearly Court of Election; Provided, if there be want of Assi∣stants by reason of Death or otherwise, after the Election, such▪ want shall or may be supplied and made up by the General Courts Election or appointing some suitable person or persons to supply such want according to Charter. It is further Ordered;General Curt power to pardon Malefactors That the said General Court shall only have power upon good grounds to them satisfying to grant Suspention, Release and Jayl-delivery, upon Reprieve in Criminal and Capital cases unto any person or persons, that have been sentenced in any other Court whatsoever; any thing in any Law to the contrary notwithstanding. It is also Ordered;Gen. Court not o be dissolved or adjourned whou consent &c That any of our General Courts shall not be dissolved or proroged without the consent of the major part thereof. It is also Ordered by this Court; That the Governour, or in his absence the Deputy Governour, shall by themselves or the Secretary,Gov: or Dep. Gov by themselves or Secret. to call the Gen. Cou. &c send out their Sum∣mons for the two standing General Courts, one Moneth at least before their se∣veral Sessions, also upon any special and imergent occasion the Governour or Deputy Governour, with the advice of one or more of the Assistants may call a General Court upon fourteen dayes warning, or less if they see occasion, they giving an accompt thereof to the Assembly when they shall be met together. For the furtherance of the Administration of Iustice, it is necessary that the Times and Places where it shall be dispensed may be publickly known; It is therefore Ordered, and by this Court Declared; That there shall be two Courts of Assistants yearly held at Hartford,Two Courts of Assistants by the Governour or De∣puty Governour and six of the Assistants at the least; the first on the last tues∣day in May, the second on the first thursday in October.the 1st. in May 2d in October Which said Courts shall have power to hear and determine by a Jury of twelve men, or otherwise according to Law all such Appeals as shall be brought before them from any of our County Courts, both of Civil and Criminal Cases,The Court of Assist: power to hear all Appeals & capitals, &c and also all Tryals for Life, imb, Banishment and Divorce. It is also Ordered; That it shall be in the power of the Court of Assistants,their power to adjourn Govern: or power to call a special Court of Assistan upon necessary occasion to adjourn the said Court. It is further Ordered; That the Governour or Deputy Governour have here∣by power granted them to call a special Court of Assistants upon any extraordi∣nary occasion. Hartford ounty Courts are in the 1st thursday of March, 1st thurs∣day of Septemb:It is also Ordered by the Authority of this Court; That there shall be two County Courts yearly held in Hartford, the one the first thursday in March, the other the first thursday in September, by any three or more of the Assistants, to hear and determine by a Jury, or otherwise according to Law all Causes civil and criminal, not extending to Life, Limb or Banishment; the Juries for this Court to be summoned out of the neighbour Towns, and the Marshal to give his attendance there. New haven coun¦ty courts archd on the 2d wed∣nesday in June & 2d wednesday in NovemberIt is likewise Ordered; That there shall be two County Courts annually held in New Haven, the first, the second Wednesday in June, the other the se∣cond Wednesday in November, to hear and determine by a Jury, or otherwise according to Law, all Causes civil and Criminal, not extending to Life, Limb, or Banishment, the Juries for this Court to be summoned out of the Neigh∣bour Towns. It is further Ordered; That there shall be two County Courts yearly held in New London,New London county Courts are held on the 1st tuesday in une & 3d tues∣day in Septemb the one, the first tuesday in June, the other the third tuesday in September, to hear and determine by a Jury, or otherwise according to Law, all Causes civil and ciminal not extending to Life, Limb or Banishment, the Juries for this Court to be summoned out of the several Plantations in the County. Fairfield County Co. are held on the 2d. tuesday in March & 1st tuesday in No∣vemberIt is also Ordered; That there shall be two County Courts yearly held in Fairfield, the second tuesday in March, and the first tuesday in November to hear and determine by a Jury, or otherwise according to Law, all Causes civil and criminal not extending to Life, Limb or Banishment, the Juries for this Court to be summoned out of the several Plantations of that County. In each Court to be 3 JudgesIt is Ordered; That every County Court shall consist of three Assistants, and where there are not so many Assistants, one Assistant and two Commissioners at least to be Judges of every such . It is also Ordered; That the Moderator of the County Court (who is here∣by declared to be the most ancient Assistant present in such Courts) with the consent of the rest of the Judges,County Co. may be adjournd up∣on necessary oc∣casion upon any necessary occasion, may adjourn the said County Courts as they see cause. pecial County Co. may be called upon extraordi∣nary occasionIt is further Ordered; That the Assistants in their respective Counties, may call a special County Court in their Counties upon extraordinare occasion, pro∣vided no charge arise thereby to the County. County Co to ap¦point their Cler. Treas & Marshal for their CountyIt is also Ordered; That the County Courts in the respective Counties, have hereby liberty and power granted them to nominate and appoint their own Clerks, and a Treasurer and Marshal for their County. It is further Ordered; That the Clerks of the several County Courts in this Colony shall have full power,County Co. Cler. power to grant summons and at∣tachments and executions and are hereby fully impowred to grant Attach∣ments and Summons according to Law, as also to grant Execution upon Judge∣ments granted in the said County Courts, except in cases of Review, and when Appeals be entred in any of the said Courts for tryal at the Court of Assistants. It is Ordered by this Court; That whatsoever Member of the General Court, shall reveal any secret, which the Court enjoyns to be kept secret, or shall make known to any person what any one Member of the Court speaks concerning any person or business that may come in agitation in the Court,Court secrets not to be revealed penalty 10 li he shall for eve∣ry such offence forfeit ten pounds to the publick Treasury; And the Secretary is hereby appointed as the beginning of every Session of the General Court to reade this Order. IT is Ordered by the Authority of this Court; That no man shall exercise any Cruelty towards any Bruit Creature,Cruelty to be punished &c which are usually kept for the use of man, upon pain of such punishment as in the judgement of the Court the na∣ture of the offence shall deserve. IT is Ordered by the Authority of this Court,Damage preten∣ded That no man in any Suit or Action against another, shall falsly pretend great Damages, or Debts to vex his Adversary; and if it shall appear any doth so, the Court shall have Power to set a suitable Fine on him. IT is Ordered by the Authority of this Court,Death untimely to be inquired in to by a Jury &c That whensoever any Person shall come to any very suddain, untimely or un-natural Death; The next Ma∣gistrate, or the Constable of that Town shall forthwith Summon a Jury of Twelve discreet men, to enquire of the Cause and manner of his Death; who shall present a true Verdict thereof unto some near Magistrate upon their IT is Ordered by the Authority of this Court,Delnquents to bear their own charge & to the prison keeper 6 s 8 d That all persons hereafter Com∣mitted upon Delinquency, shall bear the Charges the Country shall be at in the Prosecution of them, and shall pay to the Master of the Prison, or house of Correction, six shillings eight pence, before he be freed there from. IT is also Ordered, That what person or persons soever,Delinquents to have no advo∣cates shall take that bold∣ness to him or themselves, to Plead in the behalfe of any person that is upon Examination or Tryal for Delinquency (except he speak directly to matter of Law, and with Leave from Authority present) he shall pay ten shil∣lings to the Publick Treasury as a Fine, or fit in the Stocks one hour, for every such offence. THis Court takeing notice of the Insolent and Contemptuous carriages of some Delinquents, when they called to make answer for their Delin∣quency before Authority; which willing to prevent, Do Order, And it is hereby Ordered by this Court,Disorderly delin¦quents upon ex∣amination That the several Officers and Ministers of Justice in this Colony, upon their examination or tryall of any person or persons brought before them for Delinquency, if any such persons shall in their words or actions carry contemptuously or disorderly,to be punished by imprisonment it shall be in the Power of the aforesaid ministers of Justice to inflict such pu∣nishment upon them as they shall judge most suitable to the nature of their Offence. Provided, that no particular Minister of Justice shall inflict any other punishment upon such person or persons then Imprisonment,binding to good behaviour tocks or fine not exce¦ding 30 s binding them to the Peace or good Behaviour, till the next County Court in that County, Committing them to the Stocks, there to sit not above two houres or a fine not exceeding thirty shillings. IT is by this Court Ordered, that all such Debts as are now standing out, or that hereafter shall be made,Book debts to be accompted for within 3 years af¦ter made &c or else not plead¦able after the time specified in the order and that shall not within three yeares after the first of Iune 1673. Or within three yeares after such Debt as here∣after shall be made, be accounted for, or Ballanced with the originall debtor or his Attourney, Agent, Assigne, or other Lawfull Successor or Substitute, and an account or ballance thereof, assured by Specialty given for it, or witnes∣sed by subscribing the Debtor or other Accomptants name to the Creditors Book, or the Subscription of the Witnesses to such Accompt, shall not be pleadable in any Court, unless such Book debt shall within the time before li∣mited be prosecuted or proved in such Court as hath proper cognizance there∣of by competent evidence approved by the Court, and the evidence there Re∣corded, and the Record thereof shall secure the Creditor, his Executors, Ad∣ministrators and Assigns, unless the Debtor or his Assign shall disapprove the same within one year after such proof made or recovery of the said Debt: If such Debtor, his or her Agent, Attourny, Assign, Substitute, Executor Admi∣nistrator, or other lawful Successor, be or shall be within this Jurisdiction, o elsewhere, and have due notice from the Creditor thereof. IT is Ordered by the Authority of this Court; That every Town in this Co∣lony shall have liberty to send one or two Deputies to every Session of the General Court, which Deputies shall alwayes be chosen by the Freemen of the several Plantations.eputies to have the full power & of the free in all things &c And that such persons as shall be hereafter so deputed by the Freemen of their Plantations to deal in their behalf in the publick affairs of the Colony, shall have the full power and voices of all the said Freemen depu∣ted to them for the making and establishing of Laws, and Repealing them, Granting of Lands, and Levies, and all other the affairs of this Colony in the General Assembly wherein Freemen have to do, the Election of Assistants and other publick Officers only excepted, at the usual time of Election, wherein every Freeman is to give his own voice. It is also Ordered; That when the Deputies of the General Court are met together before,Deputies power about their Election or at any General Court, it shall be lawful for them, or the major part of them present, to examine, hear and determine any difference that may arise about the Election of any of their Members. It is further hereby Declared; That the Deputies of the several Plantations before they proceed to Judgement in any case, civil or criminal, shall take this following Oath; I do Swear by the most Great and Dreadful Name of the Ever-living God, that in all cases wherein I am to deliver my Vote or Sentence against any Criminal Offence,Deputies to take this Oath &c or between Parties in any civil Case, I will deal uprightly and justly ac∣cording to my best Judgement, without respect of Persons, and I will according to my skill and ability assist in all other publick affairs of this Court faithfully and truely according to the duty of my place, when I shall be present to attend the same. The Deputies of the Gen Co to be Freemen, & cho∣sen by the Free∣menIt is also Ordered; That no person shall be accepted a Deputy in the General Court that is not (known to be a Freeman of this Corporation, and) orderly chosen thereunto by the Freemen of that Plantation for whom he serves. Deputi allow to be continuedIt is further Ordered; That the allowance by this Court formerly granted to the Deputies, both from the Country, and the Plantations for whom they serve shall still be continued, till this Court order otherwise. Deputies depart∣ing the Co with∣out to forfeit their al∣lowance ganted them from the CountryIt is also Ordered; That if any of the Deputies of the General Court, shall totally depart without leave from the General Court, before the Court be issued, he or they that shall so do, shall forfeit that allowance that the Country allows for the defraying his charge of attendance in the Court. and Malt to be distild ithout license Court to LicenseIT is Ordered by the Authority of this Court; That no Corn or Malt what ever shall be distilled into Liquors in any Plantation or Peculiar in this Colony without a particular license for the same from the County Court of that Coun¦ty where the Distiller lives. IT is Ordered by the Authority of this Court; That no Mans Corn or Hay that is in the field, or upon the Cart, nor his Garden stuffe, nor any other thing subject to present decay shall be taken in any Distress, unless he that takes it doth presently bestow it where it may not be imbezeled, nor suffer spoil or decay, or give security to satisfie the worth thereof if it comes to any harm. THat there may be some Provision made for the certain maintenance of Wi∣dows after the decease of their Husbands; It is Ordered by the Authority of this Court; That every Married Woman (living with her Husband in this Colony, o other where absent from him with his consent, or through his meer default, or inevitable providence,widows to have the thirds of the real estate of their husbands during life or in case of Divorce, where she is the innocent party) that shall not before Marriage be Estated by way of joynture in some Houses Lands, Tenements or other Here∣ditaments for term of her life, shall immediately after the death of her Husband have right and interest by way of dower in and to one third part of the real e∣state of her said husband that he stood of at the time of his decease in Houses and Lands, to be to her only during her natural life:widows to keep houses & fences to leave them in sufficient epai that are laid out for their thirds And that every such Widow so endowed as aforesaid, shall maintain all such Houses, Fences and Inclosures as shall be assigned her for her Dowry,Rest of estate to be disposed ac∣cording to will and shall leave the same in good and sufficient reparation; the remainder of the Estate to be disposed according to the Will of the deceased, or in defect thereof according to the distribution the Court shall make thereof. IT is Ordered by the Authority of this Court; That if any person be found Drunk in any private Family or House,Drunkenness in private houses penalty 20. s and the owner of the house to pay 10 he shall forfeit twenty shillings to the publick Treasury, and the Owner of the house where found and proved to be made drank, shall pay ten shillings to the publick Treasury. IT is Ordered by the Authority of this Court;Embodying into Church estate to be with consent of Gen. Court &c neighbour chur∣ches That no persons within this Colony shall in any wise imbody themselves into Church Estate without con∣sent of the General Court and approbation of Neighbour Churches. It is also Ordered by this Court; That there shall be no Ministry or Church Administration entertained or attended by the Inhabitants of any Plantation in this Colony distinct and separate from,what ministry church admini∣stration is approved &c and in opposition to that which is openly and publickly observed and dispensed by the approved Minister of the place, except it be by approbation of this Court and Neighbour Churches, upon penalty of the forfeiture of five pounds for every breach of this Order; Provided also,Proviso that this Order shall not hinder any private meetings o godly persons, to attend any duties that Christianity and Religion calls for, as Fasts, and Consciences, &c. nor take place upon any that are hindred by just impedi∣ments on the Sabbath from the publick Assembly by weather or water. This Court having seriously considered the great Divisions that arise amongst us about matters of Church Government, for the Honour of God, welfare of the Churches, and preservation of the publick peace so greatly hazarded; Do Declare; That whereas the Congregational Churches in these parts for the general of their Profession and practise have hitherto been approved▪A Congregational way approved we can do no less then approve & countenance the same to be without disturbance until better ight in an orderly way doth appear. But yet forasmuch as sun∣dry persons of worth for prudence and piety amongst us are otherwise per∣swaded (whose welfare and peaceable satisfaction we desire to accomodate) This Court doth Declare; That all such persons,with liberty to those of different perswasion &c being so approved according to Law, as Orthodox and Sound in the Fundamentals of Christian Religion, may have allowance in their perswasion and Profession in Church wayes or Assemblies without disturbance. Forasmuch as the open Contempt of Gods Word and Messengers thereof is the desolating sin of Civil States and Churches, and the Preaching of the Word by those whom God doth send is the chief ordinary means ordained by God for the converting, edifying and saving the Souls of the Elect, through the Presence and power of the Holy Ghost thereunto promised, and that the Ministry of the Word it set up by God in his Churches for those holy ends, and according to the respect or contempt of the same, and of those whom God hath set apart for his own work and imployment, the Weal or Woe of all Christian states is much furthered and pro∣moted; Contemptuous behaviourIt is therefore Ordered by the Authority of this Court, That if any Christian so called, within this Colony, shall Contemptuously behave himself towards the Word preached, o the messengers thereof, called to Dispense the same in any Congregation, when he doth Faithfully execute his service and Office therein according to the Will and Word of God;penalty either by Interrupt∣ing him in his Preaching, or by charging him falsly with an Errour, which he hath not taught,1st offence to be reproved and bound to good beaviour in the open face of the Church; or like a Son of Korah cast upon his true Doctrine o himself, any reproach to the dishonour of the Lord Jesu who hath sent him, and to the disparagement of that his holy Ordinance and maling Gods wayes contemptible and rediculous: That every such person or persons (whatsoever Censure the Church may pass) shall for the first scan∣dall be convented and reproved openly by the Magistrate in some publick As∣sembly,2d offence 5 li. and bound to their good behaviour. And if a Second time they break forth into the like contemptuous carriages, they shall either pay five pounds to the publick, or stand two hours openly upon a block or stool four foot high upon a publick meeting day,or stand upon a black a some publick meeting with a paper fixed on his Breast written with Capital Letters, AN OPEN AND OBSTINATE CONTEMNER OF GODS HOLY ORDINANCES, that others may fear and be ashamed of breaking out into the like wickedness. The word prea∣ched to be atten¦ded &cIt is further Ordered; That wheresoever the Ministry of the Word is esta∣blished according to the order of the Gospel throughout this Colony, every person shall duely resort and attend thereunto respectively upon the Lords day, and upon such publick Fast dayes, and dayes of thanksgiving as are to be ge∣nerally kept by the appointment of Authority. And if any person within this Jurisdiction,Penalty 5. s. provided it be prosecuted with∣in one month shall without just and necessary cause, withdraw himself from hearing the publick Ministry of the Word, after due means of conviction used, he shall forfeit for his absence from every such meeting five shillings; all such offences to be heard and determined by any one Magistrate or more from time to time; provided all breaches of this Law be complained of, and prosecuted to effect within one moneth after the same. Forasmuch as the peace and prosperity of the Churches, and the Members there∣of,the civil power to see the peace and ordinances of Christ be ob∣served No Church cen∣sure to degrade of civil dignity as well as civil Rights and Liberties are carefully to be maintained: the civil power to see the peace and ordinances of Christ be ob∣served No Church cen∣sure to degrade of civil dignity It is Ordered by this Court; That the Civil Authority here established hath power and liberty to see the Peace, Ordinances and Rules of Christ be obser∣ved in every Church according to his Word; as also to deal with any Church-member in a way of civil justice notwithstanding any Church-relation, Office or Interest, so it be done in a Civil and not in an Ecclesiastical way, nor shall any Church censure degrade or depose any man from any civil Dignity, Office or Authority he shall have in the Colony. THis Court being sensible of the great charge, difficulty and expense of time the Freemen of this Colony have been at in their personal attendance the Election at Hartford, and considering the many inconveniencies that otherwise may arise upon the yearly day of Election, and that the work of that day may be the more orderly, easily and speedily issued; Do Order; That henceforth all the Freemen of this Colony, without any other summons from year to year shall or may upon the second thursday in May yearly,The Freemen in person proxy to ttend the Electo ver &c the 2d. thursday in may annually either in Person or Proxy at Hartford attend and consummate the Election of Governour, Deputy Governour, and Assistants, and such other publick Officers, as shall be appointed them to be chosen. the Eection by Proxies may be so managed that there be no fraud or de∣ceit used therein; It is Ordered by the Authority of this Court;the Secr. to send forth the names of all thse nomi¦nated for elect. That the Secretary for the time being, shall with the Orders of October Court yearly, send a Copy of the names of all those who by the said General Court in Octobr, shall be appointed to stand in Nomination for Election the May following, which the Consta∣bles in eac Town shall publish to the Freemen;Constb. to ar all the Freemen to meet and to read the La And all the Freemen in the respective Towns shall be warned by the Constable or one deputed by him, to meet where he shall appoint upon the last tuesday in March or April annual∣ly, where they shall have read to them the Freemans Oath, and a Law which puts a penalty upon disorderly Voting, and the names of those appointed to stand for Nomnation, out of which number the Freemen may bring in to the said Constable the name of him who they would have for Governour for te year ensuing fairly written upon a piece of paper, which the said Constable shall receive, and in the presence of the Feemen,Votes for the ¦vernour sealed up &c put them up in a piece of Paper and seal them up, and write upon the ouside of the paper the name of the Town, and these Words, the Votes for the Governour: In like manner they shall bring in their Votes for the Deputy Governour, Treasurer and Secretary,Deputy Govern Treas & Sec which shall be received sealed up and writ upon as aforesaid what they are: They shall likewise bring in their Votes for all those that are Nominated to stand for Election, which Votes shall be a Paper with some writing, for Ele∣ction, and a white paper with no writing on it for a Blanck,papers with some writing on the votes, ppers blanks and they shall be∣gin with him that first stands in the Nomination, and bring in their Votes for him, which shall be received sealed up, and written upon as aforesaid, and so they shall proceed till they have past thorow the whole Nomination,all that ar no∣minated and the Constables that receives the Votes, and seals them up as aforesaid, shall by himself or one of the Deputies of the Court, convey the said Proxis to Hart∣ford, and deliver them at the Election, as tey shall be appointed to them who are ordered to receive and sort the said Votes. And at the time of Election, those that stand for Nomination shall be put to Election in the same order they are propounded, until the number required by Charter are Elected,Assistants to be lected in the same order stand nominated names of he voters to be sent with the proxies and then they shall cease And the Constable of each Town shall take an accompt of the names of all those that shall vote in their several Plantations, and send them with their Proxies. IT is Ordered by the Authority of this Court;where no heir is estates to be se∣cured to the pub¦lick Treasury That where no Heir or Owner of Houses, Lands, Tenements, Goods or Chattels can be found, they shall be secured to the publick Treasury till such Heir or Owners shall make due claim thereunto, unto whom they shall be restored upon just and reasonable . TO prevent any of our people going from us and taking up their abode in a prophane course amongst the Indian Natives of this Country; It is Ordered by the Authority of this Court;No English to live with Indians That whatsoever person or persons that now inhabits, or shall hereafter inhabit within this Jurisdiction,Penalty shall depart from us and settle or joyn with the Indians, they shall suffer one years Imprisonment at the least in the House of Correction. WHereas by reason of the great scarcity of Money, Executions being ta∣ken of several persons Goods that have been sold at very cheap rates to the extream damage of the Debtor; It is therefore Ordered by the Authority of this Court; That after publi∣cation hereof,How persons are to be chosen that are to be appri∣zers whatsoever Execution shall be granted for any Debts after Judgement, the Creditor shall make choice of one party, the Debtor of a se∣cond, and the Officer of a third, who shall prize the Goods so taken upon exe∣cution,All apprizers to be upon Oath which the Officer shall deliver to the Creditor; this course to be taken except in such cases where the Court doth appoint Apprizers, and all Appri∣zers shall be upon their Oath. IT is Ordered by the Authority of this Court; That the Constable or Mar∣shal,Who have power to cal forth meet persons to do exe¦cution upon de∣linquents by Order from the Governour or Deputy Gouernour, or any of the Assistants, shall have liberty and power to call forth any meet person to do exe∣cution upon any person or persons by whipping or otherwise, who shall have some allowance for the same from the Delinquent, as the Magistrate shall de∣termine. IT is Ordered by this Court; That those who live in several companies, in Farms emote from the Towns,Farms remote have liberty to keep from training e∣very training day they shall have liberty to keep one in each quarter at home upon every Training day, who is of age to bear Arms; Pro∣vided one man (where more then one man is) shall keep home but one Train∣ing day, before the rest of that place have taken their turns; and also those that shall so stay,Proviso shall keep and maintain sufficient Arms for themselves according to Law: And where any one Farm is six miles distant from any Town, in eve∣ry such Farm one in like manner may remain at home for the safety of the place. All particular in∣closures to be sufficiently fen∣ced or else da∣mage not to be recovered ProvisoIT is Ordered by the Authority of this Court; That all the Inhabitants of this Jurisdiction, shall make and maintain sufficient Fence or Fences to secure their particular fields and Inclosures against all sorts of Cattle (unruly Cattle only excepted) and whatever damage is done by Cattle through the insuffi∣ciency of Fence in such Inclosures (except before excepted) it shall not be recoverable by Law. For the prevention of differences that may arise in making or setting down of Fences, as well in Meadows a Vpland: The liberty of that Fence in setting down their fences in meadows and uplandsIt is Ordered by this Court; That in the setting of Posts and Rails in the Meadows and Homelots, there shall be a liberty of either party of twelve Inches from the dividend line for breaking of the ground to set the Posts on, and for the laying on of the Hedge, but the Stakes and Posts are to be set in the dividend line, and in upland there is a liberty of four foot alowed for a Ditch from the dividend line for either of the bordering parties where the propor∣tion of Fences belongs to them. IN regard it is found by experience, that there is a necessity that meet persons be appointed to view Common-Fences, &c. It is therefore Ordered by this Court; That in each Town in this Colony, there shall be yearly chosen two men,Fence viewers to be annually cho∣sen and sworn who shall be sworn to a due Execution of that work aforesaid, who are hereby impowred to fine neglects in making or repairing Fences according to the nature of the defects, and to levy the the fines, and to deliver it to the Townsmen for the use of the Town; and if any person chosen to this work shall refuse or neglect to attend the same, he shall forfeit twenty shillings to the Town Treasury where he inhabits,the penalty of refusing to ac∣cept the office 20. s unless he can make it appear that he is oppressed by his choice, and that others are un∣justly exempted. IT is Ordered by this Court;Magist. & Depot Ferry free That the Magistrates at all times (and such as are or from time to time shall be Deputies of the General Court while they are upon the Countries occasions) themselves and necessary attendance, viz. a Man and a Horse, shall be passage free in all Ferries throughout this Colony. IT is Ordered by the Authority of this Court;fines to be paid in currant pay That all fines and penalties put upon any for Misdemeanour and breach of Law, shall be paid in good and currant pay, viz. Wheat, Peas and Indian Corn, a third of each, or Pork, or in that which is equivolent thereunto, to be sold at an Out-cry to procure such pay. It is also Enacted by this Court; That the estraits for the levying of fines▪Fines to be levi∣ed once a year (both such as belong to the Colony, and such as belong to the several Counties) shall be at least once a year sent forth, and that in each County, the County Marshal be appointed to levy and receive the same for the said Counties use, as the Country Marshal doth for the Colony. It is also Ordered by the Authority of this Court; That all that is due for Actions to the publick Treasury, together with all such fines as shall be impo∣sed upon persons for delinquency according to Law by the respective County Court (not disposed by Law to perticular persons) together with what shall be raised by the Impost laid upon Wine and Liquors, and Strayes,Fines, Imposts & Strayes to defray Coun. co-charges or otherwise to be disposed for best advantage shall belong to the County Courts to defray their charge, and what remains shall otherwise be disposed by the said Courts for the best advantage of their Counties. IT is Ordered by the Authority of this Court; That whosoever shall kindle any fire in Woods or Grounds lying in Common or Inclosed, so as the same shall run into such Common Grounds or Inclosures before the first of March,Fire not to be set in woods &c be∣fore the 1st of march nor after the last of May or after the last of May, or on the last day of the week, or on the Lords day, shall pay all damages as come thereby, and half so much for a fine; and if he be not able to pay a fine then to be corporally punished by warrant from one Magistrate or more, as the offence shall deserve, not exceeding twenty stripes for one offence; Provided any man may kindle fire upon his own ground at any time so as no damage come thereby,proviso for witting burning of hewn or sawn Timber &c double dama¦ges either to the Country or any perticu∣lar persons. And whosoever shall wittingly and willingly burn or destroy any Frame, Timber, Hewn, Sawn or Riven heaps of Wood, Charcoal, Corn, Hay, Straw, Hemp, Flax, Fence, Pitch or Tar, or any other Estate, he shall pay dou∣ble damages. IT is Ordered by this Court and the Authority thereof;Forgery to b punished by the plory & paying double damages to the wronged party That if any person shall Forge any Deed or Conveyance, Testament, Bond, Bill, Release Ac¦quittance, Letter of Attorney, or any other writing to prevent Equity and Ju∣stice, he shall stand in the Pillory three several Lecture dayes or publick meet∣ings, and render double damages to the parties or party wronged thereby, and also be disenabled to give any evidence or verdict in any Court, or before any Magistrate. Fornication how to be punishedIT is Ordered by the Authority of this Court; That if any man shall com∣mit Fornication with any single Woman, they shall be punished, either by enjoyning to Marriage, or fine, or Corporal punishment, or all, or any of these, as the Court or Magistrates shall judge most agreeable to the Word of God. WHereas the French and Dutch do ordinarily Trade Guns, Powder and Shot with the Natives, to our great prejudice, and to the strengthening and animating of them against us, as by dayly experience we finde; and whereas the aforesaid French and Dutch do prohibit us all Trade with the Indians within their respective Jurisdictons under penalty of Confiscation: It is therefore Ordered by this Court; That after publication hereof, it shall not be lawful for any Frenhman,No Forreigners to trade with a∣ny Indian in this Jurisdiction Dutchman, or person of any other for∣reign Nation, or English living among them, or under the Government of them, or any of them to Trade with any Indian or Indians within the limits of this Colony,penalty confisca∣tion either directly or indirectly, by themselves or others, under pe∣nalty of confiscation of all such Goods and Vessels as shall be found so Traded, or the due value thereof, upon just proofs made of any Goods or any Vessel so Trading or Traded; and it shall be lawful for any person or persons Inhabiting within this Jurisdiction, to make seizure of any such Goods or Vessels Trading with the Indians as by this Law is prohibited, the one half whereof shall be to the proper use and benefit of the party seizing and the other to the publick. Freemens certifi∣catesIT is Ordered by the Authority of this Court; That for the future, such as shall desire to be admitted Freemen of this Corporation shall present them∣selves with a certificate under the hands of the major part of the Select-men where they dwell,Qualifications that they are persons of an honest, peaceable and civil con∣versation, according to what is willed by our Royal Soveraign, and that they have accomplished the age of twenty one years, and have twenty pound Estate in Housing or Land,ceptation beside their personal Estate in the common List, and that such person so qualified to the Courts approbation shall be presented one Ge∣neral Court, and admitted the following Court. It is also Ordered; That in case any Freeman shall walk scandalously or commit any scandalous offence,Scandalous Free∣men may be dis∣franchized and upon good behaviour resto∣red to their free¦dome it shall be in the power of any of our Courts of Assistants to Disfranchize such Freemen, who shall stand Disfranchized till by his good behaviour the Court of Assistants shall see cause to restore him to his Freedome again. It is also further Ordered by this Court; That such persons as are approved to be Freemen of this Colony, they shall take the Oath that is already establi∣shed upon Record to be administred to the respective Freemen; And further, that all such persons as shall refuse to take the said Oath,All Freemen to take the freemens Oath though otherwise they are approved persons, yet they shall not partake of the priviledges of the Free∣men of this Colony until the said Oath be administred to them. UPon complaint of great disorder by the use of the Game called Shuffle board, in Houses of Common-entertainment, whereby much precious time is spent unfruitfully, and much waste of Wine and Beer occasioned; Shuffle board prohibitedIt is therefore Ordered by the Authority of this Court; That no person shall henceforth use the said Game of Shuffle-board, or any other Game in any such House, nor in any other House used as common for such purpose, upon the penalty for every keeper of such house to forfeit for every such Offence twenty shillings,Penlty and for every person playing at the said Game in any such house, to forfeit for every such offence five shillings. Whereas the Court hath not so fully as may be needful Declared what Games they disapprove and prohbit the use of: This Court do therefore now Order;Cards, Die and Tables not to played That if any person or persons in this Colony of what rank or quality soever, shall after the publication of this order, play at Cards, Dice or Tables, the persons playing, or that shall play more or less at any of the aforesaid Games,penaly 20. s. shall pay for every offence twenty shillings a piece to the publick Treasury, and the head of that Family where any such Game is used, with his privity or consent,a third to the Informer shall pay in like manner twenty shil∣lings for each time any such Game is played in his house, one third part of the fine shall be to the party or parties that discover the offence, the remainder to the Treasury. WHereas it is found by experience, that some there are who are injurious to their Neighbours, by throwing down the Fences and Bars, and leaving o∣pen the Gates of Corn fields and Meadows, whereby much damage doth or may accue to the Proprietors of such field or meadows, For he prevention whereof: It is Ordered by the Authority of this Court;persons leaving open Gates, bars fnces of common fields pen∣alty 10 s. 5 s. to Informer Any one Assist. or Commis. to hear, and issue any such case That whosoever shall throw down, or leave open any Gate, Bars or Fences of any Corn-field or Meadow, he shall pay as a fine for every such default ten shillings, five shillings to the per∣son complaining and proving the same, the rest to the Proprietors of the said Fields, and answer all damages that shall come thereby, any one Assistant or Commissioner to hear and determine any such case. IT is Ordered by the Authority of this Court; That the Clerks of the several County Courts, shall by their Warrant require one or more honest, able,Grand-jury men to be summoned and sworn and judicious man or men of every Plantation in their County, to appear at their County Court to serve on the Grand jury, who are by the said Court (or by one of the Assistants or Commissioners as the Court shall appoint) be sworn to a faithful attendance on that work of making presentment of such breaches of Law or other Misdemeanours as shall come to their cognizance;f they appear not &c and if any Grand-jury-men so warned, shall neglect to appear according to warrant, or re∣fuse to take his Oath, he shall forfeit twenty shillings to the County Treasury.penalty 20. s. IT is Ordered by the Authority of this Court;Guards to attend publick times of worship where there are 100 souldiers the guard to be 20 That there shall be a Guard appointed in every Plantation to attend on the Sabbath and other dayes of publick Worship compleat in their Arms, with Powder and Bullets (at least ve charges) and in every Plantation where there are one hundred Souldiers, there shall be twenty to serve on the Guard, and in no Plantation shall there be less then eight Souldiers and a Sergeant:and in no Town less ten ten allowance of powder Militry officers to appoint the Guard And every Souldier that is of the guard shall have allowed them half a pound of Powder a piece by the Town annually And it is further Ordered; That the chief Military Officers in every Planta¦tion, shall call forth so many of their Train-band as by order are required to serve on the Guard to attend that service; Provided that no person shall be compelled to attend that service two years together;Serg. to see the guard compleat in arms and in a∣munition and the Sergeants of the Guard are to take care that their respective companies attend the Guard with their Arms well fixed, and with Powder and Bullets according to Law. Guards to attend publick times of worship where there are 100 souldiers the guard to be 20 and in no Town less ten ten allowance of powder Militry officers to appoint the Guard IT is Ordered by this Court; That the Governour, or Deputy Governour,wh have power to reprieve a con¦demned malefact. or any three Assistants concurring, shall have power to Reprieve a condemned Malefactor to the next General Court. It is also Ordered; That the Governour, and in his absence the Deputy Go∣vernour shall have a casting voice whensoever an equi-vote shall fall out in the Court of Assistants or General Court,the Gov. & Presid to have a casting vote &c so shall the President or Moderator have in all civil Courts or Assemblies. THis Court being sensible of the danger persons are in of being poysoned in their Judgements and Principles by Heretick, whether Quakers, Ranters, Adamites, or such like: quakers, Ranters Adamites not to be entertained unnecessarily penalty 5. lDo see cause to Order; That no persons in this Colony shall give any un∣necessary entertainment unto any Quaker, Ranter, Adamite, or other notori∣ous Heretick, upon penalty of five pounds for every such persons entertainment, to be paid by him hat shall so entertain them: And five pounds per Week shall be paid by each Town that shall suffer their entertainment as aforesaid. Such Hereticks to be committed to pisn or sent away. Unnecessa∣ry discourse with them penal. 20. sIt is also Ordered by the Authority of this Court; That it shall be in the power of the Governour, Deputy Governour or Assistants to order, that all such Hereticks as aforesaid be committed to Prison, or sent out of this Colony; and no person shall unnecessarily fall into discourse with any such Heretick, upon the penalty of twenty shillings. Quakers Books not to be kept but by Magist. & Teaching Elders penalty 10. sAnd it is further Ordered; That no person within this Colony shall keep any Quakers-books or Manuscripts containing their Errours (except the Gover∣nour, Magistrates and Elders) upon penalty of ten shillings per time for every person that shall keep any such Books after the publication hereof, and shall not deliver such Books to the Magistrate or Minister. It is also Ordered; That all such Books when, and wheresoever they are found,Such books to be supprest by the County Courts except before excepted, shall by the Constable be seized and delivered to the Assistants or Commissioners, to be kept by them till the next County Court in that County, and then the said County Court shall take care and full order that all such Books as aforesaid be utterly supprest. It is also Ordered; That no Master of any Vessel shall land such Hereticks in this Colony,No Master of ves¦sel to land such Hereticks if they do thy are to transport them hence penal. 20. l if they do, they shall be compellable to transport them again out of this Colony by any one Assstant or Commissoner at their first setting sayl from the Port where they landed them, upon penalty of twenty pound to be paid by the said Master as shall not transport them as aforesaid. WHereas the maintaining of High-wayes in a fit posture for passage, accor∣ding to the several occasions that occur, is not only necessary for the com∣fort and safety of man and beast but tends to the profit and advantage of any people in the issue: It is therefore thought fit and Ordered by the Authority of this Court; That each Town within this Colony,Surveyors to be chosen in each Town shall every year chuse one or two of their Inha∣bitants to be Surveyors, to take care of and oversee the mending & repairing of the High-wayes within their several Towns respectively, who have hereby po∣wer allowed them to call out the several persons or Teams fit for labour within their Town-ship (Magistrates,their powers who exempted from labour every person com¦pellable to work to work 2 dayes at least per year Commissoners, Ministers, Ruling Elders, Phy∣sitians and School-masters excepted) two dayes at least in each year, and so many more as in his or their judgement shal be found necessary for the attaining of the aforementioned end, to be directed in their works by the said Surveyor or Surveyors: and it is left to his or their liberties either to require the labour of the several persons in any Family or of a Team & one person where such are, dayes notice to be given as he finds most advantagious to the publick occasions, he or they giving at least three dayes notice or warning before hand of such mployment, and if any re∣fuse or neglect to attend the service in any manner aforesaid, he shall forfeit for every dayes neglect of a mans work three shillings, and of a Team six shil∣lings, which said fines shall be imployed by the Surveyors, to hire others to work in the said wayes:penalty every prsons neglt▪ 3. s. And the Surveyors shall within four dayes after the several dayes appointed for work, deliver into some Magistrate a true present∣ment of all such as have been defective, with their several neglects, who are immediately to grant a Distress to the Marshal or Constable for the levying of the incurred forfeiture,Surveyors to present neglects by them to be delivered to the Surveyors for the use a∣foresaid;Penalties to be levyed and how employed. And if the Surveyor neglect to perform the service hereby commit∣ted to him, either in not calling out all the Inhabitants in their several propor∣tions as before, or shall not return the names of those that are deficient, he shall incur the same penalty as those whom he passes by are lyable to,Surveyors neg∣lct to be . by vertue of this order, which shall be employed to the use aforesaid, and to be levyed al∣so by distress upon information and proof before any one Magistrate.and fines levy▪ IT is Ordered by the Authority of this Court; That after the publication of this Order,Raw hides and Tallow not to transported. if any person in this Colony shall endeavovr to transport or send away any raw hide or hides, or tallow out of this Colony, by shipping them aboard any vessel for that end,Upon penalty of forfeiture. he shall forfeit the said Hides and Tallow so ship∣ped, or the value thereof, one third part thereof shall be to him tha discovers the transgression, and complains thereof, the other part to the publick Treasury: It is also Ordered; That no Master of any ship or other vessel,No Master or Ships &c 10 re∣ceive . shall receive any such Hides or Tallow as aforesaid, aboard his ship or vessel, to be so trans∣ported upon the like penalty; Provided that any person, stranger or other may transport any Hides or skins brought from beyond seas by way of Merchan∣dize, or the skins of Beaver, Moose or Otter. WHereas there hath been a great abuse in several Towns and Plantations in this Colony, of buying and purchasing Home lots, and laying them toge∣ther, by means whereof great depopulation may follow, for the prevention whereof: It is Ordered by the Authority of this Court; That all dwelling or mansion houses,Mansion house to be upheld that are or shall be allowed in any Plantation or Town within this Ju∣risdiction, shall be upheld, repaired and maintained sufficiently in a comely way, as also, whosoever shall possess and enjoy any Home-lots within any such Plantation or Town that is not yet built upon, he shall within twelve months after the publication hereof,home lotts to be built upon, penalty of 20 s p. year. erect and build a house there fit for an Inhabitant to dwell in, if his Lot be one Acre and half unless the Court upon knowledge of the case, finde cause to abate or give longer time for building, upon the pe∣nalty of twenty shillings per year, for every breach of this order, to be paid to the Town Treasury. FOr the upholding of a good breed of Horses in this Colony: It is Ordered by this Court; That no Stone Horse above two years old shall be suffered in Commons and Woods at liberty, unless he be of comely proportion, and sufficient stature, not less then thirteen hands high, reckoning four inches to a hand, and be viewed and allowed by the major part of the Se¦lect men of the Town where the owner liveth; and if any person or persons turn any Stone Horse upon the Commons, or at liberty, or in the Woods, being not viewed and allowed as before, he or they shall forfeit twenty shillings a moneth for every Stone horse running at liberty after he is two years old, which penalty the Select men are to order the levying thereof, and imploy it to the Town use: And if the Select-men neglect their duty herein, they shall forfeit twent shillings for every defect to the County Treasury. It is also Ordered; That no person in this Colony shall sell any Horse or mare,Horses not to be sold to Indians penalty 5 li great or small, to any Indian or Indians, upon the penalty of forfeiting five pounds, one third part to the complainer, the rest to the publick Treasury. It is also further Ordered; That every person or persons, that shall sell bar∣ter,Sales & exchan∣ges of horses to be cutted in the Brand book give or exchange any Horse or Horses, or shall convey or transport them out of the Colony, not to return them again, be or they shall enter every such Sale, Barter, gift or exchange, or transportation, (within ten dayes next after the said Sale,6 d to be paid for entring 40 s fine for breach of this law &c.) in the Brand-book in the Town where the beast so sold, Barter'd given, or exchanged was taken up and did belong, with the natural and artificial marks, colour and age of the said Horse or Horses; paying six-pence for the entry of every Horse as aforesaid, to the keeper of the Brand book, or shall forfeit for every default herein forty shillings, one third part to the com∣plainer, the rest to the publick Treasury. IT is Ordered by the Authority of this Court; That no inhabitant in this Co∣lony,Houses & lnds to be sold none but inhabi∣tants of the town it is without con∣sent of the town shall have power to make sale of his accomodations of House or Lands to any but the Inhabitants of the Town, wherein the said House and Land is scituate, without the consent of the Town, or unless he have first propounded the sale thereof to the Town where it is Scituate, and they refuse the sale tendred or to give so much as another chapman will. THis Court taking into serious consideration the great inconvenience that may ensue to Orphans, whose Parents deceasing intestate, that in their life time were possessed of a real Estate of Housing and Lands, such as may be appointed to administer to the estate, may through inconsiderateness, make Alienations of such Lands and Housing whereby the proper Heirs may come to be disinherited of that Estate, which ought to be reserved for them; Sales of houses & lands belong∣ing to heirs un∣der age to be void in law except by the General CourtDoe therefore order; That after the publication hereof, all sales or alienati∣ons of housing or lands of persons deceased by Administrators, where is survi∣ving any proper heire to the estate of the person deceased shall be voyd & of none effect, unless it be rattifyed and established by the approbation of the General Assembly, and whatsoever distribution of estate is ordered by any ci∣vill Court in this Corporation to Legatees or proper heires: If it be in housing or lands the Execution or payment thereof, by the person or persons therein concerned, or thereunto appointed shal be at the same value it was Inventoried. It is also Ordered; That when any persons dye intestate, the eldest Son shall have a double portion of his whole Estate,Eldest son to have a double portion &c real and personal, except he hath formerly received it, in whole or in part, unless the County Court or Court of Assstants, upon just cause shall order otherwise. Houses belong∣ing to heirs to be kept in repair & so to be delive∣red to themIT is Ordered by the Authority of this Court; That all such Housing as ap∣pertains to the Estate of the deceased, shall be kept in Tenantable repair out of the revenue of the Land, and so to be delivered to the Legatees, at the time appointed in the distribution extraordinary casualties excepted. IT is Ordered by this Court; That no Man or Woman that hath a Wife or Husband in forreign parts, shall abide in the Colony so separate above two years, nor shall any that have been three years allready separated,Husbands and wives not to separate a¦bove 2 years penalty 40 s per month abide in this Colony, to separate above one year without liberty from this Court upon pe∣nalty of forty shillings, per moneth for each transgression of this order, one third part whereof shall be to the informer, the other part to the publick Treasury. IT is ordered by the Authority of this Court; That no person,Idle persons to be presented to the next Magi∣strate. &c housholder or other, shall spend his time idly or unprofitably under pain of such punish∣ment, as the Court shall think meet to inflct; and for this end, it is Ordered that the Constable of every place, and Grand-Jury shall use special care and diligence to take knowledge of offendors in this kind, and present them to the next Magistrate who have hereby power granted to hear and determine the ease according to his discretion, or transfer it to the next Court. IT is Ordered by the Authority of this Court;Wine and Li∣quors to be en∣tered with Cu∣stom Masters e∣very Butt of wine to pay 13 s 4 d Every An∣chor of Liquors 3 s 4 d That whatever wine or liquors are brought in and landed in any part or port in this Colony, except such as is landed for Transportation, shall pay for every Butte of Wine Thirteen Shillings and four pence, And for every Anchor of Liquors Three Shillings and four pence, and so proportionably for all greater or lesser Casks or Quantities, all which Wines or Liquors shall be entered in such place appointed by the Court as may be most convenient and nearest to repair unto. This Order to be duely observed upon the penalty of forfeiting all such wine and li∣quors as are discovered, and proved to be omitted or neglected to be entered before they were landed.Cen▪ or County Courts to ap∣point Custom-Masters There Fees for Entry 2 s a Butt of Wine 1 s & Anchor Li∣quors And this Court or the County Courts are to appoint Custom Masters from time to time in the respective plantations, which said Custom Masters shall be paid for the entry of every Butt of Wine Two shillings, and for every An∣chor of Liquors One Shilling, and so proportionable for all greater or lesser Quantities. And the Merchant or owner of such wine or liquors as is landed shall de∣liver and pay unto the Custom-Master,The owner of Wines and Li∣quors to pay the custom thereof in currant pay or in wine and Li∣quors apprized according to this order what is due for Custom by this Order in Country pay, or in wine or liquors, according as the Officer and Owner can agree, to the contentment and satisfaction of the said Officer, or else the owner and Officer to nominate a third man, who shall put a final price between them in point of valuation of the wines or liquors for Custome; but if they cannot agree upon notice from the Officer, the County Treasurer for the time being shall determine the price thereof, and being so Ordered the Officer and Mer∣chant shall accept thereof. And it is further Ordered;The Officers po∣wer to seize wine and Liquors not enred or where the Cu∣stom is not pd That the Officer who is to enter the said wine and Liquors, and to receive the Customs, hath hereby power; and is required to go into all houses or Cellars where he knoweth or suspecteth any wine or liquors to be, and from time to time he shall seize upon all such wine and li∣quors as is not entered according to law, and also seize upon and take possessi∣on of so much Wine or Liquors as to make payment of what Custome is due according to entries made, and is refused or neglected to be paid in due manner according to this Order; And all Constables and other Officers are hereby re∣quired to assist and aid the Officer in the discharge of his duty,Constables and other Officers to lend him their Assistants and helping to break open such Houses or Cellars, If the owners of such wine or Liquors shall refuse to open their doors or deliver their keyes in a peaceable manner, and whatsoever Officer or other person shall refuse or neglect to give their Assistance as aforesaid,Wines and li∣quors so seized to be one half to the publick the rest to the and in seizing and Transporting such Wine and Liquors for the use of the publick, shall forfeit Ten Shillings to the publick Treasury, and all Forfeitures upon this Order shall go one half to the Custome Master, and the other half to the Treasury. Customs to re∣main to the useIt is also Ordered; That the Custome of Wine and Liquors shall be and re∣main to thy use of that County in which those Goods are landed. IT is ordered by the Authority of this Court; That no man shall be compelled to do any work or service for the publique,Impresses to be warrant from Authority unless it be by warrant from Au∣thority, and have reasonable allowance therefore, Nor shall any mans cattell or Goods of what kind soever be pressed or taken for any publick use or service unless it be by vertue of warrant from Authority,And for reasona∣ble allowance for their service nor without such reasonable prizes and hire as the ordinary rates of the Country do afford; and if the Cat∣tle or Goods perish,If damage come to them to be re∣compensed. or suffer damage in such service, the Owner shall be duely recompenced. IT is Ordered by the Authority of this Court; That no mans person shall be Restrained or Imprisoned by any Authority whatsoever, before the Law hath sentenced him thereunto if he can put in sufficient security, bayl or main-prize for his appearance and good behaviour in the mean time, unless it be in Crimes Capital, and Contempt in open Court, or in such cases where some ex∣press Law doth allow it. THis Court judging it meet that some means should be used to convey the knowledge of God and of his Word to the Indians and Natives amongst us: Do Order; That one or more of the Teaching Elders of the Churches in this Jurisdiction, with the help of an able Interpreter, shall be desired as often as he may in every year,Indians to be taught the know¦ledg of God. &c to go amongst the neighbouring Indians, and endeavour to make known to them the counsels of the Lord, thereby to draw and stir them up to direct and order all their wayes and conversations according to the rule of his word; and the Governour, and Deputy Governour, and other Magi∣strates are desired to tke care to se the thing attended, and with their own presence, so far a may be convenient, to encourage the same. It is also Ordered by ths Court; That where any company of Indians do sit down near any Town or English Plantation, they shall declare who is their Sachim or Chief,Indian sachems to pay the Tres¦passes of Indians under them and that the said Sachim or Chief shall pay to the English such Trespasses as shall be committed by any Indian in the said Plantation adjoyn∣ing, either by spoiling or killing of Cattle or Swine, either with Traps, Dogs, or Arrows, or other means, and they are not to plead it was done by Strangers, unless they can produce the party, and deliver him or his goods into the custody of the English, and they shall pay double damage if it were done voluntarily: The like engagement this Court also makes to them,The Courts in¦gagement to the Indians in case of wrong or injury done to them by the English, which shall be paid to the party by whom it was done, if it can be made to appear, or otherwise by the Town in whose limits such facts are committed. This Court seriously considering the many wilful wrongs and hostile practices of the Indians against the English, together with their entertaining, protecting and rescuing of Offenders, as late our experience sheweth; which if suffered the peace of the English cannot be secured: It is therefore Ordered by this Court; (according to the conclusions of the Commissioners of the United Colonies at New-Haven,Indians that of∣fend to be seized Anno. 1646.) That in such cases the Magistrates may at the charge of the Plaintiffe, send some convenient strength of English, and according to the nature and value of the of∣fence and damage, seize and bring away any of that Plantation of Indians that shall entertain,with those that protect them, protect or rescue the offender, though it should be in another Ju∣risdiction, when through distance of place, commission or direction cannot be had from them after notice and due warning given them as abbettors, or at least accessary to the Injury and dammage done to the English.Women & chil∣dren to be sa∣ringly seized Only women and children to be sparingly seized, unless known to be some way guilty; and because it will be chargeable keeping Indians in prison, and if they should escape, they are like to prove more Insolent and dangerous after; It is thought fit that upon uch seizure the delinquent or satisfaction be again demanded of the Sagamore or plantation of Indians guilty or accessary as before,Indians seized to be delive to the party and if it be denyed, that then the Magistrates deliver up the Indian seized to the party or parties endamaged either to serve or to be otherwise disposed of in way of Mer∣chandize as the case will justly bear; And though we foresee that such severe though just proceedings may provoke the Indians to an unjust seizing of some of ours,The enuing De∣claration to be published yet they could not at present finde any better means to preserve the publick peace, all the aforementioned outrages and Insolencies tending to an open war; only it is Ordered, that before any such seizure be made in any plantation of Indians the ensuing Declaration of the Commissioners be publi∣shed, and a coppy thereof given to the particular Sagamore. The Commissioners for the Vnited Colonies considering how peace and righte∣ousness may be preserved betwixt all the English and the several Plantations of the Indians: Thought fit to Declare and Publish,Commissioners Dclartion That as they will do no in∣jury to them, so if any Indion or Indians of what Plantation soever, do any wilful damage to any of the English Colonies, upon proof, they will in a peaceable way require just satisfaction according to the nature of the offence and damage, but if any Sagamore or Plantation of Indians, after notice and warning, entertain, hide, protect, keep, convey away, or further the escape of any such offender or offenders, the English will demand satisfaction of such In∣dian, and Sagamore, or Indian Plantation, and if they deny it they will right themselves as they may upon such as so maintain them that do the wrong, keeping peace and all tearms of Amity and Agreement with all other Indians. It is also Ordered by the Authority of this Court; That no Indian or Indi∣ans shall be suffered to make any hostile attempts upon any Indian or Indians in any English Town or House in this Jurisdiction,Indians not to march through any Town in a hostile manner without lave neither shall they march through any Town in a Hostile manner without leave from the Authority of the place. It is Ordered by the Authority of this Court; That no Indian or Negro servant shall be required to Train, Watch or Ward in this Colony.nor train nor watch or ward It is also Ordered; That for all Lands whatsoever granted by this Court to particular Towns or Persons within this Colony wherein any Indians have right and interest,Indian rights to be for by the grnt the Grantee shall agree with the Native Proprietors respecting their rights to prevent further inconveniencies that might ensue or arise through neglect hereof, and this the Court doth judge requisite to be attended in all former Graunts; although it hath not been imposed or incerted in the said Graunt. This Court being sensible of the inconveniencies that may come by the Indi∣ans coming into our Towns in the night season, and taking that opportunity to supply themselves with Lquors and prohibited goods; Do therefore Order; That whatsoever Indian or Indians shall be found pas∣sing or repassing in any Town in this Colony after the shutting in of the even∣ing, except he can give sufficient reason for the same,Indians no pass in our towns after evening shut pen. 20. . or 6 stripes he shall forfet twenty shillings, fifteen shillings to the Treasury and five shillings to the Compainer, or be whipt six stripes, any one Assistant or Commissioner hath power to hear and issue any such complaint. And the said Assistant or Commissioner before whom any such complaint shall come, hath hereby power granted him to secure such Indian or Indians by committing them to Prison, or setting a Watch upon them till they may have opportunity to heare and issue such complaints; This order to be published to the Indians in or about each plantation in this Colony. For the prevention of the breach of the Sabbath by the Indians within this Colony: It is Ordered by this Court; That whatever Indian or Indians shall labour or play on the Sabbath within the English limits,Prophanation of the Sab. by Indi¦ans &c penalty 5 s. or it in stocks an hour and on the English Lands, he shall pay five shillings as a fine, half to the Treasury, and the other half to the Complainer, or sit in the Stocks one hour; any one Assstant or Commissioner to hear and determine any such complaint: The Constables in each Town are required to publish this Order to the Indians inhabiting within their respective limits. Powawing for∣bidden pen. 5 li person of 21 years of age countenancing the same penal∣ty 20 sIt is also Ordered; That no Indian shall at any time Powaw or perform out∣ward worship to false Gods, or to the Devil within this Jurisdiction, upon the penalty of the forfeiture of five pouns, to be paid to the publick Treasury by every such Powaw, and twenty shillings by every person of the age of twenty one years that shall countenance the same by his presence. Whereas it is too manifest that the Natives about us, notwithstanding all Counsel and Advice (to the contrary) given them by the Authority here, have, and still do proceed to commit Murther, and kill one another within the English Plan∣tations, and upon the English Land, and take no course that such justice be executed upon such Malefactors as may take off the guilt of Blood from the Land; For the prevention whereof: It is Ordered by the Authority of this Court; That for the future, whatever Indian or Indians shall wilfully and violently all upon any Indian or Indians within this Colony,Indian Murde∣rers to be put to death and upon the English Land (except it be such that they are at open war with) and murther him (if it be legally proved) he shall be put to death; And if the Indians do not Execution upon such Murtherers or Murthe∣rer, forthwith the next civil Officer upon information thereof shall forthwith cause him or them to be Apprehended, and without Bail or Main prize commit him or them to the Common Goal, there to be secured for a Tryal at the next Court of Assistants,and secured for a Tryal and the Constables in the several Plantations are hereby required to take sure course that this Order be duely published to the Indians within their respective limits. IT is Ordered by this Court and the Authority thereof; That no person shall be Indicted,Complaints or Presentments to be made within 1 year Presented, Inforred against, Complained of to any Court or Magistrate within this Colony, for the breach of any penal Law or any other Misdemeanour, the forfeiture whereof belongs to the Country, unless the said Indictment or Complaint be made and exhibited within one year after the of∣fence be committed; and if any such Indictment, Presentment, Information or Complaint be not made within the time limited, then the same shall be void and of none effect; provided alwayes this Law shall not extend to any Capital offence, nor any Crimes that may concern loss of Member or Banishment, or to any Treachery against the Colony, nor to any Fellonies above ten shillings, nor shall it hinder any person grieved by any wrong done to him or his Wife, Children or Servants, or Estate real or personal, but that every such person shall have remedies as formerly he might or ought to have. FOrasmuch as there is a necessary use of Houses of Common Entertainment in every Jurisaiction, and of such as retail Beer, and Wine, and Victuals, yet be∣cause there are so many abuses of that lawful liberty, both by persons entertaining, and persons entertained, there is also need of strict Laws and Rules to regulate such an imployment; It is therefore Ordered by the Authority of this Court; That no person or persons licensed for Common entertainment, shall suffer any to be Drunken,Inkeepers to suffer to be Drunk or ipple unseasonably or drink excessively, viz. above halfe pint of Wine for one person at one time, or to continue tipling above half an hour, or at unseasonable times, or after nine of clock in the night, in or about any of their Houses, on penalty of five shil∣lings for every such offence, and every person found Drunken,Drunkenness de∣scribed so that he be thereby bereaved or disinabled in the use of his understanding, appearing in his speech or gesture in any of the said Houses or elsewhere, he shall forfeit ten shillings to the publick Treasury,penalty 10 s and for excessive Drinking three shillings and four pence,Excessive drink∣ing 4 d & for tipling &c 2 6 d unseasonable tipling 5 s for want of y to be imprison∣ed or set in stocks &c and for continuing Tipling above half an hour two shillings and six-pence, and for Tipling at unseasonable times after nine of clock at night five shillings for every offence in these particulars, being lawfully convicted thereof, and for want of payment, such shall be imprisoned till they pay, or sit in the Stocks one hour or more in some open place as the weather will permit, not exceeding three hours o one time; Provided notwithstanding, such licensed persons may entertain Sea-faring men, or Land Travellers in the night season when they come first on shoar,provise or from their journey for their necessary re∣freshment, or when they prepare for their Voyage or Journey the next day early, so as there be no disorder among them, and also Strangers, Lodgers and other persons in an orderly way may continue in such Houses of Common En∣tertainment during Meal-times, and upon lawful business what time their oc∣casions shall require. And it is also Ordered; That if any person offend in drunkenness,For second of∣fence double fines third of∣fence treble or punish by whip excessive or long drinking the second time they shall pay double fines, and if they fall into the same offence the third time, they shall pay treble fines, and if the par∣ties be not able to pay their fines, then he that is sound drunk shall be punished by whipping to the number of ten stripes,fourth offence to be imprisoned till sufficient sureties for the good behaviour be brought and he that offends by excessive or long drinking, shall be put into the Stocks for three hours when the weather will not hazard his life or limbs; and if they offend the fourth time, they shall be imprisoned till they put in two sufficient Sureties for their good Behaviour. And it is further Ordered; That the several Towns within this Jurisdiction shall provide amongst themselves in each Town one sufficient Inhabitant to keep an ordinary for Provision and Lodging in some comfortable manner,Every Town to have an ordinary upon the penal∣ty of 40 s per Moneth that Passengers and Strangers may know where to resort; And such Inhabitants as shall be chosen by the several Towns for that service, shall be presented to the next County Court in that County, or to the two next Magistrates to be ap∣proved and licensed to attend that imployment; and every Town that shall not attend this Order, shall forfeit for their neglect therein forty shillings a moneth (for every moneth they shall be defective therein) to the publick Treasury. It is also Ordered; That every person licensed for Common Entertainment shall have some suitable Signe set up in the view of all Passengers for the dire∣ction of Strangers where to go, where they may have entertainment;Every Ordinary to have a sign per the first of September 1673 upon pen of for∣feiting 20 s &c and such as shall have no such Sign by the first of September 1673. shall pay a fine of twenty shillings to the Publick Treasury, and so twenty shillings every quarter of a year till they have effected the same. And it is also Ordered; That every In-keeper or Victualler shall provide for Entertainment of Strangers Horses, viz. one or more Inclosures for Summer,In-keepers duty and Hay and Provender for Winter, with convenient Stable room and atten∣dance, under penalty of two shillings six pence for every dayes default,pen 2 s 6 d per diem and dou∣ble damage to the party thereby wronged, except it be by inevitable accident. It is also further Ordered; That no In-keeper, Victualler, Wine drawer, or other, shall deliver any Wine or Liquors, or suffer any to be delivered out of his House to any which come for it,Wine or Liquors drawers to re∣quire a note of what they deli∣vered out of thr house &c unless they bring a note under the hand of some one Master of a Family and allowed Inhabitant of that Town, and with such moderation for quantity as they may have reason to conceive it may not be abused, and shall be ready to give an accompt of their doings herein when they are called thereto under censure of the Court in case of delin∣quency. persons to be re∣ceived inhabi∣tants must be of hnest conversa∣tionIT is Ordered by the Authority of this Court; That no person shall be recei∣ved a Inhabitant into any Town in this Colony (but such as are known to be of an honest conversation and) accepted by the major part of the Town. IT is Ordered by the Authority of this Court; That after the death and de∣cease of any person possessed of an Estate,Inventories to be made and ex∣hibited in court proved and re∣corded be if more or less, and who ma∣keth a written or nuncupative Will, those men which are appointed to order the affairs of the Town where any such person deceaseth, shall within one moneth after the same at farthest, cause a true Inventory to be taken of the said Estate in writing, as also take a copy of the said Will or Testament, and enter it into a Book, or keep the Copy in safe custody, as also enter the names upon Record of the Children and Legatees of the Testator or deceased Person, and the said Select-men are to see every such Will and Inventory to be exhibited in to the next County Court in that County, where the same is to be proved & Re∣gistred;Select-men to see the Estate preserved and the said Select-men are to do their best endeavours in seeing that the Estate of the Testator be not wasted nor spoiled, but be improved for the best advantage of the Children or Legatees according to the minde of the Te∣stator for their and every of their use: but when any person dyeth intestate, the said Select-men shall cause an Inventory to be taken and exhibited into the next County Court in that County,If no Kindred be heard of the Court to admi∣nister which Court shall grant the Administration of the Goods and Chattels to the next of Kin, joyntly or severally, and divide the Estate to Wife (if any be) and Children, or Kindred according to Law, and for want of Law,All charges a∣bout securing of estate to be paid ut of the estate according to rules of Righteousness and Equity: And if no Kindred be found, the Court to Administer for the publick good of the Colony, provided there be an Inventory Registred, that if any of the Kindred in future time appear, they may have justice and equity done unto them; and all charges that the Publick, Court or Select-men are at, about the trust committed to them either for writing or otherwise,person unsatisfi∣ed with the dis∣trbtin is to be paid out of the Estate. And if any person concerned in the Estate, shall conceive that the distribution made by the County Court, be not either according to Rules of Justice or Equity, there is liberty hereby granted for the agrieved party to apply himself to the Court of Assistants for relief. And it is also further Ordered; That the Clerks of the County Courts, shall Record all Wills and Inventories that are exhibited in the County Courts and approved,Wills and Inven¦tories to be re∣corded & filed and file the Original of them, and grant copies of them to such as shall desire and pay for them. Whereas also it was recommended by the Commissioners of the United Co∣lonies,Wills proved in one Colony to be accepted in the rest that for the more speedy and free passage of Justice in each Jurisdiction to all the Confederates; if the last Will and Testament of any person be duely proved in, and certified from any one of the Colonies, it be without delay ac∣cepted and allowed in the rest of the Colonies, unless some just exception be made against such Will or the proving of it, which exception to be forthwith duely certified back to the Colony where the said Will was proved, that some just course may be taken to gather in and dispose the Estate without delay or damage. that Colony in which he belongsAnd also, that if any known Planters or setled Inhabitants dye intestate, Administration to be granted by that Colony unto which the deceased did be∣long, though dying in another Colony: And the Administration being duely certified, to be of force for the gathering in of the Estate in the rest of the Co∣lonies, as in the case of Wills proved where there is no just exception returned. But if any Person possessed of an Estate who is neither Planter nor setled In∣habitant in any of the Colonies dye intestate,unsetled person, dying intestate administratin to be granted by the Colony he dyes in, the Administration (If just cause besound to give Administration) be granted by that Colony where the person shall dye and depart this Life, and that care be taken by that Goverment to gather in and secure the Estate until it be demanded, and may be delivered ac∣cording to Rules of Justice: which upon due consideration was confirmed by this Court in behalf of this Colony and Ordered to be attended in all such oc∣casions for the future; Provided the General Courts of the other Colonies yield the like assent thereunto. IT is Ordered by the Authority of this Court; that all Cases which are entred for tryal in any County Court under forty Shillings,Cases entred un∣der to be Tryed by the Bench. the Suit shall be left to be tryed by the Bench, as they shall judge most agreeable to Law, Rules of Righ∣teousness and Equity. And all Cases, where the dbt or damage shall exceed forty Shllings, they shall be tryed by a Jury of twelve men,All Cases above 40▪ s: to b Try∣ed b a Jury Twelve men which men shall be impanalled and sworn truly to try betwixt party and party who shall find the matter of Fact with the damages and costs according to Law and their evidence, and the Judges shall declare the Sentence, or direct the Jury to find according to the Law.Jury to find the matter of Fact Judges to de∣clare the sen∣tence The Bench to determin mat∣ter of Equity Every ury to give a non liquot or special ver∣dict when is a special verdict jurors if they cnnot find the main Is∣sue as much as they can: Jury to find the matter of Fact Judges to de∣clare the sen∣tence The Bench to determin mat∣ter of Equity Every ury to give a non liquot or special ver∣dict when is a special verdict jurors if they cnnot find the main Is∣sue as much as they can: And if there be any matter of apparant Equity as upon the Forfeiture of a Bond, or obligation, or breach of Covenant without damage or the like, The Bench shall determine such matter of Equity. And in all cases wherein evidence is so obscure or defective, that the Jury cannot clearly and safely give a positive verdict (whether it be Grand or Petty Jury) they shall have liberty to give a non liquot or a Special Verdict, viz. If the Law be so in such a point, we find for the Plaintff: but if the Law be otherwise we find for the Defendant, in which Case the deternation doth properly belong to the Bench. And all Jurors shall and hereby have liberty granted them in matters of Fact, If they cannot find the main issue, yet to find and present in their Verdict so much as they can. It is also Ordered that the Judges of the Court shall have Liberty, if they do not find in their Judgements the Jury to have attended the evidence given in, and true Issue of the Case in their Verdict,The power of the Bench concer∣ning to cause them to return to a second consideration of the Case, and If they shall still persist in their former opinion to the dissatisfaction of the Court, it shall be in the power of the Court to Impan∣nel an other Jury, and commit the consideration of the Case to them.juries and their Verdicts And it is also left in the power of the Bench to vary and alter the damages given in by any Jury as they shall judge most equal and righteous; provided that what alte∣ration shall at any time be made in that kind, it be done in open Court, before the Plaintiff and Defendant be released their attendance upon the Court. It is also Ordered that there shall not any Tryal pass upon any person or per∣sons for Life or Banishment,Tryals for life to be alwayes by Twelve men but by a Special Jury summoned for that purpose consisting of Twelve able and Judicious men, and in every such Case there shal be no Verdict accepted by the Judges of any Court, but such wherein the whole Jury shall agree IT is Ordered by this Court, that all persons within this Colony, whether they be Inhabitants or Forreigners shall enjoy the same Justice and Law that is general for this Colony in all Cases proper to our Cognizance without parti∣ality or delay.Equal justice to Stragers and Forreigners FOr the prosecution of lascivious carriages and practices amongst us, which in re∣gard of the variety of Circumstances, particular and express Laws cannot suddenly be suited. Lascivious car∣riages to be pu∣nished accord∣ing to the dis∣cretin of the Bench &c.It is therefore Ordered by the Authority of this Court; That it shall be in the power of the County Courts to proceed against such offenders ei∣ther by fine, committing to the house of Correction or other corporal pu∣nishment according to their discretion, desiring such seasonable and exemplary executions may be done upon offenders in that kind that others may hear and fear. IT is Ordered by the Authority of this Court; that whatsoever Lands have or shall be granted by the Court to the respective Townships,The Tenour of our Lands. or to any particu∣lar persons either by the Court or particular Town ships, shall be held to them, their Heirs, Successors and Assgnes for ever, according to the most free Tenour of East Green-Witch in the County of Kent in the Realm of England, according to our Charter Grant. IT is Ordered by the Authority of this Court, That no person in this Colony whether Inhabitant or other shall buy, not to be purchased of the neral Court hire, or receive as a gift, or mortgage any parcel of Land or Lands of any Indian or Indians for the future, except he do buy or receive the same for the use of the Colony or for some Plantation or Village with the allowance of the general Court. THis Court taking into consderation the several deceits and abuses which in some have been practiced by Tanners, Curriers, and workers of Lea∣ther, as also the abuse and Inconveniences which accrue to the several members of this Colony by Leather not sufficiently tanne and wrought; which is occasioned by the carelessess and unskilfulness of these several Tradesmen, which before it is in the hands of the Tanner may be much bettered or Impaire, for prevention whereof; It is Ordered by the Authority of this Court; that no tcher by himself or any other person gash or cut any hide of Ox,Buther not to or gash any Stre or Cow, in fleng there∣of, whereby the same shall be Impaired under the penalty of Twelve pence for every gash in any hide or skin.pn. 12. d. Nor shall any person or persons using, or which shall use the mistery of Tan∣ning at any time hereafter, offer or put to Sale any kind of Leather which is In∣suffiiently or not throughly Tanned, or which shall not then have been after the Tanning thereof well and throughly dryed, upon pain of forfeiting so much of his or their Leather as by any Searcher or Searchers of Leathers lawfuly ap∣pointed, shall be found insufficiently or not throughly dryed as aforesaid. Nor shall any person using or occupying the mistery of Tanning at any time hereafter set down any of their Fats in Tan Hils or other places where the Woo∣zes or Leather put into Tan in, the same shall, or may take any unkinde heats, nor shall put any Leather into hot or warme Woozes whatsoever, upon penalty of forfeiting Twenty pound for every such offence.penalty twenty pnd Nor shall any person using, occupying the Art or mistery of Currying, burn or seale any ide or Leather in the currying, but shall work the same in all respects with good sufficient liquor, both for quality and quantity, suitable to the condi∣tion of the Leather dst by him or them, on penalty of forfeiture for every such offence or act done, contrary to the true meaning of this Order, the full value of every such Hide marred by his evil workman-ship or handling, which shall be judged by two or more sufficient and skilful persons Curriours, or others, and their Oath given them for that end by one Assistant or Comissioner: And every Town▪ where need is shall chuse one or two persons honest and skilful within their Township,Searcher be chosen and sworn and present them unto the County Court or Ma∣gistrate, who shall appoint and swear the said persons, by their discretion to make search and view within the Limits of their Township as oft as they shall think meet and need may be,their duty who shall have a mak or Seal prepared by each Town for that purpose, and the said Searchers, or one of them shal keep the same, and therewith shall Seale such Leather as they shall find in all suf∣ficient, and no other. And if the said Searchers or any of them shall find any Leather sold, or offer∣ed to be Sold, which shll be Tanned, wrought, converted or used contrary to the true Intent and meaning of this Order, it shall be lawful for the said Search∣ers or any of them to seize all such Leather,defective leathe to be seized and retain the same in their Custo∣dy until such time as it be tryd by such Tryers, and in such manner as in this Order is appointed, viz upon the forfeiture of any Leather, the officer to sei∣zing the same, shall wihin three dayes call to him four or six men honest and skilful in such wae to view the same in the presence of the party, (who shll have timely notice thereof) or without him, who shall certifie upon their oaths unto the next County Court in that County, or unto one of the Assistants, the defect of the same Leather, except the parties shall before submit to their judg∣ment. And if any Searcher or Sealer of Leather, shall neglect or refuse to take his Oath, or with convenient speed to Seal any Leather sufficiently Tanned,Searcher defec∣ting wrought and used, according to the true meaning of this Order, having timely notice thereof, or shall Seal that which shall be insufficient,penalty twenty shillings then every such Searcher and Sealer of Leather shall forfeit for every such offence twenty shillings. It is also Ordered;Tnners not to suffer leather to be wrought up that sealed penalty five pound That if any Tanner shall suffer any Shoo-maker in his house or else where to work up any Leather into Shoos or Boots, that is not sealed; he shall forfeit five pounds: To the publick Treasury the one half, the other to the Complainer. It is further Ordered,No Leather to be Sold before it is Sealed that there shall be no Leather Sold or offered to be Sold before it is Sealed in the Town where it was Tanned. This Court also Orders, that the Leather Sealers in this Colony shall have al∣lowed unto them for each Dicker of Leather they Seal, eighteen pence,Leather Sealers Fees for halfe a Dicker twelve pence, and four pence p. hide, for single hides. It is further Ordered by this Court; that the several Fines and Forfeitures mentioned in these Orders, shall be equally divided into three parts,How Fines are to be distributed and distri∣buted as followeth, viz. one part to the County Treasury, another third part to the Town Treasury, wherein the offence is committed, and the other third part to the Seizer or Seizers of such Leather as is insufficiently Tanned or Cur∣ried from time to time. THis Court being informed that there is much detriment like to ensue to this Colony by the sending out Tanned Leather that are fit for upper or Sole Lea∣ther for Shoos. It is therefore Ordered by the Authority of this Court; that for future,Leather un∣wrought the Colony none shall transport or send away out of this Colony any such Tanned Hides or Lea∣ther, upon penalty of Forfeiting such Hides or Leather, or the value thereof. One third part whereof shall be to the Complainer, the rest to the County Trea∣sury where the offence is committed. FOrasmuch as the Marshal and other Officers have complained to this Court, that they are oftentimes in great doubt how to demean themselves in the exe∣cution of their Office. It is Ordered by this Court and the Authority thereof; That in case of Fines and Assessments to be levied, and Execution in civil actions, the Officer shall demand the same of the party, or at his house or place of usual abode, and upon refusal or non payment be shall have power (calling the Constable, if he see cause for his Assistance) to break open the door of any House, Chst, or place where he shall have notice that any Goods lyable to such Levy or Execution shall be; and if he be to take the person he may do the like, if upon demand he shall refuse ender himself, and whatsoever charges the Officer shall necessari∣ly be put upon any such occasion, he shall have power to Levy the same, as he doth the debt, Fine, or Execution, and when the Officer shall Levy any such Goods upon Execution, as cannot be conveyed to the place where the party dwells,necessary to be Levyed with the Execu∣ion for whom such Execution shall be Levyed without considerable charge; he shall Levy the said charge with the Execution. The like Order shall be observed in Levying of Fines; Provided it shall not be lawful for such Officer to Levy any mans necessary bedding,Necessaries for the upholding of life to be Le∣vyed &c apparrel, tools, or arms, neither Implements of Hous-hold, which are for the necessary upholding of his Life; but in such cases he shall Levy his land, or person according to Law, and in no case shall the Officer be put to seek out any mans Estate,Officers how far to seek out mns Estates Farther then his place of abode; But if the party will not discover his Goods or Lands, the Officer may take his person. And it is also Ordered, that if any Officer shall do any injury to any by co∣lour of his Office in these or in any other Cases,Officers doing injury to make he shall be lyable upon com∣plaint made of the party wronged by action or information, to make full resti∣tution. WHereas truth in words as well as in actions is required of all men, especi∣ally of Christians, who are the profssed Servants of the God of Truth, and whereas lying is contrary to Truth, and some sorts of Lyes are not only sinful as all Lyes are, but also pernicious to the publick Weal, and injurious to particular persons. persons of the age of Fourteen years lyingIt is therefore Ordered by the Authority of this Court; That every person of the age of discretion, which is accounted Fourteen years, who shall wittingly and willingly make, or publish any Lye, which may be pernicious to the pub∣lick Weal, or tending to the damage or injury of any perticular person to deceive and abuse the people with false News or reports, and the same duly proved in any Court or before any one Magistrate, who hath hereby power granted to hear and determine all offences against this Law; Such persons shall be Fined for the first Offence Ten Shillings,penalty Firs Offence 10 s &c or if the party be unable to pay the same, then to sit in the Stocks so long as the said Court or Magistrate shall ap∣point, in some open place not exceeding Three Hours, for the second Offence in that kind whereof any shall be legally convicted,Second Offence 20 s &c the Summe of Twenty Shil∣lings, or be whipped on the naked body not exceeing Ten Stripes: And for the third Offence that way Forty Shillings,Third Offence 4 &c or if the party be unable to pay, then to be whipped with more stripes, not exceeding Thirty: And if yet any shall offend in like kind,Fourth Offence 50 s. and be legally convicted thereof, such person. Male or Female, shall be Fined Ten Shillings a time more then formerly, or if the party offending be unable to pay,Those under age to be coected by ther Parents Governours, then to be whipped with five or six stripes more then formerly, not exceeding Thirty at any time; and for all such as being under age of discretion that shall offend in lying, their Parents or Masters shall give them due correction, and that in the presence of some Officer, if any Magistrate shall so appoint: Provided also, that no person shall be barred of his just action of Slander, or otherwise by any proceeding upon this Order. IT is Ordered by this Court; That it shall be in the power of this Court, and in the power of the County Courts (within their respective Countyes) to grant Licenses to particular persons to Retail, Wine, Liquors,Gen. Co. & Coun¦ty Co to grnt Licenses None to sell Liquors, Wine Cyder by retail without license pen. 5 s. p. quart Cyder or strong Beer, and none else but such as are Licensed by this Court, or a County Court (without a Ticket from the Magistrate of the place where they dwell, men∣tining the quantity sent for) shall have liberty to sell any Wine, Liquors, Cy∣der or strong Beer by Retail, upon the penalty of ive shillings for every quart so sold. It is also Ordered by this Court;Secr and Clerks dues for a license is 2 s 6 d. That for every License that is taken out from the General Court or County Courts, there shall be allowed to the Se∣cretary or Clerk of the Court two shillings and six pence for the same, to be paid by him that hath or taketh out he License. This Court considering and being deeply sensible of the sad effects and conse∣quents that attend Indians being supplied and furnished with Liquors or strong Waters, whereby they have been acquainted with, and exposed unto the commission of a grievous sin, to the great dishonour of God, and abuse of themselves, and great hazrd of the lives and peace of others: Do therefore Order; That it shall not be lawful for any person whatsoever,No person to sel wne or lquors to the Indins on pen of & 20 the least quantity Male or Female within this Jurisdction, directly or indirectly, to Sell, Barter, Lend, Give or any other way under any colour or pretence whatsoever, convey to any Indian or Indians, small or great, any stong-waters or Liquors, Sack or any other sort of Wine of any kinde upon penalty of five pounds for a pint, for every Pint of either Wine or Liquors aforesaid, and twenty shillings for the least quantity (except it be in extraordnary cases by allowance from Authority, one third part of the penalty to be and belong to those that shall inform and prove the delinquency, the rest to the publick Treasury. This Court considering the great Inconveniencies that do follow the Indians being supplied with strong Drink, &c. notwithstanding all former Orders and Endeavours to prevent the same: Do Order; That the Accusation,Ind. Test. to be sufficient except the person will by his Oath clear himself Information or Testimony of any Indian or Indians (if the said Indians be found Drunk, or have any Liquors, Wine, Cydr or strong Drink unlawfully by them) may be accounted sufficient con∣viction of any English person whom they shall accuse, inform or testifie against, that they have Sold, Given, Bartered or Conveyed Liquors unto,The Court power upon such con∣viction to impose the fine the requires unless such English shall clear themselves by their Oath from any such act of direct or in∣direct Selling, Trucking or enng of Wine, Cyder or Liquors, or other strong Drink to any such Indian or Indians; And it shall be in the power of the Court to impose such fines upon any such Offender as the Law Orders for such Trans∣gression. THis Court being sensible of the great disorder growing in this Country through the Contempt cast upon the Civil Authority, which willing to prevent. Do Order, That whosoever shall defame any Court of Justice, of the civil power to be punished per imprisonment &c or the Senten∣ces and proceedings of the same, or any of the Magistrates or Judges of any such Court, in respect of any Act or Sentence therein passed, and being thereof law∣fully convicted in any Court of Assistants or general Court; he shall be punish∣ed for the same by Fine, Imprisonment, Disfranchizement or Banishment, as the quality and measure of the offence shall deserve. It is also Ordered by the Authority of this Court;Members of Co. for unbeeeming speeches Co. to be reproved &c That if any Member of any Court shall use Reproachful or Unbeseeming speeches or Behaviour to∣wards any Magistrate, Judge or Member of the Court in the face of the Court, he shall be sharply Reproved by the Governour, or other Principal Judge of the said Court for the time being; And if the person so Reproved shall Reply again without leave, he shall be bound over to the next Superiour Court to make answer for the same. And for preventing all occasions of Partial and Vndue Proceedings in Courts of justice, and avoiding of jealousies which may be taken up against udges in that kinde; It is further Ordered; That in every case of a Civil nature between Party and Party,In what cases a Judge must have no power to vote in Court but may give advice &c. where there shall fall out so near relation between any Judge and any of the Parties, as between Father and Son, either by Nature or Marriage, Brother and Brother, in like kinde Uncle and Nephew, Landlord and Tenant, such Judge though he may have liberty to be present in the Court at the time of Tryal, and give reasonable advice in the case, yet he shall have no power to Vote or give Sentence therein, neither shall he sit as Judge, nor upon the Bench when he gives advice as aforesaid. IT is Ordered by the Authority of this Court; That if any person in the just and necessary defence of his life, in a mans just and necessary defence blameless or the life of any other, shall kill any per∣son attempting to Rob or Murther in the Field or High-way, or to break into any Dwelling House, if he conceive he cannot with safety of his own person otherwise take the Fellon or Assailant, or bring him to Tryal, he shall be holden blameless. WHereas through the Blessing of God upon this Jurisdiction, the Navigation and Maritime Affair thereof, is grown to be a considerable Interest, the wel management of great concernment to the publick Weal; For the better Ordering the same for the future, and that there may be known Laws and Rules for sorts of Persons imployed therein, according to their several stations and , and that there may be one Rule for the of all Courts in their Iustice; This Court doth Order, and be it Ordered by the Authority thereof: That whereas there is many times differences between Owners of Ships, Keches, Barques and other Vessels, in setting forth their several parts, where∣by damage doth accrue to the particular concernment o Owners,Minor part own∣ers to be conclu∣ded by the ma∣jor part and if not prevented, may be a great obstruction of Trade▪ where their are several Own∣ers concerned, as Owners ship, Kech, Baque or other Vessel whatsoever, used for Traffck, Commerce, stng, ogge, Board▪ Wood or Sone, Car∣riage upon Salt or Fresh Water; all such Owners of lesser part, shall be con∣cluded for the setting forth of his part, by the major part of the whole con∣cerned, such Owners so concluded, having notice given them of the meeting for such conclusion, if they be ; and in case of any Owner refusing, or by reason of neglect or absence, or not able to provide for the setting forth his part, the Master of such Ship or Vesel may take up upon the Bottome, for the etting forth of the said part, the which being defrayed, the remainder of the income of such part to be paid by the Master to the said Owner. Owners refusing to signe Charter party to make publick protest &cAnd in case of Fraightment, where any Owner shall refuse to assent to the letting out of Ship or Vessel, where he is interested, such Dissenter shall mani∣fest it by some publick act of Protest, before the signing of Charter Party, ex∣cept the Master or the rest of the Owners, or both conceal from him or them their actings, then his or their Protest after Charter Party signed by themselves or Agents, shall be taken for legal Lsting, yet not to hinder the proceed of the Ship or Vessel, but that these shall be liable to respond his part upon ensurance according to the custome of Merchants, which ensurance is to be deaked out of that part of hire, due for such Owners which dissen∣ted. Whereas Masters of Ships or other Vessels, have their Owners live part in one Country and part in another, whereby they have in themselves not only opportunity; and some have made use thereof in their own persons, to represent the major part of the Owners in the place where he comes; It is therefore Ordered; That such Master shall not be taken to have Vote in the ordering of such Vessel further then his own Interest,Masters to have but single vot except he make it appear to the rest of the Owners where he is, that he is Authorzd under the hands of such Owners absent, and then he is to have Votes according to the proportion of parts be so stands for, and the majority of parts are to carry it as before; nevertheless it is to be understood, that any Owner hath power to make sale of his part, either to the rest of the Owners, or others, as may be most to his own advantage; and if any Master shall presume to act contrary hereunto, what damage shall be sustained by the rest of the Owners, the Ma∣ster shall be liable to make good, it being duely proved against him. All Masters taking charge, as Masters of Ships or other Vessels, and not be∣ing sufficient to discharge his place, or that through neglgence, or otherwise,Penalty of Ma∣sters and Marri∣ners non aten∣dance on board shall imbezel the Owners or Imployers Stock, or Time▪ or that shall suffer his men to neglect their due attendance on board, both by dy and night, epecial∣ly when or whilest Merchants Goods are on board, and that Himself or Mate be not on board every nght, to see good Orders kept, upon defect therein, such Master shall be liable to pay the damage that shall accrue by such neglect, it being duely proved against hm. For the Masters better securing their men to them, and to prevent all Coven, they shall make clear agreements with their Marriners and Officers for their Wages, and those Agreements enter into a book,Masters to make prticular agree∣ment with Sea∣men and take the several mens hands thereto, a Copy whereof, the Master as a Portlige ll, shall leave with the Owners if required of them, before their setting saile upon the Voyage, and all such Agreements, the Master shall make good to the Sea men, and such Ship or Vessel as they saile in shall be liable for to make good the same. All Masters of greater or lesser Vessels, shall make due and meet Provisions of Victuals and Drink for their Seamen, or Passengers,Masters to make due provisions &c. according to the lauda∣ble custome of our English Nation, as the Custome and capacity of the places they saile from will admit, upon penalty of paying Damages sustained for ne∣glect thereof. That no Master shall Ship any Sea man or Marriner that is shipt before by another Master or Imployer upon a Voyage,No Msters to entertain Sea∣men not dischar∣ged Nor Seamen to enter themseves till cleared &c nor shall any Seaman ship him∣self to any other man, until he be discharged from him that shipt him first, upon penalty of him that entertains him, to pay one moneths pay that such Seaman agrees for, as also of such Seaman shipping himself, to pay one months pay that he agrees for; the half thereof to be paid to the use of the poor of the Town or place where the offence is committed, the other half to the Complain∣er or Informer. No Msters to entertain Sea∣men not dischar∣ged Nor Seamen to enter themseves till cleared &c No Master of Ship or Vessel shall saile into any Haven or Port, except ne∣cessitated thereunto by Wind or Weather, or for want of Provision, or for Se∣curity from Pirates, but such Port as by Charter Party, o his Bill of ading he is bound unto,Masters bound to until he hath delivered his Goods according to his engagement and in case any Master shall take in Goods for more Ports and Places then one, he shall declare himself so to do to those that ight upon him▪ and in case he shall voluntarily go to any other Port or Harbour then he is obliged to as a∣bove; if damage to the Merchants Goods happen thereby, such Master shall make good the same, it being duely proved against him. Masters may their voyages Any Master hired out or imployed by his Owners upon any Voyage, recei¦ving Advice from his Imployers, that the alteration of the Voyage when they are abroad, may be much for their security and advantage, by going to some o¦ther Port,Seamn contract to ound good the Master seeing meet to close with that advice, the Marriners shall not hinder his proceed, unless where any of the Seamen shall have made a par∣ticular contract with the Master to the contrary, Provided that they be not carried to stay out above one year, nor be carried to any place where they may be liable to be pressed into a service they are not willing unto. Masters shall see that their Officers and Marriners be duely paid their Wa¦ges according to agreement made with them,Masters to pay wages to agreement upon the finishing of their Voy¦age, without delay or trouble, upon penalty of paying damages for neglect, and all costs that the Seamen shall be at for recovering the same. Whereas many times Masters take in Merchants Goods on board their Ships or Vessels upon Fraight, when yet they are not meerly fittd with suitable ackling and Seamen for the security of such Ships or Vessels, and Goods, Masters, Ships & Seamen to dammned by their of Ground tacleIt is Ordered; That in case any Master of Ship or Vessel, after he hath La¦den upon his Ship or Vessel any Merchants Goods to be transported, shall for want of sufficient Ground tacle ( to be had) or because of want of sufficient men being on board, come a shore to the damage of such Merchants or Fraight∣ers liable to make good in their Goods, the Ship shall be such damages; and in case the defect appear to be in the Master and Men both, or either, the Owners shall recover such damage from them. Where any Ship Master hath Mored his Ship or Vessel, none other shall come so near to him first Mored as to do him damage,amage upon Good ! or receive damage by him, upon the penalty of him so coming, to make good all the damage, and to be farther punished if wilfulness or perverseness in the Action be proved against him. In case any Master of Ship or Vessel under saile, shall run on board any other Ship or Vessel at an Anchor,Masters running on board any at Anchor, and damnifie him, the party offending shall pay the damage: and such Ship or Vessel as he saile in shall be liable to Arrest for the making good the damage, the damage to be judged by indifferent man ap¦pointed by the Judges thereof, unless the pares agree among themselves. In case of loss of Goods, by reason of throwing some over-board to ease the Vessel to save the rest, the Goods thrown over board, shall not be done without the Master and major part of the Companies consent, or at least of the Offi∣cers with the Master▪ which Goods shall be brought into an Average, and the whole less to be born by Ship, and Goods, and Wages in proportion that are saved▪ the lke course shall be for cutting of Masts, and loss thereof, or Boats, Cables or Anchors, as also of Riggin and Sailes for the safety of the whole, the Merchant▪ Good are to bear a part of the loss, In case a Ship or Vessel, at setting forth proves deficient,Damage by an insufficient bo∣tome and gives over the Voyage, the Charges the Merchant hath sustained in Shipping and Landing his Goods, shall be born by the Master and Owners of such Vessel that presumes to take Goods into an insufficient Bottom. Any Ship or Vessel at Sea,Damage at Sea receiving damage by the Masters or Marriners negligence, yet bringeth the Merchants Goods home, and delivereth them ac∣cording to Bills of Lading, he shall receive his Fraight, but if the Goods be damnified, the Master or Marriners shall make good the damage. If any Ship or Vessel in Storm, shall break loose and fall upon another,Damage by ships breaking loose and do her damage for want of Ground tackle, the Ship breaking loose shall make good the damage; but if it appear the Master, or Marriners, or both are negli∣gent of freshing their Hoase, or clearing their Cables, they shall pay the da∣mage for such neglect. All Marriners being shipt upon a Voyage, and in pay,Marriners absent without leave they shall duely attend the service of the Masters Ship or Vessel for the Voyage, and not absent them∣selves day or night without leave from the Master, upon forfeit for every of∣fence five shillings. No Officers or Marriners shall be disorderly or unruly,Officers or Mar∣riners unruline to occasion distur∣bance in the Ship or other Vessel he is shipped upon, to hinder or damnifie the Voyage, to be proved by the Master or other Marriners, or both, upon penal∣ty of paying the damage if able; and in case of inability to pay, to suffer Corporal Punishment, as the nature of the offence may appear to the Judges, and in case Master or Marriners shall conceal the offences of such, and refuse to give in evidences therein, they shall be amerced or imprisoned, as the Judges shall see meet. If any shall undertake the charge of Pilot, Boat swain, Gunner, or any other Office, in Ship or other Vessel, and not be able to discharge the duty of the place,Ignorant Pilot or Officers such shall lose their Wages in part or in whole, and be further punished for their presumption, as the Judges shall see meet. All Marriners shall keep true Watch at Sea or in Harbour, as the Master shall appoint, upon pain of forfeit of twelve pence for every default,Watch to be kept to be de∣faulked out of their Wages. Any Marriner that hath entred upon a Voyage, and shall depart and leave the Voyage, shall forfeit all his wages, one half to the poor,Marriners desert¦ing the Voyage the other half to the Master and Owners, and be further punished by imprisonment or otherwise, as the case may be circumstanced, to be judged by the Magistrate or Magistrates they are complained to, except such Seaman shall shew just cause for his so leaving the Voyage, and shall procure an order therefore from Authority. If any Marriner shall have receved any considerable part of his wages,Runaway Marri∣ners and shall run away from the Ship or Vessel he belongs to, and decline the service of the Master in the prosecution of the Voyage, he shall be pursued as a disobe∣dient Run-away servant, and proceeded with as such a one. If any Marriner shall entertain any Person or Persons on Board the Ship or Vessel he sails in,Marriners enter∣taining without Mastes leave. without the Masters leave, or Masters or Marriners, shall do it at unseasonable times, he or they shall forfeit twenty shillings, one half to the Poor, the other half to the Owners. No Seaman, or Seamen, or Officer shall commit any outrage upon the Ma∣ster of any Ship or Vessel, but those so offending shall be severely punished, by or other Corporal punishment,Outrage upon the Mster. as the fact shall appear to be circumstanced to the Judges that shall hear it, and as they shall judge meet; If any Officer or Marriners shall combine against the Master, whereby the Voyage shall be diverted or hindred, or that damage thereby shall accrue to the Ship and Goods, they shall be punished with loss of wages, or otherwise as Mutineers, as the case may require. In case any Ship or Vessel be in distress at Sea, by Tempest or other accident, the Marriners shall do their utmost endeavour to assst the Master in saving Ship and Goods,Shis i distress out to be left. and not desert hm without apparent hzard appear, that by their staying they may lose their lives. And in case of suffering Shipwrack, the Marriners are without dispute upon their getting on Shoar, to do their utmst endeavour to save the Ship or Vessel, Tackle and Apparel,Marriners to do teir utmost in Shpwrck to save their Goods. as also the Merchants Goods as muh as may; out of which they shall have a meer compensation for their hazard and pains; and upon conviction of negligence herein shall be punished. FOr the preventing all unlawful Marriages; It is Ordered by the Authority of this Court; That after the publica∣tion hereof, no persons shall be joyned in Marriage before the intentions of the parties proceedings therein hath been published sufficiently at sme publick Lecture or Town meeting in the Towns where the parties or either of them do ordinarily reside, or be set up in Writing fairly written upon some post of their Meeting House Door in publick view, there to stand so as it may be read eight dayes before such Marriage. And whereas the power of disposal of Children in Marriage doth reside in the hands of Parents, and to prevent irregular proceeding herein; It is Ordered by this Court; That whatsoever person from henceforth shall directly or indirectly endeavour to draw away the Affections of any Maid in this Colony, upon pretence of Marrige, before he hath obained liberty and allowance from her Parents, Governours or Guardians, he shall forfeit for the first offence fve pouds, for the second offence towards the same party ten pounds, and for the thd ffence, upon information or complaint by such Pa∣rents or Governours to any Magistrate, giving Bond to prosecute the party, he shall be committed to Prison, and upon hearing and conviction, by the next County Court, he shall be adjudged to continue in Prison until the Court of As∣sistants shall see cause to release him. And as the Ordinance of Marriage is honourable amongst all, so it is meet it should be accordingly solemnized; It is therefore Ordered by the Authority of this Court; That no person whatsoever in this Jurisdiction, shall joyn any persons together in Marriage, but the Magistrates, or such other as the General Court or Court of Assistants shall Authorize in such places where no Magistrate is near, nor shall any Ma∣gistrate or other person as aforesaid, joyn any persons together in Marriage be∣fore the parties to be Married have been published according to Law. IT is Ordered by the Authority of this Court; That the Marshals in the se∣veral Counties, as well as the Colony Marshal shall be allowed for every Execution he serves under the sum of five pounds, two shillings six pence,Marshals and four pence for every Mile he goeth to serve the said Execution out of the Town he liveth; and for every Execution he serves of or above the sum of five pound,For serving Ex∣ecutions▪ and Attach∣ments. and under the sum of ten pounds, he shall be allowed three shillings four pence, and four pence for every Mile he goeth as before; and for every Execution he serves of or above the sum of ten pound, he shall be allowed five shilling, and four pence for every Mile he goeth as before: And it is also Ordered; That the Marshal shall be allowed for every Attachment he serves, half so much as is before allowed him for Executions, only he is to have for every Mile he goes to serve the Attachment as before. It is further Ordered by this Court; That every person that shall at any time be fined for the breach of any penal Law, or other just cause,Persons breaking ay penal Law to be fined. such person or persons so fined, shall forthwith pay his or their fine or penalty, or give in suffi∣cient Security speedily to do it, or shall be imprisoned, or kept to work till it be paid, that so no loss may come to the Colony: And what other Debts or Fines shall be due either to the Colony or any County Treasury within this Colony, the Marshal for the Colony,Marshals to levy Fines: or the respective County Marshals upon Warrant from the Colony or County Treasurer according to his Oath, shall be faithful in doing the duty of his place in levying and returning of the same,pen. upon pe∣nalty of forfeiting two shillings of his own Estate fo every Pound not returned, or else such fine as any Court of Assistants or County Court shall impose upon him for his neglect. IT is Ordered by the Authority of this Court; That no Master of a Family shall give entertainment or habitation to any single reason to sojourn in his Family, but by the allowance of the Select men of the Town where he dwells,Sojourners to be entertain∣ed without con∣sent of the Select men pen 0 s per week per∣sons not to kee house under the penalty of twenty shillings per week for every weeks entertainment. And it is also Ordered; That no man that is neither Married, nor hath any Servant, nor is a publick Officer shall keep house of himself without consent of the Town where he lives, under the penalty of twenty shillings per week. It is also Ordered by this Court;Persons under Guardians unca∣pable to make Contracts with∣out allowance That no person under the Government of Parents, Masters or Guardians, shall be capable to make any Contract or Bar∣gain that in Law shall be accounted valid, unless the said person be authorized or allowed so to Contract or Bargain by his Parent, Master or Guardian. It is also Ordered; That no Servant man or maid, shall either give,Servants not to trade without Licence. pe sell o change any Commodity whatsoever, without license from their Master, during the time of their service, under pain of fine or Corporal punishment, as the offence shall deserve by the judgement of the Court. And whereas some stubborn, refractory and discontented Servants and Ap∣prentices withdraw themselves from their Masters services: It is Ordered by this Court; That whatsoever Servants or Apprentices of fifteen years of age or upwards, shall offend in that kinde, before their Cove∣nants or Term of service are expired,Servants their time penalt they shall serve their Masters the treble term or threefold time of their absence in such kinde. It is also Ordered; That when any Servants shall run from their Masters, or any other Inhabitants shall privately go away with suspition of ill intentions, it shall be lawful for the next Assistant or Commissioner,Servants run∣ning away to or Constable and two of the chiefest Inhabitants where is no Assistant or Commissioner to press Men and Boats or Pinnaces (if occasion be at the publick charge to pursue such persons by Sea or Land, and bring them back by force. It is also Ordered by this Court; That if any Servant shall flee from the Tyranny or Cruelty of his or her Master to the House of any Inhabitant of the same Town,Servans Matters cruelty to be relieved they shall there be protected and sustained till due Order be taken for their relief; Provided due notice thereof be speedily given to their Master from whom they fled, and to the next Magistrate or Constable where the party so fled is harboured. It is also Ordered; That no Apprentice Bound for the learning of a Trade, shall be put off for above a year to any other, neither in the life time of their Master, nor after their death by their Executors or Administrators, unless it be by consent of Authority assembled in some Court, or two Assistants, otherwise all and every such Assignment to be void in Law. TO the end Measures and Weights may be the same throughout this Colony, and thereby Righteousness and ustice may be maintained in our Commerce and dealings each with other. It is Ordered by this Court and the Authority thereof; That each County in this Colony shall at their own proper charge,Every County to weights & mea∣sres within the space of six moneths next ensueing, procure sufficient Weights and Measures for their County; ap∣proved and tryed by the Colony standards at Hartford, to be preserved and kept in the several and respective County Towns, as Standards for the said Counties;Every Town to provide Town-Standard for weight & mea∣sures and within nine months, each Town are to procure from the Coun∣ty Standards, Standard for themselves both of Weights and Measures. And all Weights and Measures that are improved by particular persons, shall be tryed by the Town Standards where they dwell, within ten Moneths; and whosoever shall after the first of September,No weights or to be improved by par¦ticular persons 1671. make use of any Weights and Measures which are not proved and tryed by the Standards in their respe∣ctive Towns, shall forfeit five shillings for every such default to the Treasury of the Couy wherein that offence is committed. It is also Ordered; That each Town shall chuse one able and discreet Inha∣bitant to be a Sealer of Measures and Weights for their Town, who shall by the next Magistrate or Commissioner be sworn to a faithful attendance of the same; who is to have two pence for every Weight or Measure he Seales, and no Weight or Measure is to be accounted authentick that is not Sealed or Ap∣proved by the Clerk. It is also Ordered; That the Sealers of Weights and Measures in the re∣spective Towns, shall once a year Seale the several Weights and Measures that are used in their Town, for which service they shall have a penny for every Weight or Measure Sealed by them, to be paid by the Owners thereof after the first Saling; and all such Weights and Measures as cannot be brought to the just Standard, they are to deface or destroy. It is further Ordered; That it shall be in the power of the Sealer, sometime in April yearly, time when they will the weghts penalty to appoint the time and place where he will try the Weights and Measures, and give publick notice thereof to the Inhabitants of their re∣spective Towns to bring in their Measures and Weights to be tryed; and whatsoever person shall neglect to bring his Weights and Measures to be tryed the time prefixed by the Clerk, he shall forfeit tree shillings, the one half part whereof shall be to the Sealer, the other to the publick Treasury, which the Sea∣ler shall have power to levy by Distress from time to time; and every Sealer that shall neglect his Duty required in this Order, he shall forfeit forty shillings every such default to the County Treasury. THat the Militia may be so managed as may best advantage the Publick Weal and Safety of this Colony; It is Ordered by this Court and the Authority thereof; That all Male per∣sons of the age from sixteen years of age, to the age of sixty (except Magistrates,Who shall bear Arms. Church officers, allowed Physitians and Chyrurgeons, School-masters, Millers, constant Herds-men, and Marriners,Who to provide Arms. who make it their constant business to go to Sea) shall bear Arms, unless they upon just occasion have exemption gran∣ted them by the Court; and every Male person within this Jurisdiction above the age of sixteen years, shall have in continual readiness, a good Musquet, Carbine or other Gun (not less then Bastard Musquet or Coliver Boare) fit for service, allowed by the chief Military Officer, with six Flints to every Fire-lock, and three Fathome of Match to every Match-lock, with a Sword and Ban∣dileers, or other serviceable Provision according to Law in the room thereof where such cannot be had; as also such other Amunition as the Law requires, both of Powder and Bullets, upon penalty of five shillings for every defect.penalty 5. s for every defect And if any Person who is to provide Arms or Amunition, cannot purchase them by such Means as he hath▪ he shall bring to the Clerk so much Corn or other Merchantable Goods, as by Appment of the Clerk, and two of the Company (whereof one to be chosen be the Clerk,Provision for those that want Arms and the other by the par∣ty) as shall be judged of a greater value by a fifth part then such Arms and Amunition is of, he shall be excused for the penalty of want of Arms (but not for want of Appearance) until he be provided for: And the Clerk shall en∣deavour to furnish him with Arms and Amunition as soon as may be, by sale of such Goods so deposited, rendring the over plus to the party; But if any per∣son be not able to provide himself Arms or Amunition, through his meer po∣verty, if he be single, he shall be put to Service by any one Assistant or Com∣missioner to procure him Estate to purchase Arms with, and his Master shall finde him Arms during his time of Service. And it is also Ordered; That all the Souldiers within this Jurisdiction shall be Trained at least six times within the year, in the Moneths of March, April,Six dayes Train∣ing in a year Chief Officer to appoint the days Company to meet by 8 Clock in the morning May, September, October, & November; by, and according to the appointment of the Captain or other chief Officer of the several Train Bands in the respe∣ctive Plantations: and the times of their Meetings together shall be at eight of the Clock in the morning. It is also Ordered;Train Band to choose their Clark He that refuseth to accept and take Oath being chosen Fined 40 s The Clarke to have a 4th part of all Fines That every Train Band shall choose some suitable per∣son of their Company to be Clerk of the said Company, who shall be Sworn to a faithful discharge of his place and office; and whosoever being chosen as aforesaid, shall refuse to accept of the said Office of Clerk, and taking the said Clerks Oath, he shall pay as a fine for the same forty shillings to the use of the Company; and all that refuse the said Place or Oath as before, shall pay forty shillings a piece (as before) till one doth accept the place, and he that doth hold the place shall have a fourth part of all fines for his labour. Train Band to choose their Clark He that refuseth to accept and take Oath being chosen Fined 40 s The Clarke to have a 4th part of all Fines And it is also Ordered;Clarks to attend days of exercise and to view Arms and to present all defects once a year at least That the chief Officer of every Train-Band shall cause the Arms and Amunition of all under his command, to be viewed at least once in every year, by appointing them to bring forth their Arms and Amuni∣tion at some time and place as he shall appoint, or by sending the Clerk from house to house to view them: And the Clerk shall every Training day give his attendance in the Field (except he hath special leave from his Captain or other chief Officer) to call over the Rolls of the Souldiers, and to take notice of their defects by their absence or otherwise,Magistrates to punish defects and he shall present to the next Assistant or Commissioner all Defects in Arms or Amunition, at least once in every year, and oftner if it be required, and the several Magistrates (and Commissioners in their respective Plantations) are hereby impowred to punish all Defects in that kinde according to the nature of the offence, wherein due care is to be had that wilful neglects in any do not pass without Sensure according to Law. And whosoever shall be absent any of the dayes appointed for Training af∣ter the honor appointed, or shall not continue the whole time, shall forfeit two shillings and six pence for every default in Corn or Money, except within fourteen dayes he bring a certificate to the Clerk,ines for neglect of training 26 day to be paid in corn or mony within 14 dayes or else 5 sh. half to the Company and half to the Clerk. from two of the chief Officers of that Company to which he doth belong to free him; And if he neither bring a Certificate, nor his fine, being demanded, then the Clerk of the Band hath hereby power to distrain five shillings in Corn, or some Pay equivolent for eve∣ry such default, two shillings six pence whereof shall be to himself, and two shil∣lings six pence to the Company, for the maintenance of Drumms and Colours, &c. And if the Clerk shall neglect his duty in gathering the fines, at least once a year,Clerks neglect, penalty double: he shall forfeit to the use of the Company double the fines so neg∣lected to be gathered by him. And whereas it is convenient that the several Souldiers of the Trained Bands in the respectiv Towns within thi Colony have some Powder allowed them to pra∣ctise and exercise in their several firings upon their Training dayes; It is therefore Ordered; That there shall be allowed to the several Souldiers of the Trained Bands in the respective Towns, a Pound of Powder a piece eve∣ry year,Allowance of powder to each Souldier to im∣prove in firings on dayes of to be provided by, and at the proper Costs and Charges of the Masters of each Family unto which the said Souldiers do belong, to be called forth, im∣proved and dsposed of, at the discretion of the Captain or other principal Leaders in each Trained Bands. This Court considering the state and condition of this Colony, by reason of In∣dians, and otherwise are desirous to use all due means for the preservation and safety of the same, and in order thereunto. Do now Order; That the Treasurer for the time being, and at all times hereafter,A publick Maga∣zeen of powder and shot to be provided and maintained. shall at the publick charge of the Colony, procure, keep and main∣tain a Magaziene of Powder and Shot, to be ready for the use of the Colony, as occasion may call for the same, and for the quantity thereof, he is to take his direction from time to time of the Governour and Council. It is also Ordered; That every Souldier and Person required to provide Arms,every Soldiers prticular stock of Ammunition every defect 5. s. shall alwayes have in readiness by them one pound of Powder, and four pound of Bullet, upon penalty of five shillngs for every defect. It is further Ordered; That every Town shall keep and maintain alwayes in readiness,Towns stok of Ammunition so much Powder and Bullets as may make with every particular mans provision required by Law, so much Powder and Bullets as may make three pounds of Powder, and twlve pounds of Bullets or Lead for every person required to provide Arms within their limits,pen. 10▪ pound upon the penalty of ten pounds forfeiture, to be paid to the Publick Treasury, for every neglect and breach of this Order. It is also Ordered; That the General Court only from time to time shall have power to establish and confirm all Commission Officers,The General Court to confirm Commission Offi∣ers. both of the Horse and Foot, and none but such as the General Court doth confirm, shall be deemed Commission Officers: It is also left in the power of the County Courts from time to time, as need requires, to establish Sergeants for the Foot, and Corpo∣rals for the Horse for the respective Companies and Troops within their Coun∣ties,The County Court to con∣firm other Offi∣cers. The Companies to nominate their Officers. Every Regiment to a Serg. . but the several Companies are to Nominate their Officers to the Court for their Approbation and Confirmation. The County Court to con∣firm other Offi∣cers. The Companies to nominate their Officers. Every Regiment to a Serg. . It is also Ordered; That there shall be appointed in each County in this Colony, a Sergeant Major (by the General Court) who shall have the Com∣mand of all the Regiment of Souldiers within his County, and be Installed in his Office by one appointed by the General Court A General Must∣er in ech Coun∣ty once in four years.Which Major shall have power once in four years to draw forth his Regiment into one convenient place, and there to put every Captain and Officer of their Companies in their places, and to instruct them in their Duties cording to the Rules of Military Discipline, and to exercise his Regiment both of Horse and foot according to his best skill as if he were to lead them forth a¦gainst an Enemy. And further, it shall be in the power of the Sergeant Major: and he is hereby Or∣dered once a year to call all the Commission officers of his Regiment to meet at such a time and place as he shall appoint,Serg. Majors po∣wer to call all Commission Offi∣cers to meet him once a year, &c there to consult and consider together of the best way of managing their Military Affaires for the publick Advantage, and the said Major is to require an account of the several officers of his Regi∣ment how their Companies are provided with Arms and Ammunition, and communicate to them such Orders and Instructions as he shall receive from the General Court from time to time. And it is by this Court Declared;The Governour the General of al our Military Forces That the Governour for the time being is the General of all the Military Forces within this Colony, but when we shall have occasion to send forth an Army against an Enemy: The General Court may appoint some Commander in chief for that service until the Forces shall be dis banded. Whereas it is left in the power of the chief Military Officers of the respe∣ctive Companies within this Colony to appoint the dayes of Training:three days warn∣ing for trainings It is now Ordered, that they shall give three dayes warning at least for the same in some publick meeting, or by some other way agreed upon by the respective Companies. It is als Ordered; That the Captains, Lieutenants, Ensignes, Officers freedome Cornets and Quarte Masters, shall be freed from Watching and Warding, and the Serge∣ants on Foot, and Corporals of the Horse from Warding and half their Watch. It is also Ordered; That any three chief Officers of each Compa∣ny,Officers power to punish offen∣ders; Offenders liberty to appeal shall have power to punish such Inferiour Officers or Souldiers as shall commit any Disorder or Contempt upon any day or time of Military Exercise, by any usual Military punishment, or by fine, not exceeding twenty shillings, except they enter an Appeal from such Sentence to the next County Court, which they have hereby liberty to do. It is also Ordered, That in case there fall out any suddain Exigent in any Plantation in this Colony, by Assault of Indians or any other Enemy,Officers power in sudden exi∣gents by assault of an Enemy to the disturbance and hazard of the Publick peace; in every such Case, it shall be Lawfull and in the Power of the Military Officers of the place so disturbed, to Require and call forth all the Souldiers under their Command, and to Marshal, Order and dispose them as the present Occasion shall require, to Defend the place assaulted, and to quit the Enemy: And in case need so require, to Assist a Neighbour Plantation in any extremity as aforesaid; but in every such case (if it can with safety be obtained) they shall advise with the next Magistrate, what way to act for releif of their Neighbours; and this course to be taken upon all occasions from time to time till the Court shall Order otherwise. It is also Ordered, That in every Train Band, wherein is Sixty four Souldiers besides Officers, they shall have Liberty to have Captain,What Officers every Company is to have Lieutenant & Ensign and four Sergeants, and where there are Thirty two Souldiers, they shall have a Lieutenant and Ensigne, and two Sergants, and where there are but twenty four Souldiers, they shall have but two Sergants. It is also Ordered, That every Commission Officer, shall take forth his Com∣mission from the General Court, Signed by the Governour,Every Commissi∣on Officer to take out his Commission with the Seale of the Colony affixed to it. IT is Ordered by this Court, That each Miller in this Colony, or owners of Mills, shall be allowed for the grinding of each bushell of Indian corn,Mile to be al∣lowed a 12th part of Indian and a 16th part of all other graine. a Twelfth part, and for other graines, a Sixteenth part, Provided that this Order shall no wayes prejudice or nullifie any former agreement made in any Town respecting grinding at their Mills. It is also Ordered,All Mills to be provided wth Sealed Tole Dshes. That there shall be provided for every Mill within this Colony, Tole dishes, one of a Pint, one of a Quart, one of two Quarts, all Seald measures, with an Instument to strike the dishes when Tole is taken. THis Court for the due encouragement and maintenance of the Ministry in all Societies and Congregations within this Colony, Do Order; That all those who are or ought to be taught in the Word in the several Plantations,The Inhabitants to be called to∣gether once a year to consider what to allow their Minister▪ what the Major part determine, that to stand. shall be respectively called together once in each year, to consider what may be a meet maintenance for the Ministry of that Society to which they belong, and same; and whatsoever Sum shall be agreed upon by the Major part of the Society, the particular Sums assessed upon each person by a just Rate, shall be Collected and Levied as other Town Rates; Provided, where there are more then one Assembly in a Town, they shall severally meet to Consider and Determine as aforesaid,Proviso. If a suitable maintenance be not allowed, the County Court upon Complaint made hereof are to appoint the same. and all persons shall Contribute to one or both of those Societies within their Township: And in case any Society shall faile of allowing a suitable maintenance to the Mini∣ster or Ministry of their Society, upon Information or Complaint made there∣of to the next County Court in that County, they are hereby Ordered to ap∣point what maintenance shall be allowed to the Minister, and shall Order the Select men to Assess the Inhabitants, which Assessment shall be levied by some Officer appointed thereto, as other Rates, and in Wheat, Peas and Indian Corn a third of each;Alwayes an Honourable allowance be made to the Mi∣nistry If any Town be grieved at the County Courts Issue upon Com∣plaint to the General Court it will be consider∣ed. ayes Provided, that an Honourable allowance be made to every Minister, according to the ability of the place or people, and if any Town shall finde themselves burthened by the Assessment of the County Court, they shal have liberty to complain to the General Court, which will be ready to hear such Complaints. Alwayes an Honourable allowance be made to the Mi∣nistry If any Town be grieved at the County Courts Issue upon Com∣plaint to the General Court it will be consider∣ed. FOr the encouragement of such as will lay out themselves upon the discovery of Mines or Minerals for the publick good: Discoverers of Mines to be re∣wardedIt is Ordered by the Authority of this Court; That whosoever shall expend their Time or Estate upon such Discoveries, and purchase them for the Coun∣try, he shall be honourably rewarded (out of what he doth discover) for the same. IT is Ordered; That there shall be no Monopolies granted or allowed a∣mongst us,Monopolies to be only of profi∣table Inventions and for such time as the General Court shall judg meet but of such new Inventions as shall be judged profitable for the Country, and that for such time as the General Court shall judge meet. FOr the preventing of unseasonable Night-walking; It Ordered by this Court and the Authority thereof; That if any persons young or old within this Colony that are under Parents or Masters Govern∣ment,Unssonable night-walkers to pay. shall convene or meet together, or be entertained in any House without the consent or approbation of their Parents or Governours, after the shutting in of the Evening, any longer then to discharge they are sent about; or if any persons shall be discovered to meet together,20. s. Fine and those that enter∣tain them 10. s. and to associate themselves with their Companions abroad in the Streets or Fields after the time aforesaid, un∣seasonably, the persons that are lawfully convicted to be guilty hereof, shall pay Ten Shillings p. person, for every such transgression, and the head of that Family that entertains them, or tolerates them in their house, shall forfeit Ten Shillings. Whereof,Or sit in the Stocks one hour at the leat. Two Shillings and Six pence shall be to the Complainer out of each Fine, the rest to the publick Treasury. This Order extends to Sojourners and Boarders,Constables to search for such offenders. or any that make their aboade in this Colony above one Moneth and in case any be unable to pay their Fine, The Constable is hereby required to set such in the Stocks, there to continue one hour at least, and the Constable is also required as there shall be occasion to make search after such persons as shall transgress this Law. I A. B. being by the Providence of God an Inhabitant within the Colony of Connecticut do freely and sincerely acknowledge my self to be subject to the Government thereof,The Oath of Fi∣delity and do Swear by the great and Dreadful Name of the Ever living God, that I will be true and faithful unto the same, and will accord∣ingly as in duty I am bound yeild Assistance therunto with my person and estate and also will truely endeavour to maintain and preserve all the liberties and Priviledges thereof, submitting my self to the wholsome Orders and Laws made and established by lawful Authority, and further, that I will not plott or pra∣ctice any evil against it, or consent to any that shall so do but will timely disco∣ver the same to lawful Authority here established, for the speedy preventing hereof: So help me God in our Lord Jesus Christ. You A. B. being by the Providence of God an Inhabitant within the Jurisdi∣ction of Conecticut being now to be made free,The Freemans Oath do acknowledge your self to be subject to the Government thereof, and do Swear by the great and fearful Name of the Ever-living God, to be true and faithful unto the same, and do submit both your person and estate thereunto, according to all the wholsom Laws and Orders that there are or hereafter shall be there made and established by lawful Authority, according to the tenor of the Charter granted to this Co∣lony; and that you will neither Plot nor Practice any evil against the same, nor consent to any that shall so do, but will timely discover the same to lawful Authority here established; and that you will as in duty you are bound main∣tain the honour of the same, and of the lawful Magistrates thereof promoteing the publick good of it whilest you shall so continue an Inhabitant there, and whensoever you shall give your Vote or Suffrage touching any matter which concerns this Colony being called thereunto, you will give it as in your Consci∣ence you shall judge may conduce to the best good of the same, without re∣spect of persons or favour of any man; So help you God in our Lord Jesus Christ. I J. W. now chosen to be Governour over this Colony of Conecticut for this year ensuing, and until a new be Chosen and Sworn; Do Swear by the Great and Dreadful Name of the Everlasting God to promote the publick Good and Peace of the same, according to the best of my skill;The Governours Oath as also I will maintain the lawful Priviledges of this Colony, as also that all wholsome Laws and Orders that are or shall be made by lawful Authority here established con∣sonant to our Charter be duely executed, and will further the Execution of Justice for the time aforesaid, according to the Rules of Gods Word, and the Laws of this Colony; So help me God in our Lord Jesus Christ. I W. L. now chosen to be Deputy Governour over this Colony of Co∣necticut for this year ensuing, and until a new be Chosen and Sworn;The Deputy Go¦vernours Oath Do Swear as in the Governours Oath Mutatis Mutandis. You S. W. being chosen an Assistant over this Jurisdiction for the year ensuing; Do Swear by the Great and Dreadful Name of the Ever-living God, to promote the publick Good and Peace of the same,The Assistants Oath according to the best of my skill, and that I will maintain all the lawful Priviledges thereof according to my understanding; as also Assist in the Execution of all such wholsome Laws and Orders as are or shall be made by lawful Authority here established Consonant to our Charter; and will further the Execution of Justice for the time aforesaid, according to the Righteous Rules of Gods Word, and the Laws of this Colony; So help me God in our Lord Jesus Christ. You J. T. being Chosen Treasurer for the Colony of Conecticut, for the year ensuing, and until a new be Chosen,The Treasure Oath Do Swear by the Great Name of God, that you will according to the best of your skill attend the place & Office of a Treasurer for this Colony, in sending out your Warrants for Collecting all such Sums of Money as are due to the Colony by Fines, Rates or otherwise, and that you will pay out the same in such Sums, and in such manner as you shall be appointed to by the Court, as you shall have it in the Common Trea∣sury, and that you will according to Law see the Constables make up their Accompts with you, or Fine them according to Law for their neglect, and that you will render a true Accompt of all things concerning your Office, when you are called thereunto by the General Court; So help you God, &c. You I. A. Being chosen Secretary for the Colony of Conecticut for the year ensuing,The Secretaries Oath. and until a new be chosen. Do Swear by the Great Name of God, that you shall keep the Secrets of the Court, and carefully execute the place and Office of a Secretary according to the best of your skill, and shall truly and Faithfully record all Acts and Orders of the Court, and shall deliver true Copies and Certificates, when they shall be necessarily required of you; So help you God, &c. You B N. Being chosen a Commissioner by the plantation of W, For the year enuing,The Commissio∣ners Oath. do Swear, that you will do equal right and Justice in all cases that shall come before you, after your best skill according to the extent of your Commission; So help you God, &c. You I. G. Being appointed Marshal for the Colony of Conecticut; Do Swear by the Great and Living God, that you will with all Faithfulness and Diligence serve all such Attachments as shall be directed unto you, (and come into your hand,) by lawful Authority, and return them to the Court where they are returnable, as also that you will serve all such Executions granted by the Secretary, Treasurer, or other Clerke Authorized thereunto, delivered into your hands,The Marshals Oath. and Collect or Levy the Goods you are directed to according to the said Execution, whether it be for the publick Treasury, or particular per∣sons; And that you will with convenient speed deliver such Goods as you shall Levy as aforesaid, into the hands of the Treasurer or other particular per∣son or persons to whom they do belong; And that you will do and Execute all such lawful Commands, Directions and Warrants as you shall receive from the Governour, or any Magistrate or Magistrates, Court or Courts according to your Office, and thus during the whole time you shall continue in your Of∣fice you will demean your self without respect of persons, or favour of any man; But in case you meet with any difficulty which you cannot resolve, In such case you may suspend till you may have Advice therein from the Authori∣ty; So help you in our Lod Jesus Christ. The Grand Ju∣ries Oath.You do Swear by the Great Name of the Ever Living God, that you will with all due Care and Faithfulness make presentment according to Order at the next County Court in this County, such misdemeanours and Trans∣gressions of the Laws and Orders of this Colony as shall come to your Cogni∣zance and Knowledge (unless some necessary and relgious tye of Conscience surely bottomed upon the Word of God bind you to Secrecy) as also all such things as you shall find out which are contrary to Religion and peace; And whatsoever shall be legally committed to your judgement by the Court, you shall return a True and just Verdict thereof accordng to the evidences given you, and the Laws here established; So help you God &c. You do Swear by the Great Name of Amighty God, that you without re∣spect of person or favour of any man well and truly Try,The Iury of Life and Death their Oath. and true deliverance make of such Prisoners at the Barr, as you shall have in Charge according to the evidence given you in Court, and the Laws of this Colony; So help you God in our Lord Jesus Christ. You do Swear by the Living God, that you will duely try the Causes now to be given you in charge between the Plaintiffe and Defendant,The Petty Iuries Oath. or Plaintiffs and Defendants, according to the Evidence given you in Court and the Laws of this Colony, and accordingly a true Verdict give, your own counsels and your Fellows you shall duely observe and keep, you shall speak nothing to any one of the Business and Matters you have in hand▪ but among your selves, nor shall you suffer any to speak unto you about the same but in Court, and when you are agreed of any Verdict you shall keep it secret till you deliver it up in Court; So help you God in our Lord Jesus Christ. You Swear by the Living God, that the Evidence you shall give to this Court concerning the case now in question shall be the Truth,Witnesses Oath the whole Truth and nothing but the Truth; So help you God in our Lord Jesus Christ. You C. D. Do Swear by the Great and Dreadful Name of God, that for the year ensueing, and until new be Chosen and Sworn,Constables Oath you will faithfully execute the Place and Office of a Constable for, and within the Plantation of H. and rhe limits thereof, and that you will endeavour to preserve the pub∣lick peace of the said Place and Colony, and will do your best endeavour to see all Watches and Wards executed and duely attended, and to obey and execute all lawfal Commands or Warrants that come from any Magistrate or Magi∣strates or Court, and execute all such Orders of Court as are committed to your care, according to your best skill; So help you God in our Lord Jesus Christ. You N. W. Being appointed to be Clerk of the Train Band of H. Do Swear truely to perform the Office of a Clerk of Trained Band to the utmost of your ability or endeavours,Clerk of Trained Band his Oath according to the particulars specified (and pe∣culiar to your Office) in the Military Laws; So help you God, &c. Whereas you H. R. are Chosen a Searcher and Sealer of Leather for the Town of Hartford for this Year ensuing, and until a new be Chosen and Sworn,Leather Sealer his Oath You do Swear by the Living God, you will faithfully and carefully attend the execution of your Office for the publick good according to the true intent of the Laws and Orders in such case provided, So help you God, &c. You R. S. being Chosen a Fence viewer for the Town of H. for the year ensueing, and until a new be Chosen and Sworn; Do Swear by the living God,Fence viewers their Oath that you will duely and faithfully attend the Office of a Fence Viewer according to the best of your skill, not only in viewing the Fences, but also in moderately fining all defects in Fences, and gathering the same according to Law, or returning the Names of those you fine for Defects in their Fences with their fines to the next Magistrate, that so Execution may be granted and levied; So help you God, &c. Whereas you J. G. and D. P. are appointed to Apprize such Lands or Goods as are now to be presented to you;Apprizers Oath. You do Swear by the Great and Dreadful Name of the Everliving God, that all Partiality, Prejudice, and other sinister respects laid aside, you will Apprize the same, and every part thereof according to the true and just value thereof at this present by common account, by your best Judgement and Conscience; So help you God, &c. It is Ordered by this Court;No Oath to be Urged but such as the Genal Court Order and long they ind. That no Man shall be urged to take any Oath but such as the General Court hath considered, allowed and required: And that no Oath of any Magistrate, Councellor or any other Officer shall bind him any farther or longer then he is resident or reputed an Inhabitant in this Juris∣diction. WHereas Oppression is a mischievous Evil the Nature of man is prone unto, and that men may not Oppress and Wrong their Neighbours by taking excessive Wages for Work, or unreasonable Prizes for such necessary Merchandize or Commodities as shall pass from Man to Man; It is Ordered by the Authority of this Court;Oppression to be Punished. That if any person or persons shall offend in any of the said Cases, he shall be punished by Fine or Impri∣sonment according to the quality of the Offence, as the Court to which he is presented upon lawful Tryal and Conviction shall determine. IT is Ordered by this Court; That whosoever shall disturb the Peace by Tu∣multuous and Offensive Carriages, Traducing, Quarrelling, Challenging, Assaulting, Beating, Striking any other person, he shall be liable to pay to the party hurt or stricken, just damages, together with such fine to the Publick Trea∣sury, as on consideration of the party smiting or being smit, & with what Instru∣ment, danger more or less, time, place, provocation, &c. shall be judged just and reasonable to the merit of the offence, according to the judgment of the Judges. IT is Ordered by the Authority of this Court; That for each Petition that is presented to the General Court in any Session thereof, there shall be paid the sum of ten shillings by the Petitioner or he that presents it before it be read,10. s: to be paid every and the Secretary is to take care to see it paid as aforesaid; and for his pains therein he is allowed the one half of the ten shillings. FOr the Regulating of Pipe-staves that are to be transported into any parts of Spain, Portugal, or either of their Dominions, or elsewhere to be used for the making of tight Cask: It is Ordered by the Authority of this Court; That all Pipe-staves that are to be transported as aforesaid, shall be four foot and six inches in length, and three inches and a half in breadth,ize of Pipe-staves without Sap, and in thickness at least half an inch, and not above five worm holes in one Stave, well and even hewed sufficient for that use. And it is Ordered▪ That the Towns-men in each Plantation where such Goods or Staves are used to be shipped,Searchers to be oppointed and Sworn shall from time to time appoint two men, Inhabitants of their Town, skilful in that Commodity to be Viewers of Pipe-staves, who shall by the next assistant or Commissioner be Sworn to a faithful discharge of this trust, as also to cast by all such Staves as they shall judge not Merchantable according to this Order, and they shall keep by them a Record of the number of all such Staves as they judge Merchantable,To keep a Re∣cord of what staves they ap∣prove and whose they were when viewed. And if any Man shall Ship or Deliver on Board any Vessel any Pipe-staves to be transported into Spain or Portugal,Staves not appro¦ved if shipped to be forfeit except such as are Searched and Ap∣proved by the Searcher as aforesaid, or such as are shipped for Dry Cask, they shall forfeit the said parcel or the value thereof; and the said Searcher shall be allowed two shillings for every Thousand of Pipe-staves which they shall search,earche does . s. a 1000 as well the Refuge as the Merchatable, to be paid by him that sets him a work. Masters of ships receivig unlaw∣ful staves to be fined 5. l.And if any Master or other Officer of any Ship or other Vessel shall receive into such Ship or other Vessels any parcel of Pipe staves to be transported unto any of the said Dominions, which shall not be Searched and allowed as Mer∣chantable, and so certified by a Note under the hands of the said Viewers, or one of them, every such Master shall forfeit for every Thousand of such Pipe staves so unduely received five Pounds, to the Publick Treasury two thirds, and one third part of such fine shall be to him that discovers and prosecutes the same:Staves for dry Cask may be transported Provided, Cask staves, or other Red Oak Staves may be transported into those parts which are good to make Dry Cask for that end. THis Court being sensible of the great Trouble and Contention that doth and may arise in this Colony, by reason of the great Defects that are ▪ Records and Alienations of Houses and Lands, that due form of Law not being lawfully attended which is requisite in such Affairs; For the prevention whereof, and that future trouble may be avoided, and that Righteousness and Justice may be maintaned; It is Ordered by this Court and the Authority thereof; That what person or persons soever, that hath either Himself, his Grantees or Assignes, stood possessed in his or their own proper right in Fee simple of any Houses or Lands within this Colony, without being interrupted by any person or persons laying claim thereunto, and prosecuting their claim in due form of Law, sometime betwixt the Publication hereof and the last of November, One Thousand six Hundred and sixty eight, such Person or persons so possessed of any Houses, parcel or parcels of Land as aforesaid, have power to Enter and Record the same to him or themselves, and his or their Heirs and Assignes for ever, in the Book of Re∣cords of that Town where the said Houses and Lands lieth, paying a meet re¦compence to the Recorder for his pains; and a Record under the Recorders hand, and one of the Select men of that Town, and a Commissioner or Assi∣stant, shall be a sufficient and legal evidence to all and every person or persons that shall have the same to all intents, ends and purposes for the holding of the same firm to him or them, his or their Heirs and Assignes for ever; Provided this Law includes not Orphans under age, and Proprietors in forreign parts, who possibly may be incapacitated to make good their claims within the fore∣mentioned limited time. IT is Ordered by the Authority of this Court; That every Town within this Colony, shall maintaine their own poor: and if any that have Re∣liefe from any Town, do not imploy their children as they ought,Every Town to provide for their own poor. towards the getting of a lively hold, or if there be any Family that cannot or do not provide Competently for their Children,Select mens po∣wer to dipoe hil¦dren in case. whereby they are exposed to want and ex∣treamity, it shall be in the power of the Select men of each Town with ad∣vice of the next Magistrate, to place out such Children, into good Families where they may be better brought up and Provided for. It is also Ordered; That if any person come to live in any Town in this Government, and be there received and entertained three months, if by sick∣ness, lameness or the like, he comes to want reliefe;He that abides in a town without being warned out shall be their proper charge. he shall be provided for by that Town wherin he was so long entertained, and shall be reputed their proper charge, unless such person have within the said three months been war∣ned by the Constable, or some one or more of the Select men of that Town, not there to abide without leave first obtained of the Town, and certifie the same to the next Court of Assistants, who shall otherwise Order the charge arising about him according to Justice. FOr prevention and due Recompence of Damage in Corn fields, and other Inclosures done by Swine and Cattle; It is Ordered by this Court, and the Authority thereof,Every Town and Village to provid a Pound. That there shall be one sufficient Pound or more made and maintained in every Town and village within this Jurisdiction, for the Impounding of all such Swine and Cattle as shall be found in any corn-field or other inclosure:Owners of Cattel & Swine impoun¦ded to have no∣tice And whosoever pounds any Swine or Cattle, shall give present notice to the Owners if they be known, or otherwise they shall be cryed at the two next Publick Meetings; and if Swine or Cattle escape out of the Pound,I no owners ap∣pear then Cryed the Owner if known shall pay all damages according to Law. It is also Ordered; That all Cattle and Swine that are taken Damage Fei∣nt, and Impounded, shall pay eight pence a head, six pence to him or them that drive them to Pound, and two pence head to him that keeps the Key, except Sheep, sheep who shal Pay 1 penny p. head for which there shall be paid one penny a head, a fourth of which shall be to him that keeps the Key, the other part to him that drives them. And whereas Impoundng of Cattle in case of Trespass hath been alwayes found needful, and all the breaches about the same very offensive and injurious: 40. s pound breach 5 lIt is therefore Ordered; That if any person shall resist or rescue any Cattle or Swine going to the Pound, or shall by any way or means convey them out of Pound or Custody of the Law, whereby the party wronged may lose his Damage, and the Law be deluded in case of meer Rescues, the party offending shall forfeit to the Publick Treasury forty shillings, and in case of Pound breach five pounds,& damages to be paid, if not able service and shall also pay all damages to the party wronged; And if in the Rescue any bodily harms be done to person or otherwise, they shall have reme∣dy against the Rescuers: And if either be done of any not of ability to answer the Damage and forfeit aforesaid, they shall be whipt by Warrant from any Assistant before whom the Offender is convicted, in the Town where the Of∣fence is committed, part to go to the com∣plain not exceeding fifteen stripes for the meer Rescue or Pound-breach, and for all damages to the parties, they shall be satisfied by the Offen∣der in Service; and if it appear there were any procurement of the Owners of the Cattle, or that they were abettors, they shall all pay forfeitures and da∣mages, as if themselves had done it, one fourth part of all fines for the breach of this Order shall be to him that prosecutes the same to effect; Provided that the Complaint be Prosecuted within nine moneths, otherwise it shall not be heard. IT is Ordered by this Court; That if any person within this Colony shall Swear rashly and vainly, either by the Holy Name of God, or any other Oath; or shall sinfully and wickedly Curse any, he shall forfeit to the Treasury for every such several Offence ten shillings, and it shall be in the power of any Assistant or Commissioner by Warrant to the Constable, to call such person or persons before him, and upon just proof, to pass Sentence according to Law, and Levy the said penalty according to the usual order of justice; not less than one hour and if such persons be not able or shall utterly refuse to pay the aforesaid fine, he shall be committed to the Stocks, there to continue, not exceeding three hours, and not less then one hour. WHereas the Sanctification of the Sabbath is a matter of great concern∣ment to the Weal of a People, and the Prophanation thereof is that as brings down the judgements of God upon that Place or People that suffer the same; It is therefore Ordered by this Court; That if any person shall Prophane the Sabbath,Prophnation of the Sabbath by labour or play by unnecessary Travail, or Playing thereon in the time of publick Worship, or before or after, or shall keep out of the Meeting house during the time of publick Worship unnecessarily, there being convenient room in the House, he shall Pay five shillings for every such offence, or sit in the Stocks one hour, any one Assistant or Commissioner to hear and determine any such case▪ And the Constables in the several Plantations are hereby required to make search after all Offenders against this Law, and to make return of those they shall finde transgressing to the next Assistant or Commissioner. IT is Ordered by the Authority of this Court, that no Person shall be twice sentenced by Civil Justice for one and the same Crime, Trespass or Offence, for bodily punishment, none shall be inflicted that are Inhumane, Barbarous or Cruel. IT is Ordered by the Authority of this Court; That every Inhabirant shall henceforth contribute to all Charges both in Church and Colony whereof he doth or may receive benefit, and every such Inhabitant,All persons pay to common Charges. who shall not volunta∣rily contribute proportionably to his ability, with the rest of the same Town to all Charges both Civil and Ecclesiastical, shall be compelled thereunto by assess∣ment and distress, to be levied by the Constable or other Officer of the Town, as in other cases,Lands to be le∣vied where they lye and persons where they dwel and that the Lands and Estates of all men wherever they dwell shall be Rated for all Town-charges, both Civil and Ecclesiastical as aforesaid, the Lands and Estates where they shall lye, and their Persons where they dwell. For a more equal and ready way of raising means for defraying of Publick Charges in time to come; It is Ordered by this Court; That the Treasurer for the time being, shall from year to year, in the first Moneth, without expecting any other Order,Treasurer once a year to send forth his war∣rants, each Town to choose 3 or 4 Listers. send forth his Warrant to the Constables of every Town within this Jurisdi∣ction, requiring the Constable to call the Inhabitants of the Town together (who being so assembled) shall chuse three or four of their able Inhabi∣tants, who shall some time or times in the sixth Moneth then next, make a List of all the Male persons in the same Town, from sixteen years old and upwards, (except Assistants, Commissioners, Ministers of the Gospel,What persons exempted the List. Phy∣sicians and Scoole Masters,) And a true estimation of all personal and reall estate, being (or reputed to be) the estate of all and every the persons in the same Town, or otherwise under their Custody or managing, according to the just valuation; and to what persons the same belong, whether in their own Town or other where, so near as they can by all Lawfull wayes and meanes which they may use viz. of Ware-houses, Shops, Work-houses,What Cattle ex∣empted the List. Lands of all sorts as well unbroken as other (except such as doth or shall ly common for free feed of Cattle, to the use of the Inhabitants in general) whether belonging to Towns or particular persons, but not to be kept or hearded upon to the damage of the Proprieters, Mills, Ships, and all Vessels off the stocks, Merchantable goods, Cranes, Wharfes, and all sorts of Cattle (except Sheep, Bulls and Boars) and all other known Estate whatsoever, either at Sea or on Shore,What Estate to be Rated. all which Persons and Estates are by the said three or four men to be Assessed and va∣lued as hereafter followeth, every person aforesaid at eighteen pound a head, and for a more certain Rule of rateing of Cattle, every Cow of four years old and upward, shall be valued at four pounds,persons vaued at 18 pound every Oxe of five years old and upward five pounds, every Steer of four year old four pounds, every Steer or Heifer of thre year old three pounds,Pri of Cattel in the . every Steer or Heifer of two years old two pounds, every Steer or Heifer of one year old one pound; all Horses and Mares of four years old and upwards four pounds, all Horse kinde of three years old three pounds, all Horse kinde of two years old two pounds, and all Horse kinde of one year old one pound; every Goat above one year old eight shillings, every Swine above one year old twenty shillings; and all Cattle of all sorts, under a year old are hereby exempted, Cattel year old Corn and Hay exempted the . as also all Hay and Corn in the Husband mans hand. Because all Meadows Eatable Ground and Cattel are rateable as afore∣said, and for all such persons as by the advantage of their Arts and Trades more able to help bear the publick Charge then common Labourers and Workemen, as Butchers, Bakers, Brewers, Victuallers, Smiths, Carpenters,Artificers and Handicrafts men to be Rated ac∣cording to their returns. Proviso. Taylors, Shoomakers, Joyners, Barbers, Millers, Masons, with all other ma∣nual persons and Artists. Such shall be Rated for their Returns and gain pro∣portionable to other men, for the produce of their Estates. Provided that in the Rate by the Po, such persons as are dismabled by sickness, lameness, or other infirmities shall be exempted, and for such Servants and Children as take not wages their and Masters shall pay for them, but such as take wages shall pay for the selves. And it is further Ordered; That one of the Deputies in each Plantation throughout this Jurisdiction,Dep to meet the 2d thurs∣day in Octo shall yearly meet at Hartford, upon the first day of the sitting of the General Court the second Thursday in October, and bring with them fairly written the just number of Males listed as aforesaid, and the Assessments of Estates made in their several Towns according to the Rules and directions in this present Order expressed.To examine and transmit the sts to the Gener Co And the said Deputies being so assembled,and the Gen: Co to grant Rates shall duely and carefully Examine all the said Lists and assessments of the severall Towns, and shall Correct and perfect the same according to the true intent of this Order; and the same so perfected, they shall Transmit un∣der their hands to the General Court then in being, who shall Grant from time to time such Rates as shall be necessary, and give directions to the Treasurer for the gathering of the same,Lands & Estates to be rated where they lye and every one shall pay his Rates to the Consta¦ble of the Town where it is assessed; Nor shall any Land or Estate be Rated in any Town but where the same shall lye, is or was improved to the owners, reputed owners, or other proprietors use or behoof, if it be within this Juris∣diction; and for all peculiars, viz. Such places as are not yet laid within the bounds of any Town,peculiars to be Rated with the next Town the same lands with the persons and estates thereupon, shall be assessed by the Rates of the Town next unto it, the measure or estima∣tion shall be by the distances of the meeting houses. And if any of the said Listers, or of the said Deputies shall fail or neglect to perform the trust committed to them by this Order, in not making, correct∣ing,List & Deput: neglect pen 40 s perfecting or transmitting any of the said Lists or Assessments according to the intent of this Order, every such Offender shall be fined forty shillings for every such Offence,provided they be or so much as the Country shall be damnified thereby, so it exceeds not forty shillings for one offence; Provided that such Offence or Of¦fences be complained of and prosecuted in due course of Law within six months after the same is committed. What the Officer And is also Ordered; upon all Distresses to be taken for any of the Rates and Assessments aforesaid, the Officer shall Distrain Goods and Cattle if they may be had, and if no Goods or Cattle, then Lands or Houses, and if no Goods, Cattle or Lands can be had within the Town where such Distesses are to be ta∣ken, then upon such returns to the Treasurer, he shall give Warrant to Attach the body of such persons to be carried to Prison, there to be kept till the Court, except they put in Security for their appearance there, or that payment be made in the mean time. Rates in what to be paid, and the , how to be appointedIt is also Ordered; That all Rates shall be paid in Wheat, Peas and Indian Core, by an equal proportion of each, or Pork; the prizes of each shall be appointed by the General Court from time to time; And in default thereof, they shall be paid at the common price with the Merchant. Rate to be made by one ruleIt is further Ordered; That all Town and Ministers Rates shall be made after the same manner, and by the same rule the Country Rate is made. Whereas wrong hath been done to the Colony by the Constables neglect in ga∣thering such Levies as they have received Warrants from the Treasurer for, during their Office; neglecting Treas distrein the ConstableIt is therefore Ordered by the Authority of this Court; That if any Con∣stable shall not have gathered the Levy committed to his charge by the Treasu∣rer then being, during the time of his Office, that he shall notwithstanding the expiration of his Office,Treas. neglecting to be answerable to the Country have power to Levy by Distress all such Rates and Le∣vies; and if he bring them not in to the old Treasurer according to his War∣rants, the Treasurer shall Distrein such Constables Goods for the same; and if the Treasurer shall not so Distrein the Constable, he shall be answerable to the Country for the same; And if the Constable be not able to make payment, it shall be lawful for the Treasurer,Treas. power to old or new respectively, to Distrein any man or men of that Town where the Constables are unable for all Arrearages of Le∣vies, and that man or men upon Petition to the General Court, shall have Order to collect the same again equally of the Town, with his just Damages for the same. And it is further Ordered by this Court; That if any person in this Colony shall refuse or neglect to give in a true account under his and of his Cattle to the List makers or their Agents,Cattle left out of the list to be for∣feited within six dayes after demanded in their respective Towns, or shall leave out any of them; he shall forfeit for every such default the estate left out, the one half to the Publick Treasury, and the other half to the persons discovering the same and prosecuting it to effect. It is further Ordered by this Court;Collectors of rs their duty That all Collectors and gatherers of Rates, shall appoint a day and place,Rates not paid pen 2 d upon a shilling forfeit and give reasonable warning to the In∣habitants to bring in their proportions, upon which every man so warned, shall duely attend to bring in his Rate, or upon neglect thereof, shall forfeit two pence in the shilling for what he falls short, and the said Collectors shall have Authority hereby to distreine the delinquents, or be accountable them∣selves for the Rates and penaltyes so neglected by them. It is also Ordered;Estate levied for not to be attached or re∣plevied That no Attachment or Replevin shall be Granted upon any Estate that shall have been taken by distress for Town or Country Levies for Civil or Ecclesiastical respects; Provided if any person account himself wronged by such distress, he shall have liberty of the Civil Law, thereby to procure his right by ordinary Profess or complaint. It is further Ordered;The County pay for chamber hire for their raes That what shall be justly due for the hire of a Cham∣ber for the keeping of the Country Rate in the several Plantations, from the gathering of it till it be paid out, it shall be allowed and paid by the Country. It is also Ordered;what allowance for transportati∣on of Country Rates That what Corn for the Country Rate is transported out of the Town where it is gathered by the Treasurers Order, there shall be allowed reasonable satisfaction for the same, viz. from Windsor to Hartford two pence per bushel, from Farmington to Hartford three pence per bushell, from Stonington to Newlondon two shillings in the Pound. IT is Ordered by the Authority of this Court; That the Town Clerk, or Re∣gister in the several Towns of this Jurisdiction shall record all births and deaths of persons in their Towns; And that all Parents, Masters, of Servants,Town clerks Record Births Deaths & Marria¦ges Executors and Administrators respectively, shall bring into the Register of their several Towns, the names of such Persons belonging to them,Person concern¦ed to bring a note to the Clerk or any of them, as either shall be born or dye, as also that every new married man shall likewise bring a Certificate of his Marriage under the hand of the Magistrate or Commissioner that married them, to the said Register, and for each neglect, the Person neglecting shall forfeit as followeth, viz. If any person shall neglect to bring in a note or Certificate as aforesaid,Clerks dues together with Three pence a name to the said Register for all births and deaths, and Six pence for each Marriage to be recorded more then one Moneth after such birth, death, or Marriage,penalty shall forfeit for every default five shillings, and the penalty to be further en¦creased upon longer neglect according to the judgement of the Court.penalty to be en¦creased And the Register of each Town shall yearly convey to the Clerk of the County Court of their County, a true transcript of the births, deaths,Clerks duty in with a of Neglect 40 s. and Marriages given under the hands with a third part of the afore mentioned dues under the penalty of Forty Shillings for every such neglect, all which forfeitures shall be returned into the Treasury, also the Grand Jurors may present the breaches of this Order. Clerks duty in with a of Neglect 40 s. It is also Ordered; That the several Towns in this Jurisdiction shall provide a Ledger Book, with an Index, or Alphabet, unto the same, Town to povide a Ledger also shall choose one who shall be a Town Clerk, or Register, who shall record every mans house and Lands granted and measured out to him, with the Bounds and Quantities of the same,Recorders to & whosoever shall neglect three moneths to bring into the said Town Clerk a Note of his House and Lands, with the bounds and quantity of the same by the nearest estimation, shall forfeit ten shilling, and so ten shillings a month for every month he shall so neglect; the like to be done for all Lands hereafter granted and measured And if any Graunter being required by the Grauntee, his Heirs or Assignes to make an acknowledgement of any Graunt, Sale, Mortgage or Bargain by him made, shall refuse so to do, the Grantee may enter caution with the Recorder upon such Housing and Lands as are to him Graunted Bargained,If Granters will not acknowledg Grants caution may be entred Sold or Mort∣gaged, which caution shall secure the interest of the Grauntee until a legal trial hath passed unto a final issue, upon which issue according to Law, the judge∣ment of the Court being delivered to the Recorder under the Clerk of the Courts hand where the case was tryed shall be his Warrant to Record the said Graunt,A Court Judge∣ment the Re∣corders warrant to record a Grant although the Graunter shall refuse to acknowledge the same. And it is also Ordered; That the Recorder shall receive six pence for every parcel of Land he Records, delivering the Owner a Copy of the same under his hand, whereof four pence shall be to himself, and two pence for the Clerk of the County,Recorders dues and the said Register shall every County Court deliver into the Transcript fairly written, of all such Graunts, Bargains or Engagements by him Recorded in the Town book, and the Clerk shall Record it in a Book fairly written for that purpose, and shall file the Copy brought in under the hand of the Town Clerk;For every search 1 d, every copy 2 d also the said Clerk shall have for every Search of a parcel, one penny, and every Copy of the same under the hands of the said Re∣gister or Town Clerk, and one of the Townsmen, and one of the Assistants or Commissioners, shall be a sufficient and legal evidence to all and every person or persons that shall have the same to all intents, ends and purposes for the hold∣ing of the same firm to Him,What is a suffici¦ent evidence for Lands his Heirs and Assignes for ever: Alwayes provi∣ded, no Register shall Record any Lands to any person, except he holds the same upon his own Right, and make it appear to the Clerk or Register, he hath clear Rght to those Lands by sufficient Testimony,Recorders duty to see &c quiet Possession, Deed of Guift, knowledgement of the Graunter before the said Register. To prevent inconveniences and unnecessary trouble that may ensue by unwritten Graunts, Bargains, Sales or Mortgages: What Deeds of houses & lands are validIt is Ordered by this Court; That after the first of May 1661. all Graunts Bargains, Sal and Mortgages made of Houses and Lands, shall be in Writing and Subscribed by the Graunter with his own Hand or Mark, unto which Mark his Name shall be annexed and likewise attested by two Witnesses, with their own Hands or Marks,Deeds to be ac∣knowledged be¦fore an Asistant unto which Marks their Names shall be annexed; and after the first of September 1673. all Graunts and Deeds made of Houses and Lands shall be acknowledged before an Assistant or Commissioner; and that no Graunt after the time aforesaid shall be accounted compleated according to Law but such as are Written, be recorded Subscribed, Witnessed and Acknowledged as aforesaid. It is also Ordered; That all such Graunts be Recorded according to Law. IT is Ordered by this Court and the Authority thereof; That every man shall have liberty to Replevy his Cattle or Goods Impounded, Distreined, Seized or Extended (unless it be upon Execution after Judgement, and in payment of Fines and Rates) Provided he put in good Security to prosecute his Replevy to effect,Good caution must be given and satisfie such Damages, Demands and Dues as his Adversary shall recover against him by Law. IT being one chief Project of Satan to keep men from the knowledge of the Scri∣ptures, as in former times, keeping them in an unknown Tongue, so in these lat∣ter times, by perswading them from the use of Tongues, so that at least the true sense and meaning of the Original might be clouded with false Glosses of Saint seeming deceivers; and that Learning might not be buried in the Graves of our fore-fathers in Church and Colony, the Lord assisting our endeavours: It is therefore Ordered by this Court and the Authority thereof; That eve∣ry Township within this Jurisdiction,Every Town where are 50 fa∣milies to proved a Schoolmaster to teach to write and read, proviso after the Lord hath increased them to the number of Fifty Householders shall then forthwith appoint one within their Town to teach all such Children as shall resort to him, to Write and Reade, whose Wages shall be paid either by the Parents or Masters of such Children, or by the Inhabitants in General by way of supply, as the major part of those who Order the Prudentials of the Town shall appoint; Provided that those who send their Children, be not oppressed by paying much more then they can have them taught for in other Towns. And it is further Ordered; That in every County Town, there shall be set up and kept a Grammar School, for the use of the County,In every County Town a Lattin School to be kept the Master thereof being able to instruct Youths so far as they may be fitted for the Colledge. IT is Ordered by the Authority of this Court; That within twenty dayes after the Session of every General Court, the Secretary thereof shall send forth Copies of such Laws and Orders as are or shall be made at either of them,Secret. duty which are of general concernment for the Government of this Colony, to the Constables of each Town within this Jurisdiction, for them to publish within fourteen dayes more, at some publick Meeting in their several Towns, and cause them to be written into a Book, and kept for the use of the Town,Const, to publish the Laws and once in every year the Constables in each Town shall reade or cause to be read in some publick Meeting all the Capital Laws,Secret. dues for Court Orders and give notice to all the Inhabi∣tants where they may at any time see the rest of the Laws and Orders, and ac∣quaint themselves therewith. And it is Ordered; That the Secretary shall be paid for the Orders of Publick Concernment that are sent forth into the seve∣ral Plantations two shillings for every Copy,& recording them to be paid out of the publick Trea∣sury, and twelve pence for every Order that is of Publick Concernment Recor∣ded by the Secretary in the Country Book. It is also Ordered; That the Se∣crerary shall Record all such Wills and Inventories as are exhibited in the Court of Assistants proved and ordered to be Recorded,For wills and inventories and file the Original of them, and grant true Copies of them when they shall be desired, for which he shall be allowed for every Will and Inventory, or both, under five pounds, three shillings and four pence, and for every one above five pounds not exceeding one hundred pounds, six shillings and eight pence; and for every one above a hundred, six pence for every hundred pounds beyond the first hundred pounds; and for the Copies of every Will and Inventory, half so much as by this Order is allowed for Recording the Originals. It is also Ordered; That the Secretary shall be allowed for every Action Entred; by the taking out of a Warrant respecting the same, either from himself or any other Magistrate under forty shillings,For actions and warrants the sum of eighteen pence, and six pence for the Warrant; and for every Action as before, above the sum of forty shillings, two shillings and six pence for the War∣rant. It is also further Ordered;For Attachments That the Secretary shall have for every At∣tachment or Replevin, Bond and Action belonging thereunto five shillings,For Executions and for every Execution under fifty shillings, two shillings and six pence; and for every Execution above fifty shillings, five shillings;For Testimonie & other writings and for the filing of every individual Testimony two pence, and for the Copy of every Testimony six pence. And whatsoever other Writings any Town or particular person shall desire and receive of the Secretary, he shall pay unto him without delay, due recompence to his rational content.Clerk of the County Court dues The like dues for Recording of Wills and Invento∣tories, granting of Warrants and Attachments, Replevins and Entries of Acti∣ons, granting Executions is by this Court allowed to the several Clerks of the County Courts. This Court also appoints the Secretary to be keeper of the Seal of the Colo∣ny, and to affix it to such Commissions,The Secretary keeper of the Seal Instruments and Certificates as he is Ordered by Law to do or shall be desired to by particular persons that have spe∣cial occasion for the same,For affixing the Seal 3. s: allowed for which he shall be allowed besides his writing three shillings for affixing the Seal to any Instrument or Writing as aforesaid. Private offences when they may be kept secretIT is Ordered by this Court; That no Magistrate, Juror, Officer or other man shall be bound to Inform, Present or Reveal any private Crime or Offence, wherein there is no peril or danger to this Colony, or any Member thereof, when any necessary tye of Conscience grounded on the Word of God binds him to secresie, unless it be in case of Testimony lawfully required. IT is Ordered by this Court and the Authority thereof; That whosoever shall take up any Stray Beast,Strayes and lost Goods to be cryed at 3 pub∣lick meetings or find any Lost Goods, whereof the Owner is not known, he shall give notice thereof to the Constable of the same Town within dayes, who shall enter the same in a Book, and take order that it be Cryed at their next Lecture day or publick Meeting three several dayes; and if it be above twenty shillings value, at the next Market or publick Meeting three seve∣ral dayes;penalty for de∣fault and if it be above twenty shillings value, at the next Market or Pub∣lick Town meeting in the several Towns in that County where the Goods or lost Beast is found, upon penalty that the party so finding, and the said Consta∣ble having such notice, and failing to do as by this Order he is appointed, to forfeit either of them for such default, one third part of the value of such Straies or lost Goods. inders penltyAnd if the finder shall not give notice as aforesaid, within one Moneth, or if he keep it more then three Months, and shall not Apprize it by sufficient men, and also Record it with the Register of the Town where it is found, he shall then forfeit the full value thereof; and if the Owner appear within one twelve moneth and a day after such publication,Owners appear within one year to have restitu∣tion he shall have restitution of the same, or the value thereof, he paying all necessary charges, and to the Constable for his care and pains, as one of the next Magistrates shall adjudge: And if no Owner appear within the time prefixed, the said Stray or Lost Goods shall be thus divided, one fourth part thereof with his reasonable charge to the finder, one fifth part thereof or ten shillings to the Constable,Strayes to be divided at the choice of the Court, the rest to that Counties Treasury in wich the said lost Goods or Stray was ta∣ken up in;if marked Provided, if it be a Stray there be three strokes clipt in the Hair of the near Buttock,When Horses may be taken up as Strayes six inches long, that they may be known, provided, also no Horse or Horses shall be taken up as Strayes out of the Woods at any time, un∣less they be found in a perishing condition, or the case be so circumstanced that it is probable they have broke away from the Owner. IT is Ordered by this Court; That no Summons, pleading Judgement, or any kind of proceedings in Court or course of Justice,Circumstantial errours in Sum∣mons not to stop proceedings shall be abated, suspendd or reversed, upon any kinde of circumstantial Errors or Mistakes, if the person and the cause be rightly understood and intended by the Court. IT is Ordered by this Court; That in all cases where it legally appears to the Court, that the Plaintif hath wittingly and willingly done wrong to the De∣fendant, in commencing and prosecuting any Action, Suit, Complaint or In∣dictment in his own Name or in the Name of others, he shall pay treble damages to the party grieved, and be fined forty shillings to the common Treasury; and for the third Offence in that kinde, he shall be judged and proceeded against as a common Barrater. IT is Ordered by the Authority of this Court; That after the publication hereof,Swine taken with what Swine shall go without Rings or Yoaks at any time in the year that go out of mens own yards, or within four Miles of the Center of the Town plot, those that shall Pound any such Swine shall have six pence a piece, and the Pound-keeper two pence a piece and just damages. This Court doth also re∣fer it to the several Towns to appoint some that may attend to put this Order in execution, and this Order to take place against any Swine that are above a quarter of a year old;& within 3 miles Provided also that if any Swine at Windsor be found on the Commons within three miles of Conecticut River without Rings or Yoaks, they shall be liable to be Pounded as aforesaid. It is also Ordered; That if any person, either English or Indian within this Colony, shall under pretence of killing wilde swine in the Commons, kill and destroy any Swine great, or small, belonging to any other person, he, or they, so doing, shall forfeit five pounds to the publick Treasury,India is not to be implted pen 5. and pay adjust da∣mages to the Owner of such Swine. And it is also Ordered; That no person shall imploy any Indians to kill Swine in the Woods upon the aforesaid penalty of five pounds. IT is Ordered by this Court;Tesimonies to be wrtten and used That whatever Testimonies are improved in any Court of Justice in this Jurisdiction, in any Action or case to be tryed, shall be presented in Writing, and so kept by the Secretary or Clerk of the said Court on file, which Testimony shall be written in the Witnesses own words,Bu not written by and by some indifferent persons, not the Plaintif or Defendant; Provided notwith∣standing, it shall be in the power of the Court or any Magistrate strictly to ex∣amine any Witness upon his Testimony written as aforesaid,Testimony not∣wthstanding may be examined that so the truth may clearly appear. FOr the preserving of Timber; It is by this Court Ordered, That whosoever shall fell any Timber Tree within this Colony, and not improve it within three months after he hath felld it (unless he be prevented by sickness or other∣wise inevitably) he shall forfeit ten shillings, five shillings to the publick Trea∣sury, and five shillings to the Complainer. IT is Ordered by the Authority of this Court; That no man shall be forced by Torture to confess any Crime against himself, and that no man shall be bea∣ten with above thirty stripes for one Fact, at one time; nor shall any person be punished with whipping except the Law so determine, or he have no ther way to answer the Law, unless the Crime be very shameful, and his course of life vicious and prophane. IT is by this Court Granted, that the settled and approved Inhabitants of eve∣ry Township, shall have power to make such Orders and Constitutions as may concern te welfare of their Town, Provided they be not of a Criminal, but only of a Pudential nature, and that their penalties exceed not twenty shil∣lings for one Offene, and that they be not repugnant to the Laws and Orders of this Colony: An if any Inhabitant shall neglect or refuse to observe them, they shall have power to levy the appointed penalties by Distress. It is also Ordered; That the settled & approved Inhabitants of each Township shal have power to chuse yearly within each Township,To chuse elect men convenient number of fit men to order the Prudential Occasions of the Town, provided nothing be done by them contrary to the publick Laws & Orders of this Colony;Proviso Provided also, that the number of such Select persons be not above seven in one Township. Further Ordered by the Authority of thi Court▪ That the Select men in each Township from time to time when need shall require,Select mens power shall have full power to Order and Dispose of all single Persons and Inmates within their Town (who live an Idle or Riotous life) to Service or otherwise: And if any person be agrieved at their order and dispose, they have liberty to apply themselves to the next County Court for relief. WHereas it is found by experience, that there is not due Provision in the Law for to constrain such as are chosen Town-Officers (viz. Select-men, Con∣stables, Listers, Collectors of Rates, Surveyors of the High wayes, Sealers, Packers, Chimny-viewers, Haywards) to accept of their respective Offices and places.Town Officers refusing to ac∣cept their places forfeit 40. s. It is Ordered by the Authority of this Court; That if any person chosen to any of the aforesaid Offices, by the Inhabitants of the Town where he lives, shall refuse or neglect to accept of any of the said Offices to which he is chosen, they shall forfeit forty shillings a piece to the Town Treasury where they dwell, except they can make it appear that they are oppressed by such choice,Proviso and others unjustly exempted, any one Assistant or Commissioner is impowred to hear and determine any such case. IT is Ordered by this Court; That all Merchants not by Law prohibited, which come for Trading only into these parts, shall have free liberty to Trade with us,Free trade allo∣wed and shall have free access with their Ships or other Vessels into any of our Harbours, and quiet Riding there, and free liberty to depart without any molestation by us, provided they observe the Laws and Orders of the Colony, during their abode here. Treasure by what order to be expendedIT is Ordered by this Court; That the General or Publick Treasure, or any part thereof, shall never be expended but by the appointment of the Gover∣nour, or Assistants, or General Court; nor any County Treasury but by the appointment of the Assistants or Commissioners of that County, nor any Town Treasure but by the appointment of the Select men or the Inhabitants of the Town. His duty not to part with the publick Treasure but with Order and according to OrderIT is Ordered by the Authority of this Court; That the Treasurer shall deli∣ver no Money out of his hands to any person without Order under the hands of two Assistants or Commissioners, if the Sum be above twenty shillings, if it be under, then the Treasurer may accept of Order under the hands of one Assistant or Commissioner; Alwayes provided that the Assistants or Commissi∣oners that Grant Bills as aforesaid, shall insert for what they grant such Bills as they shall signe; but if it be for the payment of some Bills to be allowed, which are referred to a Committee to consider of whether they ought to be al∣lowed or not, such Bills as they accept, and set their hands unto, the Treasurer shall accept and give satisfaction; also he shall pay such sums as the General Court shall appoint him from time to time,Treasurers pow∣er so far as he hath under his command of the publick Treasury to do it. It is also Ordered; That it shall be in the power of the Treasurer at all times as cause requires, to issue forth his Warrants to the Marshal or Constable for the levying all fines and forfeitures as shall be due from any person or persons to the publick Treasury. IT is Ordered by this Court;What is not a Trespass That in all Trespasses or Damage done to any man or men, if it can be proved to be done by the meer default of him or them to whom the Trespass is done, it shall be judged no Trespass, nor any da∣mage given for it. IT is Ordered by the Authority of this Court; That if any Horse or other Beast trespass in Corn or other Inclosure, being Fenced in such srt as secures against Cows, Oxen, small Calves, and such like Cattle,Trespasses how prized the party or parties trespassed shall procure two able men of good report and credit to view and adjudge the harms, which the Owner of the Beast shall satisfie when known, upon reasonable demand, whether the Beast were Impounded or not; but if the Owner be known, and near residing, as in the same Town or the like, notice shall be left at the usual place of his abode of the Trespass, before an Estima∣tion be made thereof, to the end he or any others appointed by him may be present when the judgement is made; the like notice also shall be left for him of the damage charged upon him, that if he approve not thereof he may repair to the Select men or some of them, who shall in such lease, nominate and ap∣point two able & indifferent men to review and adjudge the said Harms, which being forthwith discharged, together with the charge of the notice former and latter view and determination of damages, the first judgement to be void, if not to stand in Law. IT is Ordered by the Authority of this Court; That in all Actions of Law, it shall be the liberty of Plaintif and Defendant, by mutual consent, to chuse whether they will be tryed by the Bench or Jury, unless it be where the Law upon just reason hath otherwise determined; the like liberty shall be granted to all persons in any Criminal Cases. Also it shall be in the liberty of Plaintif and Defendant, and likewise every Delinquent to be judged by a Jury, to chal∣lenge any of the Jurors, and if the challenge be found just and reasonable by the Bench, or the rest of the Jury, as the challenger shall chuse, it shall be allowed, and so many other suitable persons impannelled in their room. THat Peace with Truth and Righteousnes may continue and flourish in the Confederate Colonies; It was upon the recommendation of the Commissioners Ordered by this Court; That any Verdict or Sentence of any Court within the Colonies pre∣sented under Authentick Testimony, shall have a due respect in the several Courts of this Jurisdiction, where there may be occasion to make use thereof, and shall be accounted good evidence for the party until better evidence or just cause appear to alter or make the same void, and that in such case the issuing of the Cause in question be respited for some convenient time, that the Court may be advised with where the Verdict or Sentence first passed; Provided also, that this Order shall be accounted valid and improved only for the advantage of such only as live within some of the United or Confederate Colonies, whe the Verdicts in the Courts of this Colony may receive a reciprocal respect by a like Order established by the General Court of that Colony. WHereas it is observed, that some Seamen weigh Anchor in the Harbours of the several Plantations within this Jurisdiction, and pass out on the Lords day, to the great grief and essence of the beholders, for the preventig whereof; It is Ordered by this Court; That no Vessel shall depart out of any Harbour within this Jurisdiction upon the Sabbath, without he hath upon some emer∣gent occasion special Order from some Magistrate or Commissioner under his hand so to do, otherwise they shall forfeit to the publick Treasury forty shillings, a fourth part of which fine shall be to the omplainer. IT is Ordered by this Court; That if any person that is not a Freeman of this Colony, so acknowledged by the General Assembly, shall presume to Vote in the Election of any of the Members of the General Assembly; or if any person that is a Freeman shall put in above one Vote at a time, he shall pay five pounds as a fine to the publick Treasury for each transgression herein; IT is Ordered by the Authority of this Court; That no man shall be adjudged for the meer forbearance of any Debt above six pounds in the Hundred for one year, and not above that rate proportionably for all sums whatsoever, Bills of Exchange only accepted; neither shall this be a colour or countenance to allow any Usury amongst us contrary to the Law of God. A sufficient watch maintain∣ed in every townIT is Ordered by this Court; That there shall be a sufficient Watch main∣tained in every Town within this Colony, and that the Constable of each Town shall cause the same to be duely warned by the Watchmen, and see that the Inhabitants do severally in their turns observe the same, according as the Inhabitants shall agree: And it is Ordered, that whosoever is liable to Watch, and shall take a journey out of the Town wherein he liveth, after he hath had timely notice and warning to Watch, he shall provide a Watch-man for that turn though himself be absent; and if any man that taketh a journey, or goeth out or the Town wherein he liveth, shall return within a week after the Watch is past his house, he shall be ordered and appointed to Watch that turn past a week before; And for the better keeping Watches and Wards by the Constables in time of peace: Constables to pre¦sent neglectsIt is Ordered by this Court; That every Constable shall Present to the next Magistrate or Commissioner the Name of every Person, who shall upon lawful warning refuse or neglect to Watch or Ward, either in person or by some other fit for that service;Penalty and if being convented, he cannot give a xcuse, he shall by the said Assistant or Commissioner be adjudged to pay five shillings for every such default, which by Warrant from the Assistant or Commissioner, shall be levied by the Constable, and be imployed for the use of the Watch of that Town: And it is the intent of the Law, that every person of able body (not exempted by Law) or of Estate to hire another, shall be liable to Watch and Ward, or to supply it by some other when they shall be thereunto required; and if there be in the same house divers such persons, whether Sons, Servants or Sojourners, they shall all be compellable to Watch as aforesaid; provided all such as keep Families at their Farms, being remote from any Town, shall be exempted. It is also Ordered; That the Watchman shall duely attend to receive their charge at the Constables house in the Evening,The time of ta∣king their charg by the shutting in of the Day-light, and they are not to leave their Watch before the Day-light again, and whosoever shall be convicted of the breach of this Order shall forfeit two shil∣lings six pence for every default; the one half to the Constable, the other to the benefit of the Watch. IT is Ordered by this Court;No sufficient te∣stimony without there be two That no person for any Fact committed shall be put to death without the Testimony of two or three Witnesses, or that which is equivolent thereunto. And it is also Ordered; That any one Assistant or Commissioner may take the Testimony of any person of sixteen years of age, or above, of sound under∣standing and reputation, in any case, Civil or Criminal▪ Provided,Testimonies may be taken before one Magist that where any such Witnesses shall have his abode in that County where the Case is to be heard, and not disinabled by sickness or other infirmity, the said Testimony so taken before the sitting of the Court, shall not be received or made use of in Court, except the Witness be also present to be further examined about it; Provided also, in all Capital Cases, all Witnesses shall be present wheresoever they dwell. And it is also Ordered; That any person Summoned to appear as a Witness in any Civil Court, between party and Party, shall not be compellable to travel to any Court or Place where he is to give in his Testimony, except he who shall so Summon him shall lay down or give him satisfaction for his travel and expence outward & homeward, & for such time as he shall spend in attendance when he is at such Court or Place, the Court shall award due recompence. And it is Ordered, that two shillings a day shall be accounted due satisfaction for any Witness for his Travel and Expences, and for such Witnesses as do not travel out of the Town where they dwell, there shall be allowed but one shilling six pence per Day: And if any Witness after such payment or satisfaction shall fail to appear to give in their Testimony, he shall be liable to pay the parties damages upon an Action of the case. And all Witnesses upon Criminal Cases shall have their necessary Expenses born and paid out of the County Treasury where the case is tryed in the County Courts, and such Witnesses that attend the Court of Assistants in Criminal and Capital cases, shall have their necessary Expenses born by the Colony Treasury. WHereas great Loss and Damage doth befal this Colony by reason of Wolves, which destroy great numbers of our Cattle, therefore for the encouragement of such as shall labour to destroy them; It is Ordered by this Court; That any person that shall kill any Wolf or Wolves, within six miles of any Plantation in this Colony, shall have for every Wolf by him or them so killed eight shillings out of the Publick Treasury of the Colony. And every English man shall have eight shillings more paid him out of that Towns Treasury within whose bounds the Wolf was killed; Pro∣vided that due proof be made thereof, and also that they bring a certificate un∣der some Magistrates hand, or Constable of that place unto the Treasurer; Pro∣vided also, that this Order intend only such plantations as do contribute with us to publick charges, they shall make payment upon their own charge. It is also Ordered by the Authority of this Court; That what person soever English or Indian, shall take any Wolf out of any Pit made by another man to ketch Wolves in, whereby they would defraud the right owner of their due from the Colony or Town, every such Offender shall pay to the owner of the twenty shillings, or be whipped on the naked body not exceeding six stripes. IT is Ordered by this Court; That if any Ships or other Vessels, be it Friend or Enemy, shall suffer Shipwrack upon our Coasts, there shall be no violence or wrong offered to their persons or goods, but their persons shall be harboured and relieved, and their goods preserved in safety till Authority may be certified, and shall take further order therein. TO A. B. of H. these are in his Majesties Name, to Will and Require you to appear at the next County Court to be holden at H. on the day of the Month next ensuing,Summons. to answer C. D. of W. in an Action of Debt, for money due to him for a Horse, with damages, to the value of of an Action of the case, for damage by your Cattle done to his Corn, or Trespass, or Slander for saying so and so, or Battery, &c. hereof you may not fail: Dated in H. the day of the Month, 1672. THese are in his Majesties Name, to Will and Require you to Attach the E∣state of T. F. of N. to the value of and for want of Estate his person,Attachment with sufficient Surety or Sureties for his appearance at the Court to be holden at H. on the day of the Month next ensuing, to answer W. P. of M. in an Action of Debt, with Damages, to the value of and what Estate you Attach, o Security you receive, you are to secure it in your hands, that it may be esponsible to answer the aforesaid Action, and the Judgement of the Court therein; the Plaintiffe having given sufficient caution to prosecute his Action to effect, and answer all Damages in case he make not his plea good; You are also to mke return of the serving hereof to the said Court, or to the Clerk be∣fore the Court, hereof fall not: Dated in H. the day of the Month, 1672. WEE D. E. and F. G. acknowledge our selves Bound to the Publick Trea∣sury of the Colony of Conecticut in a Recognizance of that W. P. of M. shall Proecute the Attachment e hath now tken out against T. F. of N. at the Court to be holden at H. on the dy of the Month next,Bond for pro∣secution to full effect, and answer al Damages in case he make not his plea good: Dated in H. the day of the Month, 1672. Acknowledged before me THese are in his Majesties Name to Will and Rquire you forthwith to Re∣preive three Swine, or two Oxen Impounded or Distreined by A. B. of H. and deliver them to C. D. of S. he havng given Bond to the value of to prosecute his Replevin at the next Court to be holden at H. and so from Court to Court till the case be issued,Replevin and to pay such costs and damages to the said C. D. as he shall by Law recover against him; and you are to make a true return hereof under your hand, hereof you may not fail. Dated in H. the day of the Month. 1672. Summons for witnessesYOu whose Names are under written, are in his Majesties Name required to appear at the to be holden at Hartford the day of the Month next enuing, o give your Testimony in a case depending between C. C. of H. and of W. hereof fail not. To A. B. and C. D. of W. H. the day of , 1672. THese are in His Majesties Name to Will and Require you, to Warne all the Freemen who are Inhabitants of your Town, to meet at a time and place by you appointed;Summons for choice of Depu∣ties To Elect one or two Able and Judicious Free∣men, to attend the General Court to be holden at Hartford, the Second thurs∣day in October next, as your Deputies, to Assist in the management of the Publick Affaires of this Colony, and you are to return the Name or Names of him or them you shall Elect, endorced on this Warrant under your hand, to the said Court or to the Secretary before the Court. Hereof Fail you not. Dated in H. the day of the Month, 1672. THis may certifie,A Certificate for our Commison∣er for the Uni∣ted Colonies That the General Court of Conecticut Assembled in H. this day of 1672. have made choise of S. VV. and N. G. Esquires. Commissioners for this Colony, for a full and compleat Year, as any occasion and exigency may require, and particularly for the next meet∣ing at New Plimouth, And do Invest them with full Power to Treat and Conclude of all things according to the Tenour and true meaning of the Articles of Confederation of the United Colonies, concluded at Plymouth, the day of September 1672.
N00119.p4	Old Mr. Dod's sayings; or, A posie gathered out of Mr. Dod's garden. Collected by R.T.	[ "Dod, John, 1549?-1645." ]	1673.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Aphorisms and apothegms.", "Conduct of life -- Quotations, maxims, etc. -- Early works to 1800." ]	NOthing can hurt us but sin; and that shall not hurt us, if we can re∣pent of it. And nothing can do us good but the love and favour of God in Christ; and that we shall have if we seek it. 2. No man is in a sad condition, but he that hath a hard heart, and cannot pray. 3. So much Sin, so much Sorrow; so much Holiness, so much Happiness. 4. Make thy sin thy greatest sorrow; so shall thy sorrow never hurt thee. Make Jesus Christ thy greatest joy, so shalt thou never want joy. 5. A man that hath the Spirit of prayer, hath more then if he had all the world. 6. Two things he commended to a Married Couple, Cares & Strifes: for the first, Let your Cares be, which shall please God most: For your strifes, let them be, which shall love one another best: so will your cares & strifes be to purpose; so will all needless cares and strifes vanish. 7. If you be in a Married Estate know and believe it, Though you might have had a bet∣ter or richer wife or Husband yet sure enough you could never have had a fitter, Because it was so appointed by God in heaven, before it could be accomplished here on earth; and therefore, though mutual love be not perfor∣med to thee, yet do thou thy part in obedience to God, and thou shalt be sure to have comfort in the end, though God exercise thee with chastisements for a time. 8 There can no afflictions and miseries befall us, but by Gods appointment; and can∣not hurt us, but must needs do us good, if we be Gods Children. But first, be sure you mix not sin with them, for that only makes them bitter. Secondly, Look not at the rod, but at him that smiteth; for that causeth fretting and fainting both. 9. If thou desirest to be assured thy sins be forgiven thee, labour to forgive injuries and offences done unto thee, according to that in Mat. 6. 14, 15. Four things consider to this end; 1. Christ example, who forgave and prayed for his enemies. 2. Christs command, When ye pray, forgive, if ye have ought against any man. 3. Christs promise, If ye forgive, ye shall be forgiven. 4. Christs threatning, If ye forgive not, ye shall not be forgiven. 10. In all miseries and distresses, 'tis best wisdom to go to that friend that is most near, most willing, and most able to help; such a friend is God. 11. He would often say, he had no reason to complain of his crosses, being they were but the bitter fruit of his sins. 12. Where sins lye heavy, crosses lye light: and contrary, where crosses lye heavy, sins lye light. 13. Either Prayer will make a man give over sinning, or sin will make a man give over praying. 14. Four things we may learn from chil∣dren. 1. They take no unnecessary care. 2. They sleep without malice. 3. They are content with their condition. 4. They are humble; the child of a king will play with the child of a beggar. 15. There is no affliction so small, but we should sink under it if God upheld not; and there is no sin so great, but we should commit it, if God restrained not. 16. If we be railed on, or reviled, or inju∣riously dealt withall by friend or foe, we should be more troubled for the sin against God, then for the offence done to our selves. 17. A godly man is like a sheep, every place is the better for him where he comes. A wicked man is like a goat, every place is the worse for him; He leaves a stinking favour behind him. 18. Sanctified afflictions are spiritual pro∣motions, and are far better for a Christian then all the silver and gold in the world; be∣ing that the tryal of our faith is much more pre∣cious then of gold that perisheth, 1 Per. 1.6. 19. Directions for the Lords day. Make the Sabbath the market day for thy soul. Lose not one hour, but be either praying, conferring, or meditating; think not thy own thoughts; let every day have its duties; turn the Sermon heard into matter of prayer; Instruction into petition, Reproof into confession, Consolation into Thanksgiving: Think much of the Ser∣mon heard, and make something of it all the week long. 20. Directions for every day. First, for Morning. Every morning presuppose, 1. I must dye. 2. I may dye ere night. 3. Whi∣ther will my soul go, to heaven or to hell? Secondly, for Night. Every night ask thy soul these questions. 1. Have I twice this day humbled my self before God in private? 2. How did I pray? in faith and love? 3. What have my thoughts been this day? 4. What have I been in my place and calling? 5. What have I been in company? Did I speak of good things? or did I hear, and with Mary lay up? 6. If God with the morning renewed mercies was I thankful? 7. If the day afforded me mat∣ter of sorrow, did I fret? or did I lye in the dust before God? 8. When you have done, where you have been failing, confess it with sorrow; the less work you will have to do when death comes. Thus every night reckon right with thy God. This hath been my daily course, and shall be my practice till I dye. 21. What we win by prayer, we shall wear with comfort. 22. There is a twofold Assurance: 1. A sun-shine. 2. A moon-shine assurance in Heb. 10. 22. The moon-shine is that of the word, to the which we do well that we take heed, 1 Thess. 1. 5. 2. Pet. 1. 18. The first is given but to few, and that but seldom; and that either up∣on some great duty to be performed, or some new condition of life to be entred into, or upon some great sufferings to be undergone, of which one faith, The hours it comes is but seldom, and the stay of it is short. The second is that we must trust to, A relying upon the sure word of God by the faith of adherence, when we want the other, the spirit of full assurance. 23. For the comfort of Gods people, he observed out of the 129 Psalm, That though the wicked were the plowers of the righteous, and would plow deep, make long furrows, and even plow their hearts out if they could; yet the righteous Lord that sits in Heaven, laughs at them, and cuts their cords, and they then can plow no more. 24. In case of persecutions, and other suf∣ferings, Gods people should seriously consider these four things: 1. God wills them and sends them: now God's will is a perfect rule of righ∣teousness, and what God doth, is so well done, that it could not be better done. 2. There is need of them, or else we should not have them. 3. Their number, measure and countinuance, is determined by God; they are but for a mo∣ment, and last but for a few days, Rev. 2. 10. not too heavy, too many, or too long, as the Devil would have them; not too few, too short or too light, as our corrupt natures would have them. 4 Their end is a weight of glory, and the crown that attends them, everlasting, 2 Cor. 4.17 25. Three things make a man count him∣self happy here below: 1. To have a good estate. 2. To have it in a good place. And 3. By good Neighbours. Now these three, they that die in the Lord, eminently enjoy. 1. Their heavenly inheritance is great; Eye hath not seen, nor ear heard the like, 1 Cor. 2.9. 2. 'Tis in a good place, 2 Cor. 5.1. Hea∣ven, which is a House made for them, and made by God, and therefore must needs be good. 3. By good neighbours; God, Christ, the spirit, angels, and saints. Adam had a good inheritance, and in a good place, but he had an evil neighbour of the Devil, that troubled him, and marred all: but there's no ill neigh∣bours in Heaven. 26. The Passions of God's people do not hinder the success of their Prayers; Elias was a man subject to like Passions as we are, and he prayed, and was heard, Iames 5. 17. 27. Three things do concurr to the making up of the sin against the holy Ghost: 1. Light in the mind. 2. Malice in the heart. 3. The insensibleness of the sin: He that fears he hath committed it, hath not committed it. 28. The reason why many are not wrought upon that live under powerful means of grace, when many that live at a great distance, and come seldome under a powerful preacher, are wrought upon by it; he used to give by this similitude: As in a Market-town, the Towns people matter not so much for market∣wares, as they that live in the Country, they come to buy, and must and will have what they want, what ever they pay for it; whereas they that live in the town, think they may buy at any time, and so neglect buying at present; and at last, oftentimes they are disappointed. 29. To perswade us not to returne railing for railing, he would say, that if a dog barked at a sheep, a sheep will not bark at a dog. 30. Four arguments against immoderate cares for earthly things, that we might not dis∣honor or deny God, he observed out of Mat. 6. 1. 'Tis needless. 2. 'Tis Brutish. 3. 'Tis Bootless. 4. 'Tis Heathenish. 1. Needless, What need we care, and God too? vers. 30, 31, 32. Our heavenly Father knows we have need of these things, and he bids us be careful for nothing, but cast our cares on him who careth for us. 2. 'Tis Brutish, nay more then brutish, v. 26. Consi∣der the fowls of the air, and ravens that he feeds, they toyl not. 3. It is bootless, and to no pur∣pose: v. 27. Which of you by taking thought, can add one cubit to his stature, or peny to his estate? 4. It is heathenish; After all these things the Gentiles seek, v. 32. 31. Many in the world take their Saintship upon trust, and trade in the duties of religion, with the credit thy have gained from others opinions; they believe themselves to be Chri∣stians, because others hope them to be such; and so zealously trade in duties that lie out∣most, to keep their credit; but never look for a stock of solid Grace within; and this undoes many. 32. As we read of daily bread, so of a daily cross, Luk. 9.23. which we are bid to take, not to make: we need not make crosses for our selves, as we are too prone to doe; but let God make them for us: Crosses being made in heaven best fit the Saints backs; and we must not lay them downe, till they and we lie down together. 33. It was a notable saying of a holy man, Quench Hell, and burn Heaven, yet I will love and fear my God. 34. It is not crying out upon the Devil, nor declaiming against Sin in Prayer or discourse, but fighting with the Devil, and mortifying our lusts, that God chiefly looks upon. 35. The empty Professor disappoints too at once. 1 The world, who seeing his leaves, expects fruit, but finds none. 2. Himself, who thinks to reach Heaven, but falls short of it. 36. The only way for a distressed Soul that cannot fasten on former comforts, by reason of future backslidings, and so questions all his somer evidences, is to renew his repentance, as as if he had never believed. 37. Some are apt to think, if they were in such a Family, under such a Minister, out of such temptations, the Devil would not meddle with them as he doth: but such should know, That so long as his old friend is alive within, He will be knocking at the door without. 38. The seeds of sin were sown so deep in the Nature of the Devil, and the Saint, that they will never be rooted out, till the Devil cease to be Devil, and sin to be sin, and the Saint to be a Saint. 39. The sinner is the Devil's miller, always grinding; and the Devil is always filling the Hopper, that the Mill may not stand still. 40. There be some sins that an ignorant person cannot commit; but there are far more that an ignorant person cannot but commit. 41. There be five tyes by which the God of Heaven hath bound himself to be the Saints Life-guard against the powers of Darkness: 1. His relation to them as a Father. 2. His love to them, in respect as they being the birth of his Everlasting Council, as pertakers of his own likeness. 3. The price of his Sons blood, and his Covenant with them. 4. Their Dependance upon him, and Expectation from him, in all their straits. Now the Expe∣ctation of the poor shall not perish, Psal. 9. 18. 5. Christ's present employment in Heaven, is to see all things carried fairly between God and them. 42. Brown bread with the Gospel is good Fare.
N00123.p4	Orders, made at a General Court held at Boston, January the 6th. 1673 [1674 New Style]. And printed by their order. Edward Rawson secret.	[ "Massachusetts." ]	1674]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	IT is Ordered by this Court, and the Authority thereof; That henceforth all Cases of Admiralty,Admiralty Cases to be tryed at the Court of Assistants. shall be heard and determinated by the Court of Assistants, and to be Issued by the Bench without a Jury; unless the Court shall see cause to the contrary: Provided alwayes, this Act shall not be in∣terpreted to Obstruct the just Plea of any Marriner or Merchant Im∣pleading any Person in any other Court, upon any matter or Cause that depends upon Contract, Covenant, or other matter of common Equity in Maritime Affaires, to be Issued according to the known Lawes of this Colony. WHereas the Publick occasions of the Country do frequently re∣quire, that Messengers be sent Post, and as yet no stated al∣lowance is setled in such cases; It is Ordered by this Court and the Authority thereof, That from henceforth every person so sent upon the Publick service of the Country, shall be allowed by the Treasurer,Allowance for Posts. after the Rate of three-pence per mile, to the place to the which he is sent in money, as full satisfa∣ction for the expence of Horse and Man; And no Inholder shall take of any such Messenger or others Travailing upon Publick service more then two shillings per bushel for Oates, and four-pence for hay, day and night.
N00124.p4	Wo to drunkards. Two sermons testifying against the sin of drunkenness: wherein the wofulness of that evil, and the mistery of all that are addicted to it, is discovered from the word of God. / Preached by Increase Mather, teacher of a church in Boston in New-England. ; [Ten lines of Scripture texts]	[ "Mather, Increase, 1639-1723." ]	[1673]	Printed by Marmaduke Johnson. 1673. And sold by Edmund Ranger bookbinder in Boston.,	Cambridge [Mass.]: :	eng	[ "Temperance.", "Sermons -- 1673." ]	Wo to the Crown of Pride, to the Drunkards of Ephraim. IN this Chapter we have the substance of one of the Sermon I. Prophet Isaiah's Sermons, of which there are two parts; The first doth concern Israel, to the 4th Verse. The second hath reference to Judah, from thence to the end of the Chapter. The words before us fall under the first part of the Chapter, wherein we have 1. The Subject persons to whom the Prophet speaketh; viz. the ten Tribes of Israel, who are here called The Crown of Pride, that is, A proud Kingdome, and Ephraim: often so it is, that Ephraim is put for the whole Kingdome of Israel, partly because Ephraim was an honourable Tribe, descended from Joseph who was the best of all the Sons of Jacob, and partly because Ephraim was the first Royal Tribe in that Kingdome, Jeroboam who was the first King over the ten Tribes being an Ephraimite. Also the Subject that this Pro∣phesie lights upon, is said to be the head of the fat valleys over∣come with wine, by which the City of Samaria is meant, which was built upon a Mountain to the which there were fruitful Valleys belonging; thus described, Dinsius in loc. because they did yield much Wine and Oyl. Now Samaria being the Royal City, even the place where the Court and Represen∣tative Body of the whole People used to be, therefore it is put for all the Kingdome. 2. We have the Judgement denounced by the Prophet against this Kingdome of Israel, Wo to them; i. e. woful misery shall surely come upon them: Wo to the Crown of Pride, Wo to the Drunkards, Wo to Ephraim. And in the Verses following we have a more particular description of the Wo which is in this Verse generally threatned, the sum whereof is, A denunciation of speedy and utter ruine, which was executed accordingly by Salmanasser. 3. We have the Causes of this Wo, viz. their Sins; of which two are mentioned in the Text, namely, Pride and Drunkenness. No doubt but there were many other evils which they were guilty of, but these two were principal, and the Causes of many other, and thence put for all the rest. The Doctrine therefore from the words is, Having discoursed at several times concerning the evil of that sin of Pride, we proceed now to speak concerning that of Drunkenness. And in the Doctrinal handling of this Point, we shall onely attend two things: 1. To enquire what that Drunkenness is that the Scripture denounceth Wo against? 2. How it doth appear that Drunkenness is a woful evil? Quest. 1. What is that Drunkenness against which the Scri∣pture denounceth Wo? Answ. There is a twofold Drunkenness: I. A Drunken∣ness which is Metaphorical and Spiritual, Isa. 51. 21.Stuckis de Antiq. Conviv. Lib. 3. Cap. 8. O thou that art drunken, but not with Wine. The Jews were in such a case, as drunken men are wont to be in, by reason of the Wine of Divine Judgment that was given to them. And one may be drunken with Errour and Spiritual Delusion; therefore is it said concerning Mystical Babylon, that is Rome, that the inhabitants of the earth have been made drunk with the wine of her fornication, Rev. 17. 2. Antichristian corrupt Doctrines do as it were intoxicate and inebriate the Souls of them that do imbibe or imbrace them: they become drun∣kard-like, even vertiginous thereby. Also one may be drunk with Security, Isa. 29.9,10. They are drunken but not with wine, they stagger but not with strong drink: for the Lord hath poured out upon you the spirit of deep sleep. Delusion and Security had made them as it were dead drunk. Some think that that is the Drunkenness which the Text Speaketh of; for Pride and Security are wont to go together, the one being the Cause of the other. Wo to the Drunkard's, that is (say some) to those that are secure in their sins, and setled upon their lees in an evil course. No doubt but that this is implied, and partly intended here, but that is not the onely nor the principal evil here aimed at. Therefore 2. Drunkenness is taken in a Literal, proper sense: There is Corporal as well as Spiritual Drunkenness, even a Drunkenness which not so much the Soul as the Body is the Subject of; and that is it which the Prophet here denounceth Judgement for: therefore in the latter end of this Verse he speaketh of be∣ing overcome with wine. The Valleys near Samaria abound∣ed with fruitful Vines, Calvin in locum.Whence they had store of Wine, and they abused that creature to great Intemperance. When men abuse their Bodies by immoderate drinking, that's the sin the Text condemns. Now further, there is 1. Drunkenness in the sight of God, that is, When aman doth drink more wine, or of any other inebriating drink, then the Rule alloweth of. Ephes. 5. 18. Be not drunk with wine, wherein is excess: The Apostle mentions wine, because that was the common drink in those dayes, and the greatest dan∣ger was in respect of that, by reason of the strength and pleasantness thereof: but under that expression of Wine, all other inebriating drinks are comprehended. Now if there be any excess in the use thereof, that's Drunkenness; if there be an inordinate affection or love to strong drink, that's Drunkenness in the sight of him that trieth the reins and fearcheth hearts. Hence the Apostle speaketh of the excess of wine, I Pet. 4. 3. , immodica vini cupiditas; significant ani∣mam vino dedi∣tum. Bullinger the Greek word there used notech an inordinate affection and desire after Wine. And Solomons de∣scription of a Drunkard is, that he is A lover of wine, Prov. 21. 17. such an one is an habitual Drunkard, and he whose practice is according to that inordinate affection, is actually so: yea, if a man doth but drink a Cup of Wine more then is good for him, he is guilty of this Woful Evil. As he that eateth more then is good for him, is guilty of the sin of Gluttony; so he that drinketh to any excess is justly charged with Drunkenness. 2. There is Drunkenness in the sight of men. Sometimes this evil is so gross and notorious, as that the wholesome Laws of men take hold of it and punish it; namely, when a man is so overcome with wine, as that he can neither speak nor act like a rational Creature, when reason is disturbed thereby, and Sense and Speech and Motion fail, Ne{que} pes e{que} mens satis suam officium facit, was of old the character and de∣scription of one notori∣ously drunken when neither the Head nor Hand can do their offices aright. Prov. 16. 9. A thorn goeth up into the hand of a arunkard; had he his wits about him, he would not suffer thorns to be thrust into his hands. Psal. 107. 27. They reel to and fro, and stagger like a drunken man, and are at their wits end: this is palpable drunkenness. We must know that a man may be deeply and damnably guilty of this evil in the sight of God, though it should never proceed to those outragious out-breakings, whereby men cannot but observe it. We come then unto the second thing propounded for the clearing of the Truth before us; viz. To shew How it doth appear that Drunkenness is a woful Evil? Answ. Several things may here be mentioned, as demonstrations of the Doctrine. 1. If we look into the Original and Causes of this sin, we shall see the evil of it: And it hath no better an author then the De∣vil himself, who never was the author of any good (except ac∣cidentally, besides his intention, and against his will) since he was a Devil. Drink is in it self a good creature of God, and to be received with thankfulness, but the abuse of drink is from Satan; the wine is from God, but the Drunkard is from the Devil, 1 John 3. 8. He that comitteth sin is of the Devil, for the Devil sinneth from the beginning: for this purpose was the Son of God manifest, that he might destroy the works of the Devil. Therefore he that committeth drunkenness (for that is sin) that is, if in his ordinary course he commit it) is of the Devil. Drunkenness was one of the works of the Devil which Christ came to destroy. It hath also another Cause, as bad or worse then the Devil, namely, Sin. It is a sin, and the cause of sin, (as afterwards will be shewed) and also the effect of sin. Therefore what a wofull evil is it? That corupt nature which is in sinners, canseth them to become guilty of this evil, James I. 14. He is drawn away of his own last, and enticed; when a sinner is drawn into Drunkenness, his own lust hath enticed him. Hence Drunkenness is expressly and by name mentioned amongst the works of the flesh, Gal. 5. 19. 21. The works of the flesh are manifest, drunkenness, re∣vellings, and such like. How wofull must that evil needs be, that hath no other causes but such as these? 2. The very Light and Law of Nature condemns this pra∣ctice. Drunkards sin not only against the written word of God, but against that light and law which is written in their Consciences. Now those are wofull Transgressions; The Apostle doth aggravate the sins of some, in that in those things which they know naturally, as bruit beasts they corrupt them∣selves, Jude ver. 10. A Drunkard though he be a bruit beast, yet he knoweth naturally that he ought not to corrupt him∣self with this vile practice. If there were no Scripture to con∣demn this evil, yet he hath that within him, a Candle of the Lord in his own breast, which eweth him that this is an iniquity which the Judge will punish. Hence even Hea∣thens, that have had nothing but the light of nature to guide them, yet have spoken against this evil, yea and made severe Laws to punish it. Solon (who is accounted amongst the wisest of the Grecian Princes) made it a Law, that if a man in publick place should abuse himself with drink, his Crime should be deemed Capital. If he were Drunken but once, he was punished with death for that transgression: which I mention not to justifie the severity of that Law, but to shew how odious this detestable evil hath been, even to those that have had nothing but the Light of Nature and Reason to guide them. 3. A Drunkard is an universal Transgressor of the Whole Law of God. James faith, Chap. 2. ver. 10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. We cannot say concerning the Drunkard, that he keeps the whole Law, or that he offends in one point one∣ly, but we must say, that he is guilty of all, even guilty of the breach of all the Commandments: and that not onely as he that breaketh one link in a Chain may be said to break the whole Chain, but he hath broken every link, that is, every Precept of that Divine Chain of the Royal Law. If the que∣stion be, Which of the Commandments is Drunkenness a transgression of? The Answer must be, Not of one alone, but it is a general violation of the whole Law, and of every Precept therein. The Drunkard is an Idolater, for he loveth drink as he should love God, that is, above all, even above Wife and Children, and Name and Estate, and every thing that he hath in this world. And there is Robbery, Adultery, nay Murther enwrapped in the bowels of this sin, as after∣wards will appear. The Drunkard is a Transgressor against the first Table of the Moral Law, in as much as by this sin he is rendred unfit to Worship God in any Religious duty: for, Wine taketh away the heart, Hos. 4. 11. but the heart must be given to God in every duty: if he Pray, it must be with understanding; and therefore when that is taken away by drink, what work will be make of it? should a vile sin∣ner dare to appear before God when he is in drink, he would but take the Lords Name in vain, and bring weath and a curse upon his own Soul. Some Sic Hebraei in locam. Merohius, Christ ∣wright English A think that Nadah and Abihu were distempered with drink when they offered strange fire before the Lord, and conceive that to be the rea∣son of their so miscarrying, because presently after the story of their sin and death, the Lord faith, Do not drink wine or strong drink when ye go into the Tabernacle of the Congrega∣tion, left ye die, Lev. 109. But though that conjecture be un∣certain, yet it is from that Scripture evident, that excess in Wine will unfit for any Religious service: and he that shall venture to Worship God when it is so with him, will offer strange fire, and hath more cause to fear that he shall die be∣fore the Lord, then to expect any merciful answer to those polluted Prayers, which are but as corrupt breath, enough to stain the Heavens. If his breath stink, by his being over∣come with Wine, in the nostrils of men, how do his Prayers stink in the Lords nostrils? Moreover, the Drunkard is a Transgressor of the Rule of Honesty as well as of Piety; therefore faith the Scripture, Let us walk honestly, not in drunkenness. Rom 13. 13. so that the Word of God will bear us out in calling those that deserve the name of Drunkards, Impious and dishonest persons. 4. Drunkenness is a wastful, destructive Evil, which is an∣other thing which sheweth the Wofulness of it. A Drunkard is a meer stroy good: wherefore the Apostle faith that is Wine there is excess, Eph. 5. 18. The Greek word () which is there used, signifieth Wastfulness and Prodigality: It is the same word which is used concerning the Progil, when 'tis said that he wanted his substance with riotons living, Luke 15. 13. There is much Prodigality, Riot, Prouseness in this sin: for thereby the good Creatures of God are wasted, which is contrary to the express charge of the Lord Jesus, who hath said, Let nothing be lost, Joh. 6.12. but all that is spent in drunkenness is wofully lost; And this considera∣tion proveth that a Drunkard is a woful guilty creature be∣fore the Lord, for so are they that take his Name in vain. It is said in the third Commandment, that God will not hold him guiltless that taketh his Name in vain, which doth inti∣mate that such sinners are exceeding guilty before the Lord. Now to abuse any of his Creatures, is to take his Name in vain: in this respect Drunkenness is a breath of the third Commandment. It is also a great master of precious Time; men have no need to be prodigal of their Time, they have not so much of it: For what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away, Jam. 4. 14. Nay, it is but a moment comparatively that any one hath to be in this world; In a moment they go down into the grave: and it is a thousand pities that any part of that mo∣ment should be lost, yet all is lost that is spent in rioting and drunkenness; for that Time is lost, which a man cannot give a comfortable account concerning the spending of it unto Jesus Christ at the last day. Most certain it is, that all men shall be called to an account in that solemn great day which is at hand, as for all Talents which they have been intrusted with, so in special for that great and precious Talent of Time: But what answer can be given for the Time that hath been consumed in lewd and drunken pra∣ctices? When it shall be said to you in the hearing of Hea∣ven and Earth, You had such a space of Time allowed to you in the world, you lived so many years upon earth, but how did you spend that Time? And when Conscience shall bring in a black Bill of Indictment, and say, There were so many dayes and nights spent in rioting and drun∣kenness, what answer can you give for this, when we shall all stand before the Son of God in that day? Yet more, Drunkenness is a great Waster of a man's Estate. How common is it for those that are given to this Vice, if they gain any thing when they are sober, to lose it again when they are in drink? yea, it may be to lose more in one drunken day or night, then they gain in many dayes, weeks, months, years perhaps? The Scripture faith, that the Drunkard shall come to poverty, and drowsiness shall death a man with rags, Prov. 23. 21. And doth not Expe∣rience estisie that this word of God is Truth? How many have you known that once had See in the second part of the Theatre of Gods Judgements by Dr. Taylor, p.g. 110. 111. an amazing story of a must prodigious Prodigal, who by drunken and do bauched courses spent an Estate of a∣bove thirty thousand pounds in three years time, and died a begger at last. considerable Estates, they were very well to pass in the world, but when once they have saln in with idle Company, and followed drunken Courses and Conforts, their Estates have soon been consurned, and they clothed with Rags, nay have scarce had Rags to cover them? Often so it cometh to pass, that he that liveth a Drunkard, dieth a Beggar; but seldome is it seen that a Drunkard keepeth an Estate long: therefore the Holy Ghost hath said by Solomon, that He that loveth plea∣sure shall be a poor man, and he that loveth wine shall not be rich, Prov. 21. 17. In this respect Drunkenness is a breach of the Eighth Commandment: A Drunkard is a Thief and a Robber, yea the work kinde of Robber in the world, for he robbeth his own House, he robbeth his Wife and Chil∣dren, yea himself: and as Self-Murther is the most horrid, so is Self-Robbery the greatest Villany. Nay, the Drunkard Robbeth God, for he maketh himself uncapable of honour∣ing God with his substance. Go to a miserable Drunkard, and ask him for something to relieve a poor body that is in want, or to promote some publick and pious Work, and he hath nothing to spare; the cursed Alehouse hath devoured his substance, that he hath nothing left thereof, neither for God nor for himself. How wastful and how woful then doth this Evil appear to be? Yea 5. This woful Vice is every way prejudicial, injurious and destructive to him that shall be subject to it. It is so not onely in the respects which have been mentioned, but in every other respect, that may be said or thought of. A little further to instance under this Head: 1. It is injurious to, and brings Wo and Misery upon the Name of him that shall be guilty of it. It is a most dis∣graceful, infamous Vice: though a man should be but once guilty of this sin in all his dayes, yet that is a blot and dis∣honour upon his Name, and a matter of shame and hu∣miliation to him, as long as he hath a day to live; how much more when he hath been often and ordinarily guilty of it? Hence it was that the wicked Pharisees, to, the in∣tent that they might be sure to disgrace Christ to purpose, said of him, that he was a Wine-bibber, Matth. 11.19. That they might make every-body think meanly of Christ, they slanderously gave out that he was a drunken Companion: and of old such were looked upon as the very children of Be∣lial. Thence when Eli thought that Hannah had been drunken. She said to him. No my Lord, I have drunk nei∣the wine nor strong drink, count not thine hanamaid for a daughter of Belial, 1 Sam. 1.13.14.15.16. For a man to love to be drunk, is horrible impiety; but it this be true concerning. Ebria maliere nihil tarpius. Crhysost a woman; there's a daughter of Relial indeed. Now they were the vilest of the children of men who were so called: and hence it is that no man almost is willing to be called a Drunkard. They that love the practice, yet would not be thought to be as they are, because of the dis∣grace that is in it. The Drunkards Credit is crackt, and lost amongst all sober man; and therefore wise men carry to∣wards such, as, they would do to a person of no Credit, whom they dare not trust. Trust a Drunkard with an E∣state, and when he is in his Cups hee'll send it going: Whence the Jews say proverbially, Intra vinum exit arca∣cum. Vid. Drusli Adag. Hebr. decur.2 Adag 9. Trust him with a Secret, and when he is drunken hee'll discover it; Trust him, and when he is drunken he will undo himself and his friend too. I have read Alsted. Encycl. in Ethic. p mihi 2000. ex Zwing Theast. that in some places in Spain, if a man hath been known to be over come with drink, (though it were but once in all his life) his Testimony must never be received in any Case, but he must be looked upon as a person of no same, or credit in the world. Thus doth it un∣do the Name of the Transgressor. 2. Drunkenness is injurious to the Body of him that shall be subject to it. It brings Wo upon the Body, and therefore is rightly called a woful Evil. Hence are many bodily dis∣tempers. It is said, Hos. 7.5. In the day of our King, the Princes have made him sick with hottles of Wine: Whether it was their Kings Birth-day, or his Coronation-day, or what∣ever that day of their King might be, which was observed, they kept the day after a very profane manner, there was much Drunkenness and Debauchery on that day, and Sick∣ness was the Effect of that Intemperancy. To this truth also doth Solomon best witness, Prov. 23. 29. 30. Who hath wo! who hath sorrow? who hath redness of eyes? They that tarry long at the wine, they that go to seck mixt wine. Red∣ness of eyes (blindness, and the like) is one disease which is mentioned in stead of many more, which follow drunken∣ness, and are amongst the Woes which attend it. Hence I say are diseases, Dropsies, Consumptions, Feavers, Gouts, Apoplexies, &c. Not but that a man may have these dis∣eases and yet live temperately, but by Intemperancy he shall be sure to have them, or some of them. Many a man hath not lived out half his dayes, but hath died before his time, because he had been wicked over-much in respect of this iniquity. It hath been averred, Plures oc∣cidit crapula & chriet as quam gladius Vid. Zanch. in Ephes. p. (mini)201. That Drunkenness hath killed more then ever the Sword did: Many have been cast down wounded, many have been slain by it, yea Millions of Millions that have been slain, and cast down into the pit for ever by the hands of this one woful Evil. 3. It, is injurious to the Souls of men. How woful is that evil, which will bring not onely temperal Wo upon the Bo∣dies, but ever fasting Wo upon the Immortal Souls of all that shall die under the guilt of it? And that Drunkenness is injurious and wofully prejudicial as to the Soul, is evi∣dent: 1. In that it darkeneth the Light of Reason. That noble Faculty of the Soul is as it were over whelmed and drowned by this Vice: Hence in the 7th Verse of this Chapter it is said, concerning those wicked and shameless Ministers that would be drunk sometimes, They are swallowed up of wine, they are out of the way through strong drink, they erre in vi∣sion, they stumble in judgement. Whilest a man is under the actual power of this Evil, he is like a Reasonless Creature, devoid of all judgement and understanding: therefore the Prophet speaking concerning Drunkards, faith, They have no knowledge, Isa. 5. 13. g. d. they are like a company of bruits. Nay, Drunkenness is worse then a bruitish sin; for a Beast will drink no more then shall do him good, and therefore a Drunkard is worse then a Beast. Reason is that whereby a man excels a Beast, but this sin depriveth him of his excellency. How woful is that Evil which shall deprive a man of the Image of God, and debase him below a Beast? It maketh one more like a Mad man (that is berest of his Reason) then any thing else. Sences Epist. 48. One being asked What is Drunkenness? Answered well and truly, It is a voluntary Madness. And to the same purpose doth the Scripture speak, Jer. 51. 7. The Nations have drunken of her wine, therefore the Nations are mad. If Drunkards were not mad, they would never do as they do. Was it not madness in Esan, when he sold his Birthright for a mess of Pottage? How much more madness is it to part with all good for a draught of Beer? The Drunkard will lose his Friends, and lose his Estate, and lose his Name, and lose Heaven, and lose his Soul for ever, and all for a little drink. Oh! what horrible madness is this! Drunkenness is a besotting sin, we say commonly, A drunken Sot; it turns men into meer Sots. Some that have been of excellent Parts, by means of excessive drinking have lost their Parts; and although they were before that of rare understandings, have been be∣sotted so as that they have been beneath the ordinary sort of men. 2. Drunkenness brings wo upon the Conscience. There are some sins which make deep and fearfull wounds in the Con∣science, and this is one of them; if the sinner have any con∣science in him, this will wound it. Indeed there are some that feel not these wounds for the present, because they have drunk Conscience into a deep sleep for a while, but when their Souls shall awake in the midst of Eternal flames, all the wounds received by this sin will be felt with a witness. You know a man may be wounded sorely, and yet not feel it at first, but afterwards hee'll be sensible of pain and misery enough: So it is, as to the wounds which sin doth give to the Souls of men; at present the sinner feels nothing per∣haps, but at the last! at the last! at the last! sin will wound him terribly: Therefore is it said concerning this sin of Drunkenness, As the last it bieth like a Serpent, and stingeth like an Adder, Prov. 23. 32. Some write concerning that Serpent, that when a man is first the poison of it tickleth him, so as that he cannot to hear laughter, but when the venome is got to his heart, it doth torment him most intolerably: So is it with sin, and especially the sin of Drunkenness, while it is in committing there's foolish pleasure in it, but at the last the veneme of it will reach to the heart, and then the bitterness will be a thousand times greater then ever the pleasure was. 3. Without Repentance this sin alone will ruine the Soul for ever. Now what a woful Evil is that which is the poison and bane of an Immortal Soul? Drunkards, think of this. If you knew that there were poison in your Cups, you would be loth to drink them off: did you see a Spider or other poisonfull Creature in the Pot, you would be loth to drink it down. I have read Mr. Samuel wards Sermon on Prov. 23. 32. Pag. 41. of a Drunkard, that when he was drinking there hapned to be a Spider in the Pot, which he not observing, was poisoned, and died immediate∣ly. Believe it so it is, there is Soul-poison in your Cups, there are Spiders in your Pots, though you know it not: as sometimes they said to the Man of God, O there is death in the Pot; so I say to you that are Pot-Companions, O there is poison, there is Eternal Death in your Pots, drink, and your Souls will die. Now what a woful Evil is this, that hath slain Millions of Immortal Souls, one whereof is more worth then all the world? If a Soul be shut out of Heaven, then it is undone: but so shall the Soul of the Drunkard be for ever, without true Repentance. If I bring not Scripture to prove what I say, believe me not. See then Gal. 5. 21. where the Apostle speaking concerning those that live in Drunkenness and Revellings, and such like evils, I tell you (faith Paul) as I have told you in times past, that they which do such things shall not inherit the Kingdome of God. Hearken Drunkards, hearken; in the Name of God be it spoken to you, You shall not inherit the Kingdome of God. Remember what is said of the evil drunken Servant, Matth. 24. 49. with Luke 12. 45. If the evil Servant shall smite his fellow∣servants, and eat and drink with the drunken: What if he do drink with the drunken? what then? Then reade the following Verses, where it is said, The Lord of that Ser∣vant shall come in a day when he looketh not for him, and in an hour that he is not ware of, and shall cut him asunder, and ap∣point him his portion with the Hypocrites: there shall be weep∣ing and gnashing of teeth. Will you go on still in this trespass? will you live and die in it? Then as sure as this Bible is the Word of God, when Death shall come and cut thee asun∣der, when Death shall make a separation between thy Soul and thy Body, thou shalt have thy portion appointed thee in that place, where there is weeping and gnashing of teeth for evermore! Thus concerning the fifth Particular, de∣monstrating that Drunkenness is a Woful Evil. 6. This is seldome goeth alone, but is the unhappy parent of many other Iniquities like it self. Hence are many wicked words uttered. When Drunkards are in their Cups, they care not what they say, nor of whom: They will Lie, Swear, Revile, Scoff, Blaspheme, so as some of them, when in a sober mood, would be loth to do. Therefore David complained, saying, I was the song of the drunkards, Psal. 69. 12. When drink is got into the brain, then out come lchy Songs, and scoffing at the best men, yea at godliness it self in the power of it. Hence are many wicked deeds as well as words: Contentions arise from this. Look again into that Text, which some have not unfitly termed, The Drunkards Looking-glass, even that, Prov. 23.29. Who hath wo? Who hath contentions? who hath bablings? who hath wounds without cause? Drunkards have all these: when wine or strong drink hath raised their spirits, they will fall to babling, and quarrelling, they know not about what, and words will bring on blows, and these will make wounds when there is no just cause for it. That vile sin of Nunquàm ago ebrium castum pataho. Hieron. in Tit. 1. Un∣cleanness, which he that is abhorred of the Lord shall fall into, is the fruit of Drunkenness; therefore ver. 33. faith, Thene eyes shall behold strange women: where there is rioting and drunkenness, there is wont to be chambering and wanten∣ness, Rom. 13. 13. Yea, the most horrid and prodigious Wickedness that the Sun ever saw, or the Earth ever heard of do many times follow upon this wofull cursed Evil of Drunkenness. I remember V'd. Loni∣curi Exempl. P. 486. Lonicerus mentions a sad Example of a miserable man, who being under some dis∣quiment of minde, the Devil suggested to him, that he must needs commit one of these three sins, Drunkenness, Adultery, or Murther: now the man thought with himself, he had better be guilty of Drunkenness, then of either of the other two. Now that was the subtilty of the Devil, who knew that if he drew him into Drunkenness, he should be likely to prevail with him to commit the other abomina∣tions also: And so it came to pass, for when he was drunken, he went and defiled his Neighbours Wife, and after he had done that, he murthered her Husband, lest he should be revenged of him for that wicked fact. This cometh of Drunkeness. 7. It is a sin that is rarely, truly repented of, and turned from. Hence, that expression of adding drunkenness to thirst, is a proverbial speech, denoting one that is obstinate and resolved in an evil course, that nothing can reclaim him, Deut.29.19. This made a Father despair concerning his Drunken Son: when he was told that one of his Sons was given to Gaming, he hoped for him; and when he heard that another of his Sons was given to Uncleanness, he hoped for him also: but when he was told that a third Son was addicted to Drunkenness, Nay then (saith he) alas! I have no hope concerning him. He supposed that for those other Vices, Age and Experience might cure them, but this will grow with Age, till the sinner drop down into the grave, and into Hell. I will not say with him, there is no hope for such an one, for in and by Jesus Christ there is hope; There is hope in Israel concerning this thing: not the vilest Drunkard in all the Congregation, but there is help in Christ for him. There are some of you that have lived in this sin even to gray hairs; In the Name of the Lord I speak it to you, The Spirit of Jesus Christ is able to convert you, and the Blood of Jesus Christ is able to cleanse and sanctifie you; but you will be Miracles of Mercy, if it should be so: such Exam∣ples are exceeding rare. Ambrosius in Sermone de Ebrietate. Mr. Ward, ubi supra, p 34. Some have enquired into this matter, and upon diligent search have found but an Example or two in an Age, amongst notorious Drunkards, who have been truly brought home to God. We may say of Drunkenness, as Solomon faith of Adultery, Eccles. 7. 28. that not one of a thousand of those that are guilty of it, do return from it again. It doth so bewitch and besot the com∣mitters of it, as that though they know it hath, and will prove hurtful to them, yet they cannot be perswaded to leave it: Prov. 23. 25. They have stricken me, shall the Drunkard say, when I awake, I will seek it yet again. Blows cannot beat him out of it, but he will to it yet again, and that too the very next day after he hath smarted for it. An old Totius. Drunkard being perswaded to leave his Drunken∣ness, because it was prejudicial to him in respect of a Dis∣ease in his Eyes, professed he had rather lose his Eyes, then not be drunken. Forlorn Wretch! Incorrigibleness doth usually attend this sin. We see by what is written, Deut. 21.18.19.20.21. that Instruction, Admonition, Correction, will not reform and reclaim an obstinate Drunkard. By all this then it appears, that this is a Wofull Evil; so that well might the Prophet say, Wo to the Drunkards of Ephraim. We come therefore to infer some Uses from the Truth that hath been thus far cleared and proved. USE I. If Drunkenness be such an Evil as hath been Sermon II. expressed, then the contrary is to be affirmed, concerning that Christian godly Sobriety which the Scripture requireth, even that it is a very necessary and profitable Virtue. There is a Moral Sobriety which is not saving, and yet even that is lovely and commendable: therefore it is said concerning the young man in the Gospel, who having been put in minde of the Commandments by Christ, and told that he should keep them, replied, All these have I observed from my youth, it is said, that then, Jesus beholding him, loved him, Mark 10.20,21. which sheweth that Morality is a lovely thing, and well consistent with Christianity. Some among the Heathen have been notable Moralists, such as Cato, Seneca, Ari∣stiaes, &c. And although we must not say that their Mora∣lity saved them, yet it was not altogether unprofitable to them, for God did therefore reward them with many out∣ward blessings, and they did thereby escape many temporal Judgements, which otherwise would have befallen them: And they had more quietness in their own spirits, then otherwise would have been, being freed from those stinging Accusations of Conscience, which more profane sinners, that usually have an Hell in their Consciences, are daily tor∣mented with. Moreover, their punishment in another world will not be so great, as of those that have been of a vicious Conversation; for they shall chiefly be punished at the day of judgement, who have walked after the flesh, 2 Pet.2.10. and so have all Drunkards done. But then there is a Chri∣stian Sobriety, even that grace of Sobriety, which the Scri∣pture speaketh of, and which differs as much from that Moral Sobriety that some Heathens excelled in, as the Sun painted on the wall cometh short of the real Sun in the Fir∣mament, the one being onely a common, the other a spe∣cial grace of the Spirit. Christian Sobriety doth proceed from such Principles, as no meer Moralist was ever acq∣uainted with, sc. From a Principle of Love to Christ, when a man out of sincere love to Christ, and desire to be like him, doth endeavour to walk even as he walked, that's Christianity, that's an Evidence of the grace of Sobriety. See Gal.5.22,23. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: so that amongst the fruits of the Spirit, Love is mentioned first, and Temperance, which implieth Sobriety, or that virtue which is contrary to Gluttony and Drunkenness, is last men∣tioned, as flowing from that Mother-grace of Love, which hath many Daughters, whereof Temperance or Sobriety is one. Also true Christian Sobriety is from Faith; hence Peter faith concerning the Gentiles, that their hearts were purified by faith, Acts 15.9. The Gentiles were much given to that defiling sin of Drunkenness, as the same Apostle else∣where sheweth, 1 Pet.4.3. but by Faith they were taught to see the evil of that, as well as of other iniquities, and to live soberly as becometh the Gospel. So again Christian Sobriety is from that grace of Hope: A believer hath good hope through grace that he shall be with Christ for ever in Heaven; this hope hath that blessed effect upon his heart and life, as that it causeth him to abstain from all those Pra∣ctices which are displeasing to the Lord, and to Purifie him∣self, as he is pure. Here now is Christian Sobriety. All this may be intimated to us in that Scripture, 1 Thess 5.8. Let us who are of the day be sober, Putting on the breast-plate of faith and love, and for an helmet the hope of salvation. Now this Christian Sobriety is that which is especially necessary. So it is as to the necessity of the Precept: The Moral Law re∣quireth Sobriety, and this Law is confirmed by the Gospel, Rom. 3. 31. Do we then make void the Law through faith? God forbid: yea, we establish the Law. The Gospel, which is the word of Faith, doth establish, though not the Ceremo∣nial, yet the Moral Law: wherefore it is said, that the grace of God, i.e. the Gospel, which is a very gracious Doctrine and Dispensation, which brings salvation, hath appeared to all men, teaching us, that denying a godliness and worldly lusts, we should live [Soberly] righteously, and godly in this present world, Tit. 2.11,12. Men under the Gospel are taught piety towards God, righteousness towards men, and Sobriety in respect of themselves. This Sobriety is also necessary, in order to attaining Eternal life, 1 Cor. 9.25,26,27. And every man that striveth for the mastery, is temperate in all things. Now they do it to obtain a corruptible Crown, but we an incor∣ruptible: I therefore so run, I keep under my body, and bring it into subjection, left that by any means, when I have preached to others, I my self should be a cast-away. The Apostle we see was very abstemious, even temperate in all things, left notwithstanding all his knowledge, and gifts, and service done for God, he should miss of Heaven at last. They that run a race must be very temperate; if they be not sober, they will never obtain the reward: So must they that are ingaged in a Christian course, that desire to run that Race of Christianity, live temperately, or else they will fall short of that Crown of Eternal life. Moreover, Sobriety is ne∣cessary, that so a man may be sit for Death and Judgement. When Paul reasoned before Felix of righteousness, temperance, and judgement to come, Felix trembled, Acts 24. 25. Well he might, for having lived intemperately, his Conscience must needs tell him, that it would be Wo with him at the Judge∣ment to come. It is a vain thing for any one to hope for men, from Christ at the day of Judgement, that doth not live soberly now. Wherefore the Apostle faith, Be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ, 1. Pet. 1. 13. Then it is not hope, but presumption and vain confidence in the man that shall think Christ will be gracious to him in the day when he shall be revealed from Heaven, though Sobriety be not re∣garded by him: And therefore this grace is very beneficial as well as needful, for the Christian that hath and doth ex∣ercise the grace of Sobriety, is there by capacitated to with∣stand the temptations of Satan. Therefore is that, 1 Pet. 5.3. Be sober, be vigilant, because your adversary the Devil, as a roaring lion, walketh about seeking whom he may devour. Men that are drunken, are not capable of desending themselves against their enemies, that watch to destroy them. Were not the Assyraians undone by this? Nah. 1.10. While they are drunken as drunkards, they shall be devoured as stubble fully dry. A few men may rout and ruine thousands of their ene∣mies being over come with drink. Was not the huge Host of Benhaded, wherein there were above thirty Kings, even van∣quished by a few of the Israelites? And how came that to pass, but because Benhaded was drinking himself drunk, he and the thirty and two Kings that helped him, and thereby was incapacitated to make resistance against his enemies? 1 Kings 20.16. So it is, godly Sobriety, that doth render Christians fit to encounter with Spiritual Adversaries. And (not to enlarge further here) by means of this Sobriety I am speaking of, Christians are sitted to attend the duties of their Cal∣lings, not onely particular and Civil, but general and Hea∣venly. Hence is that, 1 Pet.4.7. Be ye sober, and watch unto prayer. Insobriety, Drunkenness unfits for Prayer, and for every other good work (as was shewed in the demonstration of the truth before us) even so where the grace of Sobrie∣ty is alwayes exercised, a Soul is fit to have to do with God in any duty, being alwayes prepared to have blessed Com∣munion with him; then which, what can there be more be∣neficial or desirable? USE II. If Drunkenness be such a woful Evil, as hath been proved; Then they that have been kept from falling into this sin, and much more they in whom it is mortified have abun∣dant cause of Thankfulness unto God, because of his preventing and sanctifying grace in this respect vouchsafed. If we ought to pray (as Christ in that Platform of Prayer given to his Disciples hath taught us) that God would not lead us into temptation, but deliver us from evil, then when the Lord doth so, we ought to praise him: and if deliverance from out∣ward temptations be matter of praise and thanksgiving to the Lord, how much more is this true concerning delive∣rance from sinful temptations? for a man had better see many afflictions, then one sin; yea, there is more evil in the least sin, then in any affliction, nay then in all the ever∣lasting burnings of the bottomless Pit. Therefore they that have been preserved from falling into sin, have the greatest cause of Thankfulness that may be. I doubt not but that there are many here this day, that were never guilty of this sin (at least-wise not in sight of men) in all their lives: But unto whom are you beholden for this preservation, but unto the preventing grace of God? Will you say that there is a Principle of inherent Grace within you, whereby you have been kept from this, and other the like enormities? Suppose so, yet that Principle of grace is from God: Nei∣ther will inherent, without upholding, preserving, prevent∣ing grace keep from this, or any other evil. Though it's im∣possible to live in this sin, where there is true grace; he that hath the least spark of true grace in his heart, it is not possible that he should live in this sin, yet there may be a falling into it: therefore Christ hath charged even his own Disciples to take heed of this sin, Luke 21.34. which shew∣eth, that a true Christian may possibly he overtaken with it. And we reade in Scripture of godly men that have been stained with this iniquity, as Noah, Lot, Uriah, &c. yea, there is not a godly man on earth, but hath that in his own heart, which would soon lead him to the commission of this and all other abominations, if God should but leave him a little to himself: wherefore it was that the holy Mr. Brad∣ford. Martyr, when he heard of any one that was guilty of Drunkenness, Uncleanness, or the vilest wickedness, would smite upon his breast, and say, In this heart of mine is that which would have made me commit the same evil. if the grace of God had not prevented. Oh therefore be humbly thankful to the God of all grace. But much more have they cause to be for ever thankful, who are mortified unto this sin: for a man may possibly never commit this evil outwardly, and yet the sin not mortified in him; it may be he may not have an opportu∣nity to practice this iniquity, or fear of punishment, or shame may deter him, and yet he is not mortified to it. This sin is mortified, when a man doth forsake and abhor it more then Death or Hell, because thereby God is offended and dishonoured; they that do so, shall not die—but live, Rom. 8.13. If ye live after the flesh, ye shall die: but if ye through the Spirit do mortifie the deeds of the body, ye shall live. Drunkenness is one of the deeds of the body, and of the flesh; I do not say that he that doth not commit that sin shall live, but he that doth mortifie it shall live: for as he that repenteth truly of one sin, repents of all; so he that indeed is mortified to one sin, is so to all: such then shall live, and therefore have abundant cause of rejoycing and thankfulness before the Lord. USE III. This Text and Doctrine is like a Thunderbolt, enough to shake the Soul, and Split the Heart of every Drunkard under Heaven. I could be glad if there were no need to speak by way of Terrour and Awakening to such sinners. And time was, when there was not need for Ministers to preach much against this sin in New-England; Oh that it were so now! But we may say, as sometimes the Prophet Oded spake in another case to the Host of Israel, You have (faith he) slain [your Brethren] with a rage that reacheth up to heaven, but are there not with you, even with you, sins against the Lord your God? 2 Chron. 28.9.10. so I say, This sin is amongst us, even amongst us also, yea and the rage of it be∣gins to reach up to Heaven, it crieth for Judgement. It is sad, that ever this Serpent should creep over into this Wil∣derness, where threescore years ago he never had had any footing, but now it is come, and I fear will hardly ever out again, although it hath already devoured many. If we speak of that which God and Scripture call Drunkenness, namely, when there is a drinking of Wine or strong drink to any excess, how many are there that have cause to lay their hands upon their mouthes, and to cry Guilty, before the Lord? I have heard some say, that there is more Wine drunk in this Town, then in most Towns of the same greatness in the Christian world. We may then fear that there hath been much excess herein, that any should have cause so to speak or think. And how many are there that must be reckoned a∣mongst woful Drunkards, that nevertheless do not believe any such thing of themselves? There are that flatter them∣selves in their iniquity, and think that they are hardly guilty of this sin, because they are not went to be subject to such, worse then beastly Drunkenness, as not to be able to under∣stand what they do or say; when as it may be the reason of it is, because by using themselves to excessive drinking, they are able to bear a great deal. Now that is worse then to be meerly drunken, for it is to be a Drunkard: One may be drunken, that is not a Drunkard; and one may be a Drunkard, that is seldome drunken. He that abhors the sin of Drunkenness, yet may be overtaken with it, and so drun∣ken; but that one act is not enough to denominate him a Drunkard: and he that lovteh to drink Wine to excess, though he should feldom be overcome there by, is one of those Drunkards upon whom the Wo in the Text doth directly fall. Isa.5.22. Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink. Again, there are that will make others drunk: some have done this out of horrid pro∣faneness of spirit, and therefore its a delight to them, to draw those into this sin that make any Profession of Religion. If they can but make a Church-member drunk, then they are glad; which argueth a strange degree of impiety. Others have done this out of Coverousness: There hath been an horrible thing done in this respect; Some amongst us (who they are the Lord knoweth) out of Covetousness have sold Liquors and strong drink to these poor Indians, whose Land we possess, and have made them drunk therewith. What a fearful sin is that! The First-fathers in this Colony, who are now the most of them in heaven, began this Plantation, in part, out of respect to the Conversion and Salvation of the Na∣tives amongst whom we live; but what woful degeneracy is this that some should rise up amongst us, that out of love to a little filthy lucre, shall teach them such wickedness as before they were never acquainted with. The Indians are of them∣selves the saddest spectacles of Misery, and the most woful remembrance of the ruines of the righteous and glorious Image of God, that ever mortal eye beheld; but therefore their sin is not a little aggravated, that shall make such poor creatures more the children of Hell then they were before. If there be any in the Congregation (as I doubt there is) whose Conscience doth accuse him of making others drunk, let him hear the word of the Lord which is written, Hab.2. 15. 16. Wo to him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also: The cup of the Lords right hand shall be turned unto thee. By these things then it is sadly evident, that there is cause enough to bear witness against this Evil. Now to speak something further, and more particularly, by way of Conviction and Awakening to those that love and live in this sin of Drunkenness, know and believe. 1. That woful Judgements have ever followed this sin. The Text faith it, and woful Experience proveth it. What hath been formerly said concerning the wofulness of the sin of Pride, may here be applied to this of Drunkenness. Personal Miseries come from hence upon the Estates, Names, Bodies, Souls of guilty ones, as was more fully shewed the last Sermon. And this sin brings Family-judgements; Thousands of Fa∣milies that have been brought to ruine thereby. Drunkards bring a curse upon their Children, and poor Posterity after them; nay, it may be one act of drunkenness, and that com∣mitted by a good man, shall bring a Curse upon some of his Children to the worlds end. Do we not see it in Noah? he was a righteous man, and was drunken but once in all his life that we reade of, and much might be said to exense him, in that he knew not that there was an inebriating quality in Wine, nevertheless that Drunkenness brought a Curse upon one of his Children, which continueth to this day, although it be Four thousand years since that sin was committed. Whose heart then is it that doth not tremble to live in such an evil? Yea, and this sin is the woful procuring Cause of many Publick Calamities in the world: Was not this one Principal cause of the Babylonian Captivity? see else Isa. 56. 9. All the beasts of the field come to divour, yea all the beasts in the forest. Here now the ravenous Babylonians are called upon to make a prey of the Jews, and the reason of it we may see ver. 12. Come ye, say they, I will fetch wine, and we will fill our selves with strong drink: So that the luxury and drunkenness which abounded amongst the Jews, especially considering that their Watchmen, their Ministers, who should have been examples of Sobriety, and Mortification to all round about them, were some of them given to this iniquity, was one principal cause of their enemies coming to devour them. The like we may see Chap. 5.V. II. Wo unto them that rise up early in the morning that they may follow strong drink, that continue untill night, till wine inflame them. Now minde what follow∣eth, ver. 13. Therefore my people are gone into Captivity. And the sin also was in a special manner the procuring Cause of that Assyrian Captivity, wherein the ten Tribes were carried away, and never restored to this day, although it be now a∣bove Two thousand years since that Judgement befell them: therefore is it said to the Drunkards of Ephraim, in the next words to the Text, Behold, the Lord hath a mighty and strong one; they boasted, & were confident in their out ward strength and Fortifications. &c. Well, but faith the Lord, he not proud of your strength, for I will bring a strong one upon you, on attempst of hail, and destroying storm, as a flood of mighty wa∣ters overflowing, shall cast down to the earth with the hand. The meaning is, that the Assyrians should break in upon them and full upon them as thick as hail-stones, and destroy them, be∣cause of their Drunkenness and other sins they lived in. And hath not the Christian World drunk deep of the Cup of di∣vine Judgements for this sin? What Woes hath it brought upon Christendome, so called? Some have observed, multos in servitutem Tr∣orum & Tar∣tarorum abrii it Dus. Ne nobis idem in Germaniâ acci∣dat, verend est. Quid Tarcorum gran∣do feriat that it hath been in special for this sin, that God hath let loose the Barbarous Nations upon those that call themselves Christi∣ans, to scourge them, and to destroy them. The Turks (who are meant by the second of those Woes in the Revelation, when it is said, Wo, wo, wo, to the inhabiters of the earth, Rev. 8. 13.) Providence hath raised them up, and sent them like a storm of hail upon the Europaan Nations, not only (though principally) to punish them for their Idolatry and Supersti∣tion, in worshipping graven Images, but also to plague the Nations, even the Christian Nations, for all their Profane∣ness, Luxuries, Drunkennesses. Poor miserable Germany hath bled for this sin! Hath not God made the Sword drunk with Blood? Yea, at this day, is not the Sword made drunk with Christian, and with Protestant blood for this sin? My Text faith, Wo to the Drunkards of Ephraim; even so, Wo to the Drunkards of Hol∣land. Is not Salmanasser at this day coming against the fat valleys for this sin? And if we look nearer home, What sad Harvests have we in New-England had of late years? and doubtless, the prevailing of this iniquity hath been one cause of it. The good Creatures of God have been greatly abused by many amongst us, unto much Sensuality and Intemperan∣cy, therefore doth the Lord take away Creature comforts from us. This last Summer, what excessive Rains have there been? Since that Drunkards are to be seen up and down in almost every Town, no wonder that the Lord in Judgement maketh the Earth drunk. Nay, come yet nearer home, and look upon this great Town, How hath God threatned us for this, as well as other sins? Remember the sad Fire that was here in this part of the Town about three years ago: And where did that Fire break forth? Began it not at the Ale∣house? As if the Lord should from Heaven point with the finger, and say, Behold, I am displeased with you because of your excessive drinking. Boston, Boston! take heed of this sin lest I lay thee even with the ground, and thou become desolate. 2. Know, that this sin will certainly be bitterness in the latter end. Suppose the best that can be supposed, suppose the Lord should give you Repentance, and so forgive this iniquity, yet then it will cost you much bitterness of Soul. Extraordinary cases must alwayes be excepted, but otherwise, God is not wont to pardon great sins, without bringing first to great sorrows, and heavy breakings of heart for them. Now Drunkenness is a great sin, and therefore conclude thou mayest, that if ever the Lord pardon it to thee, he will first break all thy bones and heart for it: or if the sin be not mourned for, and turned from then bitter destruction will be the end of it. The Scripture saith of those whole God is their belly, that their end will be destruction, Phil. 3. 19. Now the Drunkards belly is his God, unto which he offers a Drink∣offering. What bitter and lamentable ends have many Drun∣kards come to? Hath not the Lord been wont to make such persons awful Examples of divine Vengeance at last? What a sad end did Nabal come to, after he had been very drunken? 1 Sam. 25. 36. And what a lamentable end did Amnon come to at last, who was murthered by his own Brother at that very instant when his heart was merry with wine? 2 Sam. 13. 28. And yet he was the Childe of a godly Father, who no doubt had wept and prayed for the Salvation of his Children full many a time. And what a lamentable end did Elah come to at last? Whose servant Zimri conspired against him, as he was in Tirzah drinking himself drunk in the house of Arza, and smote him, and killed him, 1 King. 16. 9. 10. It may be because thou are given to this sin, God will suffer thee to die drunken at last, and to go down into eternal darkness in that condition: or it may be, God will leave then to that which is worse then any death, even sometime when thou art drunk, to fall into some horrid sin for which, it may be, the Sword of Justice shall cut thee off at last. I could produce many direfull in∣stances to this purpose. But I will onely minde you of one dismal Example, which Austine Serm. . ad fratres in Eremo. mentions, who saith, that in Hippo (the Town where he was Minister) there was a Ci∣tizen whose name was Cyril, who had but one only Son, to whom he was extremely indulgent, and as Austine faith, loved him above God himself: this Son, as he grew up, fell in with bad Company, and became a Drunkard, and once coming home much distempered with drink, he attempted to ravish one of his own Sisters, and killed two other of his own Sisters, and Murtered his own Father that begat him, and his own Mother that bare him, who was then great with Childe: for which monstrous Impieties he was Condemned, and Executed. Now say, was not this young mans Drun∣kenness bitterness in the latter end? For the present, this ini∣quity may be sweet to you, but what will it be upon a Death∣bed, think you? It may be Conscience will roar for it then. Some notorious Drunkards, when they have been upon Death-beds, have cried our in Hellish horrour of heart, Ale∣houses are Hell-houses: The Ale-house hath brought my Soul down to the house of Hell for ever. Shall I tell you what I am able upon my own personal knowledge to testifie? I will tell you, that there have been some in this very Congrega∣tion, who upon Sick-beds and Death-beds have sent for me, desiring that I would cry to the Lord for them, and give them the best advice I could for their Souls. Seeing them in miserable diress of Conscience, I have said to them, Tell me now, what is that sin that doth most of all perplex and tor∣ment your Conscience? O my Company keeping, and my Drun∣kenness, saith one, and O my Company-keeping, and my Drunken∣ness, faith another. These have been the lamentable cries of poor dying sinners in this place, when they have seen them∣se'ves upon the borders of Eternity. And after death this sin will be bitter indeed: Then (as one speaketh) the Drunkard for every Cop of pleasure, will receive a Gallon of wo. Yea, for every drop of pleasure which he enjoyed whilest living and sinning, he shall have a Tun of Wo. After Death cometh Judgement, and then the truth of this will be felt and believed. For, 3. Know for Certain, that whoever liveth and death in this sin, shall perish to Eternity. It will be a folly for any such sinner to expect Salvation: Can you be saved without an In∣terest in Christ? This Lust alone, if loved or lived in, will keep Christ out of the Soul. I have read of a great man that once said to Luther, Sir, we would all willingly be Christians, but we cannot since in our hearts to leave that custom of drinking to excess. But a man must leave that custom, or die and perish a Christless sinner for ever. It was partly shewed the last time, That Drunkenness is such an Evil as will assuredly exclude the sinner out of Heaven: Therefore the Lord hath commanded Churches to exclude such out of their Communion, 1 Cor. 5. II. If any man that is called a Brother, be a Drunkard, with such an one no not to eat. What a Church-member, and a Drunkard? Ah! vile: Ah! vile. Wo to that Church that shall know such amongst them, as make a practice of this iniquity, and yet not make them to know the Terrour of a Censure. How plain and perempto∣ry is that expression, Chap. 6. ver. 10. where it is said in so many words, Drunkards shall not inherit the Kingdome of God. And if not, it must needs follow, that Hell and destru∣ction will be the eternal portion of every Drunkard, so li∣ving, so dying. Wherefore the Evangelical Prophet Isaiah, speaking of Drunkards, yet faith, Hell hath enlarged her self, and opened her mouth without measure, Isa.5. 14. Drunkards, tremble at this! Do you not see Hell gaping for you, and opening her mouth wide to receive your Souls, when once they are out of your Bodies? Yea verily, though a man should reform his life in many things very much, though he should be swept and garnished never so, having attained to great gifts, practising many duties forsaking many sins, yet if there be but this one lust of Drunkenness, which still his heart hath a secret love and liking to, there is no remedy, but dying in his present estate, he must be a damned wretch to all eternity. Oh that you would think sadly between God and your own Souls, on the words of the Lord Jesus, Mat. 5. 29. 30. If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members perish, and not that thy whole body should be cast into hell. Though this sin of Drunkenness may be as dear to thee as life and limbs, though it may be as hard to part with, as to pluck out a right eye, or to cut off a right hand, yet away with it, away with it, as ever thou wouldst escape Hell fire. 4. Know, that if any of you that are here before the Lord this day, shall continue under the guilt of this sin, your iniquity will be hainously aggravated: for you call your selves Chri∣stians. If an Indian be drunk, that's bad, but for a Chri∣stian to be a Drunkard, is a thousand times worse. If Ephra∣imities (that is to say, such as prosess that they are the Lords people) be Drunkards, surely the Lord will judge them as those that break Wedlock, that break Covenant with him, are judged: yea, and you sin in the day, that is, against Go∣spel light. What saith the Scripture? 1 Thess. 5. 7. 8. They that be drunken, are drunken in the night: but let us who are of the day, be sober. For men that live in Gospel dayes, and un∣der Gospel-Ordinarces, to practice deeds of darkness, is shameful and horrible. And this sin is aggrarated from the place where you live: What? to be a Drunkard in New-England, where there are severe and wholsome Laws to pu∣nish this iniquity, and some are put to shame for it! Time was, when it was a strange thing to see or hear of a man drunken in New-England; and is this sin now become com∣mon? The Lord help! Will you be sinners in Zion? Will you be fools in Israel! You have moreover been told of the Judgements following this Transgression: you have been sadly, and solemnly warned against this Evil, and that not in a word or two, but by Sermon after Sermon. I remember I had occasion to Preach a whole Sermon, that I might restifie against the sin of Drunkenness, in this place, it is now above nine years ago. I am grieved at my heart, that there should be cause for me now to Preach more Sermons then one, fur∣ther to bear witness against the same Evil, whereby the eyes of Gods glory are provoked, and his blessed Name is highly dishonoured amongst us. Take heed now how you resist the Spirit of God. I might tell you, what I have some-where read, Vid. Theatre of Gods Judgments, Chap 3. Pag 410. that a Minister having Preached a Sermon against Drunkenness, a profane Drunkard that was in the Congre∣gation, went out and scoffed, and mocked at what he had heard: and God smote him by a strange Providence, that he died forthwith, even whilest he was deriding at the Sermon which he had newly heard. Will you provoke the Lord to jealousie? Are you stronger then he? But if there be any Drunkards in the Congregation so desperate, as to go on still in the commission of this Trespass against the Lord, Be it known to you, That your blood shall be upon your own heads. I remember what God said to his Prophet Ezekiel, Chap. 33. 7. 8. Son of man, I have set thee a Watchman unto the house of Israel, therefore thou shalt hear the word at my mouth, and warn them from me, when I say unto the wicked, O wicked man, thou shalt surely dies if thou dost not speak, to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. O Lord! I tremble to think of that, that the blood of any poor Soul should be required of me: I trust in Christ that it shall not be so. I trust that none amongst you shall be able to say to me, when we shall all appear before the Judgement-Seat of Christ, Had you that taught us the Word of God, told us of the evil of our wayes, had you faithfully warned us of our danger, we would not have gone on therein. I remem∣ber also what the Lord further faith, Ver. 9. Nevertheless, if thou warn the wicked of his way, to turn from it: if he do not turn from his way, he shall die in his iniquity, but thou hast de∣livered thy Soul. Now then, I call Heaven and Earth to re∣cord against you this day, that I have warned you of this sin to turn from it: let Men and Angels, that are here present, bear me witness at the last day, that I have not shunned nor spared to declare unto you the Woes that will certainly follow upon continuance in this Evil. Therefore if there be any Drunkard that will be a Drunkard still, he shall die in his iniquity: But I have delivered my Soul. USE IV. Let it be of Exhortation, and that in three words. 1. Let every one endeavour the suppression and extirpation of this Evil. This we should do, by labouring to pray it down. When we are taught to pray that the Name of God may be hallowed, therein is implied, That we must pray that this and other such like Evils, whereby his glorious Name is much dishonoured, may be suppressed. And there are some that ought to do more then meerly to pray against it; Mi∣nisters must bear witness against it in their way: and it con∣cerns those that have any Civil Power in their hands, to bear witness against it in their way. If there were Magistrates in this Assembly, I would speak to them in his Name by whom Kings reign, and Princes decree Justice, and all the Judges of the Earth, and Exhort them to draw forth the Sword of Justice against this Evil. There are sundry of you that stand in some publick Capacity, Townsmen, Constables, Grand Jury∣men, &c. Behold, the Word of the Lord is unto you in par∣ticular this day, I lay the solemn Charge of God upon you, that you do your utmost towards the suppression of this abounding iniquity: Kill this Serpent, before it be grown too big for you. And therefore take heed that there be not through your means, or through your neglect, that which is the Fountain of this Evil; I mean, that there be not a Multiplication of Taverns, and Ale-houses, or the like, more then there is need for. I know that in such a great Town as this, there is need of such Houses, and no sober Minister will speak against the Licensing of them; but I with there be not more of them then there is any need of. Especially see that you keep a vigilant eye over these private, dark Ale∣houses, which do more mischief, then all the publick Houses do good, as being the very Sinks of Sin, whereby Youth is wofully corrupted amongst us. And if you finde out any that have made a Trade of this iniquity, and that have got part of their Living by the blood and destruction of pre∣cious Souls, see that you bring them forth to condign pu∣nishment; and as they have been exemplary in sinning, so let them be brought under exemplary punishment, that all Israel may hear, and fear, and do no more so wickedly. 2. Much more, Let every one be Exhorted to beware of be∣ing subject to, or coming any way under the dominion of this iniquity. For Motives, Remember what was said in the last use, as also formerly concerning the Wofulness of this Evil. By way of Direction here, I shall onely say two things: 1. Take heed of the Occasions and Temptations leading unto this Evil. Some there are that will pray against this sin, and yet they will cast themselves upon temptations to it, which is to take Gods Name in vain; even as if a man should put his hand into the fire, and then pray that he might not be burnt: would you not say that such a one did mock the Lord? And what do they do less, who pray that they may not be drunk, and yet will not avoid temptations that lead unto it? e. g. Idleness is a temptation leading unto Drunkenness: when vile persons have nothing else to do, then they must go to the Ordinary, and drink till they be drunken. Idleness and ful∣ness of bread, so Idleness and fulness of drink are wont to go together, Ezek. 16.49. Therefore take heed of Idleness, if you would escape Drunkenness. And take heed of Company∣keeping with those that would draw you unto this Evil; My son, if sinners entice thee, consent thou not: walk not thou in the way with them, refrain thy foot from their path. Take the Counsel which the Holy Ghost giveth by Solomon, Prov. 23. 20. Be not amongst wine-bibbers. Avoid familiar fellowship with Drunkards; Avoid them as you would do men that have the Plague upon them, yea a Plague that will insect, and be the death of your precious immortal Souls. Remem∣ber that Scripture. Prov. 13. 20. He that walketh with wise men shall be wise; but a companion of fools shall be de∣stroyed. And take heed of being more, then you have any just cause or call to be, in places where a temptation unto this sin is set before you: go not to, tarry not in saverns or Ordinaries, without sufficient reason to bear you out in such a practice. It is a sad thing, that Professors, and Church∣members should many of them be guilty of scandalizing the world in this respect. A carnal creature excuseth himself, saying, Why should not I go frequently to the Tavern, such an one is a Church-member, and I see him there often, such an one is esteemed a godly man, and yet I have seen him sit for hours together there, and why should not I do so as well as he? Thus doth the abuse of your lawful liberty become a snare, and ruine to many a poor Soul. Doth not the Scripture say, Look not upon the wine? Prov. 23. 31. The meaning of which is, that men must avoid all tempta∣tions unto Drunkenness, as much as possibly may be. Drunkenness is like the Basilick, of whom they say, that if a man do but look upon it, he is thereby infected, and mortally poisoned. Therefore it will be your wisdome to keep out of the sight of this Evil, and far away from what∣ever shall tend, and tempt unto it. One thing more I shall mention, as a great occasion and cause of this sin, which therefore you ought to avoid, namely, that Heathenish Cu∣stome of Health-drinking. O'tis an Heathenish, nay an Idolatrous Rice, witness those Ceremonies of putting off the Hat, yea of Kneeling, (a gesture of Adoration) which are Customary amongst profane Health drinkers. But the Word of God faith, Learn not the way of the Heathen, for the oustome of the [Heathen] people, are vain, Jer. 10.2,3. and that Christians are redeemed from their vain conversation re∣ceived by tradition from fore-fathers, 1 Pet. 1.18. What should Christians do with the Mysteries Vid lib. 3 Cap. 16. Thes 14. and Ceremonies of Bacchus? Do not think that onely a few Puritans or Preci∣fians, have been against this Custome of drinking Healths: for though vide apud vol 3. p. 122. Papists indeed plead for the lawfulness of it, yet He that would see the evil of this practice more fully evinced from scripture & reason, may feade Vottii disp it de divini nominis abusious. And Rittershasius Sacr. Lect. lib. 4. Cap. 6. Loccenius An∣tiq. Gothic. Cap. 21. Crocius in Tit. 2 P.291. And even a∣mongst Papists in Esti. 1.8. And in English, Mr. Pryns Healths Sickness. Mr. Geree against Healths. Mr. Dnyname of Drunkenness. Tassin of Amendment of Life. Mr. Hall on 2 Tim. 3.P.94 Protestants generally condemn it. And the An∣brosias de Jejunio. Hicron. in Hos. 7. August. Serm. de Temp. 231.232. Basil, &c.Basil, &c. An∣cient Doctors in the Church have thundred against this pra∣ctice, and that because it is (as they were wont to express it) A shoing born to draw on Drunkenness; it is a Bacchean Ar∣tifice, which Satan hath devised for that end. The Scripture likewise doth plainly enough reprove it, when Banquettings are condemned, 1 Pet. 4.3. The Greek word () which is there used, properly noteth a drinking by number and measure, as is usuall amongst Health drinkers. But especi∣ally when any shall be so vile, as not onely to drink Healths themselves, but to force others to do the like, their practice is very sinful and abominable. Is there any in this Congregation that hath done thus, that hath compelled others to drink Healths, and will you go on to do so still? I testifie from the Lord against that man, whoever he be, that an Heathen shall rise up in Judgement against him, and condemn him at the last day: witness else what is written, Esth. 1.8. it is there said, that the drinking was according to the law, none did compell; for the King had appointed to all the Officers of his house, that they should do according to every mans pleasure. So that those Heathens would not force any man to drink more then he had a minde to. Therefore beware of that evil pra∣ctice. 2. There is another Rule, which if it be observed, you shall never be under the dominion of this iniquity, and if it be neglected, all other Precepts will be in vain: it is this, Make sure of an interest in Jesus Christ, by faith unfeigned in his Name. There are some, that in giving Directions tend∣ing to the Mortification of this sin of Drunkenness, say to those that are guilty of it, that they must Pray, and adde Fastings to their Prayers, and Vows to their Fastings: all which things are good, and see that you attend them in their due order. But alas! the main thing of all is left out, if an interest in Christ be not sought after, and made sure of. All Prayers, Tears, Resolutions, Fastings, Vows against this sin, will never subdue it without Christ. Go to Jesus Christ for power against this, and all Corruptions: if thou art once in Christ, thou mayest by faith obtain power from the blood of Christ, for the killing of this sin; if thou art in Christ, his Spirit also will mortifie it: therefore the Scripture faith, that if you through the Spirit do mortifie the deeds of the body, Rom. 8.13. Make sure then of an interest in Jesus Christ, and his Spirit will subdue and mortifie every lust in thy heart. The last word of Exhortation shall be unto those that have been guilty of this woful sin of Drunkenness; Be this day excited and perswaded to repent, and turn from this Transgres∣sion. Some of you have through Temptation been drawn into this Evil. How many guilty, accusing Consciences are there here before the Lord? Oh repent of what you have done, if ever you have given way to Temptation, so as to be over∣taken with this so vile an abomination. Others (and many too) live in this sin, in their ordinary course they commit it, and therefore are servants to it; Oh repent, repent, before it be too late. Remember, that are long Repentance for it will be too late. Did not damned drunken Dives repent when it was too late? when his Soul was dropt down into the place of Torment, and he was crying for one drop of water to cool his tongue, then he bitterly repented of all the drunken merry-meetings, which in his life time he had seen, but then Repentance was too late. Think seriously on that Scripture, Rom. 13.11.12.13. Now it is high time to awake out of sleep, the night is far spent, the day is at hand; let us therefore cast off the works of darkness—Let us walk honestly, not in rioting and drunkenness, not in chambering and wantonness. Do not delay your Repentance, but now practice it. Anstine I remember consesseth, that he lived in those sins, in his vain youthful dayes, before his Conversion, and he had many se∣cret Convictions upon his Conscience, thinking with himself that tomorrow, or sometime hereafter, he would repent of, and turn from those vanities: but on a certain time it seemed to him as if he heard a voice from Heaven saying to him, Tolle & lige, Take up and reade; a Bible being by him, he taketh it up, and goeth to reading in it, and the first place which his eyes fixed on, was this Scripture last mentioned, and the Lord set in with it upon his heart, so as that he cried out, And why not now Lord? I have said, that hertafter I would leave my rioting, and drinking, and chambering, and wan∣tonness, but let me do it now Lord. Do you that are Drun∣kards say and do the lake, resolve upon present Repentance without delaying one day, or one hour longer. And know for your encouragement, that in case you do truly repent of this iniquity, God will forgive you. Do not think that Have to scare you with the visions of that Eternal Night which is your Souls. Do not think, my Bre∣thren, that I delight in fying you with the sad tidings of Hell and Deads, Indeed sometimes I am forced to it. Know∣ing the terrour of the Lard; I seek to perswade you by those Arguments; never I take no pleasure to tell you thereof. But now that I am speaking to you of the par∣doning grace of God, me-thinks I am in my Element: I could be glad to stay and dwell here, and to enlarge my self much to you, would time and strength permit me. But I can onely say thus much, We reade in Scripcute of those that have been grievously guilty of this sin, many and many a time, even of such as have Walked in it, yet when they have truly repented of it, the gracious blessed God hath freely forgiven them, and in Jesus Christ looked upon them as if they had never committed this sin. To encourage to Repen∣tance, and to break the heart of the vilest Drunkard, I'le put you in minde of two Scriptures: the one is that, 1 Pet. 4.3. The time past of our life may sussice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings, &c. So that those Christians had afore their Conversion been wofully guilty of this iniquity, but upon true Repentance they were sprinkled with the blood of Jesus Christ, as the beginning of the Epistle sheweth; that is to say, the blood of Jesus Christ cleansed them from the guilt of this sin, and obtained pardoning mercy for them. Another Scripture to encourage you to Repentance, is that 1 Cor.6.11. where the Apostle having said to the Gorintbians, that no Drunkard (that is, so living and dying without Repentance) shall inherit the Kingdome of God, he addeth withall, Such were some of you, but you are washed, you are sanctified, you are Justified in the Name of the Lord Jesus, and by the Spirit of our God. Know there∣fore, that although thou hast been guilty of this great sin, it may be an hundred and an hundred times, yet thou mayest be justified from it in the Name of the Lord Jesus, if indeed thou dost repent of it. But then your Repentance must be thus qualified! 1. You must mourn before the Lord, that ever you dishonour∣ed but Name by this Transgression. Let me speak to you in the words of the Prophet Joel, Joel 1.5. Awake ye Drunkards, and weep and howl, all ye drinkers of wine. O thou Drunkard, now let tears be thy drink; go home, and appear before the Lord in secret, and there lament with a sorrowful heart, that ever thou hast thus sinned against him. Do as David did, who faith, Psa. 38.18. I will declare mine iniquity, I will be sorry for my sin. What sin was that? truly, his sin in making Uriah drunk. So do thou be sorry that ever thou hast made thy self drunk. 2. You must also forsake this sin: that's implied in true Repentance. And I speak this the rather, because I know there have been some Drunkards that would bewa their sin with many tears, and yet it may be, go and be drunk again the next week: that's no true Repentance. Thy heart must be so broken for this sin, as to be broken from it, otherwise though a man should confess his sin till his tongue be worn to the stumps, though he should pray against it till Heaven and Earth shake, though he should weep Seas of Tears for it, yet if he will not forsake it, all his Confessions, Prayers, and Tears shall never save him. Yea, he must forsake it not onely as to his Conversation, or outwardly, but inwardly, so as to have no affection, or secret love, and liking to this Abomination. O therefore say as once Ephraim did, What have I to do any more with Idols? So say thou, What have I to do any more with my wicked Companions in sin? What have I to do any more with Drunkenness, or any other ini∣quity that I have in times past loved and lived in? And then thou mayest hope to finde pardoning mercy from the Lord; according to that gracious word, Prov. 28.13. Whoso con∣fesseth, and forsaketh, shall have mercy. Now the Lord of Heaven grant it, to many of your Souls, who are sadly con∣cerned in the word that hath been spoken to you in his Name.
N00126.p4	Nevv-England freemen warned and warmed, to be free indeed, having an eye to God in their elections: in a sermon preached before the court of election at Boston, on the last day of May, 1671. / By J.O. Pastour of the First Church in Boston. ; Published by order of the General Court.	[ "Oxenbridge, John, 1609-1674.", "Massachusetts. General Court." ]	Printed in the year. 1673.	s.n.],	[Cambridge, Mass. :	eng	[ "Election sermons -- Massachusetts -- 1671." ]	MEn, Fathers and Brethren, what∣soever you expect or suspect of me, I would neither expect nor suspect of you the represen∣tative body of a high professing People, that you should take up this solemn worship of God as a bare ceremony to attend the Granduer of the day, but would hope you come to look up to the great God, that he may give us some meat in this season. Psal. 145.15. But then look we to him with a single eye, for if we come resolved to him, & not to be resolved by him; we dissemble in our hearts, as they, Jer. 42.10. They ask coun∣sel but take it not, Come not I pray you to enquire with an Idol in your heart, Ezek. 14.7. If there be here any of you with an Idol of prejudice, not to do what you hear; or a fixed purpose to do whatsoever you had a mind to before, be it right or wrong; let such an Idoll fall down before the Living God, but whatsoever ye will do, the Lord tells me what I must do, Ezek. 2.7. Thou shalt spek my words, whether they will har or whether they will frbear, and the words he hath at this time put into my mouth are thes, They have set up Kengs: Whose coherence is this in the first verse, the Pphet hath order from the Lord of to sound an Alarm with the greatest earnestness, with a Trumpet from the roof of his mouth against secure Hypocrites, & so to signifie the aproach of a wift and ravenous enemy, as an agle against the ten Tribes; and this notwithstanding any pretence to their Church estate, or being a house of God, and professing themselves to own, know and acknowlge him: ver. 2. they will cry God we knw thee, now the reason of Gods severe proceeding against them is, be∣cause they have broke the substance of their Covenant with God in the main Articles of it, transgrssed my Covenant, and tres∣passed aainst my Law, and cast off the thing , which is, that which the Co∣vnnt and require▪ and in this 4th. ver. proof of their thus breaking with God in their civil and religious administration the former is our present concern; They have set ▪ Explic. They have set up Kings but not by me, the 70 they have Kinged it to themselves and not to me, so the Syriack and vulgar Latine, but the Arabick varies a little, they have reigned of themselves and not from me, They hve made rinces and I knew it not; the Greek Syriack, vulgar Latine, Arabick, they wee Princes & told me not, but the Hebrew verbes in the Text being in hiphil, and so of transitive signification doth avouch our Translation, and so the Chlde paraphraseth they made to rule, and not from my minde and will; yet often the 70 as quoted in the N.T. enlargeth the next and express sense of the Hebrew, and so it may here be allo∣wed and the matter will bear it well; For those civil Governours that are of a corrupt constitution are not likely to carry on a godly administration, what power is ill laid in, will be ill laid out, Mich. 1▪ 7. what is ga∣thered of an Harlot will return the hire of an harlot, what is from the flw will bring forth corruption, and so in case of the Text it proved, of all the Kings of the ten Tribes, we finde not one godly King: But for further concerning the sense of the Text I would speak to two Questions. Quest. 1. How may we understand their set∣ting up Kings and Princes and not by the Lord and his Knowledge? Answ. They did it not by his direction and approbation, they did never enquire and prosecute the minde of God in that bu∣siness, nor did the Lord know and approve their way and procedure as he doth the way of the righteous, Psal. 1. ult. Quest. 2. How did they set up Kings and Princes without Gods approbation? Answ. Not meerly (as I conceive) in setting up the Kingly Government, for that was revealed to be his will eventually, Deut. 17.14. but their sin in first taking to this Government was their lusting after it out of season and measure; this itching hu∣mour in the Israelites was partly from their distrusting their God, and partly for Genti∣lizing or conforming to the Gentiles, and it broke forth in Gideons time, Judg. 8.22, 23. they would have a Regal Hereditary Go∣vernment, but Gideon suppresseth the mo∣tion, and oppoeth the making a King in other time and manner then God appoin∣ted, to be a rejecting of Gods Govern∣ment; they say, rule thou over us, thou, and thy Son, and thy Sons Son, and Gideon said unto them, I will not rule over you, neither shall my Son rule over you; but who then? the Lord shall rule over you: But this lust in that people did afterwards rise, udg. 9. to∣ward his Bastard Son Abimeeh, who had not that honest spirit to check it as his Fa∣ther did; the same lust was stirring in the Israeites demand of a King, 1 Sam. 8.5.7. and this the Lord counts the rejecting of his Government, by which formerly a fit in∣strument was designed by the Lord in every extremity, and thus far the ten Tribes did act with the other, in setting up Kings without Gods approbation; afterward I finde this sinful proceeding to reign chiefly in the ten Tribes, for they knew the will of God, for the succession of David the Type of Christ, 2 Sam. 5.2 yet they first set up Ishbosheth, and afterward Absalom, and then inclined to Sheba, in all which they neither sought nor had the approbation of God, and by this lust were the ten Tribes acted in set∣ting up Ieroboam; for though it was by Gods providence ordering all events, yet neither did the people, nor Ieroboam enquire of God about it, but the people in discontent rebelled against the house of Davd, & Ierob∣am in his ambition did match at the offer of the seditious Israelites; thus did not David, for though he was anointed King, yet nei∣ther in Sauls time would he put forth a hand to the Crown, nor after Sauls death had made the Throne vacant, would David step one foot towards possession of it, till he enquired after, and received Gods appro∣bation, 2 Sam. 2.1. David enquired of the Lord, shall I go up to any of the Cities of Iu∣dah? but Ieroboam did neither take nor wear the Crown according to Gods counsel and tearms; And so it was with the Kings that succeeded him, and for the people that set up their Kings at their own pleasure; so did they destroy them, Hos. 7.7. Being hot as an oven in their own passions and factions, they devour their Iudges, their Kings are fal∣len, there is none that calls upon me, and pul∣led down their Kings without Gods counsel or help, so that in two hundred years they had twenty Kings of ten several families; in the same time there were but eleven in Iu∣dah, and all of Davids house: Now this their setting up Kings and Princes accord∣ing to their own lusts was the more crimi∣nal, because they in word owned God to be their God in Covenant, my God we know thee; and for them to order their Govern∣ment without taking notice of God, was a great disloyalty. From the words so depend∣ing and explained, I offer this Doctrine: Doct. It is expected of a People professing themselves the people of God, that they should have regard to him in the consti∣tution and administration of their Ma∣gistracy. This appears by, 1. God reproving of the Israelites, in the Text the Israelites are charged with an omission, not doing according to God in their Magistracy, which implies a rule and duty so to do, sins of omission import a duty omitted. 2. By Gods approving those that have this regard to him as well as h reproving them that have it not, Hos. 11. ult. Ephraim compasseth me about with lyes, and the house of Israel with deceit; but Iudah yet ruleth with God, and is faithful with the Saints: the ten Tribes retaining some profession of God, but having no sincere respect to him in their civil or religious matters, do but keep a customary round of lyes and hypocrisie in their profession of God; but Iudah in their Government, keeping to the house of Da∣vid according to Gods command, and hold∣ing with their Godly Ancestors and their faithful remnant are approved by their God. The Reasons to gin the assent of your understandings, and so to fetch in the con∣sent of your wills are these Reas. 1. The eternal God doth expect of them that acknowledge him for their God, and themselves for his people, that they should be his universally and unchan∣geably, and that his right to them should not be limited to any place or case, but should reach to their whole course, Pro. 3.6 In all thy wayes acknowledge him and he shall direct thy paths: Ye must acknowledge him in better and greater matters, as in other dayes so in this solemn day, if therein you expect he shall set you to rights, ye must not play fast and loose; sometimes retain to God, and other times to Mammon, Mat. 6.24. Ye cannot serve God and Mammon, for they are so far two Masters as never to be one, so that if ye hold to one ye will despise the other; If the interest of God and the publick interest in this Land call you to make one choice, and some worldly interest call you to another, if ye hold to the world∣ly, ye despise God in this, however in other occasions ye pretend to retain to him, your choice will discover whose indeed you are; your choice of a calling, your choice of a companion, yours (especially in Marriage for your self or yours) and your choice of a Magistrates and others in Authority (when it is in your power) will shew whether ye are resolved to serve God in your Genera∣tion or not; what say ye now ye Freemen of New-England? is the Lord your God or no? if he be, then as one man ye must say, Exod. 15.2. He is my God, I will pre∣pare him an Habitation: I will endeavour such a frame of things as he may delight to dwell amongst us, He is my Fathers God and I will exalt him; he hath wonderfully owned and exalted you and your Fathers, therefore ye must own and exalt him; and believe it Brethren, if ye talk of God and his Covenant, and walk not in the main concerns of your publick or private stand∣ing with a chief regard to him; ye go a∣bout to mock him that will not be mocked. Reas. 2. Magistracy and Government is mercifully ordered and maintained by God, and therefore as it falls into the hands of men, should be ordered according to him, what is of him, and through him should also be to him: that there should be Govern∣ment among men, it is an order that God hath set, Rom. 13.1. The Powers that be, are ordained of God. Government is not only by general pro∣vidence ordered and governed by him (as are all Wars, Pestilence and Famine) but ordained, God gives out a command and a confinement (or bound) to it: All Na∣tions by instinct of nature do desire a po∣wer and authority for Rule, and commis∣sion is given, as Gen. 7. God appointed a power among men for revnge of Murder, and this when all Nations were contracted into one Family, but God did more expresly enjoyn his own people to set up Magi∣strates, Deut. 16.18. Iudges and Officers shalt thou make thee in all thy Gates which the Lord giveth thee; It is not arbitrary whether they will have Judges, Pharaoh calls Government a sacred thing, and it is a mercy, and so made over to men through Christ, Prov. 8.15. By me Kings reign, Mat. 28.15. All power is given to me in Heaven and Earth, Christ dispen∣seth it for carrying on the welfare of men, therefore the enjoyment of Government according to him is matter of praise, Psal. 122.4. Whether the Tribes go up to give thanks to the name of the Lord, for there are set Thrones of Iudgement: The setting up of Government is a mercy thankfully to be owned, as the want is a judgement and desolation, and the portion of bloody Esau, Isa. 34.12. They shall call the Nobles thereof to the Kingdome but none shall be there, and all her Princes shall be nothing, and this is sorely lamented, Hab. 1.14. and makest men as the fishes of the Sea, as creeping things that have no ruler over them; now God be∣ing the merciful founder of Magistracy, it is meet in the manage thereof we should look to him, as Isai. 22.11. when they used skill and diligence in fortifying of erusa∣lem, there was one neglect that threatens the frustrating of all, that is, not having the principal eye and regard to the Lord that founded Jerusalem as the seat of the King∣dome, and his most solemn worship: It may be as usually is objected against this reason, from 1 Pet. 2.13. Submit your selves to every Ordinance of man? Ans▪ It is for the Lords sake, who hath ordered there should be Government, and so it is of the Lord; but in this and that particular form, it is of man as to the Common-wealth, though in the Churches even the form we conceive is fixed by the Lord; Civil Government is also called Humane, because its end is the good of man, in outwards nextly and the matter it is conversant about, is (properly and immediately) humane not divine; In divine the Magistrate hath not power ac∣cording to his minde to put or appoint any Worship upon God which never came into his minde, Jer. 9.5. Which I commanded not, no speak it, neither came it into my minde, and what came not into Gods minde to ap∣point, may not come into the Magistrates minde to enjoyn. It is the liberty and ho∣nour of a Magistrate to protect and pro∣mote what Christ hath appointed in his house, and in this the Christian Magistrate hath not more power, though more light to manage that power; the help of the Magi∣strate is not of absolute necessity to the be∣ing of Christs true Religion (for he did bring forth and maintain it when the edge of the Magistrate was sharp against it for 300 years the purer age) but this support is necessary for the false, Ier. 10.5. an mage which is created by man, cannot subsist without his providence, the Idol must needs be borne it cannot go, and Babylon, whether East or West (the way of Arius, Maho∣met or the Pope) must have a Beast to car∣ry her, Rev. 17.7. saith Meade but that this is the abuse or civil power will appear in the Doctrines third Reason. Reas. 3. Magistrcal Power makes a man Gods near and special Servant and De∣puty in the World, therefore it is fit that in the giving and using this power, there should be a respect had to God, Ioh. 10.34, 35. I said ye are Gods, if he called them Gods to whom the Wod f God ; Gods and Commission putteth them in his sted, and by his ipresse upon th Mgi∣stacy, and by onely one man is ab to rule so great numbers; when Ma∣gistrate or Deputy, ye put uch a mn upon God, and therefore should consder wat will pleae him, Rom. 13.4 the Magistrate is called Gods & his Deacon as we may say) his Minister, so 2 Chro. 9 8. Blessed be the Lor saith he∣bas Queen to Slomon whch in the to set thee upon his Thrne, to be Kng for the Lord God: It is the Lords , and for the Lord, and so inferiour Magi∣strates, 2 Cho. 19.6. judge for the Ld, Rev. 12.5. Constantine is said to be caught up to Gods Throne, now God useth men in Government not out of necessity but boun∣ty, for Psl. 89.18. He s the Shield of is people, yet he hath the shields of hs pople, Pl 47. ult. the Magistrate represents Christ the Judge of all the Eath, and we may not put upon him a man that manietly bes the Image of the Devil, neither may any dare in Gods Livery to do the Devils work; nay who of you dares to take in any to Gods service, but to do Gods work, and not to serve your own particular turn. Application. Let the Authority of this Doctrine fall and fix upon your hearts this day, remembring Psal. 81 2. that God stan∣deth, which i a posture of greater attention, and he attends in order to his judging of you, therefore have your eye upon God as his is upon you; Be in the fear of the Lord all this day, Prov. 23.17. So acknowledge God in giving and taking Magistracy, that he may approve your proceeding, and let every heart lift up a cry to the Lord almost in Moses words, Numb. 27.16. Let the Lord the God of the spirits of all flesh, set a man and men over the Congregation, which may go out before them, and which may go in before them, and which may lead them, and which may bring them in, that the Congrega∣tion of the Lord be not as sheep which have no Shepherd. Motive. 1. It concerns us to be owned in the proceedings of this day, else the business of the day wil not be for our safety, Ier. 5.10. Go ye up upon her Walls, and destroy and , for they are not . I our Magistrates set up for our Protection, be not owned by the Lord, they will not be any protection; any ene∣my, heathen or called christian, hath a dor∣mant Commission to come upon you and destroy you, though not with utter destru∣ction. Motive 2. Magistraticall Power is of great weight and worth, especially among Gods people; therefore with great conside∣ration to be made over and managed by them that have it. Psal. 113.8. That he may set him with Princes, even with the Princes of his people. This very much heightens their honour; and so God tells David, 2 Sam. 7.8. I took thee from the sheep coate, to be Ruler over my people, over Israel. Pericles, being often chosen Pretor of Athens, every year when he put on his Robe, would bespeak himself; remember thou rulest over Free∣men, thou rulest over Athenians, yet Christ bespeaks you that rule here, have a care what you do, for ye rule over my Children, Iob. 19 8. When Pilate heard that saying, viz. that Christ was the Son of God, he was the more afraid, he was the more awed, and they that are in Authority here had as much need as any where to hearken to that, Psal. 2.10. Serve the Lord with fear, rejoyce with trembling; It is spoken to Magistrates, ye may willingly and chearfully serve the Lord in that capacity of doing good to his peo∣ple, but tremble lest ye miscarry; if ye do them any wrong ye are sure to hear of it, Isai 105.4, 15. He suffered no man to do them wrong, yea, he reproved Kings for their sake, saying, toch not mine anointed, and do my Prophets no harm: If you touch his peo∣ple harmfuly, or put power into the hands of such as will so touch them you touch the appe of Gods eye, Zch. 2. he will not bear that wrong to them that he will upon another people, no not although it be ly ad by way of fraud, and not by way of opn violence, for that was the cause of Midian, against whom the Lord gives that charge, Numb. 31.3. Let thm go a∣gainst the Midianite and avenge the Lord of Midian. Motive 3. All your Administrations must come ere long under judgement, ye that are Freemen must shortly be free a∣mong the dead, and that then your work and secret dsgn whether god or bad must come to judgement, Eccl. 12. ult. and ye that shall be chose, Psl 82.6.7. Though you be all of ye ildren of the mst hih, or Angels as ▪ yet ye mst dye like A∣dam. Socrates writes to Dyonisius, thou art yet clothed with a mortal skin, and if ye dye then follows the Judgement; act ye therefore so this day as ye may answer it boldly in that. It was the honour of Mar∣cellus, that he went from the Tribunal to the Bar; and it is the Law of necessity upon you all, if not here yet else where, to give an account of your Administration; now if any of you upon these Motives are willing in your giving or taking Magistra∣tical power, to do it according to Gods will, offer you some means so to do. Means 1. Minde the reallizing of your profession of God, and take heed of Apo∣stacy; in the two verses before the Text, we have Israels boasting and breaking of their Covenant with God, Israel shall cry unto me, my God we know thee, but this is no better then to compass God with lyes, Hos. 11. ult. For Israel hath cast off the thing that is good, the Enemy shall pursue him; If we do thus lye to God in N. E. we go a∣gainst the interest of N. E. as hath been faithfully declared on such a day as this:Mr. Stoughton If you cast off good, you cannot so cast off evil; evil will fol∣low you if you follow not that which is good, when your Religion is but a pretence, a lye, it will never last, a lye is never long-lived, howsoever you fawn upon God or his people, ye can never really love either by outward fleshly circumcision alone, when ye are only (as the same Messenger said) custome born, Deut. 30.6. theres need of the Lords own circumcizing your hearts and the hearts of your seed, as he is realy your God in Covenant, that you may love him and his interest with ll your heart: If ye have this heart circumcision, heart-ba∣ptisme, then you will cleave to him and his people, whether ye be chusing or chosen into power, otherwise not, Prov. 24. ult. the upright is an abomination unto the wicked His natural Fore-skin, the enmity of his car∣nal minde will upon any ripening tempta∣tion break out; he that hath but the form, not the power of godliness, will not like to have godliness in power, they that are not indeed Freemen (though so called) are servants, 2 Pet. 2.19. to corruption, and must serve such purposes which was owned by some Philosophers,Cic. 5. Paradx who laid down this Paradox (so that many would think it) all wise men are Freemen, and all fools are Servants; such then having a liberty to chuse, will in the use of it serve corrupt , and not the holy God, neither will , serve the Lord in the manner of that Authority they get, and therefore Job 17.8. The innocent shall stir up himself against the hypocrite, and God in∣tending mercy to a people will help such opposition, Iob 34.30. That the Hypocrite reign not, lest the people be ensnared; such will lay secret and subtile snares for the peo∣ple whom God in pitty will deliver there∣from. As for you in N. E. to backslide and to fashion your selves to the flaunting mode of England in worship or walking, you under∣take a vain thing, for you can but limp after them, and you will forget (as was told you the last year by that Reve∣rend Elder) your errand of Planting this Wilderness,Mr Danforth. and if you have a minde to turn your Churches into Pari∣shes, and your Ministers into Priests and Prelates, I cannot think the Lord will ever endure it, as Ezek 20.32. That which cometh into your minde shall not be a all, that ye say, we will be as the Families of the Coun∣tries: The Lord that hath so marvelously separated and distinguished this people for himself, will not so lose his propriety here, and know ye that your backsliding will not only be vanity but vexation, also for this ye will lose the good ye have had, Hos. 4.7. As thy were increased so they sinned against me, therefore will I change their glory into shame. If ye grow more provoking as more populous; that which hath been the glory of N. E. (Magistracy and Ministry) will be its shame: If ye rebel and vex his holy Spirit, acting in them that anointing will be gone, Isai. 63.10, 11. Where is he that brought them up out of the Sea with the shepherd of his flock? where is he that put his holy spirit within them? Ye will have Magistrates and Ministers of a meaner alloy, yea happily, for your Hypocrisie and Apostacy, being false to Christ as was Iudas, you will have that plague, Psal. 109.6. A wicked man set over you, and an adversary shall stand at your right hand: Evil will certainly befal you, as Iosh. 6.26. Ioshua laid the builders of ac∣cursed destroyed Iericho under a curse, so will our Jesus bring a Curse upon those that shall go about to build Iericho the City of the Moon (so it signifies) the Kingdome of the Beast, which being an earthly, worldly Re∣ligion: Lunenburge is reckoned by the Moon, Rev. 11. But blessed are they that re∣sist and crush the least beginnings and breed of Babylon, (be they will-worship, persecution or confusion:) Blessed I say are those that will dash their brats against the Rock, even Christ the sure and tried Stone. Yea, in case ye backslide from the God of your Fathers, ye will be as it were out-lawed, and expoed as a free poil to every enemy, Ier. 50.7 All that found them have devoured them, and their adversaries said, we offend not because they have sinned against the Lord the abitation of justice, even the Lord the hope of their Fathers; and from such will ye be most likely to have your scourge from whom you have your apostacy; as Israel returning to the Idols of Mesopotamia, from whence their Ancestors Abraham and Ja∣cob had sepaated, were first put into the hand of the King of Mesopotamia, Iudg. 3.8. and think not what I say is impertinent to the Doctrine or the day, for in the civil Government. The first worthy Planters they professed to erect and administer according to God, and if you that suceed will so according to yur lust it will go ill with you: the gallant Gideon saith, Iud. 8.20. I will not rule over you neither shall my Son rule over you, but the Lor shall rule over you: this did that wor∣thy Father promise, but the Bastard Son will need break to the ruine of himself and his partakers: if a degeneate and spurious Generation will not stand by the intend∣ments and engagements of their faithful An∣cestors, but in their giving and exercising rule neglect the Lord, he will ruine them and their helpers. Mans 2. Minde faithfully and diligent∣ly your liberties, that ye may be free to act for and according to God in the constitution and manage of your Magistracy: quit once your liberties and ye mut have such a Magi∣stracy & manage of it as will please not God nor your selves, but other men will be your masters, for servants yea, slaves must you be to some body when ye have let go your li∣berties, now to fix you in maintaining your liberties, I crave liberty to propound some Motives. Motive 1. It is a trust and favour of God that ye have such liberties, Psa. 118.14. This is the day that the Lord hath made or exalted: This your day of free Election is preforable before all your own dayes if we marre it not & (for ought we know) there is no such day in other Colonies abroad, and we may say as follows, we will rejoyce and be glad in it, & the more we are engaged for such a day, be∣cause we have not deserved it, but as Saul, after hs wickedness to David, and Davids kindness to him in sparing him when he had advantage, 1 Sam. 24.19. This day thou hast made me as the Hebrew saith, your liberty then being the gift of such a hand, even of the Lord, let no hand be against it, but let every hand hold it, Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not intangled again with the yoke of bondage. The Lord Jesus hath given you such a standing, keep your standing, whoso∣ever shall push at you, let none doubt that even our outward liberties in spirituals and temporals are from our Redeemer; precious Cotton so, All Church priviledges and Com∣mon wealth priviledges hath the Lord pur∣chased by his blood: So a faithful Brother a∣mong us, on such a day as this, our liberties and priviledges are ran∣somed mercies:Mr. St. Christ hath given a price, and by his power, and by his spirit acting in the prayers and pains of his Servants, hath gotten and kept them. This liberty of chusing their own Magi∣strates the Lord gave to his own people, Deut. 1.13.15. Give ye (so the Hebrew, and our Margent) wise men, and understanding, & known among your Tribes and I will make them Rulers over you: and such as ye people gave, Moses took, yea, this people of Israel were still free to chuse when scarce any were free to be chosen, Isa. 3.6. A man shall take hold of his Brother, and of the houe of his Father, saying, thou hast clothing be thou a ruler: And all faithful ones are with A∣braham, the proper heirs of the World▪ Rom. 4.13. and tht without wrong to just pro∣priety, and it seems all shall (as e) have the yoke broken because of the anointing, Isai. 10.27. Now shall not we hold the Lands and Liberties which our Go hath given us, as Iudg. 11.24. that valliant Iephthe told the Arronite, and indeed for your just bounds it will be great weakness to shorten them, for a near Enemy is the worst, as Sparta found by the Athenians, seizing on Pysus a near and rejected Island. Motive 2. Your trust by and for men be∣speaks your care and vigilance about your Liberties. This Honourable Assembly con∣sists of the Trustees of all the Freemen of the Land: If Freemen indeed, they chuse that they may so continue; we should have cause to complain of any that is cosen if he should use this trust against our Liberties, as the Eagle in the Greek Epigram lamen¦ted that it was slain with an Arrow winged with its own Feathers: Ye are also trusted for men, for many, all Inhabitants have their Liberties, Women, Children, Servants, yea, and Strangers too, let me beseech this Ho∣nourable Assembly, in the name of all the Freemen (who am also a Freemen) not to part with any of our Liberties by force or fraud, these are our Crowns and Iewels which we commit to your care and charge. Motive. 3. Your expressing agreement binds you; no man can chuse or be chosen, but he hath taken the Oath for our Liberties, take heed you be not charged as those Hypo∣critical Professors, Isai. 48.1. nominal Chri∣stians, Swearing by the Lord, making men∣tion of the God of Israel, but not in truth nor in righteousness, you have every one sweared by the Great Name of the Everliving God, truely to endeavour to maintain and preserve the liberties and priviledge of this Common∣wealth and Government: and this is more then is sworn for the Laws, to which only a subjection is undertaken, now if ye truly endeavour to maintain all the liberties as ye promise by Oath, then ye should be willing to know and make them known: there should be as I conceive, a distinct know∣ledge of them as there is a distinct obliga∣tion to them; I have seen the Liberties writ∣ten by the then Governour, and subscribed by him, and others, and there I saw the pre∣face and the three last Liberties to be too so∣lemn to be concealed, one is for the perpe∣tual observation of the liberties, another is to give them the force of Laws, and then giving of relief to any that are abridged in them. Methinks men should know what they are sworn, for Ignorantia uris, Igno∣rance of the Law doth not excuse a breach of it, wherefore watch and be diligent in keeping your liberties, that they may not be insensibly lost, Prov. 12.24. The hand of the diligent shall bear rule, but the slothful shall be under tribute. If you be dull and sleepy, and keep not your hold when others are active and pull hard, you must needs let go, unless I mistake, the 60 liberty and the 4. are infringed by inadvertency, I would hope it were no worse; but if ye shall break down the hedge of your Churches and Common∣wealth, you will lay the field open to such as watch to make spoile of you: are there any that back-slide or warpe among you, they will co-operate with workers of iniquity, Psal. 125.5. and ye will want no such Instru∣ments, if ye admit of a carnal party into the priviledges due here to visible Saints, they will be likely to eat out the heart of li∣berty and religion; as in a Syllogisme, the conclusion follows the worser part, and god∣ly men have something in them that inclines them to that which is not good, and if such comply with a carnal interest, Prov. 25.26. A righteous man falling down before the wickd, is as a troubled Fountain and cor∣rupt spring, earthly, muddy, and not fit to be taken in as before; be ye therefore diligent and couragious, and not like Isschar, Gen. 49.14. A strong Asse couching down be∣twixt two burthens: your civil and your re∣ligious liberties are so coupled here, that if one be lost the other cannot be kept; if be∣ing free ye will put your selves into bands, ye will be as the slothful under tribute, you will be shorn, 2 King. 10.12. the shearing house is as the Hebrew there, and your Margent, the house of shepherds binding, when you are so sheepish to be bound, your fleece will be shorn, and may be your skin flayed and flesh will be devoured, and if any say, its good sleeping in a whole skin, I would tell such that sleeping is not the way to keep the skin whole; observe those Neuters, Iudg. 8.6, 7. who refused to owe any relief to their Bre∣thren in a needful time, but (till they saw which would be the stronger side) would not meddle so they might sleep in a whole skin; those wary Princes of Succoth could not compass it, but the contrary was writ¦ten on their skin by the thorns of the wilder∣ness, and if this our wilderness breed any such luke-warm Polititians in a needful time, it is to be hoped that it will also bring forth thorns enough to teach them, you have beautiful and precious liberties beyond o∣ther Colonies, but Prov. 11.20. as a jewel of gold in a Swines snout, so is a fair woman without discretion, or that departs from dis∣cretion, or least no Judgement to put it to clean and honourable but dirty uses, if you so root in your present and particular profits and interests, as to neglect your golden li∣berties, what will England? what will all the world say of you, that you are not new English, but no English men; therefore give me leave to beseech and intreat the aged to follow the aged Caleb that hearty man as he followed the Lord and fulfilled after him, Iosh. 14.8, 11, 13. Be ye now as hearty for your true and just liberties as ye were 40. year since, and so will your Ioshua, your Jesus bless you, and ye shall be able to prevail against the tallest opposers, even the Anakims. Let me also bespeak the young men a∣mongst you, that you would not be prodi∣gal o those liberties you never knew the getting of, use you not the fork since ye ne∣ver knew the ake. Obj. 1. Doth any say that the Patent or Charter-right is questioned by some? I Answer, Such men do not appear so good friends either to the Crown or Country, for the question cutteth off the true and roper ligament between them, neither ma be reasonably said, that upon, or o∣ther circumstantial failer the Pattent ceaseth; for on the great consideration, for the Graunt is paid and cannot be re-landed; for the lives and estates of many worthy men have been laid down here to plant and subdue this Land, and subdued it is. Obj. 2. If it be said, there may be just reason to quit some of the Liberties? I Answer, I grant so much on condition, ye will also grant that the same deliberation should be used in the getting any of them, as there was in constituting of them: The liberties were probationers for three years, and in all the General Courts for that time, they were passed by all the Freemen, and it seems equal that all the Freemen should have as sufficient time to consider of the change and abrogation of them, and sure it is not fit that any one General Court should have such an unlimited Arbitary, power that nothing should b fixed and unmovea∣ble, no property, use and estate should be secured, and I think yu wil grant, that in the year 1641. when those liberties were in such degree enacted and settled; there were men civil and ecclesiastical (who managed that matter) of such weight and worth as none of us now filling their place can, and if wise and humble will pretend to gh them down, though experience may adde to knowledge in particular cases. Obj. 3. But if that many give up we can∣not help it? I Answer, Yes, for by your 75. liberty, you have power to enter your dissent and protestation, which will save your own souls from the guilt, and ye have encouragement to help your selves and the whole, because as yet the promise is made good to you Ier. 30.2 Your Nobles are of your selves, and your Go∣vernour proceeds from the midst of you, so that none can be in power to hurt or hazard you, but it must be by your selves, and this being your glory ye may expect that the Lord will create a cloud when no visible help appear, Isai. 4, 5. upon all the glory sll be a defence, and the same presence of will be offensive to all unrighteous or disturbers, Eccl. 10.8, 9. He a pit shall fall into it, and whoso hedge a Serpent shall bite him, stones sll be hurt therewith, and he that cleaveth wood shall be endangered thereby: none that shall be removing your peculiar and distinguishing priviledges and ancient bounds, and for that end will be ma∣king parties shall prosper; nay, take that encouraging word more, Ezra 6.11. Who∣soever shall alter this word (of priviledges and provision for the Temple) let the Tim∣ber be pulled down from his house, and being set up, let him be destroyed thereon, and let his house be made a Dunghil, and the God that hath caused his name to dwell there destroy all Kings and People that shall put to their hand to alter and destroy this House of God. Means 3. Of your constituting and ad∣ministring Magistracy according to God, is to give good heed to your Election, that it may proceed with clearness, so that there may be no fraud nor doubt in giving your votes against which your way may seem to some not so sure as elsewhere; and surely what is indirectly gotten, is of and for the evil one; ye should come to this solemn a∣ction with a care, and not as Children to see the fashion and leave things at a venture, but as there is some care to be used for the manner of your Election, so much more for the Object whom you chuse or refuse, Exod. 18. Thou shalt provide, Chasuh is to look about, to be circumspect, ye must weigh and consider, Deut. 1.13. ye must pitch upon known men, excuse not, saying, thou knowest not whether men are fit or un∣fit, Prov. 24.12. If thou sayest, behold we knew it not, doth not he that pondereth the heart consider it, and he that keepeth thy soul, doth not he know it, and shall not he render to every man according to his works? The Lord knoweth what thou thinkest or knowest, and his Deputy Conscience knoweth; see therefore with thine own eye, implicit faith is indeed more easie but less safe, you do in your Conscience and experience make some judgement of men, whether friends to ci∣vil or religious liberties▪ to justice piety and virtue, whether Enemies to Vice, Oppres∣sion, Extortion, and biting Usury; and thus you do know whom to chuse, whom to re∣fuse, whom you chuse you justifie as a man qualified according to Gods counsel, Prov. 24.24. He that aith unto the wicked, thou art righteous, him shall the people curse, and the Nations shall abhor; take heed there∣fore to your selves this day or any day of Election, least ye bare false witness for or a∣gainst any whom ye chuse or refuse, give good heed to your choice that you may not miscarry in it. Arg. 1. Because your choice will shew what respect you have to Christ; It is a high charge you have from the Lord, Isai. 65.12. They chose the things wherein I de∣lighted not, your choice shews who is your Master, and whom you would please, this shews what is deepest in your soul; holy Bolton in his discourse of happiness, pag. 131 shews, that the Hypocrite hath quite other ends in his choice, (even himself) but a sin∣cere Christians thoughts run and are exerci∣sed about his faithfulness; If saith he, by my default, a false man be chosen, I shall be guilty before the high Judge of all, the mischiefs that follow thot unhappy choice: Nothing can un∣do this Country but unwariness and un∣faithfulness but the mis-making or mis-act∣ing of Freemen; choice of men to power and trust gives the true picture or character of them that chuse; if Idols are set up in power and trust instead of men, really dis∣charging their trust, Psal. 115.8. they that make them are like unto them. Arg. 2. If you miss in your choice ye provide not well for your selves or neigh∣bours whom ye chuse, Magistrates or De∣puties you trust with your lives, liberties and estates; Plato saith, good Magistraes are better then good Laws: If on by re∣spects you set up such as will be scourges to your selves or Brethren, you deserve to be whipt, Iudg. 9. the Shechamites for selfish respects chose a Bramble (Abimelech) and by him are they scratched, and even ruined. Arg. 3. When you miss in choice, you do not well for the chosen nor the place, Ec. 8 9. There is a time when one man ruleth over others to his hurt, for so he acteth more sin and gathers more wrath, Pro. 26.18. As he that bindeth a stone in a string, so is he that giveth honour to a fool, such a man is not in his proper place (as that stone, the stones proper place is the ground) neither can he well continue in it, and however it is better, where it is safe that men should not alway continue in it, but there should be a change of some where it is safe, as it is said, Eccl. 3.18. By Magistracy and power God doth manifest men; if after tryal of men you come free, according to the tryal to chuse or refuse, and so make some change, you will make men more modest & mindful in their place; howsoever by some safe change, you will try other men, and keep possession of your liberty to chuse, and none may take their place for an Inheritance to use it as they list. Means 4. Of acting according to God in the making and manage of Magistracy, is to attend to Gods particular Rules in the matter, they are in Exod. 18.21. Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, here are Rules that make out the true ma∣nage of Magistracy, and so give aim to the chusers, to provide those that may so ma∣nage their place. 1. Able men, Chasil speaks, ability of e∣state: Isai. 3.7. In my house is neither bread nor clothing, make me not a Ruler over the People; he should of his own have necessa∣ry subsistance. 2. Ability of Wisdome, Psal. 2.10. Be wise O ye Kings, be instructed O ye Iudges of the Earth: they should themselves be wise, or at least guided by them that are so, the want of which is noted as a cause of all publick disorders, Psal. 8.2, 5. They know not them∣selves, neither will they understand from o∣thers, they walk on in darkness, the founda∣tions of the Earth are out of course. 3. Ability of spirit or courage, else they will not be a terrour to evil-works, but bear the sword in vain, Rom. 13.4. and this Ability is especially to be minded, when Drunken∣ness, Gaming, Unrighteousness & Unclean∣ness grow bold; the Ruler had need be furni∣shed with boldness to encounter and defeat them, and I would here in particular cast in a word against the first, Exo. 21.33. what pits you open or dig with your licence, ye had need to cover them to keep the tipling beast from falling therein, at least the tiplers of your own Towns. 2. God-fearing men; those that want the fear of God will not regard men justly and conscientiously, Luk. 18.2. The Judge that feared not God, neither regarded he men. This is N. Englands Crown that you have or may have in the Magistracy, such as fear God and hold fast, and use what you have that no man take your Crown, Rev. 3.11. 3. Men of Truth, sincere faithful men: (1) Encouraging the good. (2) Being just men. (3) And of publick spirits. 1. Encouraging and succouring them that are favoured of God, and study con∣formity to him, this must be the aim of Ru∣lers, who Pet. 1.2, 14. are sent forth for the praise of them that do well, and this will be their advantage, Zach. 12.5. The Gover∣nours of Iudah shall say in their heart, the In∣habitants of Ierusalem shall be my strength in the Lord of Hosts their God; those that have God to friend are surest friends to Ma∣gistracy, therefore Magistracy should be friendly to such, and consider that God puts out his Children to them to nurse, Numb. 11.12. as a nursig Father bears the suckng childe: It is true, the Nurse may not suf∣fer the childe to feed on poyson, and it is as true, that the Nurse must not starve and pinch the childe, nor be impatient toward it in a froward fit; some are severe to consci∣entious people (being supposed pious, peaceable and useful) if they conform not to their apprehensions, and these eagerly drive on to a uniformity, and urge that some errors have dangerous and heretical consequences; for such as among us do in Conscience presse this, I dare not judge them in their perswasion, but would crave leave to remember what Chamier saith, in Answer to the Papists charging Protestants with grievous Heresies drawn from their o∣pinion, Nemo fit Hereticus per consequen∣tiam, and as for the uniformity so cruelly urged by Papists and Prelates, I would hope that only convincing light for the means and compassionate love for the manner will be taken up, and till this course prevail, I wish forbearance may be exercised to all sober people, so it be not against piety or peace; and if we here in the time of our peace and ease, use violence to pious people here with us, we may ere we are aware, help forward the affliction of those in other parts, Zach. 1.15. which is the way of the Heathen, very displeasing to God. 2. Being just men is a second part of the Rulers truth, he should be one that will seek and hasten justice: seek jutice, Iob 29.16. The cause which I knew not I searched out, this requires a diligent and wakeful atten∣dance: It is absurd if at any time true, that they which judge in a cause should sleep at the hearing; he that in such a case is cast, may well (as he) appeal from sleeping to waking Phillip; more vigilance is required in a cause which may sometime be covered with many blinds, and the strong current of a party, in which case just men will not therefore bear down any in his cause, Iob 31.21. If I have lift up my had against the fatherless, when I saw my help in the Gate: he should hasten justice, it is the honour of Christ in his Kingdome, Isai. 16.5. He shall sit upon his Throne in truth, judging and seek∣ing Iudgement, and hasting righteousness. Your second liberty is, that all have justice without partiality or delay, and they go well together, for warping in a cause makes de∣lay, for a right line in the shortest; it is a great sin in the Magistrate and wrath on he people, when Isai. 59.14. Iudgement is tur∣ned away backward, and Iustice standeth afar off, for truth is fallen in the street (when upon motion) and equity cannot enter. But when the current of Justice in the hand and heart of just men shall run too strong for all opposition, it is more pleasing to God then the best melody of instituted Worship, Amos 5.23, 24. Take thou a∣way from me the noise of thy Songs, for I will not hear the melody of thy Viols, but let Iudgement roll down as waters, and Righte∣ousness as a mighty stream; when you are upon the seat of Judgement Christ must be nearest a kin unto you, Prov. 7.4. Say unto Wisdome, that is unto Christ, thou art my Sister, and call understanding thy Kinswo∣man, that they may keep thee from the strange woman. The nearer the will and interest of Christ, the more strange will, all by-wayes of in∣justice and partiality be to us; Kindred will be no Kindred: Zelucus when engaged to put out his Sons eyes for Adultery, would rather make a breach upon himself in the loss of one eye, then on the just Law to fa∣vour him. 3. Such as are of a publick spirit to prosecute the general good are such men of truth as are fit for Magistracy; every Ma∣gistrate should be as Nehemiah, A man come to seek the welfare of the Sons of Israel, Neh. 2.10. for he is of God set in that work and place for that end to every one, Rom. 13.4. he is a Minister of God to thee for good, Africanus had that wholsome counsel, ne∣ver to rise from the Court till he had done good to one or other, now the publick good, the good of all may be promoted by the Ma∣gistrate in point of defence, diligence, in∣genuity and peace. 1. Defence, Hos. 4.18. Her shields are translated Rulers, whence in the East Sultan (which signifies a Shield) is the usual name of their Princes, upon which a learned Pro∣testant wisheth that some were not rather Scutica then Scuta, a Scourge rather then a Shield. 2. Diligence, that the people may live industruously and not idly, for honesty of life is under the Magistrates care, 1 Tim. 2.2. Thus our Antient, holy ones Elton and Dod on the Commandments express this care of honest labour and calling to be the Magistrates duty, and this some wise Ru∣lers have thought necessary for the publick quiet. 3. Ingenuity, for the drawing forth of this here in this Land, see the best Argument Psal. 122.9. Because of the house of the Lord our God I will seek thy good, because the good and maintenance of so many Churches doth depend upon some wise consideration of the gifts of men here, and the commodities of the Land; therefore it is not enough on∣ly to take up that good which is obvious, but search for that which is not, and well were it as seems to me, if we had a standing Committee to relieve and weigh such pro∣positions tending to the better subsisting of the people. I finde in the fifth liberty an allowance of a Monopoly on the producing a commodity now in the Land, and I per∣ceive Magistrates and Ministers, and most of the Husbandmen will finde the want of some stable commodity, which may com∣mand supplies from abroad. 4. Peace is the last thi I will name conducing to the publick good, which is proper for the Magistrate to promote, 1 Tim 2.2. we are to pray for, and therefore en∣deavour that Magistrates may maintaine Peace, and the Rulers Office is under the notion of an Healer, or binder up. Isa. 3.7. Chebesh, he is a Chirurgion, to bind up the wounds of the Country, Isa. 1.6. There is closing and crushing out the corrupt matter, and then binding up for the uniting of the parts; and then there is mollifying or sup∣pling, for the removing of the swelling and hardness. Now for this blessed work, the Magistrate needs an Eagles eye, and Lyons heart, and yet a Ladies soft and gentle hand. Fathers and Brethren, ye are now to as∣semble, being clothed with the chief Ma∣gistratical power of this poor Country; let me beseech you in the Name of the Lord, to attend healing work, and to act as those that are united as one man for the common good, that the people may be so; meddle not with any thing that may divide you in so dubious a time, remember that Gen 13▪ 7. the strife between Abraham and Lot was very unreasonable, because the Cananite was then in the Land, and therefore Abra∣ham to allay and end the strife, doth de∣ny himself, wave his right; ye know my Brethren, what new neighbour we have their busie Locusts will know and improve al your strife & other snares for you are boasted of, therefore now is your season for self-denial: If you have any of you a thirst and longing to make any change in Church or Common-wealth, and may be you see your help in the gate, and have it in your power, yet let me entreat you in this joynt of time, not to follow but forbear your own desires, because they cannot be pursued without publick hazard; if any of you long for the waters of your Native land, yet forbear to drink them as David, 1 Chro. 11.17. Pardon me I pray you, if from what ap∣pears above-board I cannot see how men here can finde any occasion of division, if they do not on some secret cause unseason∣ably seek it; what if some Brethren have departed from a particular Church, irregu∣larly say some, regularly say others? but why should this make any noise, heat and breach in the Land, since it is not held out as an ordinary case; the like may not be seen in an age, neither is this I hope, to be a Pre∣sident, nor is it upon any different Principles, though some differing application of Princi∣ples, for it is expresly owned on all hands that the major part of a Church must issue their matters, where the rule doth not con∣tradict, neither can I understand why the question about adult Children of the Church should make any estrangement, since all godly men have the same scope to fetch in to Christ the young Generation: Some by giving those priviledges which others deny to awaken them to look out for the true and inward foundation of priviledges. If upon such grounds as these we admit of strife, it wil caker and sour our spirits, and wil take up so much of our heat and heart as to leave us faint and feeble for con∣verting work. The appearance of disagreement among the Elders, will hinder the order of Chur∣ches, which we would assert, and hinder the converion of Youth which we would pro∣mote, and promote prophaness, supersti∣tion and popery, which we would hinder, hinder did I say? nay, which we would with all our might hinder and watch against, for Satans great Ataque upon the Churches seems to ly that way, and may be Satan and his instruments will blow up either real di∣vision amongst us, or the repute or report of it, that there may be a pretence of a necessi∣ty to set up a Courtier for your Governour in the Common wealth, and a Prelate or something like it in the Churches; and when Taxes and Tythes, and all kinde of vexation are upon you in your labours, and heavy burdens upon your Consciences, then you will (may be cry and not be heard, becae of your wilful drawing such things upon your slves, 1 Sam. 8.18 then will you wish, that we had hearkened to God and his ser∣vants and had agreed, but were it not (my honoured Fathers and dear Brethren) better to work in hope for that agreement now, which we would wish for in vain. Now therefore, let all New Englands friends for their comfort, and Enemies for their disappointment know, that (baing some Exentricks) we are all generaly a∣greed in the Principles of purity and power of the Churches, and the liberty and safety of this people against all that ly in wa a∣gainst us, whether nearer or further off. Bear with me I beseech you, that I have been so large in a matter which lay upon my heart with o great weight; I shall now hasten to a conclusion when I have only tou∣ched upon: 4. Qualification of them that should be set up in Magistratical power, aing Cove∣teousness; this Coveteousness which doth incapacitate a man for Magistracy, is an earnest intentiveness upon wealth and in∣crease of estate: A coveteous Magistrate, Deputy or Commissioner, will be so busie upon particular advantage, that for want of that he will think much of time and pains for publick good, and will be indulging to vice if he can gain by it, the Greek Orator could say (love of wealth) is the rust of the soul, and that it is Sacriledge to get wealth from the publick, and gives even a divine rule that Magistracy is not but not a trading and merchandize but a Ministry, he that dispi∣seth the gain of oppression, that shaketh his hands from holding of bribes, Isai. 33.14.15 shall hold up his head when all the world is on fire, and such a fire seems kindling now, and happy are they who will shake off such gain, as a spark of hell, or a viper lighting upon them, as Paul did Act. 28.5. But now it is time to conclude, least while I should help I should hinder the work of the day, and for conclusion I would adde two words. 1. If you have had and shall have respect to God, in constituting and administring of Magistracy, then we must be thankful to the Lord for such Magistrates that we have li∣berty to chuse such, and that we have such to chuse: Else where their Magistrates and Officers, Governour and Majr General, their Secretary, yea, their Marshal is from abroad, and the Colony have no judgement of their fitness permitted to them; yea, we must be thankful, not only for, but to such Magistrates and Deputis that accept and so their trust, fr indeed we are behol∣den to them for so mean a consideration is allowed, that they will put their shoul∣ders under so great a burthen in tottering and troublesome times, let all the Inhabi∣tants incourage them in their work, for all your mirth and prosperity will cease when such Rulers do, Lam. 5.14. The Elders have ceased from the Gate, the Young men from their Musick. If your choice and administration be not to the mind of God; exercise for your unworthiness; your weakness in Faith, Prayer, Watching and Working, for God would have you work ut all your salvations, Eccl. 10.18. By much slothfulness the building decayeth, and through idleness of the hands the house droppeth through, Prov. 12.24. The hand of the diligent shall bear rule, but the slothful shall be under tribute, all the decayes of the fair building of Govern∣ment here, all thralldome, and all your de∣structions must needs be of your selves, and your own default especially the Freemen. 2. Exercise Faith, if ye seek the Lord, he will not cast you off, he hath expressed him∣self so in promise, 1 Sam. 12.22. The Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make you his people, therefore howsoever matters go▪ not aside from following the Lord, but serve the Lord with all your heart, for the Lord will not forsake, and so hath the Lord expressed himself in performance to you hi∣therto, Isa. 26.3. ye are born by him from the belly, and are carried from the wombe, and let this be our comfort▪ the Lord Jesus will put an end to all the disorders of Govern∣ment, and the more disorders of that nature and the foundations are out of course, the more forced to cry, Psal. 82.5, . A∣rise O Lord, judge the Earth, for thou shalt inherit all Nations: This may awaken our cries to the Lord Jesus, Come Lord Jesus▪ come quickly, even so, AMEN.
N00127.p4	Eye-salve, or A watch-word from our Lord Iesus Christ unto his churches: especially those within the colony of the Massachusets in New England to take heed of apostacy: or A treatise of remembrance of what God hath been to us, as also what we ought, and what we ought not to be to him, as we desire the prolonging of our prosperous dayes in the land which the Lord our God hath given us. By Thomas Shepard, teacher of the Church of Christ in Charlstown; who was appointed by the magistrates, to preach on the day of election at Boston, May 15. 1672. ; [Ten lines of Scripture texts]	[ "Shepard, Thomas, 1635-1677.", "Thacher, Thomas, 1620-1678.", "Sherman, John, 1613-1685, licensor.", "Oakes, Urian, 1631-1681.", "Massachusetts. General Court." ]	1673.	Printed by Samuel Green.,	Cambridge [Mass.] :	eng	[ "Election sermons -- Massachusetts -- 1672." ]	FOr the time of Ieremiahs prophesying it is declared in Chap. 1.2, 3. Commencing in a manner with the time of that happy reformation of Gods worship, begun by good Iosiah▪ from the Idolatry and abominations found then in the Church of God: which will appear by comparing that key of the whole prophesie with 2 Chron. 34.3. that holy and blessed King being (it is like) incouraged thereunto in a degree, by this great prophet of the Lord. Thus is Religion ever best established, and flourisheth when there is a concurrence of the Magistracy and Ministry together to pro∣mote the true worship of God, and to suppress what is contrary there∣unto. These words contain the Lords solemn and affectionate expostula∣tion with his people, both as to the equity and goodness of his way toward them, and the Iniquity and Perverseness of their wayes to∣ward himself; wherein the Lord labours to recover the degenerating back-sliding people, shewing, (1) What he had been to them, viz. not a Wilderness, nor a Land of darkness. (2) What returns they had made unto the Lord, viz. Wherefore say my People, &c. Particu∣larly observe: 1. The Compellation which is used, i. e. [O Gene∣ration.] 2. The attention which the Lord calls for from them, to what he had to propound to them, i. e. [See the VVord of the Lord] 3. Parts of Gods Expostulation, or the thing which the Lord▪ would Expostulate with them about, viz. Have I been a VVilderness, &c. and wherefore do my People say▪ &c. wherein we may take notice of these two things: 1. The Lords Vindication and Acquittance of himself from all blame [Have I been a VVilderness, &c.] q. d. I have not been so unto them. 2. The Lords Crimination of Israel, or his Expostulatory Indictment and Charge drawn up against this People by the Lord himself, pro∣pounded by way of Query, i. e. wherefore say my People, &c. [O Generation] This word is sometimes taken for some certain sort or company of men whatsoever, Prov. 30.11, 12, 13. sometimes it hath respect to a Nation springing from such and such Ancestors, Judg. 2.10. and so in our Text; it betokens the persons in such an age succeeding their Fathers, who were in Jeremiahs time upon the stage of Action, Eccles. 1.4. One Generation passeth away and another Ge∣neration cometh, but the Earth (the great stage of Action, upon which all Generations are to act their part) abideth for ever: and so these in our Text were to endure and continue so long as until they had done the work of their Generations: and it is here also a degene∣rating Generation that is taxed (as Calvin notes) q. d. into what times are we fallen! what an age is this we live in! well, be it what it will be, yet O Generation hear! it was a strange generation that he is sent to speak unto, however he hath something to say to them. See the Word of the Lord, [DO YOU SEE] Emphatical∣ly doth the Lord (as it were) point to them so and so circumstanced, as springing from such and such Ancestors do you see? q. d. you your selves being Judges may consider this matter: See ye the Word of the Lord, or this Matter (for so the Nown is sometimes rendred) that which the Lord had to propound to them for their Observation, and the word for [Seeing] imports plain discerning, clearly, curiously, and exactly to see and regard a thing: it is rendred to regard, Psal. 66.18. and to consider, Eccles. 7.14. so verba sensús, &c. and see the Word of the Lord, as he had spoken by his Servants, viz. That if his People would but cleave to him, O how he would bless them! thus see how the Lord hath made that good, fulfilling with his hand what he spoke with his mouth, 1 King. 8. and not one thing hath failed saith Joshua, Chap. 23.14. of all the good the which the Lord your God spake concerning you, see this Word of the Lord in our Text, consider it, and remem∣ber what I say, do but open your eyes and you may behold the truth of what I am now putting you in minde of: q. d. look over your expe∣riences; mark the many signal, undeniable demonstrations of my being to you not a wilderness, nor &c. [Have I been a wilderness to Israel?] by Israel is meant the People of God in Covenant with him, his peculiar people: and this Que∣stion is to be understood in way of a strong Negation: the Lord had not been so to them, and the Lord so speaks as putting it to them them∣selves to be judge in the case: have I been so? do you consult your own experience, and let that make the answer, and the true answer must be, that assuredly I have not been a Wilderness to Israel; yet the expression doth imply or import at least their tacit and practical accu∣sation of the Lord that he had been so to them; and if they speak not so in Words, yet the Language of their hearts (which the Lord knew) and of their way (which others might observe) did betoken as much, and therefore the Lord here goes about to vindicate himself from such charge of any ungodly, unthankful murmurers in the Congregation of Israel: the Words are Metaphorical; Have I been a wilderness to Is∣rael? i. e. have I been that to my People which a Wilderness is unto men that are made to wilder therein, where they meet with nothing but wants, and terrour, and woe, &c. and it may seem to allude to the state and condition of the Children of Israel in the Wilderness, of which there is speech, Deut. 8.2, 15. where the Lord led them forty years to humble them and to prove them, &c called the great and ter∣rible wilderness, where were fiery Serpents, and Scorpions, and Drought, &c. called moreover, a waste howling wilderness. chap. 32.10▪ & Jer. 2.6. described to be, a Land of Desarts, and Pits, a Land of Drought and of the Shadow of Death, a Land that no man passed through, and where no man dwelt, and contradistinguished from the Land spoken of, ver. 7. a pleasant and a fruitful Land: There are these five things which we may consider of in a Wilderness, 1. A Wilderness notes a desolate, solitary place, without Inhabi∣tant, and where there is nothing but confusion and disorder, Ier. 12 10. they have made my pleasant portion a desolate wilderness: there's no man passing through, no man dwelling there, but it's deserted and forsaken of men, without that society and communion there that might else∣where be comfortably enjoyed: thus said the Lord, have I been so to you? ave I left you alone without granting to you the beauties of holiness, and that comely order of thy Tents O Israel, and of thy Tabernacles O Jacob! have you not had my presence with you, and my company that might be instead of all to you? 2. A Wilderness speaks a place uncultivated, a condition destitute of many necessary comforts, as aforesaid, theres suffering hunger and thirst, Psal. 107.4, 5. the Wilderness is not only a solitary way where no City is to dwell in, but they want meat and drink, and their soul faints within them, now have I been so to you, said the Lord! have I suffered you to want? as to outward bodily ood? have not I provi∣ded for you? the Lord fed his people in the Wilderness with Manna, bread from Heaven; and so likewise as to spiritual provision, and refre∣shing, have you found me streight-handed to you therein? when Iudah is removed away for their incorrigibleness in their sin to Babylon from the Sanctuary of God, because of their Sanctuary sins, we finde that called a Wilderness, Ezek. 19.13 Now she is planted in the Wilder∣ness, in a dry and thirsty ground; so was Babylon to the People of Iudah, without spiritual food for their souls, and they otherwise in great straits: Have I then (said the Lord) been as a barren Land to you, as an untilld and a fruitless soyle, that brings foth nothing to those that come there for satisfaction or for their refreshing? have I been such, and so as that you could not finde a living with me? or as though it were more profitable to have served other Gods? 3. In a Wilderness there is not a beaten path; whence it is that men there are in danger to be lost, and are made to wander about for want of a way before them wherein they might travail: context, v. 6. it is said to be a Land that no man passed through, and so here was no beaten road or plain path before them; have I been thus to you said the Lord? have I not made your way plain before you at all times, and passable, so that you have had direction and conduct from me? have not I led you in the right way? Psal. 107.7. have you been at a loss at any time, and I not near at hand to direct and counsel you? &c. have you not heard a voice, as Ier. 30.21. saying, this is the way, when you have been ready to turn aside to the right hand or to the left? 4. Again, in a wilderness there is not only want of many comforts, but there is danger as to many positive evils which such are exposed unto: Hence in the Scriptures before mentioned, the wilderness is said to be a land of pits & fiery serpents; when Christ is in the wilderness he is among the wild beasts. Mark 1.13. and there of the wilderness, Judges 8.7. they that are in a wilderness may look to suffer much: and thus it becomes a place of temptation▪ Christ is therefore led into the wilderness to be tempted: Math. 4.1. thus (may the Lord say) have I been as a wilderness, to sting and vex you? to en∣trap you, to terrifie you and tear you in pieces? Have not I rather freed you from many temptations, and delivered you from the snares that many times have been laid for you by others? have I been as a waste howling wilderness, or as a devouring grave and pit of destruction to you? 5. A wilderness is not hedged in, nor fenced about; what is in the wilderness hath no defence, but lies open to the injury of those that will break in to Bark the Trees thereof, and root up the same; the wilderness is no Inclosure, have I then been so to you? have I left you without defence, without an hedge of protection? have you not been as an inclosed garden to me, and I a wall of fire round about you? have not I given you those walls, such Defenders, Leaders, Instruments of safe∣ty, whereby you have been hedged about, walled in, and secured? In summe, have I been unto you as such a place of terrours, and sorrows, and misery? a place which all men would fly from and depre∣cate? no, the Lord had not been so to them: yea, per Meiosin, hereby is meant that the Lord had been their glory by his presence, and a foun∣tain of living waters to them▪ and their salvation, however they had forsaken him: A land of darkness] darkness betokens the privation of light: it is divers times in Scripture taken for trouble, ignorance, sorrow, and (in a word) all wofull evill, Joel 2.2. a day of darkness and gloomi∣ness, which latter word is of the same derivation with this in our text: so, Eccles. 11.8. and see Matth. 4.16. the word in our text ac∣cording to the notation of it is thought to signifie strictly such darkness as is in an immediate and extraordinary manner sent from God, even most horrid darkness (terra caliginis maximae, compositum cum nomine divino [Jah] augendae significationis causa. Buxtorf. in nomen ipsum [maphljah,] such darkness as was that plague of darkness to Egypt, Exod. 10.22. when as the children of Israel had light in their dwellings ver. 23. where the noune of the same Original (and the same in a man∣ner with this in our text) is used [there was thick darkness in the land of Egypt three daies] strictly [the darkness of darkness] which latter word there used is also of the same original with that in Iosh. 24.7. ren∣dred [darkness] and being a rehearsal of that other darkness which God did put between the Israelites, and the Egyptians at the red Sea, on the night of their redemption from thence, the story whereof we have set down in Exod. 14.20. the same pillar of providence is a cloud of darkness to the Egyptians, but a beam of light unto Israel for their direction, guidance, protection and refreshing, or the phrase [a land of darkness] in our text, may allude to places where the light of the Sun, and the sweet influences thereof come not to warm, and cherish, & sweeten, & fructifie the soil, but it remains cold, & damp, & sowr & barren, and unfit for habitation for man: and so is the grave set forth, Iob 10. ult. said to be a land of darknss as [Darkness] it self, &c. and where the light is as [darkness:] Thus here might the Lord say, have I been a land of darkness? i. e. as such a land of darkness aforesaid would be to a people coming thereinto, where ther's nothing but terrour, and sorrow and horrour, and woe? no light of comfort, and refreshing? without the shining influences of blessing and favour? But therefore (on the other side) the Lord had been to them as a land of light, as a Go∣shen to them; he gave them fruitfull seasons filling their hearts with food and gladness: granting them also spiritual light, and the means thereof in one respect and in the other; prophets, and the schools of the pro∣phets, &c. and as darkness is used metaphorically (as above said) so is light put for joy, and prosperity, Est. 8.16. the Jews had light, and gladness, & joy, & honour. Psa. 97.11. light is sown for the righteous, & gladness for the upright in heart: the Lord had not lockt up his beams the heavenly influences of his bounty and goodwill to them: and it is as if the Lord had said; look back, and observe the way you have been by me led in; it hath not been my delight to see you under any cloud of trouble and fear, &c. while you have hearkned to me it hath been well with you: and your troubles and darkness, &c. have met you when you have gone out of the way, and left the good old paths, &c So is the Lord to his people, and hath been to us in this wilderness, he hath not been a wilderness to us, or a land of darkness, but hath granted to us light and salvation: there hath been the light of the Gospell, the light of the ministry of the word: the light of his countenance hath been shining upon his people, respecting Leaders in the Common-wealth that have been guides, and eyes, and light to us in this good land: & there hath been the light of Schools set up for the instruction of the rising generation, Am. 2.10.11. &c. and therefore in these re∣spects we may say the Lord hath not been a land of darkness to us: the Colledge (that School of the prophets) hath been a means unde God to continue the lamps lghted among us, even the for the Sanctuary, and that not here only but also in other parts of the world. [Wherefore say my people we are Lords] here in these words the de∣fection and revolt of the people of God, from the Lord is described: the word in the Hebrew for [therefore] comes from a verb which sig∣nifies [to know] and 'tis as if the Lord should say, I would fain know what the reason is: let me know the cause why my people say thus! [we are Lords] in the Margent 'tis we have Dominion; so is the word also rendred in Gen. 27.40. i. e. after thou hast dominion, thou wilt break his yoak from off thy neck: & truly thus was it with this people, when they gat power, having dominion over these and those, now they break off the Lord, yoake, and revolt from him, and therefore say (as it follows) we will come no more at thee: [RUD] [firmus fuit, innixut est firmiter, vires acquisivit, firmatus est, dominatus est] Avenarius) they thought they had strength, and were so firmly setled with a Rod or Scepter of power and sovereignty, that they needed not the Lord any more: though indeed they had received all from God: he had put upon them their ornaments, Ezek. 16.11, 12, 13. yet as if they had not received any such thing from th hand of God, they now despise the Lord, and in the pride and height of their spirits swell, and grow secure and lof∣ty, and cast off the fear of God: We have Kings and Princes, and Civil power and dignity, and therefore have no need of thee to be our Lord any longer, to be under his command, and so as to observe his or∣der, and keep the old Rode; but as 1 Sam 8.7. Ier. 6.16. And we have power, and the Kingdome is setled in our hands: and we have things at command, we have peace and liberty, and are full, and in prosperity; and thus through their self-confidence and carnal Interests they are ready to look at themselves as absolute Lords, and so Independent: and we are from under thy authority; and are at our liberty: and we will have our liberty, are Lords of our own actions: and who may call us to an account; and we have dominion, and power as to others also our allies, in league and covenant with others, so that we are strong enough, &c. And this question implies the unreasonableness of their Revolt from the Lord: wherefore &c. q. d. there can be no rea∣son rendred for it, why they should thus forsake the Lord, and the good way which he hath led them in, and choose any other way; Context ver. 33. and 36. [We will come no more unto thee] they had made a defection from God, and now would not return to him: q. d. we have such strength, and Government so well settled in our hand that their's no danger, and we need not any thing that the Lord can do or say in case: as though they might now choose what God they would, a spirit of whoredome in them in revolting from the Lord: they thought they could stand alone, and subsist of themselves; and they are unwilling to return to the Lord, but keep their distance from him: so unreasonably bent were they to fall off from the Lord, as the Question implies, and this after tryal had of the Lord who had not been a wilderness, or &c. but the contrary; this greatly aggravates the sin, and so will increase the judgement of such a people as that was. Doct. That the undeniable experience which the Covenant-people of God have had of the Lords being to them not a wilderness nor a land of Darkness, but the contrary, should caution them never to incurre the guilt of so unreasonable a sin and dangerous folly, and provocation as to revolt from under the Lord, or to be unwilling to return again in case they have begun to decline from him. Mi. 6.3, 4. Isa. 1, 2,—5. Ier. 2.2,—13. a peo∣ple once glad to enjoy God, though in a Wilderness state, yet it's oft seen that their affections towards God alter with the change of their Wilderness into a fruitful Field, Deut. 32.10—15. Jesurun waxing fat with the Wine, and the Milk, and Honey, &c. kicketh against God, for∣sakes him, &c. and becomes a very froward Generation, ver. 20. Jer. 8.4, 5, 6, 7 The Lords acquitting himself (therefore) in his Expostula∣tions with his Covenant people, and that according to their unque∣stionable experience of his being unto them not a Wilderness, &c. should caution them from revolting from under the Lord (from casting off their subjection to the Government of God as their Lord & King) from declining unto the affecting of a self-sufficiency, and a self-sove∣raignty, R. 1. I might Argue by an Induction of Particulars, whereby the eminency of the Lords being such an one as the Doctrine speaks him to be unto his People will appear, whereby our minds may be induced to assent unto that general truth propounded in the Doctrine: but, see Psal. 68.78.81, 105, 106, &c. Deut. 8.2. &c. R. 2. From the nature of this experience, being a collection and improvement of many Observations whereby the Lord hath been sen∣sibly discovering and clearing up his alsufficiency unto his people in or∣der to their happiness: he hath not left himself without witness, but given them many Examples, and such instances of his being All in All to his people, as whence they must needs (except they go all sense and reason) cleave to him, and judge it a great wickedness to de∣part from him; the Scripture is furnished with many Histories of the observation of Gods People in their time this way, and the changes of providence in our own Generation will supply us with more, so that now if experience, which is wont to be the Mistris even of Fools, will not teach and caution these we are speaking of, it argues wonder∣ful sottishness indeed; and for such a People to cast off the Lord, to say [vve are Lords and vvill come no more at thee] after that they have tryed him (and so which this experience speaks, that they have found upon tryal the Lord to be a most blessed God to them: if now) they reject him, they do him double dishonour, and an unspeakable vileness it is, which they should tremble at the thought of incurring the guilt of. R. 3 From the excellency of Israel's God above all other Gods of the Nations, which gods yet these Nations will not ordinarily re∣ject: so that thus to cast off the Lord is that which is condemned by the very common Principles of such Nations in their way, though erring in respect of the right object of their devotion, Context ver. 10, 11. the Nations change not their Religion received from their Fathers, they will not part with their Gods though they be such as cannot save them in the day of their distress, they being Dunghil Gods; but the God of Israel is the true God, and our Fathers God (as the Covenant Relation speaks) and therefore we should never cast him off, Prov. 27.10. our Fathers Friend, &c. Hence Micah 4, 5. R. 4. From the Covenant Relation and Obligation of such a Peo∣ple unto God, to cleave for ever unto him: as the Lord on his part by performing his promise, fulfils his Covenant relation to them, and so gives them experience of his being no Wilderness or Land of Darkness to his People, so the consideration of the Covenant on their part super-added to that experience of the Lords faithfulness and goodness to them, which they have had, should be such a caution to them as the Doctrine intimates: Hence we are to put an Emphasis upon those words in the Text [My People] wherefore say my People, &c. q. d. this will be contrary to those solemn ingagements whereby they have bound themselves to me for ever to fear me and love me, &c. there∣fore in context, ver. 2. the Lord puts them in mind of their espousals to him: and hence also vide Calvinum in ver. 20. &c. R. 5. From the certainty and extremity of the woe of such a People Observe the reading of the two next Pages, they being mis-placed. as shall so east off the Lord: wrath comes on them to the uttermost: there's no hiding their sin from God, Ier 2.22. nor any avoiding the Judg∣ment of God, whatever canal confidences they have for their immunity therefrom, Ier. 2. ult. the Lord will reject all such confidences: & v. 35, 36 so v. 14, 15. q. d. you were not in such a slavish condition under my Govern∣ment, but had liberty, & honour, & prosperity, &c. but now, O, &c and whence is that? see ver. 17 so Deut 28.15., & Levit: 26.13. &c. R. 6. (And in special referring to the last branch of the Doctrine) Because of the wonderful unparalel grace of God to re-entertain unto favour penitent ones that do return to him, notwithstanding their grea∣test backslidings: this is abundantly discovered in the third Chapter of this Prophesie, ver. 1, 4, 12, 14, 19.22. &c. Vse. 1. Hence the People of God should not suffer their Experiences of the Lords being to them not a Wilderness or a Land of Darkness in this good Land which he hath given them to dye and perish with them, but ought to preserve and improve them for this end, that they might be kept thereby from casting off their subjection and obedience unto the Lord their God; Psal 106.12, 13. they did not so religiously retain the memorial of the Lords doings as they should: and as Mat. 16.9. so are we apt to forget wonders of mercy. Hence the Lord appointed those Stones and Pillars of memorial, Josh. 4.7. &c. consider we then the Lords do∣ings, respecting the way, and means, and instruments, and method of Providence, &c. according to which the Lord hath acquitted himself, as in our Text, to have been unto us, even unto us not a Wilderness, nor, &c And here I may improve those particulars mentioned in the Expli∣cation: 1. As to the Lords establishing his People in a way of Order and Communion Civil by Charter. Lawes and Constitutions. Ecclesiastical as to Churches singly in each con∣gregation, joyntly in Council the Lord hath herein moulded and formed us to such a consistency therein, as both friends and enemies have wondred at. The Lord hath not left things to a Wilderness confusion, but there hath been that beau∣ty of order which he hath stamped on this People respecting the Do∣ctrine, and way of Worship here professed, and in the due subordina∣tion of Superiours, and Inferiours, and fellowship of the servants of God together in the Lord: That order and fellowship in the Gospel, and communion, both with the Lord and one another; O how sweet hath that Communion of Saints been! the Lord hath made his People to be as a that is compact together, as Psal. 122.3, 4. and so have not been left to be as a Wilderness wherein no man dwells, or as the Land of Darkness, Job. 10. ult. where no order is; but here the Lord hath set up his Tabernacle, and that where the Devil hath been sometime open∣ly and publickly worshipped &c, he hath spirited his Servants here to associate together according to his order, with a desire to observe all the Ordinances of the Lord Jesus, and to reject the mixtures of hu∣mane inventions in the Worship of God, contrary to the second Commandment: the Lord filled his Servants with a zeal for the House of God (in all the forms and ordinances thereof, as Ezek. 43.10, 11, 12.) such a zeal had Christ, Ioh. 2.17. the zeal whereof did even eat him up; and it was Phineas his zeal which did quench the fire of Gods wrath that began to burn against Israel, and so, on the contrary, our cold∣ness, our luke-warmness, will kindle the fire of his displeasure. Hence also was it the care which God put into the hearts of the first Genera∣tion that planted this Wilderness (that so this land might not be a land of darkness and wilderness, as aforesaid) to povide Nurseries for Church and Common-wealth, in their ordering Schools of Learning, and in particular the Colledge; whence it may be said of our New-England Cambridge also, as of old, Hinc lucem, & pcula sacra! where∣by light and refreshing (as from a Fountain of Blessing) might be communicated to the whole land, by a constant supply of a godly, learned Magistracy and Ministry (persons fitted for publick service both in Church and Common-wealth) and we have had experience of the blessing of God upon that endeavour: and O let no hand there∣fore be suffered to lay the Axe of destruction to the root of that Tree, by any direct or indirect means, or to draw away those influences from above or beneath, which tend to its flourishing and increasing! 2. As to the Provision which the Lord hath made for his People of Food and Comforts for Soul and Body; he hath turned a Wilderness into a fruitful field, which we have admirable experience of also: hath he not liberally provided for us, to encourage us in his service? the Lord hath opened his good hand, and given us bountifully as to out∣ward blessings, in so much that we have been able to relieve and sup∣port other Plantations of the English in other parts of the World, and have had the blessings of peace, while others have been wasted with War; & liberty to be holy without restraint from man, and as 2 Sam 7.9, 10. so may I turn it as to New-England, God hath given it a name like the name of the great Nations of the Earth; and hath planted his people in a place of their own, and in the place which he hath chosen for them, to set his name in: and though some came hither but with their staff as Iacob, yet are they now become many bands; and God hath sown the land up and down abundantly with the seed of man and beast: he hath blessed the bread and water of his people, and hath unto won∣derment divers times cast in supplies of food and cloathing, in the first planting of this wilderness by his people, which things are not to be forgotten; the Lord hath not left himself without witness, but hath given us rain from Heaven, &c. as Acts 14.17. 3. As to Direction; making the way of his people plain before them: they have not been left to such a wilderness state as wherein to find no path beaten out for them, but the Lord himself hath been lead∣ing them in a plain path when they have had many observers; being to them for a glorious conduct, even as by a Pillar of fire and cloud hath he shewed them the way: Hence it is that God also hath given to his people those that might be as eyes to them in the wilderness. Numb. 10.31. persons eminently furnished with his spirit, to be in∣strumental of the prosperity of this place respecting the civil and Church-state: not only Artificers mechannical (and it is well if their skill dye not with them, for want of those that should have been instructed as apprentices under them) the Lord sowed this land at first with such precious seed-corn, as was pickt out of our whole Nation: and not only so, but also men that have been accomplished to move in an higher sphear, in whom much of the spirit of God hath dwelt, wise-hearted for the erecting of the Tabernacle of God. Exod. 31.3, 4, 5, 6. filled with wisdom and heavenly skill for government, &c. such holy ones as have had an excellent portion of that divine Vrim and Thummim; whereby this land hath been preserved from being turned again to a land of darkness: 'twas part of Hezekiah's complaint in 2 Chron. 29.7. that in the time of Ahaz his Father they had put out the Lamps of the Sanctuary (and what follows but darkness in the Sanctuary when the lamps are put out) but the Lord hath lighted them and set them up here with us: the Lord hath gloriously cleared up his will and counsel to his people, respecting the doctrine and worship of the Gospel, whereof they have given that Testimony in the Platform of Discipline, declar∣ing therein their hearty assent and attestation to the Confession of Faith agreed upon by the Reverend Assembly of Divines at Westminster in matters of Doctrine; only in some few points of controversie in Church Discipline referring themselves to that Platform of Discipline afore∣said, which for the substance thereof will be found to be a good con∣fession: in this respect therefore have we experienced the Lords being to us not a Wilderness, nor a Land of darkness. 4. As to the Lords delivering his people from snares laid for them, pits which they have been in danger to fall into, and might have peri∣shed in, and wild beastly men that would have devoured them; the Bear that would have rooted up this Vineyard of the Lord, as Psal 80.13. and from such that as ravening Wolves, but in Sheeps cloathing, would have wurried or scattered the Lords flock, if himself had not wrought for us: some as Foxes which the Lord hath ordered to be taken that they might not eat up the Vine and the tender Grapes, Cant. 2.15. when as his people have been tender and weak, and might have been easily crushed, peeled, laid waste, &c. then did the Lord stir up a spirit of courage, and wisdome, and zeal, and faithfulness in our godly Leaders to take those Foxes so full of subtilty and mischief, that would else have destroyed his Vineyard, and that by plucking off its buds and ten∣der Grapes; the Lord hath not suffered that brood of the Serpent to increase here, as otherwise would have been: we should have been filled with poysonful, fiery, stinging Serpents, if the Lord had not sea∣sonably prevented the same, by the effectual crushing the same in the very Egg: hath not the Lord blessed the coercive power of the Civil Magistrate for that end? let our experience give in evidence: In the case of the Heresie of the Familists, which brake out of old among us; aad O to what a height they suddenly grew! working at length woful disturbance in the Cvil State as well as in the Churches, this is not to be forgotten; as tame as Error for a time pretended to be, yet at length it could gird it self with a Sword, but the Lord would not suffer it to be drawn. So likewise after this, with reference to the Gortonists, &c. which things should be remembred for ever, and the mercy of the Lord acknowledged, in that he preserved us from those Hornets also, and that Ministerially by our Rulers spirited by himself thereunto. And it is to be hoped, that this coercive power of a godly Magistracy, which we have experienced the benefit of so many wayes, being due∣ly managed, shall not be abandoned (distinguishing alwayet notwith∣standing between the Magistrates Coersive power regularly put forth. Abuse of his Power one way or other. In matters of Religion; any other power among men may as much be denied as that) nor therefore a Repealing of any wholsome Law a∣bout Religion for the defence and maintaining the Gospel among us; or that liberty shall be proclaimed to men of any Religion to come and set up Shops or Schools of Seduction among us; or to those of such a perswasion, and way of false worship, as in the general experience of the Churches of Christ since the reformation, hath proved, where ever their Opinions have prevailed, ruinous to the Churches of Christ, and destructive to the Souls of men, to draw them from the acknowledge∣ment of the Covenant of God, and so of the truth and order of the Gospel: Hence therefore, as when a man is overtaken with an High∣way Robber, and for a time holds some discourse with him, if he finde him to be such an one as hath robbed others, he is very unwise that will throw away his Sword, though at present he hath no occasion to make use of it: there may be a connivance for a time, in case of necessity (which yet I hope, is not our own case) when notwithstanding there's no need of an open, publick, professed Declaration, that Errour shall be tolerated: To tolerate all things, and to tolerate nothing (it's an old and true Maxime) both are intolerable: but 'tis Satan's policy, to plead for an indefinite and boundless toleration, as Chemnitius excel∣lently shews from those Words, Mark 1.24 [Let us alone] Har∣mon, chap. 37. pag. 388, 389 he calls it Diabolica Machinatio in conciliationibus Religionum, i. e. Christ may have his Kingdome, if he will let Satan alone with his, and so both of them live lovingly and quietly together. 5. As to Protection, that wall of defence that God hath granted to his People; God himself hath been a Wall of fire to us, and hath wrought wonderfully for us in the years of the right hand of the most High that are past, our very Enemies being Judges: the Lord hath in∣closed us, set an hedge about his people as about Job, and all that he had, he hath fenced us, Isai. 5.2. and walled us about, as his peculiar gar∣den of pleasure, wherein he hath retired himself from the noise, and tu∣mults, and disturbance of the World, &c. And though this place (as a Wilderness) hath been a place at times, of some temptation as that Wilderness, Mat. 4.1. to Christ, and that his People have tempted the Lord, saying, Can the Lord provide Bread for us here? there have been the Massahs and Meribahs: (O that they had never been heard of in this Wilderness! and that it might not have been told in Gath, &c! and the Lord hath proved and tryed his People above forty years together, yet (blessed be his Name!) they have had his gracious presence as a Pillar of Protection with them; not only for a guid, but a guard also to them: and as to Tryals by Sea and Land, by Seducers, and Underminers, and bold Demanders, &c. we may say as Paul, 2 Tim. 3.11. But out of them all the Lord delivered us! the Lord hath had pity on his peoples weakness, and notwithstanding frowardness in his Children when they have been sometimes under temptation, yet hath he shewed himself a patient and good God, Act. 13.18. [] vide Mar∣ginem, as a Nurse beareth, or feedeth her Childe, so the Lord hath graci∣ously born our manners, &c. And so as to all that light, and glory, and distinguishing goodness, fa∣vour and blessing which the Lord hath vouchsafed unto his People, to∣gether with his blessing those means of his appointment, wherewith he hath crowned us, blessing the Ministry of the Word, the Administra∣tion of the Keyes and of the Seals of the Kingdome of Heaven for the salvation of his People; blessing the order of Councils, and Sy∣nods as there hath been occasion: I say we have found the Lord (experi∣mentally) blessing his People in this way: hath it not been so? will not our experience witness for God? and give in abundant evidence of these things? in the Time of the Opinions, so called? O call to remem∣brance those times, you the old Generation; how notably did the Lord, in the way of Council of Churches, by that famous Synod then met at Cambridge, free this wilderness from being a land of darkness by seasonably dispelling that hellish damp, and mist of errours and he∣resy! Again, when these Churches lay under the reproach of Schisme, or rigid separation from the Churches in England, &c▪ as is to be seen in the preface to the platform of Discipline: and when some great ones there had said, fieri non posse ut Zelotes isti in unam eeclesiastica politias formam (ne si optio quidem daretur) communi inter se consensu unquam conspirare velint. &c: this (as Reverend and worthy Mr. Cotton of blessed memory speaks in his Epistle before Mr. Norton's answer to Apollonius) was presently removed also by means of another Synod, which did from the word of God draw up the platform of Discipline, Characteristicall of the way of these Churches, with admirable consent and Harmony: other experiences I might instance of the singular smiles of God upon that ordinance of Council; Honoured, and belov∣ed in the Lord, let none baffle you out of your experiences had of these things: and accordingly O that still we may, as thereis need, experience the like benediction! And should there not then be a Book of Records touching all these things? you have your Court-Books of Record: should there not be something published as a further Memorial this way? Ahashuerus hath his Book of Records, Esther 6.1. and so, as to Davids acts first and last, they are written in the Book of Samuel the Seer, and of Na∣than the Prophet, &c. much of which had reference to the Church of God, for which David's heart was full of care, 1▪ Chron. 29.29, 30. and again, in Exod. 17.14. Write this saith God for a Memoriall in a Book: And so the Decree of Esther, confirming the matters of Purim, are written in a Book, Esther 9. vlt. and what is the Reason there∣of? see ver. 28. that the memorial thereof might not perish from their seed: thus Numb. 21.14. Written in the Book of the warrs of the Lord, Josh. 10.13. written in the book of Jasher. Records of Gods dealings with his Church and People this way, should be kept; The First Plan∣tation of New England hath begun with their printed Memorial; I wish the Second Colonie thereof, (i. e, this we are in) might be awake∣ned further to take their turn also: and O that it might be said concern∣ing this and that of the mercies, judgements, and great Acts of the Lord, never to be forgotten by us, [as it is written in the Book of the Chronicles of the Governours of the MASSACHVSETS:] Vse 2. 'Tis matter of Lamentation and reproof for the too great proneness that is to be found among too many among us, unto a re∣volt from under the Lord: that are ready to say to God, we are Lords, and will come no more at thee: such as are meditating a renunciation of the Lord from being their King; and are ready to say as Psal. 12.4. who is Lord ver ? to forget the Lords wonderful working for us ud. 2.10. To go back from former acknowledgements of our Fathers God, whom they should exalt, having been their Song as, Exod. 15.2. To re∣fuse further, and be weary of that divine Conduct which they have had such notable experience of: To devise some other way than that which is by the direction of the Pillar of fire, and cloud in the Wilder∣ness: To reject the government of the Lord by unruliness under their Governours ruling for God and under God, in his stead: To set up a self sovereignty and as 1 Cor. 4 8. to be, and reign as Lords and Kings without the Lord: men miscount themselves for more then they are, they say in our Text [we are Lords] but▪ alass) they are only servants, and should be in subjection to the Lord. This is an horrible absurdity for such so to do. Ier. 2.10. with 18.14. and see what the Lord threatens to those that refused the waters of Shiloah, being weary thereof, &c. Isa 8.6, 7. alass, alass! they that followed the Lord with a love of espou∣sals from a pleasant land into a land of scarcity, &c. will (if left to them∣selves) forsake him, when the Lord hath turned it into a land of plenty! To prevent this, Consider▪ 1. Tis unreasonale wickedness, folly and madness so to do, Isai. 1.2, 3 'tis to cross our own experiences, and so Hos. 2.7, 8. 2. It will be a dangerous provocation of God against such: to re∣volt from the Lord is greater injury done the Lord then is by those that were never brought near the Lord; for it brings up an evil report upon the Lord, as that upon experience, such had found him to be a Wilder∣ness, and a Land of darkness to them, a land that eateth up the Inhabi∣tants thereof, as they spake, Numb. 13.32. but see their punishment, Chap. 14.36, 37. they dyed by the Plague before the Lord: such do as it were, proclaim that they have (upon experience) found the Lord false, and unfaithful, unrighteous, and ungracious, and ungodly: Hence is the Lords Expostulation, Ier. 2.5. q. d. they that hear of your depart∣ing from me, will think that there hath been some iniquity that you have found in me, and your way speaks as much: Hence we have for our admonition, those Examples upon Record of the Lords wrath upon those that have forsaken him, whom the Lord hath therefore destroyed in the story of the Kings of Israel, and other Ecclesiastical Histories: when they chuse new Gods there was war in the Gates, Iudg. 5.8. &c. But have we any cause to complain against the Lord? will not our ex∣perience witness against us, and for God, and that as to the experi∣enced way of his leading of us in this Wilderness? for instance, i e. in way of improvement of what hath been already hinted. Are there those that say, that for the Magistrate to meddle in matters of Religion, or to punish men if they do but plead conscience for their sin, good will never come of it, and this is but persecution, and better let all alone, these things will dye of themselves: &c. But let such consider, hath not this Magistracy from the very first, been directed by the Lord in such a way of witness-bearing for God, and against ungodliness, as that through the blessing of God upon the same) his people here hitherto have lived a quiet and peaceable life in all godliness and honesty? were there not wholsome Laws made by the Fathers of this Common wealth (eminent for wis∣dome, faithfulness, piety, zeal for God, tender compassion, a spirit of Government, &c. as true nursing Fathers to this people) to punish the disturbers of Christs order among us? The Antichristian state cast out a flood of Heresie after the Woman when first fled into this Wilderness, but hath not the Leaders of this people appearing by Synods, and the power of the civil Sword in conjunction therewith, been found upon experience the way whereby the Lord hath dispelled those clouds of the darkness of Hell, that threatned both the Church and Civil state at once with confusion? Thereby they prevented the further spreading of that spirituall infecti∣on: In this way hath the Lord saved these Churches, and curbed the spirit of errour and profaneness in Doctrine, and viciousness in life: & shall any now begin to insinuate that all this hath been but a delusion, and fancy? or that it hath been but by chance, that we have been in this way secured? or that that way of our godly Leaders aforesaid was but a way of persecution? or shall any such be suffered so to reproach the footsteps of the Lords anointed? will any among us begin to medi∣tate a Revolt from God, and his ways which we have found to be ways of Truth, and ways of Faithfulness, and Blessing, and Salvation? O Generation, See the Word of the Lord! is there any new way more eligible then that good old way (for the substance of it I mean) which the Lords People have already tryed, and have experimentally found to be the way of blessing from God? shall we seek and enquire after any new-found out way? as the Lord speaks of new Gods as they are called, Deut. 32.17. Vpstart Gods, which our Fathers knew not: should some of our Fathers that are now asleep in Jesus, and that have with so many Prayers and Tears, hazards, and labours, and watchings, and studies, night and day to lay a sound and sure, and happy Founda∣tion of prosperity for this people, arise out of their Graves, and hear the discourses of some, and observe the endeavours of others, as Edo∣mites against their Brother Iacob, Psal. 137.7. crying Rase it, rase it, even to the Foundation! by plucking up if they could, that Hedge that hath been here set to fence our All; would they not even rent their gar∣ments, and weep over this Generation? And are there any that think to mend themselves by going back to Leeks and Onions? yea to that very vomit of the Dragon, to lick up that vomit which he hath formerly cast out of his mouth, whereby to cause this poor Woman in this Wilder∣ness also (if I may so far allude at least to that expression in Rev. 12.15.) to be carried away therewith even as by a flood? I hope the good People of the Lord in this Wilderness will not do it, for the generality of them: and I trust the Lord will steel the hearts of our godly Leaders with courage & holy zeal against all such abominations. And assuredly a fundamental change of the way of Worship from the good wayes of the Lord, will cause an alteration and change of affe∣ction also in this People, that they will not stand so affected as formerly to their civil Rulers, or their very civil state and constitution: 1 King 12.27. if this People go up to do Sacrifice in the House of the Lord at Je∣rusalem, then shall the heart of this People turn again unto their Lord, even to Rehoboam; Hence ver. 28. &c. And therefore beware of such changes, Prov. 24.21. My Son, fear thou the Lord, and the King, and meddle not with them that are given to change. Corruption in Gods Worship, and corruption in manners are wont to go together; as there are instances thereof abundant to be given in the story of the Judges, and of the Reign of the superstious Kings of Israel or Iudah casting off the true Worship of God, O what prophaness there was in other re∣spects! prophaness in Judgement will be accompanied with propha∣ness in life; for surely men will (if they are but able) practice at length their Judgement, if they are but conscientious therein; & hence it is, that a conscientious Papist use to be accounted more dangerous then a State Papist only: and if corruption in the matters of Gods fear (I mean of his Worship) be not reformed, no wonder if unrighteous∣ness and iniquity of every kinde abound; for he that hath once cast off the fear of God, will soon cast off the fear of man: and hence the Commandments of the first Table are called the great Commandments Mat. 22.37. and love to God, and fear of him is the true and best foun∣dation of all true love and fear, honour and reverence unto man; I say it is the Basis or Foundation of all the other; and therefore the light of nature directed the Heathen (that reverence might be had to their Rulers and Laws) to signifie to the People in some places, that they received their Laws from their gods: and what ground is there of obe∣dience to man in any Law of the second Table but which hath its foun∣dation laid in the first Table of the Law by God himself? and there∣fore it is and should be our great care to secure Religion, and to prefer the interest of God and his worship, before, and above all our own worldly concernments whatsoever; and while we so do, the Lord will not forsake this People, though the whole Earth should be gathered a∣gainst us, as is said of Ierusalem, Zech. 12.3. Exhortations to this end have been inculcated upon such dayes as this, in which respect I may say (and as to the concurrence of the generality of the People of God therewith) as Ioshua Chap. 24.27. Behold this stone shall be a witnss for it hath heard, &c. So let me say unto you all, Behold this House, this Pulpit, these Seats, &c. are a witnss, for they have heard all the Words which the Lord hath upon such occasions spoken to us by his faithful Ser∣vants; Lament then any tendency toward a revolt from God! Quest. Who are those that so revolt? are there any so foolish or vile that will so do? wherein doth it appear? Ans. It is threatned and appears, 1. When the Sovereignty of God in the matters of Instituted worship according to the 2d. Commandment is despised and rejected, by setting up some false way of worship; Posts by God's posts: (Text) [we are Lords] arguing a self-sovereignty: and the Lord by this Prophet both in our Context, and else where tax∣eth them for their great sin in this, even the Idolatry against (not the first, but) the second Commandment; herein Christs lordship is highly opposed. You need not (said Ieroboam, 1 Kin. 12.28, 31. It is too much for you) to go up to Jerusalem, &c. q. d. there is no such necessary Insti∣tution Divine as that of the Ministry, and Ordinances: the Priests do but deceive you; sacrifice may as well be done here as at Ierusalem, 'tis but a Circumstantial difference (the circumstance of place only) and it may be offered up by others as well as by them that are Priests, they take too much upon them, and that is but a circumstance of the person, and so that the thing be done it matters not by whom, and hence the lowest of the people will serve the turn well enough; yea, but that Iero∣boam is by the Lord branded for it to all generations with that Cha∣racter of being the man that made Israel to sin, &c. and we read how Vzziah smarted for his boldness in vying wirh the Lordship of God herein, though he were a King, yet the Lord would not bear with him, 2 Chron. 26. when as he would rise up against Gods order to burn in∣cense, which pertained not to him but to the Priest, he is smitten with the leprousie: and it is observed, ver. 16. (as the cause of his errours therein) that his heart was lifted up, i. e. through pride; proud hearts will some∣times adventure desperately this way, but it will finally prove a loosing cast to throw out thus against the Lords appointment, and this was Co∣rah's sin, All the Lords People are Holy, and why may not all take their turns publickly to Preach and rule? and why should there be such a di∣stinction of persons, &c? O take heed of this, for this is to say, as in our Text they did [We are Lords.] 2. In not subjecting to the Lords Authority, and Government, and Order once established, but where there is an affection of Belialism: O take heed of a Belial like spirit, that would have no restraint! we ead of such in Deut. 13.13. They are for worship, but it is false worship, but the Magistrate we there see, is not to suffer such Belialists, but is to remember that when such arise, pleading perhaps liberty for any Re∣ligion, God doth it to try him, even to try Magistrates as well as Peo∣ple, to try the Master of restraint as well as others, whether he love the Lord his God with all his heart, and with all his soul, and with all his strength, yea or no? ver. 3, 4, 5. O there is a dissolute spirit in many Christians, they cannot tell how to bear any Yoke! dissolute Professors they would walk, and live as they list; and say, as Psal. 12.4. with our tongues we will prevail (get the Government as the word [Gabar] signi∣fies: not first try what the Sword, but what the tongue can do) Our Tongues are our own, and who is Lord over us? i. e. (as in our Text) We are Lords, &c. A loose Generation! that would be under no Lord, nor Bonds, &c. the Psalmist describes such, Psal. 2.2. Let us break their Bends, and cast away their Cords from us; be it as to the Lords Rule and Government in the Common-wealth, or in the Churches: They have not rejected thee (saith the Lord to Samuel, 1 Sam. 8.7.) but they have rejected me, that I should not Reign over them: It was God that led his People [thou ledst thy People as a flock, Psal. 77. ult.] by the hand of Moses and Aaron: and hence when they murmured also against Mo∣ses and Aaron, Numb. 16. and did so envy, and in the pride of their hearts rise up against them as if they took too much upon them, it is interpreted, to be against the Lord, ver. 11. compared with 26.9. they strive against the Lord in striving against Moses and Aaron; and there∣fore to be weary of, and rise up against those who Rule for, and accor∣ding to God and are Ministers of God to us for good, Rom. 13.4. &c. this is to rise up against, and to cast off the Lord himself; as he that re∣fuseth to obey the Constable in his lawful charge, to assist him, &c. dis∣obeyeth highest Authority therein; so 'tis here, they will be no more so snibd, and under the yoke as they have been, &c. surely God hath chains for such as will break and cast away Christs gracious Cods from them: Men's lusts are sweet to them, and they would not be distur∣bed or disquieted in their sin. Hence there be so many, such as cry up Tolleration boundless, and Libertinism, so as (if it were in their power) to order a total and perpetual confinement of the Sword of the Civil Magistrate unto it's Scabbard (a Notion that is evidently de∣structive to this People, and to the publick Liberty, Peace and Prospe∣rity of any instituted Churches under Heaven,) I cannot but heartily approve, notwithstanding of that advice of an old Counseller, to one of the Kings of France, asking him, what way should be taken for his own and his Peoples happiness in his Governing of them? he thereupon presented him with a little Book, in the beginning, middle and end whereof there was only written this Word [Moderation! Modera∣tion! Moderation!] (v. Salem Philalethes p. 1.) We are in danger of extreams; and however some cry up [Toleration, Toleration, Tole∣ration] at present, yet experience will evince that that will quickly in conjunction with others, be changed to persecution: But O that the good People of God would study to be quiet, and take heed of sha∣king off the Yoke of Christ: if we think it not easie enough for us, tis sure the fault is not in the Yoke, but in our Necks that will not bear it: O there was not at first that Contempt of the Magistrates, or Ministers, or Churches for their zeal for God herein, as begin's to grow up among us in these dayes: But let our Moderation be still known, even in this thing also, unto all, for the Lord is at hand, Phil 4. beginning. 3. In respect of a spirit of ill will against those that would keep a people in subjection unto God, and keep them from revolt: God sends his servants to call them back to the Lord, but they will not re∣turn [we will come no more at thee]: and thus they reject Samuel the great Prophet, and judge in his time. 1 Sam. 8.7. Hence arises those prejudices and groundless jealousies against many of the Magistrates and Ministers in the Country: and a disposition in many to crow over them in petty matters; to rate them Will and doom, &c. arising from misunderstanding in some of those that we may believe are the Lords dear people (and it is pitty they should be so deceived) and from design in others, loading them with reproaches: and that by lying and sland∣ers would drive them if they could, from any capacity of serviceable∣ness to God, or the Country, though they are such as have stood in the gap in the day of fear; and by whose wisdom, faithfulness, grace, pray∣ers, care for the publick, courage, zeal for God, and love to Christs Interest in this Wilderness, the preservation of our All hath been in a great measure wrought: Shall they be accounted violaters of the liber∣ties of the Churches, or of the Common wealth, who plead for no other than the ancient and primitive Interest of the people of God in the first and best constitution and complexion of this Colony? must no less then an Ostracisme serve for a requital of such? o let it not be▪ Again, if the Ministry stand for the government of Christ in his Church, according to platform of Discipline, Chap. 10. Sect 7. &c. pressing for attendance to that Scriptural distinction there used of Governours Governed must they be now Presbyterians, and I know not what? the Lord pity poor ignorant ones that understand not the thing whereof they affirm! doth the obedience of the brethren to their Elders, Leaders, Rulers, as the Scripture calls them, take away the liberty of the Brotherhood? Let Paul be judge, Heb. 13.17 &c. and if their frequent profession to adhere to the way truly Congregational according to the printed doctrine thereof in the Books of our famous Worthies, who have la∣boured to clear up the mind of Christ therein, will not be accepted, but their very hearts & inward secret intentions must be judged & condem∣ned, & that they are so deeply guilty of Apostacy, & innovation threat∣ning the ruine of our foundations, the Achans and troublers of this Israel, yea, this without any proof or evidence produced against any one particular person in the Ministry, but that they must in the gene∣ral be calumniated; All I would say is, Father forgive them, they know not what they do; and he of his infinite mercy dislodge such Jealousies! and assuredly for the Ministry in this respect to give up their account to God with grief, will not be profitable to such prejudiced persons, who may hereafter when it is too late, reflect with blame & shame enough upon their own uncharitableness; in the mean time it must be left to the searcher of hearts; and he judge between us, and such of our brethren▪ 4. When there is a spirit of sovereign, unsociable, rigid indepen∣dency growing upon a people; Text [we are Lords] q. d. we have none above us, are not (respecting Ecclesiastical causes or persons) under any power, & we need not any other: we can stand alone by our own strength, can live of our selves, as to that which respects a people under an Ecclesiastical consideration, we assert the Coordination of Chur∣ches, but to affirm that Churches need not the help, watch, & assistance either of the Civil Magistrate above them, or of the neighbour Chur∣ches about them, as being out of the reach of both, and so as that there can be no healing (for instance) of any Church-oppression in a parti∣cular Congregation, doubtless as this hath not been the doctrine, nor practice of our first Leaders, so nor will the Scripture give countenance thereunto, as may be seen in the writings of our Congregational Di∣vines in both Englands: It is known what the Authors of the Apologeti∣cal narration, page 21. have written this way: and so blessed Mr. Bur∣rough in that excellent treatise of his viz. his Irenicum, Chap. 7. &c. Cottons way of Congregational Churches cleared: page 11. &c. prima edes a nemine judicatur saith the Papist: ibidem. 5. It appears in pride and unthankfulness, and the abuse of mer∣cies against the Lord: Text, are they Lords? and have they dominion? and (I pray) who gave them it? alass they knew not saith the Lord. Hos. 2.8. that I gave them con and wine, and oyl: but thus do many sa∣crifice to their own net, and will come no more at the Lord to bless him for what he hath done for them in order to their advancement: and as Nebuchadnezzar, strutting in his palace, said, Is not this great Baby∣lon which I have built, &c. O the many rich blessings we are crowned with! but our unthankfulness for them is great, and this arising from pride, and that pride works security, and a Laodicean frame of spirit prevails upon them: and they would have all according to their impe∣rious wills; such as these the Lord beholds a farr off, and will abase: and O great is the unthankfulness of too many of this people in the Land! ther's much forgetfulness of God, and undervaluing the precious Gospel of Iesus Christ in the Ministry thereof, which hath notwithstand∣ing paid richly for its entertainment: great unmindfulness of the Lord now that he hath filled our houses with good things, contrary to that cau∣tion. Deut. 8. and Oh! the sad abuse of the plenty of outward blessings which he hath conferred, as appears in the intemperance and riot of many that may be placed [] as the Apostle speaks, Tit. 1.6. in the category or predicament of riot, luxury, pro∣fuseness, and excess: and in regard of pride in Apparel, when persons lavish out that way beyond their rank, and beyond what their estates will bear, &c. again, in wayes of self-seeking, and preferring the pri∣vate before the publick good; as at Constantinople, Monies could not be had to pay the charges of their Watch-men upon the Walls, till that the Enemy found it, and divided it by Hats full among themselves: and should it be so here, might we not justly fear, that the Lord should send Emptiers, as they are called, Nahum. 2.2? 6. When there is a weariness, and loathing, and a renunciation of the Covenant of God, respecting the continuance of the sure mercies thereof from Generation to Generation: Text, O Generation see the Word of the Lord; as to the word of his Covenant, and the care of his faithful Servants or Fathers, in their coming over into these ends of the Earth, was it only for themselves? O no, they had an eye to their poor Children also, that they might remove them far from the temptations and snares of Superstition and Prophaness, that they might leave them under the wings of the Covenant-mercy and grace of God: they took special care for the continuance of the Kingdome of Christ here in af∣ter Generations, by asserting their Covenant interest, as appears by the Printed Doctrine, and constant practice of these Churches: And therefore, examine the experience of former times, and Anabaptisme we shall finde hath ever been lookt at by the Godly Leaders of this peo∣ple as a Scab, and not part of the Faith to be contended for, but con∣tended against; our Fathers, the leaders of this People, never espoused it as any part of the interest of Christ, being so cruel, and hardhearted an Opinion, an Engine Framed to cut the throat of the Infantry of the Church. Men are eager and restless in contending about Earthly In∣heritances and Priviledges for their Children, and are impatient in be∣ing denied that of the World for them, which they think is their due, and shall the Inheritance of Eternal life (instrumentally as to the ordi∣nary way and means of the dispensation thereof conveyed by the ex∣ternal Administration of the Covenant) be thought not worth the con∣tending for? God forbid: and shall the experience of thousands respe∣cting the Lords blessing their Baptisme which they received in Infancy, and the thoughts of their Covenant interest, sealed in Baptisme, pre∣venting many a sin that else they would have run into, and recovering them from back-sliding, and quickening them eminently to answer that holy obligation to God; I say, shall all this clear, sure, comforta∣ble, blessed, glorious experience of so many thousands of the Servants of Christ be now concluded to be so many mistakes, fancies and delu∣sions, and the interest of the Children of the Covenant, to be but a mat∣ter of an indifferent nature, and so not to be any ground of contending about? I say again, the Lord forbid: And shall those whom experi∣ence hath generally found disturbers to, and their Doctrine, where it hath prevailed, a pest and confusion to the Churches, be suffered to poy∣son the rising Generation, or dispossess them of their portion in God? reade Iudg. 11.24. Wilt not thou possess, &c. and shall not our Children possess what the Lord our God hath given us to possess? should there be a transgressing those Laws, changing the Ordinance, breaking the everlasting Covenant spoken of, Isai. 24.5, 6. what may we expect but that the Curse devour this Land; and when under Babels yoke, there may be time to bewail those Calamities, but in vain. Vse 3. Of Exhortation, i. e. O Generation, see the Word of the Lord (I need not vary from the Words of the Text for it) the Exhor∣tation may be attended in these three Branches: viz. 1. See that we revolt not from God: let us not say [We are Lords:] and O that there might never be found an inclination thereunto! And for our improvement of this part of the Exhortation, take these con∣siderations following. 1. Know that Gods own visible people have sometime proved, this way, a very strange generation: [O generation!] the Scripture speaks of them sometimes as an untoward generation, Acts 2.40. a stubborn and rebellious generation, Psal. 78.8, an adulterous generation, Marke 8. ult. A generation of vipers, Matth. 3.7. a faithless and perverse generati∣on, Matth. 17.17. a generation of Gods wrath, Jer. 7 29. and we have as bad natures as they, so as to become a degenerate generation as these in our Text, or any, if the Lord prevent not. 2. Mind what the Lord hath done for this people in Reference to their order, provision, direction, deliverance, protection and prosperity in Church and Common-wealth, under the UNITING conduct of those two great Ordinances of God the Magistracy and Ministry, whereby it is (in special) that the Lord hath principally (as in the ex∣plication aforesaid) quitted himself to be not a wilderness to us or a land of darkness: and for that end pray that the Lord will please to maintain and uphold the same, even a godly and learned Magistracy and Ministry among us, that the Lord will make our Leaders in both orders instrumental to keep this people chast and loyall to Christ Jesus, and his interest in this wilderness: and that whatever others may be left to do, yet as Hos. 11. ult. New-England may rule with God, and be faithfull with the Saints. Be much in the serious meditation of what the Lord hath done this way, lay up, and look over those experiences we have had of the Lords wonderful working for us from the time of the laying of the Corner∣stone of this plantation unto this day: and O let there not be a removing of the Ancient Land-marks of this Interest of Jesus Christ; not but that God reserv's to each generation their work in the advances of Re∣formation, as Phil. 3.12.—16. and as hitherto we have ex∣perienced the concurrence of both Magistracy and Ministry, as so choice a means under God of our preservation in the enjoyment of our liber∣ties civil and sacred, so let it be the studious endeavour of those in whose hearts are the ways of God, that that concurrence may still hold, and that the Governours of this Iudah, i. e Leaders, both civil and Ecclesiastical may say that the people of God are their strength in the Lord their God, Zech. 12.5. and so that three-fold cord of Ma∣gistrates, Ministers and people shall not be easily broken: and as Ne. 10 28, 29. with Ezra. 10.4. so that the good people of this Land would say to those that are set over them in the Lord (and to whom their hearts should be cleaving) by way of encourageing of them, arise, this and that belongeth unto you, and we will be with you! O that both Magistracy, Ministry & the people might be perswaded unto that union and concurrence, especially in the matters of God and his wor∣ship according to the exhortation which hath in former times been excellently given us from Haggi. 2.4. and truly when we look upon the primitive constitution of this people, me-think's the Lord repre∣sents himself as to the Prophet Amos, cha. 7.7. as standing upon a wall made by a plumb-line, with a plumb-line in his hand, admirably and happily squaring, disposing, cementing together the spiritual stones of this building: as to the union and conspiration of the parts thereof, severally in their order to strengthen and beautifie the whole, O how excellent was it, as those of the first generation yet remaining know, and many also of the rising generation can Remember. Here let me say, O generation see the Word of the Lord in this matter also: the Lord gave his servants in Church and Common wealth for the main body of them an uniting spirit, and so a spirit of Communion for the carry∣ing on with one mind, with one lip, and with one shoulder the King∣dom of Christ, and the work of their generation; in which respects he was to them not a wilderness nor a land of darkness. Union of Refor∣mers was their beauty and their strength. Then might be seen, 1. Magistrates, and Magistrates upon the seat of justice cemented together for the advancement of the Kingdom of Jesus Christ in this wilderness; they lookt not upon themselves as unconcerned in matters of Religion; but accordingly also have they thence-forward at all times as there was occasion put forth their power that way; for they are called Gods, and therefore knew they were to have a care of Godli∣ness, that being set by God in highest place, they should not set God & his Interest lowest; but as David, prefer Jerusalem above their chief joy, Psal. 137.6. that being Gods they are to love what God love's and hate what God hates, even as is spoken to the commendation of the Church of Ephesus. Rev. 2.6. Thou hatest the deeds of the Nicolaitans which thing I also hate: Hence see Davids spirit, Psa. 139.21, 22. & 132.1, 2, 3. & this power of the Magistrate in matters of Religion hath been asserted by our first Leaders, by those in the Common-wealth, as ap∣pears by their constant practice; and also by those in the Churches, witness the writings of our famous Divines now at rest with God Mr. Cotton bloody tenet washed. Mr. Hooker Survey pt. 2. pag. 79.80. Mr. Norton Epistle Dedicatory before his Discussion, &c.) and inevitable ruine will be the consequent of a breaking down of this Hedge; and as Reverend Mr. Baxter speaks upon such an occasion (Directions for siritual peace, p. 261.) If once you take your selves to have no∣thing to do as Rulers for Christ, you cannot promise your selves that Christ will have any thing to do for you as Rulers in a way of mercy▪ and this (saith he) Mr. Owen (so then stiled) hath lately told you in his Sermon, Octob. 13. viz. The God of Heaven forbid that ever all the Devils in hell, the Jesuits at Rome, or the seduced souls in England should be able to perswade the Rulers of this Land, who are so deeply bound to God by vows, mercies, professions, and high expences of treasure and blood, to reform his Church, and pro∣pagate his Gospel: that now after all this it belongeth not to them, but they must, As Rulers be no more for Christ then for Ma∣homet: But if ever it should prove the sad case of England to have such Rulers (which I strongly hope will never be) if my prognosticks fail not, this will be their fate, The Lord Jesus will forsake them as they have forsaken him, and the prayers of his Saints will be fully turn'd against them: and his elect shall cry to him night and day till he avenge them speedily, by making these his enemies to lick the dust, and dashing them in pieces like a potters vessel, because they would not that he should reign over them: and then they shall know whether Christ be not King of Kings, and Lord of Lords. 2. Then might be seen Magistrates and Ministers together in way of advice (I exclude not here the honoured Deputies of the general Court, but) I here intend the agreement that there was between the civil and and Ecclesiastical Leaders in matters of difficulty, or of weight, and that were of general and common concernment to Churches or Com∣mon wealth▪ those at the helm of the civil state were wont to make use of the Ministry; and the Ministry again of the Magistrates, as there was like occasion in re communi: nor were they wont to go con∣trary to each others advice, but had these candid arguings one with another, if they did seem to differ in any thing at any time, as whereby a right understanding mutually was obtained: and often have they found the blessing of God upon them in this way, both in the first set∣ling of this Colony and after its constitution, both in the Legislative and Executive parts of government, and therein in special providing against an Arbitrary government: and I hope it will ever be the wis∣dom, faithfulness, and care of this civil Authority not to leave behind them presidents of Arbitrary rule; for if it be left unto meer judge∣ment and conscience without prescript Law, then do but change the persons that are to judge, and there will be tyranny and woe, and confusion enough consequential thereunto: and that Land which be∣fore by wholsom Laws did, and might have continued to shine most gloriously, will soon be turned into utter darkness, where there will be nothing heard but weeping, and wailing, and gnashing of teeth. And as formerly so still there should be communication of advice, intentions, and endeavours mutually between those that are in these two orders. Josiah doth not disdain to take advice of Huldah the Prophetess. 2. Chron. 34.20, 21, 22. Nathan the Prophet doubts not to say (1. Kin. 1.27.) unto David [Is this thing done by my Lord the King, and thou hast not shewed it unto thy servant, who should fit on the throne of my Lord the King after him?] Moses and Aaron kiss one another in the mount of God; Exod. 4.27. Moses (Israels Ruler) fare's the better for taking the advice of Iethro the Priest of Midian, Exod. 18.1, 18, 24. and so did all Israel prosper under it. It went well with Ioash and Israel while they hearkned to Iehoiada: and experience hath, and will discover it to be true that, in all states neither do well asunder, or divided estrang∣edly in their counsels. Again, then might be seen; 3. Ministers, and Ministers cleaving together in way of communi∣on; nothing that was difficult, or questionable, or Weighty, or New, or that had an influence upon the whole, but they were wont to consult with one another; as I have heard from divers of the ancient Ministers of Christ now with God, and when I was a Child have observed in my Fathers house: if there hapned to be some mis-understanding at any time, it was reasoned out placidly, and still Ministerial communion was maintained; and these things are known unto hundreds yet living that may remember the Ministers meetings, in the several Towns by course, as at Cambridge, Boston, Charlstown, Roxbury, &c. when, and where the people did with great joy, and reverence acknowledge them and their labours that way for the good of the Churches: respectively, and looked upon them as Angels of God, and so received them when they came to Town: Paul's spirit was then eminently breathing amongst them, viz. as to the care of all the Churches. 2. Cor. 11.28. and the Apostles word then remarkably observed, n 1. Cor. 14.32, 33, 37. notwithstanding some differences, yet rules of order being attended those also may be well composed: & see Burroughs Irenicum, p. 84. &c. 4. Then might be seen Ministers and their respective Congregati∣ons together; their People trembling at the Word of God delivered by them, reverencing them in the Lord, esteeming them highly for their work sake, subjecting to their power and rule in the Lord: and so now also may we build upon that Word of God, 2 Chron. 20.20. (if it is not antiquated and now out of date) i. e. Hear me O! Judah, and Ye Inhabitants of this Land, Believe in the Lord your God, so shall you be established, believe his Prophets, so shall you prosper; as you love your souls, and your Childrens also, I beseech you for the Lords sake, be not apt to imbibe evil reports and scandals against them, to cause jealousie and prejudice in your hearts, the rule in 1 Tim. 5.19. is known: had it been attended, most of our troubles had been prevented: Obj. The Prophets are divided? Ans. 1. So they were of old. 2. This Rule in Timothy, and that word in 2 Chron. 20. aforesaid, hold good still. 3. Blessed are those notwithstanding that are not offended in Christ, and the sheep of Christ do, and shall hear his voyce, in the great matters of Salvation, Joh. 10. 5. Then might be seen Churches, and Churches together in way of Communion, by greater Synods, as hath been before intimated, and also in lesser Synods or Councills, as there hath been occasion when any Church hath wanted light or peace &c. If help were not asked, it was sent them without asking: and it was not then accounted an infring∣ment of the Liberty of Churches so to do: I apprehend it might do well and be of great use, if a Memoriall thereof were published for posteri∣ty; that there might be an History & Narrative of each of them; and a signification of the blessing of God upon the advice of Elders, and messengers of Churches met in Council, in the many Towns of the Country, Melting hearts, and drawing tears both of joy and repentance from the eyes of brethren in those daies of their reconciliation, &c. and an evil spirit therefore in any is that, who are labouring to keep breaches open by refusing balm to be poured in for healing, when the Physitian also is at hand in Gilead: & oh how terrible is it to see the body of Jesus Christ (for so is the Church called) torn in sunder by divisions! sure that is not the true Mother that would have the Child divided: what are men doing when they thus divide but incurring that guilt and penalty, Gal. 5 13. and are they not eating every one the flesh of his own arm? for so they might be an arm of strength to one another when united: and I hope our godly Leaders will not suffer it to be so, that two or three men shall continue to disturb the peace of a whole Congregation, and hinder the settlement of the Gospel, and Ordinan∣ces of Christ from year to year! is there no redress for this? if you saw a company of men set, and resolved to vex and starve one another bodily, should it be suffered? let the liberty of Churches be preserved, but care continued for conversion of those that are out of the Church visible, and therefore such as are able, appointed, and encouraged to preach the Word there constantly, till they can agree, either to choose him, or some other faithful Steward of the mysteries of God among them. But let Sister-Churches in the mean time not be careless and negligent respecting their duty of Communion also. Finally then might be seen, 6. Magistrates, Ministers, and their people together, strengthening the hands of one another in God; even according to that exhortatory speech, Haggai 2.4. And indeed it is Gods work to make his fear fall upon the hearts of men, so as to stand in awe of, and reverence Authori∣ty (1 Sam. 11.7.) and so of the wholsome Laws in a state that are made: and if God do not this, if he bow not their hearts thereunto, all will be in vain: a notable spirit of self-denyal, love, courage, zeal for the interest of Christ in the publick, was at first breathing among this people and was crowned from heaven with glorious success by the God of our mercy: and O let not these experienced ways of blessing be for∣gotten, or despised, or departed from by this people! 3. Consider, that a revolt from God is usually graduated, having its more imperceptible beginnings: by degree the souls of men slide back from God. Satan hath variety of artifices whereby to cast us down, and overthrow the true Religion and Kingdom of Christ among us, if he could; he make's use of the Divisions, and Scandals of Gods people to promote his hellish designs: he will improve the spirit of fear and cowardice in some; the rashness of others: the jealousies of others: the ambition of others: the covetousness of others: the sim∣plicity of others: the passions of others: the sheepishness of others: &c. to advance his own cause in the Apostacy of professours: yea, and mis∣chief (perhaps) shall be laid in, in the very primmers for children whereby they may even suck in poison in their tender years: & also in the pictures and images of Christ, of the Virgin Mary, and other canoni∣zed popish Saints, &c. sold in some shops, or brought over among us: things that will take with children, but though they may seem minute, yet will surely prove of dangerous consequence at length to those tender years, and may become an Introduction to Popery it self. I wish such things might be crushed in the egge, and abandoned by every one that professeth the Christian name, for the Lord thy God, O New-England is a jealous God! he is a jealous Husband especially in the matters of the second Commandment. But as to this, or any other way of back sliding from God, O! fear all the graduations there∣of, and the first steps thereunto: principiis obta: watch against it. 1. Forgetting a wilderness condition▪ their's danger thereof, when turned to a fruitful field. Deut. 8.11, 14▪ 18, 19. but therefore read Deut. 26.5.—Isa. 51.1.—&c. 2. Forgetting the works of God for our Fathers. Hence see, 1 Sam. 12.24 only fear the Lord, and serve him in truth, for consider how great things he hath done for you. 3. Forgetting the first and great fundamental design of God and his people in the first planting this Land. 4 Carnal and worldly Interest twisted in with the Interest of Christ, and his Kingdom among us: sincere hearts will leave all worldly good for the Ordinances of Christ in their purity, and the Lords Inter∣est. 2. Chron. 11, 14. and will forgoe all their own, rather then his shall miscarry. 5▪ Glutting themselves with the things of the world, and hence loathing, or weariness of Ordinances, and so dispensing with them, I say dispensing with them; Dispensations with Gods commands are many times Anti-Christian, and very dangerous: To dispense with Christs commands practically (saith that great and worthy Divine Dr. Owen in his excellent treatise of worship, pag. 39.) is unlawful, much more doctrinally, most of all authoritatively, as the Pope takes on himself to do. 6. Decay and want of the spirit of faith and holiness, whence to get, and keep an experimental savour of the sweetness of Iesus Christ, and his precious ways, and hence follow's a falling away from any ex∣ternal profession of the true Religion. 7. The backslidings of some few, and they (notwithstanding) countenanced by too many, whereby they become hardned in their evil way, and infection also spreads the more. Familiar fellowship with excommunicate persons was one of those ulcera Ecclesiae which our famous Cotton sadly complains of under that very term, as also Re∣miss silence in the sounder members against the offensive expressions of the unsound, was another of them which he bewailed. 8. Mixtures in Religion cherished by a spirit of Libertinism, and spiritual licentiousness: It is dangerous to Religion, and to Israels state (and Rulers need watch against it betimes) when the Samari∣tan enemy (notwithstanding the pretence of seeking and sacrificing to the same God with Israel) shall be permitted to build in Temple-work together with Israel, Ezra 4.1, 2, 3. and the Lord keep that Samarita∣nism from us, Recorded for our admonition in 2. Kings 17.28—ult. 9. The Lords delivering men up, now, in his righteous Judgement to the casting off his fear, and name, and interest, &c. declaring openly in the hardness of their hearts, the sovereignty of their self interests above the Lords: Text [We are Lords and will not come at thee] and thus are they gone from God, and so a gone People indeed, if the Lord pity not, nor heal their backslidings the sooner. 4. Consider how much cause of fear there is of great wrath from God upon us should there be a plain revolt from God, and from the ac∣knowledgement of the good way wherein the Lord hath been leading us, Jer. 2.17. hast thou not procured this unto thy self (viz. slavery instead of liberty, and wasting, and abuses, and woe, and desolation by Lyon-like Adversaries, spoiling, yelling, wasting, burning, &c.) in that thou hast forsaken the Lord thy God when he led thee by the way: let not the ancient good Land-marks be removed, Deut. 27.17. Prophaness, viz. Doctrinal, Practical, greatly threateneth our welfare; and this begins both wayes strangely, and strongly to lift up it self by reason of the a∣verseness that there is in so many against faithful, plain, zealous and thorough condemning the sins of the times we live in: The Mini∣stry must not bear witness against sin, nor the Magistrate; even as though men would thus stop the mouthes of the Witnesses of Jesus Christ, and slay them by such a political death: it is a great sin, and a dangerous evil to make a man an offender for a word in the sense of Isai. 29.21. and to lay a snare for him that reproveth in the Gate. But if this People will be Lords in the sense of the Text, and shake off his Government, and this after all (so many) experiences of light and life, and blessing from him, after so many smiles, and so many pe∣culiar tokens of his being New-Englands God, and such a distinguish∣ing line of mercy drawn by him between our selves and others; after he hath wrought so wonderfully for us, being as darkness to our ene∣mies, and bewildering them in their attempts against us, so that all hi∣therto that would have devoured us have been an offence to God, and evil hath come upon them, Ier. 2.3. I say if after all this we will now turn our back, and revolt from God, we may then expect that the Lord turn this fruitful land into a wilderness again, Psal. 107.34. that God should be a wilderness, and a land of darkness to thee O New-Eng∣land! and cause the Sun to go down at noon upon thy Prophets: and pick rods out of this very wilderness, yea, briars and thorns of the wilder∣ness whereby to scourge, and tear, & teach such as will not otherways know the day of their visitation: he can mingle our enemies, as Isa. 9.11. (French and Indians &c. together) Make thee groap for the wall, like the blind, Isa. 59, 9, 10, 11. take away the spirit of Counsel, & Counsels of peace, and wisdom, and courage from thy Rulers, and make babes to rule over thee, Isa. 3. beg. and bring the darkness of Idolatry, Supersti∣tion, heathenisme, cruelty, vileness, prophaneness, heresy, horrour, &c. to overspread the Land, and that through the wrath of the Lord of Hosts the Land be horribly darkned, and people be as the fewel of the fire, as the Prophet speaks, Isa. 9.19, 20, ult. no man sparing his Brother, &c. And if Christians will break one from another, and Churches break one from another, and others, in their communion; have we not cause to fear that God will suffer some wild boar or beast of the Forrest to enter in at the Breaches, and lay waste this vineyard, and turn it into a wilderness again? So that when it shall be asked in time to come, (as 1 King. 9.8, 9. with Deut. 29.24, &c.) Why hath the Lord done thus to this Land! and wherefore is all this great anger of the Lord? why hath the Lord done thus unto such a people? unto his people? then the Answer should be, be∣cause they have forsaken the covenant of their God: and they would be Lords, and would no more come back to the Lord their God: they would not be under his government when he would have led them as a flock, by the hand of such as were as Moses and Aaron among them: and becuse of their many God-provoking sins; because they forgat the main end of their coming into this Wilderness; because they forsook their first love to God, and so to his Ordinances, and so to his people, their Brethren, witness their strifes while alive, and witness the many tearless Funerals in many places, (a sign they were not so beloved while alive) and because of their spiritual wantonness under Ordinances: Their Church covenant grew to be with many but a form; brotherly watch came to be neg∣lected, the house of God despised, and their own preferred before the same; because of their woful unthankfulness for the Gospel, and for that they grew a worldly people, and so neglect of Communion with God in secret grew upon them; there was a form of Godliness, but the po∣wer thereof denied: Hypocrisie, Divisions, carnal Mixtures, despising Gods Sabbaths, Loose-walking, Temporizing, Sensuality, Pride and Idleness, fulness of Bread, and not strengthening the hand of the poor and needy (those Sodom sins, Ezek. 16.49) found in New-England: Oppression of the poor, and oppression of the rich▪ unmercifulness, self-seeking, growing heady, and high-minded, and rung deep upon the score of those sins of the last times, which make those times peri∣lous; and because the Sons and Daughters of God became flesh, and ac∣cordingly savouring only the things of the flesh, and of the world, and not of Christ: and the Daughters (and Sons too) of Sion Isai 3. grown haugh∣ty, &c. though they were planted a noble Vine, yet they turned to the de∣generate Plant of a strange Vine unto the Lord, Jer 2.21. and an empty Vine, Hos. 10.1. and they grew weary of the Lord, and would not bear the order of his House: weary of, perhaps secretly loathing, strictness of conversation in the way of holiness; but a laxe, merry, loose Reli∣gion pleased them better, and suited most with their vain spirits, and carnal private interests: and so they could be frolick, and vain, and har∣monious with the company they came amongst: and they grew spiri∣tually proud, and conceited, and censorious, and reviling, (not sparing therein their very Rulers in Church & Common-wealth) and lukewarm in the things of God: and full of the sins of the tongue, in respect of lying (loss of moral truth) dissimulation, equivocations, and such sins as those which loosen all the Bonds of even humane society, that there should be no trust or confidence put in one another: and though there is the good which the Lord is willing to take notice of, yet may he not say as to the Asian Churches, i. e. Nevertheless, I have somewhat against thee; and therefore as, Rev. 2.5. Remember whence thou hast fallen, re∣pent, and do thy first (thy first) works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Not only extinguish the lights, but remove the Candlesticks also: and he will then wash his hands in innocency over us, and profess to all the world that he is free from the blood of all men. And then truly should all the stars of the Firmament of the political Heaven shine upon us, yet alass, if the Lord shine not, it will be Midnight with us: and God can mingle a perverse spirit among a people whereby to make them erre in every work of their hands, and in all their Counsels, Isa. 19.14. when God hath a purpose to destroy a people he is wont to give them a vertigi∣nous spirit: But therefore O generation see the Word of the Lord! Let the found Christians of the first good old generation that do yet remain see the Word of the Lord; viz. in order to thankfulness unto God for all experiences that he hath given them of his being not a wilderness or land of darknes; and they should declare that they do so by shewing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done. Psal. 78.4, 5, 6. they should leave behind them Registers of Gods mighty acts, that their children after them might learn to set their hope in God, and not forget his works. And let those of the second generation, that are entred, or upon the point of entring upon the stage of action in the service of their generation, see the Word of the Lord also; both in way of thankfulness for what God hath done for our fathers, and also in way of confidence, and trust in the God of our Fathers, in the sincere discharge of the work of our gene∣ration. Former Experiences should make us stedfast and unmoveable in the work of the Lord, and in the midst of all changes that may come. And let those of the rising, but unfledged generation also, be put in mind hereof, and be religiously seasoned with that nurture, and admo∣nition of the Lord as whereby they may do worthily, more worthily, most worthily in their generation, when the heads of the present and passing generation shall be laid in the dust, and must sleep with their Fathers: and that thus as Psal. 145.4. One generation may praise thy works O Lord unto another, and declare thy mighty acts! and that thus (as Psal. 45. ult.) his name may be remembred in all generations, and therefore let the people praise him for ever and ever. 2. If there hath been, or should happen any beginning to shake off the Lords government, and to decline from his fear, O! let there be a willingness in this part of the Lords Israel to return unto the Lord their God again, say not, as in our Text [we will come no more at thee:] And herein those two great Ordinances of God, i. e. the Magistracy Ministry (by the Lord's blessing whereof the Lord hath hitherto approved him∣self unto this people, as in our Text, to be not a wilderness or a land of darkness) are to be improved; for very much depend's upon them, under God, for the return of Israel to the Lord in case of backsliding in any degree. 2. Chron. 19.4. Iehoshaphat, it is said, brought the people back unto the Lord God of their Fathers: and Chap. 23. and 24. see again, Ezra 5.1, 2. and 10.4. and in this way hath God prospered his work here also: and though not the success is always a certain mark of the Church or of the right way, as the Papists who make [faelicitas temporalis] temporal prosperity to be one of theirs (I would be far from thinking that any smile of providence will legitimate those actions which the Word of God condemn's) and in Religion therefore to do nothing for God wherein we shall run any hazard, but leave all to providence, and so judge of the goodness or the sinfulness of our way according as providence favours therein, or frowns upon us, is by some good Divines look't upon as the corrupt reasoning of Gama∣liel in Acts 5.38.39. But yet when we have had those who in the fear of God have searched the Scriptures, who have been with God in the Mount, their faces shining with much of his glory at their receiving from the hand of the Lord a second edition of the Tables and pattern of his will: and that we have found the Lord setting to his seal of Di∣vine benediction thereunto, O take we heed of Innovations now▪ and let the remembrance of what the Lord hath been to us and done for us recover from every degree of, and all tendencies unto backsliding! and in special here. 1. Remember that a main design of Gods people's adventuring in to this wilderness was for progress in the work of Reformation, and that in the way of brotherly communion with the Reformed Churches of Christ in other parts of the world. O forsake not, deny not, con∣demn not that fundamental design! and otherwise indeed what needed they to have removed from England? (this cannot justly be denyed) they were then in the place from whence there came mixtures in the worship of God, and the blessed Sabbath of God struck at, &c. which there were grieved with, and vexed their righteous souls from day to day; but here they hoped they might enjoy freedom from those pollutions, and freedom to follow the Lord fully in all his Ordinances and appoint∣ments; I say to follow the Lord (not by halves: not still in way of mix∣tures in Religion to have a medly of all sorts of Religion, but) fully; with what purity the Lord would give them light for, and power to enjoy without molestation: And therefore, as not in a way of Separation from the Churches of Christ in Old-England, which the printed Books of our New-England Divines do abundantly shew; (v. Cottons Answer to Mr. Williams. pag. 138.140, &c. Hookers Survey, pt. 1. pag. 48. Mr. Philips in his Answer to Lamb. pag. 144. Mr. Allen of Dedham, with my Honoured Father (P. M.) in their defence of the nine positions both in the Preface, pag. 12, 13. and afterward in that Book, p. 40.43, 68, 70, 71, 150. &c.) And so to hold communion with them in the Ordinances of Christ, and according to the order and com∣mand of Christ, yet withal to depart from defiling mixtures aforesaid; Surely then it follows by undenyable consequence, that if it was for Reformation, then not for Toleration of all Religions: and awful are the words that fell from the pen of our famous Cotton in his bloody tenet washed, (pag. 132. and 192) viz. It was Toleration that made the world Anti-Christian: and (said he) the Church never took hurt by the punishment of Hereticks. But in the page last mentioned he hath these words, i. e. The Lord keep us from being bewitched with the whores cup, lest while we seem to detest & reject her with open face of pro∣fession, we do not bring her in by a back door of Toleration & so come at last to drink deeply in the Cup of the Lord's wrath, and be filled with the Cup of her Plagues. And shall any now plead for mixtures of men's superstitious In∣ventions in the worship of God? & what else is the Spirit of that Tolera∣tion, which many cry up; but that no thorough & effectual Testimony should be born against such Idolatrous mixtures? The hearty love and union of a truely Religious people, consists not in a boundless toleration of sin, but in the way of Reformation, Ezek. 11.18, 19. And should this poor people be intoxicated with that heady wine of the Doctrine of such a toleration, as to open that door [for instance] unto superstitious and anti christian Ceremonies in the worship of God, as it would be contrary to our professed Fundamental end of the setling of this Plantation, so God would be extreamly provoked at such a toleration: and who sees not the event that would be? the like I might say as to any other such mixtures brought in by to∣leration destructive to the established way of Worship here, for the substance thereof: and shall this be the commendation of New-England, i. e. [I have somthing for thee, that thou canst bear with them that are evil?] and this for thee [that thou sufferest the wo∣man Jezabel &c.] Yea why do not men plead for Toleration of all non-fundamentals in Civil matters? for there are the extra-fundamentalia there also. Let the Magistrates Coercive Power in matters of Religion [there∣fore] be still asserted, seing he is one who is bound to God, more then any other men, to cherish his true Religion; and as the good Kings of Judah, commended for it in Scripture, Asa, Jehoshaphat, Hezekiah, Iosiah &c. therefore are they to be principal Instruments in furthering the Reformation aforesaid: and I would leave it with any godly, sober Christian to consider and answer; Whether the Interest of Religion hath not as good a title, and plea for the Ma∣gistrates Protection, as [not any irreligion which self conceit and humor hath wedded any unto; but] any worldly Interest whatso∣ever? and how wofull would the state of things soon be among us, if men might have liberty without controll, to profess or preach or print, or publish what they list, tending to the Seduction of others! and though the Enemy soweth Tares, which cannot be ma∣ny times plucked up without danger to the wheat, and are there∣fore let alone, yet I would hope none of the Lords husbandmen will be so foolish as to Sow Tares, or plead for the Sowing of them, I mean in the way of the Toleration aforesaid, when as it may be prevented: the light of Nature and right Reason would cry out against such a thing. Rulers are not to be a terrour to the good, but to the evill, Rom. 13. Now as was said concerning Timothy 1 Cor. 16.10. see that he may be with you (said the Apostle) without fear: so let the dear Servants of God be cherrished, under the wing of Magistracy without fear; they are afraid of Heresy, let the Magistrate secure them from those Terrours: the prevailing of corrupt and prophane Doctrines & Practises (and what mens Judgments are, if they be conscienti∣ous, they will practise the same, whether it be good or bad, best or worst) are a terrour to them, they dread what the consequent will be, if not seasonably Crushed, and removed: Davids affection to the House of God should not be forgotten, and the affliction of his soul about it, in Psal. 132.1, 2, 3, 4. deserving to be graven not upon the Session-house-door, but upon the heart of every Magistrate that enters in thereat; that so the interest of Religion a∣mong us may never be suffered to lacquy after any worldly interest whatsoever: Iehoshaphat is prospered by God, because he walked in the FIRST wayes of David his Father, i. e. the ancient and good wayes of the Lord, 2 Chron. 17.1. Minde the first wayes of our godly Leaders, and follow them therein, according as they followed the Lord, as the Apostle speaks of himself, 1 Cor. 11.1. because Ieroboam abused his po∣wer, and made Israel to sin, 1 King. 17.21. shall it (therefore) not be lawful for Iosiah to make all in Israel by the regular use of his power to serve the Lord their God? reade 2 Chron. 34. ult. Nor is it for any to object, that in the primitive times, the Magistrates medled not with matters of Religion: for it is not what was done, but what was their duty to have done, that is to be exemplary to us: we reade then that the Magistrate would not so much as Countenance or Tolerate the true Religion; doth it therefore follow, that the Magistrate should not countenance or tolerate it now? neither will it follow, that if the hea∣then Magistrates regarded not how it went with the Christian Religion that therefore the Christian Magistrate should follow the example of the Heathen therein: as a Pagan Master when converted hath not more power (as a Master) then he had before his conversion; but yet surely the grace of God bestowed upon him, teacheth him, that he is bound to improve his power better (for the advancement of the inte∣rest of Religion in his family, and curbing irreligion therein) even far beyond what he did before his conversion, so 'tis here with the conver∣ted Magistrate. Austin I finde speaking to this objection, That in the primitive times, the civil Magistrate did not make and execute such Laws, and put forth their coercive power for Religion and the Chri∣stians; Answers it thus, viz. They consider not that that was the time wherein (as in Psal. 2.) it is predicted that the Kings and Gentiles would rage, &c. and not then the time for what follows there also foretold, to be afterward accomplished, that Kings should serve the Lord in fear, &c. Nondum autem agebatur quod paulo post in eodem Psalmo dicitur, i. e. & nunc Regs intelligite, &c. Quomodo ergo, r∣ges, Domino serviunt in timore, nisi ea quae contra jussa. Domini fiunt, religiosa severitate prohibendo, atque plectendo; aliter enim servit quia homo est, aliter quia etiam rex est, quia homo est ei servit vivendo fideliter, quia vero etiam Rex est servit leges justa praecipientes, & contraria pr∣hibentes, convenienti vigore sanciendo, sicut servivit Ezechias lucos & tem∣pla idolorum, & illa excelsa, quae contra Dei praecepta fuerunt extructa destruendo: sicut servivit Josias talia & ipse faciendo; sicut servivit Rex Ninivitarum universam civitatem ad placandum Dominum compellen∣do: sicut servivit Darius, &c. in hoc ergo serviunt Domino Reges in quan∣tum sunt Reges, cum ea faciunt ad serviendum illi, quae non possunt facere nisi reges: 'Tis not enough, saith he, that Kings do serve the Lord as private men can do, but as Kings, and that is when they do that in his service for him which none but Kings (& so it holds as to other inferiour Magistrates pro∣portionably) can do; as respecting the making & executing wholsome Laws, in order to the advancement of the Kingdome of Christ) (Au∣gustinus Bonifacio comiti, de correctione Donatistarum propter eos qui nole∣bantillos legibus imperialibus corrigi, tomo, 2. pag. 74.) Moreover reade in Re. 17. the promise concerning the ten Kings hating the Whore, &c. & al∣so what is Prophesied concerning these New testament times, Isa. 49▪ 23. That Kings shall be nursing Fathers, and Queens nursing Mothers to the Church: the countenance of the Magistrate, and that as a Magistrate, in matters of Religion, is a mercy to be prayed for, 1 Tim. 2.1, 2. & there∣fore surely is no anti-Christian thing, as some would suggest; yea, saith the Apostle in the same Epistle, Chap. 1.9, 10. Knowing that the Law is not made for a righteous man, (i. e. that he should be condemned and punished for his righteousness) but for the Lawless and Disobedient [ &c.] i. e. that will not be subject to Order, as the word notes; and for th ungodly and unholy & prophane, and if there be any other thing that is contrary to sound Doctrine, so that not only as to matters of unrighteousness against the second Table, but ungodliness and un∣holiness against the first Table, is the Law to be proportionably shar∣pened: so that therefore if those that call themselves pious, will carry it impiously, and lawlesly, treading upon the wholsome Laws of the Country, and so upon Authority it self, and will refuse to subject unto Christs order, and do what is scandalous and criminal, let them smart for it as well as those that make not such a profession of Religion: as on the other hand, such should be the constitution of Civil Govern∣ment, as that ungodly men also may have Justice when their Cause is good, as sometimes it is: a bad man may have a good cause which he is engaged in, and on the other side, a godly man may be found in a cause that is exceeding vile, and the uprightness of the Civil Judge will carry him impartially to minde the cause, and not (in that respect) the person: Let all Prophaness (then) in Doctrine, and Life, that causeth di∣sturbance of the Peace of Churches, or of the Common-wealth be curbed, the Rod of the Magistrate is effectually to be improved for that end: And the Lord mo and more strengthen the hand and heart of our Magistracy to crush all Prophaness, the Pride, and Drunkenness, and Whoredome, and Lying, and Stealing, the Heresies, and Schismes, and Factions, and such works of the Flesh, and scandalous Disorders that do so lamentably prevail among us; whether these works of the flesh (as the Apostle calls them, Gal. 5.) he found in Church mem∣bers or Non-members. Finally we may consider, that neutrality in Religion hath a Scripture curse cleaving to it, Iudg. 5.23. They did not help against the Lord, but because they did not help the Lord therefore, &c. yea sometimes when it is out of fear and unbelief, see the danger such are in, Rev. 21.8. Do the followers of Antichrist receive his mark in their Hand, and in their Forehead, and shall the followers of the Lamb be ashamed of his, and his Fathers Name in their Foreheads? reade Rev. 14.1▪ He that is not with me (saith Christ, Mat. 12.30.) is against me: There is no neutra∣lity here to be allowed of: Christ cannot endure halting▪ or lukewarm∣ness, but will spew such out of his mouth, Rev. 3.16. It is a sign of an evil and perilous time, when those are to be found the swaying part among a professing People, who through fear, or spiritual sloth and cowardize, or scepticisme, or wanting a Principle, and spirit of true holiness and sincerity in them, or through carnal policies, or self-interests, &c. are Enemies to, and haters of the work of Reformation, studying rather such a Syncretisme in Religion as takes in all perswasions (with∣out regard had to that spiritual chastity and virgin-spirit, which accor∣ding to Rev. 14.4. ought to be in all the true followers of the Lamb: and which the Apostle puts the Corinthians in minde of, 2 Cor. 11.2, 3. &c.) rather then be at the trouble of Reforming-work in an Adul∣terous Generation, and of running hazards for Christ therein; Let it not then be stiled Persecution which (rightly understood) is but the just punishment of sinners for their sin by the Civil Magistrate, who bea∣reth not the sword in vain, Rom. 13. 'Tis true what Austin speaks (in the Epistle before cited, Bonifacio Comiti. Tom. 2. Pag. 72.) Molestus est medicus furenti phrenetico, & pater indisciplinato filio: ille ligando, iste coedendo; sed ambo dili∣gendo: si autem illos negligant, & perire permittant, ista potius ma∣suetudo falsa crudelis est; si enim Equus, & Mulus quibus non est in∣tellectus, morsibus, & calcibus resistunt hominibus, á quibus eorum cu∣randa vulnera contrectantur, & cum inter dentes eorum, & ungulas saepe homines perielitentur, & aliquando vexentur, non tamen eos dese∣runt, donec per dolores, & molestias medicinales, revocent ad salutem, quanto magis homo ab homine, & frater a fratre ne in aeternum pereant, non est deserendus: qui correctus intelligere potest quantum sibi praesta∣batur beneficium, quando se persecutionem perpeti querebatur, i. e. The Physitian (said he) is troublesome to the distracted person, and the Father to the unruly Son, the former by his binding him, the latter by his beating him, but to both of them by his love, &c. And afterward (in the same Epistle, pag. 73.) saith he, Magis illa (ancilla scil. Agar) persequebatur Saram superbiendo, quam illam Sara coercendo: illa enim Dominae faciebat injuriam, ista imponebat superbiae disciplinam; i. e. Not Sarah but Hagar was the persecuter. Rulers are called gods in Scripture, surely then such are to take care for the things of God. You are this day to choose new gods, and that with∣out incurring the danger of War in the gate; blessed be God for it! The Lot I suppose is, by Prexie, already cast for this Election: let it be the care of New-England for ever, that they choose not Idols in stead of Gods, and what they are, we shall see in Psal. 115.5, 6, 7. so, nor such who have mouthes but they speak not for God, eyes but they see not, ears but they hear not, &c. Let us beware of lodging this precious Interest of Jesus Christ in the bosome and hand of any kinde of profane Idol! 2. May it not be judged probable that our recovery from any degree of sliding back from God, & our preventing what is on that hand to be feared, must be by a more thorough, conscientious, religious, effectual care for the nurture of the Rising Generation; the Lord speaks in our Text unto his people under the appellation of a Generation [O Generation, &c.] and O that that might be kept free from the leaven, infection, poison of any thing tending to debauch them, issuing from any of the passing generation, yet upon the stage of Action! Ance∣stors are sometimes left to do that in their day, which the succeeding generation payes the sad score of; so Manasseh's sin God would not pardon, but wrath comes for the same upon Israel after his death, 2 Kings 23.26, 27. and Chap. 24.3, 4. and O may it be the portion of the Rising Generation, that they may not inherit any of the Mistakes or the Quarrels, &c. of any such as have gone before them! Their education and disciplinating is to be carefully attended, by all good means; Care, and diligence, and trouble, &c. must necessarily be expected therein: the Lord forgive neglects hitherto, where they may be found! and remove that which hinders so good a Work as is their Institution; and grant that it may have its free passage in all those Societies unto which they do belong! 1. In Families; that there be Family-instruction and discipline at∣tended there, both as to the things of God, and other matters; that there might be nothing there to vitiate them, no evil Examples of pestiferous Servants and Apprentices, much less of Parents giving any evil Example to them, whereby they will become eminently hardned in, and edified and emboldned unto sin. It is said of Cato, That he was religiously careful never to speak any unclean or passio∣nate word before his Son, (Sage Senator, p. 27, &c.) And Family-teaching and government is here necessary: what is spoiled in the first Concoction, will never be good in the second or third; they must be restrained from the sins of Childhood and Youth: Great is the idleness of many Children, and the indulgence of many Parents is no less, in this Land: and with reference in special to their subje∣ction unto their Parents, it is a sad complaint in some parts of the Country, That there are divers Children who when grown up to some years wherein they might be helpful to their Parents, and should labour to requite them, &c. grow to that pride, and unnaturalness, and stubbornness, that they will not serve their Parents except they be hired to it, looking at themselves as free from being under Parental and Family-government, when as neither the Law of God or man, or right Reason allows them therein; and perhaps are ready to say as the Prodigal, Luke 15.12. Give me the portion of goods that falleth to me, &c. Manifold are the Inconveniences to the Family, and to the Common-wealth, and to the Church, that come in at this door, and therefore I wish there might be seasonable redress thereof. 2. In the Schools; that there be Instruction and Discipline also at∣tended. O that inferiour Schools were every where so setled and en∣couraged, as that the Colledge (which the Lord hath made to be a Spring of Blessing to the Land) might not now languish for want of a sufficient supply of young ones from thence! There is a great de∣cay in Inferiour Schools, it were well if that also were examined, and the Cause thereof removed, and Foundations laid for Free-Schools, where poor Scholars might be there educated by some Publick Stock. 3. In Churches; that there also Ecclesiastical Discipline be attend∣ed, and respecting all Church-watch (Instruction, Censures, and other Priviledges) which in the Church they have a Covenant-right unto. Remember they are the Lords Children, Ezek. 16.22. And truly here, a sad thing it is, that where the Lord hath not been a Wilderness, &c. unto us, yet that there should be such places to be found where no Ministry is set up, and whence, or where it may be said of them, respecting the Ordinance of Baptism in particular, that they have been as long (perhaps) as the children of Israel were in the Wilderness, and yet without the Initiating Seal of the Covenant? the reproach of Vncircumcision not being rolled from them unto this day: where the fault is, or who are the obstructers of it blame∣ably, I say not; may be the Lord will say as in Numb. 14.31. respect∣ing many upon the account of the precious Wayes of the House of God, and that Discipline of the Lord Jesus which hath been too much by many neglected and despised, that such and such shall see his Glory therein notwithstanding. Thirdly, and lastly, Let it be the Prayer, and so the endeavour of All, that this Wilderness may never come to be a land of darkness by our revolt from under our God, and from the Wayes and Means by which the Lord hath manifested himself to be unto his people neither a Wilderness, nor a land of darkness. O that the Lord may still be to us as formerly in that respect! And therefore 1. Let the Schools flourish: This is one means whereby we have been, and may be still preserved from a wilde Wilderness-state, through Gods blessing upon the same, and from becoming a land of darkness, and of the shadow of death. Cherish them therefore, and the Colledge in special: and accordingly that there may be a season∣able (while affections are warm) and a faithful improvement of the Contribution for the New Edifice there, and what else is needful for the encouragement and advancement of Lring in that precious Society; the fall and sinking whereof (which the Lord forbid) I should look at as presaging the Ruine o this Land also: Let it ne∣ver want a benign Aspect for the flourishing of that dear Nursery; lest otherwise there come to be either no Ministry, or an Illiterate, & (and in that respect▪ in former times accounted) a Scandalous & insufficient Ministry, neither burning, nor shining Lights. Keep the Good Old Way here experienced of a godly Learned Ministry, wherein the people of God have tryed, and found so much of the Presence and Glory of the Lord crowning the same with so choice a Blessing as he hath done: and God hath no need of a NEW Cart, or of Vzzah's hand to save the shaken Ark; nor did a good intention excuse him from death by Gods immediate hand and stroke from Heaven, when the Lords institution is crossed in that matter. 2. Let the Liberties of the Churches also be preserved and maintain∣ed; for the Church is as a Light upon an hill: the people of God are to shine as Lights in the world; therefore thereby also the Land is in∣strumentally kept from being a land of darkness. Let the Scripturally-unworthy be debarred the holy things in the Sacrament, &c. which they have no right unto by Rule. Pulsent fores (said Cyprian of old) &c. though they bounce at the door, yet let them not have it opened to them, till duely qualified for the same. There is much, and may be more danger of such bold-fac'd Hypocrites: and there∣fore, O that no such Intruders may be suffered to disturb, and vex the dear people of the Lord in any of their just Liberties! and that a Malignant Spirit of Profaneness (which this poor people is in great hazard of feeling the woful impression of) may timously be crushed, and so not permitted to blow out Gospel-Light, even the Lights of the Sanctuary here. Nor let there be any Ludibria medicorum Spiri∣tualium, or what may be any standing Reproach to the Healing wayes and Instruments of Jesus Christ here, seeing there is sufficient Balm in Gilead provided by Christ for every Spiritual Disease in his Church. Let not the way of the Rigid Separatists, and the like, he acted over again here, till the Churches be buried in Confusion. In case of the Divisions in Churches, hath not the Congregational-Way Balm for this Wound appointed by Christ, but Morellius must be raked out of his grave to be the onely Physician? 3. Let the Ministry (who also should be instrumental, in their Sphere, to keep this Land from becoming a land of darkness) be duely Encouraged. There have been, and are Complaints this way respect∣ing their outward Subsistence in many places (I bless the Lord I am not under any temptation therein, being liberally, and abundantly well provided for by the good people I live among; and therefore I may speak the more freely and boldly for others) I fear there is too sad neglect in divers Towns. It was a sign Nehemiah was away, when the Levites were fain to go into the fields, Nehem. 13.6, 10, 11. when they are forced to turn to the Meadow, to the Cart, and to the Plow, &c. or else they cannot live, at least not live out of torment∣ing Debt. Is this the fruit of Gods being no Wilderness to us? O generation, see the word of the Lord. Minde the Example of good Hezekiah, 2 Chron. 31.4. he encouraged such; (O take heed that there be not on the other side found among us a discouraged Ministry, respecting such (I mean) as are able, and faithful Ministers of the New Testament, who would gladly spend, and be spent for their people:) He commanded the people (it is there said) and it was not therefore left as an arbitrary thing, or as an Alms: and minde the fruit of it, i. e. ver. 10. Since the people began to bring the offerings in∣to the house of the Lord, we have had enough to eat; for the Lord hath blessed his people, and that which is left is this great store. If particular Churches or Towns are really not able to supply the necessity of him that labours in the Word among them, should not such a poor people be relieved? might it not do well if some additional Provision were made out of some Publick Bank or Stock for an honourable relief of such? and that thereby we help to bear one anothers burthens? and be we not deceived, God is not mocked in this very matter, Gal. 6.6, 7. 1 Cor. 9.14. Ezra 7.24, &c. Must they be Rated Will and Doom? Ah, when mens hearts die to the Word, no wonder if they soon die to the Dispensers of it: and then, What means this waste? and proud, covetous, disingenuous, unwise, captious, carping, bold, selfish spirits & principles will be stirring; &, Let us take turns to preach (and to govern the Church also as Moderators in it) rather then have this costly Service? and, What a weariness is it? &c. If it must be so, should we won∣der if the Lord take them away that are such a Charge, and ease people of such a burden? Oh, muzzle not the mouth of that Ox that treadeth out the Spiritual Corn. And though Antichristian Begging Friars live by Alms, yet let it not be said of a Protestant people, of these Churches, that they are so sordid in their spirits as to truckle under a Mendicant Ministry; and that will be a flatterng and an unfaithful Ministry at length, that is made to bow under the Temptations of Needing the Alms of the people: and remember, that a person or people may become guilty of Sacriledge by withholding what is due this way, as well as by robbing or taking away that which is already dedicated or given in to God, Mal. 3.8. and that with∣holding, is there called Robbery; though I am far from pleading here for the quota pars there spoken of in particular, but onely as to the sin in general, the Apostle ranks it with, yea aggravates that sin of Sacriledge above Idolatry in the New Testament, Rom. 2.22. 4. Let the Magistracy also be Encouraged: this is part also of the Light of Israel, 2 Sam. 21.17. whereby under God we are instru∣mentally preserved from being a Wilderness, and a land of darkness: and a despised Government is a fore-runner of Anarchy and Confu∣sion; and such Rulers will be now oppressed with the Burthen of that Government, when Revilings and Knocks are their Reward; and their hearts will come at length to be alienated from such a people, each one saying, This Ruine shall not be under my hand, &c. Isa. 3.5, 6, 7. and Anarchy or Confusion in a State, exposeth them either to ruine one another by Divisions, or to be ruined by a Foreign Power, that will make a prey of them. Let All Encouragement therefore be afforded to this Magistracy: There is the bread of the Governour, Neh. 5.18. i. e. which is due to him from the people justly; with Matth. 22.21. & Rom. 13.6, 7. and there are to be those Vestments of State (as Reverend Mr. Nye speaks) to distinguish them from, and dignifie them above other men, which there is need of, and therefore that they be enabled unto. Not my Lord Major, but his Horse rules the City, said a wise man once. People are awed and swayed much with outward Ensigns, or Marks and Characters of Dignity. Hence Ne∣hemiah (as Judicious and Reverend Mr. Nye on Neh. 6.11. in his Sermon, pag. 17, 18. well observes) even in a time of outward straits, keeps up his Table so as might suit with the State of the Governour, though he had not the bread of the Governour, Neh. 5.14, 18. He might at such a time have laid down his Table, having such an excuse, but Nehemiah knew such Entertainments kept up the Dignity and Honour of Government; and that these vulgar Encouragements do much sweeten the Severities of Magistracy, and will therefore rather continue them at his own Charge, then be without them: And their Attendants, and En∣tertainments, and other Pageantries, are not Ensigns of Vain-glory, but the necessary Vtensils by which the worth and excellency of Magistracy is notified to the common people, it being a Language best understood by the generality. As for that Self-denial there hath been by this Magistracy, (even as Neh. 5.19. so I pray) The Lord think upon them for good, according to all that they have done, and ventured, and suffered for this people. But as God blesseth the Country, so I hope the good people of this Land will be enlarged unto a more honourable, and propor∣tionable Allowance unto them, according as the Work, and Dignity of their Place calls for the same. O Generation (therefore) see the Word of the Lord▪ and know, that here is encouragement for Gods people in the worst times, for the Lord being our God, he will not be a Wilderness or land of darkness to us if we sincerely relye upon him: Can there be a Wilderness where the Glory of the God of Heaven dwells? Can there be Darkness where there is the Sun? There are Influences of light, and life, and refresh∣ing, and fruitfulness, and blessedness from this Sun of Righteousness to them that fear his Name. Christ hath imbarqu'd himself in this our State; and therefore as Caesar encouraged the Boat-man in time of danger by a dark Tempest, i. e. Confide nauta Caesarem vehis; so here, your Betrustment who are Israel's Rulers here, is no less then the Son of God himself with so many of the sons and daughters of God in his arms; and if we forsake not him, he will not forsake us, as Asa encouraged those in his time, 2 Chron. 15.2. and as Deut. 2.7. so, for a longer time now then that, hath the Lord known and blest his people in this great Wilderness, &c. and O let him never leave us, nor forsake us, but be with us as he was with our fathers, 1 Kin. 8 57. and that the shining brightness of the favour of the glorious God of Israel, signified by that Representation as of the Body of Heaven in its clearness, Exod. 24.10. may be still the Vision of the God of New England; not dark and cloudy, but light and glorious. And as I have said, See the word of the Lord to us, so I might say also, O ge∣neration, see the Way of Israel unto God, and our own wayes in spe∣cial: Have there been no beginnings of Revolt from under the Lord∣ship of our God? May not the Lord expostulate with us, as with those at Bochim, Judg 2.1—4. and say, I have removed your shoul∣der from the burden, and your hands from the pots, as Psal. 81.6. I have taken off the yoke from thy neck, and the Almighty hath cau∣sed light as by Snow in Salmon, I have given you Manna to the full, the Rock hath followed you, and you have had the Pillar of guidance and protection in all your Journeyings; but have you followed me fully with the Spirit of Caleb and Joshua? Yea thou hast called upon me in trouble (in the time of Drought, a year never to be forgotten by us, and our Children after us, Anno 1662. and at other times) and I delivered thee, and answered thee, as Psal. 81.7, &c. and I bid you make no league with Canaanites, &c. (in respect of corrupt mixtures, and base compliances in matters of Religion) but (as Judg. 2.2.) why have you not obeyed my voice? why have you not come up fully to the practice of my Will held forth to you by my Servants? Why are there these and those Images of Jealousie among you? What is this noise that I hear in so many Churches? the noise of the Axes and Hammers of those that would cut and beat down the carved work? Why is there such neglect of your Church-work of the house of God? and (as Ezra 7.23.) hath that been diligently done, which is commanded by the God of Heaven? for why should there be wrath against the Colony of the Massachusets? and see Hag. 1. beg. And why is Family-duties in many houses laid aside? that in multi∣tudes of Families there is (it may be) no Prayer from the one end of the week to the other? no Family-catechising, no Repetition of the Word preached, nor calling Children and Servants to an account of what they do or should hear? no reading of the Scripture? may be no Bible, or onely a torn Bible to be found? I mean, but a part of the Bible to be found, so that the whole Scripture is never read throughout in some Families? I wish this be not the condition of many Families, that either there is no Bible, or but a piece of a Bible, and that they can content themselves therewith. O that as to these, and such like things, we might be this day before the Lord as those at Bochim, weeping for the same before the Lord! And O what un∣thankfulness is it, that after the Lord hath done so much for us, in being to us not a wilderness nor a land of darkness, we should now say, We are lords, and will come no more at him: But let us testifie our reall thankfulness to God, by cleaving to the Lord in that good old way, wherein he hath been leading his people hitherunto. Stand fast in the liberty wherewith Christ hath made us free, and be we not entangled with any yoke of bondage, of one kinde or other. Stand (I say) for your Liberties; not liberty to sin, but to be holy; liberty to run the wayes of Gods Commandments. Change not away your glory for that which will not profit: My son, fear thou the Lord, and the King, and meddle not with them that are given to change: (Prov. 24.21, 22.) For their calamity shall rise suddenly; and who knoweth the ruine of them both? Gods people came hither for Liberty; i. e. Liberty in the way of Holiness: and our Holiness lyes in Separation, from Sin and Profaneness, not from the Churches and Saints of Christ. Dedication, viz. of our Selves, our Children, and our All to God for God's ends. Hence the Leaders of this people have, from the first, born express witness against Rigid Separation, Carnal Ceremonies, Profane unholy persons in Doctrine and Life: Search the printed Records of these things in the Works of our New-England Divines, and it will be found so. Therefore stand for your Liberties (Honoured, and Be∣loved in the Lord) and let us not be guiled, befooled, deluded, baffled, or beaten out of them. I would hope that the Fundamental Interest of the Liberties and Priviledges of the Churches of Christ here, and of the Civil State, will never be transformed, alienated, and reduced to such an Interest which no sober, godly, wise-hearted Christians will judge worthy their contending for, or worth their standing up in the defence of, or hazarding their Estates and Lives for in the day of triall. To conclude: The Lord help our Leaders in the Commonwealth, and in the Churches also, not to faint or be discouraged though they meet with opposition, difficulties, and ill requitals from some: Benè facere, & male audire regium est, said Seneca. And a good speech was it of a person famous in his generation, i. e. A man in Publick Place needs two Handkerchiefs about him, viz. the one for his Sweat, the other for the Dirt. They must be laborious, & prepare themselves to pass through evil report, as well as good. And though there be the murmuring and strife of the Congregation in some times of temptation, yet Mo∣ses must remember he is a Nursing-father, Numb. 11.12. and Paul as a Nurse must be gentle, [: respecting sweetness of wisdome, and love, both as to speech and silence] 1 Thess. 2.7. and the Childe must not be thrown away because it is unquiet. Though there be a Storm, yet betray not the Ship; In naufragio (saith Seneca) Rector laudandus quem obruit mare clavum tenentem (cited by Reynolds of Passions, p. 232.) i. e. That Steersman or Master of the Vessel is in∣deed to be commended, that will not shrink from duty through fear or Self-interest, &c. though he be wash'd, and raked over and over with the Sea, or whatever the event be. I beseech our Honoured Leaders and Steersmen not to desert us, or the Cause of God im∣barqued in the Vessel of this Commonwealth, and of these Chur∣ches. You are as David to serve [] as Rowers under Christ, your own generation by the will of God, Acts 13.36. Let it never be said of you, That you did let go your hold by being false to your Precious Betrustments this way. Yea, should a Wrack come, (which the Lord in mercy prevent) yet also may you so manage your selves, as to be seen to the last Clavum tenentes; serving Jesus Christ faithfully here, according to that Command Psal. 2.11. to all the Rulers of the World, and that without being byassed with a Spirit of Men-pleasing, Temporizing, Humourizing, Faction, Popula∣rity, &c. It is by Christ that you Rule, and as you are by him▪ so you are to be for him: and if we All cleave to the Lord, we need not then fear but God will be with us, so that we shall be able with Luther in greatest shakings to sing the Forty sixth Psalm: and though all the Earth should be gathered against this Jerusalem, yet the Lord our God can make it a burdensome stone, and a Cup of trembling, Zech. 12.2, 3. So that when these and those of the Nations shall enquire about the state of such a people, What shall one then answer the Mes∣sengers of the Nations? Truly as Isai. 14.32. i. e. That the Lord hath founded this Sion, and the poor of his people shall trust in it.
N00128.p4	A young man's legacy to the rising generation: being a sermon preached upon the death, and at the desire of John Tappin of Boston; who deceased at Fairfield the 10th of October 1672. Being in the nineteenth year of his age. / By Samuel Wakeman, Pastor of the church of Christ there. ; [Seven lines from Ecclesiastes]	[ "Wakeman, Samuel, 1635-1692." ]	1673.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Tappin, John, 1654-1672.", "Funeral sermons -- 1672." ]	Remember now thy Creator in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. BE pleased to understand, That the Text that I have now read un∣to you, is not of mine own choosing, but was chosen by him (a little before he left us) who is now in another World. It was his earnest desire about two or three dayes before his death (being apprehensive that his change was at hand) that I would Preach a Sermon for him upon this Text: His surviving Friend and Companion, who held him very dear, and with whom he left it to prosecute this his desire, hath been unsatisfiedly urgent with me in this behalf, That the earnest desire of the dying, and the will of the dead as to this matter might be fulfilled; which seconded by others, hath drawn me to this, which it may be I have been too loth to attend. I would not reluct or deny, when mans will and desire carrieth with it any signification or intimation of the will of God, or shun any occasion or opportunity of doing any the least good which his Providence is commending to me, and such I dare not say but this is. You may look upon this Sermon then as the Request of the Deceased, as The Legacy which this Young man hath left by his last Will to the Rising Generation. Me-thinks it seems to me, that our business with this Text at this time (mine and yours) is from the becknings of Divine Providence thereunto directing: for not onely the desire of the deceased (calling us as it were with his last breath to the consideration of this Subject) but his Death, nor his alone, but that of others, lately taken away (both among our selves, and in Neighbour-Plantations) whose gray hairs and wrinkles of Age, Death hath prevented: and the solemn and awakening Providence of God in these Dispensations, are loudly cal∣ling me and you, and all of us ( Youger sort especially, who are apt to put it off) to an early, timely remembring God, according to the Counsel given in our Text, Remember now thy Creator in the dayes of thy youth, &c. THis whole Book is in the substance of it a serious calling men back unto God, a recalling men that are forgetng God, forsaking their own mercies, and following after lying vanities, from those vain, empy, frutless pursuaces, to the remembrance of him. The sum of this whole Discourse (wherein Geat and Wise and Experienced Solomon is giving us in his own account, that we may know what to trust to) stand upon these two Points. 1. That the Chief Good of the sons of men is not to be found in all Crea∣tures under the Sun, nor in mens labours and travails about them; all the good that by the greatest industry can be gotten out of them, being but vanity▪ and vexation of spirit, as he after a thorow tedious search had found by woful experience. 2. That mans Happiness is to be found onely in God, and in the being unto Him. This is that great Conclusion that he is laying down as the sum and issue of all, in the 13th Verse of this 12th Chapter; Let us hear the Conclusion of the whole matter: Fear God, and keep his Commandments▪ for this is the whole of man. Upon these grounds we have him throughout this Discourse, as cautioning men against Creature-pursuances, and seek∣ing happiness where it is not to be had, and nothing can be extracted by the most skilful Chymistry but vanity and vexation of spirit; so, calling them to the Creator, and the remembrance of him, in whom, and wherein, their Happiness doth indeed consist. Amongst many other Arguments, Motivs and Perswasions, which we have used all along in this Book, to disswade men from an over-mindful∣ness of, thoughtfulness about, and eager seeking happiness in the Crea∣ture, the Wise-man drawing towards a conclusion, is urging home this great Argument, taken from the brevity of life, the certainty of ap∣proaching death, and the solemn and momentous Consequences attend∣ing and following upon it. We have him sometimes touching upon it before, but more fully falling in with it at the 7th Verse of the 11th Cha∣pter, and prosecuing it to the 8h Verse of this 12th Chapter. Of the Arguments which to untye and take us off from the Creature as vain, and provoke and necessitate us to the remembrance of God, there is none more plain sensible, palpble, pressig▪ cognt, and that may go further to convince flesh and blood, a himself, thn the of the brevity of Life, ad the lng Eternity ; the of , ad the strict Account that follows it▪ most , taking p evident, the Wse-man is reseving provig in the last pce, taking in with i (as we were sayig) of te foregoing, and urging home in the of that, begnning of this Chaper, especially up in , that are t please and pamper themselves in flourishng Age, putting day fr off. Bu in a few words to come to our Text. Fom this min Argument, takn from the brevity of Life▪ the of Death, and the momentous Cnsequences attending it, which we the Preacher proposing in vr. 7. & 8. of the foregoing Chaper, light is sweet, and a pleasant thing it is for the eyes to behold the Sun: a man live many years, and rejoyce in them all, yet let him remember of dareness, for they shall be many; all that cometh is vanity and and cuttingly applying to young men, that are most apt to put it , in ver. 9. Rjoyce, O young man in thy youth, and let thy heart the dayes of thy youth, and walk in the wayes of thy heart, and in thy sight of thine eyes: but know thou, that for all these things God will bring thee judgement: We have him making two Inferences, or exhorting to a two-fold duty; the forme we have in the last Verse of that Chapter, the lat∣ter in the first Verse of this, in the words of the Text: Both which he is backing with the former Argument, the brevity of Life, and the certainty of approaching Death. The first Inference or Duty exhorted to in the last Verse of the former Chapter is, Therefore remove sorrow from thy heart, and put away evil from thy flesh: so I do, may the young man think, while I rejoyce in my youth, and my heart chears me, while I walk in the wayes of my heat, and in the sight of mine eyes; if this be not to remove sorrow from my art, and put away evil from my flesh, what is? Such indeed is the opi∣nion of the flesh touching sensual pleasures, but sure the judgement of he Spirit of God is quite contrary hereunto, and it is quite another hing that is here intended, viz. the putting away sorrow, by the put∣ting away sin; the removing of the Effect, the evil of affliction and suf∣fering, by removing the Cause, the evil of concupiscence and inordinate affctin, according to the truth of that which he is elswhere speaking, Prov 14.13. Even in laughter the heart is sorrowful, and the end of that irth is heaviness. A holy heart and a merry heart go together, and a inful heart and a sorrowful heart cannot, will not be long asunder; be that puts not away the evil of sin from his flesh, cannot long put away the evil of smart and suffering: whatever vain sensual men may imagine, the winding up will prove that of the Wise-man true, Prov. 11.29. As righteousness tendeth to life, so he that pursueth evil, pursueth it to his own death: and the Reason backing it is bottomed upon the same main Argu∣ment, the flittingness, brevity, and uncertainty of Life, even in the young and lusty; for Childhood and Youth is vanity, i. e. are fading, passing, un∣certain, soon spent· Young men may bear and behave themselves as if imagining their hot blood, lusty bodies, activity, beauty, would last al∣wayes, and their youthful pleasures never be at an end; but, Childhood and Youth are vanity: Death may not wait till they be gray-headed; or however, the earliest Morning hastens apace to Noon, and then to Night. The second Inference or Duty exhorted to, you have in the words of the Text, Remember thy Creator in the dayes of thy youth. As in the former he was calling off from sin, vanity, the empty pursuance of the Crea∣ture, so in this he is calling to, and putting upon the remembrance of the Creator, q. d. relinquish your vanities, and your sensual pleasures and contentments, which will be bitterness in the latter end, and set your hearts seriously God-ward, turn your thoughts toward the minding him. And this Exhortation of young men to the now remembring of their Crea∣tor, is urged upon them by the same main Argument still, The flittingness and vanity of Life, and the approaching certainty, and the evil and dark dayes of old Age and Death, While the evil dayes come not, &c. as in this and the following Verses; q. d. old Age and Death are hastening upon you, and will certainly and soon overtake you. It is the former part of the Verse, Remember now thy Creator in the dayes of thy youth, that I shall insist upon, taking no further notice of the latter, but as it may be an Argument to enforce this. And here because I study expedition, and the Explication will necessarily take up some room and time, as also that the Reason of the duty here required of us, is couched in the expressions wherein it is commended to us, We shall first lay down the Conclusion or Point of Doctrine from the words, and then open it to you, and fetch the Reasons out of its own bowels. The Observation then (according to the terms of the Text, which we shall after more fully unfold) is this: Doct. That it is every mans Duty, every young mans Duty, now in the dayes of his youth, to Remember his Creator. Remember now thy Creator in the dayes of thy youth. It is every mans duty to remember God, it is every young mans duty to do it now in the dayes of his youth. For the clearing up of the Do∣ctrine, and mking way for the Application and Improvement of it, we have three things to handle and unfold: (1.) What this Remembring our Creator (he duty which the Text and Doctrine calls for) is importing. (2) The Reasons of our so doing, which the term of Creator is imply∣ing. (3.) Why the Younger may not put it off, but it must be now done, now in the dayes of their youth. I. What this remembring God, remembring our Creator is importing. Remembring, commonly in Scripture acceptation, is not strictly taken for the simple act of memory, the meer retaining a thing in our heads, nor is so here to be taken for any one simple act of the Soul, nor yet divers and continued acts of one and the same Faculty; but it is taken for the compleat, entire motion of the whole Soul, the whole man towards God. It is the common saying of Divines, That words of knowledge of sense in Scripture, imply affection and action, cogitation and practice, take in both the head and heart, include the whole Soul: by one word of know∣ing, remembring, and the like, is included the compleat, entire motion of the whole Soul, the whole man towards God. Such is the combination and concatenation of all the Faculties of the Soul, as of Links in a Chain, that draw one and draw all, break one and break all; upon this account any one act, or the act of any one single Faculty, as knowing, remem∣bring, &c. is usually in Scripture put for the compleat, entire motion of the whole Soul. The term of our remembring God, so of his remembring us, is used ordinarily not strictly, but in such a latitude as we have been speaking, if you consult Neh 4.14. Judg. 8.34. Lev. 26.42. Luke 23.42. and a number of Texts more that might be named and recited (but I fear to be tedious) you will finde the sense of the phrase to run according to the breadth which we have been saying. In a word, we then remember God, not when we barely think of him, but when as such we affectio∣nately and practically acknowledge him, when we really own, and bear our selves toward him as our Creator; in sum, when the whole entire motion of the whole Soul is Godward. Thus briefly and in general. But because the burthen of the Duty of the Text hangs upon this word Remember, we shall yet a little further unfold it, and shew you yet somewhat more fully, distinctly, and particu∣larly, what the remembring God is implying and inferring, briefly. 1. Remembring God, is implying and inferring converting, turning unto God, Psal. 22.27. All the ends of the world shall remember and turn unto the Lord: All men naturally are forgetting God, and turning from him, and men then remember God, when they convert and turn unto him: men na∣turally too earnestly remember the Creature, and forget the off from God, disacknowledge, disown him, which is in Scripture, A forgtting Gd, Deut. 6.12. Job 8 13. Jer. 3 23.35. So on the contrary, converting, turning unto God, , owning of him, is in Scripture sense, a remembring you may see Ezek. 6 9, 10. and elswhere. 2. Remembrig God▪ implies and takes in our setting up God our glorifying him as God, our remembring God to be our high God our Redeemer, our remembring God to be, and making him, as he truly is, the object of our esteem, love, light, rest, trust, and dependance: As our converting and God, so our cleaving to him, staying and abiding with him, accounts highly esteeming of him, delighting, esting, trusting relying and depending upon him, is our indeed remembring of forget God, according to Scripturelanguage, when we depart in these respects, God complains, Deut. 32.18. Of the Rock thee thou art unmindful, and hast forgotten God that formed thee you may see before in ver. 15. But Jesurun waxed fat and then he forsook God which made him, and lightly esteemed the Rock salvation; they were gone off from God in love and esteem. God is said to be forgotten, when we go off from him, as in love and esteem, so in trust and dependance, Isa. 51.12, 13. I, even I comforteth you, who art thou that thou shouldest be afraid of a man die, and of the son of man that shall be made as grass? and forgett Lord thy Maker, who hath stretched forth the heavens, and laid the of the earth? 3. Remembring God, includeth an actual, practical acknowledgement of him, in respect of service and obedience to him, Deut. 8.11. that thou forgettest not the Lord thy God, in not keeping his commanm, and his judgements, and his statutes, which I command thee this day forget God, is to disobey God, or not to do the will of God: it is of Israel, Judg. 3.7. And the children of Israel did evil in the sight of Lord, and forgat the Lord their God. So Jer. 3.21. They have pervertd their way, and have forgotten the Lord their God. Ezek. 22.12. In have they taken gifts to shed blood, thou hast taken usury and increase, and thou hast greedily gained of thy neighbour by extortion, and hast forgotten me, saith the Lord God. So wicked men in general that disobey God, and walk not according to his will, and rule, and command, are said to for∣get God, Psal. 9.17. The wicked shall be turned into hell, and all the nations that forget God. Job 8.13. So are the paths of all that forget God, and the hypocries hope shall perish. To remember God then is to obey him, to do his will, as God is said to forget us when he doth not our will, attends not our desires, our prayers, Isa. 49.14. But Sion said, The Lord hath forsaken me, and my Lord hath forgotten me; so we do indeed forget God, when we do not his will, answer not his desires and commands. And as God is said to remember us, when he doth according to what we would, when he hearkens to us, Gen. 30 22. And God remembred Rachel, and God hearkened to her, and opened her womb: So we remember God, when we do according to what he would, when we hearken unto him. We then in∣deed remember him, when we actually and practically acknowledge him, in respect of service and obedience. 4. And lastly, (not to multiply particulars) the remembring God, com∣prehends a thankful acknowledgement of, and ascribing to him. You may see what is spoken as to this, Deut. 8.10, and the following Verses▪ When thou hast eaten, and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee. Beware that thou forget not the Lord thy God—lest when thou hast eaten, and art full, and hast built good∣ly houses, and dwelt therein; and when thy herds and thy ocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, then thine heart be lifted, and thou forget the Lord thy God — and thou say in thine heart, My power, and the might of my hand hath gotten me this wealth: But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. So Deut. 6.10, &c. God is in like manner cautioning them thankfully to remember him, and to take heed of self-ascribing: See Judg. 8.34. Psal. 78.35. Rom. 1.21. not thankfully to acknowledge and ascribe unto God, is to forget him, not to remember him; remembring him, implies thankful acknowledgement of, and ascribing to him. To Remember God, is then to convert and turn unto him, Know and own him, To set him up, delight, rest in, and trust and depend upon him, To serve and obey him, Thankfully to acknowledge and ascribe unto him. This, and whatsoever else of knowledge, acknowledgement, esteem, homage, love, delight, trust, dependance, service, obedience, thankfulness, and ascribing, is due from the Creature to the Creator, is implied and wrapt up in this, Remember thy Creator: We may say of this, as the Apostle, Rom. 13.8, 9. He that loveth another, hath fulfilled the Law: for this, Thou shalt not commit Adultery, Thou shalt not Kill, Thou shalt not Steal, Thou shalt not be false Witness, Thou shalt not Covet: and if there be any other Commandment, it is briefly comprehended in this saying▪ namely, Thou shalt love thy Neighbour as thy self: So, He that remembers God fulfils the Law, dischargeth the duty of a Creature to his Creator: for this, Thou shalt know him, Thou shalt own him, Thou shalt love him, Thou shalt trust in him, Thou shalt serve him, Thou shalt ascribe unto him: or if there be any other Commandment, if there be ought else that is matter of duty from man to his Maker, it is briefly comprehended in this saying▪ namely, Remember thy Creator. Now of the things which we have spo∣ken, this is the sum; That to remember God, is really, heartily, affe∣ctionately, practically to own and agnize God for God, and to honour and glorifie him as God; and this is to be indeed godly, to be really re∣ligious, Religion being nothing else but a Doctrine of remembring God, knowing and owning God. But so much what this Remembring God is importing. II. The second thing to be spoken to is, the Reasons and Grounds of our so doing, which the very term of Creator is implying. It is not un∣usual in Scripture for men bespeaking God in Prayer and Thanksgiving, to present God under such sutable Notions, such Titles and Attributes, as may most fitly set him forth as the Author and Bestower of the desired or obtained good, as you may see Gen. 43.14. Jer. 14.8. Psal. 28.1. & 144.1, 2. so God speakng to us, and requiring duty from us, is clothed with such Considerations, presented under such Notions and Titles as may carry with them the ground and reason of, and motive to the duty called for, as in Isa. 8 13, 14. Jer. 5.22. and elswhere. So here, there is Reason, Ground, Motive enough, in the Notion and Title of our Crea∣tor that God is set forth by, to put us upon the duty required, the re∣membring of him: O come (say they, Psal. 95 6.) let us worship and bow down, and kneel before the Lord our Maker. And this is their Motive, Psal. 100.1, 2, 3. Make a joyful noise unto the Lord, all ye lands: serve the Lord with gladness, and come before his presence with singing. Know ye that the Lord he is God, it is he that hath made us, and not we our selves; we are his people, and the sheep of his pasture. At that day (saith the Prophet, Isa. 17.7) a man shall look to his Maker, and his eyes shall have respect to the Holy One of Israel. To whom should the Creature have a respectul eye, whiche should he look, but to his Maker? whom should man re∣member, but his Creator? But that we may more fully see this, we must know, that the term of Creator here used, sets forth God as the Author of our Being out of nothing, so of all our Being and well being, our bringing into Being, our continuance in Being, our preservaion, our well-being; all the administrations of God about us as to this, are wrapped up in his being set forth as our Creator; nor onely so, but con∣sequently, the Right that he hath in us, the Regiment and Dominion that he hath over us, and the Disposure that he hath of us, are here in∣cluded. These things considered, Why we should Remember our Creator, is most evident, and the Reason runneth very strong. But to touch some things. 1. Because God being our Creator, the Author and Fountain of our Being, is the End of our Being: the first Cause must needs be the last End; he that made all of himself, made all for himself, Prov. 16 4. The Lord made all things for himself: Rom. 11.36. For of him, and through him, and to him are all things: Of whom, and through whom are all things, to him are all things; he that primarily made all things of him∣self, made all things ultimately for himself. 2. Because God is not onely bringing us into, but continuing us in Being, preserving, and administring to our well-being: we must all of us bespeak God in Job's language, Job. 10.12. Thou hast granted me life and favour, and thy visitation hath preserved my spirit, i. e. Being and well-being, and continuation of both: He is styled, The preserver of men, Job 7.20. He holdeth our soul in life, Psal. 66.9. In him we live, and move, and have our being, Acts 17.18. He maintaineth, and bloweth up the spark of his own kindling; He giveth to us life, and breath, and all things, ver. 25. of the same Chapter: It is from his careful Providence, that is continually exercised about us, that such frail needy creatures are sup∣ported and supplied, having a subsistence, and a comfortable one. God is not like the Carpenter or Mason, that buildeth the House, and then leaveth it to it self, or the care of others, but he keepeth up what he set∣teth up: we should quickly lose all, and sink into our nothing again, did not the same hand that brought us out of nothing, keep us where we are. And to whom then do we owe our service? whose are we? whom should we remember? to whom should we be▪ but his, to him, from whom we have our maintenance and preservation, who is not our Maker onely, but our continual Upholder, and most bountiful Benefacto? 3. Because God being our Creator, is our Proprietor, Possessor, Owner, Lord, Governour. As the Lord builds the house, and keepeth it in repair, so he holdeth it himself; as he built it for himself, so he con∣tinueth to be the Proprietor▪ Owner, Lord, Governour, Possessor of it; as he putteth not man out of his own hands in respect of preservation, so neither in respect of possession and dominion, Isa. 43.1. But now thus saith the Lord that created thee, O Jacob, and that formed thee, O Israel — thou art mine. To whom God saith, I have created, I have formed thee, he saith also, Thou art mine It is most probable indeed that the Prophe here speaks rather of spiritual then natural formation, of Gods making them in Grace then in Nature, but the reason holdeth the same and alike good in both; God is said to possess us upon a Creating account▪ his forming is phrased his possessing of us, Psal. 139.13. Thou hast possessed my reins, thou hast covered me in my Mothers womb, so he possesseth us upon a Creation account: as he possesseth us in making, so he possesseth us having made us. God then challengeth us, and layeth claim to us in the most Absolute Right, for it is beyond us to imagine, nor indeed can there be a more full and undoubted Right and Title, then Creation giveth; he being our Creator then, is in the most unquestionable Right our Pos∣sessor, Proprietor, Lord, Owner, Disposer, and we are his possession, for his use, at his dispose, bound thereunto in the highest and most un∣questionable Right— More might be added, from the knowledge God hath of us, as being our Maker, and intimately acquainted with us; He that made man, knoweth what is in man; he that formed the heart soundeth it, John 2.25. Psal. 33.15. Heb. 4.13. Acts 15.18. Psal. 139.1, and the following Verses: and from the power that he hath over us, being easily able to reach us, and punish us at pleasure, for all our forgetfulness of him, and neglects of duty towards himself, the same hand that made can break us, he that built can easily pull us down, 2 Kings 5 7. Jb 10 8. Psal. 104.29, 30. but I may not further amplifie these things. Let what hath been said suffice, as to the Grounds and Reasons of the Duty, which the term of Creator is implyng. III. The third and ast thing to be spoken to▪ for the clearing up of the Doctrine is, Why the youngest may not put it off▪ but they are now to re∣member their Creator, now in the dayes of their youth. We shall fetch the Reasons of this also out of the Text it self, and they are (but to name them as it were) 1. Because young men now in the dayes of their youth▪ owe thir Creator this present debt of remembrance; this debt of duty and acknow∣ledgement, is due from man to his Maker, as (and as soon as) years of discretion render him capable of it: This debt doth not come to be due in Sickness, at Death, or in old Age, but it groweth upon us with our capacity, from our very Cradles, it is from first to last Gods due, and our duty according to our capability, it is as well our duty that we remem∣ber him in our youth, as in our age, it is as well his due, that we remem∣ber him now as hereafter, every man is deeply obliged (as you may see from the grounds before given) to remember his Creator, and young men will find, if they examine them, that those reasons lye as hard upon them as the gray-headed▪ Is God the God of the Jews only? saith the Apo∣stle, is he not also of the Gentiles? Yes, of the Gentiles also. Is God the Creator, Preserver, Proprietor of the old man onely? is he not also of the young man? yes, of the young man also. Every man is indis∣pensibly, presently bound, it is the young mans now duty, t is Gods now due. 2. Because as it is young mens now duty, Gods now due, that they re∣member him, so God calleth for it now, it is Gods due from young men that they remember him now in the dayes of their youth, and God gives not day for payment, he requireth it out of hand of the Youngest. Look through the Scriptures and you will finde (I may not stay to instance in particular) all the commands of God respecting turning from sin and vanity, and the neglect of him, and turning to, remembring and acknow∣ledging of him, to lye upon you in the present tense, as what is to be now, instantly, presently, and without delay attended. 3. As it is young mens now duty, Gods now due, that they remember him, and God now calleth for his due, so now is the fittest time of pay∣ment. It is Gods now due, and God requireth it now, and such may best do it, and discharge it now, in the dayes of youth▪ there is no such season as this now, these dayes of youth are affording; this reason you have ex∣pressed in the text, and prosecuted in the following verses, Remember now thy Creator in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, whn thou shalt say, I have no pleasure in them, &c. I do but meerly touch these things here, because as time will gve leave, we shall have occasion to improve them further in the Applicaion of the Dctrine, which we now come to. And the Uses we shall make of it are onely these two, (1.) For Conviction and Reprehension. (2) For Exhortation. Vse I. is for Conviction and Reprehension of mens forgetting God, mens forgetfulness of God. Is it every mans duty, every young mans duty (as you have heard) now in the dayes of his youth to remember his Creator? How is it God is so forgotten as he is? Men forget him in their youth, and remember him not in their Age; of young and old it may be com∣plained as of Israel, Hos. 8.14. Israel hath forgotten his Maker. The charge, Ezek. 23.35. Thou hast forgotten me, and cast me behinde thy back, may be sadly applied to persons of every estae and condition. God for the most part is fogotten, he is thrown by in the world, by all sorts and ranks of men; the Vanities of the world tke up the mindes of the younger sort, and the Cares of it drink up the spirits of the elder. When shall we be merry? say young men; and how shall we be rich? say old men: but none saith, Where is Gd my Maker? as it is complained, Job 30 10 If men may but have their Profis, and ther Pleasures, and the world go well with them, God may go there he will, for any that they regard him. Whoso looks upon the present Generation amongst our selves, and here, and there, and every-where, and sees how little God is minded by men that are well and warm in the world, will finde reason to revive that old complaint, Hos. 13.6. According to their pa∣sture▪ so were they filled; they were filled, and their heart was exalted: therefore have they forgotten me. In Sickness perhaps, at the gates of Death, under some sore Affliction, it may be said of them, as of those Psal. 78.34, 35. When he slew them, then they sought him, and they returned and enquired early after God: and they remembred that God was their Rock, and the high God their Redeemer. But take men in their ruff and jollity, and pride, and plenty, and self-sufficiency, and most true is that of the Psalmist, Psal. 10 4. The wicked through the pride of his countenance will not seek after God; God is not in all his thoughts. A day of Sickness, of distress, of want, may bring them to some remembrance of God; but let them shake off their fears and sorrows, recover their health, repossess a full estate, and how soon are they in their tune, Jer. 2.31. We are lords, we will come no more unto thee? O sad world! O sad world! how do men having the world, live without God in the world? live on Earth, as if there were no God in Heaven, either in regard of any need they have of him, or duty that they owe him. O how much is God forgotten in the world! how little is he remembred amongst men! and that man should not remember, but forget his Maker, what strange impiety, what provoking sin is it! One would think that whatsoever men forget, or were unmindful about, it should be rather of any thing, rather of every thing, then his Creator, the God that made him, the God that is (as you have heard) the Author and End of his Being, that is his Upholder, Pre∣server, and gracious visitant every moment; that is his Proprietor, Owner, Possessor, Lord, Governour, that challengeth him in the most Absolute and unquestionable Right; that is throughly acquainted with him, and as throughly able to reach and punish him for all his neglects of duty towards himself: yet alas, what doth many a man less remem∣ber, more forget then his Maker? At that day (saith the Prophet in the place before-mentioned, Isa. 17.7) shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel: but at this day the contra∣ry in sad experience is to be seen, and said of most men, They look not to their Maker, and their eyes have no respect to the holy One of Israel. Oh how little God-ward, their Maker-ward, do most men look? how little respect have they for him? they have enough, and more then e∣nough for the Creature, but they have little or none for the Creator. Alas, how do men gad up and down the world, setting their eyes upon things that are not, scrabling here as if the dust of the earth would not suf∣fice for every man a handfull, but thought-less of God, and forgetting their resting-place? Oh! to look with an awakened understanding upon rational Creatures, men of Gods own making, and made for, and made able and meet for this end and purpose, to remember, know, acknow∣ledge, own him their Creator, and then consider how little they do it, how mindless, regardless, forgetful of God they are, How astonishing is it, and yet alas how common! O it is a strange sinful doleful world, wherein it is so rare to finde a man seriously mindful of his Maker: Alas Sirs, men mindless of God, are mindless too what it is to be mindless of him; but to an enlightened, to an awakened minde, what doth a sinful, thoughtless, God fogetting world like, but a meer Bedlam— But in the further prosecuting, and more distinct handling of this Use, we shall attend these two things: (1) We shall shew you what this sin is. (2) What a sin it is. We shall first shew you what this sin is, set∣ting it before you the Evidence of it, that the guilty may know they are guilty. And then nextly we shall set it before you in the Aggravations of it, that the known guilty may know how guilty they are. I. Our first work then is, to set before you this sin in the Evidence of it, to shew you what this sin is, thereby endeavouring to convince men of it (what, how fearful a sin it is for man to forget his Maker, for the creature not to remember his Creator, we have next to shew you) The present enquiry is, Whether you are not guilty? Whether you are not of the number of those that so do? And here for a more full discovery, and the bringing home the guiltiness of God-forgetting sinners to them∣slves, with greater Evidence and more full Convction, We will say some∣thing (1) As to the Matter of it: (2.) As to the Manner of it: and in both endeavour to make it undeniably apparent to the guilty, that they forget God. First; As to the Mter of it. Forgetfulness of God is threefold: 1. A forgetting that there is a God; not that the being of God is wholly rased out of the mindes of men, and utterly lost as to any remembance of him, but a mindlesness, thoughtlesness of him, as we are said to for∣get that which we do not think of, that which we do not minde, and they may well be said to forget God that minde him not, that think not of him, that are not frequntly thinkng of▪ Being of a God to themselves: and how many thus forgetting God, of whom it may be said as , Psl. 10.4. God is not in all his thoughts. There is here the world, that denies the Being of a God, but there are too many that do not deny, yet forget that there is a God, that think slightly and seldomely of him. Oh! mens mindes are strangers to the serious thoughts, to the reall and awakened apprehensions that there is a God. And to think of God, of the Being of a God slightly, seldomely, now and then by the by, is to forget him. O Sirs, do you not desperately forget your Creator? may you not be called and construed (and that truly) Forgetters of God, when the reality, the indeedness, awfulness of his Being, is the least thing thought of or minded? when the Creature swallows all, the Creator hath not one thought of a hundred, a thousand it may be. 2. A forgetting who, and what manner of God he is. As they may truly be said to forget God, that remember not that God is, so they that remember not, that forget who and what manner of God he is, this (as well it may) is called and accounted a forgetting God, as you may see Psal. 50 21, 22 Verses compared; These things hast thou done, and I kept silence; thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. Now consider this ye that forget God. And how thus forgetful of God are men, they think but slightly, but too seldomely, that there is a God, but they are much more thoughtless, who and what manner of God he is; men much for∣get that God is, but much more who and what God he is. The Being of a God as slightly passeth the mindes of most men, as his Name doth their mouthes; but to the serious thoughts, the indeed remembrance of who and what manner of one he is, they are altogether strangers; the serious thoughts, the heart-affcting remembrance of his Greatness, Power, Glory, Holiness, Goodness, Mercy, Loving kindness, of his Omnipresence, Omniscience, Omnipotency, Justice, Dreadfulness, is not with men. The Noon of a God, That there is a God, may pass mens thoughts sometimes, but O it is a God of Clouts, in comparison of what God is that possesseth the mindes of the most men. Consider now then, dost thou not thus forget God? some slight thoughts that there is a God, it may be sometimes come across thee, but the serious thoughts who and what he is, the great and dreadful God, and thy Maker, do not possess and abide with thee, and wilt thou call this to Remember God? 'tis to forget him, thou dost not remember, thou forgettest him, nay thou fogettest him while thou rememberest him, not remembring him as he is, and who and what manner of God he is, in thy remembring of . 3. A forgetting what God requires, our duty towards him, and the due acknowledgement which we owe him. Man then forgets his God, when he doth not remember to discharge the duty of a creature to his Creator, when he doth not convert, turn to, set up, glorifie and acknowledge, love, fear, serve, obey, trust in, depend upon, and ascribe unto his God, the neglect of any of this, or ought else (not to upon particulars) that is matter of duty from man to his Maker (all the remembring God implies, as we have before told you in the Explicaion of the Dctie) is o forget him. Every impenitent unconverted sinner, that is no truly and unfeignedly turning unto God, is forgetting of him. Every hypo∣critical Professor, that hath a form of godliness, the power of it, that saith, Lord, Lord, but doth not own the Lord for God, nor set him up as God, delighting, resting in him, relying, depending upon him, s fogeting of him. Every ungodly liver, that cries it may be with Iral, My God, I know thee, but casteth off the thing that is good; that professth to own God, but shaketh off the yoke of obdience, gives him not that pactical acknowledgement of service and subjection, is forgetting of him. Every unthankful wretch, that is not acknowledging and ascribing unto God as his great Benefactor, but (while his ips (it may be) com∣plement God in his formal prayers with a Lord I thank thee) Sacrifices to his net, and saith in his heart, My power, and the might of my hand hath gotten me this wealth, is forgetting of him. To concude, evey one that is not owning God as God, the Lord for God, his Maker for his God, and Lord, and Governour, not professdly onely, but really, affe∣ctionately, practically so acknowledging of him, is forgetting of him. And now Sirs, I beseech you to look into your own hearts and lives, is this to forget God? do not you forget him? Be not deceived, God is not mocked; there are too many such as the Prophet speaks of, Jer. 12 2. Thou art ar in their mouthes, and far from their reins: O there are ma∣ny that have God in their mouhes, that are casting the remembrance of him out of their hearts and lives, as undoubedly all do, who know God, but glorifie him not as God, as verily all do that honour God with their lips, but set up, esteem, set by, and serve the creature more then the Creator, as certainly all do, who with their mouthes shew much love, and yet indeed are lovers of pleasures more thn lovers of God, as without all contradi∣ction all such do, as profess to know God, but in works him, being abominable, disobdient, and to every good work . Surely, if all must go for forgetters of God, (as undoubedly all , ther profession to the contrary notwithstanding) that forget what God rquires, that practcally disacknowledge and disown im, the number of those that remember him will be found very small. Men much forget that there is a God, are little in serious thinking, and realizing his Bing to them∣selves; men more forget who and what manner of God he is, are les in drinking in, digesting, and applying to themsevs the consideration of it, their mindes are not possessed, seized, seasoned with it, but mn most forget what God requires, are least of all in the real practical remem∣brance of him, as is lamenably evident in the lives of men▪ and if the case stand thus, O consider every oe, Art thou one of that small num∣ber (a small number they are) that do indeed remember God? is thine one of those few Names, or art thou not adding one sad careless sinner more, to the multtude of those that forget him — But Secondly, As to th manner of it: there is also a threefold forgetting, or not remembig God. 1. A forgetfulness arising from the weakness of our Natural abilities, (not as natural meely, bu as enebld by the corruption of Nature which is in all) when though we are careful, yet we cannot remember God, such a forgetfulness there is even in the best of Gods own, such as most remember him they do not think of him, acknowledge him, glorifie▪ serve▪ obey, ascribe unto him▪ as they should and as they would, it is of weakness, it is afflictg▪ it is what they bear as their burthen, that they no more seriously remember that God is, what manner of God he is, those sutable acknowledgments that they owe him, that they no more remember to know him, no more remember to love him, no more remember to desire him, no more remember to delight in him, to depend upon, to live to, to walk with him; that God is no more in all their thoughts, no more alwayes before their eyes, no more in their af∣fections, no more actually, practically remembred by them in the whole frame of their conversations, in the whole course of their lives: they can truly say, The spirit is willing, but the flesh is weak; that to will is present, though how to perform they finde not; they would, they are care∣full, take pains, strive, labour, pray, but alas they cannot remember him as they would. This, thoug it be such a forgetting God as we have cause to groan under, and say of it as the Psalmist, This is my infirmity, yet such though they forget God more then they would▪ more then they should, yet do they remember him, and are said upon the account of ga∣cious acceptaion of what they do and desire to do, to remember him. But there are two other sorts of forgetting God, which who so do, may be truly and with a wtnss said to forget him: and they are (1.) A careless forgtfulness of God. (2) A careful, a studied and affected forgetfulness of God. 1. A careless forgetfulness of God when men are careless, take no heed to remember him, but lightly, slightly pass over the remembing God as a matter not to be minded; and alas, how common is this? how ma∣ny are there that cannot here wash their hands, but have a Conscience within telling them, that it is not of weakness because they cannot re∣member God no more, but of carelesnss that they take no heed to remember, that they do so much forget him. O is not this the true, but sad case of many of you, that you can bring forth and bend your abili∣ties upon other acounts, you can take pains to minde the Creature, the World, your busiess, your occasions, your pleasures, your vanities, but the remembring God easily slips from you as a slghted thing, men have memory for any thing, every trifle and gewgaw can be thought upon, but God is forgotten from mens meer slightness and mindlesness of re∣membring him. May not God bespeak many of you (of the younger sort more especially) as he doth his people, Jer. 2 32. Can a maid forget her ornaments, or a bride her attire? yet my people have forgtten me dayes without number. Can a maid forget her ornaments, or a her attire? no, she will not easily forget these; yet my people have forgotten me dayes without number: q▪ d. A maid will much more set by her rich Apparel, then my people do my me; or, I am not so much to them as fine clothes, or their vanity, their bravery, their ornaments, their attire, these are things thought upon, these stick in their mindes, they want no memory for these, they think and think of these, but I am lightly and long for∣gotten. O Sirs, is not this true of some of you? let Conscience speak, your own hearts be judge between you and the Searcher of hearts, whether a fashionable Suit, a gay Coat hath not been more to you then God? whether you have not more given your mindes, devoted your selves: to your Toyes and Trinkets, and unnecessary Curiosities, then your Maker? Must not many a Young man, many a Maid in this Assembly say, if they will speak truth, I never gave my minde so to think of God, or have ever been so thoughtful about remembring my Creator, as about my new Clothes, my Hoods and Scarfs, and superfluous Bravery; these I have been giving my minde to, but I have been meerly careless, and taken no heed to remember that God that made me: and sure such may be said to forget God, who prefer every vanity in their hearts and thoughts before him, who minde not to be mindful of him, who have mindes for other things, but none for God, the remembring him is meerly slighted, let pass, let slip, as a matter of no moment, of no worth, weight or con∣cernment. 2. There is as a careless, so a carefull, a studied and affected forgetful∣ness of God, which you would do well to think whether you are not also guilty of: you take not pains, do not give your mindes to remember God, nay do not you take some Paines, give your mindes to forget him? have you not been shifting off, and out of the thoughts of God, that he is, what manner of God he is, what he require, the duty that is and that acknowledgment that blongs to him from you, when God in Ordinances hah been cming in upon your Spirits, minding you of himself, and your duty to ▪ or when in solemn and awakening Pro∣vidence▪ been drawing near you with the remembrance of his beig , the God in whose hands your breath is, and whose are all yur wyes, and whom you ought to glorifie, have you not been as it were saying to him, Dpart from us, we desire not the remmbrance of thee, nor of our duty towards thee. In a word, as it is said of those, Rom. 1.28. that thy did not lke to retain God in their knowledge, may it not be said of you, You do not like to remember God, to retaine the remembrance of him. It is said of the wicked, Psal. 10 4. God is not in all his thoughts; or as your margent hath it, All his thoughts are there is no God (i. e. as some carry the sence of it) he puts God out of his thoughts all he may, he doth not like to retaine God in his thoughts, in his remembrance; Art thou such a one that dost not like to retain God in thy knowledge, the remembrance of him that he is, who and what manner of one he is, what he requires, thy duty towards him, but art suppressing and shifting off such unwelcome thoughts? take it home to thee, thou art not only a careless, but a wilful, carefull forgetter of God. It is a very lamentable thing to see men take no thought to remember God, but slightly pass it over as a thing not to be minded; but, O how unexpressibly dreadfull is not only the careless▪ but the carefull, studied, affected forgetfulness of God, when men not carelesly onely, but carefully cast off the remembrance of their Maker. But of this we have next to speak — Having thus set before you this sin in the Evidence of it, what this sin is, that the guilty may know they are guilty, I proceed, 2. To set it before you in the Aggravations of it, what a sin it is, that the known guilty may know how guilty they are. Certainly forgetfulness of God, howsoever it may seem no great matter, and the commonness of it may cause men to be the less affected with it, hath more in it then slight inconsiderate spirits are aware of. There is a strange kinde of proneness in men to imagine, if they are not given over to an excess of riot; if they are not given up to these and those sins, which the world calls Scan∣dalous, that their estates are good, or at least tolerable, though they never seriously apply themselves to remember God their Creator, but for∣get practically, disown and disacknowledge him all their dayes. Thou art pleasing and flattering thy self, it may be, I am not as many other men, I live in no gross sin, I am no Adulterer, Fornicator, Drunkard, Thief, unjust , is it a light thing▪ must it now go for no sin for the ceature to forget his Cretor, for man to dis∣own, dsacknowledge hs Mker? thou indeed thik this is no great matter? and that seeig art no Adulterer▪ Drunkard, &c. no gross sinner (as thou art pleased to call i) God may easily overlook and put it up that thou art forgetting, slghtig, disacknowledging, disowning him all along. Bethink thy self, man, is it indeed nothing or next to nothing, a small matter with thee, to love and serve the creature more then the Creator, to remember too much every vanity, and forget the God that made thee? O that men were sensible, that they did but know how dread∣ful and provoking a thing this is, and of how dangerous consequence unto themselves! We shall say something (though we must be brief in either) both of the greatness, and of the danger of it. First, The greatness of the sin of forgetting God, may appear: 1. From the deep obligation that lyes upon you to remember him as he is your Creator. Look back upon what hath been said before, and consider what obligation Gods being your Maker layes upon you to remember him; you are wholly God's in all that you are and have from first to last; you are, and have nothing, but what you are and have from him and for him. To forget, disacknowledge him therefore (being every way as deeply bound as is possible or imaginable) must needs be a great wicked∣ness, a transcendent evil. O Sirs, do but seriously consider how much you are indebted unto God for all things, and all along from your first Being untill this now, and sure it will appear a strange, horrible, unrea∣sonable, unthankful, vile, inexcusable thing, to forget and disacknowledge hm. O think, I beseech you, how can it but be a sin of the first Magni∣tude to forget, disown God, who hath not onely done so much upon a Creation account, but is doing so much every day upon a Providential account, to make himself remembred by you? sure there can be no room to think it a light thing to forget and disacknowledge God, while his daily, hou, visitations, and gracious remembrances of you, have any room in your thoughts: What, forget him that visits you every morning, and mindes you every moment! We have the Psalmist in a rapture of holy ad∣miration, Psal. 8.4. What is man, that thou art mindful of him? or the son of man, that thou visitest him? That God should be mindful of man, so remember, visit him, what a wonder is it? That man should be mind∣less of God, forget, disown him, what a wonder is it? That God should be thoughtful of and about us, is a wonder of mercy and condescention; that we should be thoughtless and unmindful of God, is a wonder of un∣reasonable and unthankfulness, for the friend to forget his friend, any poor indigent creature his most liberal Benefactor, for the Childe to for∣get and disacknowledge his Father that begat him, the Mother that brought him forth, the Parents that nourished and brought him up, is nothing to this, for the creature to foget his Maker. The bodies that you bear about you, all your bones, all the mercies you receive, all the creatures you enjoy and behold, are your dy remembrancers of God. O that you would think your lives are filled up with mercies, you are daily laden with benefits, and there is not one blessing which any of you have, but it hath from God this written upon it, Remember me. When God puts Bread into thy hands, he saith, Here, eat and remember me; when he fills thy Cup, he bids, Remember me; when he puts Clothes upon thy back, he saith, Remember me: God gives thee all, and he gives thee all to lead thee to himself, the remembrance and acknowledgement of himself. And, O man, is it nothing for all this to forget and disown God, to whom thou art so obliged and indebted? That God that hath as it were studied so many wayes to fasten himself in thy remembrance, canst thou make a light matter of it, or how canst thou look upon it otherwise then an intolerable inexcusable evil, to sin against such merci∣full multiplied, and obliged remembrances of him? How canst thou but say, How shall I do this great wickedness, and sin against God? O how wilt thou ever be able to hold up thy head, that God that thus deeply and dearly deserved to be remembred by thee, shall question thee for thy forgetfulness of him? wilt thou then be able thinkest thou, to make as light a matter of it as thou now dost, when he himself shall reason out the case with thee, when he shall say, Did I indeed make and maintain thee? did I house, and lodge, and feed, and clothe, and deliver thee? did I visit thee every morning, and take care of thee every moment, and all to for∣get me? Sinner, God forgetting sinner, can thy heart endure, or can thy hands be strong in the day that God shall thus deal with thee? Now consider this ye that forget God, lest be tear you in pieces, and there be none to deliver. 2. (I see I must but name things) This forgetting God must needs be no light sin, nor a little provoking, having in it, carrying with it, ar∣guing, and too evidently holding forth much contempt, a low and light esteem of him. That which a man esteems he keeps in memory, he trea∣sures it up there, is mindful, thoughtful of and about it: remembrance and esteem run together, as you may see in that of the Psalmist, Psal. 137.5.6. If I forget thee, O Jerusalem, let my right hand forget her cunning; if I do not remember thee, let my tongue cleave to the roof of my mouth: why, whence was this? you may see in the next words, If I prefer not Jerusalem above my chief joy. But to forget argues a light esteem, Jer. 30 14 All thy lovers have forgtten thee, they seek thee not: q. d. Time was they doed upon the, but now they care not for thee, they come not at thee: a mans mindfulness of any person or thing, thoughtfulness about it, argues it to b of some account with him; but when a man for∣gets a thing▪ especially when he carelesly, purposely, wilfully forgets it, it evidently shews that he slghts and contemns it: To forget God then is highly to contemn him, maintely to despise him; and is it a light thing to let light by God? is it a contemptible matter, to contemn him? O man, who is God thy Maker, thy Creator, that he should be thus slght∣ed and contemned by thee▪ as if he were not to be regarded, not worth the minding? and who art thou, his own Creature, made by him, and made to goifie him, that thou shouldest thus contemn him? O that thou wouldest but think what it is for a little piece of breathing creeping Clay, formed and moulded, and animated and quickned, and kept alive by God himself, to do him such indignity, and cast such contempt upon him as to forget him— But 3. Consider, this cannot but be a great and provoking sin, not onely from the contempt it calls upon God, but also from the extreme unreason∣able wrong and injury that is thereby done unto him. God made all things for himself, is the Owner, Proprietor of them, and in the highest and most unquestionable Right is challenging them for himself, his own glo∣ry, and what more unreasonable then to deny it him? what more inju∣rious then to frustrate his end as much as lyes in you? The whole Crea∣tion, all he rest of the inferiour Creatures, have a mediate reference unto the glory of God by and through man; man by forgetting God breaks the last link of the Chain, and unloosens the whole frame. It is you Sirs, you that forget and disacknowledge God, that stand between him and his glory and service which he should have, as from your selves, so from all the rest of the works of his hands; when the motion of the Creature God-wards, Gods glory-ward, comes to you, you stop it, divert it, give check to it. I beseech you Sirs seriously think, what doth that man do, and what doth that man desve, that doth what in him lyes to destroy and undo all that God hath done, to render the World useless, and this glorious Frame of Beings good for just nothing. Art thou a forgette of God? thou art the man that art doing what in thee lyes to be frustrating God of his end, and abridging him of his glory in all. 4 he greatness of this sin further appears, in that it is not onely a contemning, vilifying, injuring, robbing God, but it is a kinde of nullifying and of him, a makng him no God, so far forth as any forget and disown God, so far forth they un Be, , un-God him to themslves, whch is as far as they can go to un Be, to un-God him in himself, from whom, in whom all live, and move, and hve their being, is a high impssibiity, infinitely beyond all ceated power which he him∣self hath made: it is not the fools saying in his heart, There is no God, and in his life, There shall be none, will make none; the Atheit cannot think him out of Being, but men go as far as they can this way, while they forget and disacknowledge him, making him no God unto them∣selves: you cannot dethrone him from his glory, or dispssss him his Eternal Power and Godhead, but you may, yea such as forget and dis∣acknowledge God, do nullifie and un-God him to themselves, say he shall be no God to them, which is as much as they can do, men can bid no higher, reach no further, then by forgetting him to say, There is no God, and by disacknowledging him to say, He shall be no God to us. Thou that forgettest God, think of this, the heart of God thou canst not reach, thy arm is too short to take his Crown from his Head▪ but, O Traytor, Rebel, unthankful wretch as thou art, thou art doing what thou canst do un-God God, un-Be thy Maker, to nullifie him who hath granted thee life and favour, and whose visitations sustain thy spirit. Thus dost thou requite the Lord who is thy Father, (thy Creator) who hath made thee and established thee. But 5. The greatness of this sin is yet more evident, in that it is a Mother-sin, the Root and Cause, and Fountain and Original of all other sins. In this all sins are virtually, eminently, radically contained, the forgetting God (as we have before described it, forgetting that there is a God, who and what manner of God he is, what he requires, the duty and acknowledgement that we owe him) is productve of any, of every sin. From hence are those multiplied wickednesses and enormities that the live of men are full of. See what is said, Psal. 50 18, 19, 20. When thou sawest a Thief, then thou consentedst to him, and hast been partakers with the Adultrers: thou gavest thy mouth to evil, and thy tongue frameth deceit▪ thou fittest and speakest against thy brother, and slanderest thine own Mothers son What is the reason of this? why, as it follows in the next words, These things hast thou done and I kept silence, thou thoughtest that I was altogether such a one as thy self. O did not men forget that God is, as to any serious thoughts of his Being; so, who and what God is, and what duty and acknowledgement they owe him, men would not, durst no Whore, and Steal, and Slander, and Lie, &c. We have (not to stand upon i) the Scripture frequently giving in this as the reason of the vileness, un∣reasonabless of men, their forgeting, their not remembring God, Psal. 14 . Ezek. 22.12. Hos. 8.14. Psal. 54.31, &c. The feare of the (as the Wise-man speaks, Prov. 6.10.) is the beginning of wiome, the knowledge, fear, the remembrance and acknowledgement of God, is the fountain and well-head of Piety and Religion, the beginning and main∣tainer of all holiness and honesty of heart and life, and it is forgetfulnes of God that is the root of all prophaness, dishonesty, wickedness. Men are prone to flatter themselves (as was before intimated) that they are not gross sinners, and men are apt to promise themselves that they will not be such, though they do not apply themselves to the indeed remembring God, but believe it, Sirs, that man doth not know whither he shall be left, o what wickedness he shall be given up to, (whatsoever he may hope, or think, or perswade himself) that sets not himselfe to the indeed remem∣bring and acknowledging God; alas, how many such have been sadly left▪ that as little thought it by themselves as any of you can do, who had they been foretold what they should be and do, would have answered with Hazael, Am I a ▪ that I should do such great things? flatter not thy self man, If thou wilt not remember God indeed, be throughly godly be od in good earnest, thou canst not tell how bad, how ve and wicked thou shalt be. 6. And lastly, there is yet this more, manifesting the exceeding greatnes of this sin, that it is against the light and law of nature it self. Such as for¦get and disacknowledge God sin against their very Reason it self, against their certain knowledge, against the clearest light, and strongest conviction of a naturall Conscience. That there is a God that made us, and we ought to remember him, that there is of duty and acknowledgement due to him, is a truth generally, deeply, and in ibly engraven upon the hearts of all: whosoever he be therefore, whosoever thou art that forgettest and disacknowledgest God, thou art convicted by thy own Conscience, thou art condemned by thine own heart, thou art going against the shining light and strongest evidences of thy own reason, and God shall Judge thee according to the Law of the remembrance of him written in thy heart, thy sin will be found to be so much the more ▪ hateful, inexcusable, by how much thou hast gone against the very of Nature, thy own certain knowledge, and reason it self. much of the greatness of this sin. Secondly, A few words of the danger of it. Possibly some that little or nothing affctd with the greatness of this sin in it self, may somewhat awakened with the consideration of the . Consider then 1. The forgetting and disowning God will him to forget & dis∣own you. 2 Chron 15.2. The Lord is with yu with him, and ye seek him he will be found of you, but if ye , he will forsake you. Remember God, and he will remember you; own him, and he will own you: but diacknowledge him, and he will disacknowledge you. Rela∣tions are mutual, and the due of Relates each to other, is reciprocal; if thou dost not remember and own him as thy Creator, he will not re∣member and own thee as his Creature, and what can be worse then this? Se what God threatneth, Jer. 23.39. Behold, I even I will utterly forget yu, and I will forsake you: and it is spoken of, as you may see by the Contex, as the rest doom, the heaviest burthen that can be laid upon the back o a poor creature. Forge God, and it will come to that which the Prophet speaks of, Isa. 27.11. He that made them will have no mercy on them, and he that formed them will shew▪ them no favour. It is an Argu∣ment much made use of in Scripture, moving the Lord to remember us in mercy, moving him to compassion towards us, to tell him that we are his creatures, that he is our Maker, and we are the work of his hands, Job 10.3 9. Psal. 118 8. Isa. 64.8. but not to own him as such, invalidates this Argument, such forfeit the favour and merciful regard of the God that made them: and if this be the doleful condition of such as do not re∣member him, that he that made them will not have mercy on them, and he that formed them will shew them no favour, it is high time for every one to look about him. A day may come man (dost not thou think so?) when thou wilt be glad to plead the Priviledge of a poor Creature with the God that made thee, but will not God stop thy mouth with thy not remembring thy Creator? Dost thou not know (or dost thou think thou shalt never know) what it is in a day of extremity to have no where else to fly, but to the mercy of the God that made thee, to the favour and pity of the God that formed thee, and to have this way blockt, to have God shake thee off, and forget and disown thee (as thou hast done him) as to shew∣ing thee any favour? Thinkest thou the time will never be (as little as thou carest for, or standest in need of God now) when thou shalt know thou standest in as much need of God, as he doth of thee? thou standest in as much need of his merciful remembrance, his beneficence, as he of thy dutiful remembrance and obedience. 2. Consider, the not remembring, the forgetting God will provoke him to blow upon, and blast you in all your Enterpries, rendring them fruit∣less and unsuccessful, rendring them vain and empty and vexatious: it is Gods and presence that is the happiness o every condition, that sweetens all our yments, and succeeds all our undertakings▪ and it is the absence of God, his disfavour, that makes all but a meer hep or va∣nity and vexation, and such as forget God (though the world smile upon them for the present) shall at la inde this so to their sorrow, Isa. 17.10.11. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish; but the harvest shall be a heap in the day of grief, and of desperate sorrow. The plain meaning of it is, that howsoever those that forget God pursue the world, may go smoothly on for a while, yet vexatious disappointment will be the issue, a ruinous heap, irrepairable frustration, causing grief and desperate sorrow, shall be the harvest which the flourishing see time of all their cunning, careful, painful, pleasing, promising projcts shall afford them. You may see how the awhile flourishing, but afer-withering estate of such as forget God is described, Job 8.11, &c. and frequently elswhere in Scripture. I beseech you think of it, for a time you may thrive without God in the world, the more you forget him, the more you may prosper, and the more you prosper the more you may forget him, as too many times men do; they feel the world a comng, and cool apace Godward; the world grows upon them, and God grows more and more out of remembrance with them: think, I say, whatso∣ever your present flourishing estate may promise you, the harvest will be a heap in the day of grief▪ and desperate sorrow. 3. Consider, the forgetting God will provoke him to bring upon you Spiritual Judgements, to give you up to blindness of minde, hardness of heart, to infatuate and beso you, leave you to a eared Conscience, and a senslesness in sinning. You have, Psal. 81. God calling upon Israel (while he gaciously remembers them of himself) to be owning and acknow∣ledging of him, but they will not; and what comes of it? ver. 11. So I gave them up to their own hearts lusts, and they walked in their own counsels. You may reade (and tremble to reade) what is said of them, Rom. 1. that when they knew God, did not glorifie him as God, that did not like to retain God in their knowledge; that for this cause God gave them up to vile affe∣ction, to a reprobate minde, to be filled with all unrighteousness, to all excess of, and besottedness in sinning. A hard heart, a reprobate minde, a sared Conscience, a being past feeling, a committing sin with greediness, are the sd effects of not remembring, of forgetting and disacknowledging God. And Oh that those of the younger sort would think of this, that of minde, that hardness of heart, that spiritual stupor and benummdness of Conscience, that greediness in sinning, that excess of riot, which many run unto, and which grows upon them with their years, are the sad and vin∣dictive effects of their not remembring and turning to the Lord in their younger time. 4. And lastly Consider, God will finde a time to remember such as forget him, he will finde a time to be remembred (and sadly remembred too) by such as most slight him, God will have his glory, his acknowledge∣ment, he will fetch it out of those that forget and disacknowledge him upon earth, in Hell, Psal. 61 17. The wicked shall be turned into Hell, and all the nations that forget God; then and there God will be righted, he will come ever with thee for all thy neglect, contempt, forgetfulness of him, and casting him behinde thy back, Prov. 16.4. The Lord hath made all things for himself; yea even the wicked for the day of evil; q d. God will not lose his labour in making them neither, he will have his honour out of them too, in their perdition and destruction; as God saith of Zidon, Ezek 28.22. that he will be known, glorified, sanctified in her, in the executing of Judgements: so if now thou wilt not voluntarily remember, acknowledge, glorifie him, a day is coming when God will make thee remember, acknowledge him, serve to his glory (though little to thy benefit or comfort) whether thou wilt or no. Lay these things together then, and think, that as in nothing you so much remember your selves, your own concerments, as in remembering God, so in nothing you so much forget your selves, your own good, as in forgetting & disacknow∣ledging him.— I have been longer upon this Use then I intended, and must necessarily be more contracted in what remains. Vse II. is for Exhortation, and earnest perswasion unto all and every one to remember his Creator, and do it now, Remember now thy Creator, &c. doubtless it is a duty incumbent upon all, and of every age, to be now attended by them; the notion of a Creator challenges this at every mans hand, and that presently and out of hand, be they young or be they old, have they more or have they less neglected it, it abides the now duty of every one: it is the sin of such that have forgotten God in their youth, but it is their duty to remember him in their age; hast thou forgotten God so long or so long? it lyes upon thee now to remember him. Some∣what would have been spoken more generally unto all (but time scanting upon us) we shall especially urge the Exhortation upon such as are the persons to whom the Text is directing it. And I beseech you, my Bre∣thren of the Rising Generation▪ Suffer the word of Exhortation which speaketh to you, and to every one of you in particular, Remember now thy Creator in the dayes of thy youth. It is not said, Remember now your Creator, or let all men remember now their Creator, but Remember now thy Creator: that none may put it off to the general, God puts it home to each one in particular. To thee young man it is spoken, and to thee young woman; to thee John, and to thee Thomas, to thee Mary, and to thee Sarah, the Exhortation as much, as particularly concerns thee, as if thy Name were written in the Text: and, Oh that I might be a poor Instrument in the hand of God, to bring home this word to thy heart! Oh that I might be thy effectual Remembrancer upon the account! Oh that I might perswade, prevalently perswade thee, now in the dayes of thy youth to remember thy Creator! Oh that now man, now in the dayes of thy youth, while it is yet morning with thee, thou wouldest take time at ad∣vantage, and improve this present, precious, peerless season, which will be but for a little while, in the serious applying thy self hereunto, and minding the God, and thy duty towards the God that made thee, now while the evil dayes come not. Remember and turn unto him now, set up, and acknowledge, and love, and fear, and serve him now: Do not think there is no such haste, if any man may put it off for a while I may, there can be no great danger or damage in deferring it a little: There is such haste, no man may put it off, no not a while, neither mayest thou, the danger, the damage of deferring but a little, a week, a day, may be thy eternal undoing. O do not think it is duty indeed to remember God, 'tis matter of importance, 'tis what must be done, I will do it, I will do it more, I will be more serious in it hereafter; but look upon it as thy now duty, as matter of importance and necessity to be done, and to be done to purpose, to be seriously dealt in now: truly hic labor, here is the diffi∣culty; to perswade men that it is duty to remember God, to convince men of the necessity of it, that it must be done, is not hard, but alas to prevail with men to do it now, instantly, presently to attend it, here is the dfficulty and impossibility with the most men; and it is this, O it is this, the now remembring God, that I would fain perswade thee to. And to press home this Exhortation to a present remembring God, to the doing of it now in the dayes of youth, I might muster up a multitude of cogent Con∣siderations, but I shall onely request you to reflect upon, and reason a little with you from the Grounds which we before-intimated to you, why the youngest may not put it off, to be now remembring their Creator. Con∣sider then 1. That thou remember thy Creator is due unto him now, it is his now due, it is thy now dty. Do not look upon it under the notion of duty onely, a thing of necessity, what must have a time to be thought on, but be peswaded to think of, and consider it more nearly, as matter of nw duty, that which lyes upon thee with the greatest necessity that can be, not sometime, but now at this present time to be attended. Questionless that is duty, that it is of necessity, and that it shall be done, they will finde a time for it, is with most men: Sure thou art saying in thy heart (thou that at present art most remiss, negligent and forgetful of God) I will remember and turn unto the Lord sometime or other before I die: thou art intending, purposing▪ promising thy self, that though at present thou art too neglective, yet it shall not be alwayes thus, hereafter thou wilt be more serious, and if it be done at any time, it will be as well as if thou didst it now. Hast thou not some such reasonings of heart as these? To which I answer, That though such indeed be the bottomless Mercy of God, and the boundless Merits of the precious Blood-shed of the Lord Jesus, that upon a sound and soaking Repentance, and serious re∣membring of him at last, those that have long, ever so long neglected it, shall be graciously forgiven, yet it is not otherwise all one to forget, neglect God this day, week, moneth, year, though thou shouldst remem∣ber him the next. Man, it is thy duty now, it is Gods due now, thou mayest not think it is well enough, or it is all one, if thou remember and turn unto him any time hereafter; the duty of to day cannot be done to morrow, thy now duty, the duty of thy youth, cannot be done hereafter and in thy Age, though the neglect may be repented of and pardoned, which how seldome it is we shall hereafter shew. And besides, Oh that thou wouldst think what it is to abuse thy God, bcause thou hopest to finde him so exceeding gracious, what it is to neglect duty, and purpose to repent when thou hast done as a remedy, which is to make the best of thy case. O do not thus put off God, whatever thy future intendments may be, in delaying his now due, thou mayest no thus deal with thy fel∣low-creature, Prov. 5.27. Withhold not good from them to whom it is due; we may not defer and put off the payment of what is due to men, as the Scripture plentifully speaks, and wilt thou thus deal with God? 2. Consider, as it is thy now duty, God's now due, that thou remem∣ber him; so God calleth for it now: not lawful for me to do what I will with my own? saith the man in the Parable, Matth. 10.15. May not God when he will call for his own? God claims no more then his due, his now due, but this he is making present challenge of, and calling for with∣out delay; thou canst not say but thou art his debtor, nor art thou able to make any pretence that it is not yet due, nor is there any room of an excuse for thee that it is not demanded, God makes present demand▪ he gives thee no time to put it off. Had God left it as a duty indifferent to be at any time done, provided it were done; had God said, See thou re∣member me sometime or other, it had been but wisdome for thee to do it to day, that knowest not whether thou shalt have a morrow to do it in; but God it ow, it is disobedience (purpose as thou wilt for the now. It is ours to do as what, so when God requires, put off when God calls, is a great degree of disobedience shuldt thou afterwards attend it. The great ones of the World, thy bgger Creatures, man, will not brook it to have their Commands trifled, their Subjects and Servants dare not do it, what they Command, and when they Command must be attended: when the King commands Haman, as you may reade in the story, (Esth. 6.) take the Apparel, and the horse, as thou hast said, and do even to Mordecai the Jew, though it were a matter went as much against the hair as might be, he presently attends it, as you may there see; and is it for thee lightly to put it off, when God calls, Remember now thy Creator. O young men, I beseech you look upon it as a dreadful, provoking, dangerous thing, to slght and put off the Commands of God when he calls for present obe∣dience. Do not onely look upon it as a dreadful thing altogether to put off the Commands of God, but to do it at all; and O now comply with the now Call of God. O that it might be with you, as the Psalmist speaks of himself, Psal. 27.8. When thou saidst, Seek ye my face: my heart said unto thee, Thy face Lord will I seek. Make God such returns, when God saith, Remember now thy Creator, let thy heart eccho unto the Command, and say unto him, My Creator Lord will I remember. I made haste and delayed not (saith David, Psal. 119.60.) to keep thy Commandments: so the Call, the Command of God being upon thee, make haste and de∣lay not to attend it. 3. And lastly, consider, as thou owest thy Creator this present debt of Remembrance, and he calleth for, and makes demand of it now, so now is the fittest time for payment, thou art now in the best capacity to do it, now in the dayes of thy youth, while the evill dayes come not, before those times of less advantage, of greater disadvantage overtake thee, no time to this pre∣sent time, no age to the dayes of youth, thou hast now such a price in hand, as thou wilt never enioy more; it is the argument which David by his messengers improves with Nabal (1 Sam. 25.8) We come in a good day give I pray thee, &c. God is come unto thee in a good day, while he calls upon thee now in the dayes of thy youth, while the evil dayes come not, to re∣member him. O think man, will there ever be a fairer opportunity then now is, or wilt thou ever be in better capacity then thou now art, thine eyes may weep over this when lost, but will they ever see such another season as these dayes of youth are now affording thee? will thy capacity, ability be greater or better then now it is? or will thy worke be easier then now it is? or will thy hindrances be fewer, thy helpes and advan∣tages more, then now they are? if not, why shouldst thou put it off, why shouldest thou not make use of this present time? Sure thou judgest it requisite, indispensibly requisite, to remember, turn to God, seek him, serve him, and that in good earnest, thou canst not but, know it is what must be done, or thou art for ever undone; And why may not what must be done be as well done, yea better done now then put off longer. O think seriously of it, if thou ever meanest to remember God, now is the time, now in the dayes of thy youth is the fittest, fairest opportunity. And because this is an argument of weight, and such as may beake off all de∣layes, were it but well thought of, let me request thee a little more particularly to consider, 1. This is the best, the fittest time, because now the work will be most eizable and facile; the sooner thou settest upon the work to remember and turn unto God, the easier it will be, and the longer thou art putting off, the more difficulties and disadvantages will attend thee in it, and if this be so in a work of that necessity and importance as this is, certainly it concerns thee to look about thee presently. But this is so; for, (1.) Thy delaying, deferring, putting off, doth dispose thee more and more still to delay, defer, put off: the longer thou art putting off, the stronger will thy disposition be to be putting off still; the old Saying is full true here, Qui non vult hodie cras minus aptus erit, He that will not to day, shall be less fit to morrow; he that puts off now, will be more prone to put off hereafter; he that defers for the present, will do it much more for the future. Let me ask thee, (and I beseech thee seri∣ously consider of it) Dost thou finde thy self more disposed to take the present time that now is, by all thy past puttings off? nay, dost thou not finde that the more thou delayest and puttest off, the more thou mayest, and that thou art so much the readier to do it still, by how much the longer thou hast done it already? and if this be the effect of former put offs as to the present, thou mayest easily gather what will be the fruit of present put offs as to the future. O believe it, every dayes procrastina∣ting, every weeks, and moneths, and years proroguing and putting off, sets thee further off upon this account. Alas man, thou goest on from day to day, from one time to another, feeding thy self with future hopes, promises, purposes and intendments, while every day a greater indispo∣sition, dilatory dangerous death threatning temper is growing upon thee. And (2.) Consider, as thy indisposition, disaffection is strengthned by thy delaying, so every day the letts and hindrances, and blocks and diffi∣culties in thy way are heightned. Dost thou not think thou wouldest finde enough to do of it now to turn over a new leaf, forget thy vanities, forsake thy sins, shake off thy loose Companions, and set thy self to a se∣rious remembring, converting and turning to the Lord, and will not custome in sin th longer thou goest on in it, render thy return the more difficult, Jer. 13 23. Heb. 3.7, 8, 13. Alas, the work is difficult, the hindrances many, thy heart so averse and indisposed, that thou knowest not how to perswade and overcome thy self to set upon it presently, and yet art thou bold to delay it, presumptuously promising thy self the do∣ing of it, when thy indisposition will be more, and the difficulties greater then now they are. Thou mayest flatter thy self while thou art putting off now, and putting off then, with the hopes of a future repentance and conversion, but certainly Satan who is labouring thy ruine, upon a more probable ground promiseth himself his prey, while putting off to deliver thy self, thou art every day more entangled in his snares, and the way of thy repentance blocked up, and rendred more difficult and unlikely every day then other. Do but seriously think of this, and sure thou wilt see little reason to be delaying and putting off any longer; thou wilt see great reason to set thy self to a present remembring thy Creator, to a now converting and turning unto God. Did thy delay advantage thee, it were somewhat; did it facilitate thy work, did it wear out the hindrances it were somewhat, nay did it not disadvantage thee it were more tolera∣ble; but when such is the evident and apparent disadvantage of delay, O that ever thou shouldst be guilty of this manifest folly, yea madness, as to put it off full. And (3) Consider, that s by delaying and putting off to remember thy Creator, thou art increasing thy own indisposition, and the letts and difficulties in thy way are daily heightned; so also (which is as considerable as any thing) thou art set further and further off the efficacy of helps and means hereunto conducing: thy continuing to re∣fuse, resist, put off, hath a probable and woful tendency to take off the edge of any Convictions, Admonitions, Perswasions, and make them of no force with thee. What is the reason of (which we see in sad experi∣ence to be so) the little efficacy the Ministry of the Word hath upon the hearts of men that have en long under it, nay the less efficacy then for∣merly. Time was, it may be, that an awakening Sermon would have more moved them then now it will, is it not hence, that they have so long put off the Calls of God, that they are now become powerless. I have read of a Roman Senator, with whom poison had lost its force, having by degrees long habituated himself to it, when he would have poisoned himself for the of a more shameful death, he could not do it, it would not work with him: the Word of God is said to be powerful, and mighty in operation, but many a man delayes and dalies with it so long, till it become to him dead, powerless, and inoperative. O! were this thought of, how rarely are such wrought upon to remember God in their Age, who have been called upon (as thou now art) to Re∣member their Creator in the dayes of their youth; it is rarely, very rarely found, but men born and brought up under Means, are savingly wrought upon, converted and turned to God if ever, before they pass the flwer of their Age, and men brought under Means not long after they first enjoy them. The Word of God is wont early (if at all) to take indeed hold upon the Spirits of such as are born and brought up under it, and it is ordinarily made quickly (if ever) an indeed convincing, converting, saving Word to them that are brought under it: for God effctually to convert, and call home to himself in elder years, such as have not en∣joyed the Means in their younger time, is more common▪ but to gow aged under Means, and then to be wrought upon, is a sight seldome seen. Look into the Scripture and see, i thou canst fide one Example of such a thing; look into thy own Experience and think, how many hast thou known savingly wrought upon in their old Age, in their declen∣sions, that lived constantly under the Means of grace in their younger time. Many the sad and dreadful Examples of men grown Sermon∣proof, sensless, past feeling, upon whom the Word hath no power (unless to blinde and harden them further) that being often reproved, perswaded, called upon, have stood out, put off, are before thee in the Bible upon record, and in present sad Experience; there are many, very many that having turned a deaf ear to the Calls of God to Remember their Creator in the dayes of their youth, are strangely infatuated, besotted, hardened, rendred sensless and obdurate in their Age; but there are few, very few, very very few, if any, that neglecting the Calls of God to remember him in their youth, have attended it in their old Age. Man, believe this, that as thou hast little, very little cause to hope that the Calls of God re∣sisted, refused in thy youth, will be savingly effctual in thy Age; so thou hast much, very much cause to fear, that the Word that now avails not with thee to bring thee to a serious remembring of God, will be judi∣cialy sealing of thee up under blindness of minde and hardness of heart, for refusing and putting off his Call: thus it befell the Jews in like case, Isa. 6.9, 10. But I hasten. 2. Consider, now in the dayes of thy youth is the best, the most oppor∣tune time to Remember thy Creator (not onely for the facility of the work, as hath been said, but) because thou shalt be sure to finde God facile in accepting and remembring thee, now remembring and turning to him, s God hath sadly and severely threatned such as put off his Call, put off when he calls, to remember and turn unto him, the slipping of their eason, that they shall after finde the door of acceptance shut against them, Zech. 7.13. and often elswhere; so God hath graciously promised and laid forth his readiness to shew mercy unto such as remember and seek him betimes▪ in Prov. 8.17. and other places, you may see the pro∣mise of finding made over to early seeking; and to this purpose is that of the Prophet, Isa. 55.6. Seek ye the Lord while he may be found▪ there is a season, there is a while, when God may be found, but put off a while, miss this season, and the case may be altered. You may see God at once and together (Prov. 1.23, and following verses) promising as to the pre∣sent, and threatning as to the future; I intreat thee to take notice of it, God calls thee, Remember now thy Creator, &c. and as to the present attendance of his Call, thou hast many gracious Promises; but as to the future, if thou wilt adventure to delay, dally, and put it off, the sad threatnings of a too late, look wishly upon thee. Well may I say of thy now remembring God, now i the dayes of thy youth, as the Apostle, 2 Cor. 6.2. Behold, now is the accepted time, now is the day of salvation. O now man is a time of acceptance, a salvation day; O now, now remember and turn unto the Lord▪ without any more delay or loger putting of; set thy self seriusly to seek and acknowledge him: O be not guilty of that great imprudence, to put off and trifle away a sure season of graci∣ous acceptance, and by thy so doing run thy self upon the woful hazard of savng the oor of Grace and Mercy shut and bolted against thee, by its standing wide open invites thy entrance, but lay hold upon the now season as the acceptable time, the day of salvation. 3. Consider, now in the dayes of thy youth is the best, the fittest time to remember thy Creator, because this is acceptable to him, worthy of him, (as I may so speak) but to put him off to elder years, to old age, is to offer him great indignity, and cannot but be exceeding provoking, he is worthy of the first and best to whom thou owest thy all, and to devote and dedicate to him the morning of thy time, the flower and strength of thy age, this is worthy of him; this God takes well, takes kindly, you may see how af∣fectionately, how pathetically God bespeaks Israel upon this account, Jer. 2.2 Go and cry in the ears of Jerusalem, saying. Thus saith the Lord, I remem∣ber the kindness of thy youth, he takes this so well, he accepts this so kindly, that he will after pass by many backsldings and infirmities, as you may see by what follows in the beginning of the next Chapter: God will not easily cast off such as early cleave unto him Honour the Lord with thy sub∣stance, (as it is Prov. 3.9) and with the first fruits of all thine ncrease▪ 'tis applicable to what we are, as well as what we have to our selves▪ ou abilities of body and minde, as well as our outward estates, and by it we see that God challengeth our whole, but he layes a peculiar claim as i were to our first and st, as to the first-fruits of old. To put him off th with the worst and lst, the dregs of thy time, the decayes of thy strength, what i it? to think to put him off thus, how unworthy, how provoking it? shall the flesh, and world, and Devil be first minded, regarded, served, shall these go away with the first and best of thy time, strength, abilities, which is Gods due, and will it be enough to put him off at last with the dregs and leavings of all; dost thou thus require the Lord? O think what contempt this reflects upon God, what indignity is hereby done him, how unworthily, how unreasonably thou art dealing with him and how provoking it must needs be to him; think of the argument in the Text, Remember now thy Creator in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, when thou shalt say, I have pleasure in them▪ Thou art now in thy prime, in thy strength, in thy flower▪ thy spirit is lively, thy memory fresh, all thy abilities strong and vigorous, but this will not always last; the impotent, unpleasant, listless times of old age are hastning upo hee. Now therefore Remember him, do not put him off till then; Alas , to delay now he calls upon thee, now in the dayes of thy youth to remember him, with purposes and intendments of doing it here∣after, what is it, but implicitly to say the first and best is too good for God; when thou hast laid out the prime and choice of thy time and abilities else∣where, thou art purposing and intending to reserve for and bestow the re∣fuse, the leavings upon him; when the world and flesh have drunk up the wine of thy strength and time (as I may so speak) then God shall have the lees: Oh man, is not this the very reason why the call of God to re∣member him so little prevails with thee, but that thou art putting off and delaying of it▪ is it not this, because thou hast other lovers to take up thy present thoughts▪ hence men hope they may mind their pleasures in their youth, and then hope they may mind the world in their middle age. In elder years they hope, they purpose and intend to remember their Creator, nor would they intend him this allowance neither, but that they know the dayes of their youth will not alwayes last, and that the dayes of old age and death must and will overtake them; God is made a meer reserve, they will minde the world, their pleasures while they may, and minde God at last because they needs must, upon the account of a meer self-necessity. Is it not very thus with thee man, and dost thou think this will do? is it reasonable, is it right, is it equall, thy self being Judge, that the first fruits, nay the whole harvest it may be, the flower of thy youth, and the strength of age, shall be other where bestowed, and God put off with the eanings, is this right, is it equall, is it worthy thy Maker mn, that the flesh▪ and world, and devil, should skim the Cream and drink the top▪ be first and best served, and the God that made thee, maintains thee, and must save thee or thou perishest everlastingly, be served with the last and worst? Look into Mal. 1.14. the deceiver, which hath i his ock a mae▪ and voweth and sacrificeth to the Lord a corrupt thing; for I am a great King, saith the Lord of hosts, and my name is dreaful among the heathen. Dwell a litle upon that sad text; doth it not suit thy case? thou mayest (and probably wilt) put a cheat upon thy own poor immortal soul, but will God be mocked? let me tell thee, that not unseldome the dregs of Gods anger come to their portion, that are presuming to put him off with the dregs of their Age; take heed man, lest it prove thy case; thou mayest (Esau-like) finde no place for repentance (not really in thy self, nor yet with God) though thou seek it carefully with tears; thou mayest mourn at the last, when thy flesh and thy body are consumed, and say, How have I hated instruction? thou mayest sorrowfully remember in thy shri∣vell'd Age, when thou hast run thy course, and worn out thy time and strength in the service of sin, and art now dropping into another world, and ndressing to the fire, the seasonable instructions thou sometime hadst; thou mayest owl upon thy bed at last, when the sorrows of death compass thee about, and the pains of hell get hold upon thee; thou mayest then profess to repent and turn to God, when thou canst enjoy the world, serve the flesh no longer, but will God call such hypocritical sorrow, meerly to save thy own skin, such a seeming conversion, Real Repentance? mayest thou not expect that God will make thee the same answer, which it is said he did to a wretched old man, who now being ready to die, would needs repent and turn to God, Vbi consumpsisi farinam ibi consume fur∣furem, Where thou hast spent thy flower there go spend thy bran? may∣est thou not justly dread that God will none of thy dregs? Thou art now running out thy life in a wretched forgetfulness of God, and thinkest to cure all by a taking on to repent, and crying God mercy at but hast thou not cause to fear that when at last ca, in old Age, upon a Death-bed, when going out of the world, thou art crying him Mercy, that God will send thee in the day of distress to the gods whom thou hast served to save thee? that he will say to thee, Ny, now even make an end as thou hast begun, make thy best of that thou hast esteemed better and remembred more then we, I will none of thy leavings; the world and thy lusts have had thy first fruits, thy main avest, let them take thy gleanings too. O take heed man, lest it come to this; but now, O now, in the time of acceptance make haste to turn unto him. 4. And lastly, Consider, now in the dayes of thy youth is the best▪ the choicest, and most advantagious season to remember thy Creator, because hereby thou shalt best provide (most abundantly, most surely) for thy own good and comfort, as is notoriously evident. But to instance briefly in three things. 1. Hereby much sin, and consequently much sorrow, many tears and temptations, many a sad thought will be prevented: thou canst not but know (if thou knowest any thing) that every day thou art deferring and putting off to remember God, every day thou art going on to forget, neglect, disacknowledge him, thou art making work for Repentance, thou art hereby laying up sorrow for thy self, if God shall hereafter give thee Repentance; or if not, treasuring up wrath against the day of wrath, and the revelation of Gods righteous judgement: Thy present neglect most obviously runs thee upon this dilemma, either many sorrows, sad throws of heart, if God peradventure will give thee Repentance here, or eter∣nal sorrow in the place of sorrow, where there is nothing but weeping, and wailing, and gnashing of teeth hereafter, and who would wittingly make a rod for his own back? who would willingly persevere in a course of laying up sorrow for himself? who would do knowingly, continue to do that, that he must sorrowfully undo, or suffer eternally for? who would thus wilfully make work for Repentance? Believe it man, if ever God give thee sound Repentance, Repentance unto life, thou wilt finde sin evil and bitter enough, thou needest not aggravate it▪ when thou indeed comest to make work for Repentance, thou wilt then know what it is to have made so much work of Repentance, when God shall set thy sins, thy neglects of him, a course of forgetting, slighting, contemning him, that thou hast long run on in, in order before thee, though it be in order to thy Humiliation, Repentance, Conversion, it may make thee wish again and again thou hadst never stood out so long, and stored up so much sor∣row for thy own soul. Let me here intimate to you a little more particular¦ly two or hree things, I will but intimate them, though well worthy your serious consideration. (1.) As we have been saying, Be sure the more thou multipliest to sin, the longer thou art going on in a course of for∣getting God, the more thou art multiplying thy own sorrows if God vouchsafe thee Repentance. (2.) Late Conversions are like Births in those that are ancient, not without much difficulty, a hard travail, many throw, difficult deliverance▪ God saveth some, though more seldomly, that have longer put him off, but it is then so as by fire, as the Apostle speaks, 1 Cor. 3.15. or as it is Jude ver. 22.23. And of some have com∣passin, making a difference, and others with fear, puling them out of the fire: so God acts, such a difference he makes, in seasoning some with his grace in their young and tender years, and more easily workng them to himself, whilest others that run on are saved with fear, and pulled as brands out of the fire; many fears, heart-misgiving, despairing thoughts such are ordinarily attended with, God commonly makes those that long put off, a Magar-missabib if ever he shew them mercy: such are more seldome humbled, converted, saved, and when they are, it is not without much ado. (3) The sins of youth, which such have deeply run into, and long run on in, (though God do at last recover them by a sound and soaking Repentance, and save them through much fear and terrour) remain many times a Corrosive gnawing upon their Spirits all their dayes, the sting of such and such a sweet sin that they have been deeply in, sticks with them to a dying day; it is made the hypocrites portion, to have his bones full of the sins of his youth, Job 20.11. but it is many times the lot of such whom God hath brought home to himself by a sound Repentan, to be made to possess the iniquities of their youth, as is evident from Jobs complaint, Job 13.26. and Davids prayer, Psal. 25 7. Upon this account, by remembring and turning to God now, thou mayest haply prevent such sins, which should God give thee here∣after Repentance, may stick with thee to a dying day, and bring down (as Jacob speaks) thy gray hairs with sorrow to the grave. See then this ad∣vantage in a present early turning unto God, it wil prevent many sor∣rows, a great deal of sad work. O therefore take the Wise-mans coun∣sel in the last Verse of the foregoing Chapter, Therefore remove sorrow from thy heart, and put away evil from thy flesh, do not put it upon thy self, but take the course, the onely wise way to remedy and prevent it, which he prescribes in the Text, Remember now thy Creator in the dayes of thy youth. 2. As hereby much sin and sorrow will be prevented, so hereby thou shalt abundantly provide for thy own good, comfort, benefit in after-time: if God take thee sooner hence, it will be well thou art ready; if not, thou wilt abundantly reap in thy Age the benefit and advantage, the good and comfort of thy early remembring and turning to God. Yoth or Spring (as one saith) is the Seed-time of grace and godliness: if in the Spring no Seed be sown, or none but Cockle or Darnel, or such Weeds, what hope of Harvest, or what a Harvest may be expected? Forgetful∣ness of God in time of youth, causeth old Age to perish, to be good for nothing; so some carry the sense of that▪ Job 30.2. ▪ was perished, i. e. their old Age was good for nothing; but an early Seeds-time is a good presage of, and preparatory to a plentiful Harvest of grace, joy, and comfort in after-times. Consider more particularly a few things here▪ but to touch them. (1.) To remember and turn o God, to be good, take a right course betimes, is the way to be good, to be setled and established in the way of God and godliness in Age; the sooner thou art seasoned with right principles, pious principles in youth, the more deeply and indelibly will they be into thee n Age, Prov. 22.6▪ Train up a childe in the way he should go, and when he is old he will not depart from it. The Proverb is, A young and an old Devil: but the Spirit of God knows better, and tells us▪ A Sain in youth, and an established Saint in Age; that which is sucked in youth, and a person is then seasoned with, becomes well rooted and setled in him in Age. As it is a dreadfull thing to grow▪ Aged in sin, because such are hardly removed: so is it a happy thing to grow Aged in Grace and Godlinesse, because such are most firmly esta∣blished: but the onely way to this, is to begin betimes. (2.) In remember, turn to God betimes, to begin to be indeed good early, is the ready way to be good indeed, to be eminently good; a forward Spring and Seeds-time, is here the forerunner of a plentifull Harvest; as he that begins betimes, and long continues to drive a gainfull trade, is long in taking in and treasuring up▪ must needs be well stored and furnished, so it is wih the early Christian in his age, he is rich in grace, in spiritual experiences, &c. Those ordinarily are most fat and flourishing, and bring forth most fruit in their age, that begin betimes. Oh think, how rich in knowledge, practicall saving knowledge, how strong in faith, how inimately acquainted with God, how humble, holy and heavenly minded, how abounding in every grace, and rich in all manner of good works, mightest thou be, wouldst thou be perswaded now in the dayes of thy youth to remember thy Creator. O be indeed good, godly now, this is the way to be good indeed, eminently good and godly. (3.) The last advantage that I shall name as to this, that thou shalt have by an early unto God, is this, It will greaten thy reward in heaven; none shll serve God for nought, begin quickly, and hold on carefully and cheerl∣ly, thou lose nothing by it, 1 Cor. 15.58. indeed the reward of work, it is of grace, but yet it is according to work, 2 Cor. 9.6. bgin ever so soon, and follow it ever so diligently, and continue ever so shalt then receive a full reward for every moments service. . And lastly, Hereby thy own good and comfort shall be as abundantly, so most certainly provided for. and then wilt be sure to do it, but neglect it nw, and thou art not certain of a future time to attend it. Were there nothing in all that hath been al¦ready said, yet one would think there were enough in this one Consi∣deration, were it seriously thought upon, to put an issue to all thought of delaying, and puting off, and put thee upon a now present remem∣bring God, without more ado, or whiling it off any longer. Childhood and Youth are vanity, it is the Argument in the last words of the former Chapter, by which the Exhortation in the Text to a timely remembrng God, is as it were ushered in; and were it laid to heart, sure it would make thee lay by all delayes. Thy flourishing Youth, man, (O think of it) is fickle, flitting, frail, subject to Death as well as old Age, Jam. 4.14. For what is your life? it is even a vapour: Man's life in general is so, the young man's life is even a vapour as well as the old man's, as we see in continual experience. Death's Motto is Nulli Cado, I give place to, I spare none. We are like Venice glasses; not those that are first made are first broke, but those that are first knockt Death is often sud∣den and unexpected in its approaches; the evil day is very nigh some∣times, when men are putting it furthest off: The fool in the Gospel-Parable lessons us, how prone we are to cast up our Accounts for many years, when it may be we have not one night to live. The notion of Death is too apt to look to all men, especially to young men, like Ezekiel's Vi∣sion, Chap. 42.27. The Vision that he seeth is for many dayes, and he prophecieth of times that are afar off. Young men look it may be on the gray-headed as well on their way to the Grave, and haply think it is time for old men to think of dying, but from themselves they put it at a great distance; but most true it is, that Senibus Mrs in januis adolescentibus in insidiis, Death is oftentimes as near the young mans back as it is the old mans face, even while he saith of Death, (as the un∣faithful Servant in the Gospel of his Lord) He delayeth his coming, it cometh in a day when he looketh not for it, and in an hour when he is not aware of, and calleth him off, and sendeth him (unprepared as he is) to the Land of Darkness, whence there is no redemption. O think man, hath not death surprized many a poor unprovided sinner, that put the evil day far off as confidently, and upon as good grounds as thy self? Hath not Death prevented many a careless in consideae Loyterer, who looked as little for his coming as thou doest, and whose purposes for the future were as hopeful as thine now are? Hast thou not folowed my a one to the Grave, that had as probable Arguments for a longer life as any thou canst have? Continual experience tells thee, it is not thy Youth, or Health and Strength, that can save thee, or so much as a little while Reprieve the Arrest of Death; how dost thou dare then to put off one day, when thou knowest not but it may be thy putting by for ever? Do but suppose (a dreadful yet probable supposition) while thou art putting off and delaying a little, and yet a little longer, Death should step in and prevent thee: O me-thinks this Argument▪ if nothing else will, should effectually deterre thee from loytering, and throughly awaken thee to a now remembring thy Creator. I have said what I shall say upon this Text, beseeching you that it may be thought upon, and beseeching God to give his blessing: But I have another Subject, that I must crave a few minutes time, and a grain or two of patience more to say something of; and that is the Young man lately deceased, at whose Request, and as whose Bequest, you have had this Sermon; and it is not the Commendation of the ea that is the thing in∣tended, he needs it not, but the Instruction of the living. As his Death in the time and manner of it was a real Sermon upon the Text, of which we have been speaking, so (in other respect) was his Life also in some good degree: and I have two sayings (to young men especially upon this Subject) 1. In some things observable in him as to his Life, he was a Patern for your Imitation. 2. In some things observable about him as to his Death, he was an Example for your Admonition. First, In some things observable in him as to Life, he was a Patern for your Imitation: but to intimate some few things of special remark. 1. He was a young man of an innocent Conversation, of a civil, sober Behaviour; he was not of a debauched dissolute life, nor did he run with others to that excess of riot which (with sad hearts) we see many young men do; his Conversation was not spotted with such marks of deboist∣ness, as are too visible upon too many of his Age. Now though Civility, Sobriety, Morality, are not Grace, yet they are Jewels of price, that have an amiableness and loveliness both in the eyes of God and good men: it is said of the young man in the Gospel story (in Mark 10.21.) that when Christ had heard from him what he had done, how he had lived, that he was a civil, sober, moral man (though evident it is by the story that he was a stranger to the power of godliness) that Jeus beholding him, loved him. Not but that I am perswaded better things of the young of whom we are speaking, and things that have accompanied salva∣tion, though I us speak: but to shew you, that a meer Civil, Sober, Moral man is otherwise by God looked upon, then others are that are Scandalous and Profane: Christ hath a commn even to the better sort of ungodly men, more then to the worst; a civil sober, outwardly conformble life, hath its account with God: not that I would have you rest here, I hope his Example led you hgher. 2. He was a young man of a serious Spirit, he had some real weight with him, and worth in him. It is said of him by those of the Family where he formerly sojourned amongst us for some time, and now lately died and took his leave of this world, Tha they never heard a vain mis∣becoming word come out of his mouth; and his Conversation was accord∣ing▪ he was not vainly given, nor spent his time in Drinking, Gaming, Company-keeping, as many do, but wa much in Reading, and took de∣light, when his other business afforded him any leisure, to be amongst his Books and Papers; and very ready he was upon occasion for the help of others upon such accounts. Alas, a young man of a serious Spirit, that is of some weight and worth, that is something besides meer froth and vanity, that mindes something worthy a man, is too rare a sight amongst us. Oh the exceeding vanity of the younger sort! (and too many of the elder too) Alas, what a meer Bubble of Vanity, wrapped up in a bundle of fine Clothes, is many a young Man, many a Maid? their clothing may be costly, but their hearts, their mindes (as the Wise-man speaks, Prov. 10.20) are little worth. O how empty are they of all that is of worth, that good is, but running over with meer vanity, and superfluity of naughtiness, as the Apostle speaks, Jam. 1.21. Mens mindes and mouthes run over with very froth and vanity, scarce a serious thought in the one, or a sober savoury word in the other; not a Bible or a good Book in hand the week long it may be: you had a better Example in him then this comes to. 3. This young man (as is credibly testified of him) was a dutifull Childe to his Parents; he was inured to bear the yoke from his youth: he could almost say, as the Son in the Parable to his Father, Luke 15.29. transgressed I at any time thy commandment. Never but once (as himself was saying to an intimate Friend of his not long before his deat) was he unseasonably absent from his Fathers Family in all his life. Young men, I am afraid it is not once, nor twice, nor thrice, nor ten times, that will excuse some of you. 'Tis the complaint of Parents, of Masters, (and a sad complaint it i) that they cannot keep their Children, their Servants in, but that they will be out at all hours, and if you observ t, the bottom▪ Argument is, Others do so, and they must and will. O that you would be perswaded to follow his better Example. 4. To adde no more: He was a young man that seemed to savour of, and affct the best things. What is said of young Abiah, 1 King. 14.13. appeared very hopeful concerning hm, that in him there was found some good thing toward the Lord God of Israel. I do not doubt but that it may be truly said of him, That he had more Sermons by him of his own hand-writing, not onely then the mot of the young men in Fair∣field, but then most of his Age have. His writing Sermons at Meeting was commendable and mutable, as also the after-improvement that he made of them; his Notes were not laid by as useless, or served to put under Pies, but they were overlook'd and repeated by himself, and to others as occasion offered. The Sermons that he took here the last Win∣ter (as I am informed) have been since called over in his Fathers Family. That he was ready and forward upon such accounts, is the account that such give of him that best knew him; and as to this, there is one thing more that would not be omitted, That when he came now lately out of the Bay, a little before his last Sickness, that being at Sea upon the Sab∣bath, and seeing the Morning well spent, and nothing going forward of a Sabbath dayes work, he began to minde them (though the youngest of the Company) of the Day, and Duty thereunto belonging, desiring they might go to Prayer, and he would repeat a Sermon to them, which ac∣cordingly he did both Forenoon and Afternoon. Young men, let I be∣seech you his Example upon these accounts Provoke your mitation. Secondly, As in these things observable in him as to his Life, he was a Patern for your Imitation; so in some things observable about him as to his Death, he was an Example for your Admontion. Very briefly but to touch upon two or three things, lest I utterly tire you. 1. The Time of his Death, being in the flower of his Age, little more then Eighteen, is for your Admonition, to Remember now your Creator in the dayes of your youth, who are now in your blossme▪ he was not ar∣rived at the strength of his Age, he was but newly come as it were o years of discretion; Art thou past a Childe? dost thou begin to under∣stand thy self? it is dangerous for thee to put off God, the remembring thy Creator not for a longer, but for any time: Art thou Fifteen, Sixten, Eighteen years old? it is too great an adventure to put it off till thou art Twenty, or One and twenty. Thou art young, and strong, and lusty, and thinkest thou mayest more boldly adventure, measuring thy Life by th ge and Constitution; but are these certain Evidences as to adven∣ture thy Soul upon? are these such infallible Probabilities as to run the hazard of thy hopes for Heaven upon? The Example that is before thee in this young man (whom Death scarce suffered to be a man may convince thee of the contrary. O who would not be alwayes ready, when his Summons are so exceeding uncertain. 2. The Manner of his Sickness is Admonitory also, and may lesson you this, That it is good doing your great Work before the evil dayes of Sick∣ness come. Alas, there is little time, room, opportunity or abiity then, A pained Body, a distempered Brain, a disturbed Spirit, disability of Speech, necessary Rest, and these and those Attendances, incapacitate, di∣vert, take up the time, and leave men commonly but a sorry opportu¦nity of doing any thing to purpose for their Souls. I was with him di∣vers times in his Sickness, yet had opportunity but once to say any thing to purpose to him; one whle slmbeing, another while distempered in his Head, or busily taken up by his bodily necessities and attendances. O man▪ Death may snatch thee away suddenly, it doth not give every one a week or ten dayes warning, but if not, a leisurely Sickness may afford thee little leisure for thy Soul. 3. How it was with him in his Sickness too, how his Spirit wrought, may admonish you to make thorow work of your great Work. It was dffi∣cult to him to speak from an obstruction in his Throat, and somewhat difficult to understand him when he did speak, and so the less can be said, but so much substance might be gathered from him, That he looked upon himself an undone man without an interest in Jesus Christ; yet he was not without some hope that he was at peace with God in him, yet not without fears, bemoaning himself in respect of his hardness of heart and blindness of minde, and that he had been no more throughly wrought upon by the Means that he had formerly enjoyed. O Sirs, Dying times are rying times; to die causlesly confidently I am afraid is too common, but to die groundedly comfortably is a great work. O do, do throughly what thou hast to do, man, when Death comes thou wilt not finde it is too well done.
N00129.p4	Useful instructions for a professing people in times of great security and degeneracy: delivered in several sermons on solemn occasions: / by Mr. Samuel Willard Pastor of the Church of Christ at Groton. ; [Eight lines of Scripture texts]	[ "Willard, Samuel, 1640-1707.", "Oakes, Urian, 1631-1681.", "Shepard, Thomas, 1635-1677." ]	1673.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Repentance.", "Sermons -- Collections." ]	IN the beginning of this Chapter, the Lord sends by his Pro∣phet, to call Judah and Jerusalem to true Repentance, en∣courageing them it by a promise of establishment of their peace and mercies, in case they would so do, ver. 1, 2, 3, & 5, 6, 7, &c. That this counell of his may take effect upon them, he en∣deavours to reclaim them from their vain confidence in their external worship, and enjoyment of the Temple and Ordinances, ver. 4. After which he enlargeth himselfe by a Declaration, of their hypocriticall dealings, and false trust in the Temple, as if it were a sure safeguard to them from punishment, notwithstanding all their wicked abominati∣ons, ver. 8, 9, 10. which vanity, he declares to be a changing of a place of holy worship, into a den of robbers, ver. 11. and then gives them to un∣derstand that he takes notice of it: And in the Text further calls them off from their vain confidence by sending them to Shiloh, to take notice of his dealing with them for thir sins. From the context, diverse Truths are Observable. Doct. 1. When God is never so much provoked with a people, He yet tenders them termes of peace, before he cutts them off. In the three last verses of the former Chapter, he shews what they were; a rebel∣lious and counselless people, on whom he had laid out much cost, to whom he had sent many messengers, who had spent their breath and lives to no purpose, and yet here again he sends an invitation to repen∣tance, with a conditional promise of good; before he denounceth hi last sentence against them. The like we shall find. Chap 4. 1. and 3. 1. and 18. 11. &c. Reason 1. From the great desire which God hath that sinners should that he may verifie that truth. Ezek. 18. 11. That sinners may know where the true and proper cause of their destruction lies, that it is in themselves, and not in him; they shall not have the blame to lay upon God in the least, and therefore he proffers pardon and mercy, holds out the flag of peace before them, that if in the time of truce they will come in, they may, and welcome. Reas. 2. From the Attributes of mercy and long-suffering, which discover themselves in withholding the stroak of vengeance, and hold∣ing his hand back. Ier. 3. 12. 2 Pet. 3. 9. God will have a time for all his Attributes to appear, now is the day of mercy, and now God will let sinners have large trusts of it, he warns, yea, follows on to warne and perswade with a people; that if it be possible escape Reas. 3. For the advancement of his glory by his patience, God aims at himself, his own glory in all his doings: now by this Clemency of his he will gaine honour, either to his mercy in their welfare, or his justice in their ruine; which every way God will be a gainer hereby: if they repent how will they magnifie his patience and so bearance: if they be obstinate and perish, how eminently will he clear his justice in their ruine? Use 1. This may convince us how unreasonable a thing it is to sin a∣gainst God: is God so unwilling to punish, so desirous to do us good, so ready to pardon us, who would sin against, and provoke such a God? bold, presumptuous, and horrible is that spirit of iniquity, that makes Gods patience and mercy his encouragement to sin; would we deal so , who would take encoucagement? to vex and anger one that is good and patient to us: that is the aggravation of their sin Psal. 43. their deliverances were the occasion of their presumption to . Use 2. What encouragement is there here to us after all our grievous sins to return to the Lord by Repentance, God is yet ready to receive us, and store his mercies unto us, and therefore let us be quickned up by this consideration. motive. 1. Consider the wonderful self denyal that there is in God, he needs us not, but could do well enough without us, being self-sufficient in him∣self, yea, hath Angels which attend upon him, and that he should ac∣cept of dust and ashes, much more unprofitable sinful creatures, and receive them into mercy; oh what a condescendency is this! 2. Consider, the wrong we do him will fall upon our selves in the end, we may fight against him, but they are arrows shot up against heaven, which will fall down upon our own heads Ier. 7. 19. we may think what we will, but the issue of such provocations, will be the impe∣tent sinners confusion; briers and thorns must not think to thrive again the devouring fire. 3. Consider, The benefits of Repentance will redound to our own good Jer. 7. 5, 6, 7. we shall tast the sweet of it; to escape from misery, to enjoy the benediction of God, and sweet fruits of peace, will be our advantage: let it then break our hearts to consider, that after all our sins, God hath yet wid'ned arms to receive us into: if a man find his ene∣mies, would he not destroy them. 1. Sam. 24. 19. yet hath God had ∣nifold opportunities and sufficient provocations, and hath not use of them. Doct. 2. True Repentance is the best and only way for the settle∣ment of true peace: this the Lord propounds to them as the way and means to settlement, that they may dwell in that place for ever: and to that end he call them up, not to a feigned, but a true repentance; if they had a desire to prosper. Ier 4. 1. if you will return, return to me. i. e. be sure to repent aright, do not turn from one sin to another, do not wander from that mountain to this hill, change one Idol for ano∣ther; but go back again to your God: hence the Lord shews that to be the reason of the continuance of their sorrows. Isa. 58 2, 3, 4. and Zech 7. 5, 6. they had pretended services, fastings, &c. but they did it not to God, it was not in a right manner. Reas. 1. From the difference between true and feigned repentance, in the one there is a free and hearty renouncing of all sin: a sight of it, a sorrow for it, and a forsaking it; this the Lord himself hath constitu∣ted as the way to enjoy mercy. Prov. 28. 13. this hath a firme promise made to it. Isa. 1. 19, 20. when as feigned repentance it a mocking of God, as the Lord declares, and therefore denounceth that threatning against it Isa. 29. 13. 14. God will not be mocked by sinners; that Re∣pentance which God will only own and acknowledge, comes from a deep touch and sence of the bitterness of sin. Ier. 2. 19. Reas. 2. Because it is only true Repentance which sets us in the way of peace. 1. God only is the Author of true peace. Isa. 57. 17. if ever the creature be truly enstated in peace, God must speake it to the soule, all the world should declare amity with the creature, yet if do not set his seal to it, it is but a blank, and signifies nothing 2. Sin hath cut the creature off from the right and true foundation of , what peace, &c. 2. King. 9. 22. God will not, cannot, blessings and peace to impenitent and hypocritical sinners; he ould wound the great Attribute of his holiness, if he should so do. 3. It is only by true Repentance that we heartily renounce sin and under the condition of peace, Ier. 3. 12, 13. God sets forth tenders of peace before vile sinners, but there are Articles of composition, terms of agreement, which the Creature must needs consent to, if he desire good, or otherwise the treaty must break off, and be put to an end. Use 1. Here see the dangerous estate of an obstinate people, who re∣fuse to hearken to the counsels of God; if once iniquity increase to obstinacy, and renounce repentance the only way of pacification, the condition of such a people is become desperate, Ezek 14 13 as long as there remains any remorse upon the consciences of a people there may be some hope of them, because they are not without capacity of attending the way of peace, but if conscience be stupified, and the sense of sin obliterated, what hope can there be; and therefore as we would avoid utter ruine, have a care of adding obstinacy to all other sins, if we will yet repent there is hope, but if we are resolute our case i past hope. Use. 2. To direct us to a right way of settling our selves on such a firm way of peace as shall stand; let us forsake our sins and return unto God from whom we have turned away; though we have departed away from God into sin, yet let us not stand it out against him: Motive. Consider, Our league with Hell and Death will not do, Isai. 28. 18 we may go down to Egypt and ride upon Horses, but these shall not save us, Isa. 3 beginning, though we should adde to own the strength of all the Creation, and engage the whole world in our quarrel, yet we not think to be too hard for the Almighty, none ever tryed a fall with him but they were thrown. 2. So long as we persist in a way of sin God hath a quarrel against us, Isai: 57: ult: wherever God finds wickedness there he stands off from the sinner; we may make flourishes of great matters in forms of Reli∣gion, &c: but if sin be still covenanted with, and we maintain our rebel∣lion, the return will be, who required these things at your hands? 3. No peace like that whose foundation is laid in true repentance, for its a peace whose Basis is peace with God, and that gives peace with all things, ob 5: 19: and its an inviolable peace, a league which can ne∣ver be broken: Oh! labour we then after this peace, if we clap up a peace and God be not in it, be will disanul all that is done, but enter a covenant with him and the world shall never be able to overthrow it, Earth and Hell shall not prevail against it; let us then confess our sins to him, and cast our selves before him, and go with them, Hos Doct: 3 True repentance is alwayes attended with a through refor∣mation: If ye throughly amend your wayes, &c ver: 5. the Lord there declares what a manner of repentance it is that he looks for; not a ver∣bal, in a few empty Confessions, nor a formal, in a few dejected and cast down looks: like theirs in Isai: 58: beginning but here, and in the se∣quel he declares if they will have peace what it is he expects; the sum of which is, let all which hath been amiss be mended, turn over a new leaf, reform your hearts and wayes, your souls and lives, and that I will accept of. Reas. 1 Because such is the vile and loathsome nature of sin, that can't be indeed seen in its own colours, but it must needs be odious and abo∣minable in our eyes: It hath so much of contrariety in it, to the holiness of God, and so much vileness, and filth, and abomination that none can see it but must needs hate it; when sin is truly seen, it then ap∣pears to be sinful, Rom: 7: 14: that is the very worst name that can be put upon it, viz: its own: men see sin many times in its effects, and that frights them, but it cannot make them hate their sin, but they think it good enough if it had not such consequences, but when the face of it is uncovered and the souls eyes opened, now he stands off, his affections are slain. Reas. 2. From the Inconsistency of hating sin in the heart, and closing with it in the life and practice: will we alwayes keep company, and hold intimate fellowship, and drive a constant trade and commerce with one, the sight of whom we loath, an unreformed life is a plain denial, and contradicting of all our verbal and professed repentance, Tit: 1: 16: If we live in sin it makes nothing to the credit of the world, much less to the all seeing eye of God to speak and profess against it. Reas: 3 From the nature of true repentance, which is a change from what we were to some other thing; a change of affections, a change of profession, and not only so, but also a change of objects, a turning from the creature to God, Jer: 4: 1: now this implies a through reformation, when the creature casts off all other things which it hath pursued, and seek to God alone. Use 1 This may call us to the Examination, whether ever we truly repented or no of those sins which we have so often confessed to God, viz: where is our reformation? Search throughly one and another of us, re∣member what we have confessed, and with what shews of sense and so∣row, as if those sins had indeed been a burthen to us, and we desired to be rid of them, but have they been amended, have we truly relinquisht them? if not, assure we our selves God looks at himself as mocked at all this while, and therefore if we be defective in this essential and sub∣stantial part of our repentance, never enquire or ask of God where∣fore his hand is stretched out still against us, after so many Prayers and supplications have been poured out before him on solemn dayes: The Reason is obvious and plain, and he that runs may read it: Use Hence therefore let this truth move upon us, to perswade us, and to reclaim us from words to works; from profession to practise, from confession to amendment: we have begun a good work in confessing, but it it go no further the work is spoiled; adde we therefore now to it, reformation, let us turn away from those sins we have drawn up so many protests against, and let us shew a practical hatred of what we have verbally renounced. Doct. 4 The bstou ward priviledges in the world, if once they come to be rusted in, are no better thn lyes; ver 4. trust not in lying words, the Temple, &c. i. e. they have as great and grand a delusion in them, and as surely deceive any that place their confidence upon them as any other deceit in the world whatsoever: they are no better shelter, nor will afford any greater security and safeguard to the soul then any other vain hiding place; and therefore, they that trust in them trust in false∣hood; a lye is that which is spoken to deceive the creature: thus when men speak of their priviledges, and rest on them, they deceive their own selves. Reas. 1. Because God givehi blessing with these priviledes but condi∣tionally, i. e. according to the creatures improvement of them; if they will make use of them aright they are a special benefit to them, otherwise not, 1 Chron: 28: 11: and therefore positively and absolutely to trust in these, and not to carry a respect to the condition which is annexed to them, it is to neglect and abuse Gods order of blessing, who together with priviledges, promiseth good to the faithful improver of them, but threatens wrath, and denounceth his judgements against the abu∣sers of it, and is therefore a great deceit. Reas. 2. Because the greater the blessing is, if not answerably impro∣ved, it brings the greater curse upon the Creature: Mat. 11. 2. that is Capernaum sin, abuse of Gospel priviledges, and therefore a special and extraordinary doom is past upon them; the greater the mercy is, the more sadly is God provoked by the abusing of it, and therefore who ever escape, it's like to fare ill wich such as those. Ans. 3. 2. Use 1. To reprove our carnal confidence in the enjoyment of the means of grace and priviledges of the Gospel: you that trust in your interests you have Sabbaths, Sacraments, liberty of nearest communion with God in his Ordinances, &c. and hereupon you are ready to think that God loves you, and will not bring a scourge upon you, but con∣clude your selves to be exempted from any danger of misery and deso∣lation; let me tell you; you trust in lying words, you leane upon such a prop as will certainly fail and deceive you in the latter end. Consider, Jer. 9. 25, 26. Use 2. To awaken us to be think our selves what use it is that we make of the means of grace which we have and enjoy, what good we get by the Ordinances: think it not enough that we have and enjoy them; you have the temple of the Lord among you, the Word preached from Sabbath to Sabbath, and the Sacraments administred; these are high priviledges, but all the benefit is in the use of them, if we have them only to look upon, and boast off, and not to improve for our conversi∣on to God, and help forward in his ways, they will become a snare to us in the end. Doct. 5. 'Tis the great sin of a professing people, in the times of Apo∣stacy, to cover their gross iniquity under the veil of priviledges and perfor∣mances. ver. 8, 9, 10. they thought if they did but come to Gods house, and perform a few Ceremonies there, offer sacrifices, &c. they might take the liberty to steal, murder, swear, and what not; thus we read of that bold and impudent woman, who had not her name for nothing. Prov. . 14, 15. Reas. 1. From their presumptuous trust in their priviledges, as though God were bound to preserve his Temple, he hath no other habitation in the world, and therefore he will never depart from hence, his glory is involved in our preservation, and will he laugh in our ruine: if he should destroy us, his name would be routed out of the earth, and therefore there is no danger that ever we should be cut off, or cast out; this was their presumption. Mich. 3. 11. the Lord is among us, no evil can betide us, and therefore they steal, judge for reward, wrong the innocent; there is no danger. Reas. 2. From the secret Atheism and hypocrisie that is in the heart of vain man, who thinks God takes no notice of their wickedness, but is deceived by their pretended services; men consider not that Gods all all seeing eye penetrates into all corners of the earth, and the secrets of the heart, and hence they think they may sin unseen. Ezek. 8. 12. Use To quicken us up to examine our selves, whither or no we are not going into Apostacy by this; aske every one his own heart, can we not lanch forth into any sin, do violence, steale &c. and yet go & stand before the Lord and say, we are delivered to do all these abominations: Sin and pray, and pray and sin again, with as much greediness as ever; come before God and make our confessions, tell him a large story of what sins we have been overtaken withall, and seem to beg his pre∣sence and help against it, as though we were willing and desirous to be rid of it, and yet go away, and strive no more against the temptati∣on, nor set our selves in opposition against the sin then we did before; but entertain the same with greediness, the very next time we meet an opportunity and provocation, be as vain, as passionate, &c as ever; and when all is done, then come and rense them over again in few tears and empty confessions: and so wipe our mouths, and say, what have I done; if the matter so with us, this is an evidence to us of the depth of hypocrisie in our hearts; well, let us look to our selves, we may thus please our selves into a vain hope and soul delusion, but let us know that God and our sins will find us out. Doct. 6. Hypocritical service is no better the robbery, pretended service to God: to come reaking from our sins into the house of God to perform a few formal duties, and when we have done, to go thence again with more greedy desires after it; what is this, but to turn the house of God into a den of Robbers. Reas. 1. Because God is hereby robbed of that glory which is due to his Name, who requires hearty service; which the hypocrite offers up to the Idol of his heart, and not unto God; he gives that glory which is alone due to God, to his graven Images, to his own by ends and aims; God requires the heart, because he knows that that is the lea∣der of all the rest of the faculties, and it is his due, for he made it; but the hypocrite steals the best piece of the sacrifice from God, and is not this Robbery. Reas. 2. Because the sinner hereby robs himself of all the good which he should otherwise get by his that were done in sincerity. Ezek. 14. 7, 8 God hath made great promises to sincerity, in manifold ex∣pressions in Scripture, but he denounceth sre woes upon hypocrites, destructive desolation and ruine; so that it is lost, and our∣selves out from good. Use To condemn that spirit of hypocrisie which is ready to seize upon our hearts, will you give entertainment to secret sins, and forsake God in your hearts, live in a way and course of disobedience, and yet here come before God in solemn and serious duties, as though you were good Christians; God looks upon you as no better then a company of Robbers, you do at the present rob him of his glory; but, assure your selves, he will not be a looser by you, the time hastens when he will come and recover his honour out of your hands: and you rob your selves of all the good you might get by such opportunities as these; oh! if such duties were done in truth and sincerity, they would bing in a plenteous harvest; fasting days would be our best feasting days, God would both accept of us, and also crown us with admirable blessings; but it we will come with an Idol in our hearts, cry out against such sins as we bear an entire love unto, confess those evils we never intend to leave off in our course, assure we our selves we shall be found the greatest self Cheaters in the end. Doct. 7. God takes notice of, and will find a time to punish the wick∣edness of a sinning people; for both these are understood in the words. ver. 11. I behold it, and will requte it: so Psal. 35. 22, 23. Reas. From the Attributes of Omniscience and Iustice. 1. God knows all things, nothing can escape his sight, because his eye is every where. Pro. 15. 3. he knows all things, even the secrets of the hearts of men, for he made them, every room and corner of them; he therefore keeps a key to them, he must needs be Omniscient, for he is Omnipresent in all places, by his essential presence; intimate with all things: Acts 17. 28. 2. He observes all things, and there is reason for it, because he admi∣nisters the affairs of the whole world; Psal. 33. 13, 14, 15. All acti∣on of the creatures in the world flow as to their principle from him, and therefore he cannot but take notice of them 3. He will requite, for he is just and cannot but give them their deme∣rit Jer 5. 29 he is the judge of the whole world, and therefore must be just, he is the highest and supream jug beyond whom there is no appeal, and therefore had need be just; yea, he is engaged by his Word to do justice and execute judgment upon sinners for their sins Use 1. To shew us how vain a thing it is to go about to deceive God with vain service, whiles our estranged from in; if we had to deal with man like our selves, we ght easily cast a before their eyes, and make them believe strange matters, but God who can in no ways cheat or deceive, though we cover our service with a cloak of de∣ceit, yet God can tell us whether it be alive or dead; and if we go about so to serve him, he will make us to know sooner or later, that he took good notice of them in the day when he comes to set our sins in order before us, and tell us this we did at such a time, and that abomination at another time: See Psal. 50. 18. &c. Use. 2. This may certifie the sinner, that God will take a time to rec∣kon with him, the alseeing eye sees thee, and cannot chuse but take no∣tice of thee, and he will call thee to an account, though be may seem to wink at present and not to take notice of thy wayes and doings, but to let thee alone; yet I promise thee time will be when thou shalt know it to thy cost, that he is not such an one as thou art, nor did ever give his consent to and approbation of thy wayes and doings: and therefore is there any here that lyes and lives in sin; deceive not thy own soul, but let it awaken thee to look about thee, and make thy peace with God, for otherwise what he hath spoken he will performe, he will not come short of his threatnings any whit more then his promises, let then that counsel be acceptable. Am. 4. ult. meet God with Repen∣tance, before he meet us with his heavy plagues But I come from the Context to the words of the Text: God having counselled and warned them; the further to awaken and effect their hearts, and pre∣serve them, sets a lively example before them: in every way suiting and answering the present state of Jerusalem, he therefore sets it forth. 1. By the title it once bare, the place &c. 2. By the evils which were brought upon it: where, 1. The author, God himself: what I did. 2. The procuring cause, the wickedness of my people Israel: Hence. Doct 8. The example of Gods judgements upon his own people for their sin and wicked Apostacy, are very useful and solemn considerations for all professors of Religion: the Lord sends lerusalem to Shiloh, and for what end, only to see, what he did, and for what, to view his judge∣ments in their causes and effects; to see, i. e. not only to look on, but to consider them seriously, and to make use of them to themselves; and learn something from it for their own conviction; by comparing ca∣ses together. The ground of the truth we may understand if we consider a few pro∣positions: viz. 1. God hath one rule of dealing with all his externally covenanted people in the world, and that because the covenant with them all runs upon the same terms and conditions, for it is a conditional Covenant; in the which there is a promise and a threatning, a promise annexed to obedience, but a threatning denounced against disobedience. Isa. 1. 19, 20. It is true, God reserves a soveraignty to himself as to the circum∣stances of his dealings with his people in one place or in another; without either infringing his Covenant, or rendring to the creature a Reason of that variety; hence, possibly patience and mercy may lon∣ger wait upon some then others, some God may come severely out against, for breach of Covenant, and to others he may condescend to allow a greater space to repent in, as he pleaseth, and he does not the least wrong or injury in so doing, because he is both supream, and hath ends in all his judgements, beyond the capacity of the creatures find∣ing out; but, as to the essence of the Covenant, he thus far stands po∣sitively and absolutely engaged to reward obedience, and to punish disobedience; which flows from his everlasting righteousness. 2. Examples of Gods judgements upon his own people for their sins, are evident confirmations and testimonies that he is a God who proceeds impartially according to his own Rule; as when Laws are executed according to the tenor of them upon malefactors in the Kingdome, we now know that such Laws were not meer scare-crows, made only to fright, but not to hurt, but that there was reality in the Law-makers, and that they were really set against such evils to subvert and root them out, and may teach others to expect what to meet with, in the like ca∣ses: so, when God punisheth sin in his people according to his threat∣ning in his word, we now see that those threatnings are realities; that his orders and constitutions are not bug-bears, but realities, that sin shall not go unpunished. Hence God declares in his word, that he will be known to be God in his judgements. Exek. 28. 22 if men will not believe the word, that God will do as he hath said, but presume upon his mercy and patience; when he takes his rod into his hand, now he is mad, that believs not. 3. Hence, Examples have matter of precept in them. Gods judge∣ments are documents, there are doctrinal conclusions to be drawn for our instruction out of them, hence, we shall find God in Scripture cal∣ling upon his people to look upon Examples. thus, Luk. 17. 32. 2. Pet. 2. 4, 5, 6. &c. If God have thus dealt with such a people, we may thence conclude he will deal so with those that are so qualified, if we enjoy the same priviledges that Israel did, and make no better use of them then they made of theirs, we may expect to be visited as well as they were, and not only may we argue a pari, but also ab impari, from the lesser to the greater; if Israel so priviledged were not spared; how much less shall we be spared, who exceed them in priviledges, if sinners under the Law found no favour, how much sorer punishment may sinners under the Gospel expect: God writes his severe truths with the blood of his disobedient Subjects, and makes their ruinous heaps to proclaim knowledg and counsel to the rest of the world: Sodom's ashes, Shiloh's fire, Ierusalem's desolation, are uses of instruction to the Inha∣bitants of the Earth. 4. Examples are of wondrous benefit to give efficacy to Doctrines, and move upon the affections, and bring them to consideration, they are useful to perswade; and to move the soul to make out after God: Psal. 78.6, 7, 8. 1. Because there is a natural sympathy between the children of men, there is a kind of a fellow feeling of sufferings; when we read only of Doctrines, these may reach the understanding, but when we read or hear of Examples, humane affection doth as it were represent to us the case as our own; whereupon the judgements of God, do in the very hearing dwell upon the thoughts, and take upon the heart: when I read the story of Sodom's overthrow, me thinks I see the Sun rising in glorious brightness, the Sodomites sporting and pleasing themselves in their opulence and security; when on a sudden, me thinks I see the heavens covered with those sable clouds, and hear the great Cannon of heaven thundring down tempests upon them, and the streams of fire with horror and dread, till I behold a proud City, on a sudden be∣come a desolate heap; when I read Ierusalems history, me thinks I see the battering Engines placed against the walls, the proud enemy climb∣ing up the battlements, the feeble and saint-hearted Citizens flying in∣to corners, overtaking by the insulting foe; who without mercy or pity sheaths his sword in their bowels; me-thinks I see the fire-balls flying and fro, and the glorious buildings, the work of many years, yeelding to that prevailing and mercyless enemy, I hear the cries of ravished virgins and bereaved Orphans, yea, I look on till I see all Gods threatnings fulfilled, and the glory of the Nations stript of all ornament and become a widow, &c. 2. Because examples come in by the senses, and these have a great stroake to more the affections, and they perswade the heart of man. Lam. 3. 51. 3. Because Examples have an awakening voice in them, when judg∣ment comes into the world, it carries awe with it, it sensibly moves the soul to have consideration; such as these are natural influences up∣on the heart of such as have any remainder of an acting conscience in them. viz. 1. Why may not the same judgments befall us, what grounds have we to promise our selves security, and immunity from the same plagues & miseries which are upon others. 2. Hereupon they put the ceature in mind of its ways and doings, what they have been; now conscience, if it be not altogether seared and be∣nummed, reads the creature a more close and severe Lecture then usu∣all, now those sins that he had before lived in forgetfulness came afresh into his memory. 3. Hence they are to put the creature into fear of the same wrath and terror, as Scholars, when they see their Master take the rod in hand, to punish offendors; every one presently considers what his faults have been, and if he have been tardy, he stands quivering, and quak∣ing, fearfully expecting when his time and turn will come to be called sorth. 4. Now the soul is put upon the study and consideration how to prevent and escape severe and like plagues, now he be-thinks himself of making his peace of coming and seeking a pardon; for fear least by obstinacy he bring himself to ine. 5. Now the creature is alarm'd to Repentance, he had calls before, but those he regarded not, but now he sees there is no longer delaying and playing with the threatnings of God, and now, if ever, is the soul in a likely way to be reclaimed. Use Of counsel and exhortation to us, in the words of the Text, go to Shiloh, &c. In the prosecution of which use, I shall. 1. Bring you to Shiloh, and shew you what God did to it, and for what, 2. Draw some useful instructions from the consideration of Shiloh, and press them in a few words of counsel. 1. Then, go to Shiloh: and here consider, 1. What Shiloh was, 2. What were their sins. 3. Gods judgments on it. 1. What Shiloh was, we have it in the words of the Text in two things. 1. It was Gods place: i. e. a peculiar place which he had chosen to himself, his chief place. 2. It was the place where God set his name at the first: i. e. It was the first Tent, or Tabernacle where God see up his Ordinances, and called his name upon it, after he had given to his people Israel possession of the land of Canaan: as we shall find in Joshua 18. 1. here it was that after the Arke had been unsettled for 40 years and upward in the wil∣derness, first chose it a fixed place, here was God worshiped first af∣ter he had granted a settlement to his people Israel. The Tabernacle was a Testimony of Gods presence with his people, hither the Tribes came up to worship, here it was that God manifested his great glory, by this it was that God declared Israel to be a peculiar people to himself, so that Shiloh was not only a part of God dwelling place, for so were all the Tribes, nor only a habitation of Gods people, for so were all other Cities, Towns and Villages where Israel dwelt, but it was the place of Gods manifesting himself to his peole, his especial habitation. 2. What was the wickedness of Shiloh; for the Lord shews that it was for that, he did that to it, which he had done; Text, now we shall see the sin of Shiloh, if we look into 1 Sam. 2. 12. &c. which was the sin of the Priests in contemning the Ordinances of God, giving an e∣vil example to the people, and enriching themselves in a way of abuse of Gods Institutions, and thereby discouraging the people from serving of God, and of Eli in bearing with the wickedness, and not severely punishing the sin of his sons, which God interprets as a preferring them before him. ver. 21. &c. and Psa. 78. 41. to 60. where their horrible ingratitude in forgetting Gods mercies, and woful Idolatry is declared this was Israels sin, the Priests and people were polluted and defiled, and alienated from God; there was a continuance of Ordinan∣ces and sacrifice, but both abuse of Ordinances and Idolatry, both in profession and practice. 3. The judgments of God upon his people Israel, and upon Shiloh in particular: we shall find recorded in scripture, what God did to it; for that is the thing which God would have in especial be minded, look into 1 Sam. 4. 10, 11: where you shall find the judgment denounced, and more amply we shall read of the execution of it in Psal 78. 59. to 68. where we have described unto us, the effects of their sins. 1. In of Gods affections from them, turning of his for∣mer love into hatred, ver. 59. God had formerly loved Israel, they were to him a choice people, tender as the apple of ones eye, tenderly taken care for, and foltered by him, protected from evils, dandled in the lap of his providence, and singularly respected by him; as we shall find amply related to us in Deut. 32. 7, &c. But now his heart was hardned against them, and his former love turned into abhorrence and detestation. 2. The consequents following upon this, or the tokens whereby God signified and expressed his displeasure unto them, which are. 1. God departed and forsook them, even his own house not only the other Cities, of Israel, but even his own tent at Shiloh, . 2. When God had left them, all miseries followed, &c. their crown was taken from their head, and their enemies which formerly were tributary to them, now lord it over them, yea, an universal dge of miseries came upon them, as you may there read. Thus you , once chosen by God, where he set up his Ordinances, made his to dwell, and shone forth in his wonderful glory: forsaken by God, and buryed in its own ruines, altogether disowned and refus∣ed as a place of abhorrence and contempt. 3. Let us consider what we may learn at Shiloh, observe here even from the consideration of this example. 1. That God hath no where on earth so engaged himself and his presence, but that sin may drive him away: where was his name greater then at Shiloh; there was the Tabernacle, there was the Priests and Levites serving, there were daily morning and evening sacrifices, thither came the tribes yearly to appear before God, there were the seals of Gods Covenant, yet is Shiloh deserted and destroyed; Ierusalem may also witness this truth, the once dwelling place of God, where the Temple was, the place whereof God had said, this is my rest for ever, here will I dwell, for I have desired it. Psal. 132. 14. but now behold it de∣serted and twice made the subject of Gods fury, and not so much as the ruines of it left to testifie what it was, a not to be found upon a stone; hence therefore learn we not to promise our selves security if we be found in the ways of sin, whatsoever engagement and covenant God may seem to stand bound in unto us, God knows how to keep up his glory in the world, though we be ruinated, he can keep up a Church in the world, though we be left de late; the stones of the field, if he but speak the word, shall rise up children of Abraham; the remotest ends of the earth shall come in, and the children of the Kingdom shall be thrust out; let not this therefore be your rest. 2. That Sion affords no more security to sinners then Sodom, Shiloh is as dangerous a place to sin in, as any in the world; if a people in covenant with God, be found rebellious, he will spare them no more then any other people, may he will begin with them. Am. 3. 2. judge∣ment shall begin at his house; Shilohs ruines are a memorial of this, and declare how vain it is to take sanctuary in the Tabernacle, and shreud our selves from judgment under pretence of Gods covenant; Ierusalem smarted for this sin, if Ioab be a man of death, it avails him not to take the horns of the Altar: Learn we therefore from hence, to beware to our selves, how we make bold to sin, and think the Covenant shall save us, if God find us re∣bellious, & bold sinners, though we should hide our selves in the Temle, and take refuge under the pretended shadow of Gods promises of fa∣vour and love to us, God will yet find us out, and will not spare us; whatever they plead for themselves. Mat. 7. 21, 22. yet Christs answer still is, I know you not; I tell thee, when God shall come forth to execute his judgements upon sinners, thy church membership, thy priviledges shall not save thee, God will no more regard thee for all this then if thou wet an Indian; except it be to punish thee the more, because thy sins have therein been greater, and more hainous: if such pleas could have prevailed, who could have pleaded more then Shiloh and lerusalem. 3. General Apostacy makes way for general calamity, learn this in Shiloh; the Priests violated Gods Ordinances, and the people they provoked him with their Idols, and then see the effects. 1 Sam. 4. 10, 11. Israel is smitten, 30000 stain, the Ark lost, the Priests stain, read this also in lerusalem. 2 Chron. 36. 15, 16, &c. hence therefore what grea∣ter request can we leave with God this day, than this, that he would prevent our general decay in grace, and to that end, that he would re∣store the fallen, prevent the backliding, and settle hi own, that mer∣cy may be settled among us; pray for rulers in Church and Common∣wealth, that they may do right, and give good examples, and for all the body of people, that sin do not grow and encrease among them; if once we see a spirit of prevailing corruption spreading it self among us, we may read leading symptomes of destruction , & therefore may be roused up to ply the throne of grace, that such sad causes may be removed, and so our eyes may not see the natural direfull effect that flow from them. 4. Lenetie in Rulers, brings ruine upon a people, whether in com∣mon wealth or in Churches: Rulers may be good men in themselves, so was Eli, but if they give way to sinfull forbearance in the executing of Justice according to the will of God, they are not occasions onely, but leading causes to the undoing of a people, because such a spirit a∣nimates wicked spirits, and makes them bold to do perversely upon presumption of a pardon, or to be past by with some proof; God chargeth Shiloh's destruction upon Eli, who was Israel, and when his Sons the Priests did wickedly, he connives so far, as only to rebuke them, who being gotten beyond remorse or sense of reproof abused their Fathers patience, to add to their Rebellion; therefore must Shiloh be laid wast. Hence therefore, let this teach us to pray unto God, to put a Spirit into our Rulers, Zealous against Sin, especially in these times of pre∣vailing iniquity; and let us, in our place incourage them in so doing, by rejoycing in acts of Justice and severity, against such evils as grow and thrive among us: Pray that they may not respect persons, nor en∣courage some in sin, by sparing others; especially remembring, that as long as such a spirit is in Rulers, what ever sins there be in a people, the still some to stand in the Gap. 5. The greatest Mercy abused by sin, give God the highest provocation God recounts what he had done for them, and what they had done a∣gainst him, Israel sinned greivously, after such and such favours, and when God heard this, when this was the report brought him of the im∣provement that they had made of all his mercyes, this brings them in∣to abhorrence: and good reason there is for it, for every mercy is an obligation laid upon the creature to obedience; hence the greater the mercy is, the stronger tye lyes upon the creature; to sin therefore against mercy, grace, and speciall mereyes, is to break Gods strong cor of Love, then which, what greater provocation can there be: Consider David & Han, 2 Sam. 10. Ingratitude in return for friendship, is the hard to bear of any thing. Aske we then our own hearts, what we have made of all those great mercies which our God hath be∣stowed up on us: great favours we have had, equal with those he had shewed to his people at Shiloh; yea, if all things be considered, we may well say, Superiour unto them, in as much as the layes of the Gospel afford far greater light, then the dayes of the Law did; and have we remembred what God hath done for us? so as to make our returns unto him; hath he had his tribute of thankefull Obedience? have we lived up to our enjoyments? have we been singular in holiness? as we have been singular in the means of holiness; of have we not rather grown vain and loose, and prophane? despising of the meanes, and hardening our hearts against the Counsels of God? if it be so with us, Go to Shiloh, and tremble. 6. A forsaken of God are in the road way to all misery: we read, sakes his Tent which was in Shiloh, and what follows, but ruine and waste, and an universal deluge of destruction: all woes fol∣low when he is gone, Hos. 9. 12. and reason there is for it; for his fa∣vour is the life of a people, his protection is their only defence; well may it therefore be said of a people, deserted by God, their rock hath sold them into the hands of misery: fear we therefore to provoak God to leave us. Consider, 1. All our blessings are in his hand, he holds us as his dispose, if any people in the World, then to be sure we are at Gods provision, who have no store but what his yearly blessing brings in unto us. 2. Sin will provoke him to leave us, for he is a God of to behold iniquity, i. e. with love, liking or approbation; his holiness engageth him to manifest signal discoveries of the contrariety which he hath against sin. 3. If when he repoves our sins, we harden our selves in them, it is a sure signe that he is forsakeing of us, Jer. 7. 28. Have we therefore given to God any provocation to unsettle himselfe, an think of a removall a∣way from us: Oh let our repentance fetch him back and settle him. Lastly. It is a fearfull thing to fall into the hands of the Living God: The Charracters of Gods wrath, & impressions of his Judgements re∣maining upon Shiloh, teach us this Lesson: If God come once to ab∣horr a people for their sins, and fall upon them in his Judgments; he meets them not as a man, but gives them a Divine siroak; if he an∣gry, his very countenance is terrible and amazing. Psal. 18. 8 3. what is he then, when he poures out his displeasure: then from the example of Shiloh, to fear and dread provoaking the great God to wrath against us: what ever causes moving to this oc∣casion, are in Gods goodness removed away from us, yet the remem∣brance of our sins is matter sufficient to humble us before God this day; Better it is for us to bow our selves before him, left he break us in pieces: and therefore let it be our great endeavour to meet God in the way by Repentance, before he come home to us in wrath, and fall upon us in his fore displeasure; let that be the great practical lesson that we learn at Shiloh. For motive: 1. Consider, God will not bear with sin, let him find it where he will: He is no respecter of persons, circumcised, or uncircumcised, if uncir∣cumcised in heart: Jer 9. 25, 26. if he find it in Church, or Common∣wealth, in Rulers, or Subjects; where he finds it, he will punish it. 2. God is yet willing to be met with Repentance, many signs and tokens of Gods desire rather that we should then dye, hence hath he drawn out his long suffering to so long a thread as he hath done; by following with counsels, and piece-mealing out his judgments. 3. There is all Reason we should acknowledge and repent, we are not able to give a good Reason, only we have sinned against him, that was unreasonable: Ier. 2 5. and if so, then needs must it be Rational, that we should see the evil, and take the shame to our selves of such unreaso∣nable doings. 4. If God once take us in hand, he will be known, and make us to know too, how sad and miserable a thing it is for us to enforce him to cut us off; do we provoke him to , do we not rather provoke our own souls to ruine: Oh remember! remember! if we have made him our ad∣versary by sin, he is yet in the way, though he may be coming in judg∣ment, yet he waits to be gracious he hath waited long, turn not his pa∣tience into fury, why should we be made like unto Shiloh: God is mercifull, true, but he is just too, and he can make his wrath known, ask Shiloh else, and they can tell you story of it: Look on Shiloh, Look on Ierusalem, look on the of desolate Churches, and take warning by these to fall down before God, to receive his re∣proofs; if you be wise, be wife for your selves; turn to him, for why should THis Chapter is a Song, Celebrating the Prayss of God, in his Judgments on his Enemies, and favours to his People; and is full of Spirituall matter. The Song is appointed to be Sung by the Faith∣full at their deliverance from the Babilonish Cap∣tivity. In this 9th verse. The Church Declares; 1. Her own Frame under the Judgements of God: namely an Earnest and early Desire after him: In the night, Signifies in the darke and gloomy times of affliction, when they were under the Tyranny and Captivity of the Enemy, shut up as it were in dark∣ness. 2. What should be the Frame of all that▪ see or hear of Gods ter∣rible doings in the world, it should teach them Righteousness: of which latter we may at this season make some improvement; and a little to open the Words. [When thy Judgments;. &c.] Judgments are Acts of Divine Justice, Vindicative, all Gods dispensations to the creature, are cal∣led either acts of Mercy or justice; Not as if there were a con∣tradiction in these two; God is Just where he is Mercifull, i.e. his being mercifull doth not infringe or wrong his justice at all: and where God is Just, he is Mercifull also, in this world; be∣cause his justice is here dispensed with moderation; though the time be comeing when he will execute justice without mercy: But wherein any act of Divine Providence, one of these Attri∣butes is more visible to the creature then the other, thence it re∣ceives its Denomination. Judgments, are Judicial acts of Gods Severity in the World, wherein he declares himselfe to be set against sin or sinners; Some translate it Chastizements: Judgment sometimes intend proper act; of Revenging justice; when God comes forth to right himselfe up∣on his enemies, in their wonderfull destruction: Sometimes severe afflictions, though intended for the amendment of those who suffer them: the word signifies properly, a doing right. [Righteousness] The word signifies Truth and Equity: it is of∣tentimes in Scripture restrained to second Table dutyes, and then it is distinguished from Holyness, which referrs to first Table dutyes, but here, as in many other places, it is used more largely, to signifie a reformation of Life, and universal Anastasy, or Reclaim∣ing from their former sinfull courses. [Will learne] This is spoken as if such an effect should come to pass in all that should see and hear of Gods judgements; for the Scripture speaks of some, that when Gods hand was upon them, they sinned yet more: thus Ahaz: 2 Chron. 28.22. but it is spoken either, 1. By way of Presumption, as if they should say, surely they will learn righteousness. or, 2. Expressing what ought to be, as if it would be; such a thing should be, and if men were in a right frame, it would be: the meaning is, that there is matter enough in Gods judgements to awaken the world to righteousness. Hence, Doct. The Judgements of God in the World carry along with them an universal awakening call to Righteousness. When God comes forth rid∣ing in his fiery Chariot, and dispenseth terrible things among the chil∣dren of men, it sends forth a loud cry to the world to reform and amend their ways. By way of Explication, Consider a few things. First. All judgements are of God, it's said thy judgements, they come from him: here observe, 1. Some judgements are more immediate, they come by an unseen hand and in an unknown way, we see the effects, but are not able to track them in their causes; of such as these, even an Egyptian Ma∣gician must say, lo the finger of God. 2. Other judgements come mediately by the mediation or efficiency of Instruments, second causes are the next occasion of them, and these are either. 1. Devils, who have a great stroake in many effects of providence, they come by Divine permission, God giving them a license, so far as he sees meet for his own ends; and sometimes they come with a Com∣mission from God on his errands, who shall for us perswade Ahab to go to Ramoth Gilead and fall? I, faith the Devills, go, saith God, and prosper, 1 Kings 22. 20. &c. 2. Men, who are many times the meanes of bringing sore and sad, calamities upon their fellow creatures, being used and improved by God to that end, by Warrs, and desolations that follow then, upon, thus God used the Philistins, Syrians, Assyrians &c. to af∣flict Israel and Judah. 3. Bruit beasts and unreasonable creatures, who serve their great Lord against man, when he rebells against God, which otherwise should have been subservient to him: thus the fiery Serpents in the wilderness, the two shee Bears, to tear in peeces the mocking chil∣dren, thus Locusts, Caterpillers, Palmer wormes &c. 4. Elements, Starrs, Rivers, Vapours, Rain, Drought &c the Starrs fought in their course against Sisera, the brook ishon swept them away Judg 5. By all these meanes God may bring severe punishments upon the creture for his sin: but all these are from God, they are his Judgments, and come of his errand. This appears; 1. From the Supream Efficiency of God; all creatures move as they are moved by him: in the matter of the action, if he give not his Efficiency, they can do nothing at all: in him we live, move and have our being: his Efficiency is the first mover, he is as it were the first wheel of the great clock of the world, or the spring of this watch: Second beings have an operation, but it hath an absolute dependence upon his Co- that if so much as a dog wag his tongue against us, there is only Divine permis∣sion in it, but Divin Efficiency also. 2. From his Providential Ordering of all the affaires of the world: God sits King upon the flood Psal. 29. 10. He is Soveraign disposer of all things, and therefore good and evill comes from him, who∣ever it be that doth it. Amos 3.6. God saith David, bid Shemei . 3. Because Prayer to God hath been the meanes of turning aside judgment, yea even then when Instruments have done their worst, the people of God in their distress, have but acquainted God with it, end sought him in the case, and the buisiness hath been done: thus David prayes to God to turn the counsell of Achitophel into foolish∣ness, and its done; and he who formerly was looked upon to speak Oracles, is now disregarded: Hezekiah doth tell, go into the the house of God, and spread Rabshekah's raling letter before him and leaves the case with him; and the next newes is, an Angel is sent from heaen, who slayes in one night an hundred, four score and five thousand of his enemies, 2 Kings 19.35. Hence we have the Church∣es confidence in Gods protection, enabling them to sound a cha∣lenge to their enemies to do their worst against them. Isa. 8. 9, 10. there is their boldness, God is with us. Secondly. All those acts of Divine Providence, wherein God dis∣covers his severity in any degree against sin, are properly the Judgments of God: wherever God layes his heavy hand upon a people: whe∣ther. 1. In Revenging himself upon his enemies, by cutting them off, or sorely visiting them. 2. In Punishments and upon his people, when for their amendment he brings disappointments and afflictions upon them; for in both these God doth 1. Shew himself set against : 2. Do right. Thirdly, Judgements are either 1. More ordinary dispensations of Divine Providence, such as are more common; as the usual afflictions which God brings upon any in way of penalty, viz. Sicknesses, Crosses, Losses, Poverty, Rain, Famine, Pestilence &c these are Gods usual Scourge, 2. More some remarkable not usual doth as are more frequent, such as Possession by Devils, Deaths by Thunder and and the lie. Pourthly, Judgements are either 1. Private and Personal, when God shews his severity upon persons or are singled out from others to be the subjects of af∣flection. Or 2. General and Epidemical Visitations, when God comes and brings a go upon a Country or a People. Fifthly, Judgements are either 1. Outward, when the next and immediate subject they upon is mens Bodies or Estates, and damnifie them in either. Or 2. Spiritual. When they seize upon mens Souls and Spirits; as Di∣stractions. Desperations, &c. I mention these distinctions, partly that we may be the better directed to a careful observance, that we may discover God coming in his several awful dispensations upon us, and purely because we may improve some of them in the Application. Sixthly, All Judgements whatsoever, and in what way soever they come, are Doctrinal, they bring instruction and teaching along with them, to those that either see or heart of them; they are speaking Providences. Here consider, 1. That they are Doctrinal, 2. How far they are so. 1. That all Judgements are Doctrinal, will appear, if we consider, First, that Judgments in relation to the subject of them, are acts of the Soveraign Justice of God. There are in this Position. 1. They are Acts of Justice, because God visits none beyond their sins desert: what-ever Gods dealing be to any, he will vindicate him∣self that he doth them no wrong, there is sin enough in the creature to make him to justifie God when e judgeth, Psal. 51. 3, 4. Job 40 4, 5. 2. They are Acts of Soverign Justice: which appears, because God doth not visit all alike in the world, whose sins are alike, but picks and chuseth as he sees meet, some to be monuments of his severity, whiles others are left. Gods Soveraignty herein appears, because he follows no other Rule but his pleasure, in making choice whom to dispense Judgements, and whom to leave; so that sometimes he leaves, and lets alone, such as have been sinners in many ag∣gravating respects, whiles he takes other have not been so no∣torious: and therefore our Saviour Christ, to them enquiring about the man born blinde, removes the cause from them to Gods Soveraignty, Joh. 9. 2, 3. Secondly, they naturally teach these lessons: 1. That God is a just God, that he is set against sin, and will not alwayes with sinners: dayes of patience make sinners forget, yea Atheistically think God is not holy and just; but he is known in his Judgements, these are beginning discoveries before the great and general Assizes. 2. That God will sooner or later be revenged upon sinners: every monument of Divine Revenge lectures out what others may look for and expect at the hands of God. Gods Judgements declare that sin shall not alwayes go unpunished, that though there be a day of for∣bearance, yet there shall also be a day wherein they shall receive their wages. 3. That there shall be a great Day of Judgement: for if some sin∣ners are here taken, and others in this world forborn, according to the pleasure of Gods Soveraign will, this shews that there must be another day above and besides all these Judgement-dayes, wherein God sits upon some sinners in this world. 4. That there is no security in a state of sin, though we are not such notorious sinners as others, yet are we under sin; we lye open and liable to the Judgements of God, and may as soon as others be made monuments of it. It is no cloak to say, I am not as bad as such and such. Art thou out from the promise of Gods special grace? thou art every day open to Judgement 5. That there our peace with God: if God the Scepter, and upon sinners, we are in a dangerous state as long as we are not agreed with him, but have him for our adversary. And hence the conclusion is to teach men righteousness, to forsake those sins that are provoking to God, and lay hold upon him in a way of true Repentance, in time, for his mer∣cy, let we also be made monuments of his wrath▪ this is the voice of all the Judgements of God which they speak to the . II. How far they are Doctrinal: This is considerable, ther in re∣spect of 1. The Judgements themselves. All Judgements serve to teach, they have a voice in them, but some cry louder then others. There is a voice in common calamities and disappointments, but a louder voice in extraordinary Judgements; Natural causes bring awful. Judge∣ments, but more awful when they are Preternatural; every sickness and disease, every cross and loss speaks, but when God goes out of the ordinary path, here is a more awakening Call. In a word, the stupendios and admirable the Providence is, the louder is the voice of God, and more clear to be heard, for then the Lion roars, 3 8. 2. Of the Places wherein they are: (1.) Judgements remote have a voice to us, let them be never so fa off we have any cognizance of them, for the Text limits it to no narrower bounds then the World. (2.) But Judgments near are more loud: when a fire is in our neighbours house, it then bids us to look about us to secure our own▪ (3.) But Judgements at home are most loud of all, in our Town, on in our Families, for then God cries among us, yea the stroke of his Rd is upon us, and therefore is high time for every one to see to himself. 3. In respect of Senses: (1.) Judgements heard of are awful, for this is a great sense of di∣scipline. But (2.) Judgements seen and felt are more dreadful and awakening; and the Reason is, Because these Senses are more intelligent, and less fllcious: we may question the truth of reports, but what we see and feel we have less cause to suspect▪ If any Sense can inform with∣out fallacy, it is these; as also these are the most affecting Senses, The eye affects the heart, much more then when the hand of God lyes heavy upon a person. Seventhly, It is the will and command of God that his Judgements should learn men righteousness. Reas. 1. Because he singles out some to shew his judgements upon, and takes not all sinners as he might do: this shews that God would have men improve this day of his presence to Repentance. God hath Pleas enough against others, and might have executed his wrath on them, but when he does not, he shews that he would have others to get good by it. Reas. 2. Because God in his Word calls men to consider and observe his Judgements; he declares it to be his will, that when he visits any in severity for their sins. All Israel should hear, and fear, and do no more so. When God would reclaim Judah from their vain confidence, and awaken them to repentance, he sends them to Shiloh, to see what wastes and desolations he had there made, Jer. 7. 12. Reas. 3. Because none of Gods Providences are in vain, God doth nothing in the world to no purpose. Reas. 4. Because God does by his awakening Judgements teach them he intends good to: David professeth, Thy judgements make me, afraid, i.e. afraid to sin, afraid to be licentious and remiss in my life and wayes. Reas. 5. Because God doth charge the neglect of this duty upon Judah as a great, grievous, and provoking sin: when he had executed his judgements upon her sister Aholah (Israel, the en Tribes) that Aholibah (Judah) held on her own old courses of sin, and was no what affected there withall, nor did by it learn to amend, Ezek. 23. Use 1. Or Information of our judgements in divers things: 1. That Afflictions and Calamities are not by casualty, they are Gods Judgements, ordered and ore-determined by him; not a Spar∣row falls to the ground without him: and therefore let it teach us not to slight them, o look upon them in a negligent manner, as things that come promiscuously, and imprudently to pass, but by the wise disposal of God. See God in all that falls out in the world, and adore him. 2. That it is our duty to look beyond Instruments in every Judge∣ment that befalls us. It is true, Instruments are some of them ra∣tional some are ; and hence some Instruments may be give opportunity, may in a way of Equity b proceeded against: but we must not rest in the malice of Instruments, but look , and see the hand of God: its a foolish dog that runs after the stone, and mindes not the hand that threw it. If we look upon the most ational Instruments, as they be in the hands of God, and consider them as under his Sove∣raign , they are no more then or Knife, or any other instrument in the hands of a man: The Assyrian my Isa. 10. 5. Hence God is nevertheless to be seen for the malice of spight of the creature, because he improves even the wrath of man to his praise, and the remainder of wrath he restrains. earn we hence in all the Judge∣ments that befall us, not so much to say what means the instruments, but what provokes God, though Syrian before and Philistm behinde, yet et Israel return to God that smies him. 3. That times wherein god brings his Judgements among a people, are solemn times, and ought to be with solemnity; they are times of serious consideration, Hg. 15 and humiliation. God when he visits a people in Judgement, bids he trumpet. a assembly▪ return to the Lord with weeping, willing, and lamentation. J 2. 1, 2, 13. We are not therefore before God this day in this so∣lemn duty, uncalled for. 4. That no person that sees on hears of Gods Judgements is un∣concerned: if he be an inhabitant of this world, there is a voice to him. Learn we therefore to have a care of disinteresting our selves, or saying, What relation hath this or that to me? 5. That the more of Gods Judgements have been among a people▪ the more God will have against them, if they repent not; God will have despised Judgements to lay to their charge: it will be an heavy aggravation of such a peoples sin, that they have not onely had and enjoyed Gods Ordinances among them, but those backed with his Truth-confirming Providences, speaking once and again, speaking to many Senses at once, and yet they have got nothing by them; this is an argument of an exceeding hard heart. Gods Judgements in this world, if we repent not, will not mitigate but increase our judgements and woes in another. Use II. For Reproof. And here let me come home in this Use and the next, to the case and providence which hath occasioned this dayes solemnity, the awful Judgement of God that is among us: and the Reproof is, That Judgements o God that have befallen us, and more nor made use of by us then it is. Let this consideration have its weight in hum∣bling us this day before God. 1. We may all with our own hearts, that we are no more af∣fected with it, that there is so much ice and coldness in us, that our affections are scarce warmed with such a providence; we may lay our hands upon our mouthes, and be angry with our selves, that we finde such a chilness upon our affections. But 2. Particularly, those deserve a Reproof, First, That make all their application of those whom the Judgement is upon: Oh the spirit of censure that is in too many, and there they rest; Surely there is some special reason, some more then ordinary provocation, why else is God come out upon that Family, rather then upon any other Family? I do not here speak to make those whom the Judgement nextly concerns, to be regardless of Gods hand upon them; no, let them know that God calls them into the School of Search, and would have them in particular try what is the meaning of his so severe coming out against them, that they may learn to in silence, and justifie him: But I speak to others, who are apt to judge of persons by providences, though Scripture teacheth us that all things fell out alike unto all. And therefore let such consider, 1. This practice is contrary to our Saviours precept, who admo∣nisheth others by such providences to learn this lesson, that except they repent, they shall likewise perish, Luke 13. 2, 3. it seems personal appli∣cation suits better, its the wisest way to bring all things home to our own Souls; that might be profitable to us. 2. This is to forget our own sinfulness: whiles we judge and cen∣sure others, we do tacitly justifie our selves, and think our selves bet∣ter then others; we interpret our merit rather then , mercy to be the distinguishing cause: and is not this to lift up our selves too high? 3. This is to forget divine Soveraignty: God all this while is not adored by us in his Supreme uncontrolable disposal which he hath of all creatures, to lay his hand where he pleaseth, without giving ac∣count to the creature. Consider well with thy self, and it may be thou hast been ten times a greater sinner, if all the circumstances of aggravation were well pondered and weighed, but God ends best known to himself hath thus dealt. 4. This is the way to rob God of the glory of his goodness to thee in preserving thee from this sad Calamity, hereas if thou reflect in∣ward, thou mightest see so much of provocation in thy own heart, and so many grievous obliquities and wanderings, that it would set thee into a rapture of admiration, at the unspeakable favour which appears in thy preservation, who mightest have been chosen in the room of this person, to have been hung up as a sign, and a wonder, and an astonishment, for others with sad hearts to have looked upon. 5. This is not to learn Righteousness; for that is onely by draw∣ing conclusions home to our selves, and making the case our own: yea, this is a way to harden our hearts in wickedness. Let us there∣fore learn to make a better use of this tremendous Providence. Secondly, Those that look not beyond Instruments. There is a great deal of enquiry made about the Devils agency, and raising of Spirits against such as we are ready to think may be his subservient actors in this case, but how many are there that look no further. Consider, 1. This is to forget the Supremacy of Divine Providence; we do not remember that God sits and rules over Men and Devils, and that in such an uncontrolable manner, that Earth and Hell cannot move to any act upon the creature, unless he permit them. 2. It tends to hinder the right efficacy of this Judgement upon the Soul; for it raiseth, and humbles not the Soul of the creature: it is the way to provocation and exasperation, to bitterness and rage, from the consideration of the virulency of the enemy, and that we have deserved it at their hands, &c. whereas if we looked beyond these, to God the prime Efficient, it would teach us silence, and holy submission: I was dumb, &c. because thou didst it, Psal. 39. 9. Thirdly, Those that look upon the Providence with slighty and common affections, whose hearts are not awed by it, but look upon it as matter of or no concernment, are as jocund, as vain, as light, as frothy as ever they were: there are too many of these Con∣sider, 1. This argues that God is not feared by such hearts, those that fear not God his Judgements, especially in such Judgements, may well be thought not to fear him at all. Assure thy self if this Provi∣dence, so solemn, have left no impression upon thee, thou hast a heart as hard as 2. should learn Righteousness: the Affections are the feet of the Soul, if these move not, there is little good to be hoped for in such an one, and therefore never look that such should get any good by it. Fourthly, Those that have lost their Affections: it may be many were at the first, at the newness and strangeness of the sight and spe∣ctacle, filled for a season with consternation; but now they are got∣ten to their old wont again, and recovered their frights and amaze∣ments, dried up their fears, and wiped their eyes, and they are where they were before: this shews that this Judgement had depth of efficacy upon your souls, it was onely something external; it shews what your natures is. Oh, that's of a cold nature indeed, that will freeze while the fire is under it. Let all such consider, that they con∣temn God, and harden their own hearts, and if he do not wonderfully set in, it will be to their own destruction. Use III. For Exhrtation and Direction. Oh let it be an awaken∣ing word of Counsel to us all. We are now come together to affect our souls with this stupend Judgement of God which is among us, the Lord in mercy grant that it may teach us Righteousness; the voice of God cries aloud by it to this poor Town in a special manner, the Lord give us an hearing ear: let it be our great request, that he would bore our ear to instruction, that it may not pass by without doing us true and saving good. For Motive: 1. Let us consider the awfulness, of the Judgement it self: this is none of those ordinary dispensations of Gods Providence which are frequent and usual in the world, to be sure not among ; it is no common sickness and calamity, and yet if it had been no more it had been our duty to have wisely considered it, and given attention to the voice of it; but it is extraordinary and stupendious: it is not usuall for God to give Satan such liberty and power, so to rock and torture, so to hurry and perplex poor creatures, and therefore something special to be learned by us, when God has leaves the common track, and comes in so unwonted a way of Judgement. 2. Consider how nearly we are related unto it above other in the Land: there is a voice in it to the whole Land, but in a more manner to poor Groton; it is not a Judgement afar off, but it is us, yea among us, God hath in his wisdome singled out this Town our of all others in this Wilderness, to dispense such an ama∣zing Providence in, and therefore let us make a more near and special use of it: Let us look upon our selves to be set up as a Beacon upon Hill by this Providence, and let those that hear what hath been done among us, hear also of the good effects, and reformation it hath wrought among us. 3. Consider what advantage we have above others to be affected with it: others indeed may hear of it, relations may be carried from one place to another, and that may affect, yet not so much as when it is seen. Why, we may say as Job, I have heard of thee with the hearing of the ear, but now mine eye sees thee. Reports may be carried various, and that may wound a great part of the credit of it abroad in the world, as not knowing how or where to fasten their belief; however, when never so truly reported, it cannot carry the life of the thing with it: but we have seen, yea seen such things as one would think might melt, or break an heart of stone; we may carry about with us every day, the very pourtraicture of those Hellish and Diabolicall Cruelties, those strange Gestures, those dreadful Voices: and there∣fore if we be not awed and affected by it, who should? 4. Consider how sad it will be for us, if we be not awed and af∣fected with this Judgement, if we learn nothing by it: Oh how much will God have against us, above others! the nearer he hath come to us, and the more we are concerned in it, and the louder the Cry hath been to us, will all have their particular weight to increase our con∣demnation, God will lay every circumstance to our charge, and as he hath singularly revealed his minde to us in it, so he will have a singu∣lar provocation by it. Oh! little do we know how much this provi∣dence slighted and misimproved will adde to the weight of our sins, and increase of our woes. Let it then be a solemn lesson to teach us Righteousness. For Direction: First, Let us all in general learn something by it, let it afford us some practical conclusions, which may be for our use and benefit to instruct and teach us in wayes of Righteousness; namely, 1. Learn by it that Satan is busie in places of Gospel light, to se∣duce and draw away Souls from attending the means of grace. The Light of the Gospel doth not clear and free places from Satan or his bold Temptations, these infernal Spirits of darkness will come thither, and there endeavour to raise mists and fogs to seduce souls; and there∣fore let us learn not to live securely under the enjoyment of the Gospel of grace, but to spend our time of sojourning here in holy fear. 2. That there is no place free, no not the House of God from Sa∣tans Temptations: when thou art in Gods House, and thy bodily pre∣sence to attend the Ordinances, the dispensing of the Gospel, Satan will come thither, as he often did to this poor creature, he will do all he can to steal away thy minde and meditation, he will begin a par with thee that shall last as long as the Sermon, and thou shalt go away without receiving one word of instruction. Oh how can e please thy fancy, and delude thy soul! and therefore let it awaken thee to be careful to keep thy foot when thou comest to the house of God, if thou wouldest not offer the sacrifice of fools, Eccles. 5. 1. The feet of the soul are the Affections, learn to be more watchful over them, to keep them from wandring, lest Satan meet and make a prey of them, and so steal away the feed of the Word from thee. 3. That discontent layes us exceeding open to the assaults of Satan, and gives him more then ordinary advantage to make discoveries of himself to us: little do we know how we do as it were invite the Devil by it. In any Government, discontented persons are fittest for Tray∣tors to work upon: by discontent we discover a weariness of Gods Government, and therefore Satan is emboldened by it to come, yea to make his Apparitions, and strike in to the drawing over of poor crea∣tures to enter a Covenant of Rebellion with him, and a wonder it is if any at such a time escape. Learn we therefore to be more watchfull over our own hearts, beware how we give any way to secret up∣risings against the Providence of God. 4. That this world would be a sad place to live in, if it were not for Gods over-ruling Providence. Oh how busie is the Devil, that great Adversary of Souls! and ow full is he of Cruelty! did not God re∣strain his rage, he would soon make poor Mortals incapable of living here below: By the Claw you may judge of the Lion. We finde in Jobs case, he goes to the outside of his Commission: and here you have a lively spectacle of his venome and spight; Oh then let it awa∣ken us to see by whom we are every day preserved and protected from the rage of Devils, God onely: Alas! what were we in the hands of these infernal Powers, if Gods Omnipotency did not restrain them. Let this make God more glorious in our eyes. 5. That there is no safety but under the wings of the Lord Jesus Christ: he onely is the strong man that can secure us from the posses∣sion of Satan. Satan rules and reigns in this world, and you see how much power he holds over the children of disobedience. And there∣fore learn hence both to bless God for Christ Jesus, who came into the world to destroy the works of the Devil; had he not come to set up, his Kingdome in this world, the Devil would have reigned Lord and King in all Souls, he onely is able to dispossess the strength, and un∣castle the Powers of Hell: as also to fly under the wings of this Re∣deemer for safeguard, that we may be freed from these cruel Enemies. 6. That visible Priviledges are no security from Satan: it's not e∣nough to be baptized with water, unless we be also baptized with the holy Ghost, and with fire; it's not enough to be a Member of the vi∣sible Church, if we be not also of Christs invisible Flock: Satan is not terrified by these outward things, he is not afraid to assault those that are Christs nominally, and to endeavour to make them his own really. it teach us then to beware that we trust not in lying words, have a of crying The Temple of the Lord; Satan desires no bet∣ter advantage us, then to draw us to rest secure upon this bot∣tom. Bless God for our Priviledges, but rest not in them; prize, but do them, if you would not be made the prey of Satan. 2 , Let us all in particular learn righteousness by this monument that is before us let it awaken us all to reform our hearts and lives, to be more careful to and over our selves for the time to come; let it in∣deed appear that we have been proficiens in this School of Gods Judgements, that God hath brought Correction and Teaching toge∣ther, that so in the winding up it may be found an happy Judgement. Let us therefore apply it to our selves in our particular respects. 1. Let it be a Doctrinal Providence to Young and Old. First, To you that are Elder, and more grown up in years, let it awaken you. 1. Consider how many more provocations God hath had from you, then he ath had from this poor creature; how many more Or∣dinances and Providences have attended upon you, then ever did upon her: think how long you have lived in Gods world, and yet have done him little or no service since you came into it: and therefore let this awaken you to see how it stands with you, how the matter goes between God and your Souls, whether you are secure under his wings, and at peace with him. When you see one so much younger then you thus visited, Oh think upon what ground you stand, fear the like or worse, if you are yet in an uncertain state. Let it in a manner awaken old ones to make their calling and election sure, considering how much danger you are in. 2. Let it teach you how much you have had of the patience of God exercised towards you, that God hath born with and for born you so long; you have lived a great while longer in the world, and it may be have been more enormous and flagitious in your lives then ever this poor creature was: possibly you have lived in scandalous sins, and grievous pollutions: if you should consider, and ask a Reason why God hath taken her and not taken you, you may see and say, that if God had gone according to outward appearance, or ex∣tremity of rigour, there had been transcendently more ground why he should have come upon you. Oh then, when you see one so young, and one not observed to be guilty of any flagitious crimes taken, while you are by Gods goodness spared, learn to admire at, and worship the patience of God towards you. 3. Let it therefore teach you to amend your wayes, and reform your lives, and that speedily: it may be a great argument to quicken you up no longer to use delayes, nor put off God coming to you in his Word, and perswading you by his Spirit to repent and return to him. Oh see in this lecture upon what slippery and dangerous ground you stand, and have stood all this while, and if God had been severe towards you, you had not had this opportunity of being called to Repentance; and then learn to shake off all delayes, to put by all ex∣cuses, and bless God that you yet have an opportunity. Secondly, You that are Young ones, behold here one of your Tribe and Form, as I may say, one of your own years pickt out of you by the wise Providence of God, to be made an object of Gods severity, and mans pity. Out of doubt especial Cry to you Young ones, to Remember your Creator of your youth: you have been often counselled and admonished in the House of God, yea ear∣nestly and compassionately intreated to devote your young time to God, to give up the prime of your years to him; but you have slight∣ed and disregarded such Counsels and Calls, and have taken up that you would have your childish and youthful vanities, let God by his say what he would to you: Well, now God hath in his Providence, and thunders out his minde to you in sad Object, and what do you now say to it? will you hear Gods voice, or will you for ? are you still resolved in your courses, or will you learn Righteousness? if you would but your ears, you might here observe God speaking something to you. 1. Learn, that there is no safety in with the Spirit of God; who comes early to bespea your Souls for God. God shews that he hath a quarrel with the Youth for slighting and despising Counsels and Reproofs, he would that you should know he is in haste for an an∣swer, and will not wait long if you away your time: God looks that where there is so much of Gospel light, and so many endeavours used by Church and Common-wealth for the instruction of Youth in the Wayes of God, there should be answerable improvement made, and will have you to know that his patience will not wait so long as in places of ignorance. Let it therefore teach you to beware how you presume upon hereafter, and promising your selves that there is time enough, you may follow your vain courses yet a little longer: Whiles you are thinking it is too soon to repent and amend, how soon may God come and declare that it is too late, that his patience is spent, and there is no more room left for Repentance. 2. That either God or the Devil will have your young time: you are here at your choice, God by his Word and Spirit is tendring you to receive you into his service, and declaring how acceptable and plea∣sing it will be to him, but if you will not give your time to him, you will to a worse Master, the Devil stands waiting, yea endeavouring for you, and if Gods yoke please you not, he will easily perswade you to take his, and though that may seem delightful for the present, yet know it, it will be bitterness in the latter end. 3. That if Young ones will not have Christ to reign over them; he may give them over into the hands and power of Satan: if Christs sweet government do not please you, you shall be left under the ty∣ranny and cruelty of the Devil. Oh then learn hence not to despise and contemn the Calls of the Gospel, left God come out in Judge∣ment against you, and put you into the everlasting possession of that cruel Enemy of your . II. Let teach both Parents and Children: Here is something . First▪ to you that are o you . 1. Childrens Souls: here you may see how open they are by nature to Satans temptations, how they every day go in danger of those fly and subtile assaults of this politick enemy of their Souls: let this lye near your hearts. 2. Hence let this teach you to be careful in Educating them in the nurture and admonition of the Lord, which is the onely way and means to prevent this adversary. If you have hitherto been remiss, learn now to be more careful and vigilant about it, let it be a quickning pro∣vidence to rouse you up from this neglect, by teaching you the great weight of the duty, even of as much moment as the precious lives of their poor souls. 3. Let it teach you to begin with them betimes, do not defer in∣structing of them too long; you see Satan will set upon them early, he will not delay long before he comes and useth his endeavours to draw your Childrens souls away after him: and therefore if you would prevent him, do not you delay, but be dropping in instruction as they are able, and as soon as they are able to understand any thing. 4. Whithersoever they go, bear a holy jealousie over them, lest they should offend God, and provoke him to leave them to the Devil: you cannot be alwayes with them, nor constantly have them under your eye, but where-ever they be, be sure let your hear go along with them, have a righteous fear concerning them you see Satan is ready to take all occasions to insinuate himself into them, and there∣fore for ought you know they may have the Devil in their company; let that direct your souls to heaven for them, that God would look to them, and preserve them: Job offers Sacrifice for his Children, when met in lawful recreation, lest they sinned, and cursed God in their hearts, Job 1. 5. 5. Be more watchful over them hereafter, then you have been heretofore; have a care of them have their , to go and come where and when they please, and especially in the night, be sure take an account of their business, and hold your Parental Authority over them, keep them within their bounds, you had better bear their had thoughts of you now, then see them made vassals of Satan, and left up to Gods Judgements. If your Children resist or contemn your Authority, the Will of God is that you should not ear with them, no spare them; it is a great deal better they should live in Bridewell under restraint; then in your families at their liberty. 6. See to your own lives, that they be exemplary to your Children, if you teach them never so carefully, yet if you unteach them again by your vain conversation before them, its little the better; think how much advantage you put into Satans hands against your Children, to draw them into sin by your example, he knows well enough what a taking argument this is with Children. 7. Rest not satisfied, but be constant and earnest with God for your Children till you see Christ formed in them, as knowing that till then they are in Satans Kingdome, and under his Jurisdiction. Oh what bowels of affection, what requests might this providence arm us withall! how strong might it make us with God for our Chil∣dren! O pity them in a state of unregeneracy: Chriless souls are naked souls, and therefore lye open to the enemy; cease not there∣fore night nor day begging for them. See in this providence their danger, and let it quicken you to importunacy. Secondly, Children do you learn something hence also. 1. Learn to hearken to the loving and wholesom Counsels of your Parents, and not to slight or despise their Admonitions and Reproofs. You see here how open you are to Satans assaults, and if you will not hear God speaking to you by your Parents, it is just with God to leave you to the Devil, to hear him: know it, when your Parents speak to you, and advise you for your good, God speaks to you by them, and if your eye despise them, God may suffer these infernal Ra∣vens and Eagles to pick it out, and eat it. One would think this Mo∣nument might make you fear and tremble. 2. Learn hence not to trust to your Parents Covenant, or to think that you shall be saved by their Faith, or by it secured from Satan: it is true, you may fare the better by them and for them, but if you rest upon their godliness for your security, you are deceived: you may be the natural Children of godly Parents, and yet the spiritual Chil∣dren of the Devil, Joh. 8. 43, 44. Know it, it is not enough to be the Children of godly Parents, unless you do inherit their graces: seek therefore that, or else Satan hath you at his beck. 3. Rest not upon your Parents Prayers; think it not enough that your godly Parents pray for you to God, and therefore you are safe: true, Parents Prayers are a great benefit to Children, but if they be trusted to, they will prove a meer delusion. Abraham prayes for Ishmael, but he not for himself: God may answer your Pa∣rents Prayers in another way, they shall not lose them, but yet if you rest there, they may but increase your woes. Let this therefore call upon you to make your own peace. 4. Learn to obey your Parents in all their lawful Commands, and that in obedience unto God: acknowledge their authority and juris∣diction over you, and though they restrain you from that which you may think to be a lawful liberty, yet be obedient in all things lawful, for though the thing be a matter indifferent, yet if you disobey and displease your Parents in it, be sure you lay your selves open to Satan. III. Let it teach both the Regenerate, and Unregenerate. First, You that are Regenerated, and brought home to God, you may learn something here. 1. Let this providence teach you to magnifie Gods grace, that hath taken you out of Satans Kingdome, and translated you into the King∣dome of his own Son. When-ever we see any left by God, and in any wayes in the hand of Satan, and under his power, how should it us with God-glorifying thoughts, at the consideration of his wonder∣full love to us. Now is a time to consider who made the difference between two pieces of the same clay, to remember how opposite we were to any saving good, what pains God took with us, what per∣swasions he used, and how contumeliously we often handled his Spirit; consider that if his love had not carried him against our hatred, had he pitied us, when we did not, could not pity our selves, we had yet to this day been under the dominion of Hell. 2. Let it awaken you to walk worthy of your vocation; you now see your calling, you are called out of Satans kingdome, you are delivered from the powers of darkness, labour then to walk no longer in the vanity of your mindes: Are you Gods Children? Live in holiness, 1 Pet. 1. 14, &c. Oh that this Providence might awaken those that have given up themselves to God and his Service, to consider whether we have not too much gratified Satan, by being too light, too vain, too excessive in taking liberty in worldly mirth and vanity, too little spiritual in our course and conversation among men. Let it then be a word of Warning to us to be more serious and cautious to our selves and wayes for the time to come. 3. Let it move in you earning bowels of compassion towards those that are yet in Satans Kingdome, and under his spiritual Jurisdiction: you may here see a little, though but a little, yet so much appears here visible and demonstrative, as may give a glimpse of discovery how sad and doleful the condition of poor unregenerate sinners is, who are spiritually possest by Satan: Let it then rouse up in you bowels of pity, when you look in the faces of any such, et it make you to mourn over them, and pray for them, and counsel and advise them as God gives you opportunity, that if it may be, you may be helpful to their escape out of the paws of the devouring Lion. 4. Let it awaken you to watch your wayes and actions, to be care∣full to your lives and courses, how you carry it before them who are yet in their vanity, lest Satan make you his Stales to allure poor souls by. If the Devil can belye the people of God to encourage others to hearken to him, be sure he will make his market of your failings, negligent walkings, and whatsoever is done amiss by you at one time or other, to draw others more fearlesly after him; and will it not be a sad thing that souls should follow Satan to their eternal ruine and perdition, and you the live-birds that have drawn them into this net? For the Lords sake, for the love you bear to poor souls, if there be any pity, any compassion, any desire to Gods glory, or others Salva∣tion, look to your wayes, and see they be exemplary. Secondly, You that are Unregenerate, labour to hear the voice of God in this Providence, and learn by it. 1. Let this Example teach you how cruel a Master you serve: you see here, that Satan (whatever pretences he makes, and fair promises he seeks to delude poor souls withall) is in his heart set against all mankinde, and he seeks only to destroy them; and if once God less him loose, and gives him liberty, he will soon shew his own nature, and give evidence of his Cruelty. This you have seen is but a little of that bitter spight he will exercise upon those who shall be wholly deli∣vered into his hands. You have little cause to boast of your condi∣tion, its a cruel bondage, you are in the hands of one whose tender mercies are cruelty. Oh that this might make you weary of Satans go∣vernment, that it might make you begin to discover his policies, and flee from him. 2. Let it shew you the great danger you go in every hour of being made a prey to Satan. Consider how ready this Adversary is to fasten his Talons upon poor creatures, if God permit him: and consider that thou hast no security, no ground to promise thy self that God will defend thee from him, no not for a moment, it is Gods goodness that he hath hither to afforded thee his protection, but thou hast no promise that he will continue it: Yea consider, how many Calls and Counsels, how many Providences and Ordinances thou hast despised, how often God hath come to thee, and wooed earnestly for thy soul, used heart-breaking intreaties with thee, endeavouring to insinuate himself into thy very soul, and yet thou hast hardned thy heart against all, and resolutely refused: think then, what hast thou to say for thy self why thou mayest not speedily hear God say to the Devil, Take the full and everlasting possession of such a soul? and what will become of thee then? 3. Hence let it be a loud Cry to you to Repentance: You have had many Cries in your ears from the Word, but you have not be∣lieved the report which Gods Messengers have brought. Oh that you would believe when God addes such a Confirmation to the truth of his Word! reade your own state in this poor Monument, and think by what you see in her, what is like to become of you in the state you are in; hearken, and you may hear God crying to you by her, Except ye repent, ye shall all likewise perish. Lastly, let me return once again to all that are here in Gods pre∣sence this day to humble themselves before him: learn we hence, for this day, and hence-forward, these two Lessons. 1. Let us all examine by this Providence what sins they have been, that have given Satan so much footing in this poor place: sure the voice of God is loud to us, and bids us to bring this matter upon rch; for though God be Soveraign yet it is to us a time of Con∣sideration when Gods hand is out against us, Hag. 1. 7. Let it then bring us upon a serious Triall of our selves and wayes, that we may be able to trace God in his Providence, and acknowledge his righte∣ous Judgements; let us ask whether our Contentions have not set open this door, and invited Satan in? I am sure these carry a very great resemblance of the Devils Cloven Foot. Have not our Heart∣Divisions grieved away the Spirit of God, and given Satan this ad∣vantage? I am sure they leave a people faulty, Hos. 10 2. and there∣fore say them open to severe punishments: these have been too gene∣rall sins, and what have been in particular? What a deal of Wordly∣mindedness in the elder sort? the vanity and looseness in the younger, increased to such a height of impudency. Let me adde, the general light esteem there hath been among us of Gods oly and precious Or∣dinances, and contempt of his Messengers: these are crying sins, and therefore, may well be answered with loud-speaking Providences. 2. Let us all joyn heart and hand to drive this Enemy out again. Let that be our great business this day to implore God, and beg his assistance and direction in so great a Work as this is; and let us forthwith set upon it, and follow it might and main: and that in re∣pentance of, and humiliation for what is past, and reformation for the future, let us search and try our wayes, and turn again to the Lord; Let us lay aside Envy and Malice, throw down our Contention & Strife, and take up Peace and Love. Let the Aged reform their Earthly∣mindedness, and the Youth their Vanity, their Night-walkings, and merry Drinking-meetings; let the Judgements of God awe our hearts, and leave such impressions behinde them, as may powerfully lead us in wayes of Righteousness, that God may delight to dwell among us, and tread Satan under our feet. 11 The burden of Dumah. He caeth to me out of Ser, Watchmen, what of the night? watchmen, what of the night? 12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come. TImes of publick Calamity, either felt, or justly feared, are try∣ing Times; these do call in a solemn manner for Consideration, and especially to enquire into the Causes, and bethink of the sad E∣vents. This is New-Englands day, wherein God hath at least taken the Rod into his hand, and is shewing some part of his severity to∣ward us; and though he mix it with much moderation, yet there is a great deal of bitterness in the Cup: 'tis time therefore humbly to enquire into the grounds, and consider of the Consequences of these Calamities. The Text before us may afford us something by way of Instruction and Direction in this enquiry. The words ate a Prophesie against Dumah, delivered by way of Question and Answer. The Question is propounded ver. 11. The Answer short, full, and sharp, ver. 12. The meaning of the words take up as they come to be handled in particular. The burden] i. e. A Prophesie containing Threatnings of Wrath, and Predictions of Misery: an ordinary phrase it is among the Pro∣phets, to express any Vision of sad consequence. See Chap. 13. 1 and this Chapter, ver. 1, 13. and therefore the Prophet interprets the sense of the word, ver. 2. An hard Vision. See also 2 Kings 9. 25. Jer. 23. 33. and elswhere. Hence▪ Doct. The denunciations of Gods wrath against a sinning people is a Burden, a thing heavy and grievous. In divers considerations. 1. They are a burden to Gods Messengers: i. e. grievous and hard to them, their spirits are oppressed, and many times even overwhelmed within them, to fore-think of the message they have to deliver. See ver. 3. 4. Chap. 15. 5. & 1. 9. Jer. 48. 31, 32. & 4. 19, 20. 2. They are a burden to the People to whom they are sent. This in two respects: (1.) They are a burden of grief and sorrow to the godly, who hear and fear, Hab. 3. 16. (2.) Of indignation to the wicked, who cannot endure so much as to hear of them, the very Threatning is to them intolerable, Amos 7. 10. 2 Chron. 36. 16. Jer. 26. 8, 9. 3. In some sense they are a burden to God, who speaking after the manner of men, expresseth a relning at the very mention of it, Hos. 11. 8, 9. 4. A burden in the Effects of them, or matter of Threatning con∣tained in them, which is sore and heavy to bear: Context, ver. 2. The Reasons are: 1. Of the first; From the sympathetical compassionateness of Gods Messengers towards their fellow-creatures, there is a , A love of man naturally in man, this is increased by grace: this we see eminent in Paul, Rom. 9. 1. and Moses, Blot me rather out of thy book. 2. Of the second; From the sense of the severity of Gods dis∣pleasure in the godly, and hence it produceth sorrow for their sins. (1.) It brings sin to minde, which is the Cause, Psal. 25. 17, 18. (2.) The people of God know what a sad thing it is to have to do with an angry God Psal. 76. 7. 3. Of the third; From the pride of heart which is in the wicked, Jer. 43. 2. they are too good to be reproved, will not hear by reason of the height of heir spirits, think so well of themselves, that they cannot believe that God is displeased at them. 4. Of the fourth; From the compassions of God towards poor sinners, he herein discovers his merciful Nature, Hos. 11. 8 5. Of the fifth; From the aversness of the nature of man from sorrows and miseries: they are against our nature, and therefore must needs be burdensome; yea they are Punishments, and are there∣fore grievous. Use 1. See here a Reason why Gods Warnings and Threatnings finde no more welcome, and why plain Preaching Ministers are sinning man is gotten above warning, though by our sins we are pul∣ling down Gods Judgements upon our heads, all this is nothing, but he that tells us plainly of them, and represents the anger of God be∣fore us for them, he is the troubler of Israel. Use II. Learn hence to interpret the Threatnings of Judgement denounced by Gods Messengers in the best sense, when they tell you of Gods wrath. Oh do not think th, tell you as they would have it, or that they take any delight in bringing such heavy tidings, but they must say as God commands them, Jer. 28. 6. they can be gladly con∣tent that the threatning may never be fulfilled. Use III. Here is a mark to distinguish the people of God from hy∣pocritical Professors: when God tells us plainly of our sins, and speaks of his wrath, 'tis indeed a burden to all; but how? why, the wicked endeavour to throw it off themselves, and cast it upon Gods Ministers, and violently to pull their shoulder from under it; but the people of God sit down under it, and bear it patiently, yea take up a new burden of sorrow for the sin which hath procured it, Lam. 3. 27, 28, 39. Use IV. Learn hence what use to make of the threatning of Gods Judgements, and Reproofs of your sins, if it be a burden to hear of them, what then will it be to bear them? if you cannot endure to sit quietly whiles you are told of them, how will you endure when God shall do according to the word of his Messengers? Let such thoughts as these move you to prepare your selves, this use God would have these burdens attain, Amos 4. 13. Of Dumah] i.e. Of the Land of Idumea, the place of the posterity of Esau, called Edom: these were, though of the posterity of Abra∣ham and Isaac, yet a Nation rejected by God, and become an Heathen Nation; and yet God tells them aforehand what he intends against them, and condescends to give them a Warning to Repentance. Hence Doct. God, though grievously provoked, yet seldome brings desolating Judgements, before he gives warning. Edom, though out of Gods Co∣venant shall nevertheless hear from God before they feel his wrath, and Babylon, and Arabia, and Tyre, &c. as we finde scattered in the Prophesies, how much more a people in Covenant with him. Reas. 1. Because this is the day of Gods for bearance, and therefore he will exalt it towards sinners, and make them to taste of it. It is the time wherein Justice is moderated by Mercy. 2. That sinners may have an opportunity to repent: when God speaks to them before he strikes them, he puts a price into their hands, on it as such a season, Rev. 2. 21. 3. To take off all excuse in the day of Vengeance, that all mouthes may be stopt, sinners shall have nothing to say for themselves, as ha∣ving been warned; they shall have no plea, shall not be able to say, We never heard of it: no cloak shall be left them. Use. This may be a Rule to teach us what use to make of those ma∣nifold Warnings which God vouchsafes to afford unto us. 1. Hearken to his Warnings, hear his Threatnings, attend to them, and believe them. Quest. How doth God warn us? Ans. First, By his Messengers, these are Ambassadors, to declare the minde and counsel of God, and proclaim his Judgments. Obj. But Revelations cease, how then can they give us a true account of the minde of God, and his purposes of bringing Judgments n its? Ans. God gives a greater portion of his Spirit to his Ministers, then to others, and by that Spirit he extraordinarily 1. Stirs them up to a consideration of his minde and counsels: he directs their thoughts that way. 2. Discovers to them the sins of the times and places they live in, makes them to observe the frames and manners of the people he sends them to. 3. Enables them to compare his ancient dealings with sinners, in the several respects and circumstances, and hence to draw conclusions, and hence verifies that promise, Amos 3. 7. Now these Conclusions are a sure word of Prophesie: for 1. The Rule is standing, Crying sins are answered with certain Judge∣ment. God is the same he was, his Holiness and Justice remain in∣violable, and unchangeable, and therefore sinners have no hopes to escape, if they remain in their sins. 2. Like sins bring like Judgements; Sodoms sins are followed with Sodoms plagues; and therefore if our sins answer former times, we may expect our sufferings to be like theirs. 3. The Prophesies of the Prophets were cautioned with the condition of Repentance, either explicite, as appears by the invita∣tions to repent annexed to their Threatnings frequently; or at least implicite, Jer. 18. 7, &c. so are theirs. Secondly, By his Providences: gathering of Clouds, and some drops of rain presage Signs speak, the Rod hath a voice in and may be heard, though it be but shaken over us. 2. Let the Patience of God break our hearts, and lead us to repen∣tance, Rom.2. 4. Remember, God might have stricken when he warn∣ed us; he might have made our plagues seven times heavier, when he did lay some gentler stroke upon us; he might have made haste, be∣gun, and made an end with us in one day, after he ha so long in pa∣tience waited upon us. 3. Give credit to Gods Threatnings, do not think he is in jest, look at such times wherein Ordinances and Providences concur in denoun∣cing wrath against us, to be reall tokens of Divine Displeasure, and to have a loud voice in them; and therefore let it teach us to meet God, and that without delay. He calleth, &c] Here is the question or Introduction to the Prophesie. He] i.e. Some Person, or Messenger. Calleth] i.e. Comes to enquire. To me] i. e. Isaiah. Out of Seir] Mount Seir lying in the Land of the Edomites, is ta∣ken for the whole Land of Idumea. Watchman, what, &c.] By Watchman is meant the Prophet, these are called Watchmen by God, because he sets them to discern his wrath, and give warning to the people. The meaning or intent of the Que∣stion is diversly understood: I finde a twofold interpretation. 1. Some take it to be an expression of the bitterness and anguish of the Edomites, concerning the future event of those troubles which were beginning upon them: it seems War was threatned by the As∣syrian; through which anguish they send to the Prophet, to know what was likely to ensue, what troubles they should meet withall: for Night is here a Metaphor of the time of affliction, as it is often in Scripture, Isa. 26. 9, &c. and then the ingemination of the Interro∣gatory, implies an earnestness of desire to be informed. 2. Others understand it to be spoken in a flouring way, and so they call the Prophet Watchman by way of derision; as if they should say, Isaiah, you pretend to be a Watchman, and have foretold much of the time of trouble and desolation to come upon us, but we still enjoy the morning of prosperity, we are a free people, and not in subje∣ction; come, what do you say to it now? Either interpretation will stand with the Analogie of Faith: though I think the latter to be more suitable to the Answer given in the following verse; in which sense the doubling of the Question is an aggravation of the scoff in a sarcasmous speech. From these words observe, Doct. 1. Times of Calamity are fitly compared to the night season. There is much of Analogie in these. 1. In the night nothing can be distinguished from the darkness, all things lye equally mantled under that black hence the Grave is called A land of darkness, because all meet equally, and there: in times of Calamity the affliction is universal, good and bad are not to be distinguished by the outward face of Divine Provi∣dence, Eccles 9. 1. 2. The night is a joyless time, darkness and obscurity hide from us objects of joy and mirth: in times of Calamity objects of joy are re∣moved, these outward symptomes and expressions of delights and pleasures are removed, Jer. 7 34. 3. The night is full of terrour, the darkness hath a kinde of influ∣ence upon our fantasie, leaving an impression of strange apprehen∣sions and possessing us with fears. Calamitous times are fearful and terrible times, fill us with suspitions, a man knows not whom to trust, lives in a fearful expectation of sudden miseries to seize upon him. 4. The night is a solitary time, breaks up societies, and scattereth them to their severall Chambers, to feed upon their melancholick thoughts and fears. Troublesome times bring places full of inha∣bitants to fit solitary. Use. I. See here a Reason why the people of God ought to do their utmost to prevent the day of Calamity: though they shall get good by all Providences, yet no affliction is in it self joyous, but grievous, and they shall finde a great deal of night of trouble at such a time. Hence wonder not to hear them so earnest to deprecae that day, and labour to with God for a prevention of it. Christ himself, in whom was no sin, begs again and again, if it be possible that the Cup might pass away from him; how much more they that have sin as well as sor∣row to grapple withall. Use II. See here the Analogie between Sin and Sorrow, both are in Scripture called darkness: hence the punishment is suitable to the fault, God payes men in their own Coin; if men will hurry them∣selves into the shades of sin, God justly brings them into a land of darkness, and of the shadow of death. Use III. This Consideration may warn us to have a care how we provoke Gods Judgements against us, to bring wrath upon us; we may be old and fearless while the day time lasts, and our Sun of pro∣sperity shines upon us, but if we pull down Judgements upon our heads, we shall finde the night to be 1. Joyless, we shall see the difference between joy and sorrow ex∣perimentally when God shall have removed our comforts away from us, our peace, our outward supplies, all our precious things, we shall then feel what it is to be benighted. 2. Terrible, full of amazement. Ah! little do we know what the terrour of this night mean, to be oppressed with pining hunger, with pinching penury; to hear the cries of Children following us for bread, and none to give them; to hear the found of the Trumpet, and Alarm to War; to hear the cries of the wounded, and see the slain in our gates; to fee the raging of Famine and Pestilence, and natural affection changed into a Tyger-like Cruelty, tender-hearted Mothers shutting up their bowels of pity, and laying violent hands on the Children they have born; to go into Captivity, and serve an Ene∣my whose tender mercies are cruelty; to live in fear of every sight, every noise, left it should be some messenger of Death, or that which is worse. 3. Solitary and lonesome, when you shall be made desolate, and like Job. who was made a stranger to the wife of his bosom; and hence you shall have that which will fill head and heart full of perplexity: how careful then should we be that we provoke not God against us, to bring darkness of adversity upon us. Doct. 2. 'Tis the guise and disposition of the wicked, to despise and at the Threatnings of Gods Judgment against them, especially if God delay execution. Thus the Edomites here, they had been threatned, but they yet were in peace, and thoug the Enemy was coming, they yet are se∣cure. See also for this, Eccles. 8 11. Ezek. 12. 22. Poor sinning man, though he might reade the of death in himself, yet is not wil∣ling to believe any evil till he feels it. It God delay, his Messengers presently are Liars. Reas. 1. From the natural possesseth the hearts of the unregenerate: sinful man is naturally secure, which security a∣riseth from 1. Their not seeing and being affected with their sin, justly pro∣voking of God, Mal. 2.7. men grope in their darkness, and cannot see wherein they have done amiss. Men. especially if they have taken a form of godliness, and begin to be sticklers in Religion, they ob∣serve not that they want the power, and having taken up a good ap∣prehension of themselves, the Word of Conviction passeth by as a thing in which they are not concerned. Hence they wonder that God should have any thing against them, they cannot believe it, and so they despise, and make a mock of those that tell them of Wrath a∣gainst them. 2. Their misinterpretation of Gods patient dealing with them: Natural men make a God to themselves of their own Mindes, Psal. 50.21. if God delayes them, then presently he approves of their wayes, at least they must have him a God all of mercy, they exalt his Compassion to the injury and violation of his Holiness and Justice; and so, what should be a means of their Repentance, 2 Per. 3. 9. is an occasion of their hardning. 3. Their false hopes and promises of their escape, their Covenants with Hell and Death. Isa. 28. 17, 18. make all men (thriving in the wold in a way of wickedness, and being rooted deep in their outward enjoyments) begin to account this a kinde of Deity to them, and hence build up their hopes and thoughts upon an unchangeable estate, Psal. 49. 11. and hence can disdain, and flout away the denunciation of a change. Reas. 2. Because their present prosperity so takes up their senses, that they despise God, no wonder then if they scoff at his Threat∣nings. Pharaoh sitting in the Pomp and Glory of the Crown of E∣gypt, demands, Who is the Lord? Natural men are ready to say (in times of prosperity) with Niobe, Major sum quam cui passit fortuna nocers. I am greater then the hand of Providence can reach to do any injury to, and hence beat a Challenge to the Almighty, Job. 21. 13. 14. Use 1. See here a Reason why Gods Messenger are so slighted by a secure and prospering people: when they speak of dayes of wrath, men do not believe them, their Preaching is accounted as false tales & vain stories why, men liv at case, and therefore they are accounted fools that speak of a storm, and are made a May-game here of the Prophet: and no wonder, for they do so by God himself; I spake to thee in thy prosperity, and thou wouldest not hear. Men are short sighted, though they can discern the signs of yet they are not willing to see any thing of the signs of Divine Displeasure, and if they see nothing, they will believe nothing, yea though they do see they are not willing to believe. Use II. To convince us of, and humble us for even this very sin before God this day. God hath given New-England many dayes of prosperity, it hath been day with us a long time, but mean-while sin hath been growing upon us, and increasing, and Gods Messengers have dealt faithfully and told us of it, and warned us by the clear demonstrations of the Word of God, that Judgements hang over our heads, but have not these Admonitions been despised and mocked by us? Quest. You will say, How? Ans. 1. Some have mocked them in plain terms, we have not been clear of this brazen-faced impudence, some to flout at the Warnings of God, yea to hate those that have been most serious in reproving our sins, especially that have pointed out. 2. Others have no believed, hose not a few neither, but the most; we may almost use the demand, Isa. 53. 1. 3. Have not these Warnings been practically slighted and dis∣regarded? 1. How few hearts have been affected? and not to be affected, is a degree of mocking: how few ming hearts? how few that hear and fear? how few tremblers at the Word of God? or that with old Eli sit by the way, trembling for the Ark of God? We can sit under the Convictions of the Word, and no whit convinced; little remorse when these burdens are laid upon us, and we go away and wipe our monthes, and say, What have I done? We (like deaf men) startle not when the Tran per founds, because we will not hear it. 2. What little care is there to return and meet God by repentance, and what is this then to slight and mock God.? Obj. But many dayes of Humiliation have been kept? Ans. True; and to what purpose? 1. Where is the Refomation that hath followed? in Isa. 58. the Lord owns that onely as a true Fast, which is a day of Reformation but what hath been amended? if we miss before, we are so still, notwithstanding all that is made to appear to the view of the world: and this is a manifest mockery. 2. Have we not kept dayes to encourage our selves to sin more boldly upon a new score, with the Where in Prov. 7. 14, 15? thought to have cleared all old scores with God by an overly Consession, that, so we might more securely run into new arrerages: and is not this a great mockery, to think to pay God with such counterfeit Coin? What have we to do then; but to confess and bewail this sin before God, and labour to amend it? For Motive: Consider, 1. God will make you to know who sent these Messengers, that it was not of their own heads, nor on their own errands, that his Mi∣nisters came to you, but that it was from him, Ezek. 2 5. and that you have not scoffed and neglected them, but God himself: you shall see this. 2. Gods patience hath a bounded time, Hab, 2.3. God may delay long, he will not do so alwayes; know it, he is just as well as merci∣full: God will take a season, finde out a fit opportunity to be known in his Judgements upon those who despise his patience, and reject his counsels and fore-warnings, he will not strive alwayes with man, who is flesh, Gen. 6. 3. 3. Such a spirit will provoke God to make haste, Ezek. 12. 23. if God send, yea rise up early and send, and so far condescend to a rebel∣lious people, as to send Messenger after Messenger, and Message upon Message, and these mocked and despised, that news quickly comes there is no remedy, 2 Chron. 36.16. this ripens men apace for destruction. 4. Such a spirit is an immediate fore-runner of swift Calamity, 1 Thess. 5. 1—No surer and more infallible token of great Calamities to be hastning upon a people then this, when God tells them of trou∣ble and calamity, they cry Peace, Peace, and lay themselves down (in despight of all Counsels and Warnings) upon the bed of Security, and take their case in sin without remorse. Let us then be deeply af∣fected with this evil, as knowing that there is nothing whereby we have more provoked God, and exed his Spirit, then by this. lye low before him in the sense of it, it may be he will pardon and forgive it. You see Edom here makes a great do of Enquiry: there is an hy∣pocritical and false, and there is a sincere and true Enquiry made about divine Dispensations, and the one apparently, and to the view of the world, may be as earnestly pressed as the other. Reas. 1. Because there are other things which may excite such an Enquiry, besides the fear of God; viz. 1. A natural fear, which may be stired up at the first hearing of Threatnings, and discovery of tokens presaging Calamity; the sight of dismall Clouds, and the noise of some terrible Thunder, cracks, do at the first carry a kinde of consternation along with them: and this makes men, till by degrees they outgrow their affrightment, to be ve∣ry sedulous to know what thes-things mean. 2. A naturally busie talkative spirit, that loves to be busie, talking and discoursing, many affect to be in discourse, and hence they enquire that they may have something to spend time in discourse. 3. A desire to be thought wise, discerning and prudent, hence men will enquire for light: we love to have the esteem for prudence and discretion, to be accounted men of discerning spirits, that observe and know the times, and hence take some pains in searching. 4. An ironicall and flouring spirit: such this seems to be in the Text, not that we have any true desire to know any thing, but in dis∣dain of Gods Ministers: we enquire of them as for knowledge, but in the mean-while look upon them to have no more knowledge of the minde and counsel of God then ourselves: with this spirit those proud men seem to have come to enquire of the Prophet. Jer. 43. Reas. 2. Because there are other ends of such Enquiry, besides such as accompany sincerity; viz. 1. A bare desire of external knowledge and discourse: there is seated in man a great natural desire of the knowledge of the Nature of things, and that especially of future Contingencies; hence men take a great deal of pains, and busie themselves much in seeking to know such things, when it is to no other end but to know. 2. An intent to avill at Gods dispensations, Isa. 58.2. Some en∣quire to no other end, but that they may pick a quarrel with Divine Providence, and charge the wayes of God with injustice, as if they were wiser then God, as if he did not Rule the World by an equall Law. Use. 1. For Tryall: there is much talk now a dayes amongst us, about the Judgements of God, and those awfull Providences that are rolling over our heads: there is a great Enquiry made, but let us not think or conclude our selves ever the better, because we are a∣mong the number of those who are possibly the most forward upon this account, but examine our selves whether we do it in sincerity or in hypocrisie. Signs of hypocriticall Enquiry. 1. When we enquire more after the Events of Calamity, then the Causes procuring of it: thus those Idtans, What of the night? i. e. What is like to come upon us? So there is much enquiry, what the issue of these rolling Providences is like to be; what things are like to come to: but there are few say, What have I done? wherein is the Lords anger incensed amp;c.? this shews we are more afraid of sorrow then sin, when we look so much at the Rod, and not at the hand which wieldeth it: This argues a spirit of hypocrisie, for we neglect our work; which is to search and try our hearts, and meddle with Gods work, whose Soveraignty it is to rule and order the affairs of the whole World at his own pleasure. 2. When we enquire more after Natural then Spiritual Causes: we are very inquisitive to know what may be the Natural Cause of these Blastings which have for many years diminished and corrupted the best of our Grain; and hence, many projective endeavours in vain attempted to prevent it, by a seeking to remove that Cause, which we are to this day baffled in, and as far off to seek as ever: but the Causes Spiritual (which are more manifest, and easie to be discovered) are slightly sought after, and so but little endeavour to remove them, hence no wonder that the Effect remains, we enquire in hypocrisie. 3. When we enquire, but 'tis without any desire or willingness to see the true Reason or Causes, or be convinced of them, we enquire with a inde of fore-stalled and prejudicate spirit; we have taken up already what our determination is and must be: hence this it is, and no other thing, hence we arm our selves with a resolution to out∣stand all Conviction, and so lay a block in the way to prevent any effi∣cacious meeting God in such a way as might remove his hand off from us, and prevent the process of more and worse miseries. 4. When we enquire, but never intend to reform: this was the en∣quiry of those, Jer. 43. their promises were indeed fair, but when the Prophet had gone to God and enquired for them, and brought them word back again, they discover their hypocritical heart, Chap. 44. 16. they would make a formal kinde of process, as if they had been desirous of Gods counsel to direct them; and had the An∣swer been to their mindes, what godly men might they have past for: Hath God told us nothing? have not his Messengers pointed at some∣thing? have not the very Providences themselves given light to our enquiry? but all this while, where is the amendment? who turns from his evil way to the Lord? 5. When we enquire, but not of Gods Watchmen: times have been when they have been esteemed, and looked upon as Watchmen indeed, who were best able to inform us in the Counsels of God; but now who more blinde then they in our practical judgement? a prejudicial eye is cast upon them, and they laid by as useless. Oh how is the cavil∣ling of an Anabaptistical and censorious spirit (who can spit his venom in the face of Magistracy and Ministry, and make these the Causes of all our Trouble) set by among many? whiles the faithful Warnings of Gods Servants are contemned. 6. When possibly we enquire of them, but with a slighty and dis∣dainful spirit: Oh how many go with their nice Queries to their Ministers, when they despise them in their hearts? and either lay snares for them, as they dealt by Christ himself, Is it lawful to pay tribute, &c? or at least do not go to them as such whom they do indeed look upon and esteem to be sent of God, and therefore may hopefully expect to receive better information from them, then from others, hence they little regard, and less do they practice. 7. When we enquire, but we are not willing the Cause should be in our selves, but in others: and hence though we enquire with some earnestness, yet if the Answer (though true) touch us, and our Cor∣ruptions, we cannot bear it; this shews that we enquire with a cen∣sorious (which is an hypocritical) spirit: we regard not how much blame be laid upon others, but are willing to take none of the blame and shame of the sin to our selves; and therefore come not up to this, which is the onely sincere first Enquiry, What have I done? Use II. To humble us for our hypocrisie upon this account: and how much cause the best of us may have to take the shame of this sin upon us before God this day, if we did seriously enquire, we might in some measure discover: let us then bewail it seriously. For Motive: Consider, 1. It is no light matter to mock God; we do in every act hypocrisie: God is not mocked, saith the Apostle, i. e. he will not be put off with, nor will he put up our mockeries. 2. God and year sin will finde you out: God discerns the heart, and therefore it is no mocking of him; he is a jealous God, and there∣fore he will make you to know how ill he takes it, he will smoke against your best services, that you may understand your hypocrisie is ob∣served by him, Isa. 58. 1— Thus much of the Question of the Idumeans. The Answer of the Prophet follows. The Answer is short and full. The Watchman i. e. the Prophet Isaiah. Isaiah owns his Office, though they put it upon him as a scoff and mockery, but he is not a∣shamed of it in the least. Hence Doct. The Ministers of God are not ashamed of their Office, though the world seem to despise and flout at it. Let the men of the world think never so undervaluingly of the Place and Work they are in, they yet prize and esteem it. Reas. 1. Because it is an Office instituted by God, and therefore will be defended, and vindicated by him: he owns them, though the world despise them, and he will take upon him to plead the Cause of his de∣spised Ministers. Reas. 2. Because it is a high and honourable Office, though despised: let the world look upon it with an eye of disdain, yet it is in it self a dignity, an honour; Ministers are Ambassadors from God to men, 2 Cor. 5. 20 now the Majesty of the Prince is represented in the Ambassa∣dor, God looks that part of his own honour is engraven upon this Office, Ministers therefore have no reason to be discouraged by the contumelies of the world. Reas. 3. Because it is a Work which is accompanied with the glori∣ous power of God, and made a means of the Salvation of Gods E∣lect: this is Pauls reason why he is not ashamed of the Gospel, Rom. 1. 16. When they see God putting forth his power, and making the stoutest sinners fall (like the walls of Jericho) at the sounding of the Preach∣ing of the Gospel, and many souls by their Ministry brought effectu∣ally home to God, this is enough to make them disdain the standers and of men, and glory in their Ministry. Reas. 4. with God: Ministers look not for, not would be satisfied with an earthly reward; their praise is of God and shall not lose their reward, and they dare trust him, and can chearfully endure, and meet with all that re∣viling and contempt which wicked men delight to be venting against them: the Crown will more then pay for all. Use. Learn hence to have a care that you contemn not Gods Mini∣sters, and above all the Office of the Ministry: doubtless the low esteem of this great Work appearing by too many evident symptomes, is, one thing for which God is now pleading with us, and therefore seasonable at this time to be hinted to us. Oh beware of this sin. Consider, 1. If we despise them, we despise God, Luke 10.18. the Prince ac∣counts all the affronts and indignities offered to his Ambassadors, to bear a proper respect to himself; and do you then think that God will bear it? Moses may hold his peace, Gods Ministers may pity and pray for you, yea will; but God will not suffer his own glory thus to be trampled upon, nor his Servants thus to be abused. 2. If we contemn them, and receive not their Ministry, it is the ready way to be given up by God to a spirit of delusion, 2 Thess. 2. 10 Observer, and you shall se, this hath been the door out of which so many have gone away into those giddy distempers which they are now inflicted withall, even those many Enthusiasms of the Devil; an un∣dervaluing of the Ministry, an elevating and up private gifts, amp;c. which hath led men by degrees to those great Apostacies, where∣by their light (which would have shone clearly in its proper Orb) hath spent it self in a blaze, and gone out in a stinking snuff. The Watchman said] i. e. from God, and by his direction, we here see the Prophet gives them a serious Answer. Hence Doct. What-ever end a people have in enquiring, it is the duty of Gods Ministers faithfully to answer them according to the minde and counsel of God. See Jer. 42. 19, 20. the people they dissembled, but Jeremiah tells them the truth. Reas. 1. From the nature of their Office, which is to be Watchmen, which depends not upon the acceptance, or not acceptance of their Message, but is an absolute duty, whose neglect cannot be displeased withall: whether they will hear or no, Ezekiel must discharge his Office, Chap. 2.7. yea, it lyes so upon him, as the neglect of it bngs him under the dreadfull of Gods wrath. Chap. 2. 18. e breaks his change if he neglect it, yea and hazards the undoing of whom he is set up to be a Watchman. Reas. 2. Because God will have a rebellious people left inexcuseable, Ezek. 2. 5. though the prime end, and natural tendency of the Mini∣stry, be for the Conversion and good of the people to whom they are sent, yet God in just judgement will sometimes have it to be to in∣crease their Condemnation, and to make their misery more dreadful: Line upon line, &c. is sometimes given to make a people stumble and Isa. 28.13. all this is for Gods glory, the shine of the glory of his Justice, when he shall come to recover the honour of his despised Counsels and Warnings, and plead with a people for their wretched and inexcusable violation of both Covenants. Use I. See here a reason why Gods faithful Ministers use so little humane policy in the execution of their Place and Office: should they connive at our sins, few pillows under our elbows, fawn upon us, or at the least speak in the dark and aloof off, they were most likely, in an eye of humane Reason, to live more quietly, and less hated: he is ready to be accounted our enemy who tells us the truth. How easily might they accommodate themselves to humane affections, but they dare not do it, but speak plain; not because they are ignorant of the probability of what entertainment they are like to meet withall, but because they dare not to be false to the charge and trust which God hath laid upon them. I confess, concerning some things there may be an indiscreet zeal, in these there is a time to hold one's peace; but in the discovery of the Counsels of God, and laying open crying sins, &c. it's not the fear or favour of man, but the awful command of God, which must be, and is, the Rule of the serious Minister, who being sent from God, must deliver his Embassie. Use II. Learn hence how faithful God is to us, how unfaithful so∣ever we be to him, and to our own souls; might we have our own desires, we would hear nothing else but soothing and pleasant words; he that preacheth sin and wrath, is a Legallist, a Micaiah, he never speaks good to us; thus would we go sleeping and secure to Hell, run our selves jocundly into all misery, such enemies are we to our own souls: but how faithful is God, who seeing us falling into the seas of wrath, sends to awaken us out of our sleep, to tell us of our evil wayes, and to reclaim, and bring us back. That God hath ordained and set up the Office of the Ministry under that solemn and dreadful charge, As they will answer it in the great day, If they will not bring the guilt of the blood upon their own heads, to tell sinners of their wayes, and seasonable and constant warning; herein is the Faithfulness of God, and his great Goodness wondrously ex∣alted. Use. III. Learn hence to account a plain-dealing Ministry to be of God, however they cross our corruptions: if any in the world are indeed sent of God to us, then surely those, who laying aside all self∣ends and worldly interests, lay themselves open to the hatred and per∣secution of the world, hazard to lose our love and good will, to be evil spoken of, to suffer want, and hard usage among us, rather then be silent in an evil day; rather then hold their peace, and let us alone in our sins, or palliate and dissemble with us in the Cause of God and our own souls. Pray to God that you may alwayes have and enjoy such Ministers, and that he would put this Spirit into his Ambas∣sadors. The morning someth, and also, the night] Here the Prophet answers them according to their particular enquiry about the success. In which observe 1. A Concession; The morning cometh: It is true indeed, you do for the present enjoy a season or prosperity, though evil have been denounced against you; and it cometh still i. e. you have still a short season behinde of day. 2. A Warning and also the night: i. e. as you have your morning, so assure your selves you have your night; think not, nor deceive your selves into such a foolish hope, as to promise, your selves you shall rever adversity, because you now live at case and prosper. 3. The words carry in them the face of an Argument: he com∣pares their condition to a Natural day, in which there are two consti∣tuting parts, viz. Day and Night, light and darkness, which naturally follow one upon another: the day of the people of God usually (as the Natural day) begins with darkness, and ends in ; the wickeds day begins with morning, but shall end with night. Hence if they look for right to follow the clearest day, why do they dream as if sorrow could not come in the room of their present pleasure and delight? Hence Doct. 1. an hundred and fourty years, are with the Reas. 1. Because this is the day of Gods ance: God is per∣fectly just, and he shall be known to be so in the day of vengeance, when the great Assizes shall be set, and he shall render unto every one according to their works; but mean while he hath a day of mercy, wherein (without any infringement to his Justice and Holiness) he moderates the Sentence past upon sinners; and delayes the full execu∣tion of it, mean-while conferring much of his goodness upon them. Now the season of the shine of this Attribute of Mercy, appear∣ing in his Clemency and Benignity, is properly here in this world: God will have the glory of all his Attributes shine out and appear in his Efficiency; now there is no room for, nor knowledge of his Pa∣tience, Long sufferance, and Goodness in Hell, where the Cup of Wrath is without mixture: God therefore now makes it appear in the of wrath fitted to destruction, Rom.9.22. Reas. 2. Because God hath in his Decrees, not onely laid men out for punishment, but for their measure and degrees of punishment, which they come to by the height of their sin, and by the number of Mercies abused: this is an awful, but an undeniable Truth, That God hath not onely designed such sinners to destruction, but hath allotted them their place in Hell; Judas is gone to his place: there is a Hell more and less tolerable, Mat. 11.15. as also that men come to this, by their abusing and misimproving of mercies, Rom. 2.5. hence therefore sinners must have such a time of Patience, so many Mercies, &c. beyond which, as they shall not be spared, so before which they shall not be disturbed, but let alone till their measure be sulfilled, till they are ripe, and fully fitted to destruction, Gen. 15.16. Use. 1. Learn hence, that outward prosperity is no sure token of Gods special favour, Eccles. 9 2. a person or people may have and en∣joy the worlds abundance, and over in the outward things of this, life, and yet be the hated of God, such whom God turns like Oxen, into a rich Pasture, where they may be fatted up for the slaughter∣house of Hell: reckon not therefore upon this. Hive any of you escaped the which God hath been do not sooth up your selves with this, and selves into an opinion this God loves you the letter; a dear childe of God may be under the most severe , whiles thou that art no, mayest be a . and solemn Examination of our selves, what have made of those many dayes of pro∣sperity which we have : it is not enough that we have had them, but how have we improved them. Know it, the day of Reckoning is coming, and then an account will be taken, when the more any have received, the more they will have to answer for. We have been a people wonderfully favoured by the Lord, but let not this make us secure; who knows but we have turned Gods great Mercies into great Curses by abusing of them: 'tis time then (now God is coming to recover his Mercies out of our hands) to ask our own hearts, whe∣ther we have not highly abused, yea so that if Repentance prevent not, to our final destruction. Doct. 2. A people in the very height of outward prosperity, may be very near to ruine and destruction. The Prophet speaks here quick, as of sudden Changes, The morning comes, also the night; intimating, as if there should be no long distance between their morning and night, as if it should be a short morning, a day soon changed into night. You remember how it was with the Old World, and with Sodom, who were taken in the height of their pleasures, in the top of their pro∣sperity, and suddenly brought to a final end, and fearful desolation; and out Saviour Christ speaks of such times in the dayes of the Gospel, Luke 17.26, &c. Reas. 1. Because such dayes ripen men faster for destruction, Rom. 9.22. the more men have, and abuse, the deeper they run into Gods debt-book, the larger accounts they have: the better the Pasture is, the sooner the Ox is fat; now you know the Ox is not taken from his Pasture, till such time as the day of slaughter comes, hence God takes men in their height, and makes them come down wonderfully. Reas. 2. From the nature of Patience, which as it can bear and en∣dure a great deal, and a long while, so when it once comes to be worn out, and provoked, breaks forth into a most sudden and direful flame: Loesa patientia fit furor; Jer. 4.4. That anger which is not suddenly and speedily stirred up, when kindled is most furious and unappease∣able. Reas. 3. From the nature of sin, which the more goodness of God it enjoyes, the more it heightens it self into boldness and violence: Sodoms fulness (which called to glorifie God) was an occasion of the crying sins that were among them; hence they pull down wrath, and there is no remedy. Use. This may convince us of a great the Goodness and rich Mercy of God expressed to us-ward in the every thing, in that he hath not brought our Calamity and Desolation on us all at once, but hath come by degrees, he hath not dealt with us as with Sodom, whose desolation came in a day, sudden as a Whirlwind; whose morning was fair and clear, who saw the Sun shine upon them, the same day wherein they were over whelmed with a storm of Fire and Brimstone. Our Sun hath been obscured, our day brought to the twilight, before sudden and thick darkness: these are tokens of Gods long suffering and great favour towards us; hereby God gives us further warning, and more space to . Oh let us then make this use of it; God shews by this that he is willing to be stopt in his way, to accept the sacrifices of an humble spirit. Doct 3. God would have us in the Morning to think of Night. Whiles times of peace and plenty continue, God would that we bethink our selves of a change, Eccles. 11.8. God would have these Edomites to consider that Night would come after their Morning was over. Reas. From the sutableness and seasonableness of these thoughts at such a time. 1. The seions consideration of it may be a means to prevent it: by removing the Cause, the Effect ceaseth; God brings sorrow for sin, Repentance stops him in his course, and brings back his favour. A wise and holy improvement of the day of Gods goodness and favour, causeth the Sun to stand still in our Firmament, and the day of pro∣sperity to last: but the sinful abuse of it hastens the setting of our Sun, and coming of the black and dark night; now to think of this beforehand, affords us a solemn and awakening Motive carefully to improve our time of visitation, whereby we may enjoy a blessed lengthening out of our tranquillity. 2. The due improving of these thoughts may be a means to fit us for the Night: Fore-warned (as we say) and fore-armed; the expe∣ctation of storms and tempests, drives persons to seek a seasonable shelter and hiding-place from the wind and rain: this makes serious souls prepare to meet with their God. They that never think nor consider of a change, never think of being emptied from vessel to vessel, are like fishes taken in an evil net, are horribly unprepared; but the serious ex∣pectation of dayes of Calamity, will drive us (if any thing) to make our peace with God, to take up our shelter under the wings of the Lord Jesus Christ, evil of these evils overtake us not. 3. These thoughts make us wise to improve our morning to the best advantage: when we see night coming, and a great deal before us to do, this doubles our diligence, whiles many times we idle away much of the day, as long as we think it a great while to night; as long as we the Sun to be in its height, we sleep, but when it is near setting, redeem the time. Oh how laborious Christians should we be, how sedulous in the work of God, if we did but carry along with us in our mindes the thoughts of the evil day, did we but with a cautious expectation every day look for a change! Use. 1. See here how grievously they provoke God, who in the day of their prosperity minde nothing but their case and pleasure, Amos 6. 1.—it is an iniquity which God cannot bear, as follows in the sequel: it is a note of a wicked man, when he enjoyes the fa∣vour of God, to do nothing but spend his dayes in mirth; there are the afflictions of Joseph to minde, yea also and our own change to minde: what was the ground of Jerusalems destruction but this? Lam. 1.9. Use II. This may be for Direction to us, what use to make of the consideration and fore-thoughts of the night of Trouble, in a few things: First, Consider what just reason we have to expect a night, a change, more sorrows still; viz. 1. The grievous loss of precious time in the best, Oh how much of our time here have we wasted away, aliud agendo, in that which profits not. None in the world ever enjoyed a happier advantage to serve God in, then we have done for so long a season in this Wilder∣ness, wherein we have enjoyed peat, and the liberties of the Gospel, liberty to be as good as we will, and all encouragements to serve God; but oh how much have we been wasting away unprofitably, in Con∣tentions, and busie Wranglings about matters of an inferiour consi∣deraton, about our worldly Cares and Perplexities, &c. We have used but little care to redeem those precious hours from those en∣compassing vanities which beset us. 2. provocations of Gods wrath in many, which may make God say of us as of Israel, that we press him as a Cart is pressed with the sheaves. Oh how many crying sins have been sound among us? Should God come and with us, (and indeed so he doth, and hath been pleading with us a great while) and over to us a Bill of our several Items, how few need he leave those a∣gainst Jerusalem, in that heavy Accusation accorded Ezek. 22.14. I need not mention in particular, Crying been found, and are prevailing, and shall not God visit for things? will be not be a∣venged on such a people, who promised, and gave of bet∣ter things? Secondly, Consider what Warnings God hath given us: 1. In the Ministry: Hath it not been the voice of God in the mouth of all his Prophets, hath there not been a full and universal consent of all Gods Messengers, that God hath a Controversie with his people, and cannot be silent? How long hath this been a Conclusion, and they have been faithful to discharge their duty, and acquit their Consciences on this account by declaring it: this we have heard often proclaimed, and by sound demonstration cleared to us, but we have made too light of that, Ministers must say something to keep up their credit, and keep the people in awe. And therefore 2. God hath warned us in his Providences, that so he might make us believe his Word in the mouth of his Messengers: and that not only by many Signs and Prognosticks usual forerunners of calamitous times, but also by the Vaunt-Courriers of his Army of Judgements, beginnings of sorrows; many have been the sad and awakening Pro∣vidences of these latter years, he is a stranger in our Israel who is unacquainted therewithall. It we will not credit the Word, yet let us believe the Rod; if in the Morning we have been easily deluded into false and vain hopes, to think it would never be Night, yet one would think, when the Sun seems to be setting in our Horizon, and the dusk of the Evening is coming upon us, we should now be ready to give credit to it, unless we are fallen into a Lethargic, and dead sleep of Security. 3. Now let us bethink our selves how it may be prevented: to what end should we be warned, but that we might endeavou to prevent and escape the drinking the dregs of this Cup, whereof we have been already made to sip? 1. Believe that God is yet willing to be stopt, he shews how un∣willing he is to , and therefore is ready to be stayed. God loves to be hindred in these proceedings he himself looks to set if there be any to stand in the gap, and make up the breach, and he is grieved when none: encouragement; The God of Israel is a mer∣ciful God, and will be ready to extend that mercy to us, notwithstand∣ing any advantage he hath in his hand against us: he therefore (when in the midst of Judgements) swears, that he delights not in the sinners death, and calls upon them to return to him, Ezek. 36. 11. 3. Improve the means of prevention that are appointed by God: as there is a possibility of stopping the process of Gods wrath, so there is but one onely way whereby it can be done, and that is by re∣turning by a thorow Repentance, by a confessing and forsaking those sins that pull down wrath; we must confess, that he may be acknow∣ledged Just; we must forsake, because the Cause must be taken away before the Effect cease. 4. Prepare that if the Night come you may make advantage of it for your good: though the Night hath many sad disadvantages, yet it hath its advantages too; though it pay the sluggard with shame, yet to him that hath done his work, 'tis sweet, and helps his rest: if it finde you in a way of righteousness, it can do you no hurt, it shall do you a great deal of good. Oh prepare, get your sins pardoned and done away, if the guilt of these remain, they will interpose as a thick and dismall Cloud, between the light of Gods countenance and your souls, then it will be a black and dark night indeed: get into Christ, make him your shelter and rock, he is a sure refuge, and the tempest cannot break through him to do you any harm, though it should bear down, and wash away the clay house of your earthly tabernacle, yet it cannot keep you from, but will hasten you to a more speedy posses∣sion of your Eternal Mansion, your house of rest, whose and maker is God. If ye will enquire, enquire ye:] The Prophet having answered their Question about the Events of Providence, and confirmed his fore∣warnings, by taking off the objection from present prosperity, and ascertained them of the hastening of their Calamity; being desirous to prevent their utter desolation, addes a of serious advice to them from God, wherein he tacitly reproves the hypocrisie of their former inquisitiveness, and calls up to sincerity in their enquiring. Hence Doct. 1. Hypocritical service is in Gods no service. Edo makes a seeming enquiry, out they did it not in earnest, hence the Prophet speaks of it as . The much, and were angry that God did not answer them, their ffliction still re∣mained on them; God tells them he looked upon it as no Fast, Isai. 58.3. Reas. is, Because it 1. Comes not from a right principles; Grace, which onely can do any thing acceptably to God: where there is not this, the Sacrifice is an abomination. That which hath the matter of visible service in it, is looked upon as the greatest sin, Isa. 66.2. 2. Is not done in a right manner, viz. Sincerity of heart. God requires the heart in every service, for that commands all the facul∣ties, and what way that goes, thither indeed all aim; hence the com∣plaint is, Their heart as not upright toward God. 3. Neither doth it aim at the right end, viz. the glory of God: this is the end of all true service, to bring glory to our Maker, and if this be not our aim and end, God is not indeed served in it. Now every hypocritical service wants all these ingredients, and therefore is not a serving of God, hence no wonder if he do not accept it. Use. This may be for Tryal, to see whether our services and en∣quiries have not been hypocritical, whether or no we have not drawn near to God with our lips, whiles our hearts have been far from him: Surely there is great reason why we should make such an enquiry an this is, if we consider what effects have followed upon our fastings. 1. How little fruit of Reformation hath there been on our part: what one thing hath there been amended? what publick sin hath been reclaimed? is there ever the less vanity, pride, profaneness, oppres∣sion, contention? or do not these and the like evils seem rather to in∣arease and grow more after all? and is not this a note of hypocrisie, to confess, and seem to bewail, and yet not to amend, but grow worse? 2. Wherein hath there been a removal of the Rod on Gods part: do not our calamities seem to increase, and the stroke to be more and more heavy? we lost many Instruments of the glory of God, and suffered many bodily Calamities, and Blastings of our labours, and we have fasted, but his anger is not turned away, but his hand is stretch∣ed out still; yea more varieties of sorrows are heaped upon us: we may therefore well examine our own hears, what is the reason of all this, unless we have not yet indeed turned to him who smote us, the Lord our God. Doct. 2. Whatsoever we make, yet God knows with what hears we come to him, to ask and direction from him. The Idum are seem earnest and urgent, but yet the Lord tells them that they make none (i. e. no acceptable) enquiry. Reas. From his Omniscience, Psal. 94.8. Heb. 4.13. he is the heart maker, and therefore hath the power of discerning the heart, and all the motions and turnings of it; all the nooks and corners of it are open: it is so full of deceitfulness, that we cannot know it throughly, but he perfectly and exactly views, and discerns it; if he did no: know the secrets of our hearts, if any thing were from him, he were not God. Use. Learn hence that you cannot deceive God, man you may put off with fine words and fair petences, but not so God: hath not God made it to appear that he will not be mocked by us? we have offered up to him hypocritical services, and accordingly we have been paid: we come with an Idol in our heart, and he hath answered us according to our Idol. Let us then look to our selves, and bewre how we come before him, with what heart we come into his presece: know it, if we sow wind, we shall reap the east-wind; we may think to deceive and put him off with our mockeries, but he observes and takes notice even of those thoughts, and will make us to see and feel that he i dspleased with them: Bring then no more vain oblations, offer up no more heart∣less sacrifices to him, but come loathing our selves, taking the true shame of our sins, and with a real desire to be rid of them, and we shall be accepted. Doct. 3 Those that would be instructed by God, in the grounds of his quarrel, and means of restitution, must enquire in good earnest. God loves no this hypocritis, and it we bring it, he will answer accordingly, Ezek. 14 4. God may indeed answer those that enquire in hypocrisie, but it is an unwelcome answer he gives them, viz. a commision, and a ratifying of his Threatnings, and an fulfilling of them: All the news that Edom hears, is, That their Night shall come on them, the determined shell be brought to them: but God gives an answer of peace onely to those that enquire in sin∣ity. Reas. 1. Because this hypocrious is are great reason of the continua∣tion of Gods anger, and there must be , before God 4. they had sinned, and God had afflicted; they God had added to their affliction, and they now would the iniquity of their fasting procured the ; Is this such a Fast as I have required? hence God direct the to fast aright, in the sequel. Judah had been full of , but God was Isa. 1. he tells them how they should come and reason out the case with him, and enjoy pardon and mercy at his hands, ver. 16, 17. Reas. 2. Because there can be no hope of true Reformation, where there is not sincerity in enquiring: if we enquire hypocritically, we cannot to spent; for the very first step to repen∣tance, is a serious and enquiry into our hearts and wayes, Lam. 3.40. Those proud men, Jer. 43. they come in hypocrisie, and hence when they have an answer from God, and are counselled for their , they take up a resolution that they will not do according to the word of the Lord. Use. I for Tryall: Le us examine whether this be not the reason why God hath not yet made us to see, and be sensible of the grounds of his Contest with this poor Land. This is the great and general complaint, We have fasted and prayed, sought and enquired, but his hand is stretched out still, and he is yet pleased to hide the reason from us, and not to let us know why he with us. Oh, do not charge God of or hard dealing: God, though he be Sovereign, and not of any of his matters, yet he is a gracious God, and to the humble soul to make a discovery of his Counsels, would we know why God hides his minde from us; look upon our selves, did we ever yet enquire in good ear∣nest? Gods hand hath been heavy on this account upon us. 1. In some things God hath dided the Apprehensions of his Mes∣sengers, as is too manifest and apparent; and this is your , which ought to be your sorrow, for if in any point the give an uncertain sound, yours is the suffering to be, yet this is a general out-cry, What do you expect from what do you think we should do, when our Ministers are not it is a humbling thought, but do not wash your lands, and you mouthes, as if you were clean in this point, finde the root and cause of the afflct on in your selves; you God good earnest for your Ministers, and as you ought to do, and of God o give out heart, there would be a among them. 2. In other things a general Consent and Agreement among Gods Ministers, but the people of God are divided in apprehension: and hence a check in many put to the comfortable carrying on of the Work of Reformation; some are of one minde, some of an∣other; some consent with, and other dissent from the Messengers of God, and hence are ready to charge each other mutually as the causes of our Calamity: and what's the reason of these divisions in Reuben, but that we have enquired of God with an Idol in our hearts? We first take up Conclusions that we are in the right, and all others out of the way that are different from us; and then, with these Conclusions we go to God, and make as if we enquired of him. 3. In other things all agree as to the Theory, viz. as to many Moral Causes and Occasions, which are justly provoking to God to bring a Scourge upon us: Who agrees not that Pride, Profaneness, Conten∣tion, &c. are things which provoke Gods anger, and cause him to smoke against a people in the fire of his displeasure? yea, who agrees not that these sins are prevailing and increasing among us? and yet we little reform these things in our selves, neither are we satisfied in our enquiry, but still remain querits; and why? we still enquire hy∣pocritically: this may be matter of humiliation this day, among o∣thers let us not forget to bewail this sin in the presence of God, and beg of him to give us grace to seek him so as we may be heard by him, and he found by us. Use II. for Exhortation: We come this day humbly to ask of God what his minde is, why he is offended at his people, and seems to be unwilling to be pacified, and to be angry at our requests; why if you will enquire, enquire: if you would be satisfied, and receive an answer of peace at Gods hands, come in good earnest, and God shall satisfie you this day: none ever asked counsel of him with a true and sincere heart, but was satisfied. For your help herein by way of Direction in this great business, if you would receive help and counsell from God, then 1. Lay down your own judgements and wills at the foot of God, there are many that bring a fore-stalled judgement, and will (as we heard) take up their rash Conclusions, according to their own opi∣nions, and resolve never to be moved from them: this provokes God to leave us up to be seduced by our own delusions. Empty your selves therefore of your own wisdome and will, that you may be ready to entertain his. 2. Make the Word of God your Rule , make that your Light and Lamp to lead you in your search the Causes of Gods displeasure: go not by humane policy, carnal reason, or other mens judgements and apprehensions, which are fallacious; no, God be true, and every man a lyar. Compare we our selves by his Word exactly, by the Rule, and by Examples, and let Conscience be an im∣partial Judge, and doubtless we shall discover more then a little. 3. Come with an humble heart, prepared to submit to whatsoever God shall discover. Consider, many things have been told you, but they have met with, and crost your corruptions, and so you have re∣jected them: a proud heart is never like to be so familiar with God as to be instructed by him, he sees such at a distance: would you have God to teach you, submit humbly to his teaching. 1. If the sin all upon you in particular, be ready to take the shame of it: if while thou art standing before God, asking him by whom. and for what he is provoked? if he answer, Thou art the man, for these and those things he is provoked and offended; why, now lay thy moth in the dst, reply not against him. While the sin is laid open others, and it toucheth not us, as we conceive, or at least onely our natural infirmities, &c. we are well pleased; but when our come to be opened, rubbed and chafed, why then we kick, and fling, and rage, and grow mad. Avoid this frame, and bear patiently to be laid open and reproved. 2. If the Command laid upon you be never so cross, be ready and willing to obey it: it may be, that which God expects may be exceed∣ing averse, an Opinion which thou hast been long rooted and rivetted in, and dwelt upon with great confidence; a sin which hath brought thee in a great deal of profit, credit, or the like: the thing which God commands may seem to carnal Reason unreasonable, &c. now a proud heart will fling away; but have a care thou bring not such an heart before the great Searcher of hearts: Come, able in some mea∣sure sincerely to say, Speak Lord, thy Servant heareth; Command me what thou wilt. I am ready to obey and follow thee. 4. Begin at home in your enquiry: be sure search your own hearts in the first place, whether the Achan, the troubler of Israel be not lodged in your own breast. We keep a great deal of do abroad, search∣ing, enquiring, censuring as if we were true men to God, and re∣solved to but we are like some treacherous Constable, that hath a Warrant to search for a Malefactor, he is very busie and strict in his Office, searcheth and ransacks every house in the Town, pries into every corner, as very desirous to finde him out, and bring him forth, and yet mean while he lyes had at home in his own house: Oh! this will never do, if thou knowest any sin harboured in thy heart, lie not to God by thus enquiring, nay if thou do but suspect it, let that be enough to cause a search: and to that end examine all thy wayes and actions, and see whether they have not been provoking to Cod. examine them throughly. 1. In the matter of them, see whether thou hast not fallen short in many things of the letter of the Law, committed those very sins, neglected those very duties, which the least light of Conscience might have convinced thee to be thy duty to be done or avoided. 2. In the Circumstance of thy actions. 1. Of time, a thing beautiful in its season: unseasonable, is ugly and deformed: hast thou taken the seasons of Christian duties? hast thou spoken against thy neighbours sins plainly to his face; privately, or not rather behinde his back, slinderously reviling him, &c.? 2. Of place or persons: David would hold his tongue in presence of the wicked; how many times hast thou failed of due consideration, when, or before thou hast thus done, or thus said. 3. In the manner of the carriage of your selves: it may be you have for the matter attended your duty, but have you for the manner too? have not you out of your duty, and run into sin upon this account? have you not under pretext of zeal of Gods glory, and upholding his Name and Honour, given the reins into the neck of unruly passions, and Moses spoken unadvisedly; yea worse then he, raged, reiled, &c.? Examine every thing, and possibly God may discover to you more of this mischief lodged in your own heart, then ever yet you were aware of. Obj. But general visitations, argue a general provocation, and there∣fore they argue that we look ahead. Ans. The Object on hath in to impair the necessity of the duty urged in the Direction, at such a time as this: for, 1. Sometimes a private person be the occasion of a general and publick Calamity: Ach Israel; Israel is charged with his sin, and fly before their : e reade of nothing else that the Lord charges upon them, but onely his sin. 2. General is made up of particularly particulars, and therefore mayest well self upon the ac∣count of publick and general visitations. one should so ex∣cuse themselves, where should the sin he sound? God faith In thee are found such, &c. Ezek.22. he doth not there lay every particular sin upon all, yet all these went together to make up the provocation of Gods wrath, and procure their publick Calamity. 3. Thou it may be art a private person, and therefore canst do but little upon a publick account but by thy prayers; labour therefore to do the more with thine own heart. God hath not set every man in such a place, wherein he is called to busie himself in matters of publick con∣cernment, these belong to persons in publick employment, whom we can onely, assist by our prayers, or a detection and discovery of such particular enormities as we are privy to, that they may receive their due reward, and sin may be taken out of Israel: but we have the more scope and opportunity to be searching our own hearts, and if we neg∣lect that work, we do little or nothing. 4. Thou art not fitted to look abroad, till thou hast first made a thorough work at home, Mat. 7.1—Thou art like to make but poor work in publick matters, whiles thou harbourest sin in thin own heart; if therefore thou hast a desire to do God service upon that ac∣count, thou hadst need to be more then ordinarily careful to clear thy own accounts with God, lest thou be found guilty of hypocrisie. It will be found the ready way to bring thy self under inexcusable Con∣demnation before God, to search after and condemn those sins in o∣thers, which thou thy self livest in the daily practice of, Rom. 2.1. thou must therefore prepare thy self to this work by a thorough search of thy own heart. 5. Particular Repentance goes before general mercies, Zech. 11.9. if God intend good to this poor Land he will bring us to this, he will make us get alone, and every one lay his singer upon his own sore, and mourn over our sins wherewithall we have been provoking his Majesty: and when he hath once brought us to that, the time of his gracious visitation is near at hand; yea, that indeed is the first great mercy, for which let us this day seek his face. 5. Reform according to thy ability, and where thou canst not re∣form, these mourn. First, Reform according to thy latitude. 1. Reform thy by due discipline towards it, here then canst not be too strict ; let the search be thorough, and the reformation universal: mortifie thy lusts and corruptions, ransack and cleanse every corner of thy heart, let none of thy Idols remain, but put them all away; resolve with Ephraim, that thou wilt have no more to do with them, Hos. 14.8. and beg of God grace that thou mayest stand to thy resolutions. 2. Reform others that are under thy charge, as far as thou canst do thy best; say to thy Children, as Jacob to his sons, Put away every one from among you his strange gods; Joshua, you know, could under∣take not onely for himself, but for his too, I and my house will serve the Lord: be sure to reform them as to the outward man; you can indeed do no more, but be sure do that. Content not your selves to give them some slighty reproofs for their sins, that was Eli's sin, which removed his family from the Priesthood, but make use of that authority which God hath put into your hands, as occasion may re∣quire, and then commend the success to God. 3. Pray to God that he would (1) Give and continue an endeavour after Reformation to the Ma∣gistracy and Ministry, and give them an advantage, and encourage them in that Work Bless God in as much as you see their hearts towards the Work, beg of him that he would remove all obstacles and hindrances out of the way, that there may be a thorough and glorious Work of it. Oh be earnest with God for this, without it we have but little hopes to see any more good dayes. (2) Give a spirit of Reformation to all his people, that such a work may be universally consented to, that we may all set our hearts and shoulders to the Work: doubtless there is no greater good we can beg for at the hands of God at this time. Secondly, Where thou canst do no good, there mourn: beg of God to give thee a spirit of mourning for all the sins of the Land. We finde this spirit to have been eminent in good David, Psal. 1. 19. 136, 158. and it is that, which (if it tend not to the prevention of publick Calamity, yet) will bring a private blessing along with it, such shall not be forgotten in the day of Calamity, but be noted for mercy, Ezek. 9. 4. 6. Let thy further enquiry be accompanied with amendment of what is at the present discovered, that is the way to know more; to be faith∣full have now my finger upon the right Sore. say indeed this is New Englands great disease; God hath begun in his Judgements to visit us, and there is a great deal of enquiry after the Cause: Gods Ministers endeavour faithfully to discover it, and yet still we are querists, Di∣vine Providence speaks, and points at many things evidently, and still we are where we were; we acknowledge many things, and grant them to be amiss, and yet still the cry is, What's the reason? God is pleased to hide the reason: and why? why, men cannot see wood for trees: if we wait for immediate Revelations, we may wait long e∣nough, there is no expecting of one to come from the dead to tell us. Indeed we can hardly look any where, but we may see causes apparent. 1. Let every private person look at home, take an account with his own heart, and he shall see enough to mend there. Out of doubt, if we deal here ingenuously, we shall finde that which may teach us to justifie God, and declare him righteous in what concerns us. 2. Look into Families, and see what disorders there are, Children rising up against Parents, and carrying themselves disobediently, which hath a dreadful Curse denounced against it: Parents neglecting the due care of their Children, to nurture and bring them up in the admoni∣tion of the Lord, cockering, and making them their equals, not keeping their due distances; and too many families without the Worship of God in them, being more like Pagan, then Christian houses. 3. Look into Towns, and there you shall see disorders, young men despising the aged, and carrying themselves contemptuously towards them; vanity and profaneness abounding; a selfish spirit growing upon the most, together with a neglect of one anothers good, that love which is due one to another wholly in many neglected; Town Societies rent in pieces with disorderly Contention. 4. Look into Congregations, and there you shall see confusions; some contending with their Ministers, and others biting and catching atone another; some not agreeing about the setting up of the Ordi∣nances of God among them, and others not contented when they have them, but pulling them down again with and main; great emulations, jealousies false surmises &c. Ministers despised, their Office questioned, their Authority cast off, and trampled upon, their persons undervalued and vilified, their comfortable Supply and Main∣tenance neglected, Ordinances not frequented with care and constan∣cy, &c. 5. Look into or Civil State, and there you see the Sinews of our Society wondrously loosened: the want of Power in the Supreme Representative Body to strengthen them, by reason of the necessary incident to a declining Popular Go∣vernment; and hence arise many misbehaviours, which time forbids to mention. 6. Look into the Body Ecclesiastical, and there you shall see Chur∣ches; some ready to exalt themselves above the Civil Magistrate, and disowning his Civil Power in matters appertaining to Godliness; o∣thers ready to renounce Consociation and Communion one with an∣other, and many the like: and yet we still enquire; What's the reason? Why is God displeased? Why, is all this nothing? yes sure: why, who knows not that these are our distempers? Obj. But there is some particular thing which must be known, and this is either in Magistrate, or Ministers, or both: when shall you finds in Scripture that God ever brought publick Judgements on his people, but the sins of Princes, Priests and Prophets were the causes of it, and are so de∣clared to have been? and therefore we must enquire yet further. Ans. 1. This Objection is strange and impertinent, it is as if a Phy∣sician should come to a person all over full of mortal wounds, and yet neglects them all, and strangely cries out, There is one singular wound which I must finde out: is not this to suffer the person wilfully to perish, by letting him bleed out his life at the known wounds, while he goes upon the discovery of one unknown? Is not this New-Englands case, such as was once Judahs, Isa. 1 5. and shall we yet grope as in the dark after some singular thing: I therefore fear that this is but a fond and hypocritical excuse, to put off the edge of the conviction of present sins, and keep up our credit too, as if we would willingly know the minde of God. But 2. Suppose there be some singular sin: yet First, It doth not need presently terminate upon the Magistracy and Ministry, though wherein they may be wanting in their places, the Lord give them to see & reform it, but it is not my work to scandalize those who cannot hear me speak: yet I say the sin is not needfully theirs. But 1. It may be universal, a spreading and over-running distemper. It is true indeed, God sometimes speaks to these, For your sakes they shall go into captivity; but if we be wise and compare Scripture, we shall elswhere hear God saying, My people would have it so; there is a concurrence, a delight in it. 2. form, but we will not be reformed: our Government both in Church and Commonwealth, is partly whose cor∣ruption and degeneracy being Anarchy, the guilt of the errours of Administration fall upon the people, especial it persons in Office and Place do their endeavour to rectifie and atend them, but are over∣powered; nay, though they attain an outward Reformation, yet there may remain the guilt of that sin unrepented of upon a Land, which God will not forget, but (though he may delay for a while) will finde out a time to call to reckoning. Josiah was the greatest Refor∣mer in Judah that ever was, yet though there were peace in his time. Reade 2 Kings 22. 25: & 23. 25, 26. 3. Consider (though I speak not to excuse sin in any, where they may be guilty before God) yet consider why hath God lately taken away so many of his precious Servants in the Ministry, it is not to their damage or wrong, they are gone to their rest, have left a sinful and sorrowful world, to be invested with a Crown of Glory, and to be with Christ, which is best: but we are bereaved, the Lights are put out of our Candlesticks; they were despised here, and they are now received to honour and glory: and this may call us to solemn conside∣ration. Consider Isa. 57. 1— Secondly, Be it a singular sin, and let it center where it will, it seems we are to seek about it; It tell you, the way to know it, is to reform what we do know. God reveals himself by degrees to a people ac∣cording to their improvement. God hath told us of these and those things; why should he discover any more, since we mend not, but make so ill use of what he hath discovered. Let me tell you, and I can assure you of it to be a truth, prove it, and you shall have experience of it, If we repent from our hearts of our known sins, God will either remove the stroke off from us, or further discover what is provoking to him. Return, come.] Verba festinantes. The words 1. Contain a general duty: this duty is a serious Repentance, im∣plied in both words put together. Return. Esau went out from the Church, desoised the Priviledges of it, his Posterity, here is called up∣on to come back again. Come; i. e. Come to God, to him from whom you went away in that Apostacy: which two are true Repentance; A turning away from sin, a going to God. 2. They both wors ; Forsake sin, and God, this is a whole work. Repentance, Return, come. God is at a word with them, if they then make haste. Hence, to sum up all in one, observe this Doct. When God begins to visit a sinning people for their sins, be ex∣pects a thorough and Repentance. 1. God now expects Repentance: he promiseth himself such an effect, Isa. 26 9. hence he calls for it, Jer. 26. 12, 13. 2. God expects a thorough Repentance, it is no halving of it with God, when once he hath taken the rod into his hand, Jer. 4. 1. 3. God expects a speedy Repentance, God is in haste, and so must we, ibid. Reas. 1. Of the the first; From Gods merciful Nature, who had rather sinners should repent and live, Ezek. 36. 11. he had rather spare then destroy, but it must be so as his Honour may not be wronged, which is near and precious to him, and therefore it must be by giving glory to him in a way of Repentance. Hence God when he ha be∣gun, useth delayes, and moves slowly in bringing his Judgements. Reas. 2. Of the second; Because partial Repentance is but a mockery: We owe God all, and therefore in every thing wherein we have offend∣ed him, we ought to repent and return, and seek to make it up. He that doth not repent seriously of every sin, doth not repent truly of any sin; he that doth not return unto God, doth not in truth turn away from his sin: a half repentance therefore is no repentance at all. Reas. 3. Of the third: 1. Because this is the last means, and therefore if this do it not, what hopes are there remaining of such a peoples Reformation. God takes not the Rod in his hand till he be enforced to it, Lam. 3. 37. he useth all other means first, Convictions, Reproofs, Warnings, Threat∣nings, and waits to see if these will not reach his ends, and work re∣pentance; when all these fail then he begins to afflict a people: now if this will not effect it, nothing will, such a people are beyond hopes obstinate in rebellion, whom Judgements will not awaken to repen∣tance, and therefore, God hath little encouragement to use any long delayes with such a people. 2. Because God delayes till he be indeed provoked, and therefore there is need to make haste. God in this exalts his Patience to wait a long time upon a rebellious people, but if Patience be worn out, we had need have a care now to our selves, Isa. 27. 4. Use. Here we see what is our work to day: God hath begun and made an entrance, and hath been bringing of us on to a stage of Judgements, I need not mention the particulars wherein his hand hath been out against us. Here you see what God expects at our hands. First, He must have Repentance, if you come not to this you do no∣thing; if you only confess, it is but half a Fast, you must forsake too. 1. God will be owned to be just, in the most retired thoughts of your hearts, he cannot bear it to be found fault withall, or be thought to do any , he will have you to acknowledge, that in all hath done, he is righteous. 2. Hence you must see your sins, your many provocations, your Covenant-breakings, and your particular enormities, you cannot else justifie God aright, for that is onely done by a sight of sin in its being, its hainousness and guilt. 3. God punishment for sin, hence therefore you must forsake them, you must part with those sins which have parted between God and you: Gods holiness will keep him at a distance from you, so long as you keep your sins, and do not willingly part with them: he cannot love you, till you hate your sins. Secondly, He must have a thorough Repentance. 1. You must repent of all your sins, that is, all universally, and all particularly, as he comes to discover them to you, you must be sure hide none under your tongue, spare none, but bring them all forth, and confess them before God; the least sin reserved, will keep you at a distance from God. 2. You must amend your wayes, you must live a new life, take cut a new lesson and learn to practise it; you must live no longer after the old ort, you must not now go out of Gods presence, and do as bad as ever you did, God will not endure such halving with him. 3. You must cleave to God with your whole heart, and not fit loose have heretofore done, you must not have your and on's. sometimes you are for God and his service, and sometimes offended in him, God will have you take up your firm resolution, to be for him, and for no other. Thirdly, He must have a speedy Repentance, you have with him sent to you by his Messengers many a time your but now he he will not be played with you intend to repent, set about you go week, you have and broken all Convenants, now there must see it and you must not any delayes. God he hath already. But if you will God hath mercy in for you, and you shall be to take of it. If New-Englands sin, become New-Englands ruine, which God in his rich mercy prevent, yet then shall you have a mark of : But if you yet resolve to delay, and God off expect swift and sudden ruine, you have tasted of the , but God hath heavy plagues in store, expect to go captive with the captive, to be with the first that are slain by by the sword, to be with the first that perish with huger: But repent, and God is merciful, the sword of his wrath shall return into its sheath, there is yet hope in Israel concerning this thing, but you must make haste. Oh! come with speed, left repentance come too late.
N00130.p4	David serving his generation, or A discourse wherin is shewed that the great care and endeavour of every Christian ought to be, that he may be serviceable unto God and to the present generation, delivered in a sermon preached to the General Court of the colony of New-Plimouth in New-England on the 3d. day of June 1674. Being the day of election there. / By Samuel Arnold teacher of the Church of Christ at Marshfield in New England. ; [Seven lines of scripture texts] ; Imprimatur John Oxenbridge. Increase Mather.	[ "Arnold, Samuel, 1622-1693." ]	1674.	Printed by Samuel Green.,	Cambridge [Mass.], :	eng	[ "Christian life.", "Election sermons -- New Plymouth Colony -- 1674." ]	IN these Words (which are the words of Paul) we are pre∣sented with these five things. 1. The Life of David, a man after Gods own heart, and it∣ted thereby to be a pattern and Example to the Servants of God in after Ages and Generations. 2. The Death of David, under a comfortable Shadow and Similitude, he fell asleep. 3. The Burial of David, he was laid to his Fathers 4. The Effect of his Death and Burial, he saw Corruption. 5. A convincing Argument hence to prove that those words in Psal. 10. 10. were spoken of Christ and properly to be applyed unto him and not to David; or David Corruption, but Christ saw no Corruption here, ver. 37. Therefore that Holy One to, or concerning whom that promise, ver. 35. was made, was Christ. In the first of these, (which may be the Subject of the present dis∣course) we have, (1) a Metaphorial Expression of Davids Life, un∣der the Term of Service, David though a King yet he was a Servant, which requires Diligence and Faithfulness, and is attended with many Exercises of Patience. (2) The Subject of his Service, his own Genera∣tion, those that were his Contemporaries, that lived in the same Age and Generation with himself. (3) The Rule whereby he served his Genera∣tion, by the will of God, not by his own will, not by the will of his Genera∣tion, not by his own will although he was a King, not by the will of his Generation although he was a Servant, he was not such a King as to serve them by his own will, not such a Servant as to Serve them by their will. David in this serving his Generation may be considered and lot upon, (1) As a private Christian, as a godly man. (2) As a man in publick place, (1) As a Prophet, for so he was a man endowed with abundance of the Spirit, whereby he was an Instrument of publishing the God for the good of his Church, not only in that Age but in after Ages of the World (2) As a King, the Political head of Israel, now under all these Relations David served his Generation, and served them by the will of God. Doct. The life of a Christian, especially of such as are in publick place ought to be a Serving of their Generation, and to be ruled therein by the will of God: Every Christian as he hath a God to Serve, so he hath a Ge∣neration to Serve, in serving of be Serves God, every Christian should so live as that his Generation may be the better for him. In the Doctrinal prosecution of this point, I shall show, (1) Where∣in this service of our Generation doth consist? (2) Why a Christians life must be spent in the service of his Generation? and (3) Why by the will of God? Quest. 1. What is it for a Christian to serve his Generation according to the will of God? Answ. There is comprehended and implyed in it, 1. That Christians should be men of publick Spirits, it is requisite that every Christian should be so, especially publick persons, they must not be of private Spirits, not cearer in any private Interest, a private Spirit is an un-Christ-like un-Christian Spirit, to look only on our own things, to be of a private Spi∣rit is more Ca like, Gen 4 9. then Christ-like, Phil 2. 4, 5. Let the same mind be in you that was in Christ, that we be not such as Paul complains of ver. 21. that seek our own things, David had this publick Spirit, Psal. 122. 9. I will seek thy good, this also was Nehemiahs frame, Chap. 2 10. he sought the welfare of Israel, and , Esther 10. 3. he sought the wealth of his people, and spoke peace to all his Seed. 2. It also a love of our Generation, our Generation must lie near our Heart, there is a duty of love that we owe to our whole Genera∣tion, to every man in it, a bond, a tye that every Christian hath upon him to all the Members of his Generation however Circumstanced, some with a love of compassion others with a love of complacency, herein con∣sis the Strength and Sews of our Generation-Service, this doth influ∣ence and animae all, Gal. . 1 by love serve one another, Psal. 122 6. they prosper that love thee. 3. A care to do what may be done for the good of our Genera∣tion, a casting in our mind, what we may do whereby we may be most serviceable to our Generation, by what means we may do the most and best good for our Generation, what that Service is, our Generation stands in need of, by attendance whereunto we may promote their good, Ca. 8 8. what shall we do for our sister? a sollicitons question, so we must be saying, what shall we do for our Generation? 4. A solemn and serious pondering and weighing the state of our Genera∣tion, Christians must study their Generation, Heb. 10. 24. Let us consi∣der one another. 1. Study the evils of our Generation; there is a two fold evil that every Generation of Professours is ordinarily tainted with, (1) Practical, as every Generation of fallen mankinde is under the prevailing power of sin, so there are some sins that are the special prevailing sins of such a Ge∣neration; Israel in the wilderness had special sins incident to that Gene∣ration, unbelief; tempting of God, murmuring against him and his Ser∣vants, were the provoking sins of that Generation, wherewith they grieved God forty years, Psal 95. 10. in Canan there were other sins, when they had plenty and abundance of all outward Comforts and bles∣sings then they were lifted up, and kicked against God and forgate him, Deut. 32. 15▪18. So mind the evils of our Generation as to withstand them. (2.) Doctrinal evils, the errours of our Generation, Doctrinal evils as well as Practical have been from Generation to Generation in the Church of Christ, and among a professing People, Rev. 2. 14,15. in the Church of Pergamus were the Nicolaitan, and in the Church of Co∣rinth some denyed the Resurrection, 1 Cor. 15. there must be an oppo∣sing and withstanding of these evils, Contend for the Faith, Jude 3. 2. Study what is the work of our Generation; Every Generation hath a common work and something proper, some special Service to do for God; Moses was to bring Israel out of egypt, joshua to possess them of the promised Land, some are to lay the Foundation for God and others to build thereupon; Davids work was to settle the Ark in Zion under Curtains, and Solomons to build a Temple for it. 5. The faithful Improvement of all the Talents God hath berusted us with for the god of our generation, so did David; some have one Ta∣lent, some two, some five, and they are all to be laid out for the good of our Generation. Particularly, (1.) Our Interest in God, to plead with God for mercy for our Generation, to divert and turn away the wrath of God, to stand in the gap, to wrestle with God for them, Psal. 122 6 Pray for the Peace of Jerusalem (2.) Our Interest in men, which is a Talent, and ought to be improved faithfully for their good, in labouring to reduce them from any evil way, &c. Esther 4. 14. (3.) Our graces, by endeavouring to season our Generation therewith. (4.) Our parts and gifts, either natural or acquired, wisdome, &c. (5.) Our Estates, by being willing to expend them in promoting any publick good either of Church or Common-wealth, when God calls for them, Prov. 3. . (6.) Our places of Authority that we are betrusted withal. Quest. 2. Why must a Christians Life be the Service of his generation? Reas. 1. Because such a Life is a Christ-like Life, Christ Jesus came into the world to save and to serve the world, we shall herein write after the highest and purest Copy, Math. 20. 28. no Servant of his Generation like him, no Service like his, none ever served themselves less then Christ did, nor their Generation more, he spent his Life and laid down his Life, (though not for that Generation only, yet) in the Service of his Genera∣tion, Christs Life was Exemplary unto us. Reas. 2. Because we are Debtors to our eneration. 1. Because God hath commanded us to serve one another, Gal. 5. 13. it is a general Ca∣non; two debts we owe to our Generation, the debt of love, and the debt of Service, by vertue of Gods Command, Rom. 1. 14. 2. Publick persons are under a special Obligation and Bond of Service, the Latine word, officium, signifies both office and duty, and they have more Service from their Generation then others, and therefore owe more Service to their Generation, Ecle. . 9. 3. We are all served by our generation, the great God of Heaven and Earth hath in his Infinite wisdome so disposed of things in the world, that as the whole Universe hath a dependence upon him, so also some depen∣dnce one upon another, as we cannot live without God, so neither with out one another. 4. Our generation is our Masters Family, God is the Father and Master of the great Family in Heaven and Earth, and in the faithful ser∣ving our Generation we serve the God of our Generation, as the Ste∣ward of a great man in serving his Masters Family according to his will, serves his Master. 5. We have many near Relations within the compass of our generation Psal. 122. 8. For my Brethren and Companions sake, I will say, Peace be within thee. Reas. 3. Our own good is wrapped up in the good of our Generation: the better it fares with our Generation, the better will it fare with us, if our Generation be happy, prosperous, holy, &c. it will be well with us, so with Israel in Babilon, they must seek Babl peace and prosperity, for therein they sought their own, Jer. 29 7. Qu. 3. Why must Christians in serving their Generation beuled by the will of God, and not by the will of their generation, nor by their own will? In Answer hereunto, I shall first speak something to the Negative in those two things mentioned. 1. The will of our Generation must not be the Rule of our Service. Reas. 1. Because sometimes our Generation is exceeding vile, very corrupt and sinful, it is th portion of Saints to live in an evil Generation, Deut. 32, 5. a perverse and crooked Generation. ver. 20. a froward and faithless Generation, Judg. 2. 10. a Generation which know not the Lord, Psal. 78. 8. a stubborn and rebellious Generation that set not their Hears aright, Psal 95. 10. A Generation that erre in their Hearts, Mat. 3. . a Generation of Vipers, Mark 8. 38. an Adulterous and Sinful Genera∣tion, Act. 2. 40 an untoward Generation. Reas. 2. The best Generation is ordinarily a divided Generation, a mixed Generation, like those in the confused Assembly at Ephesus, Act. 19. 32. some cry one thing and some another, some are for God, and some are for Baal, whence it is impossible to serve our Generation ac∣cording to their will, it is more possible to please God then to please our Generation. Reas. 3. Because our Generation is changeable, they may cry Ho∣sanna to day, and crucifie Christ soon after, as they change often in their Fashions, so In Religion; luk. 4 22. they admire his gracious words, ver. 28, 29. they are filed with wrath and would kill him presently, Jer. 2. 36. why gadaest thou about so much to change th ways ver. 11, My People have changed their glory, &c. Isai. 24. 5. they have changed the Ordinance, &c. 2. Our ow will must not us the Rule of our service. R. 1. Because we are all subordinate to God, even the greatest Mo∣narch in the the highest rank of men is subordinate to a higher power; God no Man upon Earth to rule by his own Will, it is Gods peculiar prerogative who is Lord of Lords and King of Kings, the Potentate, the Prince of the Kings of the Earth, Rev. 17. 14. 1 Tim 6. 15 Rev. 1. 5. If Christ say, not my Will but thy Will be done, Mat. 26. 39, much more we. R. 2. Because the Will of Man is naturally very corrupt, and sin∣ful, yea even the best of men have a corrupt will within them, they have a will and a will. But the Will of God must be the Rule; R. 1. Because God is our Sovereign, our Supreme King, Lord and Ma∣ster; Christ teacheth us to pray, that his Will may be done by us, Mat. 6 9 For thine is the Kingdome, Power and Glory, ver. 13. R. 2. Gods Will is a compleat and perfect Rule of Righteousness. R. 3. This way of Obedience to the Will of God is the way of the Blessing and Prosperity of our generation. Use 1. For Instruction: 1. Hence learn, that the life of a Chri∣stian is very laborious and painful, especially of those in publick place. 2. The highest place among men is a service, those in highest place are but Servants to others, such as have the greatest Dignity have the greatest Duty. 3. Such whose life is a Service, a laborious Service, they may expect their death to be a comfortable sleep, a quiet sleep after a hard service is very comfortable, to sleep in Jesus is a sweet thing, 1 Thes. 4. 14. Use II. For Reprehension, 1. Of suc as are altogether of a private Spirit, minde themselves and their own Interests, but care not what be∣comes of their Generation. 2. Such as are unprofitable, useless ones, meet Drones, idle persons by whom their Generation hath no benefit. 3. Such as pull down the displeasure and wrath of God by their Sins upon their Generation. Use III. For Exhortation, thus to serve our Generation according to the will of God, mind this Duty, we have a Generation to Serve, and Ser∣vice to do for our Generation, let us therefore in Gods name be exhorted so to live that our generation may fare the better for us; we have a set time of Service, and but a short time to do Service in, and a great account to give to our Master and the Master of our Generation; and consider we were served by our Generation before we could serve ou Generation. I shall direct this Exhortation, 1. To all in Geneal, 2. To these that have the poer of Election in their hands. 3 To those that have the Legislative power: 4 To the Ministry 5. To To those whom God and his people shall choose to guide us this following year. 1. To all in general mind these following Directions. 1. Endeavour with all your might after godliness and holiness, and those that are sanctified, and holy ones, labour to be more holy then you are, the more holy and godly ones, the better it is for the generation, Psal. 14. 5. God is in the generation of the righteous, God blessed the Family of Potphar for sake, Gen 39. 5. and the house of Laban for Jacobs sake, and Chap. 3. 27, 39. 14. 1. Every wise woman buildeth her house but the foolish plucketh it down wi her hanas, Eccles. 9. one sinner destroyeth much good; Numb. 32. 14. are ri∣sen up in your Fathers stead an increase of sinful men to augment the fierce anger of God, the more wickedness and wicked men in a generation, the more wrath against that generation, so evil may a generation of Proses∣sours be that Moses and Aaron, and Samuel, yea, Noah, Daniel, and Job, cannot stay Gods anger from them; Jer 15 1. Ezek 14. 14,16,18,20. eve∣ry sinner contributes to the anger of God, oh then let all sinners be perswa∣ded to turn from the evil of your wayes, else your generation will have cause to cry to Heaven against you. 2. Labour to improve your Piety in servent Supplications for the good of your generation, be prayer-ful for your generation, wrestle with the Lord for them, prayer brings in rich blessings, it opens the stood-gates of mercy, to let in mercy, and to keep it in, it shuts out wrath and keeps it out, we have had in New-England the great mercy of a praying peo∣ple, a Generation of mighty wrestlers with God, that have stood in the gap, that have kept out Judgements, that have pulled in mercies, oh let not your praying hands fal, lift up the feeble hand, Exod. 17. 11, 12. one pray∣ing Moses did Israel more Service then all the fighting men of Israel; when Moses lift up his hands Israel prevailed, when he let down his hands Amalek prevailed, by this Spirit of Prayer all may help forward the work of God in their generation. 3. Be peaceable, 1 Thes. 5. 13. be at peace among your selves, peace and prosperity come and go together, Psal 122. 7. Peace be withi hy Walls and Prosperity within thy Palaces, Peace be with you, was the ordi∣nary Salutation of the Jewes, be not Factious, not of discord among Brethren, Prov 6. 16, 19. Blessed are the Peace makers, Math. 5. 9. where Peace is, God is, it is therefore called the Peace of God. Col. 3. 15. and he is called the God of Peace, 1 Thes. 5. 23. Heb 13 20. the God of Peace and love dwels with them and in them that are at peace one with another, 2 Cor. 13 11. grace and peace go together, 2 Pet. 1. 2. all blessings flow in hereupon, Psal. 133. God rules in union, Satan in Divi∣sion. 4. Observe order, True Gospel Peace is the calmness of order, this glory, Strength and Safety of a generation, God is a God Order, 1 Cor, 14 33 let us every one stand and move in our proper place; while Israel is in order in their Tents, neither man nor Devil can hurt them, there is no divination nor Inchantment against them, Numb. 24. 5. with Chap. 23. 22. Keep your Ranks and Files that the Enemy break not in, and put you to the Rout; if you be famous in the Congre∣gation and men of Renown, Numb. 16. 2, 3. yet be not Seditious and Rebellious against God, against Moses and Aaron, let God make you famous or rather infamous by his Judgements upon you. 5. Do what you can to promote the Efficacy of the Gospel, if you be Enemies to the Gospel, you will be found Enemies to your generation, and if so you be, we shall be necessitated to pray against you, Can. 2. 15. Take us the Foxes, &c. take us, or from us: Be our fellow labourers, hin∣der not the success of the Gospel by throwing calumnies and Slanders on the dispensers thereof. 6. Bear up the heads, and strengthen the hands and hearts of those that are godly, especially such whom God hath called to special Service for their generation, Zech. 12. 5. the Governours of Judah shall say in their heart, the Inhabitants of Jerusalem shall be my strength, &c. Ezra 10. 4. Arise, &c. we also will be with thee. 7. Be to build up the Churches of Christ, the house of God, it's certain the work of our generation is to carry on Temple-work, our Fathers have laid the Foundation, and left the carrying on of the Super∣structure unto us, let not the work of Gods house be neglected, Psal 74. 5, 6. Ezra 5. 1. 2 and 6 14. they prospered through the prophecying of Haggar and ; do not down the house of God, be not a generation your Mothers bowels. 2. To those that have power of Choice this Day, Serve your genera∣tion by the will of God in it. It is a high favour, a rich mercy of God that we have free Choice, that we have not such imported on as might do∣mineer and Tyrannize over us, but that we may Annually elect our Ru∣lers, and though we have cause to mourn in the consideration of those choice and renowned Leaders whom God hath removed from us and are a sleep in Jesus, (and let them sleep quietly) yet through the mercy of God we have a competent Choice, be thankful to God for this mercy, and in Testimony of our thankfulness to God improve this priviledge for the good of our Generation; it's a great work we have to attend this day, and will be a good serving of our Generation for the following year, if we be careful to elect such as will serve their Generation by the will of God: (1.) Some are careless and heedless, mind not what they do in it, but let not s be slight and trivial in such a work: Consider the greatness of the work; we are to choose Guardians to be second Fathers to us not because our first Father is dead, but because he is in a farre Country, let us not Act as meer Children, but as those that have some understanding what a benefit or detriment such a choice may be to us: We are this day to make a new choice of Rulers, whom the Scripture sometime calleth Gods, and therefore let us desire that God would Rule us in our choice, and be careful to choose such as may be Gods Representatives to us, in whom and with whom God may be: We are now to lay Foundations and Foundations they will be either of publick Weal or Woe, Psal. 11. 3 Let us choose sound Timber, fit Stones to lay in the Foundation, a small er∣rour in the Foundation will prove very destructive to the building. We are this day putting a Sword into Mens hands, a Sword of Power, a Sword that will cut, it will either be offensive or defensive, Rom. 13. 3,4. let us be so wise us to put this Sword into Wise Mens bands that may manage it aright for the Glory of God and our good: We are now to choose Steers-men, Helms men to steer the Course of the Basque of this Com∣mon-wealth, let us be careful therefore into whose hands we put the Helm, although the Vessel be small yet the charge is great and of great worth that is imbarqued in it; no less then our All lies upon this choice, even all our choicest things. (2.) Some designe, only design right, and God be with you, design not the serving your own private ends and Interests, act not out of desige any other wayes then the Text ets before us; eye in our choice those things which were in David our President, and are commended to us Psal. 78. lt. Integrity of hea and skilfulness of hands. (1.) Choose such as have sincere hearts, that have true piety, hearts for God, real Christians; Integer quasi intactus, an untoucht man, a sound man, a sound whole man; choose such as are sound in the Faith, such as singly, simply and uncorruptly aim at the Glo∣ry of God and the Peoples good as their highest end, men of true and approved Godliness and Integrity, Fidehy to God and Religion, the more faithful men are to God the more faithful we may expect them to be to us: Mind counsel to Moses, Exod. 18 21. such as fear God, &c. Hearts not ballanced with the fear of God will be byassed by private ends that will cause them to miscarry. 2. Choose such as have skilfulness and dexterity of hands; prudency of his palms, they must be men of skill and understanding in the times, as many of Issachar were, 1 Chron. 12. 32. such as may be able to work the Vessel in Storms as well as in Calms; every Godly honest-hearted man is not fit to be a Magistrate, though he mean well, yet for want of skill he may overthrow the Vessel and sink all; and on the contrary, the more skilful any are, if not Godly and upright also they will be the more able to pervert Justice, and turn Judgement into Ga and Worm∣wood, Amos 6 12. Choose also Men of courage, and sweet Spirited men, let the Vine and the Fig-tree have the first choice, let us never be put through their refusal to choose the Bramble to Rule over us. 3. To those that have the Legislative Power in their hands, you had need to be very careful in making Laws, the Laws are this Sword, Laws are strong things and so they ought to be, see that you serve you Gene∣ration according to Gods will, not your own will, not the will of your Generation, differing from and contrary to the will of God; make Laws consonant to the Scripture, make such Laws as you need, neither be a∣fraid nor ashamed to execute; Consult with the Sacred Oracle, if you would be good States-men, be good Scripture-men; Produce not the birth of your own Counsels, but of the Counsel of God, it is too much for any man to walk in his own Counsel, but much more to make a Cor∣poration and Body of Men so to do, or else to suffer for not so doing; we are a subordinate state, as to the King of England so to the King of Heaven, and we are bound not to make any Laws repugnant to the Laws of England, much less must any Laws be made contrary to the Laws of Heaven, we have the Statute-book of the King of Heaven with us, let nothing be found in ours that is repugnant thereunto, Deut. 17. 18, 19 20 The King himself wart to write out a Copy of Gods Law, and act ac∣cording to it, that he might prosper, and so must all subordinate Ru∣lers. 4. To my Reverend Brethren and Fathers in the Ministry, I am less then the least of you, and unworthy to give Counsel to you, yet he whose Servant I am and in whose Name I speak is worthy of your attention; our Title bespeaks us Servants not only of God but of our Generation, and there is no service of greater weight for the good of our Generation then ours, therefore let us be very careful to do this service by the Will of God 1. Affect Piety more then Popularity, let us wooe for Christ more then for our selves, Christ is the Bridegroom, we are or ought to be the Bridegrooms Friends, Joh. 3. 29. John was willing that his Disciples should be Christs Disciples and therefore he sends them to him to be confirmed that he was the Christ, Mat. 11. 2,3. We shall do little service to Christ or to our Generation by endeavouring to espouse them to any private apprehension of our own, they will not be our Crown, and Glory, and Joy at the great Day; Paul warns the Elders of Ephesus to ake heed of speaking perverse things to draw Disciples after them, Act. 20. 30, Cr. 11. 3. his desire is to espouse them as a chast Virgin to Christ, Deut. 25. 6. &c. the younger Brother was to raise Seed to his Elder Brother, and if not to be unshod, and to have his Face spit upon; our care must be to bring forth a Generation for Christ. 2. Study Unity and Harmony rather then Singularity, let the Pro∣phets of the Lord be singular from the Prophets of Baal, but let there be sweet Unity and Harmony among our selves, let us see eye to eye, and lift up the voice together, Isai 52. 8. let us with one mind and mouth glorifie the of our Lord Jesu, Rom, 15. 5, 6. let us in all our Ministerial Dispensations be Hamonious as the four Evangelists were in writing the Life and Death Christ; and as the Apostles and Prophets that are under Christ the Foundation of the Church: we are under rowers, 1 Cor. 4. 1. let us Row together that we may Row our Generation to Heaven; let it be said of us as of Paul and tus, that we walk by the same Spirit, and tread in the same steps, 2 Cor. 12. 18. if one the rest ludge, and let the Spirit of the Prophets be subject to the , 1 Cor. 14. 32. 3. Take heed of sodring in the least Degree with persons or Do∣ctrines contrary to the simplicity and purity of the Gospel; every Chri∣stian is to contend, and to contend earnestly for the Faith once delivered to he Sword, Jude 3. but we much more; the Gospel is committed to us, Gospel truths are committed to us, to preserve and keep them pure for God and for on Generation, 2 Cor. 5. 19. yea we are in a special manner for the defence of the Gospel, Psal. 1. 17. we are Watchmen, Ezek 33. 7. a Centinel be surprized the whole Camp is jeoparded; Deceivers are subtle, our Generation many of them weak and unskilful in the Word of Righteousness; the Adversary doth especially aime at us. 4. Let us by all possible means cry down the evils and sins of our Ge∣neration, spare none, Isa. 58, 1. let us not lispe out a word willingly in favour of those things that do undoubtedly expose both us and our Ge∣neration to the displeasure of God, the crying sins of New-England, Pride, Uncleanness, Drunkenness, &c. let us cry them down with all our might, break down that which will else break down our Generation, we cannot do our Generation better Service, nor the God of our Genera∣tion then by bearing faithful witness against whatsoever tends to the ruine of it. 5. Lastly, Let us not shrink from, nor in our work notwithstanding all the hard measure we may meet with from our Generation, from whom we may have expected better things, but let us go on in the Name and strength of God, and eye his Glory in all we do, and he will be with us, times face sadly upon us, the best times for the Ministry seem to be at an end in New-England, there is a Generation springing up that pretend to devotion, but a principal part of their devotion lies in contradicting and blaspheming the truths and Servants of God, like to the devout persons spoken of, Act. 13. 50. the Apostles of Christ suffered more from these that were Superstitiously devout, then from the Pagan Gentiles, but let us pray for those that prate against us, bless that curse us, speak truth to them that belye us, although we may be counted their Enemies for so doing, however our Generation carry to us, yet let us do all that in us lyes to bring them to Heaven, let us seek their good that seek our hurt, seek their Conversion, who seek our subversion; let us rejoyce and be exceeding glad, that we are not under that woe of all men, that is, of all sorts of men of us, Luk. 6. 26. (which is not to be expe∣cted except we are such a temporizing Spirit as to speak well of them) but rather, that they speak evil of us falsely for Christ▪s Name and Gospels sake, for great will be our reward in Heaven, so persutd they the Prophets that went before us. ver 22. 23. 5. To those whom God and his people shall choose to sit a the to rule this Jurisdiction for this following year, I shall humbly present you, 1. With a few words of Counsel, and 2dly. Seal and bind them with an exciting incouraging Sanction, and so conclude. In General, Be exhorted, much Honoured in the Lord, to look carefully to the promoting of Religion and Justice, they are both your Charge; Religion and Justice are like the two Pillars of Solomons-porch, Jacn and Boaz, 2 Chron 3. 17. Keep them up and they will keep up the building; And 1. Let Religion be first, and as lach be set on the right hand, let it have the priority and preheminency upon your hearts, and in your Administrations, it is the first and great Command, it is not un∣becoming a Christian Magistrate to mind matters of Religion, but to neglect it. To provoke you hereunto, Consider, 1. Who it is that exalts you, who is your promoter? it is God and Christ, Psal 75 6, 7. Electors are from the East and West, &c. but pro∣motion is from God, he sets you up, Prov 8. 15, 16. By me Kings reign, &c. Prov. 16. ult. the whole disposing of the lot is of the Lord, shall God exalt you, is it not good Reason then that you should exalt him! 2. God puts his Name upon you, Psal. 82 6. I have said, ye are Gods, let not him be called a God upon Earth that hath no respect to the inte∣rest of the God of Heaven. 3. God is present in all your Courts of Judicature, h stands to overlook you, Psal. 82. 1. to see what you say and do for him. 4. God hath delivered the Custody of both Tables into your hands as Magistrates, when God writ the two Tables of stone a first and a second time he delivered them into the hands of Moses, he did not only deliver the Second, and discharge him of the First, but gave both, Exod 31. 18. and 34. 29. God did not say to Moses, see thou to matters between man and man, and as for matters respecting my Interest, let them alone to me, but equally charged him with both. 5. God hath laid a charge in the fourth Commandment, as upon the Father and Master so upon the Magistrate to see that the Sabbath be ob∣served, Exod. 20. 10. the Stranger that is within thy gates, he must be lookt to that he prophane not the Sabbath, there is not the like Sanction on any Command of the Second Table. 6. It was the Spirit and practice of David and all the good Kings of Ju∣dah, to look into and take care of matters of Religion, yea, this was the distinguishing Character between good and evil Rulers; the good Magi∣strates minded matters of Religion according to Gods Institution, yea, such Kings as were not upright were said, to do that which was right in so doing, although not with a perfect heart; yea, where any Kings are com∣mended here comes in a But in their Commendations, namely, that the High places were not removed, &c. 2 King. 12. 2,3. and 14. 3,4. and 15. 3, 4. and ver. 34, 35 But mind the Example of good King Josiah, 2 Chron 34 31, 32, 33. and the King made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, &c. and he caused all that were present in Jerusulem and Benjamin to stand to it, &c. and Josiah took away all the abominations, &c. and made all that were present in Israel to serve, even to, serve the Lord their God, and all his dates they departed not from following the Lord the God of their Fathers: doth Jeroboam the Son of Nebat make Israel to sin, and shall not Josiah make Israel to serve God! Let nothing therefore he wanting on your parts that may make your Israel to serve the Lord, neither good Laws, nor faithful Executions of them, nor holy Examples, nor religious covenanting, &c. Object. But some may say, this was in the old Testament, what have you in the New-Testament either as to Precept or President for it? To this I Answer, 1. As for a Precept, Consider two things. 1. What have you against it, or o Countermand it in the New-Testa∣ment? who durst have abolished the Ceremonial Law that was of force in the Old-Testament, if the New-Testament had not done it? 2. What Precept have you in the New Testament for the Magistrate to meddle in matters civil, to punish hees, Lyrs, Unclean persons, Murderers? must you not go to the Old Testament for it? then why not also for their dealing in the matters of Religion? but if you look into Rom 13 3, 4. you will find the civil Magistrate is to be a Terrour to evil doers, if those that violate the first Table be evil doers, then the Magistrate is to punish them for it. 2. As for Prsdent, Consider also two things, 1. The Times wherein the New-Testament was written were the Times prophesied of, wherein the Heathen should rage, and the Kings and Rulers of the Earth set themselves against the Lord, and against his Anointed, Psal. 2 1,2,3. with Act. 4. 25, 26, 27. but they had better council given them in the Conclusion of the same Psalm, ver. 10, &c. 2. If you can any of you find me a David, a Josiah, a Hezekiah, a Jehoshaphat, a Nehemiah in those New-Testament times, and I shall find that they did as much for God as they in the Old, and I doubt not but had Nero and Gallio, and others of that Temper lived in the Old Testament times, they would have done as little for God, and as much against him, as when they lived in these latter Times. By way of Direction, 1. Kiss the Son, kiss him heartily in respect of the disposition of your own Souls, kiss his mouth, his hand, his foot, Kiss him with a kiss of di∣lection, Kiss him with a Kiss of Subjection to all his Ordinances, Kiss him with a kiss of Adoration, Psal. 2. 10, 11, 12. it will be your wisdom and honour so to do. 2. Let the Churches of the Lord Jesus find protection and patronage under the shadow of your wings, for the sake of the Church the world stands; the Princes of Israel pitched their Standard at the Command of God, about the Tabernacle of the Congregation to secure it, Numb. 2. 2. Churches do now grow low, you have been brought forth and brought up in the Churches of Christ, take your Mother by the hand, that it may not be said as Isai. 51. 18. not any taketh her by the hand of all the Sons she hath brought up, Remember what is spoken of Kings, Isai. 49. 2. 3. Speak comfortably to those that teach the good knowledge of the Lord, as Hezekiah did, 2 Chron. 30. 22. let us have your favourable and gra∣cious aspect (and let nothing be done by any of us to render us unworthy of it) a good Correspondence between Magistracy and Ministry con∣duces much to! the good of our Generation; Israels Redemption out of Egypt began when Moses and Aaron met and kissed each other in the Mount of God, Exod 4 17. Satan labours to make breaches between us; our Adversaries put us together and make us their Butts to shoot at, (Priests and Rulers) God puts us together, unites us in giving us the same Titles, Ministers, Fathers, Nurses, Elders, Shepherds, God leads his people like a fock to the promised Land by the hand of Moses and Aaron, Psal. 77. 20. 4. Let all the Ordinances of the Lord Jesus Christ be precious to yon, own all Christs Institutions invisibly and visibly, let not any of you be found among them that turn your backs upon any Ordinance of Christ Jesus, own and love them heartily for God & your own souls sake, and vi∣sibly for your Generations sake, you are Leaders, if a Leader turn his back others will be too ready to follow you, let them be more dear to you then your dearest interest, they are Gods All, Luk. 15. 31. they have been New-Englands All, New-Plimouths All, let them be your All. 5. Let Gods Sabbaths be of high and honourable account in your eyes,; remember the fourth Commandment that doth concern you; let Sabbaths be prophaned farewel all Religion, be careful that neither through Idleness, Sloathfulness or Prophaness the Sabbaths of the Lord our God be polluted among us; they are questioned by many, denied by others, prophaned by others, Oh remember Nehemiah, and his care upon this account, Chap. 13. 15—22. God threatens that a Land shall enjoy her Sabbaths if the Inhabitants thereof neglect and prophane them, Lev. 26. 34, 35 it would be a dreadful thing to suffer the Sabbath to be prophaned in New-England. 6. Let no Plantation in this Jurisdiction (if it may with your care be possibly prevented) be without a Teaching Ministry; such places will prove Nurseries of Ignorance, Atheism, Heresie and Prophaness: we read of three great wants in Israel that were causes of woe to them, Judg. 5. 8. Judg. ult. ult. 1 Sam. 13. 19, 22. there was no King, no Smih, no Sword nor Spear, and a fourth as had or worse then any, no Ministry, 2 Cor. 15. 3. then they were without God, Eph. 2. 12. the more careless Children are of themselves, the more care their Parents should take for them. 7. Tollerate not things that are intollerable, a boundless Toleration will be found at last an intollerable thing; such as differ only in Cir∣cumstantials, Controversal points and are quiet, peaceable, moderate, and do not busy themselves in learning others, we may and must bear with them, Phil. 3. 15, 16. but when persons erre in Fundamentals, dny Christ Jesus, the Word of God, Eternal Election, &c. such Heresies and Hereticks had need be suppressed. 2. Look to Justice and Judgement, this is a great Charge laid upon you by the Lord; mind hoshaphats charge, 2 Chron. 19 6, 7, 8. Zech. 8. 16. Execute the Judgement of truth and peace in your gates. 1. In Criminals, be a terrour to evil doers, Rom. 13. 3. let every sin be punished with condigne punishment, let sinners tremble to stand before you, let them be hold your face as the face of God, say to the Fools, dal foolishly, and to the Wicked lift not up the Horn, Psal. 75. 4, 5. so punish offenders, as that Israel may hear and fear and do no more presump∣tuously, Deut..13. 11. let not any sin or iniquity live, much less flourish under you, and let not Crimes against the first and great Commandment be accounted little Crimes. 2. ln Civils, between man an man. 1. Let Justice be faithfully distributed, your eye of favour and respect must be upon the Faithful, Psal. 101. 6. therefore you must be faithful in all your Administrations, put on Righteousness Robe and Justice as a Diadem, Job 29 14. take heed of shewing favour or affection to any person in any Case more then the Case deserves, Father nor Mother, sister nor brother, high nor low, friend nor foe, this was Levies bles∣sing, Deut. 33. 9. you are Gods, represent not an unjust God to the world. 2. Labour in searching out Cases that are difficult, God will be with you in it Job. 29. 16. it is your work. 3. Be not too ready to hear complaints, give not ear to any one party that may prepossess you, as God hath given you two ears, if you have one for the Complainant, reserve the other for the Defendant, Judge no mans Case so much as in your breast, be∣fore you hear him and his Accusers face to face, Act. 25. 16. Joh. 7. 51. Remember in Ziba's Case, how deeply his Accusation did sink into Davids Spirit, that when honest Mphtosheth came he could not have Justice, as those words seem to import, 2 Sam. 16. 1- 4. and 19, 25—29. mind what God sayes concerning Sodom, Gen. 18. 20,21. I will go down, &c. which is for your Example. 4. Look to Witnesses, many do ot understand the nature of an Oath, do not fear an Oath, such should be solemnly warned; if Truth fall in the Streets equity cannot enter, Isai. 59. 14. If Witnes∣be contradicting, it is good in such a Case that they stand together before the Lord and the Judges, and diligent inquiry is to be made, Deut. 19. 16, &c. 5. Look to Attourneys, the stating of Atturneys that are appro∣ved for Faithfulness, it may in some respect be inconvenient, but the suppressing of such as will for their own ends espouse any Case right or wrong, and by their wits put a fair Cloak upon a soul Case, and create needless Suits, and he incendiaries in places, and main∣tain Contention that Contention may maintain them, such as care not who looses, so they may gain, I say, to suppress such will be of great use to the maintenance of Justice and Peace 6. Be eyes to the blind and feet to the lame, an honest and just cause that is clearly so in your Consciences, let it not fall in Judge∣ment if you can keep it up, Job. 29 15. and ver. 12. defend the Fa∣therless and Widow, and such as have no helper, Psal. 82. 3, 4. To Seal and bind up what hath been spoken. 1. Consider that awful word, Psal. 82 6, 7. you are Gods, but you shall dye like men, you sit upon the Bench now, but you and we must stand at the Bare before the Tribunal of Christ, you are our Judges, but you your selves must be judged, Act. 24. 25. you are the Shields of the Earth, Psal 4. 9 but you cannot Shield your selves from the assaults of Heaven. 2. To encourage you, mind these few things. 1. If you thus serve your Generation according to the will of God, you will herein follow the Examples of your worthy Ancestors and Pre∣ecessors that are asleep in the Lord. 2. You will hereby prevent Gods Judgement against us, you will keep off wrath from us, you will hinder his drawing forth the Sword of Justice, Jer. 5. 1. God will not destroy us, nor make us desolate, nor throw us out of his ight, he may chasten us but he will not destroy us. 3. You will be a blessing to us, we shall be blessed in you, Eccles. . 17. Jer. 31 2. the Lord bless thee O habitation of Justice 4. we shall bless God for you, and bless you in the Name of the Lord, end bless our selves in you, Psal. 72. 17,18,19. and we shall make re∣quests to God for you with joy. 5. God and his people will delight to improve you from time to time. 6. You will lay down your heads Comfortably, go quietly to sleep, and you will dye lamented, 1 Chron. 16. 14. we shall burn odours for you, your Names will be embalmed and precious from Generation to Gene∣ration; God will say to you, well done good and faithful Servants you have been faithful in a little, &c. Math. 25. 20—23 Do worthily in our Ephra∣ah, and be Famous in our Bethlehem, Ruth 4. 11. Be strong and deal very couragiously, and the Lord shall be with the good, 1 Chron, 19. ult.
N00131.p4	The cry of Sodom enquired into; upon occasion of the arraignment and condemnation of Benjamin Goad, for his prodigious villany. : Together with a solemn exhortation to tremble at Gods judgements, and to abandon youthful lusts. / By S.D. ; [Ten lines of Scripture texts]	[ "Danforth, Samuel, 1626-1674.", "Sherman, John, 1613-1685.", "Oakes, Urian, 1631-1681.", "Shepard, Thomas, 1635-1677." ]	1674.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Goad, Benjamin, d. 1674.", "Lust.", "Sodomy.", "Bestiality (Law).", "Criminals -- Massachusetts.", "Crime -- Massachusetts.", "Sodom (Extinct city).", "Execution sermons -- 1674." ]	And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. BEhold the solemn Inquisition which the Lord made concerning the abominable filthiness of the Sodomites, which cried unto Heaven for vengeance. In the description whereof observe, 1. The fearfull Aggravation of their wickedness. The cry of Sodom and Gomorrah is great, and their sin is very grievous. Sodom and Gomorrah were ancient Cities in the Land of Canaan, situate in the Vale of Siddim, bordering upon the Tribe of Judah. There were two other Cities, which perished with them, viz. Admah and Zeboim, Deut. 29.23. but Sodom and Gomorrah are onely named in my Text, because as they were the most notable and famous for estate and greatness, so they were the most notorious and infamous for sin and lewdness. Ezek. 16.46. Sodom and her daughters. The sins of Sodom were many and great, but that which was the most grievous of all▪ was their abominable filthiness in all manner of Vncleanness. Ezek. 16.49, 50. Behold, this was the iniquity of thy sister Sodom, Pride, fulness of bread▪ and abundance of Idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy, and they were haughty, and committed abomi∣nation before me. This their wickedness cried unto Heaven for vengeance. A figurative expression, holding forth the heinousness and notorious∣ness of their sin and wickedness. It made a clamorous noise in the ears of the Lord, so that he could not rest nor be quiet in Heaven by reason of the horrid cry of their horrible lewdness, which sounded continu∣ally in his ears. 2. The Assertion and Vindication of Divine Justice and Equity in the Judicial process against them. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. These words are spoken after the manner of men, but are to be understood after the manner of God. Local de∣scension is not compatible to the Omnipresent, nor external informa∣tion to the Omniscient. The Lord is every-where present, and is not capable of any local motion; nevertheless he is said to go down, in re∣spect of the visible form and manner, wherein he revealed himself at this time, appearing in the shape and likeness of a man. The Lord seeth the most secret wickedness, and knoweth our thoughts afar off, and needeth not to make any search or enquiry: nevertheless, that he might clear up the Equity of his tremendous dispensation toward So∣dom, and set an Example unto Civil Judges, to take exact cognizance of the Cause, and after accurate Examination to proceed to Sentence and Judgement; He condescendeth after the manner of men, to make Proof and Triall of the truth and weight of that horrid Cry, which came up to Heaven against the filthy Sodomites. I will see whether they have done altogether, an fecerint consummationem, whether they have made a full end, whether they have finished their sin, and filled up the measure of their iniquity; and if they have, I will proceed to execute Vengeance upon them. Thus Abraham understood the Lords ex∣pression, as appeareth by his Intercession, Wilt thou also destroy, &c. ver. 23. Doct. Abominable Filthiness and Uncleanness is a Crying Sin, and grievous Wickedness in the account of God; for which he maketh diligent Inquisition, and executeth dreadfull Ven∣geance. The Sodomites were extremely wicked, prodigiously unclean, mon∣strously profuse in all manner of lechery, obscenity and lasciviousness. Gen. 13.13. The men of Sodom were wicked, and sinners before the Lord exceedingly: Wherefore the Lord visited them with the Sword, and brought them into servitude and bondage to their Enemies, to whom they continued in subjection twelve years, Gen. 14.1—4. During this time, righteous Lot coming and dwelling amongst them, bare witness against their unclean and impious conversation, 2 Pet. 2.7, 8. but these shameless Miscreants, in stead of being bettered either by Affliction or Admonition, grew far worse, and added Perfidiousness and Rebellion to the rest of their wickedness; wherefore the Lord whetted the Sword against them the second time, overthrew their Armies, sent the people into Captivity, and their goods became a prey to their Enemies, Gen. 14.10, 11. Nevertheless, through the wonderful patience of God, they were rescued by the hand of Abraham for Lots sake, and the Lord spared them yet fifteen years longer. But in stead of being gained or reclaimed thereby, they increased and multiplied their wickedness, and filled up the measure of their sin, growing so impudent and outragious in their Villany and Lewdness, that the Cry thereof went up to Heaven, and the Lord himself came down in the likeness and similitude of a man, accompanied with two of his holy Angels, to make search and diligent Inquisition concerning their clamorous and crying Wickedness; and up∣on Triall, found it to be most prodigious. Witness their Beastly in∣civility and rage against those Heavenly Guests, the two holy Angels, which lodged in the house of righteous Lot, Gen. 19.4, 5. wherefore the Lord destroyed them with Fire and Brimstone from Heaven, ver. 24, 25. and turned the whole Country into a standing, stinking Lake. Now that no man may plead ignorance, nor be able to say another day, that the Ministry did not acquaint them with the nature and hei∣nousness of this Transgression, let us with holy modesty, in the fear of God, enquire, Quest. 1. What is that Abominable Vncleanness, which crieth in the ears of the Lord of Hosts, and hastneth divine Vengeance? Answ. It is expressed by and comprehended under those two terms, Fornication, and going after strange flesh, Jude ver. 7. Fornication be∣ing taken in a large sense, comprehends not onely Whoredome and Self-pollution, but also Adultery, Matt, 5.32. and Incest, 1 Cor. 5.1. Going after strange flesh, comprehends Sodomy and Bestiality. These are the severall sorts of Abominable Uncleanness, which cry for Ven∣geance. 1. Self pollution, when a man practiseth uncleanness, and commits filthiness with his own body alone. This was the sin of Onan the se∣cond Son of Judah, who out of envy and malignity against his Brother deceased, lest he should raise up seed to him, abhorred the lawful use of the Marriage-bed, and most impurely defiled himself. Which fact of his, was so detestable in the sight of God, that he slew him by his im∣mediate hand, and suffered not such a Villain to live upon the face of the earth, Gen. 38.9, 10. Seducers are called filthy dreamers that defile the flesh, Jude ver. 8. Some learned Interpreters understand it pro∣perly of their defiling their bodies by nocturnal Pollutions. This is a hatefull and an odious sin, and usually the fruit and punishment of im∣pure thoughts and fancies in the day-time. It seemeth that these Im∣postors were so addicted to lasciviousness, (as our English Annotators observe) that they did not onely practise it being awake, but also dream∣ed of it, and defiled themselves in their sleep. Yea, the truth their Spiritual dreams (which I think are properly intended)▪ viz. their Er∣roneous and Heretical Opinions, were unclean speculations, turning grace of God into lasciviousness, in luxury and Uncleanness, and issued in all manner of carnal pollu∣tions. 2. Whoredome, the vitiating of a single woman. Deut. 23.17. There shall be no Whoe of the daughters of Israel. Lev. 19.9. Do not prosti∣tute thy daughter, to cse her to be and the land become full of wickedness. . 5.5▪ Whoremonger, nor unclean person — hath any inheritance in the kingdome of Christ, and of God. 3. the violating of the Marriage bed. This is a heinous crime, yea, it is an iniquity to be punished by consumeth to destruction, shall surely be put to death, Lev. 0, 0. Whoremongers and Adulterers God will judge, Heb 13.4. 4. Incest, Uncleanness committed by parties that are near of , between whom there is Consanguinity or Affinity, within the degrees prohibited by the Law of God. Lev. 18.6. of you shall approach to any that is near of Lord. This was the sin of Reuben, for which his Dignity, and deprived of his Amnon, and Absalom, and Herod the Tetrarch▪ by this kinde of wickedness. The Corinthians by the Apostle to deliver Cor. 5.4, 5 5. Sodomy, filthiness committed between when Males with Males, and Females with . If a man lieth with mankinde, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death, shall be upon them, Lev. 20.13. This sin raged amongst the , and to their perpetual Infamy, it is called Sodomy. Against this wicked∣ness, no indignation is sufficient. The such to death Theodosius and Acodius adjudged such to be the Ro∣mans, it was lawful for a man to kill him that assault upon him. 6. Bestiality, or Buggery, when any prostitute themselves to Beast. This is an accursed thing, Deut. 27.21. Cursed be he that luth with any manner of Beast: and all the people shall say, Amen. This is monstrous and horrible Confusion: it turneth a man into a bruit Beast. He that joyneth himself to a Beast, is one flesh with a Beast. Levit. 18.23. Neither shalt thou lie with any Beast, to defile thy self therewith: neither shall any woman stand before a Beast to lie down thereto: it is confu∣sion. This horrid wickedness pollutes the very Beast, and makes it more unclean and beastly then it was, and unworthy to live amongst Beasts, and therefore the Lord to shew his detestation of such Villany, hath appointed the Beast it self to be slain. Lev. 20.15, 16. If a man lie with a Beast, he shall surely be put to death, and ye shall slay the Beast. And if a woman approach to any Beast, and lie down thereto, thou shalt kill the woman and the Beast: they shall surely be put to death, their blood shall be upon them. All these Abominations reigned amongst the ancient Inhabitants of Canaan, and caused their Land to vomit them out, Lev. 18.24, 25. but the men of Sodom and Gomorrah were the most notorious therein: for they were all of them, both young and old addicted to such lewdness, and went through all sorts of uncleanness, giving themselves over to fornication, and going after strange flesh, and attained to a prodigious height, and hellish perfection therein; and therefore are set forth for an Example, suffering the Vengeance of eternal fire, Jude ver, 7. Quest. 2. Why is Carnall Vncleanness said to be a Crying sin, and grievous wickedness, for which God maketh diligent Inquisition, and exe∣cuteth dreadful Vengeance. Reas. 1. Because the sin of Uncleanness is a bold and presumptuous Violation of the holy Law and blessed Commandment of God. 1 Thess. 4.3, 4.5. This is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to pos∣sess his vessel in sanctification and honour: not in the lust of Concu∣piscence, even as the Gentiles which know not God. Lev. 18.24, 26, 30. Defile not you your selves in any of these things. Ye shall keep my statutes and my judgements, and shall not commit any of these Abominations▪ &c. Lewd and filthy persons thwart and cross the Sacred and Soveraign Will of God, preferring their base lusts, and the satisfaction thereof, before Gods Royal Commandment, and obedience thereunto. Reas. 2. Because the sin of Uncleanness is a most polluting and sin. It is most opposite to Holiness, and is properly called Vncleanness, 1 Thess. 4.7. It pollutes a mans person, Mat. 15.19, 20. Out of the heart proceed Evil thoughts▪ Murthers, Adulteries, Fornica∣tions, &c. these are the things which defile a man. It pollutes the Body, and turns the Temple of the holy Ghost into an Hog-stie, and a Dogs Kennel. 1 Cor. 6..18, 19. He that committeth fornication sinneth against his own body. What, know ye not that your body is the Temple of the holy Ghost? 1 Cor. 3.17. If any man defile the Temple of God, him shall God destroy. Such as wallow in the lusts of Uncleanness are Dogs and Swine: 2 Pet. 2.22. The Dog is turned to his own vomit again, and the Sow that was washed to her wallowing in the mire. When Abner was charged with defiling Rizpah, he answereth, Am I a Dogs head? 2 Sam. 3.8. The hire of a Whore and the price of a Dog are put to∣gether, Deut. 23.18. They are near of kin, even let them go to∣gether. It pollutes the Noble Faculties of the Soul, the Minde and the Conscience, Tit. 1.15. It blindes the Minde, darkens the Under∣standing, extinguisheth the Light of Nature, and of Common Grace, and makes a man a fool; as Tamar said to Amnon, 2 Sam. 13.13. Thou shalt be as one of the fools in Israel. Solomon tells us that a young Wan∣ton is a simple man, and void of understanding, and goeth after the strange woman; as an Ox goeth to the slaughter, or as a fool to the correction of the Stocks, Prov. 7.7, 22. This sin besets and infatuates the Heart, estrangeth it from God, and breeds an hatred and loathing of Piety and Honesty. Whoredome, and wine, and new wine, take away the heart, Hos. 4.11. The impure Gentiles, who gave themselves over to lasciviousness▪ were alienated from the life of God, Ephes. 4.17, 18, 19. Seducers, which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts, are men of cor∣rupt mindes, reprobate concerning the faith, 2 Tim. 3.6, 8. This sin makes men haughty and scornfull, so that they mock at Counsels and Warnings, and are enraged against wholsome Admonitions. The men of Sodom said to Lot, Stand back. This one fellow came in to so∣journ, and he will needs be a Judge. Now will we deal worse with thee, then with them, Gen. 19.9. Lot admonished his Sons in Law to get out of that place, because the Lord would destroy it; but he seemed to them, as one that mocked, ver. 14. This sin pollutes a mans speech, and makes his Communication rotten and unsavoury, Eph. 4.29. It pollutes a mans Course and Conversation, and makes it filthy and loathsome, 2 Pet. 2.7. It pollutes a mans Name, and makes it stink, Prov. 6.33. A wound and dishonour shall he get, and his reproach shall not be wiped away. 2 Sam. 13.13. And I, whither shall I cause my shame to go? The unclean person is Burnt in the Hand, and Branded on the Forehead. Repentance it self cannot so throughly heal this Wound, but some Scar will remain in this world: as is evident in the History of Samson, David, and Solomon. This sin pollutes the Company, with whom such converse: They are spots and blemishes in Christian Societies, 2 Pet. 2.13. Yea, it pollutes and defiles the Land where it is committed, and causeth it to spue out its Inhabi∣tants. The Eth groaneth under the burthen of such horrible Enormities, and would willingly empty and cast up its gorge: yea, the Lord visiteth the Land with Sword, Famine and Pestilence for such Abominations, Lev. 18.25 27. Reas. 3. Because the sin of Uncleanness is most dishonourable and reproachful to the Name of God. Rom. 2.22, 23, 24. Thou that sayest a man should not commit Adultery, dost thou commit Adultery? Thou that makest thy boast of the Law, through breaking the Law disho∣nourest thou God? For the Name of God is blasphemed amongst the Gentiles, through you. What greater disgrace or infamy can be cast upon the Grace of God, then to turn it into lasciviousness? What a reproach is this, that the Sons of God are become flesh, carnal, sensual, debauched; that the Members of Christ are made the Members of an Harlot; yea the members of a Beast: that the Tem∣ple of the holy Ghost is become a Stews, and Brothel-house, yea a Cage of unclean Birds, yea a very Hog-sty! What horrid Pro∣faneness, what hellish Sacriledge is this! Reas. 4. Because the sin of Uncleanness is most offensive and dis∣pleasing to the holy Spirit of God. Gen. 6.3. The Lord said, My Spirit shall not alwayes strive with man, because he also is flesh: and ver. 6. It repented the Lord that he had made man on the earth, and it grieved him at his heart. Corrupt Communication grieves the holy Spirit of God, Ephes. 4.29, 30. They that are sensual, are desti∣tute of the Spirit, Jude ver. 19. The stinking Lake of Sodom is not so unsavoury and loathsome to the Traveller that passeth by, as the lewd and filthy person is to the most holy God: Such are the ab∣horred of the Lord, Prov. 22.14. Reas. 5. Because the sin of Uncleanness provokes God to indigna∣tion, and augments his fierce wrath against vile sinners. Jer. 5.9. Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a Nation as this? Ephes. 5.6. Because of these things cometh the wrath of God upon the children of disobedience. Where do the Guests of the strange woman lodge? In such a Ta∣vern or Ordinary? nay, they lodge in the depths of Hell, Prov. 9.18. Fornicators, Adulterers, unclean and effeminate persons, and Abusers of themselves th mankinde, have no inheritance in the Kingdome of God, but are shut out among the Dogs, and cast into the Lake which burneth with fire and brimstone: which is the second death, 1 Cor. 6.9, 10. Gal. 5.19, 21. Eph. 5.5. Rev. 21.8, 27. & 22.15. VSE I. Of Instruction. This may serve to Vindicate the holy Name of God, and clear in Throne, in his dreadful Severity toward this vile and wicked Youth, in making him a Pattern and Monument of his fierce Wrath and Indignation. It may be some among us stand astonished and amazed at this fearfull and tremendous hand of God, in making such a Youth, a Childe of Religious Parents, and that in his tender years, such a Dreadful Example of Divine Ven∣geance. I pray consider, 1. The heinous and atrocious nature of his Sin and Transgression. It is a Crying sin; it makes a clamorous noise in the ears of the holy God: it will not suffer God to rest in Heaven. It doth not onely trouble our Israel, but it troubles and disquiets the God of Israel. This his sin is exceeding grievous in the sight of God: it is an Abo∣mination; it is Confusion. It defiles the Land; the Earth groans under the burthen of such Wickedness. You pity his Youth and tender years, but I pray pity the holy Law of God, which is shame∣fully violated; pity the glorious Name of God, which is horribly profaned; pity the Land, which is fearfully polluted and defiled. 2. Consider the Equity of Gods severe Dispensation towards this vile Youth. The Lord hath proceeded slowly and leisurely, and hath endured this wicked Youth with much long-suffering, untill his sin grew to this prodigious height, and cried for Vengeance. For, (as he himself confesseth) he lived in Disobedience to his Parents; in Lying, Stealing, Sabbath-breaking, and was wont to flee away from Catechism. He would not hearken to the Voice of God, and therefore he gave him up to his own hearts lust. He was extremely addicted to Sloth and Idleness; which is a great breeder and che∣risher of Uncleanness. The standing Pool gathers filth, and har∣bours Toads and filthy Vermine. Lust is usually warm and stirring in idle bosomes. He gave himself to Self-pollution, and other So∣domitical wickedness. He often attempted Buggery with several Beasts, before God left him to commit it: at last God gave him over to it, and he continued in the frequent practise thereof for several Moneths. Being at length, by the good hand of God, brought under the Yoke of Government and Service, (which might have bridled and restrained him from such wickedness) he violently brake away from his Master, and with an high hand boldly and impudent∣ly, like a childe of Belial, shook off that Yoke of God, casting re∣proach and disgrace upon his Master. Having now obtained a li∣centious liberty, he grew so impudent in his wickedness, as to com∣mit this horrid Villany in the sight of the Sun, and in the open field, even at Noon-day; proclaiming his sin like Sodom. Though he be a Youth in respect of years, yet he is grown old in wickedness, and ripe for Vengeance. The Church cannot be cleansed, untill this wicked person be put away from among us. Ishmael stood in the same relation to the Church of God, was younger in years, yet be∣ing convict of a heinous Transgression, though far inferiour to this before us, was cast out, and that according to the Commandment of God, Gen. 21.9.10, 11, 12. If we will not pronounce such a Villain Accursed, we must be content to bear the Curse our selves. The Land cannot be cleansed, untill it hath spued out this Unclean Beast. The execution of Justice upon such a notorious Malefactor, is the onely way to turn away the wrath of God from us, and to consecrate our selves to the Lord, and obtain his Blessing upon us. Numb. 25 4. — Hang them up before the Lord against the Sun▪ that the fierce anger of the Lord may be turned away from Israel. Exod. 32.29. Consecrate your selves to day to the Lord, even every man upon his Son, and upon his Brother, that he may bestow upon you a blessing this day. VSE II. Of Exhortation unto us all, To sanctifie the Name of God in this tremendous Dispensation, in making such an one amongst us a Sign and an Example of Vengeance. When Nadab and Abihu were burnt with fire, for offering strange fire before the Lord, Mo∣ses said unto Aaron. This is that which the Lord spake, saying, I will be sanctified in them that come nigh to me, and before all the people I will be glorified, Lev. 10.3. This is the right interpretation and true improvement of such signal and judicial Strokes, viz. To san∣ctifie the Name of God according to his Word, and give him the honour and glory due unto his Name. Psal 9.16. The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands. Higgaion, Selah. This is a deep Meditation. Let us look upon this sad and woful Example with diligent Observation; let it sink down into our hearts, ponder and weigh it in the Causes, Circumstances and Aggravations thereof. Let our thoughts dwell upon this lasting Monument of Divine Wrath. Content we not our selves with transient thoughts, in contemplating such a permanent Sign and Example of Vengeance, lest God lose of that Honour and Glory which he expects from us, and we fail of that Spiritual fruit which we might and ought to reap thereby. Quest. How should we sanctifie the Name of God in this tremendous Dispensation? Ans. I. In general. Fear and Tremble before this holy Lord God. Isa. 8.13. Sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread. The fearful Judgements of God executed upon the wicked, ought to strike a holy fear and dread of God into the hearts of the Hearers and Spectators thereof. Rev. 15.4. Who shall not fear thee, O Lord, and glorifie thy Name? For thou onely art holy: for all Nations shall come and worship before thee; for thy judge∣ments are made manifest. This is that which the Lord expects and looks for. When the Enticer to Idolatry is stoned to death, the Lord saith, All Israel shall hear and fear, and shall do no more any such wickedness, as this is, amongst you, Deut. 13.11. When the pre∣sumptuous Contemner of the Sentence of the Supreme Council is put to death, the Lord saith, All the people shall hear and fear, and do no more presumptuously, Deut. 17.13. When the False Witness is punished according to his demerit, the Lord saith, Those which re∣main shall hear and fear, and shall henceforth commit no more any such evil among you, Deut. 19.20. When the Stubborn and Rebellious Son is stoned to death, the Lord saith, All Israel shall hear and fear, Deut. 21.21. When God cut off the Nations, made their Towers desolate, laid their streets waste, and destroyed their Cities, the Lord said to Judah, Surely thou wilt fear me, thou wilt receive instruction, Zeph. 3.6, 7. It hath been the ancient manner, and commendable practise of the people of God, to tremble at the execution of Gods Judgements upon the wicked. When Pharaoh and all his host were drowned in the Red Sea, Israel saw that great work which the Lord did upon the Egyptians; and the people feared the Lord, and believed the Lord, and his servant Moses, Exod. 14.31. Ananias and Sap∣phira, being convict of horrible Hypocrisie and Dissimulation, of sacrilegious Fraud, and prodigious Lying, and presumptuous tempt∣ing of God, yea and of mutual Agreement and Conspiracy therein, were smitten by Gods immediate hand, and fell down dead at the Apostles feet, and great fear came upon all the Church, and upon as many as heard these things, Acts 5.11. Davids observation of the grievous mischief that ensued upon the vile and vicious courses of the wicked, how the Lord trod them down as the mire of the street, and put them away like dross, and cast them out to the dunghill, it made not onely his Soul, but also his flesh, even his whole man to tremble before God, and to be horribly afraid of the like sins, lest he or his should incur the like Wrath and Vengeance: Psal. 119.120. My flesh trembleth for fear of thee; and I am afraid of thy Judgements. And indeed there are many and weighty Reasons, why the execution of Judgements upon the wicked, should make such awfull impres∣sions upon the hearts of the Spectators. For, 1. There are sins with the Spectators, as well as with the Suf∣ferers, which deserve the like Judgements, 2 Chron. 28.10. — Are there not with you, even with you, sins against the Lord your God? If we ransack our own hearts, and search and try our wayes, we shall finde such sins with us, as may justly provoke Divine Wrath and Vengeance. Our cursed Natures are propense and inclined to all manner of sins. Every imagination of the thoughts of the heart of man is onely evil continually, Gen. 6.5. The heart is the Seed-plot of Murther, Adultery, Fornication, Lasciviousness, and of all manner of iniquity, Mat. 15.19, 20. The gross and flagitious practises of the worst of men, are but Comments upon our Nature. Who can say, I have made my heart clean? The holiest man hath as vile and filthy a Nature, as the Sodomites, or the men of Gibeah. Yea, there are many actual sins and transgressions with us, which if God should enter into judgement with us, would bring heavy wrath upon us. In many things we all offend. There is not a just man upon earth, that doeth good and sinneth not. 2. The holy and just God hateth sin where-ever he seeth it, and is impartial in the execution of Justice. 1 Pet. 1.17. If ye call on the Father, who without respect of persons, judgeth according to every mans work, pass the time of your sojourning here in fear. The Judgements that light upon some▪ are testimonies of the jealousie of God, and his severity against all sin. The Lord hates sin now, as much as ever he did formerly. Whoredome, Adultery, Self-pollution and Sodomy, are as odious and abominable in his sight now, as ever they were heretofore. 3. Gods End in inflicting remarkable Judgements upon some, is for Caution and Warning to all others. The Sodomites suffering the vengeance of eternal fire▪ are set forth for an Example, not of Imitation, but of Caution and Admonition, Jude ver. 7. 2 Pet. 2.6. Lots wife looking back, became a Pillar of Salt, to season after-generations, Luke 17.32. Korah and his Company became a Sign, to warn all succeeding Ages to beware of Faction and Sedition, Numb. 26.10. The destructive Calamities that befell the Israelites in the Wilderness, happened for Ensample, and are written for our Admonition, 1 Cor. 10.6, 11. Christs Severity against Jezabel and her Paramours, is an Instruction to all the Churches, Rev. 2.22, 23. Behold, I will cast her into a bed, and them that commit Adultery with her into great Tribulation, except they repent of their deeds: and I will kill her Children with death; and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you, according to your works. 4. Fearful Judgements do likewise abide all other impenitent sin∣ners, as well as those that are made Examples. Except ye repent, ye shall all likewise perish, Luke 13.3, 5. The particle [likewise] is to be understood of the certainty, not of the similitude of punishment. Perdition is the certain portion of every impenitent sinner. With∣out Repentance there is no escaping the Wrath of the Almighty. 5. The fear and dread of the Majesty of God, upon the sight of the Mischief that follows upon any sinful and wicked course, will make men wise and wary. Smite a scorner, and the simple will be∣ware, Prov. 19.25. When the scorner is punished, the simple is made wise, Prov. 21.11. The fear of God will curb and restrain men from the like sins. All Israel shall hear and fear, and shall do no more any such wickedness, as this is, among you, Deut. 13.11. A wise man feareth, and departeth from evil, Prov. 14.16. The fear of God will reduce and recover such as are fallen into the like Snares and Temptations. Jude ver. 23. Others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh. Bold and presumptuous sinners cannot be saved, except they be made afraid of the Wrath and Vengeance of God. If lewd and filthy persons be not scared and frighted out of their vile Haunts and lascivious Courses, by the Terrour of Wrath and Judgement, there is no hope of their Salvation. All these Considerations are a sufficient Conviction of our duty in reference to this sad and woful Spectacle before us. Hath the Lord singled out one of our Congregation, Apprehended and Arraigned him for his Abominable Lewdness, cast him out of his Visible King∣dome, delivered him into the hand of Satan, made him an Ana∣thema; yea, and cut him off by the hand of Justice, and swept him away as dung and filth from the face of the earth? Let no man in∣sult over him, nor yet flatter himself in his sins, but let us all learn to fear and tremble before the Lord, who walketh in the midst of the golden Candlesticks, having his eyes like unto a flame of fire, and his feet like fine brass, and will have all the Churches to know, that he searcheth the reins and hearts, and rendreth unto every man according to his works. We have often heard the voice of the Word, and have neglected and despised it, now hearken to the Voice of the Rod, and of him that hath appointed it. Such Judgements as these have a voice, a loud voice, a clamorous voice, a dreadful voice, calling to all Israel, to Hear and fear, and do no more so wickedly. The denun∣ciations of Wrath against vicious and unclean persons, have for a long time sounded daily in our ears, and have not been believed no regarded by many: behold now the Execution of Vengeance upon this lewd and wicked Youth, whom God hath Hanged up before the Sun, and made a Sign and an Example, an Instruction and Astonish∣ment to all New-England; which is as a Divine Seal annexed to all the former Comminations. Is there any root of bitterness among us, that beareth gall and wormwood, who hath not onely heard the words of the Curse pronounced, but hath also seen the Curse executed in this dreadful manner, and yet is not afraid to go on impenitently in the same sins, even in Idleness, in Stubbornness, in Lying, in Stealing, in Profaning the Lords-day, and in all manner of Car∣nal Uncleanness; but blesseth himself in his heart, and saith, I shall have peace, though I walk in the imagination of mine heart, and adde drunkenness to thirst? I shall have peace, though I live in Self-pollution, in Fornication, in Sodomy and Bestiality? Know, that your sin is inexcusable, and your destruction inevitable, The Lord will not spare you, but the anger of the Lord, and his jealousie shall smoke against you, and all the Curses that are written in this book, shall lie upon you, and the Lord shall blot out your name from under heaven, Deut. 29.18, 19, 20. God shall wound the head of his enemies; and the hairy scalp of such an one, as goeth on still in his trespasses, Psa. 68.21. When the sight or report of Gods Judgements executed upon the wicked, doth not awe the heart, nor deter from the like ungodly practises, it is a great aggravation of sin, and provocation of wrath. Jer. 3 8. And I saw, when for all the causes whereby back-sliding Israel committed Adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also. For any to go on in the sin of Uncleanness, after such a solemn Warning as this, it is to sin presumptuously; it is to sin in contempt of the Holiness of God, in contempt of the Jealousie of God, in contempt of the fierce Wrath and Indignation of the Almighty. He that will rush into the Gulf, and cast himself into the Whirlpool, where he hath seen his neighbour drowned be∣fore his eyes, he is a wilful Self-murtherer. Go to now, ye wanton and lascivious persons, go on in your Frolicks and mad Pranks, take your swinge in your lusts and vicious courses; He that is unclean, let him be unclean still; he that is filthy, let him be filthy still: He that is addicted to Self-pollution, let him continue therein still; he that is a Fornicator, let him be a Fornica∣tor still; he that is a Sodomite, let him be a Sodomite still; he that is a Beast, let him be a Beast still. Make haste, and fill up your mea∣sure: run through all sorts of vile lusts; work all uncleanness with greediness. Justifie this poor Condemned Wretch in all his Villany: Be a Comfort to your lewd Predecessors, who are long since gone down to the lowest Hell, and lie in the nether parts of the bottom∣less Pit. There are your Voluptuous Fathers, the renowned Epi∣cures that lived before the Flood: There is your Libidinous Mother Jezabel, with all her Paramours: There are your Filthy Sisters, Sodom and her Daughters: There are your wicked Brethren. Onan, the unclean Son of Judah; Hph and Phinehas, the Belial-sons of Eli; Amnon and Absalom, the Incestuous Sons of David: There are your Venereous Kinsmen, the Nicolaitans, the Gnosticks, the Menandrians, and innumerable others. Hasten you after your le∣cherous Kindred into the stinng Lake: sit down with your Bre∣thren and Sisters in the depths of Hell. As you have partaken with them in their sordid Pleasures, partake with them also in their Plagues and Torments. Let thy lustful Body be everlasting Fuell for the unquenchable fire: Let thy lascivious Soul be eternal Food for the never-dying Worm. Let Indignation and Wrath, Tribula∣tion and Anguish be thy portion world without end. Hell from be∣neath is moved to meet thee, and is ready to entertain thee. All your fellow-guests wait and long for your Company: Your judge∣ment of a long time lingreth not, and your damnation slumbereth not. Shall it be more tolerable for Sodom and Gomorrah in the day of Judgement, then for those that embrace not the Gospel? How ter∣rible and dreadful then shall be the Condemnation of such, who notwithstanding their Profession of the Gospel, justifie Sodom in all her Abominations? II. In particular. Let me commend unto you these few Dire∣ctions. 1. Let the awfull Apprehension of the Wrath of God, which hath lighted upon this Youth, be a Bridle to curb and restrain the rest of our Youth, and all others, from indulging themselves in any kinde of Carnal Uncleanness. God is mercifully willing to prevent the ruine of our lewd and vicious Youth, therefore hath he set be∣fore them this awfull Example for their Admonition and Caution. He hath cut off this rotten and putrid Member, that he might pre∣vent the spreading of the Infection. In this tremendous Providence the Lord saith to all wanton and lascivious persons, as Abner said to Asahel, Turn aside, lest I smite thee to the ground. If after this solemn Warning, any shall refuse to turn aside from the eager pur∣suit of their vile Lusts, they are worthy to be smitten, not onely to the ground, but even to the bottom of Hell. Wherefore in the fear of God, hearken to the Exhortation of the Apostle, 1 Pet. 2.11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the Soul. With youthful Lusts fight like the Parthians, flying. 2 Tim. 2.22. Flee youthful Lusts. This is an honourable Retreat, and a War-like Stratagem. Flee Fornication, 1 Cor. 6.18. Is it sfe standing near to a deep and nar∣row Pit? A Whore is a deep ditch▪ and a strange woman is a narrow pit, Prov. 23.27, 28. He that is abhorred of the Lord falls into it, Prov. 22.14. He that committeth Adultery with a woman, lacketh un∣derstanding: He that doeth it, destroyeth his own Soul, Prov. 6 32. Abhor Self pollution: the holy God detests and abhors it. The thing which Onan did, was evil in the sight of the Lord, and there∣fore he slew him, Gen. 38.10. Can any man be so blinde and igno∣rant as to question whether it be a sin, to practise Uncleanness with his own Body alone, wherein he maketh himself both Bawd, and Whore, and Whoremaster! Know assuredly, that it is an impious, loathsome and detestable evil in Gods account, very offensive and provoking to the eyes of his glory. This is that sin which accord∣ing to the opinion of many learned men, is properly called , Vncleanness; I am sure it is at least comprehended under it, Col. 3.5. and it brings the wrath of God upon them that practise it, ver. 6. who are thought to be those whom the Apostle calls , soft, or effeminate, and they have no inheritance in the Kingdome of God, 1 Cor. 6.9. Detest and abominate the sin of Sodomy. The Law of God is made for the Condemnation of such as abuse themselves with man-kinde, 1 Tim. 1.9, 10. 'Tis a fearful Judgement of God to be given up to this kinde of wickedness, Rom. 1.24 — 28. 'Tis a Capital Crime, for which the parties guilty ought to be put to death, Lev. 20.13. and except they repent, shall certainly be excluded from the Kingdome of God, 1 Cor. 6▪9. Tremble at the thoughts of that horrid and prodigious sin, of mingling thy self with a Beast; which is abominable Confusion in the sight of God, Exod. 22.19. Lev. 18.23. & 20.15, 16. Take heed and beware of those fond Conceits and Imaginations, whereby many are deceived, and led into the sin of Uncleanness. 'Tis not without cause that the Apostle in his discourses of this subject, so often inserts that Caution, Be not deceived, 1 Cor. 6.9. & 15.33. Eph. 5.6. All sin is deceitful, but especially the sin of Vncleanness. It promiseth Pleasure, Secrecy, Impunity, and future Repentance: but all these flattering promises are meer deceits, lies and false∣hoods. Be not deceived with the bait of Carnal pleasure and delight. How canst thou take pleasure in that, which is so displeasing and offensive to thy Maker and Saviour? Gen. 39.9. How can I do this great wic∣kedness, and sin against God? Shall that be delightful and pleasure∣able to thee, which is hateful and loathsome to the heart of God? This pleasure is short, it lasteth but for a season, but it will be bit∣terness in the end. Prov. 5.3, 4, 5. The lips of a strange woman drop as an honey-comb, and her mouth is smoother then oyl: but her end is bitter as wormwood, sharp as a two-edged sword: Her feet go down to death, her steps take hold on hell. Chap. 9.17, 18. Stoln waters are sweet, and bread eaten in secret is pleasant; but he knoweth not that the dead are there, and that her guests are in the depths of hell. Job 20.12, 13, 14. Though wickedness be sweet in his mouth, though he hide it un∣der his tongue, though he spare it, and forsake it not, but keep it still within his mouth; yet his meat in his bowels is turned, it is the gall of Asps within him. Yea, the more pleasure thou takest in sin, the more torment and sorrow shalt thou have hereafter, Rev. 18.7. Be not deceived with the hope of Secrecy. How canst thou say, No eye seeth me, there is no witness? Doth not he see thy wayes, and count all thy steps! Job 31.4. His eyes are upon the wayes of man, and he seeth all his goings, Job 4.21. The wayes of man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5.21. The more secret thy wickedness is, the more God looks upon it with abhor∣rence. 2 Kings 17.9. The children of Israel did secretly those things that were not right against the Lord their God. Those sins which men commit in secret, make light of, forget, and cast behinde their backs, those the eye of God is alwayes upon, they stand before his face, he cannot look off from them, they stand in the light of his counte∣nance. Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. Is there no witness? The Lord himself will be a witness, yea a swift witness against thee, Mal. 2.14. & 3.5. Be not deceived with the hope of Impunity. Is not destruction to the wicked, and strange punishment to the workers of iniquity? Job 31.3. This ye know, that no whoremonger, nor unclean person, hath any inhe∣ritance in the Kingdome of Christ and of God, Ephes. 5.5. The Lord knoweth how to plague you; he watcheth a fit season to be avenged on you: The longer he defers, the greater wrath shall be poured out at last, 2 Pet. 2.9, 10. The Lord knoweth how to reserve the unjust unto the day of Judgement to be punished, but chiefly them that walk after the flesh, in the lust of uncleanness. Be not deceived with the hope of future Repentance. No sin har∣dens the heart more then the sin of Vncleanness. It stupifies and in∣fatuates, and makes reprobate to every good work, Hos. 4.11. Tit. 1.16. Impudent and impenitent sinners are said to have a Whores forehead, Jer. 3.3. They are not ashamed, neither can they blush, Jer. 6.15. There are very few unclean persons that ever savingly re∣pent and turn to God: Prov. 2.19. None that go unto her, return again, neither take they hold of the paths of life. If we would be preserved from the sin of Vncleanness, we must take heed and beware of the inlets, occasions, incentives and provo∣cations thereunto. 1. Beware of Pride: This was one of the sins of Sodom, and it is a principal root of the sin of Vncleanness. For Pride makes men despise the Commandment of God, and presumptuously parley with temptations, and expose themselves to snares. 2 Sam. 12.9. Wherefore hast thou despised the Commandment of the Lord, to do evil in his sight? Pride makes men haughty, scornful, so as to cast off In∣structions, Counsels, Admonitions, which might restrain them from such wickedness. Gen. 19.9. Stand back, &c. Pride makes men de∣spise the Ordinance of Marriage, the remedy which God hath pro∣vided for the quenching of such boyling and burning lusts. Pride breeds Jars and Breaches between married persons, so as to take no complacency or delight in each other; hence they thirst after stollen waters. Pride is the object of Gods special hatred and ab∣horrency: Prov. 16.5. Every one that is proud in heart, is an abomi∣nation to the Lord. Pride provokes the Lord to withdraw his grace and Spirit, and plunge them into this filthy puddle. God resisteth the proud, Jam 4.6. He that is abhorred of the Lord, shall fall into this deep pit▪ Prov. 22.14. 2. Beware of Fulness of Bread, i. e. Gluttony and Drunkenness. This another of the sins of Sodom, and it is the very fodder and fuell of the sin of Vncleanness. Jer. 5.7, 8. When I had fed them to the full, then they committed Adultery, and assembled themselves by troops in the harlots houses. They were as fed horses in the morning: every one neighed after his neighbours wife. 2 Pet. 2.13, 14. Sporting themselves with their own deceivings, while they feast with you; having eyes full of Adultery, and that cannot cease from sin. The unclean Spirit findes no rest in dry places, in sober and temperate livers, but loves to wallow in the mire of Riot and Intemperance. The sen∣sual and voluptuous Epicure is a fit Sty for the unclean Spirit to lodge in. Christ hath given us solemn warning to take heed of Excess: Luke 21.34. Take heed to your selves, lest any time your hearts be over-charged with surfetting, and drunkenness, and cares of this life, and so that day come upon you unawares. 'Tis a lamentable thing to see Christians Belly-gods, Phil. 3.18, 19. 3. Beware of Sloth and Idleness. This was another of Sodoms sins, and it is the Nurse and Fosterer of vile lusts. Stow bellies are usually evil beasts, Tit. 1.12. When men are sluggish and slothful in the work which God calls them unto, the Devil will set them a∣bout his drudgery. The standing waters putrifie, and grow cor∣rupt and noisome. The untilled ground is soon overgrown with stinking Weeds. The beginning of Davids fall, was his sloth: He gave himself to carnal ease and rest, rolling himself upon his bed, when he should have been in the Field, fighting the Battels of the Lord; thereupon Satan assaulted him, and tempted him to unclean∣ness, 2 Sam. 11.1, 2, 3. Of Idleness cometh no good. Laziness breeds Lewdness. No business, debauchery. By doing nothing, men learn to do evil. While the Oyster opens its shell to the Sun, the Crab thrusteth in its Claws, and devoureth the Oyster. Idle and slothful persons are easily made a prey by Satan. Otia si tollas, &c. If you would escape the darts of Lust, avoid Idleness and Sloth. 4. Beware of Disobedience to Parents and Masters in Families, and of casting off the Yoke of Government, which would check and restrain the Enormities of Youth. The younger Son, who would have his portion, and live at his own hand, grew riotous, debauch∣ed, devoured his substance with Harlots, Luke 15.12, 30. The Sons of Eli were Sons of Belial, they cast off the yoke of govern∣ment, and soon became Gluttons and Adulterers. 5. Beware of evil Company, the society of vicious and lascivious persons. A little Leaven leaveneth the whole lump. A Companion of fools shall be destroyed, Prov. 13.20. He that is a Companion of riotous men, shameth his father, Prov. 28.7. Wise-hearted Joseph fleeth his Mistresses company; he would not so much as be with her alone in the room. 'Tis dangerous bringing our Corruptions and Temptations to an interview. Dinah out of curiosity goes abroad into the City, to see the daughters of the Land, to observe their Persons, Habits, Fashions and Behaviour, but she is more curiously viewed, and is taken and defloured, Gen. 34.1, 2. Israels tatling, and talking, and feasting with a company of lewd women, brought more mischief upon them, then all the Host of Moab and Mdian, yea, then all the Enchantments of Balaam could do, Numb. 25.1, 2, 3. & 31.16. One root of bitterness may defile many. The strange woman increaseth transgressors among men, Prov. 23.28. 6. Beware of Irreligion and Profaneness. Israel would not hear∣ken to Gods voice, nor be content with the Lord alone for their Portion; therefore he gave them over to their own hearts lusts: Psal. 81.11, 12. The Gentiles liked not to retain God in knowledge, but grew vain in their imaginations, representing the true God by Images of Men and Beasts; wherefore God gave them over to vile affections, and to a minde void of judgement, so that they ran mad into Sodomi∣ticall wickedness, Rom. 1.18, 21, 24, 28. If men grieve away the holy Spirit of God, it is just with God to let loose the unclean Spirit, and give him a Commission to haunt them. A profane person may easily become a Fornicator, Heb. 12.16. He that despiseth the holy Ordinances and Spiritual Priviledges, preferring the satisfaction of his sensual Appetite, above Gospel-mercies, may easily fall into the sin of Uncleanness. The children of disobedience, who cannot be perswaded to embrace the Gospel, and yield up themselves in pro∣fessed subjection to Christ, they are usually addicted to vile lusts, Col. 3.5, 6. Eph. 5.5, 6. Secondly, Let the fear and dread of God move and provoke such as are guilty of the sin of Vncleanness, timously to Repent, and turn to God, lest they also perish. Luke 13.3, 5. Except ye repent, ye shall all likewise perish. If God hath not spared this lewd Youth, but made him an Example, how shall he spare thee, who art an old practitioner in Sodomitical wickedness? Do not linger nor defer thy Repentance, but hasten out of Sodom, and flee to the Moun∣tains, lest thou be consumed in this iniquity. Call to minde all thy former lewdness, thine unclean Speculations, vile affections, un∣chaste desires, filthy jestings, dishonest and vicious practises, and lament and bewail them with bitterness and anguish of Soul. Solo∣mon having applied his heart wisely to finde out his own wickedness, madness and folly, crieth out, I finde more bitter then death, the wo∣man, whose heart is snares and nets, and her hands as bands, Eccles. 7.26. Is the heart of the holy God broken with thy whorish heart, and shall not thy whorish heart be broken? The onely Sacrifice which God requires of thee, is a broken and contrite heart: none other will he accept at thine hand, Psal. 51.17. Imitable is the Ex∣ample of that woman, in Luke 7. who had been infamous for Un∣cleanness, and became famous for Repentance. She stood at Jesus feet behinde him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and an∣ointed them with the Ointment, ver. 38. She findes more bitterness in her lascivious Courses, then ever she found sweetness. Her eyes had been formerly full of Adultery, now are they filled with the salt Tears of Repentance. Her hair she was wont to plait, and adorn her self therewith to please her Paramours, but now she makes it a Towel to wipe the feet of Christ. Her lips which she formerly used to unclean and whorish kisses, she now applies to Christs feet. Her choice and precious Ointment, such as formerly she anointed her self and her bed withall for her Lovers, she pours out upon the feet of the Lord Jesus. Lament and bewail the filthi∣ness of thy Heart and Nature, which is the Spring and Fountain, whence all the streams of Vncleanness flow. Psal. 51.5. Behold, I was shapen in iniquity: and in sin did my mother conceive me. Cry unto the Lord to purge and cleanse thee from the guilt and filth of thy sin. Psal. 51.7. Purge me with hysop, and I shall be clean; wash me, and I shall be whiter then the snow. Your sin cries for Ven∣geance, do not you neglect to cry for Mercy. Wash in the Foun∣tain of Grace opened in the Gospel: Zech. 13.1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. 1 Cor. 6.11. Such were some of you: but ye are washed, but ye are sanctified, but ye are justi∣fied in the Name of our Lord Jesus, and by the Spirit of our God. 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Labour through the grace and help of Christ, to mortifie thy lusts and crucifie the flesh: Coloss. 3.5. Mortifie your members which are upon the earth, Fornication, uncleanness, inordinate affection, evil concupiscence. Rom. 8.13. If ye through the Spirit do mortifie the deeds of the body, ye shall live. Take the Sword of the Spirit, and thrust it into the bowels of thy lusts, and let out their heart blood. Deal with them as Samuel dealt with Agag, Hew them in pieces before the Lord. Hearken to the Counsel of the Lord Jesus, Matth. 5.29, 30. If thy right eye offend thee, pluck it out and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. If the eye or hand be infected, inflamed and gangrened, the whole Body is in danger: The gangrened part must be cut off, or the whole Body will perish. He that hath a lascivious eye, hath a Spiritual Gan∣grene in his eye; he that hath an unchaste ear or hand, hath a Spi∣ritual Gangrene in his ear or hand: either cut off the gangrened part, or Soul and Body shall be cast into hell fire, where the worm dieth not, and the fire is not quenched. Indulgence to thy Lusts is cruelty to thy Soul: Thy life shall go for their life. What a mad∣ness is this, for the satisfaction of a vile lust, to expose thy self to everlasting Torments? Oh! you purchase your pleasures at a dear rate! you must suffer the vengeance of eternal fire. What, art thou a compleat Sensualist? Thou withholdest thy heart from no carnal joy, or fleshly delight. Thou hast two eyes, and two hands, and two feet; thou canst not endure to maim and mangle the body of sin, and render thy self absurd and ridiculous to the world: Ve∣rily, thou hadst better go a Creeple to Heaven, then being a perfect Epicure to be cast into Hell, into the fire that never shall be quench∣ed, Mark 9.43 — 48. If once thou hast escaped out of Sodom, tremble to think of returning thither again. Joh. 8.11. Jesus said unto her, Neither do I condemn thee, go and sin no more. Nay, look not back, lest thou become a Pillar of Salt. Remember Lots wife. A man that hath been sick of a dangerous Disease, and is hopefully re∣covered, if he relapse through carelesness, his condition is far more dangerous then at the first. 2 Pet. 2.20. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again intangled therein and overcome, the latter end is worse with them then the beginning. When the unclean Spirit is gone out of a man, he is restless untill he returneth again: he delighteth not so much to dwell any where, as in his old habitation; he is resolved to assail and recover his former possession: He is not afraid of the length of the siege, or the strength of opposition. 'Tis no small encouragement unto him, that he findeth his house empty, , vacant, idle, unoccupied, swept and garnished, secure, living at ease, given to pleasure, fit and prepared to enter∣tain such a guest: now he assaults with greater force and fierceness then at his first entrance, and his latter possession is far more dange∣rous and irrecoverable then his first, Mat. 12.43, 44, 45. Thirdly, Let the fear of God excite and quicken in all our hearts the love of Holiness, and due care to preserve and maintain the pu∣rity of our persons. 2 Cor. 7.1. Let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. The purity of our persons is an excellent and honourable thing, and that which God commands and requires, 1 Thess. 4.3, 4, 5, 7. yea it disposeth and fitteth a man for the Presence, Worship and Ser∣vice of God, Matth. 5.8. 2 Tim. 2.21. First, cleanse the Foun∣tain; Wash thy heart from wickedness, Jer. 4.14. Purifie your heart▪ Jam. 4.8. Then, watch the motions of the heart, in its thoughts and affections, Prov. 4.23. Job 31.1. Look well to the doors and gates of the Senses: Keep thine Eye from gazing upon such objects as may be alluring and ensnaring, Matth. 5.28. Stop thine Ears at filthy Jests, amorous Songs, corrupt communication. Abhor all lascivious Touches, unchaste Embracings. Restrain thine Appetite from excess in Meat and Drink, Prov. 23.1, 2, 3, 31, 32, 33. Feed not, feast not without Fear, Jude ver. 12. Devote and consecrate thy self to the Lord. Prov. 23.26. My son, give me thy heart, and let thine eyes behold my wayes. Hearken to the Word of God, and me∣ditate thereon with delight continually: Prov. 2.10, 11, 16. When wisdome entreth into thy heart, and knowledge is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee: to deliver thee from the strange woman. Prov. 6.23, 24. The Commandment is a lamp, and the Law is light, and Reproofs of instruction are the way of life, to keep thee from the evil woman, from the flattery of the tongue of a strange woman. Be frequent and fervent in Prayer: Psal. 51.10. Create in me a clean heart, O God; and renew a right Spirit within me. 1 Thess. 5.23. The very God of peace san∣ctifie you wholly; and I pray God your whole Spirit, and Soul, and Body be preserved blameless unto the coming of our Lord Jesus Christ. Let thy Speech be gracious and savoury, Eph. 4.29. Col. 4.6. Thy Behaviour modest and grave, Tit. 2.2, 3, 4, 5, 6. 1 Tim. 2.9. Thy Conversation ordered aright, according to the direction of the Word of God, Psal. 119.9. Study how to please God, and be good and do good in his sight, and he will preserve thee from the snares and nets which the heart of the strange woman hath made, and her hands spread to catch and entangle poor sinners. Eccles. 7.26. Whose pleaseth God, shall escape from her. Fourthly, In the fear of God let us carefully Watch over our Children, Servants, and all that are under our Care and Charge, lest they be stained and defiled. Wherefore did the Lord acquaint Abraham with his Counsel and purpose concerning the destruction of the filthy Sodomites? because he knew that Abraham would charge his Children and Family to beware of the like wickedness and Command them to live soberly, righteously and piously, Genes. 18.17, 19. Holy Job was afraid lest his Sons in the midst of their mirth and good Chear, had sinned against God, and therefore sent and called them, and sanctified them, and offered Sacrifices for them. Thus did Job continually, Job 1.5. Great care and circumspection is here to be used, for the prevention and timous eradication of any root of bitterness that may trouble and defile us: Heb. 12.15, 16. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and many be de∣filed: lest there be any Fornicator, or profane person. What Means are to be used? 1. Diligent Instruction. Prov. 22.6. Train up a Childe in the way he should go, and when he is old he will not depart from it. Sow the Principles of Piety in tender years, 2 Tim. 3.15. 2. Solemn Charges and Commands. Solomons father taught him, and said unto him, Let thy heart retain my words: Keep my Com∣mandments and live, get wisdome, get understanding, forget it not, &c. Prov. 4.3, 4, 5 His Mother also taught him Chastity and Tempe∣rance, and with holy Precepts fore-armed him against the vicious inclination of his Nature, Prov. 31.1, 2, 3, 4, 5. Yea, King David gave him (as his Successor in the Throne) a solemn Charge in the audience of all Israel, 1 Chron. 28.9. 3. Serious Reproofs of Instruction: Prov. 6.23, 24. Save them with fear. Fright and startle them out of their lewd Courses: Pluck them as brands out of the fire, Jude ver. 23. 4. Seasonable Correction for their folly and lewdness. Prov. 22.15. Foolishness is bound in the heart of a Childe: but the Rod of Cor∣rection shall drive it far from him. Eli's lenity and indulgence to his wicked Sons, brought inevitable ruine upon his house. 5. Faith and Prayer. Is thy Son haunted by an unclean Spirit? follow the Example of the father of the Lunatick; Bring thy Son to Christ, affectionately spread his afflicted and distressed condition before him: He is able to cast out Satan, though he rage never so much, Luke 9.38, 39, 42. Is thy Daughter haunted by an un∣clean Spirit? Follow the Example of the Syrophaenician woman; Fall down at the feet of Christ, beseech him to cast forth the De∣vil out of thy Daughter, Mark 7.25, 26. Be not offended nor discouraged by reason of any difficulty, objection or temptation which the Lord exerciseth you withall, but through the grace of Christ wrestle through all by Faith and Prayer, you shall certainly obtain your request, and that with advantage. There is a diffe∣rence of evil Spirits, some are more wicked then others, Mat. 12.45. but the worst kindes may be cast out by Fasting and Prayer, Matth. 17.21. Faith is the Instrument, under God, that expels Satan out of his old possession. Fervent Prayer quickens Faith▪ and Religious Fasting is a special help and futherance to fervent Prayer. To conclude. Be pleased to account of this Doctrine, as of the Angels Message to Lot, to arise and depart out of Sodom, lest he should be consumed in the iniquity thereof; and look at these Instructions and Exhortations, as the An∣gels laying hold upon his hand, while he lingred, and upon the hand of his Wife and two Daughters, the Lord being merciful to him, and bringing him forth out of that cursed City. 'Tis an Angelical Service to pluck poor sinners out of the Snare of Lasciviousness.
N00132.p4	An holy connexion, or A true agreement between Jehovahs being a wall of fire to his people, and the glory in the midst thereof: or A word in season to stir up to a solemn acknowledgement of the gracious protection of God over his people; and especially to a holy care that the presence of God may yet be continued with us. As it was delivered in a sermon preached at Hartford on Conecticut [sic] in N.E. May 14. 1674. Being the day of election there: / by Mr. James Fitch Pastor of the Church of Christ in Norwich. ; [Eleven lines of Scripture texts]	[ "Fitch, James, 1622-1702.", "Whiting, John, 1635-1689.", "Haines, Joseph, 1641-1679.", "Connecticut. General Assembly." ]	1674.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Glory.", "Election sermons -- Connecticut -- 1674." ]	For I saith the Lord will be to her a wall of fire round about, and will be the glory in the midst of her. IN the foregoing part of this Chapter we have the Prophet Vision specified, and the sense and meaning of it. First. The Vision of a Man with a Measuring Line in his hand, to measure Jerusalem in the breadth thereof, and in the length thereof, in the first and second Verses. Secondly, the sense of this Vision Explained and Confirmed. 1. Explained, That Jerusalem should be Re-inhabited and Repleni∣shed, in the third and fourth Verses. 2. This confirmed with a promise of the Lords presence with them, in this fifth Verse: In which we have; (1) A promise of the Lords pro∣tecting presence, and that likened to a Wall of fire round about; For the Lord, will be to her a Wall of fire round about. (2.) a promise of Lords glorious presence in the midst of his people, for saith the Lord, will be the Glory in the midst of her. (3.) Let us consider the Copulation, yea, the Connexion of these two, when the Lord was the Glory in the idst of Ierusalem, then he would be a Wall of fire round about them, and his being a Wall of fire round about them, was in order to his being the Glory in the midst of them, for so it is expounded in Isai. 4.5. Vpon all the Glory shall be the defence: Hence the Doctrine is this; Doct. When the Lord is the Glory in the midst of a People then he will be a Wall of Fire round about them. The Lords protecting presence as a Wall of fire round about his and his Glorious Presence in the midst of them are concomitants, the one doth inseparably accompany the other. For the Proof and Explication let us consider: 1. When Gods protecting presence is like a Wall of fire round about People. 2. When the Lord is the glory in the midst of a People. 3. The of the Relation and Connexion of these. First, Gods protecting presence, as a Wall of fire, is when the Lord doth in an evident manner, and terrible manner protect them. 1. In an evident manner; making his Protection as manifest to his People as if they see a Wall of fire round about them, Isai. 26.1. In that day shall he Song be sung in the Land of Judah, we have a strong City, the Lord will appoint his Salaton for Walls and Bulwarks: Then is the Wall too high for the Enemy to Scale or climb over, then it is too deep to be un∣dermined, and then the Wall is too high to be broken down or battered; and the Lords Salvation as a Wall of Defence in an evident manner, is, when the Lord doth defend his People, either only by his own hand, or in an extraordinary manner, blessing small and weak means for their defence. First, Sometimes the Lord doth defend meerly and only by his own hand; and that is either by taking away the desire of the Enemy, that the Enemy shall not desire to do his People any harm as the Lord Promi∣sed to his People of old, when they went up to appear before the Lord thrice in the year, at that time no man shall desire their Land, Exod 34.24 they should at that time be so safe from invasion; or if the Enemy shall desire and attempt to do his People harm: yet sometimes the Lord by his immediate hand stirreth up the spirit of some Cyrus to be their Pro∣tectour, as the People, of whom the Text doth speak, did finde it upo experience, Ezra 1.1. or if the Lord shall permit the Serpent to cast of his mouth Waters like a flood after the Woman fled into the wilderness: yet the Lord who ruleth in Heaven above, and on the Earth, will some∣times make use of the Earth to help the Woman, and the Earth shall open mouth and swallow up the floods the Dragon had cast out of his mouth, 12 15, 16. and thus he doth defend his People only by his own hand. Secondly, Or by his blessing of weak and small means for their defence and that is, either when his People are in a fearful and affrighted posture, it was with the King of Iudah, and his People when they heard of the Confederacie of Syria and Ephraim against them, the heart of the King of Iudah and his People were moved as the Trees in the Wood are moved with the wind, Isai 7.2. and yet the Lord made it manifest, that they were but as the two tails of smoakng fire brands, soon extinguished, ver. 4. or when his People are in a divided state, that they cannot so unite in the of means for their they might, as it was in Deborah's time, for the divisions of Reuben were great thoughts of heart, and again for the divisions of Reuben were great thoughts of heart, Iudg. 5.15. and yet the Lord gave them a Song of Triumph, and the conclu∣sion was, O God let thine Enemies prish, and those who love thee be as the Sun when it goeth forth in its might, and so the Land had rest, Judg. 5. ult. and in what a feeble state was Ierusalem in Zerubbabel's time, as to de∣fend themselves by any outward means; what a day of small things, and yet the Lord said, not by might nor by power but by the Spirit of the Lord, and what art thou great mountain bfore Zerubbabel, Zech 4.5, 6. and thus the Lord defends in an extraordinary manner, by blessing weak means. 2. A defending in a terrible manner; we read in Exo. 14.24. that the Lord in the Morning watch, right early and timely looked forth upon the Host of Egyptians and troubled them: it was a dreadful dismaying and confounding look, and he looked through the Pillar of fire, called a Pillar, noting strength and stability; but it stood as a Wall of defence between the Israelites and the Egyptians their Enemies: and in our Text we read of a Wall of fire, it scopeth at the same, to shew us how effectually but in a terrible manner the Lord doth defend his People; and that is in such a manner as is terrible to the Enemy, and sometimes at the first appearance of it, is terrible to the Lords people themselves. 1. In such a manner as is terrible to the Enemy, sometimes the Lord by his own immediate hand doth dart into their minds such affrighting Fantasies, and dismaying apparitions as shall fill their Ears, Heads and Hearts with such confounding noises and reports, which shall make them like the Syrians of old, whom the Lord caused to hear the noise of the Chariots and Horse-men, as the noise of a great Host, and they rose and fled away, 2 King. 7.6. we read of Zions Enemies in Psal. 48.5, 6, 7, 8. they saw, they were troubled, and they hasted away, Fear took hold of then as of a woman in travel, there thou breakest the Ships of Tarshish, as we have heard so we have seen in the City of our God, he will Establish Selah: This is to defend his People in such a manner as is terrible to Enemies. 2. And sometimes in such a manner, as at the first aspect and apprance seemeth terrible to his people: the Lord will sometimes make of a terrible means to be the carrier of the answer of the Prayers of People, Psal. 65.5. thou dost answer us by terrible things in thy righteous∣nss O God of ou Salvtion, and the Lord chooseth to relieve by terrib things, Isai. 4.3. thou ddst terrible things which we looked not for when camest down, and the Mountains flowed down at thy presence, we did no more expect relief by such a means then to see Mountains to melt and become a plain; it is of our selves to destroy our selves, but it is the Lord alone can save us by destroying means, to make use of a Bear to preserve a Lamb is a strange and marvellous thing, but Persia was likened to a Bear, in Dan. 7 5. and Cyrus the King of Persia must become to be Protectour of the Lambs company, Ezra 1.1, 2. this is to defend his People by a Wall of Fire in a terrible manner. Only let us distinguish of the degree of Protection: First, Sometimes the Protection is total and full without any loss at all to Gods People, that whatever the Blasphemous threatnings of a Rab∣shekah hath been in the day of Reproach and time of Zions trouble, yet the Lord putteth a Hook into the Nose, and a Bridle into the Lips of the Enemy, and would not suffer them so much as to come into the City, nor shoot an Arrow, nor come before them with a Shield, Isai. 37.38. then the Protection is total and plenary. Secondly, Sometimes the Lord only defends the Body of his People, the most considerable part of them, and then the loss they suffer shall be va∣lued at a very considerable price; when Joshua had lost about thirty six men, and had sought out and removed the accursed thing, it then must cost the Enemy no less then twelve thousand lives, Josh. 7.8—25. the Lord will make it manifest that precious in his sight is the death of his Saints, Psal. 116.15. if a Godly man did foresee at what price the Lord of Hosts doth value his life, and how many lives it must cost the Enemy, if he doth suffer the loss of his own life in the cause of God, & for his People, it would make him surely content Sampson like, to lay down his life even among the Philistims: thus you have heard how the Lords protecting presence is as a Wall of fire round about the Lords People, the conclusion of this, who is like to thee O Israel? a People saved of the Lord, the shield of thine help, the of thine excellency, thine Enemies shll be found Lyars to thee, and thou shalt tread upon their high places, Deut. 32. ult. and of this protect∣g presence, as a wall of fire the Lords Peope both in Old England and New England have enjoyed their time of experience in dayes of old and lately, and in particular this Colony hath ound it to be true: let your Enemies in this case be Judges; here are many of you in this great Congregation, now appearing this day before the Lord, who are his wit∣nesses, and are ready to say, as we have heard so we have seen in the City of our God, the Lord is to be a refuge, Psal. 48.2. he was thus known in dayes of old to the confusion of your Enemies, and in that day known to you for your abundant joy. But at present let us tarry no longer upon the proof of that which is so plain in the Word and Works of the Lord, in the several Generations of the Saints; and to our own experience in dayes of old, and to this very day: but let us proceed to enquire when will the Lord be a Wall of Fire round about a People? the answer to this is from the second part of the Doctrine, VVhen the Lord is the Glory in the midst of his People, then he will be a wall of fire round about them; and therefore let us enquire concerning this Glory, omitting the multiplicity of Interpretations of that Word, and coming as nextly and directly to the true Gospel sense of it (as I ca I take it may be thus described: This Glory is the Splendor and Shine of Divine Excellency; as God is a God of Mercy and Holiness, appearing in the Glass of his Word and Ordinances, whereby he transformeth a Peo∣ple into his likeness, and disposeth them practically to his praise and Glory. 1. A Splendor and Shine of his Divine Excellency, it is the Glory of the Sun, Moon and Stars, 1 Cor. 15.41 their Splendor in the Light and Beams suitable to their Coelestial nature and excellency; we reade of the Glory of the Son of God, John 1.14. VVe beheld his Glory as the Glory of the Son of God; that is, the Shine of his Divine Excellency suitable and becoming him as he is the Son of God: The Glory of God in the midst of a People, is the Splendor and Shine of his Divine Excellency in the light, Rayes and Beams thereof suitable, his excellent Being and well-becoming his Divine Perfection; for how great is his Goodness? how is his Beauty? Zech. 9. ult. and upon this Splendor is the promised defe Psal. 80.1. O thou that dwellest between the Cherubims, shine bright, and it followeth in the second verse then stir up thy strength and come and save 2. The Shine of Divine Excellency, as God is the God of Mercy as Holiness; for as God is the God of Nature and ruleth the Creature there is a Shine of his Divine Excellency, in Framing and Ruling of Creatures, Psal. 19.1. The Heavens do declare thy Glory, and the Firment thy handy work; but the Glory of which our Text doth seemeth rather to be the Shine of his Divine Excellency more as he is the God of mercy and Holiness, of Grace and of Purity. First, As he is the God of Mercy and Grace, intending especially Splendor and Shine of his Mercy, as in the forementioned place, Psa. 8 O thou that feedest Israel give ear, and hadest Joseph like a dwellest between the Cherubims shine bright: who dwellest between the Che∣rubims, who were nigh to the Mercy Seat, Exod. 25.21, 22. And the Mercy Seat was a Type of the Throne of Grace, where Christ our merciful High Priest is enthroned, and from whence for his Mercy sake he hath promised to meet with, and graciously to commune with his People in the times and cases of difficulty whatsoever: O thou that dwellest between the Cherubims shine bright; the shine of his Mercy from the Throne of Graces, and then it followeth, stir up thy strength and come and save us. Secondly, As he is the God of Holiness; the shine of his Mercy in a ve∣ry pure and holy manner called the Beauties of Holiness, Psal. 110.3. and the Cherubims which are called Seraphims in Isai. 6.3. were crying in the Temple, Holy, Holy, Holy Lord God of Hosts: and when the Lord doth appear amongst a People to be Glorious in Holiness, then he will be fear∣ful in Praises, and do wonderful things for their safety, Exod. 15.11. Jer. 2.2, 3. I remember the kindness of thy youth, the love of thine Espousals when thou wentest after me into the VVilderness, Israel was Holiness unto the Lord, and they who destroyed him should then surely offend, and evil shall come upon them saith the Lord, So that upon this Shine of Mercy and Ho∣liness amongst a People is the defence promised. Thirdly, Appearing in the Glass of the Word and Ordinances; there is a Glory appearing in the Glass of divine Providences, and is called a Glory, Exod. 16.7, 10. but the Glory in the midst of a People seemeth to be rather a Glory appearing in the Glass of the Word and Ordinances; that which was typified by the Glory which came first into the Tabernacle of old when finished, Exod. 40.34. the Glory which likewise came into the first Temple, 1 King. 8.10. the Glory which came into the second Temple of which our Text speaketh, and is so expounded in Ezek. 43.4. and applied to that very time in ver. 7. For (saith the Lord) the place of my Throne▪ of the Soles of my feet, where I will dwell amongst the Children of Israel, and this Tabernacle Glory, and Temple Glory was a Type of the true Gospel Glory: for now as in a Glass (namely) in the Glass of Word and Ordinances we behold the Glory of the Lord, 2 Cor. ult and a Type of the Glory of the new Jerusalem spoken of in Rev 21 and upon this Glory thus shining in the Glass of the Word and Ordinan∣ces is the promised defence, Isai. 4.5. Fourthly, Whereby the Lord transformeth a People into his likeness, and disposeth them particularly to his Praise and Glory; this is effectu∣ally and indeed the People in the midst of whom he will be the Glory, and round about whom he will be the Wall of fire, for they have not only the Glory set before them as in a Glass; so its before multi∣tudes in the Glass of Word and Ordinances: but they by beholding of this Glory are transformed from Glory to Glory by the Spirit of the Lord 2 Cor. 3. vlt. and thus its a Glory amongst them by way of transformation, and therefore we say doth practically dispose them to his Praise and Glo∣ry, that such a People have not only Glory set before them as a copy, ∣tern, and Example, as the Rule is the Idea or Example of Eupraxie Well-actng, but its a Glory in the midst of them by way of imitati and practise, effectually and practically a Glory in the midst of them. And here let us take a brief view how this Glory did appear in the of this People of whom the Text doth speak, by way of transformatio and imitation, practically and effectually respecting their Church and Civil State, in Rulers and in People. 1. In General, Let us Consider then the hearts both of Rulers and Peo∣ple were set to seek the Lord their God with their faces Zionward weeping, they did go to joyn in a Covenant not to be forgotten, and that in a da of publick Humiliation; their Hearts subscribing with their Hands, Neh. 9. ult. and they entred into a Curse and into an Oath, to walk in the Law of the Lord, Neh. 10.29. Into a Cuse and into an Oath, O Dreadful yet a very beautiful Solemnity they did put upon the staffe of beauty Covenant of their God. 2. More particularly, then the People did lay to heart the evil of and wept sore because of the Abominations committed, Ezra 10.1 and they trembled at the Commandment of the Lord, ver. 3. and then was tha harmonious speech heard among them, so full of the Splendour of and Godliness, some in the name of many others, saying to Ezra, Aris this matter belongs to thee, only be of good courage and do it, and we are wi thee, Ezra 10.4. 3. And yet more especially, how did this Glory practically appear the Rulers of the Common-wealth and of the Church, as their purging Pollutions out of the Temple, Neh. 13.5—8. in reform biting Usury, taking (as it were) the prey out of the teeth, yea, break the Jaw-bone of the Oppressor, Neh. 5.1—15 and then they did partially proceed without fear of any or favour to any whomsoeve appears in that matter of removing strange Wives, Ezra 10. severi gainst those who prophaned the Sabbath, Neh. 13. To conclude this, How did their Magistrates their nursing Fathers, ∣rubbabel, Mordecai, Nehemiah and others shine with pious policy, religi∣ous righteousness, and holy courage, that Zions Judges were restored as at first, & her Counsellers as at the beginning, as was promised & prophecied concerning them, Isai. 1.16, 17. & the Glory of the Lord thus appeared by way of transformation and imitation, practically and effectually in the of this People, accordingly his protecting presence was as a wall of round about them. Let us now consider the Reasons of the Relation, and the connexion these two; why the Lord will be a wall of fire round about a People hen he is the Glory in the midst of them: Reas. 1. Because he is the Glory in the midst of them: he will not give his Glory to another, Isai 42.8. you know what Joshua pleaded, Iosh. 7.9. that the Enemy would come and cut off their name, and Lord what wilt thou for thy great Name, it is as if he had said, were it only the cutting off our Name, and the throwing down and burying our Honour in the dust, we should be silent, it becometh us to put our mouths in the dust, and to keep silence, for unto us belongs shame and confusion, but Lord, its thy Great Name, and what wilt thou do for thy Great Name? was it ever while the Lords Glory is in the midst of a People that he would to be laid waste, this cannot be with respect to his own Name Glory. eas. 2. Thence follows an endeared respect the Lord hath to a Peo∣ple while he is the Glory in the midst of them; for he loves his Glory, and therefore hath an endeared respect for those who are transformed into his keness, he loves them as the apple of his eye, as in Zech. 2.3. After the Glory saith the Prophet, I am sent to the Nations who spoiled you, for he hat toucheth you toucheth the Apple of mine eye saith the Lord: and we read the Church was compared to a Candlestick, and the mon-wealth and Church were likened to two Olive to stand on the right side and left side of the Candlestick, supply it golden Oile, that which is very precious, that the light f Grace an splendor of Godliness might appear in them; and while thus stod with the Candlestick, they stood before the Lord of Hosts, Lord of the whole Earth, as his anointed ones, and who should touch his to do them any harm. Reas. 3. The Conclusion of this is, if the Lord doth promise to pro∣ct and defend us, it is upon condition that we be directed and ruled by im, if he be the wall of its upon condition that we do receive and set up himself as the Glory in the midst of us, the Pillar of Fire was to be for Direction as well as for Protection, Isai. 33.22. the Lord is our Judge; the Lord is our Lawgiver, the Lord is our King and he will save us; while the Lord ruleth among us as our Judge, our Lawgiver and our King, so long he will save us, Numb. 23.21, 22, 23. Balaam knew this to be verily true, to the confusion of all his Inchantments, for he the shout of a King is in the midst of them; and it followeth, there is chantment, against , nor Divination against Israel, and to this tim shall be said, what hath God wrought? not but that the Lord may time preserve a People in the midst of whom he is not the Glory, but he be not the Glory among them, and hath no purpose to set up his Glory in the midst of them, it may be rather called a reserving them for an evi day to come then at present a preserving of them. Let us now proceed to the Use: Use 1. By way of Information: In the first place it may serve to dis∣cover to us the way of the Lords dispensations and manner of his dealings with a Professing People, while he is the Glory in the midst of them, and maketh them to look forth as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners, Cant 6.10 but if the time be come for the coals of the fire of the Lords anger to be scattered a People, fist his Glory departs out of the Temple, and then out of City, Ezek chap. 10, & 11. the Glory fist dparts out of the Church, then out of Court and Common-wealth, and their Gory becometh like setting Sun, the shaows of the Evning are strethed out upon them, the Enemy then saith▪ us arise and go up by night and destroy her Palaces▪ Jr. 6.5, 6 its now Zions night and our time, let us now go up and desire her Pallaces. 2. way of Information, we may see what Glory the Lord is engaged defend: its when h is the Glory in the midt of a People; 1. He is not engaged to defend carnal Pompe and he hath purposed to stain the pride of all such Glory, contempt the honuble of the arth, Isai. 23.9. this the is doing upon the Kingdomes of the World at this time. 2. Neither is the Lord engaged to defend the place where he hath been the Glory and hath put an honour upon that place, Ier. 9. go to Shiloh and see what the Lord hath done, Shiloh was the first pla where the Ark of the Lord was settled, after his People had possession Land of Canaan, and Shiloh was the first place where the Glory of Go was seen by the People in a settled manner, Iosh. 18.1. but the time came when he forsook his Tabernacle in Shiloh, and the Tent which he had pitched amongst men, and delivered up his strength unto Captivity, and his Glory into the Enemies hand, Psal. 8.61, 62. the Ark of the Lord, the means of divine strength, and the glass of Divine Glory was taken, thence lamentation, the glory is departed from Israel, for the Ark of the Lord , 1 Sam 4 ult. Neither will the Lord be engaged to defend that People who hath Visions of his Glory and of his greatness, if they be but meer isions, and have wrought no gracious reformation, and no glorious ransformation among them, we read of a People who had seen his Glo and his greatness, and after all the Visions they had of his Glory, yet his wrath was made known against them according to his Oath, against them in his anger that they should never enter into his rest, & they perished in the way, and we read of a burning kindled under a Glory, and as a fire shall consume, Isai. 10.16. this is verily true, not only concerning all carnal pompe and worldly Glory, but of all such persons who with a carnal eye acting under the power of carnal and inferiour Principles have been be∣holding Divine Glory in the Glass of Word and Ordinances. se 2. This Doctrine calleth for Self-examination; Let us Examine selves, and commune with our hearts according to the former Do∣ne, we live in perilous dayes; are some Storms blown over worse then those may soon come upon New-England, will the Lord be a Pillar of fire round about N. Engl. how pleasing would this be not only to Grace but to Nature, for the sake of your Wives and your Children, and the Cities our God? but the Answer to this question depends upon an answer to another question, whther the Lord be the Glory in the midst of his Churches New-England? I cannot say much to the Answer of so hard a question, expedient for me upon this occasion to say all I can; but I present to your considerations two Rules of Tryal. The that which is most manifest is, when the Lords glory in the dst of is a rising glory like the rising sun powerfully convincing the beholder, like a rising sun looketh forth as the Morning, so heart gladding to he faithful in Israel whie they behold the Lord arising gloriously into his place, adorning Sanctuary means with his Salvation, & maketh his ints shout for joy, this argueth clearly Isi 32 9 when Zions voice speak∣ing to her Chldren so comfortably, come suck of Zions breasts and be satis∣fied, milk out and be delighted with the abundance of her glory, this argueth very comfortably indeed for a People, Isai. 66.11. and then the Glory proves to be an affrighting Glory to those who are not faithful in Israel, that they are afraid in their close places and dare not open∣ly shew themselves, Psal. 18.45. and some of them in their affrightment are driven to give God Glory, Rev. 11.13. so that when the Glory in the midst of a People proveth to be so heart-gladding to the faithful, in spirit affrighting to the unfaithful, and thus powerfully convincing holders, doubtless the protecting presence of the Lord shall be in a as manifest for their safety, this was the state of N. England at first first glory, but we must come lower and proceed to a second Rule of 2. When there is somewhat of a divine Glory yet breaking throu the Clouds of all those things which are against a people, that thoug be a cloudy day, and yet a day the light doth prevail, that though a tim of Eclipse and yet not so total but the light may be seen: now I beseec you suffer me to exemplifie in some plain instances; if Christ hath something against a Church or Christian Common wealth, because they hav left their first love and do not their first works, and they are in danger the removal of their Candlestick if they do not speedily repent, and if there be a shine in the midst of those clowdy declinings of that whi Christ owneth and calleth labour, work and patience, and cannot them who are evil (who are manifestly and convictingly evil) if there be yet any of the splendor of Grace and Godliness through those clowdy declinings, this at present bails them, and the at present preserves them, and continueth waiting and striving with that they would return and do their first works: but this is only genera let me speak yet a little more particularly, whatever the inormities scandals of some may be, yet if there be a considerable numbe of who shine, but especially if the ruling and carrying Grace and Godliness this will argue for that People; if them a very considerable number of those who God on their Forehead, Rev. 7.4. and have the qualifica company spoken of in Rev. 14.1. standing upon mount the Lamb of God, if yet a considerable number of those who sigh be of the abominations committed, Ezk. 9.6, and weep srely because of evils, as you heard of the People of whom the Text speaketh, but if the Ruling party do, though through many difficulties shine in , and the Glory of God appeareth as of old in the Tberncle of Congregation of the Lord, to the suppressing and confounding of scandalous practises, Numb. 14.10. so if there be a divine Glory appear∣ing in Church Assemblies, and Court Assemblies, and maketh the head of the Malefactor to bow down with shame, and others to hear and fear but in no wise to sadden the hearts of the Righteous, whom the Lord will not have made fad. Honoured and Beloved in our Lord, the Question now by way of tryal whether a Church or Christian Common-wealth be like Rebekah of who felt two Nations, and two manner of People striving in her , a Jacob and an Esau, this is beyond question, for it hath been al∣es thus more or less in any Christian Common-wealth; but the que∣ion now with us is, which of these do prevail? whether Jacob prevailes the Church, and prevaileth in the Court and Common wealth, then we may conclude they are blessed, and shall be blessed, and shall in many times and css see the face and faithfulness of the God of Israel while they behold the face of an Esau. Vse 3. In the nex place let us proceed to a Use of Exhortation; we see upon what condition we have and hold the Lords protecting presence, upon condition we have and hold his glorious presence in the midst of us, his protecting presence round about us is for the sake of his Glory the midst of us: its in vain for us to think or act as if we would hold protecting presence, if we do not practically hold up a high esteem Glory in the midst of us. Beseech you accept of some means, some Motives; The first Rule is, Let us call to minde the first Glory in the first planting of New-England, and of the Churches here; let us not speak or think of this to the undervaluing of that Glory which yet remaineth, (that is far my scope) let us be humbly thankful for that, but as a means to retain is, and to recover what is lost (if it may be) and when we call to minde that first Glory, shall not our hearts be poured out within us? not how the Lord did make his Name Glorious by through Sea perils, and Wilderness dangers, Isai. 63.14. that Glory which did then appear, multitudes con∣ted to thee Zion, hine heart afraid and yet enlarged, Isai. 60 4 5. Let say Multitudes, multitudes were converted to thee, even to thee O , to thee O New-Haven, aad to thee O Windsor, and the same be laid of many Churches of Christ in New England; and then Hearts were afraid, (not with base slavish fear in times of danger,) & enlarged: O the uniting Glory then manifest from the shine of mercy from the Throne, Grace Ruling ond Ordering both Rulers and People un∣der the Glorious Banner of true Gospel holy Love, for the Banner over them was Love: then were Colonies united, and Courts united, Magi∣strates united, and Ministers united, Churches united, and Plantations united; and that strengthening Exhortation how effectual it wa? Hag. 2.5, 6. Be strong O Zerubbabel, be strong O Joshua the son of Iosedech, the Priest, be strong all ye People of the Land, be strong, be strong, be strong this threefold Cord how strong it is? and then you were terrible as an with Banners, that your dread fell upon all your Enemies round and if any adventured to spoil you they did surely offend, so as evil and that speedily upon them from the Lord, looking upon them throu the Pillar of fire in a terrible manner. 2. Let us in the second place consider, that the gradual withdrawings o the Lords Glory from a professing People are imperceptible things, and are not discerned, unless it be by those who have the eye-salve of the Spirit, and are held under special awakenings: As first the withdawing of tha inward and heavenly, that hearty and most real communion with and one with another in the wayes of God, that, which while enjoyed makes a Christian society a Heaven upon Earth, and worthy to bear Name of the Heaven spoken of in Rev. 12.1. and that which was by the Glory which came into the inward Court of the Temple, but this is withdrawn, there may remain a shine of Ordinances while they administred in external order, and an outward decencie; but thi is a shine in the outward Court of the Temple, and if they be only in for and not in power, that form may be sn defaced by time-serving Princples, or there may be a holding of the form and yet a denying of the wer of godlness, 2 Tim. 3.7. But such withdrawings none of first do discern, unless they be such who have the Eye-salve of the Spirit spoken of in Rev. 3.18. and are held under special awakenings upon their Consciences Hearts; others Laodicean like, see not at last the shadows of the Evening are stretched upon to the darkness of the midnight, and so to utter and struction. 3 If we will have the Lord to be the Glory in the midst of us, we practically deny any glorying in any thing else: we must put far us glorying in our shame, as those whose belly is their God, and mind early things, their end is destruction, Phil. 3.19. we must put far fom us strife and enying, glorying against one onother, or over one another, Jam. and we must put an end to that glorying which is no better then a being haughty because of a holy mountain, Zph. 3.11, 12 if the Lord will be our Glory he wil mke us and keep us a humble People by Blasting our fruits, or threatning us with a Sword, or by some humbling means or other, if the Lamb of God be our Glory we must cast down our Crowns before him▪ Rev. 4. and esteem it our Glory, and reioycing that he hath made us Jam. 1.10. and that through his Grace we can stoop low to him, and another in the fear of God. But I beseech you let the Exhortation come down yet more particu∣ly: we read of an Exhortation in Psal. 24.6, 7 lift up your heads ye , and open ye everlasting doors that the King of Glory may come in; who is the King of Glory? he Lod strong and mighty, the Lord mighty in Battail, some think this firstly relateth to the opening of the Temple Gates & Doors, when the Ark was to be brought in, upon which between the Cherubims the Lord was said to dwell, 1 King. 8 2— 5. but let me use the same Exhortation to you Right Honourable and Beloved in our Jesus Christ; you who sit in Judgement, open your Doors, your Court Doors that the King of Glo may come in, and be the Glory in the of you; he is come in already, we bless God for his presence among but O that he would come with a greater Splendor of his presence, mighty in Battail, he will defend himself, and he will defend you is the Glory in the midst of you. a Civil Beauty and Moral Glory in a Court, while speech and lence are well observed and rightly ordered, but the Shine is when Wis∣ome, Righteousness and such like virtus are with such a divine lustre and thority that it commands the Ears and Hearts of those who are your Auditors to bless, and the Eyes of those who behold that they cannot but give Witness while they see Righeousness like a Robe, and Judgement like a 11— 14 that is the Glory in the midst of a Court. Civil Policy needful in Civil-Estate affairs, but the shine is in Wisdome from above; Civil Policy is a good Servant, but vine Policy must be the Master and Ruler: Civil Policy maketh the of a Court to shine with a Humane Bauty, and a Moral Lustre, but Divine Policy maketh to shine as an Angel of God, as was said of lomon, that is the Glory in the midst of a Court. There must be an Acting and Ruling according to Humane Laws, and Patent Liberties, and Charter Priviledges, but the shine is in Divine ws, upon Humane Laws, as Humane Laws are reducable to, or subor∣dinate to Divine Laws, and in no case whatsoever to be contrary to the same, and when the manner of enquiring into a case, and executing of the Law is with the Splendor of pious wisdome and religious impartiality, this is your wisdome among the Nations, that shall make them say, what people are like to you, who have Gd so nigh? Deut 4 6, 7. this is the way to be instrumental to put the Crown of the glory of pardoning favour upon the people, Jer. 5.1. Run you too and fro, and see if you can a man who executeth judgement and seeketh truth, and I will pardon it, the way to fear and honour the King, and to with thos are given to change, Prov. 24 21. the good Lord perform that good more abundantly to you, Isai. 28.5, 6. that he may be to you the Crow glory, the Diadem of beauy, the Spirit of judgement to you who sit in judgment, and of strength to you who turn the batail to the gate. And let the Exhortation now come to the Temple-gates, O ye Tempgates, lift up your heads that the King of glory may come in! we hope th Lord is already come into his Temple, and we think we would not what yet remains of his presence in his Temple after all our declinings divisions, not for all the glory of all the Kingdomes of the world, but he would come with a greater Splendor of his mercy and holiness, grace and purity, we heard of the glory that it is a Shine of Gods excellency as he is the God of mercy and holiness, of grace and But surely Gospel glory is contempered of Gospel peace and puity, of Gospel priviledges and Gospel power, of Gospel Gospel discipline, to have and hold a proportionable these; we say a proportionable respect to these, to be as verily, and throughly faithful in the exercise of Gospel discipline for the of Gospel holiness, as exensive of Liberty for the honour and mecy, I am perswaded in this we generally agree, would Shine more in the practise of it, this would be a of us. We must put and keep a clean and clear clean and the unclean, or otherwise holiness will Ezek. 22.25. and yet we must not call that unclean God clean, for Gospel mercy and love will take that unkind at our Acts 10.15. now the Lord direct our feet to stand in a place Courts of our God, and if we thus keep his charge and walk in his we shall have places with those who stand by, nigh unto the Zch 3.7. 5. Let us use only such means for our defence as is consistent glory of God among us, Zion complaineth of two sorts of enemies; some forreign, they likened to Lions, Bears and Leopards, Dan. 7.5. the Babylonian compared to a Lion, the Persian to a Bear, and the Grecian to a Leopard, and some intestine and domestick enemies, likened to Foxes, Cant. 2.15. take us these Fxs, they spoyle the vines: such was the Samari∣tan who craftily pretended to help, but intended to hinder the people of God, Ezra 4. and such Tobiah and Sanballat, who many wayes to hinder the work of God, Neh. 4. The Lord preserve New-ngland, Courts, and Churches from any such Confedaracy with the one, toleration of the other, as cannot consist with real fidelity to the Lords , nor real duty to our King, Isai 8.21. and you who are our Souldiey and Instruments in the Lords hnd to turn the battel, I beseech you Con∣sider, upon what condition we have the Lord to be our defence, it's upon condition that he be our glory, behave your selves in all your military affairs and concernments, (not as the prophane Souldiery of the world) but with such a Splendor of religious courage and pious magnanimity, with such sparklings of a Spirit of Faith, Prayer, and Piety, as becometh the guard of New-England Churches, that the Angels who wait upon New-England Churches, and the glory of God in the midst of them, may de∣light to be your guard, and to be with you in the Camp, and if it must to the tryal, you will soon perceive, that you have more for you come against you. me now adde a few words to you who are the Freemen, respe∣cting the wok of the day, the Election of your Rulers▪ the Lord perswade our hearts to put farre from you sidings and party-taking Interests, to side only with the Lord and his glory, and therefore to choose such whom you perswaded in the sight of the Lord, will be instrumental (through the Lords blessing) to hold up the glory amongst you. That it may be said of this Colony, as of Judah of old, yet udah ruleth with God, faithful with the Saints, Hos. 11. ult. so that it may be said, yet Colony ruleth with God, and is faithful with the Saints. n the last place, let us all bow down, and beg earnestly of the Lord for visions of this glory. Multitudes see a glory, and yet they understand not, they see and perceive not▪ 6 9, 10. Bhold ye , wonder, and perish, Act. 13 41. they beheld that which causeth to wonder, and yet wondring they perish, the Lord grant that we have a transforming sight as you heard out of the 2 Cor. 3. ult. when had been upon the Mount conversing with the Lord, his counte∣nance shined with the reflexion of the Beams of Divine Glory▪ the Lord grant that our Rulers when they appear amongst the People may shine as those who hath been upon a Holy with the Holy one of Irael, and that we also may shie in pious subjection to them in, accor∣ding to and for the Lord▪ we are all Exted to shine as Lights in the midst of an Generation, . 2.15. O that Magistrates might more and more shine, and Deputies shine, Ministers shine, and Church-members shine, and Heads of Families shine, and this will be the means to make the Rising Generation shine in Grace and Godliness, else will at least make them ashamed to appear in a profane posture: be its not Natural nor Moral Abilities, nor common gifts of the Spirit can help us with these transforming Visions, we must down upon our knees at the Footstool of the Lord, and beg of him, that if we have found fa∣vour in his sight, if New England hath found favour, if your Courts and Churches hath found favour, if we have found favour for our selves and for ours, that the Lord would shew us this Glory, that yet we and ours may be for a People, for a Name and for a Praise to him. And now I beseech you to accept of some Motives to settle the Exhor∣tation: 1. Let us Consider, That if this Glory leave us what have we by way of Exchange? Jer. 2.11. My People have changed their Glory for that doth not profit; if the Glory of this Holiness leave us, what is then us but a turning the Grace of God into lasciviousness, Jude 4. and shameful, if the glory of this Gospel, Love & Mercy leave us, what is left us, but unchristianly Divisions and Btings, until we be consumed one of another, Gal. 5.15. f this Glory leave our Government, then our Aristocrisie will degenerate into meer Tyranny, and our Democrisie into Anachy and Confusion. You know what the Kings Daughter with her Brother, when he would have forced her, 2 Sam. 13.13. Nay my Brother deal not so foolishly, and as for me whether shall my shame go: shall New England Churches be forced and spoiled of their peace and puri by their Brethren, yea, by their Children the rising Generation: Brethren, let me this day plead the cause of your Sister, do not so foolish¦ly with your Sister. Nay Children, let me plead the cause of your Mther▪ deal not so foolishly with your Mother, but if it prove so, whether shall her same go? where shall she be able to hid her Christian World? if this Glory departs from New-England Churches▪ they shall be left either to dry Breasts, or to a miscarrying Womb, or bring forth Children for the Murderer, fr the Murderer, Hos 9.12, 13, 8. 2 Let us yet more particuarly consider: That if this Glory leave us, we are of all People the mst miserable; ts so commonly seen when this Glory leaveth a People, that they are commonly left so such sins that Sodom claims kindred with them▪ and God calls her their siter, Ezek, 16 49. and Samaria not committed half the Abominations they are left to commit, ver. 2. and awful consideration respecting the rising Genera∣on; and then the punishments will be proportionable with the sins in a egree, Amos 3.2. you I have known of all the Families of te Earth, and you I will punih; and now I cannot wholly omit the consideration, what befel the Posterity of those People of whom the Text speaketh, when they forsook the Lord and the Lord forsook them, Famous Cotton telleth in his Exposition upon Can. 3.3, 4. that Atiochus , that little Horn spoken of in Dan. 8. wo axed geat, and came in upo him, ad threw down the tue Worshp of God, robbed the Temple, took away the daily Sacrifice, set up the stature of Jupiter, Olympius, (the abominable things) and took the Circumcise Children and hanged them upon the Neks of their Mothers, such horrid Outrages: and he further warneth us what sins made way for these miseries; they were affected not only with being like other Nations in respect of Leagues, but in respect of many evil ustomes and Degenerate Manners, and at last left to such bitter Divi∣ns, that Brethren complained one against the other to Srangers, yea to States. Learned Hui in his Exposition upon Dan. 8. saith what probably were the sins which made way for such Calamities; the Table of the Lrd was become contemptible among them Mal. 1.7 the Sacrifice consisted of the and sick, ver. 8. their Priests became Mrcenary, and Holy things of base account, ver. 12 13. a robbing of God of that ought to be for the main∣tenance of his Worship, Mal. 3 8 Religion a vain ad bootless thing wih a , the proud przed and prefrred, & the slighted and spised, ver. 14, 15 and thse made way for th flood of Calamities, and the Outrages committed by that little Horne, who waxed great, in Dan. chap. 8. My Scope in speaking of these is, that we may see that if this Glory leaveth u, to what sins and sorrows we and ours shall be left: the Lord ke New-England wise by the harms of others; he hath this year sent this Warning pee while the Enemy came upon our Borders; O that we take warning by these things. 3. The Motive contained in the Text and Bosome or the the Lord will not be engaged to defend us if we do not keep his Glory in the midst of us; he will not account it honourable to keep house if the house be filled only or principally with vessels of dishonour and reproach: In a great ouse there are some Vessels of Silver and of Gold, of Wood and Earth, some to honour and some to dishonou, 2 Tim 2 20▪ the Lord purge us that we may be Vessels of Honour, and the Lord will love to keep us in the Hose, and to keep House with us; we must Honour God or else he will honour himself by throwing us down, and we must prepare then for Ey's Doom, upon which folowed the Lamentation of that godly Woman, with which she breathed out her Soul, the Glory is departed from Israel, 1 Sam 4. ult she heard of the death of her Father, and of her Husband▪ but the loss of these did not ly so near her heart as the loss of the Glory, and therefore above all she lamented that: they told her of a Mad Child she had brought forth, but she did not mind nor regard it, but said, Icabod, where is the Glory; O that more of this Godly Spirit was mani∣fest among us, that whatever our losses are we may not lay them to heart in comparison of the loss of this Glory, and whatever our enjoyments we may not regard them but call them Icabod, where is the Glory? Lastly, Let us in the lst place Consider by way of comfort to those who are Faithul in this matter, of holding up this Glory among them ac∣cording to the measue of their Abilities and opportunities in publick or private occasions and concernmnts; the Lord knows you have a work in hand, ad much opposition fom without and within, your comfort, the Lord is your Defence, good, your strong hold, N. 7. and if o keep your self and yurs clear of the sins of the the Pride, the Prodigality, Vanity and Vileness, those sins fr whic Vol of Gods wrah is pouring out upon the Nations, and New-En hath felt some of the dops of those Viols; you shll be the Lods Ml. 3 17 and if you canot deliver the Pole amongst whom like Nah, Daniel and ob, you shall deliver your own Sou, 14 14. And before we conclude, let us tune one Song of Thanksgivin the Lord not only for his protecting a Presenc in dyes remembring the work of the Lord, and his wondes of old, Psal. 7.1 for thse many years, while the Lord hath been puring out his upon the Ntin, yet he hath kept it as in Chabr, Isai 26 10 and last year, while the Enemy was on our borders, and many Thoug Fears what the Event would be, but we have heard the Lord to us, Rise my Love and come away, the Winter is past, and the Rain is over, the voice of the Turtle is yet heard in your Land, Cant. 2.11, 12. O that we could rise so that this Glory might rise in our Churches and Courts, in our Families, and in all our concernments: But is there not a rising Glory in some Churches upon whom the shadows of the E∣vening have been stretched? are there not some pull'd as Brands out of the Fire, who were in the Flames? the Lord increase their number, and their gloy, and who knows what yet the Lord may do for those who yet like the Burning Bush, but the good will of him who dwelt in the Bush pity and preserve them; only let us not be high-minded but fear, and yet in fear hope in his Mercy, for Salvation is nigh to them who fear him, that Glory may dwell in our Land, Psal. 85.9.
N00137.p4	The day of trouble is near. Two sermons wherein is shewed, what are the signs of a day of trouble being near. And particularly, what reason there is for New-England to expect a day of trouble. Also what is to be done, that we may escape these things which shall come to pass. Preached (the 11th day of the 12th moneth, 1673. Being a day of humiliation in one of the churches in Boston. / By Increase Mather, teacher of that church. ; [Seven lines of Scripture texts]	[ "Mather, Increase, 1639-1723.", "Oakes, Urian, 1631-1681.", "Second Church (Boston, Mass.)." ]	1674.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "New England -- History.", "Fast day sermons -- 1674 Feb. 11." ]	THis Chapter doth contain a denunciation of Judge∣ment.Sermon . Which Judgement is described, 1. From the Causes of it. The principal Effi∣cient Cause was God, He is the Cause of all evils of Punishment: There is no evil in the City, and the Lord hath not done it; He createth darkness. The Instrumental adjuvent Cause was the Caldeans, they did help forward the affliction, and are therefore said to be the worst of men, yea the worst of the Heathen. The Impulsive Procuring Cause was Sin: there are three sins mentioned in this Chapter (of which afterwards) as the Procurers of the Judgement threatned. The Final Cause was the Glory of God, even that he migh be known to be the Lord. 2. The Judgement here denounced is set forth from the Subject of it, or the persons upon whom it came, v. 2. Thus saith the Lord God to the Land of Israel: which is not to be under∣stood of the Ten Tribes, who were gone into Captivity before this Prophesie was written, but the Iews are here called Israel. Often in the Scripture, not onely in the New Testament, but in the Old, the Iews are called Israel: therefore Iehoshaphat King of Iudah is styled, The King of Israel. 3. The Judgement here threatned is set forth from the Greatness of it: therefore it is called the end, ver. 2, 3. and an onely Evil, ver. 5. that is, a grand Evil: as when David con∣fesseth, Against thee, thee [onely] have I sinned, Psal. 51.4. i. e. against thee chiefly: So an onely Evil here, noteth a principal evil, yea a sweeping Judgement, so as that there should not be need for affliction to rise up the second time. 4. This Judgement is set forth from the Certainty of it: therefore ver. 6. 'tis said, It is come, it is come. The Prophet doth repeat those words, It is come, six times over, which sheweth not onely the vehemency of the Speaker, but the cer∣tain undoubted futurition of the Evil spoken of. 5. The Judgement here denounced is described from the Celerity and Proximity of it. This may likewise be intimated by those Repetitions and Iterations, but now hinted. As Io∣seph said to Pharaoh, Gen. 41.32. And for that the dream was doubled twice, it is because the thing is established by God, and God will shortly bring it to pass. So, inasmuch as the Prophet is so Repetitious, as here we see, it was to shew, that the Evil would certainly and shortly come to pass. And that is the scope of this Verse, The morning is come, that is to say, Execution-day is at hand: for those words seem to be an allusion unto the Iews Custome of executing Malefactors in the morning. Hence David saith, Psal. 101.8. I will early destroy the wicked; or as the words are, In the morning I will destroy them, it being the Custome in Israel of old, to cut off Malefactors betimes in the morning. But a little for opening the words. Day] here noteth Time. We must not think that the trouble here spoken of, continued but for the space of 24 hours; for the words have respect to the Caldean Siege, which lasted two years, yea to the Captivity, which lasted seventy years. It is therefore usual in the Scripture to denote a Time of very long continuance, by the name and notion of a day. Of Trouble] The Hebrew word noteth great trou∣ble. Iunius translateth it, The day of vexation. It is the same day of trouble which is spoken of, Ier. 30.7. Alas, for that day is great, so that none is like it, it is even the time of Iacobs trouble. When the City and Temple were taken, and burnt with fire; when the King had all his Children slain before his eyes, and then his eyes put out, and he clapt in Chains, and carried Ca∣ptive, that was a day of trouble that had none like it. Is near] It is not here said, how near that day was, out it is certain from other Scriptures, that this trouble began within three or four years after this Prophesie. For Ezekiel wrote in the fifth year of Zedekiah, and the Caldean Siege be∣gan in the ninth year of Zedekiah; so that this trouble began within four years after these words were Preached, and with∣in six years execution was done upon Israel: therefore well might the Prophet say, The day of trouble is near. And Trouble may be said to be near, in a double respect: 1. In appearance, and probability. As it is said of Epaphrodi∣tus, that he was nigh unto death, Phil. 2.27. i. e. in appearance, and as to an eye of reason. 2. Trouble may be said to be near in reality. And so was this day of trouble of which the Text speaketh, near not onely in appearance, but in reality; and therefore the next words are, and not the sounding again of the Mountains, that is to say, there should be more then a meer (, fragor Montium) Eccho of troubles. If men shout (as in the Mountainous Land of Israel they were wont to do) amongst Mountains, it will cause an Eccho, a sounding again, which soon vanisheth, and cometh to nothing; but saith the Prophet, the sound of troubles at hand shall not vanish so. The Iews heard a report, a rumour, as if the Cal∣deans, whose cry was in their ships, were coming against them; now the Lord would have them to understand, that it should be more then a sound or rumour, even a reality. The divine Threatnings were but an empty sound with them, but the Troubles coming for the contempt thereof, should be more then an empty sound. From the Judgement here threatned, in consideration with the Author and Subject of it, we may observe, That God doth sometimes bring Times of great Trouble upon his own People.Doct. Now in the Doctrinal handling of this Truth, there are four things may be spoken to. 1. That Israel, i. e. the Church of God, is subject unto troubles in this world. 2. What troubles they are which Gods people are here sub∣ject unto. 3. What are the signs of a day of trouble being near. 4. The Reasons of this Doctrine, whence it is that God doth bring times of great trouble upon his own people. 1. That the Lords people are subject unto great troubles, Scri∣ptures are abundant in bearing witness to that: Acts 14.22. We must through much tribulation enter into the kingdome of God. As the children of Israel went through the Red Sea, and through the Wilderness, before they could enter into Canaan, so must we wade through a Red Sea of Troubles, and pass through a Wilderness of Miseries, e're we can arrive at the heavenly Canaan. Here is the difference between this world and that which is to come. Indeed in the world to come, the Church shall be freed from troubles: it is therefore said, Rev. 21. ver. 1. There was no more sea, such a day will come, when there shall be no more sea, no more troubles and com∣bustions in the world as now there is, but as for the Saints, God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: but before this day, Heaven and earth shall pass a∣way, and there must be a new heaven, and a new earth; that is to say, this will be fulfilled in the world to come, but not in this world. Hence the Apostle speaketh of the sufferings of this present time, Rom. 8.18. so that during this present time, the Church will be subject to sufferings. Therefore also the same Apostle calls this present world, an evil world, Gal. 1.4. So that Christians must look for evils, they must look for troubles, as long as the present world shall endure. Two or three things may be briefly touched on, as demonstrations of this. 1. Christ himself was exposed to sufferings when in this world. He was a man of sorrows, and acquainted with grief. David speaking in the Person, and as a Type of Christ, saith, Thou hast shewed me great and sore troubles, Psal. 71.20. And again, Psal. 25.17. The troubles of my heart are inlarged, O bring thou me ut of my distresses. Therefore Believers must undergo troubles and distresses also: for God hath predestinated them to be conformed to the image of his Son, Rom. 8.29. that is, not onely in respect of grace, or of glory, but in respect of suf∣ferings, for of them is the Apostle discoursing in that Context. Should not the Members be like the Head? shall we be Mon∣sters in the Mystical Body of Christ? Truly, if we should meet with no troubles in the world, we should rather be Mon∣sters then Members in the Mystical Body of Christ. 2. The Verity and Veracity of God proveth the truth of this. The Lord hath said, In the world you shall have tribulation, Joh. 26.33. But if Christians should live and die, and never meet with any troubles, how should those words be true? More∣over, God hath Covenanted with his people, that sanctified afflictions shall be their portion, if need be, Psal. 89.32. The Lord hath put it into the Indenture which he hath made with his Servants, that they shall have Physick as well as Food: now afflictions are Physick for the Soul. There are Covenant-afflictions, as well as Covenant-mercies: yea, all the affli∣ctions which befall the Lords faithful Servants, are ordered according to the Covenant of Grace, 2 Sam. 23.5. Hence when God entred into Covenant with Abraham, there was an appearance of great darkness, Gen. 15.17. signifying, that all dark dispensations of Providence are ordered by a gracious Covenant. 3. The Instruments, and immediate Causes of trouble to the Church, have ever been. Causes of trouble there are both within and without. Within, there is sin and corruptions in the hearts of the best; and it will be vain to expect that the Saints shall be freed from all suffering, untill such time as they are freed from sin. Without, there is Satan to raise storms of affliction. Indeed if the Devil were cast into the bottomless Pit, and shut up there, we might think that there would be less trouble in the world: But we know, that as yet though he be a Prisoner, yet he is a Prisoner at large, he hath a long Chain given him, and goeth with it ranging and raging up and down the world, and maketh it his great design to raise Persecutions against the Church. Also Instruments of Perse∣cution in the hands of Satan have ever been: There was the Egyptian, and the Babylonian, and the Grecian, of old: And in these dayes of the New-Testament, first the Heathen Em∣perours persecuted the Church ten times. They were no sooner gone, but the Arrians arose, and persecuted worse then ever professed Pagans had done before them, so that the Church was in great danger of being swallowed up with that lood, Rev. 12.15. And by that time the Arrians were down, Antichrist got up, who hath persecuted more then all that ever were him. Pharaoh, Nebuchadnezzar, Antiochus, were all but Types of Antichrist. Wherefore, as long as there is a Devil out of Hell, or a Pope in Rome, we may be sure that there will be dayes of trouble to the Church of God. But what troubles are they, which the Saints are here subject to? Ans. That's the second thing propounded to be spoken to. And in general, it is true, that Christians are in this life exposed to all manner of Miseries. This we may see in that little Book of Martyrs, as it is wont to be called, viz. the 11th Chapter to the Hebrews. 1. There are inward spiritual troubles, Soul-troubles, which Believers may be afflicted with: They may be molested with Satans temptations, the best Saint upon earth may so, as Paul was, which caused him to pour forth many a bitter and bleed∣ing complaint into the bosome of the Lord Jesus, 2 Cor. 12.8. He besought the Lord thrice, that is, many a time. A true childe of God may also be under divine desertion: hence the Church said, The Comforter which should relieve my soul is far from me, Lam. 1.16. God may hide his face from his dearest Servants sometimes, and those are troubles indeed, Psal. 30.7. Thou didst hide thy face, and I was troubled. But these are not the troubles which the text speaketh of, and therefore I will not insist there. 2. There are outward troubles; e. g. sufferings as to losses and crosses respecting a mans outward worldly Estate. This is partly meant in the Text, A day of trouble is near, that is, a day wherein all mens Estates shall go to wrack and ruine. Hence ver. 12. it is said, Let not the buyer rejoyce, nor the seller mourn▪ why? because he should not have kept his Estate long, though he had not sold it, inasmuch as Enemies were at hand to take it away. Again, troubles upon the Body in re∣spect of Sicknesses, Mortalities, &c. are here intended: where∣fore in ver. 15. the Pestilence is mentioned. Some have made a question of it, Whether a godly man may be sick of the Plague? A needless question. It is generally conceived that Hezekiah was sick of that disease: and some Interpreters on Psal. 38.11. think that David was visited with that stroke. And the like is apprehended concerning Lazarus. In Cyprians time there were many thousands of godly men and women that died of that disease. It should seem, that the believing Corinthians, many of them were sick, and some died of the Pestilence. We should be very uncharitable, did we conclude, that all those that died of the Plague, in that day of trouble and mortality which the Text speaketh of▪ perished eternally. And the like may be said with respect to those Seventy thou∣sand that were swept away when David numbred the people. Again, when Wars arise, it is a day of trouble: that is here meant in a special manner. Hence some render the words, A day of Tumult is near,Polanus, Pisca∣tor, and Lava∣ter. viz. in respect of confused noise, and garments rolled in blood. This may well be called a day of trouble, because War is the greatest of all outward Judge∣ments,See . Arrow∣ths Sermon on 26 25. p 7. and thence is by way of eminency termed Evil, Isa. 45.7. I create evil, that is, War: those words relating to Cyrus his Expedition against Babylon. We come then to the third thing propounded, namely, What are the Signs of a day of trouble being near? Ans. There are Signs of the Times, whereby whoso is wise, and doth observe these things, may discern when a day of trouble is near. It was a sad complaint which the Lord took up against his people of old, saying, The Stork i the heaven knoweth her appointed imes, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people know not the judgement of the Lord, Jer. 8.7. These Creatures could tell when Winter was at hand, but there was a Winter coming upon the Jews, even Iudgement of the Lord was at hand, and yet they knew it not. Christ also doth blame the Pharisees for not discerning the signs of the times, Mat. 16.3. Look as God hath stretched the Firmament over this natural World, and hath placed the Stars there, to be for signs as to Natural Events in the ordinary course of Providence;See Dr. ▪ Epistle Dedic. in , p. . so hath he stretched out the Expansum of his Word over the Ratio∣nal World, and therein set his Statutes and his Judgements, from whence the wise-hearted may conjecture what is like to come to pass. Now I have nothing curious or critical to present you with, onely a few plain Scripture Truths. 1. The abounding of Iniquity is a sign that the day of trouble is near. Therefore, the Lord Jesus Christ speaking of the signs fore-running that day of Calamity which then was coming upon Ierusalem, saith, Iniquity shall abound, Mat. 24.12. If Iniquity do abound amongst those that are the professed Enemies of God, and of his People, that's a sign that their day is near, and that the things which shall come upon them do make haste, Ioel 3.13. Their wickedness is great; and then it followeth in the next Verse, The day of the Lord is near in the valley of decision. So we see in Sodom, wickedness was grown to a marvellous height there, and then on a sudden the fatal Morning came upon them. If strange Prodigious Wickednesses are breaking forth, that's a sign that strange Punishments are at hand: but especially if it be thus amongst a Professing People Hence it's said concerning the old world, Gen. 6.12. God looked upon the earth, and behold it was corrupt, for all flesh, even the Sons of God and all, had corrupted his way upon the earth: and followeth, ver. 13. The end of all flsh is come, even such an end, as that which the Prophet speak∣eth of in this Chapter. 2. Great Security is a sign that trouble is near. This we see, if we look no further then the Text, The morning is come: As if it were said, You are asleep in your sins▪ but there's that at hand that will awaken you; you thik it is not midnight, but that you may sleep on securely still, but it's morning. So in ver. 6. It watcheth for thee; q. d. you are asleep, and you think that Judgement is slumbering too, when-as it's waiting ready to take hold on you. Zephaniah speaketh of the same day of trouble, with this in the Text, and stupendious Security is mentioned as a fore-running sign thereof, Zeph. 1.12▪13. I will search Ierusalem with candles, and punish the men that are setled on their lees, that say in their heart, The Lord will not do good, neither will he do evil. Wonderful Security! Therefore their goods shall become a boty, and their houses a desolation▪ And what followeth? The great day of the Lord is near, it is near and hasteth greatly; that day is a day of trouble, and di∣stress, a day of the Trumpet, and alarm against the fenced Cities. Look as before the day of general udgement, there will be great Security amongst men on the earth, 1 Thess. 5.3. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with childe, and they shall not escape. So it is wont to be as to lesser dayes of Iudge∣ment, which may come upon particular persons or places: How hath the doleful Experience of all Ages proved this? Thus if we look back into the old World, they were minding little besides their sensual pleasures, untill the very day when the Flood came, And they of Sodom were strangely secure, when trouble was near unto them: when Lot preached to them, that rine was at hand, He seemed as one that mocked, to his sons in law, they could hardly believe that he was in good earnest. There's a Jest indeed (say they) shall fire come from Heaven and destroy us? they thought Lot had dreamed of a dry Summer. And the like do we see in Laish, Judg. 18.27. they were a people at quiet, and secure, and now were the Danies at hand, to smite with the edge of the sword, and to burn the City with fire. So in Babylon; we reade, Dan. 5.1. that Belshazzar the King made a great Feast to a thousand of his Lords, and rank wine before them. A wonderful Security, that such a season he should minde his Kingdome no more, for at this very time the City was besieged with Enemies. But the Caldeans thought with themselves, they had the River Euphrates, and a triple Wall belonging to the City to secure them, and also twenty years Provision wherewith they were stored, so that they laughed at Cyrus his Expedition against them: well but, that very night was Belshazzar the King of the Caldeans slain, and Drius the Median took the Kingdome. And the like is to be said concerning Mystical Babylon; at that very time when Rome shall say in her heart, I see no sorrow, her plagues shall come in one day, and she shall be utterly burnt with fire. Nevertheless, 3. Secret dismal Fears upon the Spirits of men, are sometimes a sign that a day of trouble is near. So it was in the day of Midian, the Lord sent a Panick Terrour amongst the Mi∣dianites, which was a sign of the day of Tumult in the Host of Midian. This some take to be meant by the Hornet (though I be∣lieve that was literally fulfilled) spoken of Deut. 7.20. Austine, and some others, understand it Spiritually, namely, that the Lord sent stinging fears into the hearts of the Canaanites, as a sign that they should be dispossessed of their Land. However, it is certain that such Fears there were, and that they were ominous. Therefore Rahab said unto the Spies, Iosh. 2 9. I know the Lord hath given you the Land, and that your terrour is fallen upon us, and all the inhabitants of the Land faint because of you. And again, ver. 11. As soon as we heard these things, our hearts did melt, neither did there remain any more courage in any man because of you. The Lord is wont to cause such fears to come upon men, that so they may be left without excuse if they do not prepare for the day of trouble. Hence then, when every mans hands are upon his loins, and all faces are gathering paleness, it is an ominous sign. This is mentioned as a sign fore-going the troubles of the last times, Luke 21.26. Mens hearts failing them for fear, and for looking after those things which are coming on the earth. Look as a Spirit of Courage is a good sign, yea an evident token of salvation, and that of God▪ so on the other hand, a Spirit of Cowardize and servile fear is an ill sign. Thus it was at last with those my Text hath immediate reference unto, in the 14th Verse of this Cha∣pter it is said, They have blown the trumpet, even to make all ready, but none goeth to the battel. They would go to Pressing of Souldi∣ers, and make a great stir, as if they would do some great mat∣ter against the Enemy, but when it came to, none goth to the ba¦tel, their Courage failed them· this was an ominous sign. 4. When God begins to depart, that's a sign that trouble is near. For the Lord is a Sun and a Shield to his people, Psal. 84.11. When a mans Shield is gone, what can he expect but blows? And when the Sun is gone, darkness followeth; so if the Lord depart, troubles and miseries must needs follow. And if God once begin to forsake a people, many times when he begins, he makh an end also. We see in these following Chapters in Eze∣kiel, when the glory of the Lord began to remove, it went fur∣ther and further, untill at last there was a total departure there∣of. In which respect, if our glory begin to remove, it is very sad and ominous: If God be at the threshold, trouble is at the door. Hence, when the signs of the Lords Presence are taken away, it argueth that a day of trouble is coming on apace. Vnity, is a sign of the Lords Presence; Live in peace, and the God of Love and Peace shall be with you. Hence breaches and divisions, inasmuch as they are an evidence of the Lords departure from a people, are a sign of miseries at hand. So again, Ordinances, Civil, but especially Sacred Ordinances, when administred ac∣cording to the minde of Christ, are tokens of the Lords graci∣ous Presence in the midst of his people. Therefore when the Lord removeth these, or the Instruments of upholding and managing these, for the edification of his people, it is a sad sign. Hence also, lesser Judgements are signs of greater troubles at hand, because they are arguments of the Lords beginning to forsake such places where those Judgements take effect. Thus we finde in the fourth Chapter of Amos, that Droughts, and Blastings, and Mildews, &c. are signs that the morning shall be made darkness. Yea, bad Harvests are sometimes a sign, that a dy of great trouble is at hand; Ioel 1.15. Alas for the day, for the day of the Lord is at hand: How doth that appear? ver. 16, 17. Is not the meat cut off before our eyes— The seed is rotten under their clods, the garners are laid desolate, the Corn is wi∣thered. 5. When God sirs up the Spirits of his Messengers to sound the Trumpet, and to cry an Alarm against his people, that's a sign that the day of trouble is near. Mica 6.9. The Lords voice cri∣th to the City; that is to say, the Trumpet of the Word is sounded to give the Alarm, but if that Voice be not regarded, then Hear the Rod, Judgements follow: Son of man (saith the Lord to Ezekiel) speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their casts, and set him for their watchman, if when he seeth the sword come upon the land, and he blow the trum∣pet, and warn the people, then whosoever heareth the sound of the trumpet, and taketh not warning, if the sword come and take him away, his blood shall be upon his own head, Ezek. 33.2, 3, 4. So then, if Gods Ezekiels sound the Trumpet, t's a fair warning that the sword is coming: For is it not said, Amos 3.7. Surely the Lord God will do nothing, but he revealeth his secre to his Servants the Prophets? God by a secret Providence is wont to move upon the hearts of his faithful Servants, that they should speak accord∣ing to what is in the Lords heart to do. Therefore ever observe it, (for it is an Observation that is not wont to fail) That if th Lords Watchmen do with one voice cry, The day of trouble is near, and not the sounding again of the Mountains, it is so indeed. Men may slght this Sign, as the Edomites did; but believe it, it is a dangerous thing so to do, as we see, Isa. 21.11. Watchman, what of the night? watchman, what of the night? O say they, you have been Preaching to us these several years, that there is a night coming upon us, but we see no such thing. The watchman said, The morning cometh, and also the night: Albeit at present you have a morning, you are in a prosperous state, yet a night of mi∣sery is nearer to you, then you are aware of. 6. When the Lord doth mingle a perverse spirit amongst a people, it is a sign that the day of trouble is near. This we may see men∣tioned as the fore-runner of Egypts ruine, Isa. 19.14. The Lord hath mingled a perverse spirit in the midst thereof. When men are resolved to oppose and thwart one another whatever come of it; that a man will not be for such a thing, onely because such an one is for it; and he will be sure to oppose such a Motion, onely e∣cause such an one, whom he is resolved to contradict, pleads for it: this is a perverse spirit. Hence when there are Prevailing Factions amongst a people, it is an ominous sign: So it was in Ie∣rusalem before their last destruction. The love of many was grown cold. There were (as Historians have noted) very great Factions amongst the Iews, when the Romans came against them: Some Interpreters think, that this is hinted at Zech. 11.8. Three Shep∣herds I cut off in one moneth: Those three Shepherds are thought to intend those three great Heads of Factions, the Pha∣risees, Sadducees, and Esseans, into which the Iews were divided. Hence also, divided Counsels are signs that bode no good to such a people. When one shall be violent for this, and another shall be as strong and resolute against it; this is wont to be the Iudi∣cial Effect of the Lords mingling a perverse spirit: for then he doth set the Egyptians against the Egyptians, Isa. 19.2. This we see, Psal. 55.9. Destroy, O Lord, and divide their tongues. Accord¦ing to that Prayer of David, Absoloms Counsellors were divided, which proved the ruine of that party. 7. When glorious Promises are near unto their birth, we may con∣clude that a day of trouble is also near. Zech. 14.7. At evening time it shall be light. If light be ready to break forth, we may well conjecture that a dark evening will go before it. Naturalists observe, that a little before break of day, is the darkest time of all the night; so when the day break of any eminent Mercy to the Church is at hand, dark and dismal dispensations are wont immediately to procede: it hath ever been so. A little before the children of Israel were brought out of Egypt, they were in the saddest condition that could be. David, a little before Sauls death, whereby way was made for Davids enlargement and advance∣ment, was in the greatest distress that ever he was i, in all his life, namely, when Ziklag was burnt, and his own friends spake of stoning him. And in the Primitive Times, the last of the Ten Pagan Persecutions, was the bloodiest of all, viz. that under Dioclesian, who made full account that he had utterly destroyed the Christian Name, and therefore would have Pillars erected in divers places, as Monuments of his Victory over Christ, as he vainly imagined, and caused to be written on divers of them, Christi Superstitione deletâ,, Anno 04. that the Superstition of Christ (as he blasphemously called the Christian Religion) was abolished out of the world. Now when things were come to this extremity, God raised up Constantine, the Great Christian Emperour, according to that Prophesie, Rev. 12 5. The woman, i. e. the Church, brought forth a man childe, who was to Rule all Nations with a Rod of Iron, (that is, a Scepter, for in old Times Scepters were Rods of Iron) and her childe was caught up unto God, and to his throne: But be∣fore this emnent Mercy to the Church, and the happy Times which followed, when those in Authority were none but Chri∣stians, the Church cried, travailing in birth. So then, if glorious things be coming to their birth, cries and travailing pains must go before deliverance can be expected. In these dayes into which we are fallen, before the Witnesses do ascend into Heaven, the Beast which ascends out of the Bottomless Pit shall make War against them, and shall overcome them, and kill them. This is the usual method of divine Providence, to bring light out of darkness, by the greatest Miseries to prepare for the greatest Mercies. We come now unto the fourth thing propounded,Sermon II. P.M. in order to the clearing of the Truth before us, viz. To enquire into the Reasons of this Doctrine, whence is it that the Lord doth some∣times bring dayes of great trouble upon his own people? Ans. The Reasons may be referred unto two Heads: 1. The Lord doth this with respect unto Himself. 2. With respect unto his people. As indeed all the Provi∣dences of God, all that he doth in the world, may be referred un∣to those two Heads, the Lord therein aimeth at his own glory, and his peoples good. 1. The Lord hath respect unto Himself, in those troubles which come upon the Church. Hereby his Faithfulness is manifested and glorified: therefore David saith, Psal. 119.75▪ I know, O Lord, that thy judgements are right, and that thou in faithfulness hast af∣flicted me. The Lord sheweth his great Faithfulness as to the time, the kinde, the measure, the manner, the duration of what∣ever afflictions may befall any of his faithful Servants. And his Power also is hereby discovered: it is a glorious evidence of the wonderful Power of God, that the Church should be upheld and preserved in the world, notwithstanding the troubles and miseries thereof. The Church's being continued in the world, is one of the great Wonders of divine Providence, wherein the mighty Power of God is seen. It is said, that the children of Israel were like two little flocks of Kids before the Syrians, 1 Kings 20.27. Should we see a little flock of Kids, or of Sheep, in the midst of Wolves and devourers, and yet not destroyed, we should say, The singer of God is here. Truly thus it is: The Church is a little-little flock of Sheep, and that in the midst of thousands of Wolves and Tygers, yet this flock is saved alive▪ so then the Power of God is seen and glorified. Moses did sometimes marvel at this thing, Exod. 3.2▪ 3. And he looked, and behold the Bush burned with fire, and the Bush was not consumed; and Moses said, I will now turn aside, and see this great sight, why the Bush is not burnt. The children of Israel were the Bush that was all on fire, in respect of the Egyptian Persecution, which then they were under; but the Lord by a mighty hand of Providence upheld them, so that the fire did not consume them. Moreover, the Saints are wont to glorifie God more in a day of trouble, then at other times: Isa. 24.15. Glorifie ye the Lord in the fires▪ so are the Saints wont to do, when in the fires of affliction, they bring more glory to God, it may be in one day, then in many years of prosperity. How was the Name of Christ advanced, and his Interest promoted in the world in the Primitive Times? and the reason was, because those were times of great Suffering. Hence then the Lord brings such times upon his people. 2. God brings dayes of trouble with respect to his people. And that especially on a fourfold account. 1. For their Probation. 2. For their Instruction. 3. For their Correction. 4. In or∣der to their Purgation. 1. The Lord aimeth at the Probation of his people, in those troubles which befall them in the world. Hence Ezek. 21.13. the Prophet there speaking of the same day of trouble which the Text hath reference unto, saith, Because it is a triall, &c. So Rev. 2.10. Fear none of those things thou shalt suffer; behold, the Devil shall cast some of you into prison, that ye may be Tried. Hence the afflictions of Gods children are compared to a refining Furnace, or to a calcining Pot, wherein Metals are Tried, 1 Pet. 1.7. The triall of your Faith, &c. The Greek word () signifi∣eth a Furnace wherein Goldsmiths try Metals; even so the Lord by afflictions Trieth what Metal men are made of, whether they be Gold or Dross, whether they be Silver, or Lead onely. The Faith and Patience of his Servants are hereby put to the Trial: therefore Iohn speaking concerning the troubles which should come upon the Church under Antichrist, saith, Here is the Pati∣ence and Faith of the Saints, Rev. 13.10. that is to say, by these troubles it is exercised and manifested. By this means the Lord Trieth the sincerity and fidelity of his Servants; yea, and what measure of grace they have too. If they aint in the day of ad∣versity, their strength is small; but they that hold out faithfully and couragiously in times of great trouble, have received a good measure of grace. 2. The Lord by bringing dayes of trouble upon his Servants, aimeth at their Instruction. Psal. 94.12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. There∣fore doth the Lord bring his precious ones under chastening di∣spensations of Providnce sometimes, that so he may Teach them; yea, and many a blessed lesson doth he teach them thereby. Af∣flcting times are not only Trying times, but also Teaching times: Psal. 119.1. It is good for me that I have been afflicted, that I might learn thy statutes. Hereby the children of God learn, yea they learn to know more of God, and of themselves too: as we see in Iob, who after his troubles could say, Mine eye seeth thee; and, I abhor my self in dust and ashes. By afflictions, men are taught to know that God is God, and that sin is sin. Ever since that day of trouble which the Text speaketh of, the Jews have dreaded that sin which was the principal Cause of all their mi∣series. 3. The Lord in afflicting his people, aimeth at their Correction. Hence affliction is called a Rod, Ezek, 21, 10. It is the Rod of my son, contemning every tree. Israel was Gods son, as the Lord said to Pharaoh, Israel is my son▪ my first-born; now the Caldeans were a Rod, whereby God scourged that son of his. It is true, that personal afflictions oftentimes come onely or chiefly in a way of Trial, but publick Calamities are wont to come as Corrections and just Punishments for sin: Ier. 30.15. Why criest thou for thine affliction? for the multitude of thine iniquities, because thy sins were increased, have I done these things unto thee. And to the like purpose doth the Lord speak by the Prophet Micah, Chap. 1. ver. 5. For the transgression of Iacob is all this, and for the sins of the house of Israel. Quest. But you will say, What sins are they for which God is wont to bring dayes of trouble upon his people? Ans. We shall here take notice onely of such sins as are men∣tioned in this Context, as the Procuring Cause of that day of Ca∣lamity here threatned. And they are three: (1.) The not ordering matters aright, respecting the Worship of God, was the principal Crime which brought this trouble. Ido∣latry was the sin, that at this time above others, troubled Israel. Hence it is said, ver. 3, 4. I will recompence upon thee all hine abomi∣nations; h.e. I will punish you for your Idols: for usually in the Scripture, Idols are called Abominations. It is said, Rev. 21.27. He that maketh an abomination, that is, he that maketh an Idol, shall not enter into the Heavenly Ierusalem. That sin of corrupting the Worship of God, hath been the grand Procuring Cause of those astonishing and desolating Plagues that have come upon the earth. If men worship a false God, their sorrows shall be multiplied; or if they worship the true God in false Wayes, by means which he never appointed, and which never came into his heart, that's a sin that procureth great wrath. If men shall adde unto what the Lord hath commanded, and so corrupt his pure Worship with their own devices, vengeance will come for it: Psal. 99.8. Thou tookest vengeance of their inventions; Hos. 11.6. The Sword shall abide on his Cities, because of their own counsels; that is to say, be∣cause they corrupted the Worship of God with inventions of their own. So on the other hand, if there be a taking from the Word of God, in matters referring to his Worship, dayes of trouble will come. In case Churches shall not come up fully to practice the Institutions of Christ, and to stand perfect and com∣pleat in all the will of God, the Lord will punish them for their neglects; as we see in the Jewish Church, who met with sore troubles after the return from Captivity, and the reason of it was, because they did not carry on Temple-work to that perfection which should have been, Hag. 1.4. Yea moreover, if men grow careless as to the manner of their worshipping God, (though Object and Means should be according to his Will) the Lord will visit for that iniquity. When the Corinthians were not duely care∣ful as to the manner of worshipping, for this cause many were weak and sick amongst them, 1 Cor. 11.30. It is (as was hinted but now) conceived by some Expositors, that the Lord sent the Plague amongst them, for that sin. We reade in Ezkiel, that fire was taken from between the Cherubims, i. e. from off the Incense-Altar, and scattered over the City, Chap. 10.2. Why? to signifie that here was the cause wherefore the City was burnt, it was the Lords Controversie respecting his Altar, his Worship that is, which brought that famous City into ruinous heaps. So again, Isai. 29.1. it is there said, Wo to Ariel, to Ariel the City where David dwelt. Ariel signifieth the Lion of God, and may intend the Altar, which like a Lion did devour the Sacrifices offered thereon: here then was the true Cause of that Wo which befell that City and Nation, in that matters respecting Ariel, even the Altar and Worship of God, were not as should have been. Look as when things are managed aright as to Divine Worship, great prosperi∣ty is wont to follow, Ezra 3.3. They set the Altar upon his Bases, for fear was upon them, because of the people of those Countreys: They knew that that was the wy to engage the Lord to be with them, and to defend them against their Enemies, even to set the Altar upon his right Bases; so the contrary is to be affirmed, when the Altar is not set upon his Bases, great troubles are then like to come. (2.) Pride is another sin here mentioned, as the Cause of this day of trouble: ver. 10. Behold the day, behold it is come, the morn∣ing is gone forth, the Rod hath blossomed, Pride hath budded: The buddings of Pride, do cause the Rod to blossome against a people. Hence the morning, even the fatall day came upon Sodom, Ezek. 16.49. This was the iniquity of Sodom, Pride, fulness of bread, and abundance of Idleness. Pride is mentioned in first place, be∣cause that indeed was the first firebrand which set Sodom on fire. It was for that sin in special, that those Proud Cities were brought down into ashes. (3) Oppression is another Evil mentioned, as the Procuring Cause of this trouble, ver. 11. Violence is risen up into a Rod of wic∣kedness. Violence, Oppression that is, brought the wicked Cal∣deans upon the Iews. There seems to be a marvellous Elegancy in the Prophets words: The Tribe (the same Hebrew word signi∣fieth a Rod, and a Tribe) of Iudah is compared unto a Rod; now what were the Buds that grew upon this Rod? even Pride and Oppression: therefore did the day of trouble draw near. Thus we see the Lord brings troubles upon his people, that so he may correct them for their sins. 4. God herein also aimeth at their Purgation. So is it said con∣cerning the day of trouble that was inflicted on the Church by the Babylonians, Isa. 27.9. By this shall the iniquity of Iacob be purged, and this is all the fruit, to take away his sin. And concerning the troubles under Antiochus, of which Daniel speaketh, Chap. 11.35. Some of them of understanding shall fall, to try them, and to purge, and to make them white. To the same purpose is that, Zech. 13.9. And I will bring the third part through the fire, and will re∣fine them as silver is refined, &c. So then, that which the Lord in∣tends by bringing his people into the Furnace of Affliction, is that he may make pure Metal of them, yea, that they may be purged and sanctified, and become vessels meet for their Masters use. We have done with the Doctrinal handling of the Truth before us, the Vses of it follow. VSE I. If the Lord doth sometimes bring dayes of great trouble upon his own people, then we ought not to think it strange, or to be any wayes dismayed at it, if we see it so now: I say we should not think it strange. So doth the Apostle instruct us, 1 Pet. .12. Beloved, think it not strange concerning the fiery triall is to try you, as though some strange thing happened to you. Why▪ is no more then what hath been in almost all Ages of the Church▪ and will be to the worlds end, and therefore why should we strange at it? Nor should we be dismayed thereat, but rather say as the Church doth, in Psal. 46. God is very a present help in trouble, therefore we wil not fear though the earth be removed, and though the waters roar and be troubled, though the mountains shake with the swelling thereof. Silah. Truly thus it is at this day, the multitude of many people make a noise like the noise of the seas: we have heard the rushing of the Nations; yea, we have heard the sea and the waves thereof roaring. What roarings have there been on the sea, in these late dayes? and the Mountains begin to shake with the swelling thereof. Kingdoms shake, Nations shake, yet let us not be dismayed, for the Lord will carry on his own good work and glorious designs, in the midst of these troubles. It is said, Deut. 9.25. that the City should be built in troublous times: The Lord is carrying on the building of his own House even in these troublous times. And why should we be dismayed▪ for all these Affairs are ordered and managed by the hand of him that is our Mediator. Therefore in Ezekiels Vision of the Wheel, that is, the Wheel of Providence, it is indeed said, that the rings were high and dreadful, Chap. 1. ver. 18. but it is said, ver. 26. There is a Man above upon the Throne, that is to say, Jesus Christ, who is Man as well as God, even He as Mediator doth order all the Af∣fairs and Motions of that Wheel of Providence, which is matter of wonderful encouragement, when the Revolutions thereof are dreadful for us to behold. Christ is become Head of all things to his Church; All power in Heaven and in Earth is given to him, that so he might manage all things, so as shall be for the good of his Church, as well as for his Fathers glory. And therefore though troubles come, why should we be dismayed thereat? yea, why should we be dismayed thereat? for a glorious issue and happy deliverance of all these troubles, shall certainly arise to the Church in du time: Ier. 30.7. It is even the time of Iacobs he sall saved out of it. VSE II. If the Lord bring dayes of trouble upon his peo∣ple, what will he do unto his and their Enemies? If trouble may come upon Israel, what then will become of Babylon? If this be done to the green Tree, what shall be done to the dry, that is fit for nothing else but the fire? To this purpose doth the Prophet speak unto Moab, Jer. 49.12. Behold, they whose judgement was not to drink of the Cup, have assuredly drunken, and art thou he that shalt altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. Jewish Expositors (and that not altogether without reason) when Moab is spoken of in the Scripture, are wont to apply it unto Rome: for indeed the Moabites were Types of the present Antichristian generation. Why, behold at this day, hey whose Judgement it was not to drink of the Cup, have as∣suredly drunk thereof; the Lord we see hath begun with Prote∣stant Nations, and hath made them to drink deep of the Cup of his indignation, in this day wherein he is giving of the Cup to the Nations round, beginning at Ierusalem. And art thou he, O Moab? Art thou he, O Roman Antichrist, that shalt escape? thou shalt not escape, but shalt certainly drink thereof▪ yea drink there∣of untill thou spue, and fall, and rise no more. And this we see is the use which the Apostle Peter maketh of this Doctrine, 1 Pet. 4.17, 18. For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righte∣ous scarcely be saved, where shall the ungodly and sinner appear? This might be applied to publick and professed Enemies to the Cause and Kingdome of the Lord Jesus; where shall they appear? The Seventh Trumpet (which is the last of the Wo-Trumpets) will sound quickly; and the Woes thereof will light upon the Heads of the Antichristian Party in the world. Wo, wo be to them, saith the Lord. This might also be applied unto every un∣godly sinner: All you that continue in your sins, what will your end be? Troubles may come upon the Lords people, but they shall soon be over: but as for thee, if thou diest in thy sins, with∣out Repentance, and without an interest in Jesus Christ by Faith unfeigned in his Name, thy sorrows shall never have an end. VSE III. If God doth sometimes bring dayes of trouble upon his own people, here then is matter of solemn Awakening unto us; It concerns us well to consider, whether there be not a day of trouble near unto us. For Awakening here, I shall mention some things, which look awfully upon us. Some Arguments let us here take notice of, which seem to speak as if a day of trouble were near unto us, yea and not the sounding again of the Mountains. 1. (To begin with that which is most general) There is a day of trouble coming upon all the World; and such trouble too, as the like hath not been: for I am perswaded that Scripture is yet to be ful∣filled, even that Dan. 12.1. where it is said, There shall be a time of trouble, such as never was since there was a Nation, to that same time. We are in expectation of glorious times, wherein Peace and Prosperity shall run down like a River, and like a mighty stream over all the earth; but immediately before those dayes, there will be such horrible Combustions and Confusions, as the like ne∣ver was. It is said, Psal. 46.9. He maketh Wars to cease unto the end of the earth: but the words immediately foregoing are, Come, be∣hold the works of the Lord, what desolations he hath made in the earth. Before the dayes come, wherein the Nations shall learn war no more, O what desolations wil the Lord make in the earth? We look that the Church shall be in its Philadelphian state, when Enemies shall come and bow before the feet of Ierusalem, as Christ speaketh in his Epistle to the Church of Philadelphia, but first there will an hour of Temptation come upon all the world, Rev. 3.10. We look that the Iews shall be Converted; I know, and am perswaded by the Lord Jesus, that it shall be so in the appointed time. We look that Chittim and Ashur (that is, Pope and Turk) shall perish for ever; but is it not said, Alas, who shall live when God doth these things? Numb. 24.23. We know that in Abrahams Vision, when the Sun was going down, an horrour of great darkness fell upon him, Gen. 15.12. Why so? but to signifie, that when the Sun is going down, even in the end of the World, when Christ is ready to come and set up his Kingdome, and judge the earth, there shall be great horrour of darkness and misery upon the world: Dark∣ness shall then cover the earth, and gross darkness the people. 2. Our eyes see, and our ears hear of the beginnings of sorrows. That which Christ spake with immediate reference to the troubles preceding the destruction of the Iewish Church and State, may be applied to the troubles of the last times, the former being a Type of the latter, Matth. 24.6, 7, 8. And ye shall hear of wars, and rumours of wars, see that you be not troubled, for all these things must come to pass, but the end is not yet: for Nation shall rise against Nation, and Kingdome against Kingdome, and there shall be Fa∣mines, and Pstilences, and Earthquakes in divers places: All these are the beginnings of sorrows. What do we hear of at this day, bu Wars, and umours of Wars? and Nation rising up against Nation, and Kingdome against Kingdome? Now if these are the beginnings of sorrows, what, and where, and when will the end be? There's an over flowing scourge breaking in upon the world, even a Judgement, that will not keep within ordinary banks or bounds, but shall pass over into many Lands. And how far will it go? where will the Tayle of this Storm fall at last, do we think? How if it should fall upon America? Will not some drops at least light upon New-England? We may speak in the words of the Prophet in my Text, and say, The morning is come, The day of trouble begins to dawn upon the world. Alas for this day, it is great, there is none like it. It is then high time for us to awake out of sleep. 3. To come nearer home; The fatal Strokes which have been amongst us speak ominously. Is not that a plain Scripture, Isa. 57.1. The righteous is taken away from the evil to come? The Lord hath been taking away many righteous ones from the midst of us; yea righteous ones, that should have stood in the gap, now when the waters of many Troubles are breaking in upon us, whereby he hath made a way to his anger, Psal. 78.50. How many Magistrates, and Ministers especially, hath the Lord bereaved us of? When Kings call home their Ambassadors, it's a sign they will proclaim War. God hath called home many of his Ambassadors of late, and that's a sign that War is determined in Heaven against us. Our Enemies are coming, and our Chariots and our Horsmen are gone. Ah! poor New-England, thy Chariots and thy Horsmen are gone from thee, and now thine Enemies are coming against thee. And I would not pass by in silence, the observable Providence of God, who hath so ordered, that many Ancient Christians have been taken away of late, as it were together. I have made some En∣quiry about that matter, and finde it to be a general observation, That in many Plantations round about, in one or two years time, a great number of aged Christians have been hid in their graves. The taking away of the Ancient, is mentioned as an ominous sign, Isa. 3.2. Methuselah was the oldest man in the old world, and he died the year before the Flood came. Inasmuch as many of our Methuselahs are lately gone, and that so near together, we may fear that a Flood is coming. It's a sign of a Winter at hand, that so many aged ones should drop down into the grave together. Nor would I omit here, the sudden Deaths whereby many have been snatched away. When Christ was told of some that were taken away by sudden death, he replied, I tell you, Nay: except you repent, ye shall all likewise perish, Luke 13.3. As if the Lord had said, I would have you take these sudden destructions which befall some, as an Item unto you, that your Enemies will come and make a general slaughter amongst you, except you do by Repen∣tance prevent it. And in the 4th of Amos, it is set down as a sign fore-running a day of great and general trouble, ver. 11. I have overthrown some of you, as God overthrow Sodom and Gomor∣rah. And how did God overthrow Sodom and Gomorrah? Was it not with Thunder and Lightning from Heaven? Many amongst us of late years have been so overthrown: yea this year, at least four persons have been so, and sundry of them good men, which maketh the Strokes the mor wful and ominous. 4. There are manifold transgressions, and mighty sins amongst us. And here if I should leave off speaking, and we should all of us joyn together in weeping and lamenting, it would be the best course that could be taken. Brethren, what shall I say? As to matters of Religion, things are not as should be. There is a great decay as to the power of godliness amongst us. Professors are many of them of a loose, carnal, ungirt Conversation. We can now see little difference between Church-members and other men, as to their discourses, or their spirits, or their walking, or their garb, but Professors of Religion fashion themselves accord∣ing to the world. And what Pride is there? Spiritual Pride, in Parts and common Gifts of the Spirit, and in Spiritual Priviledges; yea carnal, shameful, foolish Pride, in Apparel, Fashions, and the like. Whence is all that rising up, and disobedience in Inferiours towards Superiours, in Families in Churches, and in the Common∣wealth, but from the unmortified Pride which is in the hearts of the sons and daughters of men? And is there not Oppression amongst us? Are there no biting Usurers in New-England? Are there not those that grinde the faces of the poor? A poor man cometh amongst you, and he must have a Commodity what∣ever it cost him, and you will make him give whatever you please▪ and put what price you please upon what he hath to give too, without respecting the just value of the thing. Verily I am afraid, that the Oppressing Sword will come upon us, because of the Op∣pressions and Extortions which the eyes of the Lords glory have seen amongst us. And are there not Contentions and Divisions amongst us? It is in vain for us to go about to palliate this mat∣ter, or to cover this sure, for the shame of our nakedness doth appear, so as that we are become a derision amongst our Enemies. We are divided in our Judgements; and if that were all, the mat∣ter were not much: but we are divided in our Affections, divided in our Prayers, divided in our Counsels: And will not an House divided be brought to desolation? We may say as that blessed Burroughs once complained, We have been so divided,Brroughs of Heart-division in Epistle to the Reader. that it is the infinite Mercy of God that our Enemies have not come in at our breaches, and divided all amongst themselves. Alas! that Gods Diamonds should be cutting one another. I do believe, that one reason why the Lord threatneth to send upon us that Calamity of War at this day, is because of wars and fightings which he hath seen, and been provoked with in the midst of us. If you will needs be fighting (saith God) I'le send those upon you, that shall give you enough of it, Iam. 4.1. The Clashings and Tumults which have been amongst us, may cause us to fear, that such a day of Tumult as the Text speaketh of, is hastening upon us. And what a woful Worldly spirit is there in many? Hence God, and Christ, and Heaven, and the Concernments of mens own Souls, are not minded: yea, duties of Communion with the Lord are either totally neglected, or slubbered over. Some don't pray in their Families above once a day: Why? they have not time, they say. Why not? how is your time taken up? Is it in doing publick service for God or for his people? If it were so▪ we must have a care that it be not said to us, Thou wast made the keeper of the Vineyard, but thy own Vineyard thou hast not kept. But that's not the reason why men neglect duty; no, it is because they have not time for their worldly occasions. O this World▪ this World▪ undoeth many a man, that thinks he shall go to Hea∣ven when he dieth. And in this respect our Land is full of Ido∣latry. What is like to come on us? Alas! we have changed our Interest. The Interest of New-England was Religion, which did dinguish us from other English Plantations, they were built upon a Worldly design, but we upon a Religious design, when-as now we begin to espouse a Worldly Interest, and so to chse a nw God, therefore no wonder that War is like to be in the gates. I cannot but admire the Providence of God, th he should threaten to punish us with a generation of men that are notorious for that sin of Worldliness, as if the Lord would make us see what our great sin is, in the Instruments of our trouble. David mght see by the Instrument of his trouble, what sin it was which God afflicted him for, when Achitophel, who was Bathshebah's Grandfather, rose up against him. Truly so may we in the Instruments of our present affliction, reade what our sin hath been. And is there not woful Covenant-breaking amongst us? Men when they come into the Church, enter into the so∣lemnest Covenant that can be; They promise in the presence of God, Angels and Saints, that they will watch over one anothers Souls: But how little is that Christian and Brotherly Watchful∣ness attended ever after? Indeed, if men fall out one with ano∣ther, then they can watch for Haltings, and prosecute to the ut∣most, which is to serve themselves, and their own vile lusts and passions, upon Christ and his holy Ordinance; but otherwise, there are too many that can see one another sin, and never attend the Rules of Christ appointed for the healing of every sinning, offending Brother. This is lamentable! And as for the Chil∣dren of the Covenant,See Mr. Oakes Sermon on Dut 32.29. p. 56. as the Scripture calls them, are not they lamentably neglected? Me-thinks it is a very solemn Providence, that the Lord should seem at this day to be numbering many of the Rising Generation for the Sword; as if the Lord should say, I will bring a Sword to avenge the quarrel of a neglected Covenant. Churches have not so performed Covenant-duties towards their Children, as should have been; and especially, the Rising Gene∣ration have many of them broken the Covenant themselves, in that they do not endeavour to come up to that which their so∣lemn Vow in Baptism doth engage them to before the Lord, even to know and serve the Lord God of their Fathers. Yet again, How unfruitfull have we been under precious Means of Grace? How hath the Lord been disappointed in his righteous and reason∣able Expectations concerning us? We have not in this our day known the things that do belong unto our peace, and therefore now things look as if the dayes of our peace were ended. It is not long since that Scripture was opened and applied in the hear∣ing of many of you, Luke 19.43, 44. The dayes shall come upon thee, that thine Enemies shall keep thee in on every side, because thou knewest not the time of thy visitation. How righteous is it, that the Lord should make us to know the difference that is between the service of the Lord, and the service of Shishak? 2 Chron. 12.8. O New-England, because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abun∣dance of all things, therefore it is just with God to say, Thou shalt serve thy Enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things, Deut. 28.47, 48. 5. Signs have appeared in Heaven and Earth, presaging sad Mutations to be at hand. By Signs, I mean Prodigies, which the Scripture calls Signs. It is a celebrated Saying, That God never brings great Iudgements upon any place, but he first giveth warning of it, by some portentous Signs. So did the Lord deal by Egypt in the dayes of old: and so it was with Ierusalem, a few years be∣fore the Roman destruction. Therefore Christ said, Luke 21.11. Fearful sights, and great signs shall there be from Heaven. Iosephus doth relate at large,▪ 7. cap. 12. what terrible Prodigies appeared before those miserable dayes. The like also happened before the troubles under Antiochus, as the Historiographers of that Age have de∣clared. There appeared Troops of Horsemen in array,2 Mc. 5. en∣countring and running one against another, with shaking of Shields, and multitude of Pikes, and drawing of Swords, &c. Something like unto that, is said to have been amongst us. I con∣fess I am very slow to give credit to reports of that nature: but it is credibly reported, that in sundry places Volleys of small Shot have been heard in the Air, yea and great Pieces of Ordnance discharged, when there hath been no such thing in reality. And I think God would not have us altogether slight that bloudy Pro∣digie which hapned about this time Twelve-moneth (as Eye-wit∣nesses have affirmed) in that Neighbouring place, which since is fallen into the hands of our Enemies. However, it puts me in minde of what I have read,See Mr. Sermon Heb. 1.. p. . viz. that in York in England it rained blood, a little before the Danes entrance into the Land. More∣over, we have all seen and felt Blazing Stars, Earthquakes, Pro∣digious Thunders, and Lightnings, and Tempests. We may here make use of that Scripture, which though it have a spirituall meaning, yet some good Interpreters do not reject a literal sense of the words, Isa. 29.6. And thou shalt be visited of the Lord of Hosts with Thunder, and with Earthquake, and great noise, with storm, and tempest, and the flame of devouring fire. Hath it not been so with us? We have been visited with great noise, and with the devouring flame, that is, with terrible Thunders and Lightnings, and with Earthquakes, which are often a Prognostick of State-quakes, yea and Heart-quakes, not far off; and with Storms and Tempests, and that too upon Lords dayes, in a very dismall man∣ner. Now let us not be of thse, that regard not the work of the Lord, nor the operation of his hands. 6. There is a black Cloud over our heads, which begins to drop upon us. Providence hath so ordered, that our Enemies are come near, and may we not then think that trouble is near? The Lord hath been whering his glittering Sword a long time; we have heard a noise, and a dismall din hath been in our ears, but now the Sword seems to be facing and marching directly towards us: yea, we see Ierusalem compassed about with Enemies. Christ said unto his Dsciples, Luke 21.20. When ye shall see Ierusalem compassed with Enemies, then know that the desolation thereof is nigh. Is not our Ierusalem compassed with Armies? There are pre∣tended Friends at our backs, and professed Enemies before our faes. The sky looketh red and lowring, we may therefore fear, that foul Weather is at hand: As once that Prophet said, There is a sound of an abundance of Rain, and in the mean-while, the Heaven was black with Clouds. Truly so it is at this day, the Heavens are black over our heads. The Clouds begin to gather thick in our Horizon: yea, there is a Cloud of Blood, which be∣gins to drop upon us. When once a Cloud begins to drop, you know that a Shower is wont to follow. The Cloud of Blood over our heads begins to drop; there was one drop fell the other day▪ witness the man that was slain upon the Coasts: the Lord grant that a Shower of Blood may not follow. What need have we to pray, that this Cloud may blow over, and pass away. 7. Without doubt the Lord Iesus hath a peculiar respect unto this place, and for this people. This is Immanuels Land. Christ by a wonderful Providence hath dispossessed Satan, who reigned se∣curely in these Ends of the Earth, for Ages the Lord knoweh how many, and here the Lord hath caused as it were New Ieru∣salem to come down from Heaven; He dwels in this place: there∣fore we may conclude that he will scourge us for our back∣slidings. So doth he say, Rev. 3.19. As many as I love, I rebuke and chasten. It is not onely true concerning particular persons, but as to Churches, (those words were spoken to a Church) that if Christ hath a peculiar love unto them, then he will rebuke and chasten them, as there shall be cause for it. Indeed we may therefore hope that the Lord will not destroy us. Through the grace of Christ, I am not at all afraid of that. The Lord will not as yet destroy this place: Our Fathers have built Sanctuaries for his Name therein, and therefore he will not destroy us. The Planting of these Heavens, and the laying the Foundations of this Earth, is one of the Wonders of this last Age. As Moses said, Ask now of the dayes that are pst, ask from one side of Hea∣ven to the other, hath God essayed to go and take him a Nation out of the midst of a Nation? Deut. 4.32, 34. God hath culled out a people, even out of all parts of a Nation, which he hath also had a great favour towards, and hath brought them by a mighty hand, and an out-stretched arm, over a greater then the Red Sea, and here hath he planted them, and hath caused them to grow up as it were into a little Nation: And shall we think that all this is to destroy them within forty or fifty years? Destruction shall not as yet be. Nevertheless, the Lord may greatly afflict us, and bring us very low. It is a notable Observation, which I remem∣ber a Iewish Writer hath, who lived in the dayes of the second Temple; The dealings of God with out Nation (saith he) and with the Nations of the world, is very different: for other Nations may sin and do wickedly, and God doth not punish them, untill they have filled up the measure of their sins, and then he utterly destroyeth them; but if our Nation forsake the God of their Fathers never so little, God presently cometh up∣on us with one Judgement or other, that so he may prevent our destruction. So let me say, Neighbouring Plantations about us may possibly sin grievously, and yet it may be long be∣fore the Lord taketh them to do, because it may be hee'll reckon with them once for all at last; but if New-England shall forsake the Lord, Judgement shall quickly overtake us, because the God of our Fathers is not willing to destroy us their Children. These things then are enough to awaken us out of our Secu∣rity. I have thought of three other Signs of approaching Mi∣sery, which I shall not mention at this time, albeit they are (in my apprehension) no less ominous, then any thing that hath been spoken. VSE IV. I conclude with a word of Exhortation. Let us carry our selves as doth become those that have a day of trouble near unto them; yea, so as that we may prevent the troubles which seem to be near. I need not say much by way of Motive. Re∣member the Arguments mentioned in the last Use▪ and the Signs of Troubles being near, insisted on in the former part of the day. And consider, that if we carry our selves in a suitable manner, we may possibly escape those Evils, that otherwise are like to overtake us. It is possible that this Cloud may blow over, Amos 5.15. It may be the Lord of Hosts will be gracious to the remnant of Ioseph. Truly we are the remnant of Ioseph; we are (as Io∣seph was) separated from our Brethren, who can tell but that the Lord may be gracious to us? Zeph. 2.3. Seek ye the Lord, all the meek of the earth; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lords anger. Nay, if we carry our selves as doth become us in a day of trouble, it's past a may be, that we shall be hid in the day of the Lords anger. Quest. But how ought we to carry our selves now that trouble is near unto us? Ans. 1. It doth concern us and become us to be an humble people. As sometimes the Lord said to his people of old, Now put off thy Ornaments, that I may know what to do unto thee, Exod. 33.5. so doth the Lord by his Providence speak to us, Put off thy Orna∣ments, O New-England, that I may know what to do unto thee, that I may know whether I had best spare thee, or punish thee. Prepare to meet thy God; even to meet him as sometimes Abi∣gail did David, with-Confessions, and humble Supplications. And if we humble our selves deeply and unfeignedly, God cannot finde in his heart to destroy us. It is a wonderful Scripture which we have, 1 Chron. 21.16. David lift up his eyes, and saw the Angel of the Lord stand between the Earth and the Heaven, having a drawn Sword in his hand, stretched out over Ierusalem; then David and the Elders of Israel, who were clothed in sackcloth, fell upon their faces. Indeed the Angel of the Lord is standing over us with a drawn Sword in his hand, but if we fall upon our faces before the Lord, as doth become us, God will say, Let it be enough that the Sword is held over this people, stay thine hand, put up the Sword. 2. It bcometh us in such a day as this, to be a very Heavenly people. As Elison said, Is it a time to receive money, and garmenss, and olive yards, &c? So▪ is it now a time for us to set our mindes upon the world, and the things of the world? We should now remember what the Prophet Ieremiah said to Baruch, Chap. 45.5. And seekest thou great things for thy self? seek them not: for be∣hold, I will bring evil upon all flesh, saith the Lord. Now will no∣thing serve you but the world, in this day wherein God is sha∣king all Nations, yea shaking Heaven and Earth, and Sea and dry Land? What is the voice of God to us in these dreadful dispen∣sations, but this, See that your hearts be taken off from the world, and set them more upon those things that cannot be shaken? 3. We should be a Believing people. That's the way to be deli∣vered out of trouble: Psal. 22.4. Our fathers trusted in thee; they trusted, and thou didst deliver them. O the mighty things that Faith can do! It is said, Heb. 11.34. By Faith they escaped the edge of the Sword, and turned to flight the Armies of the aliens. Though Armies should come against us, the Spirit of Faith may turn them back. In the times of the Maccabees (for unto those troubles doth the Apostle there allude) sometimes a small hand∣full, worsted great Armies that came against them, because they acted Faith upon the Name of the Lord. Or if troubles should overtake us, Faith will help us to suffer, as well a to do great things for God. 4. It concerns us in this day of trouble to be a Reforming people. Let us amend our wayes and our doings, and the Lord will cause us to dwell in this place, Jer. 7.3. Certainly we need Reformation. Where is the old New-England Spirit, that once was amongst us? Where is our first love? Where is our Zeal for God, especially in matters respecting the first Table, which once was our glory? What is become of that life and power of godliness, that hath been in this place? Now if the Lord help us to reform whatever is amiss, he will still do us good, notwithstanding all our sins, which have provoked him, and caused him to frown upon us. We have a plain Text for this, Ier. 18.7▪ 8. At what instant I shall speak concerning a Nation, and concerning a Kingdome, to pluck up, and to pull down, and to destroy it; if that Nation against whom I have pronounced, turn from their evil, then will I repent of the evil which I thought to do unto them. 5. It concerns us and becomes us, now that trouble is near, to be a Vnited people: otherwise our Enemies will say, that we are un∣der a penal Infatuation. We may well say as that worthy Divine was wont to express, Haec non sunt litigandi, sed orandi tempora; These are not times for us to be contending one against another, but rather to be praying one with another, and one for another. Shall we be worse then dumb, and brute, and savage Creatures have sometimes been? It is a memorable Passage, which some Historians make mention of,Vd. Fullr Wthis of En∣gland, in his Freell to Somersetshire. That once in Somersetshire in En∣gland, when there was a sudden Flood, wherein many men were drowned, the dumb Creatures ran to the top of an Hill, that so they might escape the fury and destruction of the Flood; and there such Creatures as had an Antipathy in their Natures, even Dogs and Hares, yea Cats and Mice, could sit quietly together, and never offer to molest one another. Why behold, there is a Flood coming in upon us, And shall we not now live quietly by one another? Shall we not at such a time as this lay aside our Animosities and Variances about matters, which it's great pity that ever a Contention should be upheld amongst good men, about such small differences? Naturalists write concerning the Stone Tyrrhenus,See Mr Slaters of , p. 29 that if it be cast upon the water whole, it will swim, but if it be broken it will sink presently. Would we sink, or would we swim in this Sea of trouble that is a coming? If we break, we shall sink; if we divide, we perish, and are like to be an undone people: But if we be whole, if we unite, we shall swim, our heads will then be above water, let what troubles can come: yea, and we shall then be a burthensome stone to all that shall burthen themselves with us. If we do but become one with God and one another, as we ought to be, we need not fear all the world. Oh that our Divisions, and other Evils that are amongst us, might be repented of, and then I dare speak it boldly before all this Congregation, God will make New-England a burthen∣some stone, yea though all the Nation of the Earth should be gathered together against it, they shall be broken in pieces. 6. We should be a Praying people. Psal. 50.15. Call upon me in the day of trouble. Thus David, Psal. 22.11. Be not far from me, for trouble is near. In a time when trouble was near, he doth be∣take himself to God by Faith and Prayer. What people under Heaven have ever had more encouragement unto Prayer, then we have had? Know it Enemies to your terrour; Know it all the World, That the Lords poor New-England-People, have ever found him to be a God that heareth Prayer: and therefore let's be at that work still. And truly, there is as much need now as ever. We may even say, as sometimes that blessed Martyr did, Pray, pray, pray, never more need then now. Alas, that we are no oftener in such a solemn manner, as at this day before the Lord! We may here allude to that which is spoken, Rev. 8. we there reade that there was silence in Heaven half an hour, and then followeth an Earthquake. It's sad to consider, that there hath been so great a silence in Heaven amongst us: I have thought on it with some grief of heart, that there hath not been so much Fasting and Praying in New-England of late years, as sometimes formerly, though never so much need as now. Who knoweth, but the Lord may bring these troubles within our sight, that so we may seek him early, yea that so the Spirit of Prayer may be awakened amongst us? There are some that cannot pray, all unregenerate sinners are destitute of the Spirit of Prayer; many poor misera∣ble Souls, that keep their Prayers and Tears till such time as they will do them no good. But I know that there are many, Scores, Hundreds here this day, that have an Interest in Heaven, and know how to improve it. Why then, up and be doing. If thou hast but one Tear in thy eyes, if thou hast but one Prayer in thy heart, spend it now. And let us remember the words of the Lord Jesus, Luke 21.36. Watch ye therefore, and pray alwayes, that ye may be counted worthy to escape all these things which shall come to pass.
N00138.p4	Souldiery spiritualized, or The Christian souldier orderly, and strenuously engaged in the spirirual warre, and so fighting the good fight: represented in a sermon preached at Boston in New England on the day of the artillery election there, June 1. 1674. / By Joshua Moodey Pastor of the Church at Portsmouth in New-England. ; [Five lines of Scripture texts]	[ "Moodey, Joshua, 1633?-1697.", "Ancient and Honorable Artillery Company of Massachusetts." ]	1674.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Artillery election sermons -- 1674." ]	IT is commonly and not inconveniently said, that a Mans general and particular Calling are the two Legs on which he Travels through the Wilderness of this World, from Egypt to Canaan, he that fail in either of them will prove a lame Christian, he may happily hop or creep, but will not be able to go uprightly, much less will he run the Race that is set before him so as to obtain. To use both these Legge, and yet to set the best Legg foremost, I mean his General Calling, and to make the other, viz, that of his Partcular subservient to his General, is the Duty of every one that will be and appear to be a Christian indeed. But so to do, we may say of it, this is a labour, this is a work. Oh how hard is it for these not to Interfere one upon another, and Interfereing how dange∣rous, how pernicious! And the more, because the General Calling, and so the One thing necessary usually comes by the worst of it. The many things do so clamorously and cogently call for Attendance, and we are so ready to be at their Beck when they call, that it is many to one, if the one thing be not neglected and overlookt by means of the many. To prevent this, besides the Cautious, Counsels, Warnings, Commands, Promises and Threatnings that the Scripture is full of, to make us look to the main chance, to mind the great business that is before us: I say besides all these means, the Lord takes care to make us spiritual in all our Imployments, by spiritualizing all our Imployments. Yea, all our Relations and Condi∣tions as well as Imployments, are so improved to our Hands by the Spirit of God in his Word as that they may be useful both as Monitors and Help∣ers to mind us of, and further us in those matters that are of most solemn and momentous, because of Eternal Concernment. Thus our hungring, thirsting, eating, drinking▪ sleeping, wakeing, walking, sitting, wokng, resting, &c. Thus the Relations of Husband, Wife, Parents, Children, Masters, Servants, &c. are particularly mentioned as full of precious and practical Instructions. Thus our Callngs, Functions, or Occupations, whether moe liberal or Mecha∣nick▪ each of them bears twins, and there is none barren among them. The Les∣ons the God i teaching us out of our proper Vocations are so many, so spiri∣tual, & so pertinent, that they are enough to leave us without excuse, if we are not spiritual in them, and learn not to be more spiritual whiles about them. To give a Tast in a few Instnaces. The Physitian and Chirurgion when visiting or administring to the sick or lame, giving Purges, Cordials, &c. setting bones, applying Plaisters, &c. may be minded of his own Condition by nature, convinced of his need of Christ, directed to apply himself to Him, as the great Physitian, Soul-Physiti∣an, who is anointed and appointed by the Father to bind up, heal, recover, yea to do that which is out of the reach of all Physick, viz. to quicken the dead, Joh. 5.25. see also Hos. 6.1, 22. Psal. 146.8. and 147.3. Jer. 8.22 Mal. 4.2. Luk. 4.18. Psal. 51.8. The Merchant is advised among all his dealing and trading in the world, to act the part of that wise Merchant, by selling all for the Pearl, which will be the best, and should be the first bargain he makes, Math. 13.45, 46. And he is assured by Christ the wisdome of the Father, that he can deal in no Commodities that will yield him like Profit, Prov. 8.11, 18, 21. but what ever else he may get, if he neglect this, will come to a bad market at last. The Factour that is imployed by others, having an estate of theirs to ma∣nage to whom he must give an Account; His very calling minds him of his Relation to God the High Possessor of Heaven and Earth, from whom he ha's those daily Consignments of Life, Health, Food, Raiment, Gospel, and all the precious things thereof, of all which great Betrustments he must one day give an Account to his Principal, and woe to him, if through his Sloth, pro∣fuseness, or otherwise he disenables himself from rendring to his Owner his Own with Advantage. Indeed we are all Stewards of the manifold Grace of God, (1 Pet. 4.10.) And that Text, that awful Text should lye down and rise up with us, and keep upon our hearts all the day long, Luk. 16.2. Give an Account of thy Stewardship, for thou maiest be no longer Steward. The Husbandman should own God in that wisdom he teaches him about his Calling, Isai. 28.24, 29. and know that himself is Gods Husbandry, 1 Cor. 3.9. and that therefore he ought to be so towards God as he expects his Land to be towards him after all the costly and expensive Husbandry that he hath been the Subject of, Isai. 5.1—4. The dealing of Husbandmen is much in Earth, and lest they should lose and bury up their Souls alive there∣in, and so miss Heaven, God hath put a great deal of Heaven into their Earth and there they may find it, their fencing, clearing, plowing, sowing, weeding, plucking up the thorns, waiting for the former and latter rain, reaping, gathering into the Barn, threshing, winnowing, are all made in Scripture similitudes, and so teachers of Heavenly things, see Math. 13.3—9. and ver. 18—23. with ver. 24, 25. &c. Math. 3.10, 12. The Fisherman if he will read, Math. 13.47. may thence learn to catch the Kingdome of Heaven in his Net, and some spiritual Good with his Hook and Line. And it is observable that in ver. 52. of that Chapter: he be-speaks his Disciples as persons well instructed unto the Kingdom of Heaven, by means of those similitudes which out of their Secular Affairs and ordinary Imployments he had borrowed and suited to their Use. It would be endless to particularize, for even from the King upon the Throne to the Hewer of wood and drawer of water, the Lord is in his word teaching us by such familiar and known Metaphore taken from those Cal∣lings that we are versed in, in so much that all sorts of men may say concern∣ing the voice of God in his word, as they in another Case. Act. 2 8, 11. How is it that we hear from thence in our own Tongue wherein we were born, and in the proper dialect of those Imployments to which we have been bred, the wonderful Counsels of God declared o us! the Lords manner of speaking as it helps us to the understanding of what he saith, so his love and Care therein should quicken us to the practise of what we understand. They that would see more of this may consult these and such like Scriptures, Joh. 15.1, 2, 5, 7. Math. 9 16, 17. and 19.24. Luk. 12:19, 20, 21. Jer. 18.1—4, &c. confer Rom. 9.21 Psal. 2 9. Math. 7.24. &c: But to avoid any further skirmishing at a distance, and to come to a more close Engagement with my Text, in which the Calling or Profession of the Souldier is made use of a Instructive to the Christian. My work this day principally is to attend a Call from, and so to speak something to Souldiers, and I knov no better way to speak to their Under∣standings and Hearts then to speak in their own Dialect▪ to treat them not only as Christians but also as Souldiers, or as Christian Souldiers. And there∣fore my discourse shall be a Divinity-Lecture to such, i. e. Military-Divinity or Divine Souldiery, for the doing of which my Text advantageth me, as ha∣ving in it the great wok of a Christian in working out his Salvation, set forth under the Metahor of fighting, and the manner of doing that, by the manner of doing this, [So fight I] I might give you the Coherence of the Text with the former part of the Chapter, and of that with the latter part of the foregoing Chapter, which for brevity sake I omit. It may suffice to say, that having exhorted them to run the Race that is set before them, and uged his Exhortation from the Example of other Run∣ners, and Strivers or Wrestlers, who were careful and intense in their way, though the Argument or Motive to urge them thereto were small and incon∣siderable compared with theirs. The one being a Corruptible, the other an In∣corruptible Crown. He doth now in ver. 26. reinforce his Exhortation to them by the proposal of his own Example before them, and that under a double Metaphor. 1. Of Running, concerning which he speaks▪ 1. Affirmatively, I so Run. 2. Negatively, not as uncertainly. 2. Of fighting, which is before us in the words read, where the Apostle presents himself in the Equipage of a Souldier, whose Business is Fighting, amplified from the manner of his doing it, [So fight I] and how, he sets down in the Text, Negatively, [not as one that beats the Air] In the Con∣text Affirmatively, [I keep under my Body, &c.] Together with the Reason o the whole [Lest while I preach to others, I my self should be a cast away.] So] i. e. So as he had before exprest, lawfully, and so as to attain the end, and so as to have that success, the keeping of the Body under. Fight I] The Greek word here rendred [Fight I] is by the Latine pugi∣lem ago, which most properly notes to fight with the fist. Pugil from pug∣na; and that from pugnu the Fist, though we use pugna for any manner of Fighting, for a battel or Skirmish where Swords and other Weapons are used; and so Pugil is rendred a Champion or streng Fighter. [Fight I] then may be, I act the part of a Champion, Now a Champion is supposed to be not only a Souldier, but one singularly qualified and eminently accomplisht for what he undertakes, one that is both Strong and Skilful. Hence Geat Go∣liah was called the Philistines Champion; 1 Sam. 17 23, 51. So that to Fight like a Champion means to Fight like an able, Skilful, Active man, a man of whose Fighting well, there is Great Expectation, and upon whose so doing there is no small dependance. Not as one that beats the Air] A very significant Expression borrowed from those that make a Flourish with their Weapon, make a shew of doing much, whereas all they do is but a mer shew, an empty show; they draw the Sword and wave it too and fro, but hit nothing besides Air with it. This same Apostle hath a Parallel Expression that will give some light to this, 1 Cor. 14.9. He that speaks unintellgible words, he speaks in the Air, i. e. he speaks insignificantly and unprofitably to his Hearers, whose Ears may have the Sound, but themselves not having the Sense of what he speaks, his words fly into the Air, i. e. are to no purpose. He makes a Great Sound with his high and hard words, but they are Airy, there is nothing in them to the Hea∣rers. So here; some mens Actions are as empty as other mens words, no∣thing but a Flourish in the Air. This Phrase may be answered by the Latine Ventilare, which (besides other significations) meaneth only to Flourish. The Poet speaking of one that was but a Flash, a Bubble, a Vapour, saith of him, he spreads abroad his Arms indeed, makes a shew, pretends to some∣thing, but verberat istibus Anras, He strikes nothing but Air with his Blows. Many will so do, speak big, and look high, make a very fair Flouris with their Swords, wave their Weapons too and fro, carry them over their Heads, and round about them very neatly and dexterously, so that they appear very Skilful, able and valiant men, that can dare and do much; but this is only while there is nothing but Air before them, upon which they may strike while they will without any danger of being stricken again, such may pass for fair Flourishers, but are no Fighters. It is not so with me (saith Paul) I have something before me besides Air, and therefore have other work to do then to beat That. I have an Enemy before me which I must strike, and strike down too, and that at my utmost peril. The Summe is, he commends to them by his own Example, Fighting for their work and Imployment, and by his Negation of beating the Air only, he implies and intends the Contrary Affirmative, viz that he was thorough, intense and in good earnest about his work, he did not make a show only, then he did do the thing, there was not an outside, an appearance only, then there was the substance, the reality, and as he did, they ought to do also. Hence take up this plain Doctrine. Doct. To be in the Equipage or Capacity, and to perform the work of a Soul∣dier, and that vigorousy, stoutly, strongly, strenuously, is the Duty incumbent upon every Christian. The Calling and Imployment of a Souldier is that also of a Christian, in which he is to acquit himself strenuously and like a man. He that will be a Christian indeed must be a Christian Souldier and that in deed, in reality, not in show or appearance, he must fight not flourish only, be a Souldier and that in actual Service too, [So Fight I] in the pre∣sent Tense, fighting is with every Christian alwayes in the Present Tense. A Christian must engage in a spiritual warfare, and therein he must not be like one that beats the Air. No, but he must act the part or do the work of a Souldier, and that in good earnest. He must not be the picture of a Soul∣dier, a Fencer, a Stage-player, one that comes on the Stage and for pleasure, sport or in jest only personates a Souldier, when he really is, and means no∣thing less, but he must buckle to the Business of Fighting like a man that aims to make work of it. In a word, we need not alter the Terms of the Text. It is the Duty of every Christian to look at and carry himself as a Souldier in the Fight, wherein he is to behave or demean himself not like one that beats the Air. The Doctrine hath two parts in it, The one, the calling or Imployment of a Christian, viz. he is to Fight, the other contains the manner of his doing it, not slightily, but Substantially, not in jest, but in good earnest. I shall draw forth each part by it self, and speak to each singly by way of Explication and Confirmation, and then make some Application of both to∣gether. A Christian must be a Souldier. That which I mean by it is that there is a great Harmony, Likeness, or Similitude between the work of a Souldier and that of a Christian. The At of Souldiery doth fitly resemble the Art of Christianity, and may be profitably improved to set forth the Nature thereof. That this is so, and wherein it is so, will appear if we Consider, 1. That the Spirit of God often puts the Name of Souldiers upon Chri∣stians, and be-speaks them in Terms borrowed from that Profession: the Saints also have familiarly professed or confessed themselves to be such. See 2 Tim. 2.3, 4▪ and 4 7. 1 Tim. 6.12. and 1.18. So Paul calls Archip∣pu his fellow Souldier, Philem 2. and that not only as a preacher of the Gospel, but as a Christian. Hence we commonly and Scripturally call the Church on Earth, the Church-Militant, i. e the warring or warfaring-Church, the Army or fighting Company, So Cant. 3.7, 8. and 6.4, 10, 11. There are two parts of the Church of Christ, (answerable to the two pla∣ces where they are, or States wherein they are, Earth ad Heaven, Grace and Glory) viz. that which is Militant, and that which is Triumphant, that which is yet warring, and that which is now in Triumph after the end of the Warr, wherein they have been Victorious, and their being Trium∣phant hereafter, speaks them Militant now. 2. The Qualifications or Indowments of Christians are such as are the Characteristical Notes or Badges of good Souldiers; the same Excellencies that speak a Souldier, spiritualized make a Christian too. Take those Ac∣complishments which are requisite in a Souldier, and he that ha's them (taken I mean in a spiritual Sense) is a Christian also. Counsel and strength are for the war, whether Literal or Spiritual, Isai. 36.5. Skill, will, Strength, Activity, Valour, Courage, compleat a man for either Imployment. Un∣derstanding to know his weapons, and skill to use them, prudence and wis∣dom in taking the right means and Season, Strength to undergo what is pro∣pounded, and Courage and Confidence to face and grapple with Difficul∣ties▪ not to be scared with words and shws, or frighted with false Fire, are necessary Qualifications for Souldiers and Christians, and for no Soul∣dier more then for a Christian Souldier, and in no warfare more then the Spiritual. Courage in special is Essentially needful to both. The Time∣ros Cowardly or Fearful lead the Van of them that are sent to the Bottom∣less Pit, Re 2.8. 3. If we look into their Accoutrements as well as Accomplishmnts, the Re∣semblancs will further appear. A Believer fitted for Service and fixed for his Imployment, as such, is like a Soulder in the Field compleatly armed Cap a pe. You have the Christians Armory, Eph. 6 11—17. which suffici∣ely proves his Souldiery. Truth is his girdle, Rghteousness his Breast-plae, Preparation of the Gospel his Shooes, Hope hs Helet, the Word his Swod, and now when these are on, he is fit to met with Principalities and Powers (at least when by Prayer, which follows in the next words, he hath engaged the Lord of Hosts to be with him) What will you call one so equipped or accouted but a Souldier, and what is he to expect but Fighting? He is not thus armed (sure) either to play or sleep. If God provides, sends him and wills him to put on this Armor, you may readily conclude what Service he is to go upon. If the Lord of Hosts arrays him thus with Truth, Righteousness, peparation of the Gospel of Peace, puts hope on his Head, Faith in the one Hand, and the word in the other, and bids him thus stand, yea, and withal bids him to call these his Belt, Breast-plate, Head-piece, Sword and Shield, no wise man but will account such an one sufficiently mind∣ed of a warfare before him. God would never have called his Graces in the Believer and his word given to him, Arms and weapons, if his Calling had not been Military, and his work Fighting. If God bids men Arm, they may expect that the next word of Command will be Fall on, or else they will be by the Enemy fallen on, and so they must look to fall down. And this makes way for the next particular. 4. A Christian must be a Souldier & be in actual Service too, if we consider the multitude of Enemies that are about him to keep him doing. When God hath given a Christian his Armor, he will soon see those that will necessitate him to put it on and use it too. No sooner hath the Lord armed him, but the Enemy will alarm him, & put his Armor to proof, whether it be Armor of Proof or no. He is no sooner converted but be set, Enemies surround him, assault him, so that he must either Fight or dye. The way to Heaven lies through the Enemies Country, and no getting through but by force of Arms. He must dispute every step at the Swords point. Heaven wust be won by the Sword e're i be worn. Your Spiritual Enemies will do as they, Numb. 20.21, 22. not suffer you to pass through, but come out against you with a strong hand, and you must not turn away from them but Fight them as, Numb. 21.22, 24. The Lanes are filled, the Hedges lined with Enemies to impede your March Caaan ward, so that you must engage against them, or shamefully retreat and loose all. Then, He that ha's but what he wins by the Sword, gets no farther then he Fights, and holds, and keeps no more then what he keeps by the same means which he gets it by, sure this man is a Souldir, and such a life is a Souldiers life▪ But such is the Case of a Christian. Ergò. It would be endless to reckon up all his Enemies. Time would fail, should we only call over their Names and no more. But there be these four Heads which have thousands under them, viz. Sin, Self, Satan, World. I aim not at accurateness of distinction, (for I know that Self is Sin) but at tha familiar plainness which may be Intelligible unto all, and they are common¦ly so distinguished. 1. Sin, which is in and about, and doth so easily be-set us, Heb. 12.1. and must be fought by those that will run the Race set before them, who must therefore Fight as well as Run. Sin I say, which on thy first coming to Christ thou must renounce▪ and wage warre with ever after. A warr and a bloudy warr too must be waged agaidst Sin, Heb, 12.4. You must be pro∣fessed Enemies to Sin, draw upon it where ever you meet it, keep it off at the Swords Point, stand upon your Guard, if it gets within you it kills you. Sin that deceitful thing that so often doth deceiv us under a Colour of being other then indeed it is. Sin that attends us in every Business, and lies in Ambush behind and in the midst of all our lawful Imployments, and while we are busy about them surprizes us at unawares. Sin that pretends in a friendly manner with Ioab to kiss thee, 2 Sam. 20.9, 20. but suddenly and unexpectedly wounds thee fatally. Now with Sin thou must not compound or make a Truce, but Fight it at all Times, do not spare Sin at any Time, for it will spare thee at no Time. It will mix it self with and mischief thee in eve∣ry Duty, Business, Imployment, when hearing, reading, praying, &c. Do not trust it for it will deceive thee, and be against thee 1 Sam. 29.4. To be ever at variance and in actual contest with Sin is our work, and therefore this of a Christian with Sin is rightly called, The Holy Warr. 2. Self, A close Enemy because within thee, and the more dangerous be∣cause so close. Of sinful self, that saying holds true, where shall one find a worse friend then one brings from home? An Enemy that lurks in thine own bosome, and thence is advantaged to do thee the more Harm. They are bad Enemies that are of a mans own House, worse that are of his own Heart. Against these thou must be ever watching, or else wilt be fooled and foiled by them. There is in thee an old Man, a Body of Sin, an Army of Lusts that are still warring against thy Sol, 1 Pet. 2.11. Thou needest not beat the Air for want of an Enemy to strike. Thy Body thou must beat, yea, beat down, yea, keep down. There be strong Castles and high Towers within thee, 2 Cor. 10.4, 5. that will never yield on Composition, but must be ta∣ken by Storm. Thou hast a Self that must be denied, subdued. A self that mixes itself with all thy Duties, concerns it self in all thy Businesses, yea, with all thy Graces. (As there is pride with Humility, yea, pride of Humility) Thy sinful self must be mortified, and yet still there remains a Righteous self, (as some Divines call it) that will do thee as much mischief as the other, Our own Righteousness is as great an Enemy to us as our Vn∣righteousness, our self Righteousness as dangerous as the other. Paul thought he had gained something by his exact walking in the Profession of a Phari∣see, having framed and stablished a Righteousness of his own, but he was fain to loe all, deny that Self too, that he might wn Christ, Phil. 3.4, 9. A Christian therefore must be a Souldier for he hath in him two contrary Principles, yea, two Armies engaged one against another, (Gal. 5.17,) lying one against another (as the Greek word imports) like two Armies lying intrenched one against the other, or like an Army beleaguering a City. There are fleshly lusts, actings, stirings on the one side; spiritual desires, mo∣tions tendencies on the other, each side contending for its contrary Objcts and Ends. The Current of Natural Corruption runs downward, that of Supernatural grace moves upward. These two contrary streams , and hence there must needs be an actual Contest; one draws backward, the other forward, hence there must needs be a perpetual Warr. 3. The Devil ha's a quarrel to thee, and Fight thee he will, and Fight him thou must. The first Cry of the New born Babe of Grace (saith a Divine) alarms all the Devils in Hell against him; what then shall he do if he can∣not Fight? He must not fly, (unto God indeed he may fly, but from the Devil he may not, must not fly,) nor must he yield, then he must Fight, stand his Ground, resist him stedfastly in the Faith, and so make him fly, Pet. 5.9, with Jam. 4.7. Thou maiest and oughtest lift up thine eyes to the hills from whence comes thine help, dispatch Faith in Prayer for Auxiliaries from Heaven, but thou must Fight as well as pray, wrestle in prayer, pray and wrastle, and that not with God only (as Gen. 32 24.) but with Satan too, Eph. 6.12. give no place to the Devil, the while, Eph. 4.27. ate him not an Ace, veer him not an inch of ground, do not yield an hairs breadth, nor a minutes Time, we must ever watch and warr against him as our Adversary, 1 Pet. 5.8. He follows thee from Bed to Board, from Company to thy Re∣tirements, from thy worldly occasions to thy Closet, into thy Garden, Field, Ship, Shop, &c. From thy house to Gods house, and there he stands at thy right hand. He is ever with thee, seeking Occasions against thee. When he seems quiet, seems conquered, then perhaps most to be feared, some∣times he retreats, goes forth, withdraws, but it it is for Advantage, that he may get stronger possession with seven Spirits worse then himself. It may be said of him, as it was of Marcellus the Roman Commander, he was never quiet, nec Victor, nec Victus, neither beaten, nor beating, neither overcome nor overcoming. In Conversion we run away from Satans Colours and Service, whose Slaves we naturally are, and enter into Christs Pay, hence Satan pursues us (if possible) to regain us, and we have no other way to help our selves but by Fighting him. To be well acquainted with his me∣thods, Stratagems, devices, to watch him narrowly, and Fight him stoutly will be thy Interest. 4 The World, one of the Devils Instruments, that he uses in the Warr, he is therefore (in part at least) called the God of this World, the world (I say) that choaks the word, and then undoes the Sinner. Beware of being intangled in the affairs of this life, if thou have taken upon thee Christs Warfare, 2 Tim. 4 4. Rather let thy Warfare especially be against the world and thy being so ensnared by it, He that while he lives in the world hath the world his Constant Enemy, he must necessarily be a Souldier▪ Unto the world we must be weaned, and God oft imbitters the Breasts of worldly comforts, dries them up, yea, crucifies the world to us, makes it as it were dead to us, that we may the more facilely get Victory over it. The world Fight by presenting present sweet pleasant things to allure to sin and dete from obedience. Pleasure, profit, Honour, are its baits to allure and draw to sin or disobedience, there be also many fears and discourage∣ments whereby it deters and drives back from the way of obedience, Hence the World fires on both sides; so must we also. Now look upon all these Enemies of our weal, these constant, perpetual, deadly Enemies, and say then if a Christian can be other then a Souldier, and see if all these will not keep him ever in work. The New man hath the Spirit and the word that set in with him, and the Old man hath the Devil and the world to help him, each Party hath its Auxiliaries, Heaven, Earth and Hell are engaged in this Warr, there is great siding and betting on either side, and there must be great Fighting by him that meaneth to win the Day. And hence what is the Scripture, but the Divine Art of Military-Disci∣pline, or the Art of Divine-Military-Discipline? where God is presented as Soveraign, Christ as General, all that will be Saints are his Followers, alias Souldiers, having given up themselves to him, or listed their Names under him, they are required to march and follow him in the Spiritual Warfare against those forementioned Enemies, there are also directions how to Fight this good Fight, Encouragements to hearten them, threatenings to quicken them, Examples of those whose valour ha's been crowned, and Cowardize punished, the noteable Exploits that have been done by Believers by the strength and grace of their General, these and such like things are the summe of the Scriptures. As in the second and third Chapters of the Revelation, that which is driven at in the Epistles to the seven Churches of Asia, and is the scope of all the Directions, Counsels, Promises, Threatnings that are there set down, or discoveries of the Lords mind there made to them, is to make them good and so vctorious Fighters, to put them on Fighting, and so as not to beat the Air, but to overcome their Spiritual Adversaries, as appears by the Common Close of each Epistle, [To him that overcometh] will I do so and so; why truly just so the very same is the scope of all the Scriptures to help us to Fight this good fight, and to finish our Course, that we may have the Crown at last. This also is the Lords aim in every Sermon we hear, to instruct us in the Theory, and so fit us for the Practice of what may speak us such as the Text and Doctrine speak of. Every Sabbath day is a Training day, wherein we receive Instructions and Directions from the Lord concerning our Duty, our work as Souldiers, and all the week after we are to act over the Lessons which we then learn. Jesus Christ our King, our General, knowing the multitude of Enemies within and about us, gives the same order which Da∣vid did, 2 Sam. 1.18, viz. that we should be taught the use of the Bow, and instructed how to use our Spiritual Armor Regularly and successfully. 5. The promised presence and Assistance of God with his people in this world, in all their Businesses, Vndertakings, Exigents whatsoever, is de∣livered in such Metaphors as confirm the Assertion before us. He is with them, but how? as their Shield, Buckler, High-Tower, Fortress, strong-Hold, &c. All which with many such like, intimate and inferr that they are in a Militant warfaring condition in this life, because otherwise there would be no need of those things. The Lord wanted not words to express his Affecti∣on to his people by, but he uses these as most significant, because most suit∣able to their Condition, and so most Intelligible by them, and acceptable to them. Besides, that the Reward at last is for Overcomers, a Crown to be put upon the Head of Overcomes, when they come into that Glorious Triumphant state whither the Lord is leading them, Now the great Triumph is at the end of the Warr (though Saints have some beginnings of it now, 2 Cor. 2.14.) the Crown is for the Overcomers, the Overcomers are the Fighters or Souldiers; and therefore all Believers who shall be crowned must also Fight. All that are saved are crowned, all that are crowned do overcome, all that overcome must Fight, Ergó all the Saints that shall be saved must Fight. That in this fighting they must be vigorous and in good earnest, not like such as beat the Air. Take this one Argument to confirm it. Reas. Because no other acting but vigorous strenuous acting will attain the end, no other will serve the Turn, all other motions will be to no pur∣pose, he that uses them will be never the better, and as good never a whit, as never the better. He that only beats the Air, will never beat his Enemy, and he that beats not his Enemy shall be beaten by him. None but he that Fights valiantly, couragiously, strongly shall overcome, and none but he that overcomes shall be crowned. Sin and Satan will not be scared and frighted away (as was hinted) by squibs and Cracks, nor daunted with great words, nor made to fly with a meer flash in the Pan. Beating the Air will never beat the Devil the Price of the Air. No, you must run sin thorow and thorow, your Sword up to the very Hilts, Ehud-like, prick it to the Heart, else it will not die; you must hit the Old-man under the fifth Rib and let his bowels out, else you do nothing. If thou deal gently with sin it will be thy Master, but if thou wilt master it, do as Joab did by Absalom who ran the darts through the very Heart of him. When you come to deal with sin and Corruption, do your work substantially and throughly, get it fast nai∣led to the Cross of Christ that it may not have its liberty, else you'l never se∣cure your Comfort now. nor your Crown hereafter. Many will sometimes in a Fit talk of what they will do against sin, pro∣mise to leav it off, forsake it, kill it, give out that they will come out with such a force against Sin, as that they make no doubt to storm and take it; But Sin will give such Braggadochio's leave to talk and vapour, and will give like Answer to them as Ahab to Benhadad, when he said, that the dust of Samaria should not suffice for handfuls, &c. Let not him that puts on his Harness, boast as he that puts it off, 1 King. 20.10, 11. Many will declaim much against Sin, while in the mean time they nourish and cocker it; but Sin cares not for words, values only blows, and down-right blows too. The Lord hates Cowards and curses deceivers both in his worship, and other work and Service too, See, Mala. 1.14. with Jer. 48.10. Fighting weakly offends God, and advantages and encourages the Adversary. Beelzebub (saith one) like the Flies medles not with flesh that is boiling over the Fire, but when raw or cool will fly-blow and corrupt it. The Application of it is Easy, if thou art fervent in Prayer, warm in Duty, vigorous in thy opposition of Sa∣tan and Sin, Satan will avoid, Sin will yield, but if thou be cold and remiss, Satan will grow more bold, and Sin more strong. If thou art but a Fener, a Stage-Player in Religion with a Button on the Point of thy Rapier, Satan will not be afraid to come near thee; but if he see that thy blood is warmed, and thy Spirits are up, and that thou offerest the naked point to him, art re∣solved to Fight at Sharps, and layest about thee like a man, he will stand further off. When thou goest out against Sin thy great Enemy, perhaps thy deceitful Heart, that secretly too much loves Sin, will be ready enough to give such a Charge as David did to the Captains, (2 Sam. 18.5.) deal gently, &c. But Christ stands in the Gae as thou at going forth, and saith, for my sake, and for thy Souls sake, and as ever thou wilt appear before me with joy at the End of the warr, deal severely, deal sharply and throughly with Sin and the Old-man. Thy Commission is to take, kill, burn, sink, destroy all sin and Corruption, &c. which are professed Enemies to Christ Jesus, and not to pity or spare any of them. It is like that sometimes given to Saul against Agag, 1 Sam. 15.3. Then if thou spare any under what pretence whatsoever, thou wilt be in∣dighted, tried by a Couneil of Warr, found guilty, eondemned, and executed for Rebellion, stubbornness, Witchcraft and Idolatry. and so justly rejected or cashiered. It is a silly thing when the signal of Battel is given for men to charge with nothing but Powder, which will only make a sound, give crack, but do no Execution, and yet such Fools are many Professors, they talk of Religion, talk against sin, charge it highly, and discharge whole voies of words against it, but there be no Bullets, they are not in earnest, make a great noise, a loud report▪ but the Report is all. They make a shew as Children do with their wooden Swords and Pot-guns, but they draw no bloud, no wounded lust drops down, no bleeding Corruption lies gasping for breath, or breathing its last, Sin is as strong, lust as haile, corruption is as found as ever it was, and so will be notwithstanding their beating or breaking the Air with their empty words and unprofitable discourses. Away with such Childrens play, this play-Fighting, Fighting in Jest will never attain the end to make thee a Conquerour in earnest; It may serve for a show, and so Sin may be mortified in show, and thou saved in show, but damned in Reality. If thou let go sin which God hath put into thy hand, without putting it to Death, (as he did him who was appointed to Death, 1 King. 20.42.) and if thou only beat the Air, not it, (be sure it will go.) Thy life must go for its life. No acting but Strenuous aing will do against the Old man, thou must fall on him couragiously, stoutly, the word in the Content signifies to box and thump manfully to be about the Ears of him and beat him all black and blew. Beza on Luk. 18.5. where the same word is used tells us that a Noun from this Verb signifies bruizes that are black and blew from the setling of the bloud there, and indeed it is as Solomon saith, Prov. 20.30. the blewness of the wound cleanses evil, &c. So must Sin and the Old man be Served, else nothing is done, beating the Air then in these matters will not avail. Thus the Doctrine hath been in some measure explained and proved; we shall now improve it in some few particulars. Is the Life of a Christian a Souldiers Life, and is he so to act as hath been said? Then this informs us something of the Nature of, 1. The profession and practice of Religion, that it is no such easy, slighty, indifferent businss as many Professors make of it. Indeed to talk of Reli∣gion and make a Flourish is easy, to beat the Air is not difficult; to seem Re∣ligious is facile, but to be Religious is hard and will be found so. He utter∣ly mistkes the matter that dreams of taking his ease, and nourishing Sloth in a Christian Life, that as soon as he hath given up himself to Christ, that now his work is over; I tell thee no, the Warr now begins, now there are two Principles in thee, and those in an hot dispute at the Swords point, and there must be bloud-shed and loss of Life on the one hand or the other, And sure this is no Childrens play. God knows the Sloth and slightiness of mans Heart naturally, and therefore meets with it by setting forth a Christians Imployment under such Metaphors as will allow of no Lazines, Exempli gratia Math. 11.12. The Kingdom of Heaven suffers violence, and they take it by foce, Sin make a violent opposition against thy going to Heaven, and therefore thou must also make a violent Resistance. If Sin and Satan can hinder it thou shalt never have possession of Heaven given thee, however not a peaceable and quiet Possession, and therefore thou must make a forcible Entry. Again, Luk. 13.24. you hear of Striving, being in an Agony, like men that are a wrestling, who tug and pull, and shake one another, ta∣king all Advantages to give each other the Foil or Fall. Paul us'd the same word of himself, 2 Tim. 4.7. I have Fought, &c. I have striven that good strift, have well acted the part of a Wrestler. Striving implies action, Intenssness of Action, and that against a great deal of opposition. So [Run∣ning] in the Context is used in the same Sense, now Running is opposed to standing still, and also to moving slowly, it is a vigorous, lively motion. So 2 Pet. 1.5, 10. Giving all Diligence, Jude 3. Contending earnestly, Psal. 63.8 Following God, following him hard, and that with the Soul, Rom. 12.11. Fervency of Spirit, warm and vigorous acting. But I need not go from this Metaphor of the Tent, Fighting is work, not play, hard work, (2 Tim. 2.4.) mens work, dangerous work. And let us about this Warr, Consider that it is. 1. Near us, yea, within us, not at a distance, two Men in every Christian. 2. Between us, our selves and our selves are the parties concerned. 3. Politickly and powerfully managed on either hand, by the Parties and their Auxiliaries. 4. Mortal, not some small blows, light scarrs, but Death on the one or the other side is the end of it. 5. Soul-Warr, the soul is warred against, 1 Pet. 2.11. and the Eternal Weal or Woe of the soul is the result of it. 6. Irreconcileable without Atonement. 7. Constant without Intermssion, 8. Perpetual without End, till death puts an End to the Combatants and combate both at once. I say, Consider these particulars, and then say when may a Christian be Lazy or slothful? what leisure-Time shall he find to gratify a sluggish Spirit? where is there any room for slighty and superficial Carriages in his work? At what time may he have a Licence to say to his Soul, Soul take thine Ease, eat, drink, and be merry, (at least in that sense as he did, Luk. 12.19. and many still do) when will it be lawful for him to lay down his Arms, put off his Sword, unbend his Bow? where will you find from God or from the na∣ture of the work any allowance or Countenance for that dulness sleepiness, se∣curity and Indifferency that finds so much Countenance among men? And do not wonder to see in your ourny Heaven-ward the way bestrewed with dead Carkasses, and to see such Troops of dastardly Cowards, and white livered, aint hearted, milk sopps upon their Retreat, and when you come there do not wonder to see so few Professors there, but rather that any should so Fight as to Overcome, that considering the opposition, any should obtain. 2. Then it will be good prudence for l that are looking Christ-ward to sit down first and count the Cost, Luk. 14.25-33, Christs deals plainly with us and tells us what we must trust too, let not us deceive our selves. Zebeaes sons were for a Kingdome, but Christ tells them of a Cross, a Cup, a Baptism and a bitter one too, Math. 20.22, 23. and so should we tell our selves of the Warr as well as the Reward, of the way, as well as the End, not only of the Crown to be worn, but of the Sword, that by which it must be won before worn. Many when they hear of the Gospel and word of Grace, they like the Ground (Math. 13.) Immediately receive it with Joy, perhaps are told of the Warr, but do not consider of it, or if they do it is the Plunder and Tri∣umphs that their mind is mainly on, hence when they meet with bloud and and wounds, repent of their choice, when Persecution arises they are offended, and lay down their Profession as hastily as they took it up inconsiderately, ver. 5.20, 21. Its good therefore for a Christian to look before he leaps, lest af∣ter he hath advanced he draw back again, throw down his weapons, run away from his Colours, and make a shameful Retreat. The Lord Jesus looks back on all that are following him, and saith, I have a Crown for you, but you must Fight for it; a Kingdome for you, but you must take it by Force. What ever Christ proposes to us we should Consi∣der of. Now his question to us is, (and should be ours to our selves) Can we Fight? can we venture where Arrows and Bullets flie? can we Face an Army? can we endure Hardship as good Souldiers of Jesus Christ must do? Can we bid defiance to Sin, send a Challenge to our bosome lusts? can we be content to live a life of opposition to every Sin? We are naturally for Ease and quiet, would fain live without Care and fear, meet with no cross or trouble, swim down the Stream without any stop or check, not to have a strong Tide to row against, or be forced to turn it up against a Trade-wind of perpetual Opposition. Most are like Issachar to whom rest is sweet, Gen. 49.14. whereas we should be like Judah, and divers other of the Tribes who are described to be of warlike Spirits, some with open force, others with subtle Stratagems engaging against their Adversaries, Only that Tribe was dull and low-spirited. We are therefore to examine our own Hearts, God will try them and so should we. The Lord would not lead Isael by that way lest they should see vvar and so recant, Exod. 13.17. but God will lead us that way where we shall see Warr, and that vvay we must go or none, for there is no other, and woe to us if we do recant. Great will be the Advantage that will acrue to us by due Consideration of these things before hand, hereby we shall be put into a posture of Expecta∣tion of difficulties, and hard Hardship in this Warfare will be no new thing to us, and so we shall not be so likely to be Surprized or offended. Expectation will put upon preparation, and that will be very profitable Christ told his Disciple that his end in warning them of Persecution before hand was to prevent being offended when it came, (Joh. 16.-14.) Again, it will prevent our Apostatizing and falling back from our Profession after we have engaged in it. Apostacy from a Profession made, arises from want of due pondering what we did when we fist made it, and were like to suffer in the prosecuting of it. Therefore let us be advised and deliberate in taking up a Profession of the Name of Christ, lest that which was rashly enterprized be groundlesly deserted. 3. Let no poor sincere hearted Follower of Christ be discouraged, as if all were not well with him because he meets with much Fighting and Opposition, no peace or quiet; Enemies come on him like the waves of the Sea, scarce can have one resting day or night, the Devil ever beating up his Quarters, his own Treacherous Heart often betraying him to Satans temptaions and Al∣lurements, &c. Why know this is no strange thing, see 1 Pet 4.12. Paul could tell you as much as all this upon his own Experience, (Rom. 7.) He stood to his Arms when he first engaged for Christ, and never laid them down till he came to lay down himself in the Grave. It was no Argument that Nehemiah and his Company were not about Gods work, because they were fain to hold the Sword in the one hand, and the Trowel in the other, Neh 4 17, Rebecca had o just cause of fear by reason of the struglings and Fightings within her, Gen. 25.22, 23. She had conceived by the Son of the Pro∣mise, only there were Twins. Say not then, if so, why am I thus? Nay, if so, how can it be otherwise then thus? If a Believer, thou goest with Twins (the one the Old man that is in thee naturally, the other the New, begotten in thee by Christ Jesus) and these two must and will, yea, cannot but Fight and strug∣gle, for they are contrary, see Rom. 7.23. with Gal. 5.17. Thou maiest bind the Old man indeed and keep him Prisoner that he shall not run, but canst never so bind him as that he cannot Struggle; He will Rebel while he ha's a Being, and while thou hast a Being in this Life he will have one too. To you that are discouraged because you feel the Body of Sin in you Fight∣ing and disturbing you, let me say, there is one though you should not feel it, and to feel it is a mercy, yea, to feel and Fight it is a Duty That it is there is most certain, that you feel it there speaks some Life, that you Fight it some Strength also, and consequently your Frame is in some measure right, as well as your state good. It is the Condition of every man to be either taken Captive or in Warr: if Captived at Satans will he may have a kind of peace or he present, but no wise man will think such an one safe; if in Warr it speak gotten out, or at least getting out of his Snare, and that is comfortable. Then let not Satan bffe the, and make thee wound thy self with thine own weapons which thou shouldest use against him. Warr against Sin, if from a Principle of Life within thee, is a most certain Sign of a good Estate. Its true, there may be a kind of a Warr between a Natural inlightned Conscience, and a carnal unrenewed Will; and between the sensitive and ra∣tional Faculties in an unregenerate Man, but if the warr be between two Men in thee, be sure one of them is the New Man: and if there be a new Man in thee, there is Christ in thee, and if Christ be in thee thou shalt Over∣come. Those other strivings of Reason or of a natural and inlightned Con∣science, are not against Sin as such, and so not against all Sin, are usually weak, nor do they grow more strong, are inconstant, and by Fits only, not out of Hatred of Sin, but will consist with a Trade of Sin, at least with an Allowance of some secret-darling Sin. But if thou findest the warr against Sin as such, all Sin, constant, grwing, and such as proves thee an utter Ene∣my to all Sin, so that thou canst say thou wouldest never Sin more, &c. if so, thy Struglings should rather encourage thee then otherwise. Do not ex∣pect an End of this Warr while thou livest, only live a Life of dependence on Christ, and from his death and Resurrection daily, fetch renewed strength and Grace. What would poor combating Paul have done with his Body of Sin had it not been for Christ? Rom. 7. 4. This Doctrine may also serve to give an Alarm to the secure, quiet, easy Professor, and that on a double Account, viz. 1. If thou be not engaged in this Spiritual Warfare. 2. If though in a Sense engaged, yet not Strenuously. 1. Know, if thou art no Warrier, thou art no Chistian. If there be no Warr, there is no Grace, if thou know not what it is to be a Champion, then not what it is to be a Christian neither. He that is no Souldier of Christ is no Servant of Christ. All Christs Followers have their Names in the List of those that Fight the Lords Battels. He that now is, and ever was in peace, so continuing, now is and ever shall be without true peace. Do not cry peace, because thou never knewest Warr; Cujus Contrarium. He that ne∣ver knows Warr shall never know Peace. He that will be crowned must Overcome, he that will Overcome must Fight, then judge what will become of him that does not, cannot, will not Fight. You are either with Christ, or against him, Fightig fo Christ or in Opposiion to him, there is no Neu∣trality here, mind what was said in the former use, if not in Warr then a Captive, oh do not bless thy self because thou art quiet and at Ease, are not in Trouble as other non, No, its a Sign that the strong man▪ Amed hath Pos∣session of thee and there o al is in peace, me-thinks it should be a Stating and thee to hear that thou art the Devils Captive, Slave, Vassl, as is that is not a Souldier of Christ. Thou that hast no warr with Sin sure thou hast no Peace with God. It is said, Gen. 1 4. that when News came to Abraham that Lot was taken Captive, he and all his Company were up in Arms presently: why let every secure Sinner know, every quiet sinner that hath not yet given up his Name to Christ as a Souldier under him in this Holy Warr, I say let him know that the Lord hath sent me to him this day, as his Messenger in his Name to bring him these heavy Tidings viz. that not his Friend, Acquaintance, Relation, &c. but himself, & that not his Body only, but his Soul, his precious, Immortal Soul, his darling, that is more worth in it self, and should be to him then Ten thousand VVorlds, is taken Captive by Satan, and there vvithout Infinite Power and Grace, like to be a per∣petual Bondslave. That roaring Lion thine Adversary the Devil hath seized thee, thou art in the Dragons claws, and if thou bestir not thy self speedily he will drag thee down into his Den, his Cave, the Bottomless pit, from whence no Ransome shall ever fetch thee; No Ransome but Christs now can, and when once the day of Grace is over, (which how soon it may be, God only can tell) that shall not neither. Oh is it possible for any secure Sinner to be so fast asleep as not to take this Alarm! God forbid. We account it a miserable thing to be taken Captives by a cruel Adversary, & carried at a great distance from our homes and Relations into the Enemies Country, where we are like to wast away our whole life Time in hard & rigorous Service, in hunger, thirst, na∣kedness, and want of all things; and we think that all which hear of our Case are obliged to pity and pray for us, yea, & (if there be need and hope) to con∣tribute something toward our Ransome: apply it then to thy Soul-concerns, & think what it is to be in the Hands, and at the will of the Devil, the greatest Tyrant that ever was, to Serve him with the greatest Rigour, in the hardest Service, for the longest duration, viz. that of Eternity, in the greatest penu∣ry of all things, no rest night nor day, nor the least drop of water to cool their tongues, and when thou hast thought of this, say if it be not a Condition Infi∣nitely more miserable then the other, and then again say, if it be not amazing∣ly strange, that the same persons that would be so much affected with the other, should be so little moved with this. Oh why doth not the world ring with the doleful Complaints of such poor wretches? why do they not fill Heaven and Earth with their Cries, and (being first alarm'd themselves) alarm both to contribute to their Relief? Alas they know not that they are poor and miserable, &c. (Rev. 3.) they feel not the Iron yoke upon their Neck, nor the Chains of darkness at their heels, at least they do not feel Sin to be as a Yoke, as Chains, cords and Fetters, hence not startled, not affected; but (miserable self-destroying sinners that they be) stop their Ears at the Proclamation of the Year of Jubile, the acceptable Year of the Lord is not an accepted Year to them, they turn their backs upon the tenders of Liberty, hugg their chains, cse their Captivity, love their Bondage and refuse to go out free. Hence though we see such persons daily, we hear any of them crying and bemoaning themselves but seldom, hence in stead of following Christ who would lead them out of this Slavery they rather prepare Warr against him, and use their utmost Endeavours to keep themselves in. Well, one of the next mercies to the giving of Jesus Christ to a poor sinner is the making him throughly sensible of his misery, and disquieting and distressing him there∣upon with on Christ. Oh pray for that work to be wrought, and pray that none may (as it is frequent for many to do) look up a little at the first hear∣ing or reading of such a Truth, but soon lay down their drowsy heads again, and make a Shift ere long to get asleep again, and dream that notwithstanding all that hath been said, they shall have peace. 2. It alarms them that though they make a show and pretend high, yet in re∣ality do play rather then work, talk rather then Fight, and so indeed do but beat the Air. Christ loves to see a man that girds up the loins of his mind, and buckles to his work, that puts his Bones as well as his Brains to it, and laies about him like a man. There's many that make a Shift to pass among men for Christians, who yet will want a place to hide their Heads in at that day when the Great-General shall appear, because they have been only persona∣ters of the Christian stage-players in Religion, that never yet had the Courage, or will, to Face any beloved sin, or give it one sound Blow. Thou hast Flourished thy Weapons about thine own head, but never gavest one down-right Blow upon Sins Head; this is not like Christ, nor will be liked by him; For when Christ is brought in as returning from the Fight against his Enemies, Isai. 63.1, &c. his Garments are all red with their Blood. It far better be∣comes the Coat of a Christian Souldier to see it sprinkled with the Blood of Sin, then to see i spotted with the Flesh, the former should be laboured for as honourable, the latter hated as reproachful, Iude 23. which yet is the Con∣dition of every lase, easy Fighter. In stead of garments rouled in sins bloud, they are rouled in Sins filth and pollution. 5. Be we all then Exhorted to stand to our Arms, Let us Fight, Fight the good Fight, and so Fight. Fight] do not play, idle, sleep when there is so much work to do, so many Enemies to oppose, woe to him that now stands with his Hands in his Pockets, or his Arms folded one in another in the Sluggards posture, as if there were nothing to do. Oh its a busy world, and Fighting a busy work. Fight the good Fight] Fight for Christ against Sin, &c. that is the good Figt. And so Fight] not with their tongues, but Hands and Hearts, not with Flourishes but Realities, not with words but Actions; So Fight that you may Overcome, not ever Fighting and never Conquering, ever learning and yet never understanding. Be often pressing on our Souls the necessity not only of doing but [so doing] without which all our doing is nothing worth and tends only to self-undoing. Fight we must, and conquer we must, or else it vvill be ill vvith us. We are in the same Case as those Souldiers vvhom when the Commander had landed on the Enemies Country▪ he burnt up their Ships that transported them, and then told them that they must either eat up these men (i. e. their Enemies before them) or drink up that Sea, inti∣mating that there was no way left but to it they must, and that upon the pe∣ril of their lives. God hath set us here in our Enemies Country where we must either Fight manfully, or die shamefully. Now to further us in this our work, take some Directions and Encouragements, and that, 1. Unto all those who are or would be accounted Christians, and therefore must be Souldiers. 2. To those in particular, who are Souldiers and also Christians, or to Christian Souldiers and Souldier Christians. To the former let me say these following words, and that, 1. By way of Direction, 1. Make sure that your Names, and Hearts as well Names are given up to the Service of Christ. Remember that in your Bap∣tism you took Press-mony from the Lord, engaging you to serve him in the Warr, against the World, the Flesh, and the Devil, and as you grow up he ex∣pects that you should Answer for your selves, what side you are for. All men are Souldiers either in the Devils Regiment, or under Christs Banner. Be not then halting between two Opinions, be not Neuters, but deliberately make your choice. Jesus Christ is lifted up as an Ensign to the Gentiles; and wherever the Gospel is preached he sets up his Standard, and causes it to be proclaimed by sound of Trumpet, that whoever will fall off from Satan and come and put themselves under him, they shall be welcome to him, and pro∣tected by him. Oh then when he saith who wilt thou be for, say, let thy Soul say, Lord I will be for thee and for no other. He offrs thee Conditions of Peace, comply with them then, for thou canst not meet him in an Hostle way with thy poor, miserable, naked Soul, who ha's his twenty Thousand As Luk 14. yea, Ten Thousand Times Ten Thousand to wait on him. Do not then harden thy heart against him, for thou wilt not Prosper Th submit to him, and be free in it. All Christs Souldiers are Volunteers, Psal. 110.3. They are the men of Desires that offer themselves willingly, Judg 5. 2. That being done, enquire who are Christs Friends and Foes, and let them be thine too; do not mistake and Fight Friends, while thou compliest with Foes, and if thou dost the former, thou wilt not shun the ater. Do not as they, Isai. 5.20. hugg a Lust when thou shouldest stab it, embrace a darling sin when thou shouldest cut the throat of it, lve he World when thou should hate it. contrà do not be shy of Holiess vvhen thou oughtest to seek, pursue and perfect it, &c. 3. Be at peace with God, get and keep him on your side, and then none can be against you, at least shall not hurt you, Rom 8. Nothing vvill more further and succeed you. Warr vvith Sin then your peace with Gd. When Sauls Time of Punishment for his Treachery and Cowardize drew nigh, he bustled all he could to save his Stakes, but God was departed from him, and then there was no help for him. Heaven would not, Hell could not relieve him though he implored Aid from both, see 1 Sam. 28, and Chap. 31. But if God be on your side, victory must needs be there too. 4. Be Couragious, Courage is an high Accomplishment of a Souldier, and most indispensibly requisite in a Christian. Faint Hearts will shew them∣selves false ones, when the pinch comes. How often did the Lord say unto Joshua, (Chap. 1.) Be strong and of a good Courage, and it was on the same account that we are, when he was going to Warr for Canaan. Hear the Lord saying to us as to them, Deut. 20.1-4. and say we to our selves, and one another as they did, 1 Sam. 4.9. 5. Get well armed. Good Armour will help to good Courage, he that is unarmed or ill armed must needs be faint-hearted, and one Coward is enough to spoyle a whole Company. The Lord hath a good Armoury where you may be furnished. See Eph. 6.10, &c. And when you have this Armour, prove it, try what your Faith can do, what your hope, &c. can do. Suppose Cases of Diffiulty, as David does, Psal. 27.1, 2, 3. and supposing your selves to be in such Cases, see what work you can make of it, suppose the loss of friends, near Relations, Estate, Health, yea, suppose Death looking in at your window, try if you dare face it, make proof of the strength of it, and see if you are able to grapple with it. Supposed Cases will furnish and fit you for real Cases. Be often handling your Arms, and use will make you prompt, the frequent handling them will help you to handle them handily, expertly, dexerously, successfully. 6. Be at variance with every sin, get inward, setled, radicated heart-Hatred against sin as such, and then thou wilt oppose every sin. Correspondence with one sin will ruine thee. Do not spare ny because a little one (thy doing so will be a great one) neither dare to connive at any, because sometime a dear one, and still a secret one. God sees, and is a witness of all secret sins, (Jer. 29.23.) Be not bold, do not adventure to commit one sin in hopes of a pardon, lest the Lord of Hosts should answer thee as sometimes a Com∣mander did an offending Souldier who pleaded that it was the first Time, or he had done so but once, quoth he, Souldiers must offend but once. To sin once is once too much. 7. Begin with Sin betimes, ere it grows to an Head and the Conspiracy strengthen. Achitophels Counsel was fatal if it had been followed. I will pur∣sue him this night, while weak and weary, 2 Sam. 17.1, 2. Let this Counsel be acceptable to thee, it is (as was said of his) as if thou shouldest ask Coun∣sel at the Oracle of God, nay it is the Oracle of God, follow Sin this night, re∣solve against it this moment, and pursue it speedily. Sin is like Fire in the House-Top, either quench it presently, or else all will be in a Flame within a few moments, and in ashes within a few more. The Twig will come up easily, but the Tree when grown up will be Invincible. Sin is a great Breeder, a little Company will soon increase to a potent Army. And it will grow strong as fast as numerous. Then take the little Foxes, (Cant 2, 15.) the old ones may be too suble and too nimble to be taken Begin with Sin as soon as it begins with thee, nip it in the bud, crush it in the Egg, the first risings & motions of Sin do thou rise up in Arms and move against. The Emphasis of Achitophels Counsel lay in the Circumstance of Time [this Night] and hence Hushai's policy was only to strike at that, and by so doing enervated and weakened the whole, so that it was turned to folly. The Conscience of many a sinner is so far convinced of that plain Truth that sin must be fought, that the Devil seeth it bootless to beat him out of that, dares not say the Counsel is not Good, only it is not good at this Time, what needest make so much hast as to go this night, stay and sleep upon it, to Morrow is a new day, another Time may do as well, and thus while the sinner delays, Sin increases, delaying to oppose sin is a sin, and gives way to more sin, and the renewing of the Act strengthens the Habit. Custome in Sin will prove a second Nature, and be as incureable as the Ethiopians Colour or the Leopards Spots. Unto none is it of so great Concernment to take the very nick of Time as Souldiers, especially Christian Souldiers. The Bratts of Babylon may more easily be dasht against the Stones, if we take the Season for it, but if we let them grow up they will become more formidable, and hardly Conquerable. 8. In stead of making any Provision for, endeavour to cut off all Provision from the Flesh, watch against the occasions of Sin, and resist them strongly. It's ac∣counted good Policy in Warr to leave as little Provision as may be in the Enemies way, men will burn and destroy even in their own Country to prevent the Enemies finding relief. How foolishly do they act then who pretend to Fight Sin, and yet secretly supply it with Provision & Ammuniti∣on to carry on the Warr? The Flesh hath many Inventions to provide for it self, will shift noteably, and the Devil is a careful Cater and Purveyor for it, it needs none of our help. He that keeps not himself from the Occasion, can∣not expect that God will keep him from the Sin. Some Lusts like some strong-holds may be easier starved then taken by Storm, yea, no lust will e taken that is not starved, or dye if you give it meat. 9. Plant your main Battery against your nearest and dearest Sins, your own iniquities. Deal with that Sin that is as a right hand, and eye, and deal most surely there. Those that thou art most endangered by, thou shouldest make most Opposition against. If there be any thing tha holds Correspondence with the Enemy, no wonder thou art betrayed. Satan could do Christ no harm because he found nothing in him, Joh. 14.30. The less thou hast in thee for Satan, the less can he do without thee against thy self. And indeed it is little that he doth against thee without thee, I mean, without thine own ha∣ving an Hand in it; the most he does is to strike Sparks upon our Tinder or Powder, to bring Fire and Bellows to our dry Subble, do but damp that com∣bustible matter that is in thee, and he will lose much of his labour. Fight neither with small nor great but with the King, was a Charge he gave his Soul∣diers, (2 King. 18 30.) So let us Fight mainly against the King-lusts, com∣manding Inclinations and Desires. When the Enemies and Traytors with∣in are conquered, executed, at least the Leaders or Heads of them, thou wilt with less danger oppose the Rest. Let the Head-sins be taken off, and the other will fly like the Philistines when Goliath their Champion was dead. 10. When Sin begins to fall follow it close, give it no breathing, no recruit∣ing Time, pursue thy victory, lee it not have leisure to rally, but follow the Chase till none be left remaining. The Sun shall stand still at Joshua's prayer to give him opportunity to be avenged on his Enemies, Chap. 10.12, 13. If thou hast a Spirit to pray and pursue Sin thou shalt want neither light nor help to give it an utter overthrow. 11. Be much for Order. Christians are Souldiers and that in actual Ex∣ercise, now Souldiers in Exercise, at least if they exercise well are great ob∣servers of Order. What is an Army in a Rout, or Christians out of their places? It was both sightly and safe for Israel that came harnessed out of Egypt to march in such exact Order through the wilderness. Hear his saying concerning them, Numb▪ 24.5. Order is Beauy and safety. Then let each know and keep his own place, and not while inquisitive into other mens places and duties, neglect his own. Let Leaders lead, and let the rest follow; let Commanders command▪ and let the rest obey, else there will be Confusion. They are the best Souldiers that can keep from a Rout, and the next best that can rally soonest. The best will sometimes miss it, but miserable are they who when out cannot bear to be reduced or brought in. As much as possi∣ble keep in; if out, as soon as possible fall in again. Keep in your places and you keep out of danger. Strayers from their Colours or straglers from their places will soon be snapt up. 12. Be constant in Christs Service. His standard is ever in the Field, do not fly from your Colours. The work of Christian Souldiers is not a Battel but a Warr, when once listed never freed, no not after sixty years, as in Israels Camp. Beware of neglecting any Season of going to Warr, 2 Sam 11.1. You read that David had a Battel, and yet again a Battel, and yet again a Battel, 2 Sam 21.15, 18, 19▪ 20. No discharge in this warr till death comes, and he is your last Enemy, 1 Cor. 15 26. you must Fight till you die upon the place. Resolve to live and die Fighting, and then you shall live and die Conquering, yea, you shall be more then Conquerours, Rom. 8.37. Then lose no Time. Alexander being askt, how he did so much, conquered so many places in so little time, Answered, by omit∣ting no opportunity. We have many Enemies to conquer, and much work to do in a little Time, we had need lose none, but by redeeming it to make more. Christ bade them gather up the Fragments, (Joh. 6.) which proved more then the whole that they had at first. Sure our Time is as pre∣cious as our Bread, we should then preserve and improve every Inch, bit and Crum of it, let none be lost; do not whittle out our precious Time into chips, break it in pieces, crumble it into bits; should we gather up those Fragments of Time spent in vain chatt, needless Recreations, &c, perhaps it would be more then the whole that many of us have ever made good use of to this day. 13. Vnite firmly, strongly and closely together. Christian-fellow Souldiers you are Members of one Body, yea, members one of another, thn be one, and of one Heart at least though you be not always in all things of one mind. It was the Devils maxime of old, and Machiavels since, divide and Conquer. It was Christs mind of Old, and his Apostles since. Be of one mind, live in love and peace, &c. 2 Cor. 13.11. Peaceableness and Innocency are Good Qualifications in Souldiers, and so in Christians, Gentleness in Souldiers makes them Gen∣tlemen Souldiers. All Christs Souldiers are of peaceable, meek, gentle, quiet, tractable dispositions. Innocent also as Doves, (Math. 10.16.) do violence to no man saith John Baptist to the Souldier, (Luk. 3.14.) be spotless, harmless, and without rebuke (yea, among a crooked and perverse Generation that will provoke) saith Paul to the Christian, Ph. 2.15. Christs Souldiers ride on white Horses, clothed in white Linnen, Rev. 19.14▪ viz. Holiness, Righeous∣ness, Equity, Innocence; to have an hand in any of those dirty Actions of injuring, wronging, or quarrelling with any of your fellow-Souldiers or others, will be a spot soon seen on, and a blemish to your white Coat. But especially Covet her Characters of her self, 2 Sam. 20.19. I am one that is Faithful and peaceable in Israel. The Lord is a man of Warr, Ex. 1.3. yet the God of peace, Heb. 13.20. Christ is the Captain of the Lords Host, yet the Prince of peace, Josh. 5.14 with Isai. 9.6. The Spirit maintains the Warr with sin and Satan, and yet one of his main fruits is peace, Gal, 5.22. while at Warr with all Gods Enemies, Be at peace with all his Friends, and as much as possibly in you lies with all men. Saints have the most warlike, and yet the most peaceable Spirits of any men in the world. Their wisdome is from above, and that is first pure, then peaceable. Let there be no Faction, or Fraction among us. If one Body, dread that there should be a Schism in the Bo∣dy. Let not Christian Souldiers delight to keep at a double, (perhaps it is too often double double) distance. If we are quarrelling one with another when we should be joyning shoulder to shoulder to oppose the common Enemy, we shall make matter of sport for our Adversaries and shame and misery for our selves. And when our Captain comes to look on us, if he find us quarrelling and Fighting one with another, we may expect that he will frown, yea, and Fight too, beat us, punish us altogether. It is usually observed that in Con∣troversies and Contentions, though one party might be mainly to blame at the beginning of them, yet if they continue long, it is much if either be wholly Innocent. Our being Souldiers saith we must Fight, but our Rule as Christians tells us against whom we must Fight viz. sin, &c. and for whom viz. for Christ and the Common Faith, not one against another, nor for our Lusts, and yet from them all our Warrs and Fightings come, Jam. 4.1, Small matters oft make Great Breaches, A little Earth sometimes, a Fancy, a humour, a Lust, &c. why better lose much of our Earth, Fancy, &c. and all our ill humours and Lusts then any of our peace. The Fig-tree Jud. 9.11. feared losing its sweet∣ness if it should accept of promotion over the Trees: I am sure while we con∣tend for promotion over others, contend to promote our wills and humours above others (and the Text tells us Prov. 13.10. that only by pride comes con∣tention) we lose our peace, our quietness, our sweetness, and sowre our selves, into a frame unpleasing to God and unprofitable to our selves and others, and the Gain will never countervaile the Damage. One of the highest pieces of Souldiery is for a man to Overcome himself, and he that hath attained that skill will be a Conquerour where ever he comes, no evil shall overcome him, but he will overcome it by doing of good, (Rom. 12.21.) and that is the noblest conquest in the world. Mistake not Courage & valour to think it consists in rendring evil for evil, (no, when thou dost so thou art overcome, and shewest thy self a Coward) or being able to give persons as good as they bring, to be even with them, stand out stifly against them and not yield, &c. No, he is truly Couragious & stout hearted that can stoop rather then quarrel, yield rather then sin. Abraham shewed as much true Christian magnanimity when he yielded to Lot to prevent strife (Gen. 13.) As when he faced all those Kings and deli∣vered Lot, Gen. 14. True magnanimity shews it self in an utter Impotency and inability to do any thing against Truth and peace. Courage of the right stamp appears in daring to grapple and Collar with thine own Lusts and Corruptions, in enduring hardness, (2 Tim. 2, 4.) and hard dealing too, with∣out being put out of thy way thereby. Then set all Christians move, act, harmonize as one Body, and members of the same Body. Refer our zeal and host for the Enemy, and then lay it out when it may praise God, and be sure the wrath of Professors of Religion one against another does not work his praise, but . Martial Discipline is . Woe to those that begin, woe to those that (as Gd gives opportunity) come not with their Pain of to help to put ou the Fire of Contention. God is angry at our being angry with one another, our selves are wofully distempered and damnified, others Scandalized and har∣dened, Satan only smiles because he gains the while. In these pudled waters the Devil accounts (because by experience he finds) that it is good Fishing, and though he cannot Fish out (no more then he could winnow out, Luk. 22.31, 32,) any true Grace, yet he may deprive us of the present, profitable, and com∣fortable Exercise of it; and he may, and often doth at such Times fish out all the seeming grace of an Hypocrite, and make him manifest in his own Colours. Quarrelling Times are trying Times, and manifesting Times, those that have any Faith, love, patience, &c. it will then appear; and those that had nothing but a show of these will then show what they had. Yea, the Saints themselves when troubled, shaken and disturbed by the Storm of Contention, do cause more filth and froth to rise then either themselves or others thought to have been there. Offences have been and will be, Controversies and Divisions have been by Satan raised and fomented in all Ages, which have occasioned great digladiations among Christians. Hence Pulpits and Presses have been more then glutted with many Polemick and unedifying Discourses, besides sharp Debates in pri∣vate, by which much precious Time hath been wasted, that will be dearly missed one day. And for men either in publick or private Capacity to be much (much more to delight to be much, and being much will breed delight) in those matters, to travel farr in that Road, how well it suits with their feet who are to be stood with the preparation of the Gospel of peace, (one piece of our Spiritual Armor) I leave them to Judge who have for any considerable Time worn that Shooe. To study to disquiet Lust and sin in our selves first, and al∣so in others is given us in Charge, but in the mean Time to study to be quiet in our selves and with others, lies very fair and full in our Commission and In∣structions, 1 Thes 4 11. with 2 Thes. 3.12. That the Sword should devour for ever while there is any Sin remaining to be the Antagonist, must be for ever owned; but if the Sword devour at all, much more for ever, while our Brethren are the Subjects of it, this will be bitterness in the latter end, 2 Sam. 2.26. Let Pulpits ring with the Everlasting Gospel, the bitterness and vile∣ness of Sin, the excellency of Christ, the freeness of Grace, the necessity of Faith and Holiness toward God, Superlative Love to Christ and to one ano∣ther as our selves; and let private discourses and Occasional Conferences be∣tween Fellow-Souldiers throughout the whole Army, be the Eccho of such Counsels, and our Carriage and Conversation toward God and one another, the Examples of those Rules, if (I say) men were thus busied they would have little list or leisure to quarrel, and many of our endless and fruitless Con∣troversies would die alone. There is a great deal of Profaneness, Sensuality, worldly mindedness, pride, want of Love, &c. againgst these let the voice he lifted up like a Trumpet, and when men write against these, they may be allowed some Gall and Vinegr in their Ink, only let us spare our Brethren. 14. Walk humbly both with God and among men. If Humility be not one of the pieces of our Spiritual Armor exprest, Eph. 6. yet it is the Grace of the whole. Humility in a Souldier sets him forth more then all his Bravery besides; so Humility in a Christian is the very Bravery of a Christian. Its called his raiment, 1 Pet. 5.5. And indeed the rest of our Graces are so ragged that we had need have the upper Garment of Humility over all, lest the shame of our nakedness appear. Vain-Glory, which is the proud mans study, is an empty study, a vain study. Do not talk great words: nor make great shows or Flourishes, but do great things. Neither should the Souldier or Christian be a Vapour, a Flash, a Bubble, Vo pretereà nihil, but be a through and sub∣stantial doer in all that he does do, and let thy deeds speak, and they will say enough, Prov. 31. ult. Do high and loud deeds: while you speak little and low words, say little, but do the more, do not speak swelling words, but do swelling works, and these works will speak words big enough to guard thee against obscurity or oblivion, will get thee a Name and Fame that shall never be forgotten. 15. Know your strength lies more in, and your success is more from the General then your selves. The Security of our Lives is more from the Grace in Christ for us, then from the Grace from Christ in us. Indeed we must keep our Graces bright and in Exercise, our weapons on and in use, let not our Swords rust in our Scabbards that they will not draw, &c. yet still the Exercise of our Graces when we have them, and their success when we use them is from him without whom we can do nothing. He gids us and prospers us. Eye him, imitate him, keep him near us, with us, within us, and then we shall be more then Conquerours through him that hath loved us. He only who died for Sin, can be the death of Sin in thee. 16. Finally, Think much of your last Enemy Death, with whom also you must combate, and this part of your Warr will give you a full dischage from all the Rest. It becomes Christs Souldiers to be no strangers to death, who are called so often to Face it, and ever to carry their Lives in their Hands. And you aged Christians, you old, beaten, experienced Souldirs, do not carry all your Experiences with you into the Grave. You have been long acquainted with Satans method and manner of Fighting, and versed in the Stratagems of Warr, you may be of excellent use and great blssings among a Company of young Beginners, spend what you my of the Time that is left you in instructing, informing and encourageing those that have as yet learnt but a little Warr. Your Gifts and Experiences were given you to profit withal, and therefore did the Lord help and comfort you, that you might communicate to others for their Assistance, what he hath been pleased to impart to you. And it will much conduce to your comfortable laying down your Heads in the Grave, that you shall leave others behind you who are engaged in the same Warr with your selves, and likely through Grace to manage it well. 2. By way of Encouragement, let me add a few words. And Suppose you heard our Great Captain speakng these words to us this day, to hearten us in our work; and if any need Heartening Courage and Encouragement, it is the Souldier, and if any Souldier it's the Christian, unto whom it had need often be said, as Isai. 35.3, 4. Then (Fellow Souldiers) let us know; 1. We have a good General, one that is Sklful, able, Compassionate, &c. the Lord of Hosts, who when all the Armies of Sin, Lust, &c. are gathered together against us, and the Devil the Leader of the Black Guard, he can Command and Countermand them all. 2. We have a good Cause, The Warr with Sin and Satan, &c. is a iust and and lawful Warr, and also profitable, no plunder like the profit to be had in this Warr. 3. We have good Company, good Fellow Souldiers, all of them like the Chil∣dren of a King, nay indeed they are such. 4. We ae all well Armed, each part Armed, and the Armor of each part Impenetrable. 5. Our Enemies are already conquered by Christ Jesus our General. 6. We Warr not at our own Charge: 7. Nor in our own Strength, for in the hottest and sharpest dispute, we have our Leader with us, ordering matters himself, and affording us strength from himself. He is with us in the Fight, be it in Fire, water, Furnace, &c. see Isai. 43.1, 2. Dan. 3. He is like that Commander who was never wont to bid his Souldiers [Goe] but [Come] himself being ever present with them, and going before them. see Rom. 8.31, 37. Psal. 118.7. Heb. 13.5. Psal. 18.1, 2. 1 Joh. 4.4. 8. If we are indeed his Souldiers, he will preserve us and see us all forth com∣ing. Have we given up our Names to him, believed on him, then he will keep what we commit to him till that day, 2 Tim. 1.12. He can, and does warrant all our lives throughout the whole Warr, which no General on Earth can do. All that Fight for, and with Christ, shall live with him. Say not, I shll one day fall by the hand of Saul, Thou shalt never fall by the hand of Saul, nor De∣vil neither. Let no mans heart fail then, but be of good Courage, Act. 27.22. Not a man of you shall lose his Life. Numb. 31.49. After that Ingagement with Midian in the Wilderness, it's said, they numbred the people, and there lackd not one. When the Book of Life, the Muster-Roll, in which the Names of all Christs Souldiers are lifted, comes to be brought forth and opened at the end of the Warr, if our Names are there we shall be called over, and every one be able to Answer to his Name. Let us but know that our Redeemer lives, Job. 19. and then, because he lives, we shall, Joh. 14.19. And what should then daunt us? His Life for ours we shall all be safe. No sooner are we listed, but all our Lives, yea, the lives of our Immortal Souls are ensured in Heaven, and Christ's Life is the pledge and pawn for ours, Joh. 11.25, 26. who would not Fight under such a Commander? Our Captain cannot die, he was once dead, but he is now alive, and lives for ever and ever, Rev. 1.18. he dies no more, and his Life is the Security for ours. Chear up Fellow-Souldiers, take heart in Grace: it's true we have many Enemies, many Swords, Pikes, Bullets about us, the Arrows fly thick, and these and those drop down on our right hand and left, but it is with us, as 1 Sam. 22.23. they that seek our Life seek Christs Life, but with him we shall be in Safety. They that seek to take away thine, must seek, and find, and take away His too, or else miss their Aim, for thy Life is bid with Christ in God, Col. 3.3. When Christ comes to give an account of his Souldiers un∣der his care to the Father, he will say (as Joh. 17.) Father I have not lost one of them, not one of my true-hearted Souldiers how weak soever, The Cowards, the Traytors indeed are gone, but not one of the rest. Paul could say, I have Fought, &c. and so there is a Crown for me, 2 Tim. 4 7. what he said at the end of his Course, thou maiest say at the beginning of thine, (for Christ that is the Author is also the Finisher, Heb. 12▪2.) and it is as true Divinity to say, he that is Fighting (in the present Tense) is sure to be crowned, as he that hath Fought in the preterperfect Tense: if Finishing thou art as safe as if thou hadst Finished. If you Fight the Lords Battels, your Souls are bound up in the Bundle of Life, 1 Sam. 25.28. The poor Believer though he hath an Host to break through, where he shall be sure to have one thousand Swords drawn, Guns levelled, Pikes directed at him, yet is sure to scape, he that car∣ries him on, is obliged to bring him off with Honour and Safety. 9 Our Warfare shall not last long, much less alwayes. It was a comfortable word to them, and should be to us, [your Warfare is accomplished] Iai. 40.1, . Yet a little while and Friendly Death (a welcome Messenger to every warfaring Christian) shall in the Name of the Captain command you to lay down your Arms, never to strike one bloody blow more, but to come and enjoy the sweet of all that you have been labouring and Fighting for. And then will be the first and last Time that this word [lay down your Arms] shall be heard by you, first, for you must Fight till you die, last, for you shall never take them up more, and so have no occasion to lay them down any more. The Gospel hath been sounding a Charge to us all our Life Time, but Death shall sound a Retreat, when we shall return to the Head-Quarters that our General hath taken up, and prepared for us, (Joh. 14.2, 3.) and there be fairly and safely lodged for ever. 10. We shall then be all Crowned that have been thus Fighting. The Senate of Heaven hath decreed a Triumph for every Overcomer, Heb. 12.1, 2. Not only the Generals, Commanders, some few eminent Christians, but every common Souldier shall ride into the Citty, the heavenly Ierusalem in his Triumphant Charriot, laden with the Spols of his Enemies, and crowned with the Merits of his Saviour. Every true, hardy, couragious Souldier shall then be found to be an Overcomer, every Overcomer shall have a Crown, every Crown shall be a Crown of Glory, an incorruptible crown, now reserved, then put on, and worn, and that never shall fade, or wear away. Oh think how Heaven shall ring with that joyful Shout, those heart-ravishing Acclamations that shall then be given, when all the whole Army of the Church-Militant shall meet and become Tri∣umphant! How shall they congratulate one another, and Christ welcome them all, into the Possession of that Kingdome prepared for them from before the Foundation of the World! There will be opportunity enough to all Eternity to recount their dangers, their hard Encounters and narrow scapes▪ how often there was but a step between them and death, and yet they are safe. Then shall God have the Glory of his Power and Grace in keeping them through Faith unto Salvation; that though they were so often, and so often at the Swords point, at the Canons mouth, yet they came off, so many Ambushments laid, and yet not surprized, so many Mine sprung, and yet not blown up, Pharaoh holding them in Bondage with all his might, when out, following them to bring them back, the red Sea before them, oft ready to perish for hunger and thirst, fiery flying Serpents, Enemies, &c. in the wilderness, Iordan in their way, Anakims and walls to Heaven, yet being helped to follow the Lord fully, couragiously, as Ioshua and Caleb did, they shall say, when Possest of Glory, as Ioshua did, Chap. 23.14. Behold not one good thing is failed of all that the Lord in his word spake concerning us, or promised to us. Encourage and comfort your selves, and one another with these words. I shall close with a few words to those that have been the Occasion of this present Assembly, and what I say to you, may be of use to all of like Profession with your selves. You called me hither, (Worshipful, Honoured and Beloved) that I might (to give it in your own words) dispense to you some word in the Name of the Lord for your Incouragement in your work; I shall therefore according to your desire present you with a word of Incouragement, and a word of Ad∣vice also. By way of Incouragement, my Text ha's matter enough. 1. I need not insist largely on (though my Text will bear it,) the Law∣fulness and commendableness of your Imployment as Souldiers, which yet may be mentioned as a word of Encouragement to you; and that is hinted here and elsewhere in the Scripture where the Lord makes use of this as one of the most fit, suitable and significant Emblems of a Christian Life, which he would not do, at least so much, if the Calling it self were not lawful. There is a Gene∣ration that call these Exercises carnal Exercises, and your Weapons carnal VVeapons, but God hath said enough in his Word to stop the mouths of such Gainsayers, and I am apt to think that one main Reason why they call these weapns, carnal weapons, is because they be not in their own Hands, though if there, I fear they would be carnal weapons indeed, and it may be carnally and cruelly used; Witness the Stories of others that have pretended to like Prin∣ciples, till opportunity hath given them Advantage to discover themselves. Indeed the first Warr that we read of in Scripture, viz. Gen. 14. was begun by those that we have no ground to believe were any of the best of men, yet that gave occasion to Abraham that holy, rightsous, Pattern-Believer to draw the Sword in the same Chapter, having before hand prudently trained up his Servants unto Military Exrcses, that they might be fit to go forth to Warr when Providence should put them upon it. (ver. 14.) The word there ren∣dred [trained] doth not only signifie trained up in Religious Educaion, as it is used, Prov. 22.6. But also initiated or instructed in Military skill, as the Scope of the place, besides the Sense of the word seems plainly and fair∣ly to carry it. So that as Abraham was the Great Pattern Believer, so he was in this Chapter the Geat Pattern-Souldier, exemplary and imitable both in training up his men before hand to have them ready, and also in leading them forth to actual Service when there was occasion. Nor need any of the Children of Abraham (as all Believers are) doubt to imitate (rather they are to account themselves obliged to imitate) their Father in that which is so many wayes warranted, and wherein he was so prospered and succeeded, and upon his return from which so extraordinarily blessed, as you find in the same Chapter. Sure the Lords so blessing him upon such a warlike Exploit inti∣mates his acceptance of him therein, and helps to warrantize the like practise to us. Thus David was a man after Gods own heart, and yet a man of warr, 2 Sam. 1.8. Had his mighty men trained to Service, about him, made a Law in Iudah thereabout, 2 Sam. 1.18. that there should be Trang-daies (as we call them) Times set apart to each the Art of Souldiery. The Bow being a principal Instrument then used in Warr, is Synechdochically put for every weapon of warr, and their learning the use of that, intends their Skill in the whole Art. Solomon in his best dayes, and before his Apostacy, though a King of pace, yet provided for Warr, and so did Asa, 2 Chron. 14 6, 7, 8. he took the Advantage of the peaceable dayes they had to fit themselves for warr. So they are commended for their ability to keep Rank, and use the Sword with both hands, 1 Chron. 12.38. The Benjamites skill in slinging Stones at an Hairs-breadth is upon Record to their Commendation, and sure they had not that Skill naturally, but by use and Exercise. You find also that Nehemiah when about the wall of Jerusalem had his Fighting Tool in one hand, and working Tool in the other, Chap. 4.17. Let me add a place or two out of the New-Testament, Luk. 3 14 when the Souldiers came to John Baptist and asked what they should do, he bids them not lay down their Arms, but use them well, not violently, injuriously, &c. and to be content with their wages, though to take wages, i. e the wages or Stipend of Souldiers, though to do the work of Souldiers, else it had not been lawful or rational to take wages, though the Calling & Imployment of Souldi∣ers is lawful. Some in our dayes would have said, man thou maiest not Fight, thou must not meddle with that Profession any more, it is not lawful for thee to be a Souldier, but the Baptist knew better. The godly Centurion that had not his Fellow for a Believer in Israel, did not lay down his place, give up his Commission or disband his Souldiers (which doubtless he would have done if it had not been lawful to be a Souldier) no, but he keeps up good Discipline among them, maintains his Authority, and ha's them at his Bk, Math. 8.8, 10. You read also of Armies following Christ on white Horses, Rev. 19.14. I might further urge it from the Law of Nature. Self Preservation is one of the Prime Dictates of Nature. It is ri∣vetted into our very Beings as Creatures to preserve our selves, we must un∣creature our selves if we renounce that. Sure God hath not given to all other Creatures an Instinct to preserve themselves, (some by hiding, some by flying, others by Fighting, &c.) and in the mean Time left a tame Fool to be a Prey to his Adversary. Again, The Law of Faith speaks the same thing, for it doth most strongly and indispensibly put upon the use of means. Abraham could (for ought I know) believe as much as any man alive, even in hope against hope, and yet Abraham could not believe Lot out of Captivity, (though he could believe Isaac out of the ashes) but rather chose to use men and means to Fight him out▪ This Great Believer was a great Souldier. It is true, the main Security of the Believers is their Faith in God, but still in his own way, viz. in the use of means where God gives opportunity, without doing of which you cannot trust God. He knows not the Nature of Faith that knows not the activity of it in the use of means. Faith is a most Active, obedient Grace. You spoil its acting while you are not found in a way of Obedience. In putting it out of that way you ham-string, enervate it, clipp its wings, and then how can you ex∣pect it should goe, act, fly? We might argue also from the unreasonable, envious, quarrelsome, injuri∣ous, cruel, yea, murtherous Spirit that is in sinful man, which will not be kept from doing wrong but by such means. Were all men rational and Religious, Conscientious and pious, then beat their Swords into plow-Shares, &c. The com∣mand of God, and the Royal Law of doing as we would be done by, would secure all mens persons and Estates; but all men have not Faith, nor love, nor obedi∣ence, nor do they use Conscience neither. The enmity between the seed of the Serpent and the woman, which appeared betimes in the Example of Cain and Abel, and inclined the one to Hatred and Opposition, should prompt the other to self-preservation and the means of it. What Warr is lawful and when, I shall not dispute, but that a Defensive Warr is lawful is beyond dispute, to Fight for the Citties of our God, as 2 Sam. 10.12. or to recover ours out of the Hand of violence, as Gen. 14. So Jephthah went to Warr against those that would have put him out of the Inheritance which God had given him, Jude 11. and he was one of those that acted in Faih, Heb. 11.31, 33, 34. together with others there mentioned, while▪ subduing Kingdomes, waing valiant in Fght, and turning to flight the Armies of the Aliens. Christs forbidding to resist evil, Math. 5.30. &c. refers to private persons in a way of Revenge, vid. Perkins in loc. Nor had Peter a Call at that Time to resist Authority in that way, Math. 26.52. who was therefore bidden to put up his Sword, and they are threatned to perish with the Sword that do unseasonably and injuriously use it. Not but that the Civil Power may, and ought draw the Sword in Case. It's true, we read of a Curse against them that delight in Warr, Psal. 68.30. and no less are they cur∣sed that come not to the Help of the Lord against the mighty, Jud. 5. and do but only beat the Air, and not bath their Swords in Blood when they do come, Jer. 48.10. That then is the first word of Encouragement to you in your work, viz. that you have good warrant, Scripture warrant for your Training dayes and Military Exercises, and that the Lord doth Countenance and require these preparations, that you may be ready to serve the Lord and his people, when he calls you thereunto. 2. A second word of Encouragement which I may add, and that from my Text, is that Great is the Honour which the Lord puts upon you as Military persons, especially in such a Capacity as those that do willingly give up them∣selves to the Service of God in such Exercises, and that not only in that he speaks of the Saints, (the excellent ones upon Earth) in your language, but also in that the Lord is often in Scripture calling himself the Lord of Hosts, so also a Man of Warr, Exod. 15.3. The Son of God also is Captain-General, (as Mediatour) under his Father, see Psal. 45.1—5. Besides the most eminent of the Saints all along have been Souldiers, (I mean properly so) Father Abraham was free of the Souldiers-Hall, and had an Artillery Garden at his house, three hundred and eighteen in his trained Band, Gen. 14.14. David in like manner, 2 Sam. 17.8. Indeed, God and Christ, and all the Saints upon Earth are of your Company, which is much for your Honour. Again, much of the Scripture is spent about Souldiers, and Souldiery. How many Chapters in Sacred Writ are no other but so many Lists of the Names of Souldiers that have been in former Ages, and how many more are spent in reciting the noble Exploits and valorous Attempts and Enterprizes of Souldiers? Twice over in two several Chapters, viz. 2 Sam. 23. and 1 Chron. 11. are the Names of Davids choice, expert Souldiers, called his Worthies, set down. Besides a large Catalogue of the mighty men that helped David is exprest, 1 Chron. 12. the expert Commanders and able Souldiers that came in to them, till they be∣came a great Host like the Host of God, ver 22. Now to have such frequent and Honourable mention made of Souldiers in the Word of God, and to have so considerable a part of it so spent, is a great Honour to Souldiers, and shews the great delight that the Lord of Hosts hath in his Souldiery, it tells us that they are persons whom the Lord delights to Honour, And Honour is a good En∣couragement and Spurr to a Souldier. Your Imployment is no base, low, In∣feriour Imployment, but one highly honoured by the Lord. Souldiers, know that the Lord hath put a great deal of Honour upon you, for which you are exceedingly beholden to him; carry it humbly, thankfully, and serviceably toward God under the Honour He conferrs upon you. See that you Honour him, who thus honoureth you. If God will Honour those that Honour him, (1 Sam. 2.30.) Then surely those should honour him whom he honours. 3. A third word of Encouragement I shall take from the great use that God hath all along made of Military men in his Church. To be useful and ser∣viceable is an Honour, (for the more serviceable the more Honourable) espe∣cially to be so directly and immediately serviceable to God and his Church, as Souldiers have been, yea, are, and shall be even to the very last. And this is a further Encouragement. Though properly the Lord needs no help against the mighty, yet he uses them, and one Reason is for the Honour and Encou∣ragement of them that he uses. Christ may make use of you to be great bles∣sings in the places where you live. It is a Blessing to a people to have mighty men and men of Warr among them, as appears, because it is a great judgement to have such taken away from them, Isai. 3. Be encouraged then, for you are useful, and may be made great Blessings, and that is a blessed thing. 4. Great is the Affection that God ha's for such, especially for hem that offer themselves willingly unto that service. (provided that their Hearts be right therein, for the Service and Glory of God,) Gods heart is toward such as Deborah's was, Iudg. 5.9. Now that Gods heart is toward you, presence with you, while you are with, and for Him, is a very comfortable, heartening, and encouraging word to be spoken at the Head of an Army, see 2 Chron. 15.2. 5. The main Scope of the whole that I have spoken may be improved by way of Encouragement, viz. that you are both much inlightned about the Na∣ture of, and furthered in the managing of your General Calling as Christians by your being Souldiers. As your Christianity will help your Souldiery, so be sure your Souldiery (if the fault be not your own) will noteably help your Christianity. Every Training-day may be a learning day to you, while trai∣ning you may be working for God and Christ, and for your Souls too. If your Soul-work may go forward amain while you are exercising your Arms, it can∣not but be a great Encouragement to them that know they have Souls, and know the worth of them. You that are Souldiers (as I have already hinted) are eminently beholden to God in that he is full, large, and paticular in Spi∣ritulizing your Calling, in putting so much of Heaven thereinto, that if you will seriously attend, you cannot but find it. Truly our going with an Earthly mind about our Earthly work, with a common-Heart about our common Im∣ployment, is that which spoils us in it, and makes us lose the best Good, even the spiritual Good that might be gotten thereby. Unto this word of Encouragement, I shall add a few words of Advice. 1. Propose right Ends to your selves in these Exercises. There are good and useful Ends of them, let those good Ends be your Ends. If your Ends are not right, you may be Souldiers but scarce Christians. Now the Great End of all our Vndertakings, and of this in special, is the Glory of God. Whatsoever you do, do it to the Glory of God, (1 Cor. 10.31.) Let the Service of God and his Church be the mark you aim at, the white which you desire and endeavour to hitt, which if you do you shall be sure to get the prize. Had we never read ought of Ioab save that one Speech, 2 Sam. 10.12. we should have in Charity accounted him not only a Souldier, (as we say) every Inch of him, but a pi∣ous man also; However he deserves to be Chronicled for it, and imitated in it. [For our people and for the Citties of our God] Come not into the Field to shew your Bravery, &c. but come to do Service, to learn Skill, and so pre∣pare for further Service. Do not Exercise that you may know, or be known to know, but that you may do, and do for the people and Cause of God and Christ, for whom to shed your Blood, is the best way to preserve it, to lay down your Lives, the best way to save them. 2. Then be serious in your work, as those that have so high an End, and mean to do your utmost to attain that End; If this be your End, then do not go about your work like men that beat the Air. I may use the Apostles Ex∣pressions, and propose his Example to you, (For your ultimate End in your particular Calling is the same with his in his General Calling and your Acti∣vity in every Business and in this especially, is to have the same Common End) so run that you may obtain the prize, and so labour not as uncertainly, and so meet, Exercise, train, (as you call it] not as those that beat the Air. God makes use of your Calling as Souldiers to set forth the Calling of Christi∣ans by, a Calling wherein the greatest accurateness, exactness, Care, Skill, Diligence is to be used: then so do your work, so mind your Business, that as Religion honours your Calling, so your exactness and compleatness in your Calling may honour that Religion which you profess, and which honours your Profession. You called me hither to speak to you a word in the Name of the Lord, then, In the Name of the Lord I say to you in the words of my Text, again, be not like those that beat the Air, and in the words of Solomon, Eccles. 9.10. what ever your Hand findeth to do, do it with your might. You much Interest or concern the Name of God in your Military Exercises, you Invocate the Name of God in the morning when you come together, you desire something to be spoken to you in the Name of God upon these Occasions, then, in his Name, I beseech you to hear what is now spoken in his Name, viz. Play the men, not the children, not the Fools. To pray for the presence of God when you go about a Business, and then to play when you are at it, not to be thorough and serious in it, is to pray God to come among you to see you play the children or Fools, as if the infinitely holy and wise God would be pleased with the Sacrifice of Fools, Eccles. 5.1. (which Text though it relates principally to worship, yet it holds by proportion in any thing that is called serving of God.) To supplicate Gods presence, and then to take no Care to do ought worthy of his presence, to desire God to look on, when you have nothing but a vain Heart, and a slighty, heedless Carriage to shew him, how near this comes to mocking of God you may sadly Consider. God is a man of Warr, and delights to be among such, to deign them his pre∣sence when they desire it, but I tell you he hath a Curious and skilful eye, and therefore it becomes you to behave your selves as becomes his presence. I have seen some Artillery men as really serious when they have been at training as when they have been at prayer, and so to be is very pleasing both to God and man. I shall make bold to insist a little upon this Direction; Here is a Great As∣sembly and many Souldiers are present from all parts, it may not therefore be amiss and unseasonable to give something by way of General Direction unto what is regular, and of Reprehension to what is otherwise, in this matter now before us. It is too palpable and obvious not to be taken notice of, that there is a great deal of slightiness and frothiness in Military Exercises, or in men, while Con∣versant in those Exercises; Your ordinary Training dayes are accounted Re∣creation-dayes, play-dayes, sporting-dayes, and they are oft, and by many, spent in vanity and Licentiousness, as if vain merriment, Idleness, Voluptuous∣ness and Excess were the work of the day, as if there would be no reckoning for so many dayes in a year unprofitably spent, nay, as if there would be no reckoning for mens taking occasion to make Provision for the Flesh at such when they should be Serving God, not with their Bodies only, but with their Spirits also. But suppose there be not, (as I hope among your selves there is not, you pretend to higher things, and I hope better things of you though I thus speak) I say, suppose there be not any of these Extravagancies, yet now will you be able to Answer for bare non Proficiency, and for slighi∣ness and heedlessness, the Cause of it Know, that when you have given up your Names unto such a work▪ then to neglect Attendance either not to come at all, or to come late to study Excuses for your neglect, to be among your sheep, ships, &c. as they, Iud. 5.16, 17. you may possibly save your Fine among men, but with God will not come off so easily. Or if you do come, and that Season, so as not to be prickt for want of Answering to your Names, and spend the day in the Service, and yet not so seriously intensly, heedfully, as to make some Addition to your skin or Dexterity by every dayes expence, how will you be able when called to account for that day, (and every day is a Talent and must be reckoned for to say, Lord thus much gained. Oh let not Souldiers be like school-Boyes, as not to care how little they have for their Mony, how little Time at their Books, or how little good they get in that Time. Be not ever Training and never gaining any skill by the Exer∣cise. Better stay at home and work, then come into the Field and play, to spend Time and get no skill, nor perhaps aim to get any, will not pass for well spending of Time. You Artillery men should be Artists indeed, each of you Able to dll a Company, to lead an Army, able to keep Rank▪ your selves, and teach others to do so too, your being an Artillery Company speaks that you are, and aim to be somewhat more then Ordinary. And truly you will never do as you ought to do, till you make Conscience of doing as you ought. Conscience of duty will make you attend duty, and be intense in your Attendance, the way to be succssful also. It's a Good Rul in any Business, (and surely in yours) to argue thus, ei∣ther this is Gods work that I am about, or not, if not, lay i aside, give over, take your Names out of the List, wholly withdaw, appear no more; but if it be Gods work, then do it wih your might, remembring the workless grave to∣ward which you are marching, as also the danger you are in of that dreadful Sentence against the deceitful dealer in Gods Service, Ier. 48.10. You are there∣fore to be grave and serious in your deportment Gravity in a Souldier especial∣ly while in Service, is very commendable. It's a weighty work that you are about, and getting skill therein, may be as much as your Lives are worth. Matters of Life and death are solemn pondeous matters, (and these are, or you know not how soon they may be such, what ever men think of them) and therefore to be gravely managed. Edge Tools are not to be plaid with. Over much lightness in mens Hearts and Spirits and want of being Grave and deli∣berate, oft Times occasion muh mischief, in these Exercises. Frequent Exam∣ples shew us what comes of rashness ad rudeness. Youthful vanity, precipitancy, jestings, frolicks have (and that not unusually) sorrowful Catastrophes, sad and and better Conclusions. Souldiers have no Law for being lawless. Headiness and Hastness makes way for Repentance at leisure, when he that walks gravely and regularly walks safely, and so spares himself that labour. Then mind your Business, as those that know it is Gods business, mind your work as those that have a mind to work, and to be gaining by their work. Mind and attend to the word of Command, which you cannot do with g∣zing, smokeing, and chatting away this Time; want of mens giving up them∣selves to the work when they are at it, because they do not Hoc agere, nor give heed to what is commanded, and so by them to be done, I say, this is the Cause why often Times they are so unbandy at their Business, and so unhand∣some in performing their postures, do not keep Rank and File, are routed in their marches, Countermarches, doublings, wheelings, all in a baddle and ridi∣culously disordered. Heedlessness in work makes confused work. Excuse my plainness with you, I cannot charge any of your selves upon my own Knowledge with these disorders that have been reproved, if any are guil∣ty, those that deserve, may very well patiently bear Reproof; those that do not deserve it, may well be quiet, while others are reproved that do, and may also take it as a word of Caution to themselves, yea, and Commendation too; for a Reprehension to the Guilty is implicitely a Commendation to them that are otherwise. But thus be in good earnest. Perhaps your Exercises may look like beating the Air, because you are not called forth to real Service, but know, that preparation for real Service is real Service, and if you do nothing but beat the Air now, you will be like to do lit∣tle toward beating your Enemy then. Act so in your preparation, that it may appear you have not been trained up for nothing. We read of the Enemies being skilful to destroy, Ezek 21.21. which speaks need of our being skilful to defend. Study to be mighty men, and men of Warr, (as Isai. 3.) the Bul∣warks of the place while you live, that you may be as they, 2 Sam. 1.17. ho∣nourably Epitaphed, and bitterly lamented when you die. Be ambitious of being like to those who are for their skill and valour recorded in Scripture as wor∣thy of Imitation, see. 1 Chron. 5.18. and 12.8, 21,, 30, 32, 33, 38. You know not how soon the Lord and his people may have occasion for your Help against the Mighty. It is true God hath been very kind to New-England, no breaking in, nor leading forth, nor complaining in our Streets, this last year also, this dangerous year, this threatning year, so like to prove a bloody one to us, as well as to many other places, I say, this year is you see fairly gone off the Stage. We had the last week our Great Solemnity, our Beginning of a New Year, or New Years day, wherein we had opportunity of setting up our Eben Ezer and saying, hitherto God hath helped us. We may bless God and say with him, Psal. 55.18. He hath delivered our souls in peace from the Battel that was against us, for there were many with us. It is true also, that this year be¦gins with the Tideings of Peace, we have had the Dove sent in among us with an Olive leaf to give us some intimation of the Abatement of the flood, & Hopes that it may not reach us; And the God of peace grant that there may be Peace indeed, a well grounded and settled Peace: Peace with God first, as the Cause, and then with men as the Effect, peace with Truth, peace with holi∣ness, and that will be a firm, long-lasting, everlasting peace. But yet for all this, I could not see Cause to preach on that Text, Isai. 2.4. Beat your Swords into Plow-shares, &c. I think rather that of Luk. 22.36. or 2 Sam. 1.18. or Ioel. 3 10. would be more suitable. I fear the Nations have not forgotten Warr as yet, nor will they unlearn Warr wholly, till they do unlearn Sin and Lust more, from whence their Warrs come, till pride lower and strike, the Warrs will never end. While there is Flesh as well as Spirit in the new man, there will be Warrs within; and while there are carnal men as well as Spiritual in the World there will be Warrs without. Therefore while we pray for the peace of Jerusalem, we are to provide for the Wars that will be made against Ierusalem, as knowing that the Church on Earth is the Church-Militant, Jerusalem shal be a quiet habitation, but we must not antedate Gods work. That Time shall come, but in the mean Time we must handle our Arms, as well as Ploughs. Anti-Christ must Fall, and the Enemies of the Church shall be overcome by a material Sword, as well as by a Spiritual one. The Prayers of the ints have long cried, their teares have cried, their blood hath cried, the bow∣ells of Christ have long yearned over them, and himself hath long waited to to see his Enemies made his Footstool, and therefore sure it cannot be long. And what an Honour will it be to be called to that work, and dexterous at it when called to it. When Abraham was called to follow God in a way of Reformation, & God had in that way blessed him outwardly too, he could not but know that the Enemies about him would envy him not only as Religious, but as prospering outwardly in a Profession of Religion, which might give him just occasion to train up his Family to Military Discipline, as we read, Gen. 14, 14. that he might be in a posture ready to receive them if Occasion should be. We in this Wilderness, both on the account of our Profession and Prosperity under it, have long been, and still are an Eye-sore to the Ad∣versary, there are, that are consulting to undermine us, and we should be en∣deavouring to secure our selves, not only by paying, that no foot of pride may come against us, nor hand of violence move us, but also, if any such should come by preparing before hand to give them such a Reception as may discover, that as we were fore-warned, so also fore-armed. Great are the things that a Religious people have to defend, viz. besides their Lives, Liberties, Relations, Estates, &c. the Name, honour and worship of God, the pleasant things of his House, those Great Betrustments which the world cannot boast of, and are more worth all the world, and hence they should labour to furnish themselves both with Skil and ability to defend and maintain what God ha's given them, or else they will act both irrationally for themselves, and unthankfully toward God that hath so priviledged them. The Faith and the pleasant things of Zion are worth contending for, and that not with the tongue and hear only, but with the hands and Sword also when God calls thereunto. Great also is the Advantage that a people get by being expert for Warr, their being so, may be a means to prevent Warr. The report of a people's be∣ing a warlike people may be of singular use to them, the same of their skill may be a means to prevent their using it. Whereas the Security of a people invites an Enemy, and renders them lyable to be a Pey, see Judg▪ 18 7, 8, 9. Times of peace are Times to prepare for Warr, and if we miss it in our pre∣paration, we shall be fearfully hurried and blundred when we come to action, we cannot promise our selves to be saved then, unless we be diligent in prepa∣ration now. If Warr comes, the comfort of having done our duty, and the profit of being in a readiness, will make amends for the trouble; if it comes not, our peace will bear the Charge of our preparation. Thus be intense about, and serious in these Exercises, make Conscience of gaining Skill, and of spen∣ding Time so as may best conduce to that End. So do in these as well as other matters, as you would be glad to have done when an Enemy comes, yea, when Chri hall come. Train as in the sight of an Enemy, with whom you be to Fight. Train as doing Service to Christ, and in the sight of Christ, who will one day reward every dayes Service, and this dayes Service, if you diligently and obediently serve him therein. 3. Be Spiritual and Hevenly in all your Military Exercises, that you may be good Christians as well as good Souldiers. It is good policy and prudence for pious Rulers to command and Countenance the training up those that are under their Government unto Military Skill, so that if need be, they may be able to speak with the Enemy in the Gate, and under their approbation and Authority, you list and Exercise your selves in these Affairs. Will it not then be much more prudence and piety in every man that should be Master of himself, to command his whole man to follow the Lord Jesus in the Spiritual Warfare, to list every Faculty and member of Soul and body under Christs Command, and deliver thm up to his Service, that under his protection he may Fight and overome his Spirital Enemies? Art thou a Leader, and hast a Charge of a Company abut thee? Consider then the great Charge that is left with thee, as to a little world within thee, a little Army consisting of Soul with it's Faculties, the body with it's members, like the Cavalry and Infantry, horse and foot, and these thou must train up in the Art of Spiriual Souldiery. Art thou under Command, and to be led by others, then remember that Christ the great General expects like obedience from thee as the Centurio had from his Souldiers, Math. 8. to come and go and do at his pleasure. He that can drill that little Company of himself, and teach every part its proper motions and Postares is a compleat Souldier indeed. You are labouring to be exact Souldiers, what, and bungling Christians? Oh for ame! what, lead an Army, and be misled by a single, silly lust? dost thou know all the Postures of a Souldier, all the Facings, Firings, Wheelings, &c? and yet a ignorant, dull Soul as to spiritual Souldiery? God forbid. Art thou labouring to be a Souldier, and takest no Care and Thought to be a Christian? how sad will that be? God expects of all us that live under the Gospel, that we should be Ar∣tillery-men, and he expects of you Artillery-men that you especially should be exact Christians, as having such a Calling as will greatly advantage you there∣unto, in many respects above other Callings. The very sight of your Arms and Weapons should affect you with some Spiritual Consideration, and the handling of them put you upon like Actions. Your Souldiery and Religion do Border so near together, that they are in a great measure both of one lan∣guage; the Christian and the Souldier may, and ought understand one another, and both the language and work of the latter will help to familiarize that of the former. Take a touch of it in some few Instances. Your listing of your selves, minds you of that great duty of giving up your Naes to Christ as your General, and your doing it voluntarily, should put you in mind of, (Psal. 110▪3.) and make you pray heartily, to have it clea∣red up to you that you are some of the people that God in a day of Power hath made willing. The Souldiers listing of himself is the Christians Conversion, tur∣ning from Sin, Self, &c. unto God, by Faith and Repentance, and this of Effectual Vocation will lead you up to Election, and this known, will make Election also known, see (Rom. 8.30. with 2 Pet. 1.10.) and help you to read your Names in the Lambs Book of Life; the Joyes of which Condition, and Priviledges belonging unto which, no tongue can tell. Upon listing you are obliged to attend on the Seasons, & at the places of Exer¦cise, to do all the duties that the entring of you Names in the Lst do bespak; Christians, know, that to be called Christians is a Priviledge, but withal it is laen with duty, your Name in Christs Rol dth signifie your Igement to be for him, to follow him as his Souldiers, to Fight under his Banner and no, other, to wait on him at all Times, and in all places and wayes of his Appoint∣ment, there to be ready to Answer to your Nmes when called, and upon the Intimation of any Service to be done for him to say (as he Isai. 6.8▪) Here am I sed me. Woe to him that in a Pofessin aims only at a Name, (as they Isai 4.1.) to take away his Reproach, or gain a little Rpe in the World. Either appear in the work of Christ, or Cut thy Name out of the List. Christ will not bear long, be sure not alwayes with Christians in Name only; but as you Souldiers do one of another, so will Christ require of you the Service and uty o your places. But if you are alive only in Name and dead to the work o your Calling, expect to be judged by Martial Law; and be sure you will find Christ very sharp against Hypocrisie. When you come into the Field compleatly armed, let your Arms about you make you turn to Ephes. 6. where you have the Armor set down that every Christian must put on, and see if you have it all, and also if it be well fixed, and you thereby ready for Service. To want any piece of Armor, or to have any of that which he hath either un∣sightly or unserviceable will be as ridiculous and absurd for the Christian as the Souldier. Christ will have your Armor viewed to see if you have all your Ac∣cotrments, according to Law, be so fixt that you may not be afraid of com∣ing to the Test. When commanded to fall into your places, think how ill Christ will take it to find you ou, and that either from ignorance of them, or unwillingness to be brought into, or kept in them; you have, as Souldiers, your Order, your distance to be observed, even Ranks, or streight Files are often called for among you, (and perhaps no oftner then there is cause enough) observing your right-hand men is also required, with many the like, which make you a sight comely in the eye of your Friends, and terrible to your Adversaries. Now know, that all things in Christs Army are to be done decently and in order, (1 Cor. 14▪40.) and what is orderly will be decent. Each one hath his particular place, peculiar station, and his proper work in that place or station assigned to him, and that not only as referring to our selves, absolutely considered, but relatively also, as concerned with others among whom we walk. Beware of looking into other mens duties, so as to overlook our own: and yet again remember, we are our Brethrens keepers, and are so farr also to eye and observe them, that if they do well, we may imitate them, if otherwise, we may be Instruments to reform them by setting a better Ex∣ample. Keeping thy Heart with all diligence, and making streight steps to thy fee, (Prov. 4.25, 27.) are directions that their Parrallels in Souldiery may bring to Remembrance. While you begin your Exercises with Prayers, (as you do if Christian Souldiers) Remember that Scripture, Prov. 3.6. and be practically convinced of the need of Prayer, all manner of Prayer, Ephes. 6.18. which he adds unto their being armed. When we mean that a Child is dead born, we say it's still-born▪ because living Children usually come into the World crying, thou mayest have a Name of being new born, but be sure thou art dead, if thou do not pray, and irregular, if thou do it not in all the Seasons of it, and that with all manner of Prayer too, see 1 Thes. 5.17. with Eph. 6.18. Prayer should be an Introduction to work, and be sure matter will succeed with thee in the Warr, according as the Hand of Prayer is up or down Ex. 17.1. You are often commanded silence, (and it's pity there should be so often need of commanding it, there being ever need of attending it, as that without which no other word of Command can be obeyed, because not heard and understood, & Solomon Eccl. 9.17. will tell you that the words of the wise heard in Silence; Christians, let your Souls be silent and still before the Lord, Commune with your own Hearts & be stil, Psal. 4.4. that you may listen to what God ha's to say to you. The noise and Dnn of carnal reasonings, worldly lusts, and Businesses, immoderate desires after lawful things, with inordinate ones after unlawful, these and such like make such a Clamour and sound in mens ears that Gods voice is not heard by them, and so they bring themselves into a Confusi∣on, for want of knowing and understanding the word of Command. Keep in a still, quiet posture, then sit to hear and obey. Face to your Leader, is a word of Command you often hear of also, and you have one General Command for all, in Heb. 12.2. that you should do all your motions with your Face to your Leader, run your whole Race looking to Jesus. A look to Jesus, gives both direction how, and strength wherewith to run, work, Fight. Keeping your eye Christ-ward, will be of more Advantage to you in your Combate then either Sun or wind which Combatants have so much regard to. A new look to Jesus will give new leggs to run, new hands and Skill to Fight, and a constant Facing Christ-ward will keep you in a right Fighting, and so overcoming posture. And when so Facing, you are bidden march, mind your Duty of pressing on forward, (Phil. 3.14.) you must move and promove in your Christian Course, yea, and let your eyes look streight on, and right forward, without turning to the right hand or the left, Prov. 4.25, 27. And while you follow him as your Leader, where ever he goes, you are sure to goe right, and certain not to go in∣to any difficulty, out of which he will not also lead you in the End. This Leader never misleads any that follow him. All your lawful Facings are to∣wards him, and marches after him. Beware of Confusion in your Counter-mar∣ches, it is dangerous to see Christians march Counter, but a pleasant thing to see them all minding the same things, and moving the same way. Stand] in Opposition to going back by sinful discouragements or forward by Giddy presumpion. Stand your Ground, and maintain it against Sin and Satan, give no place to either. Let no Opposition fright you into a Retreat, Gods Soul takes no pleasure in them that draw back, or give out, Heb. 10 38. Stand still, you must, to see the Salvation of God, Exod 14.13. Only know, your Time to stand, and your Time to Advance, and know, that you have no Time to Fall back. As you were] if spoken to men in a Rout and Confusion now, who were sometimes in Order, is good, and is the Summe of this word of Advice, from Christ to Ephesus Rev. 2.4▪ . wher they are minded of the loss of their first love, and willed to remember from whence they are fallen and do their first works; from which Text we had a solemn word from the Lord by the mouth o his Servant in our late General Assembly, the Lord grant that it may ceived, remembred and attended as the voice of Christ, and happy New-England, if after all our disorders, we may at last rally, and be [as we were] in∣deed [as you were] be taken for mens being in the same Condition that they have been long agone, after much Time spent, and many means used for then bettering, if still they are Ignorant as they were, Scepticks as they were, ma, slighty, or Superficial as they were, loose and profane as they were, of such it may also be said, they are Fools as they were, Children as they were, Sluggus as they were, turning like the door upon the Hinges, doing without any thing done, moving without any progress, and are themselves in a perious Condition, being some of them that help to make perictous Times, 2 Tim. .1, 7. ever learning and never able to come to the knowledge of the Truth. Make good your Leaders Grownd] A seasonable word of Command for the rising Generation in New-England. Could we be with God as our Fa∣thers were, he would be with us as he was with our Fathers. Did not our Fathers do Justice and Judgement, and it was well with them? Jer. 22.15, 16. To imitate them will be our prudence, and weal. God remembers the kindness of our youth, then was New-England hliness to the Lord, as Jer. 2.1— 3. Our Fathers found no iniquity in God to give them any occasion to change their God, or the wayes of serving and worshipping their God. The same God should be ours, and he is the same, and his wayes the same. Gadding to change our way will not please him. We are in a way of Reformation, if God discovers to us farther then to them that were before us, thankfully improve that light, only let that Ground which they gained (for which also they had Scripture-Ground) be first maintained or made good. The Beat of the Drum, the Sound of the Trumpet is of great Vse to Souldi∣ers, and to Christians as much, Know, that God also calls you to hearken to the Sound of the Trumpet, Jer 6.17. viz. his voice in his word, and that espe∣cially in the publick dispensing of it by his Watch-men, whose work it is to lift up their voice as a Trumpet. Then when the Trumpet is blown, do you attend, Amos 3 6. yea, and bless God that it is not your portion to dwell there, where the Trumpet gives an uncertain Sound, 1 Cor. 14.8. File-Leaders (as wl as chief Leaders) see how you lead, have a Care to go right, lest you mislead others, & their miscarriages be charged to your account. The Examples of Lea∣ding men are leading Examples, and if bad Exampls then msleading ones too. Peters Example before others, was in a Sense Coercive or compelling to them. Gal▪ 2.13, 14. As Souldiers you set your Watch, and place your Sentinels, and I am sure, as Christians you have as much need, while you are in the Enemies Count he in yours. The Enemy lies intrenched within view, you had need keep your hearts with all diligence, and often walk the Rounds, as careful Commanders will in person do, walk up and down the World with your Soules under neces∣sary and Consction, Obligations to Attend that duty, so frequently and solemnly urged in the Scriptures, see 1 Pet. 5.8. with Mark 13.33, 37. When you are commanded to Charge, present, give fire, it is a shame and trouble to you to miss Fire, or make only alse Fire, or when a mark is before you not to : it think then how it offends Christ, disadvantages you now, and will grieve you another day, if the result of all your Profession and preten∣ded preparation hath only been a little false Fire, a form of Godliness an empty ame, Then be sure to be well fxed, and take good Aim, be not like a de∣ceitfull Bow, do not shoot at Rovers, lest you miss the Mark and lose the great Prize, which as Professors of the Name of Christ, you pretend to be labouring after In Summe it will be your Honour as Souldiers to be accurate and punctual in all your postures and Exercises; and it will your great Advantage as Christi∣an, if you can (and you see if you will you may) turn all your Exercises into Spiritual and special use. Whether any of you may ever be called as Souldiers, to make matter to fill up the Pages of future Histories with your warlike Exploits & valorous deeds in taking of Cities, overrunning Countries, &c. we know not; but if you be good Souldiers of Christ in the Spiritual warfare, that is the way to lasting honour. He that rules his own Spirit, is better, and shall be more honoured and rewar∣dd then he that win a City, Prov. 16.32. Only this you must all know that both as Souldiers & Christians your strength & Success lies in the Lord of Hosts, not in your selves. I ust not to your Num∣ber, strength, Activity Courage, &c. The Battel is not alwayes to the strong, nor the Race to the swift, Eccl. 9.11. man is not saved by his Strength, an Horse is a vain thing, Psal. 33.16 17. In every Ingagement as men, as Souldiers, as Christians, there may be enough of our own weakness seen to humble us, and in all our Success enough of Christs Power and Grace to occasion us to gve him all the Glory. You are never like to have better Prosperity in either Warfare, then when you go forth sensible of your own Impotency, because you then fairly and professedly leave Room for him to advance his own Honour. see 2 Chron. 20.12. And be sure, when we come to see how our matters were brought about, we shall set the Crown on the Head of Christ, and throw down our own Crowns at his feet. To conclude with a word of that which shall shortly put a Conclusion to all our Exercises in this World whether Military, Civil, or Religios. Know, that Death our Enemy is upon a swift and speedy march towards us, and we are him, and therefore must necessarily meet quickly, between this and that the Time is but short, over a few dayes (moments it may be) the day will discover what we have been, and done. We are now all of us training under the doctrine and Discipline of the Lords House, and possibly (yea, pro∣bably) in this Life he may pu u to the Trial what we have gained, some such plunge we may be brought unto, as wherein we shall have occasion to use all the Skill that ever we have had an opportunity of getting. He may call us to com∣bate with Persecution, Poverty, Reproach, Bereavements of Relations &c. or at the utmost Death will try us all, Death, (I say,) which among men of all Ages and Sexes takes promiscuously according to the Commission which the Lord of Life and Death hath given it, though ordinarily, those that are in the Front are nextly for present Service, who dscharge, and Fall off, and make way for the next to be Front. So one Generation passeth away, and another comes in its Room, Eccl. 1.4. ever in motion, going off, and coming on the stage each hour and moment. I may not unfitly liken the whole Race of Man-kind, or all the men in the world to a well-Marshall'd Army, (well Marshall'd I say, for not∣withstanding al the seeming, and in themselves real Confusions that there are, the Lord orders all wisely, and at the end will discover when all is put together, beautifully too) upon a march to meet with Death, where the first Rank dis∣charge, (yea, and are discharged too) Fall off, yea, Fall down, never to return or rise more, and then the next is first, and so on; there are Old men, middle-Aged, and young ones, in the Front, Center, and Rear of the Army, The Old Fall off, the middle-Aged Advance, the Younger are drawing after, now, though sometimes here and there one of the younger ones may be pickt out of the Reer by a Shott out of Deaths murthering piece, yet we commonly say, and truly, Young ones may die, but Old ones must. It's a usual word of Command among you, The first Rank make ready, they especially should be ready, but i is a duty for us all to watch and pray alwayes, that we may be accounted to stand when the Son of man shall come. Let all our Care and motions throug out our whole Life tend to the fitting us for a safe, Honourable, and comforble Exit at last, that when we come to look Death in the Face, or to look back (and we should often look back) upon our Life past, we may neither be afraid nor ashamed to die. But perhaps some may think that I have Charged too farr and that it is Tim to draw off, I shall therefore immediately discharge you of your present Atten∣dance; Only that I may not leave you within fight of Death without a Prayer for you, give me leave in so many words, to close with my Desires on your be∣half▪ (& sam nil nisi vota supersunt) In general, my wishes for you are, that you may be blest in the Name of the Lord, and from the House of the Lord. More particularly, That the Lord will bless your Labours, accept your work. Eccl. 9. and increase both your Number and Skill, that he will teach your hands to Warr, and your fingers to Fight, Psal. 144.1. grant that your thoughts, words, and Actions in this Affair especially, may be acceptable to him; and may you have all Incouragement and Countenance from men too. That the Lord will make you all Christians, as well as Souldiers, yea, excel∣lent Christians, and accurate Souldiers. That if it be best for his Glory, the Common good, and your particular weal) you may not be used in any other Military way then in this that you are in, of Pre∣paration. You honour God in the use of this means of his Appointment to pre∣pare for Warr, and he can honour you by preventing any further use of this preparation. That if the Lord hath further occasion for you, he will make you offer your selves willingly, yea, though it be to the jeoparding of your Lives to the Death in the High places of the Field, Judg. 5.2, 9, 18. And then that the Lord of Hosts himself will encourage your Hearts, strengthen your hands and cover your Heads in the day of Battel, Psal. 140.7. And Gods presence wit you, together with the Goodness of his Cause, while you fol∣low his Advice, will both put and maintain valour in you, and be a safe protecti∣on over you. Finally, for your selves, and all of us here present, (your Fellow-Souldiers in the Christian warfare) let us beg that when we come to lay down our Arms at the Graves side, and there to take our final discharge from all kind of Warr, we may be able each for himself to say with some of our latest Breath, in the lan∣guage of that Good old Souldier of Christ, 2 Tim. 4.7. I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of Life, which the Lord the Righteous Judge shall give me at that Day, and not to me only, but to all them also that love his appearing.
N00139.p4	The unconquerable, all-conquering, & more-then-conquering souldier: or, The successful warre which a believer wageth with the enemies of his soul: as also the absolute and unparalleld victory that he obtains finally over them through the love of God in Jesus Christ, : as it was discoursed in a sermon preached at Boston in New-England, on the day of the artillery-election there, June 3d. 1672. / By Urian Oakes Pastor of the Church of Christ in Cambridge. ; [Ten lines of Scripture texts]	[ "Oakes, Urian, 1631-1681.", "Shepard, Thomas, 1635-1677.", "Ancient and Honorable Artillery Company of Massachusetts." ]	1674.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Artillery election sermons -- 1672." ]	IN these Words we have the Apostle Pauls not Ovation, but Triumph, not Triumph only, but Something, (I know not how to word it) Exhibited in the Name and on the Behalf of Himself and all true Believers, Indigitating and Importing a more then ordinary Tryumph over all those Enemies that oppose themselves against the Progress and Advance of a Christian in his way to the Fruition of the sweet Fruits of the Everlasting Love of God in Jesus Christ. Having per∣spicuously, copiously, and demonstratively assorted and vindicated the illu∣strious Doctrine of Justification in a way of Free Grace by Faith in the Lord Jesus Christ, in the beginning of this excellent Epistle, which is ingeni∣ously stiled by the great Mlancthon, the Confession of the Reformed Chur∣ches: he proceeds in the sixth Chapter to Discourse of the Fruits and Con∣sequents thereof▪ namely, Sanctification and Obedience; the Mortification of indwelling sin in Believers, and the renovation, or rather infusion of a new Principle of Spiritual Life and Holiness. Now because this work is but inchoate and imperfect, and in part only transacted in this World; and there are remainders of sin in this in the best of Saints; and because Grace and Corruption are vigorous, active, operative Principles, dwelling so near together, under the same Roof, in the same Soul, yea in the very same Faculties: there must needs arise a sharp and severe War in the Soul be∣tween these two Neighbouring and Opposite Natures, the particular events and successes whereof are various and uncertain; but the Victory is infal∣libly determined in the issue on the side of Grace. Grace indeed is greatly beset, hardly bestead, much incumbred and almost overthrown at some sea∣sons: but it will certainly , wrestle and recover it self out of all the dangers that threaten it. Now there is a double War which is commenced and waged by Believers in this fe. A War with the evil of sin, and a War with the evil of suffrings or affections so far as they would impede or do op∣pose them in their Mach to Heaven. Of the War with sin, indwelling sin: (th in-bred, home bred Enemy, that Mother of all the Aominations that are brought forth in the lives of Men, that Adversary that is ever molesting the peace, disturbing the quset, and endangering the condition of the People of of this Epistle: where he finally adjudges the victory to Grace, in the last verse of that, and in the beginning of the eight Chapter also. Of the War with Affliction▪ or the evil of suffering: from Satan, or the World, from what hand, of what kind▪ and howsoever conditioned and circumstanced; he Discourseth Admirably, at the seventeenth verse of this Chapter and so forwards, and he comes in the procedure of his Discourse to give unquestionable Assurance to the good Souldiers of Jesus Christ, of the full and final decision of this grand Controversie, and the happy issuing of all these hazardous conflicts, whether with sin or sufferings, in a glorious and absolute victory: Insomuch as having made sure of God on the side of him∣self and Believers, he doth in his own and their Name make an open Chal∣lenge, and bid defiance to all opposite and adverse powers, ver. . If God befor us who then can be against us? He ids Sin, Satan, and an evil World do their worst against Believers that are thus entrenched in, and walled a∣bout with the Love of God; thus fortified and defended, aided and assisted by the Almighty one, the Lord of Hosts. And having laid his foundation in Gods Predestination, and Christs Mediation, he superstructs upon it, and plainly asserts the invincibleness of every sound Believer, notwithstanding the Relicks of sin that incumber him, the Temptations of Satan that molest him, and the afflictions and evils of the World that set themselves in Battel aray against Him. He represents to us the Christian as a person that may be opposed, combated and contended withal: but never routed, run down, totally defeated or overthrown in any Engagement. Now this invincible∣ness of the Christian Combatant, the Believing Champion (that in the Name of the Lord defies all the Hosts and Armies of Earth and Hell that come against him) notwithstanding the Remainders of sin, the greatness and unavoidableness of his Afflictions and Sufferings, is expressed, 1. Negatively, . 35. Who shall separate us from the Love of Christ? The Argument stands thus▪ if nothing can separate a Christian from the Love of God in Christ, then nothing can conquer him, but he is invincible. But nothing can make that woful destructive separation: which he proves by an enumeration or induction of particulars; shall tribulation, or distress, or persecution, &c. therefore he is invincible. This negation is clearly im∣ported in the interrogation. For though it may be a stale, yet it is a true and useful observation, that interrogations affirmatively expres in Scripture are wont to carry in them the force and signification of vehement negations. The meaning of the Apostle in plain terms is, that neither Tribulation, nor , nor Persecution, nor Famine, nor Nakedness, nor Peril, nor Sword, nor any thing else of an nature can possibly separate a true Believer from the dear love of Jesus Christ. 2. , in the Words of the Text; Nay in all these things we are more then Conquerours through him that loved us. As if he should say: we are so farre from being worsted and prevailed over by the Enemies of our Salvation that warre against us, from succumbing under the Load they are laying upon us, and losing our Interest in the Fruits of the Everlasting Love of God in Christ, by Reason of the opposition that is made against us in our way, that we carry the Day, and are sure of a very glorious victory: In this Verse we may remark these two things. 1. A singular Priviledge: And that is Victory & Conquest, which is illustrated & amplified, (1.) From the Extent and of it. n all these things: such as he had mentioned before, or what else can be men∣ioned and imagined by (2.) the transcendent incomparable Excellen∣cy of it. we are more then Conquerours, or do more then over∣come. It is a Victory, with Surplusage and Advantage, a Victory, and some∣what more then a Victory: a Superlative and incomparable Conquest and Vi∣ctory that is obtained. (3.) From the Foundation of this glorious Victory, or the great and only means of acquiring and obtaining it. And that is, The Lord Jesus Christ. Through him that loved us, saith the Apostle: meaning Christ, or God in Christ Jesus. (4.) From the first, grand, impulsive cause of it, the Cause of this glorious Victory which is infallibly ob∣tained, and that is, the Love of God in Christ. The special love of God in his Son Jesus Christ is the first Cause of these victorious Atchievments. More then Conquerours through Him that loved us. 2. The Persons that are thus Priviledged, or invested in this great privi∣ledge▪ that have Victory & Triumph ascertained to them. We are more then Conquerours. Not only the great Apostle Pal himself, that renowned Warriour, and brave Champion of the Lord Jesus Christ: But all true Be∣lievers also universally. He ranks Himself with, and discourseth of Believers in general, that walk not after the Flesh, but ater the Spirit; Believing, Justifi∣ed and Sanctified men and women. They are not exempted or Secured from violent Onsets, furious Assaults, hazardous and desperate Conflicts with their mortal Enemies that warre against their : But they have this admirable Advantage above all other men, that they are of a glo∣rious Victory. The Intendment of the in the words is Ob∣vious, and may be drawn into this Observation. Believing, Justified persons through the Love of God in Christ have the better by many Degrees of the Enemies of their Salvation, and are hard for them in all their sharp Disputes and with All that have believed through Grace, and are admitted into a state of Justi∣fication and Acceptation with the Lord are more then Conquerours, successful and victorious beyond Expression or Comparison, in their Combates and Conflicts with their Enemies (those adverse powers that warre against them) through Divine Love in Jesus Christ. his Proposition which we have laid down, as the Subject of our present Exercise, and which is evi∣dently founded and comprized in the words of the Text, hath a large Com∣pass and a very great Circumerence, as you will readily apprehend. We are now entring into a very large Field, and might traverse a great deal of Ground, if Time and strength would allow us to pace it over. We have many Things before us to be discoursed for the due Explication and Confir∣mation of this observation. The way of quickest dispatch, and greatest Ex∣pedition, as well as Clearness, and Demonstration, will be to cast all we have to say to the Doctrinal part into Six or Seven grand Conclusions. Concl. 1. Every true Believer is a Souldier, and engaged in a Warfare. I would it were reciprocally true, that every Souldier amongst us is a true Be∣liever. I am sure every Souldier ought to be a Believer: and of all men Mi∣litary men, when they are commanded out upon real Service, to look Death and Danger in the Face, and carry their Lives in their Hands, had need of Faith and Grace, and Interest in the Lord Jesus Christ, and thereby the Con∣dition of their Souls well secured for Eternity But it is Infallibly and Uni∣versally true, that every Believer is a Souldier in a spiritual Consideration. The whole Body of Christians that walk by Faith in this lower World, the place of Sin, and Sorrow, and Temptation, and Absence from the Lord, is apt∣ly and truly called the Church Militant in Contra-Distinction from that which is Triumphant in the highest Heavens. Those that are arrived at a state of Glory have fought their fight, and finished the Course of their War∣fare, and are out of push of Pike or Gunshot, farre enough removed out of the Reach of their Adversaries. They are marched out of the Field, and discharged from any further Service, and enjoying their Reward. But the people of God in this world are in a warfaring state and Condition. The first moment that any man is effectually called and converted, and sa∣vingly wrought upon, He is engaged on Christs side against the world, the Flesh, and the Devil, taken into Christs pay, puts on his Armour, and is pre∣pared for the Battel. For the Graces of Gods Spirit, which are infused at a Christians Conversion, are a Believers spiritual Armour, Eph 6 13, 14, &c. Every Christian when he is new Born is born a Souldier. It is said of , the Philistine Champion, that he was a Man of warre from his youth, 1 Sam. 17 33. But it may be truly said of the Christian Champion, that He is a Man of warre from his Birth Neither is a poraked Creature, as it i with the Children of the first : but He comes into the new world in his Suit of Armour, armed with compleat Armour of Proof, being vested with the Graces of the Spirit of Christ. He hath his excellent and in∣vincible General, the Lord Jesus Christ; and hath taken his Sacrament ilitare, his Oath of Fidelity and Obedience to his great Lord General. He hath also (if there be opportunity, and he walk orderly) his Company that he is listed into, the Church, I mean, He walks in Fellowship with: or at least He is inrolled among the Members of the Church-Militant in gene∣ral. He hath his Banner to fight under: even the love of Christ displayed for a Defence to his Souldiers and Followers, and a Flag of Defiance to their Adversaries, Ca. . 4. He hath his Arms and Weapons, offensive and de∣fensive to fight withal. He hath his Souldierly Qualifications, and milita∣ry Accomplishments; Courage, Skill, Patience, Hope of victory, Faithful∣ness to, and Confidence in his General, Orderliness, Disposition to endure Hardship, or whatever else may be mentioned. Every wicked man indeed is a Souldier, but he fights against God, strengthens himself, and stretches out his hand against the Almighty, and runeth on his Neck, and upon the thick bosses of his Bucklers, Job. 15 25, 26. He fights against himself and his own Soul, keeping those Lusts in pay that warre against the Soul, 1 Pet. 2. 11. He puts on the whole Armour of the Devil, that He may be able to stand against all the Shocks of Conscience, or encounters of the Word and Spi∣rit of God, and fight it out to the last with the Infinite Majesty, to the ever∣lasting Ruine of his Immortal Soul. But he is neither engaged in, nor pro∣vided and accomplished for the Holy Warre we are discoursing of. He that is not a Believer is a conquered, disarmed slave, that must drudge in the Service of the Enemies of his Soul, and is in no Condition of fighting with them. It He begin to bestir himself (through the Convictions, awaken∣ings and Alarms of Conscience) and to hold up his Hand, or make any Re∣sistance, He is knock'd down and overcome presently, and made more them a Captive (as the Believer is said to be more then a Conquerour) ten times more a Vassal and Drudge to his Lusts, and other Enemies then before. But a Believer is a man of Warre, a Souldier well appointed, in a good Ca∣pacity and Condition to dispute it our with any of his Adversaries. Concl. 2. Every true Believer hath constant fighting work before him. There is no End of his warre in this world, nor any time wherein He may give over fighting. It is not so with other Souldiers. There is a Time when Kings go forth to Battel, 2 Sam. 11. 1. And there is a Time when they disband their Armies, or draw them into their winter Quarters, or make a Cessation of all Acts of Hostility by Leages or Truces. There is a Time of Warre (aith Solomon . 3. 8.) and a Time of peace. Other Souldiers are not alwayes fight∣ing: but a Christians Duty and Employment is to fight continually. He cannot assure himself of any Respite or Intermission in the Course of his war∣fare. This may be convincingly made out in three or four Particulars. 1. Every Believer reacheth after, marchh towards the perfect enjoyment of the blessed Fruits of the everlasting, Love of God. This is the prize He runs for, the Crown he fights for, the Recompeace of reward He ath respect unto, the End and Arm of his Race and wrestling. He is in his Journey or upon his March towards that City which hath Foundations (Heb. 11. 10.) that better Country, where He may enjoy the glorious Fruits of the peculiar L ove of God in perfection. Every Christian is in a wayaring state, and declares plainly (by the course he shapes and steers) that he is a Stranger her, and seeking a Country, Heb. 11. 14, travelling towards the Heavenly Canaan, and the face of his soul is set towards that Jerusalem whichis above. He hath Grace and Glory in his Eye, and is engaged in a close and eager pursuit of Happiness. The end of his Faith and Holy Conversation is the Salvation of his Soul, and the perfect and perpetual Fruition of the Love of God in the brightest discoveries and richest effusions of it. 2. Every Believer meets with great opposition in his March and way to the od aforesaid from Enemies that make Head against Him, and do what they can to seperate Him from the Love of God in Christ Jesus. He meets with numerous Adversaries that design and drive at this to hinder Himself and the Rest of Gods people in their Travels to Canaan, to divert and turn them out of the Road of Holiness and Obedience, which leads to Happiness, to pluck them (if it were possible) out of Gods Hand, to tear them out of his loving Embraces, to cut them short of the blessed Fruition of the Love of God in Christ. God leads every Believer, as it were, through the Land of the Philistines where they must see Ware, and brings Him to the Heaven∣ly Canaan that way. And he meets with this Opposition▪ 3. From Himself, and that sin that dwells in Hm. From his own Heart and Nature, as it is depraved and vitiated: from his natural corruption, or that sin that is inlaid and radicated in his Nature. This is the principal, the Capital, the Grand Enemy, that is bred in his Bowels, raising civil Warrs, without which his forreign Enemies, the Rest of his Adversa∣ries could do Him no Hart, nor make any considerable Head against Him. It was the great Advantage of the Captain of our Salvation (as our Saviour is called, Heb. 2. 10.) in all his Engagements with Satan and his Instruments, that He was Holy, Harmless, undefiled, and separate from Sinners, Heb. 7. 26. that He know no sin, 2 Cor. 5 21. that He had no sin in Him. Hence it was that just before his last and greatest Encounter with Satan, He tells his Disciples, The Prince of this world cometh and nothing in me, Joh. 14▪ 30. There was nothing in our Lord Jesus that complied with, or was suitable to the temptations of the God of this World: nothing to close with his sug∣gestions, or entertain his Terrours: the Enemy without had no correspon∣dents within him, Satan could not lay hands, or fasen a Temptation upon him. Christ threw him off with ease in this respect. Hence he was tem∣pted indeed in all points, like as we are,) t without sin, Heb. 4. 15. Tempta∣tion to Christ was like throwing a But upon a Chrystal Glasse, which will not stick, but glides off. But alas the sin of our Natures is Satans strength and adantage. He finds enough in the best of Believers, that found nothing in our Saviour. Satans sparks easily enflame us, because he inds so much Tinder in us. The Lusts within us are ready to take fire at every injection. There is a Traitour in our own Bowels that is ready to open our Ports, and let in the Adversary. Now of the War which a Christian wages with this home-bred, intestine Enemy, the seventh Chapter of this Epistle to the Romans gives s a clear account: where the Apostle raises an Out-cry, and makes Doleful Complaints of the remainders of sin, the Law in the Members, the body of Sin and Death, and Discourseth of the Nature, Power and Pre∣valency of in-dwelling sin, as to some engagements. The Apostle James speaks of the Lusts that War in our Members, Jam. 4. 1. And Peter of fleshly Lusts that war against the Soul, 1 Pet. 2. 11. these make up that opposite party within a Christian that would intercept and stop him in his way to Glory: a secret, subtle, treacherous, designing party that creates him a world of trouble and danger in his journey towards Heaven. 2. From the World, which is another Enemy that would obviate and inter∣cept the People of God in their Travels. Hence the World was a part of Christ his glorious Conquest. Be of good chear, I have overcome the World, Joh. 16. 33. And the Believer that is born of God by Faith in the Lord Jesus Christ overcomes it too, 1 John 5. 4. which plainly implies that the World is an Enemy. Considerable are the Expressions of the Apostle to this pur∣pose, lam. 4. 4. know ye not that the friendship of the World is enmity with God? whosoever therefore will be a Friend of the World, is the Enemy of God. And doth it not follow hence, that he that is a Friend of God is an Enemy to the World, as it lies in opposition to God, and the World (in that respect) an Enemy to him? The World is one of the Associates of that false party within a Christian, and under the conduct of Satan militates against a Be∣liever. Particularly: 1. The Snares & Allurements of the World which would toll away and se∣duce a Christian from following after God. These make war upon a Child of God, and are dangerous Enemies. As they say, Fight with Silver or Gold weapons, and never doubt of Victory. Some Enemies have bought great Victories, which they never have won otherwise. All these things will I give thee, this profit, pleasure, Honour, (saith the flattering World to a Belie∣ver) if then walt fall down, or surrender to me. These ensnaring and allu∣ring Objects, which the world presents the Sons of Men with, have such a close and intimate correspondence with the Lusts in their Hearts, and what is carnal in them, that they fight against their Souls with great Advantage and Success. The Apostle having dehorted from the love of the World, and the things that are in the World, sums up all that is in the World in those three particulars, the lust of the Flesh, the lust of the Eyes, and the pride of Life. 1 Joh. 2▪ 15, 16. The Apostle speaks as if there were nothing else in the world but Lusting: because there is such a curse come upon all Creature-enjoy∣ments with reference to man, that so farre as He is of the world, they are Objects of Lust to Him, exciting, drawing forth, invigorating and in pro∣ving that Lust and Corruption that is in him. By these Lusts the Apostle means the several respective Objects, and puts the Lust which is in us for the things themselves lusted after, Carnal pleasures, Profits and Preferments. He saith not sensual Pleasures, Riches, Honour (though he speaks of them) but the Lusts of the Flesh and Eye, nd pride of Life; because our Lusts ren∣der them evil to us (how lawful soever in themselves the Objects are) and make them Objects of Temptation and Seduction from the Lord, putting a painted Whorish Beauty and tempting Lustre upon them, varnishing them over and making false representations of them. Yea, it is evident (as the Judicious Dr. Owen observes Treatise of Temptat. pag. 68. That all these things (the Lust of the Flesh, &c.) are principally in the Subject, not in the Object; in the Heart not in the World: But they are said to be in the World, because the World gets into them, mixes it self with them, unites, in∣corporates. As Faith and the promises are said to be mixed, Heb. 4 2. So are Lust and Temptation (from worldly Objects) mixed; they twine together, receive mutual improvement one from another, grow each of them higher and higher by the mutual strength they administer to one another from this mixture, Union, and Incorporation of the Objects in the World with the Lusts in the Hearts of Men, and the firm and close combination toge∣ther, it comes to pass that the enticing, tempting World is a very patent and prevailing Adversary to the Son's of Men▪ And that Believers themselves (in whom the Lusts mentioned are out in part mortified and ) have hard work sometimes to stand their Ground against the snares and allurements and bewitching insinuations of and World. To this Head I reduce sinful Examples in the World, Counsels of Carnal Friends, the Friendship of the World, which is Enmity to God and good men, Jam 4 4 False Doctrines which are spoken out of the World 1 Joh. 5. calculated to the corrupt Humors, Inclinations and Interests of the men of the World, and therefore of a very grateful resentment with them. In a word, all Worldly Lusts (as the Apostle calls them, Tit. 2. 12) that are so many baits and snares to entangle and entice the People of God to desert the Holy and good wayes of the Lord: those Golden Apples that are thrown down before a Christian to invite him to gaze upon them, and stoop to take them up, that so he may be retarded and stopt in his course, and lose the prize he runs for. 2. The Troubles and Affrightments of the World. The the for∣midable, frightful Afflictions and persecutions that would impede, or retard and hinder the people of God in their Travels towards that Heavenly Coun∣try, where the sweet Fruits of Divine Love are to be enjoyed in the greatest maturity and perfection of them. That Tribulation in the World against which the Lord Jesus layes in great encouragement from the consideration of his own Conquest of the World, Joh. 16. 33. Of this ill Usage and Enter∣tainment in the world, the Afflictions that the Children of God must expect to contest withal, the Apostle discourseth here, Rom. 8. 35, 36, 37. Tribula∣tion, Distress, Persecution, Famine, Nakedness, Peril, Sword, and such like formidable things to Nature, oppose the Faithful in their way, and make warre upon them▪ A Christian lies open to many sharp and fiery Tryals, 1 Pet. 4. 12. and must look to endure a great fight or Concertation of Afflictions, Heb. 10. 32. The World can put on two Faces, and change its Countenance as occasion servs. If feigned flat∣tering smiles will not do, then killing Frowns shall, if it be possible. The World hath Terrours to affright, as well as Allurements to entice Believers out of the way of Happiness. The men of the world are usually pricks in the eyes, and Thorns or Scourges in the sides of Believers. Briers and Thorns are with them in the world (as the Lord tells the Prophet, Ezek. 2. 6.) that will scratch the Face of their Reputation, wound them in their outward Concernments their Flesh: yea, they dwell among Scorpions, that will to great torment, and sting them to Death. AElian reports concerning the do more that they were wont to sleep with their Boots on, lest the Scorpions, their Country was infested with, should sting them. I am sure a Christian had need walk Booted, and have his Feet with the preparation of the Gospel of peace, yea, to be defended and aimed in all respects, or He will be in much danger of the many scorpi∣os in his way vid. Greenil on Ezek. 2. 6. As beleivers have bodies of flesh and mortality, that keep open House for sicknesses, pains, Diseases, and give Entertainment to them: So they are exposed to the Rage and Vio∣lence of unreasonable men. They pass through an Enemies Country, where they have many Affronts and Indignities offered them. If lies and Calum∣nies, Scoffs and Scorns, angry looks and cruel threatnings, opprobrious and injurious dealings, or any kind of Cruelty may be likely to scare a Believer out of his way, or force Him to a dishonourable Retreat, or to run from his Colours by quitting his profession; the malignant angry world will be sure (if the Lord permit) to prove Him in that kind. In both the respects mentioned the world is an Enemy, and makes Opposition to Believers in their way to Glory. Furthermore a Believer meets with Opposition, 3. From Satan, the Prince and God of the World, Eph. 6. 11, 12. If a Christian were to try Masteries, and contest only with Flesh and blond (whether we understand thereby his own Corruptions, or Opposition from men, like Himself) He would have hot and hard service of it. But this is his Case and Lot, to meet with Opposition from Principalities and Powers, the Rulers of the Darkness of this World, and spiritual wickedness in High pla∣ces. He ights at great Disadvantage with Enemies, that have the Hill and upper-Ground. He combates hand to Hand with the God of the World; as well as his Creatures, the men of the world. Satan is one of the Allies of In-dwelling sin, and of Confederacy with our own Hearts, which are ready every moment, if there be not a strict watch kept upon them, to betray us into his Hands, and deliver us up to Him. A Christian had need look to Himself, considering that Satan goes about daily seeking to devour, 1 Pet. 5. 8. A Believer will be sure to meet with this Lion in his way. And our Flesh and Hearts (as was intimated before) are Satans Correspondents and Consi∣derates against the Spiritual Life, and Comfort, and Happiness of our Souls ready to open to Him, make a Surrender of all, and comport with him in all his dangerous and destructive Applications of Himself unto us. This Spiri∣tual Leviahan is a piercing Serpent and a crocked Serpent, Isai. 27. 1. Some∣times, he opposes the People of God by Force, and then he is a piercing Serpent. Sometimes he circumvents them by craft, and then He is a crooked Serpent. Vl rectus vnit, vl tortuosus. Satan opposes the people of God in a way of Fraud, (He playes the Dragon and deceivs them: He is a Ser∣pent; yea, an old Serpent, Rev. 12. 9. and hath his Wiles, Eph. 6. 11. and ad∣vantagious Devices, 1 Cor. 2. 11. his methods of Deceit, and his Depths or deep Contrivances, Rev 2. 24.) and in a way of force and violence. He acts the part of a Lion and rageth: and he hath his venemous Arrows, his fiery Darts, Eph. 6. 16. and makes many violent On-sets upon the Children of God. The Church of God, or the Body of Saints and Called Ones in the world, have the Gates of Hell (Math 16. 18.) that is (as it is commonly expounded) the Power and Policy of the Devil, and his Instru∣ments, and Under-, to oppose them in their way to Heaven, though they shall not prevail in that Opposition. Lastly, 4. From Death it self, which is the last Enemy. 1 Cor. 15. 26. When all the rest are beaten out of the field, and a Christian is maching off and just ready to make his Triumphant Entrance into Heaven, Death encounters him. This comes in by the Curse: and the natural or direct tendency of it is o separate a Son of Adam from God for ever. It is the great and grim of the vindictive justice of God. Here men enjoy some Fruits of (at least) the general and common goodness of God: but when Death comes, it pushes them away from God, makes an everlasting separation be∣tween them, and all the fruits of the goodness of God, turns them into Hell, where they must feed upon the bitter Fruit o their own wayes for ever. When Death hath done its Execution upon the Condemned Sons and Daughters of Adam, God will then carry away all his goodness from them, and never afford them so much as one drop of Water to cool their Tongues to Eternity. That which makes Death o terrible is, that in the ordinary course of it, it makes a perfect and perpetual separation between the Sons and Daughters of men, and all the Fruits of the Love, and Goodness, and Patience of the blessed God. Death passed upon all men, for that all have sinned, Rom 5. 12. And where it Reigns and Triumphs, and is Victorious over any man, and fastens its Sting in him▪ (as I may allude to 1 Cor. 15 55.) it destroyes him utterly by putting him into a condition of everlasting sepa∣ration from God. Now this is the last Adversary that the Believing Chri∣stian Souldier contends withal; though upon more advantagious Terms then other men. Thus much for the second Particular under the second Conclu∣sion. Every Believer meets with great opposition in his way. 3. A Believer cannot possibly make his way through all these Enemies, and bear down all this opposition without fighting. He skirmishes with these E∣nemies, yea, fights many a pitch'd Battel against them. He must put on the whole Armour of God, Eph 6. 11. and keep it on, and make use of the wea∣pons of his Christian Warfare, and his Faith and other Graces will be sound∣ly put to it. It costs him many a Bickering. He runs, and Wrestles, and labours, and strives, and fights the good fight of Faith: as we might demon∣strate by many Scripture Instances. By Fighting, I mean a vigorous con∣tending and conflicting with the Enemies of his Soul, which is exprest vari∣ously by the Holy Ghost in Scripture. He must strive hard that will enter in at the strait Gate, Luk. 13. 24. ordinary seeking will not do it. If the Be∣liever put off his Armour, lay by his weapons, suffer the Sword of Faith to ru in the Scabberd, and draw it not forth as there is occasion; if He hang down his Hands in Prayer, sins in his Hopes, cool in his Courage, and stand still in a secure careless manner; it will be impossible that he should break through those Legions of Devils, those Armies of Temptations, and make his way through those Adverse Powers▪ that oppose themselves in his way▪ 4. Opposition from, at least, some of his Enemies is perpetual in : So th Believer hath no rest, but hath ork enough every day to contest with them. A Believer hath a restless Enemy to contend withal, as Hanibal said of Marcellus the Roman Consul Plutarch, Marcel. Let him conquer or be conquered, he would never be quiet nor give over, neither to his Enemy, no take it himself, he would be at it still, and never have done. So may we say much more of the Believers Enemies. Satan never draws his Forces▪ out of the Field. Corruptions one way or other will be stirring, and the Christian shall be exercised still with some Thorn in the Flesh, and Buffetings of Satans Messenger. The People in Nehemiah's time, when they were Alarmd and afraid of their malicious and malignant Neighbours, wrought with one hand and held a weapon in the other, Nehem. 4. 17. But such is the case of a Christian, that he must not only work, with a Weapon in the other hand, but he must actually use his Weapon whilest he is working; fighting with one hand, and building or labouring with the other. If his Enemies conquer, they will be sure to prosecute their victory to the utmost, and lose no Advantage: if they be worsted and routed in any particular Engagement, they will not fail to rally their Forces, recruit and reinforce themselves presently and fall on again. So that a Chri∣stian had need eat and drink and sleep in his Arms. He hath no time to put off his Armour, to lay by his Weapons. He will be hotly engaged till the Act. 3. 19. the times of refreshing and cooling shall come. He can never be said in this world to be miles emeritus, or stipena confe∣cisse: which were the Roman Phrases for them that were discharged from the Wars. If a Christian live to threescore ears of age or more, he is not thereby superannuated, nor can he plead Age or any thing else to excuse him∣self from the duty of a Souldier. Verily there is no discharge in this War∣fare on this side of the Grave. There is no bringing of these Enemies to a composition, no cessation to be made, no League or Truce to be admitted in this Warfare. A Christian must be constantly fighting and contending a∣gainst the Enemies of his peace and happiness. Thus much for the second Conclusion. Concl. 3. A true Believer is never totally ad absolutely conquered in any Engagements with the Enemies that War against him. To be Conquered (in the sense I take it here) is to be separated from the Love of God, and utterly deprived of the special fruits of it. Who shall separate us (saith the Apostle Rom. 8. 35) from the love of Christ? that is, who shall conquer us? I am perswaded that neither Death nor Life, nor Angel, &c. shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8. 38, 39. Importing thus much, that a Christian can never be totally conque∣red, notwithstanding all the opposition that is made against him. Let Ene∣mies do what they can against him, yet if he be not separated from the love of God, he is not absolutely Conquered, or defeated of his Happiness. In this respect a Believer is never Conquered. For, 1. Nothing befals him in his Warfare, notwithstanding what his Enemies attempt against him, that turns away the Heart of God utterly from him. Though Sin and Satan may prevail very far in some conflicts, yet never to such a degree as to provoke the Lord to reject him, and cast him out of his favour. God may be provoked by the compliances of a Believer at some turns with Sin and Satan and the World to take away the manifestations of his Love, to deny him some expressions of his Favour, to visit his transgressi∣ons with a Rod, and his iniquity with Stripes; but never to take his loing∣kindness utterly from him, Psal. 8. 9. 30—33. A Believer may be so foiled and worsted by his Enemies, through the neglect of his watch, or otherwise, that God may be displeased with him; that there may be a discontinuance of the sensible expressions of the love of God to him, and an interruption of it as to manifestations: and yet there is no intercision of the love of God to him, as to the being of it. His love to him is unchangeable and verlasting. 2. Nothing fas out in his progress or march that absolutely stops him in, or diverts him from his course of proceeding, or moving towards the enjoyment of the sweet fruits of Divine Love▪ A Believer may be wounded, I amed, and retarded; but not totally checked in his way, and aside from it. He may receive many a blow that staggers him; that make him eel com∣plain, that wounds him in his Graces and comforts. David had his Bones broken, received deep and dangerous wounds that long healing, that: stank and were corrupt, Psal: 3 8. 5. 7, 8. Because he did not apply a timely Remedy unto them; they were not presently searched and looked after. He was knock'd down and lay in a swoon for a great while, that those about him might be ready to fear he would never come to himself again but he revived and recovered at last. Satan prevailed with him to commit Folly with Bath sheba, to murder and imbrue his hands in the Blood of to ent his pride and vain glorious humor in the numbring of the People, and to in∣curre the displeasure of God thereby: but all this did not and expel the Love of God out of his heart, o divert him totally from prosecuting the enjoyment of it. Take a Believer in his lowest condition, when he is most worsted and prevailed upon by his Enemies: yet at▪ that time there is the Seed of God, (1 Joh. 3. .) that inclines and carries him God and. There is a power of Grace, and a work of the Spirit: upon his Heart that gives him an inclination, , & tendency God ward continually; and though temptations may turn him out of the way for a time, and he may meet with many Rubs and Impediments in his Christian rae; yet there is the strong Byes of Grace, the and impression of Gods spirit upon his heart that inclines and carries him Godward, so that he will come in again, though he may be turned off for a while. That general Bent & Inclination of his heart towards God, as his lost end & greatest good, & towards his Command∣ments, as the only best Rules of living and walking, is ever preserved in the Believer by the mighty power of God (according to his Covenant-en∣gagement) even then when his Enemies have gotten him down and aid him at their Feet. So that if the Lord never take away his loving-kindness utterly from the Believer, nor the Believer totally lose his love to God: what follows? but that there can be no separation of a true Believer from the love of God in Christ Jesus, and by consequence that he cannot be ab∣solutely conquered in any, though he may be worsted in some Engagements. Conel. 4. Every true Believer manageth a successful War, and is sure of Conquest. My meaning is not that every Christian hath a certainty of per∣swasion that he shall prevail, or overcome; for many an one is ready to say sometimes that he shall one day fall by the bad of this or that Saul: but there is a certainty of the thing in it self. I speak of the certainty of the object, or the truth of this Proposition [Every Believer shall certainly conquer the Enemies of his Soul] not of the certainty of the Subject, the certioration of the Believer, or his perswasion and assurance that he shall be victorious at last. A Believer shall certainly win the day and conquer all Opposers, whatever his unbelieving heart may at any time suggest to the contrary. Hence Paul speaks of it as a thing done: we do more then overcome. This may be made out thus: 1. A Believer in this life gets many signal Victories. He is not able in∣deed utterly to drive out the Canaanites, they will abide in his Land (Heart, me an) and be rebelling and vexing him frequently: but the Lord gives him many remarkable victories over them. There are some memorable dayes and happy times wherein the People of God come out of the Field victorious, and triumph over their spiritual Enemies. They set their feet in the neck of their Lusts, and lay their Corruptions bleeding at their feet, and do so resist▪ Satan as to rout him and put him to flight. 2. If he be for a time overcome, yet he recovers himself at last and gets the Day. He may be overcome, and carried Captive (as the Apostle intimates Rom. 7. 23.) he may be remarkably worsted in some particular conflicts, and taken Prisoner: but he cannot be detained alwayes a Prisoner, all the power and policy of his Adversaries cannot hold him, he will make an escape from them sooner or later, and obtain rescue and deliverance. If he be foiled, and laid on his back for a time; yet it is not long before he reco∣vers himself, and gets up again by godly sorrow, Humiliation and Repen∣tance, and renews the Combat, and is too hard for his Enemies. If he be routed, he rallies again and go out of the Field a Conquerour. 3. His Enemies lose Ground by all their partial Conquests of Him. A Child of God gets Good by his Foils and Falls, yea, gets Ground insensi∣bly of his Corruptions and other Enemies thereby. His Enemies by win∣ning the Day, lose it; and by Conquering, are conquered. Every victory that Sin and Satan obtain, makes a gracious Heart more humble, more sen∣sible of his own weakness, and absolute need of the strength of Christ, more watchful against Sin and Temptation, more Cautious for time to come of admitting Parlyes and Compliances with his Adversares, and so turns (through the over-ruling Hand of Grace) to the singular Advantage of a Christian in many respects. Lay these things together, and it will be mani∣fest that a Believer manages a very successful warre, and is sure at last of an absolute Conquest. Concl. 5. A Believers Victory and Conquest is incomparably Glorious▪ His Conquest is most exceeding Glorious. Thence Paul saith, we are more then Conquerours. We do not only Conquer▪ but triumph; we have a tri∣umphant Victory: we are much too hard for our Enemies, we do more then overcome, superincimus, we do over-overcome. It is▪ Grotius his Observation, Amat Paulus componere verba cum Paul loves the Composition of words with the Preposition and He gives many other Instances (besides this in the Text) of such Compositions in Pauls Epistles. When He speaks of the Rich Grace of God, or of the great and glorious pri∣viledges of his Children, He thinks He cannot over-speak. They are such things, that, as Luther said of God and Heaven, non patiutur Hyperblen, do not admit, are not capable of an Hyperbole. No Expression is so high, on Superlative, as to transcend and exceed the measure of the Excellency of such Things. Now the Greatness and Gloriousness of a Believers Victory ap∣pears in many Things, which we shall but glance at, as we pass along. Glorious it is, in that the Believer conquers in Suffering, when He is in ap∣pearance conquered, overcome and destroyed. When He is sain with the Sword, devoured by Lions, burnt to Ashes at a Stake, sawn asunder, or any way violently put to death; yet in all these things he conquers, as the Martyrs have done. They overcome by the Bloud of the Lamb, the word of their Te∣stimony, and not loving their lives unto the Death. ualther takes this to be the sense of the Apostle. In all these Things we are more then Conquerours. He doth not say we overcome all these things, so as that they shall be no more, or cease to oppose us; But in all these things we Conquer. For afflictions remain, and will remain as long as the World las, nor will Persecu∣tions ever cease, which bege Banishment, Famine, Nakedness and the Sword to the Godly: bu in these things, and among all these perils and evil Suffering, the Faithfull do more then overcome. And this is admi∣rable that they overcome, when succub uisse, & omnino Victi at Oppressi∣esse videntur; when they are slain, or burnt, or destroyed any other-way. They are killed all the day long, accounted (and used) as seep for the slaughter; as in the verse before the Text: And yet more then Conquerours. Humane, Carnal Reason cannot comprehend this. It is indeed Mysterious and glo∣rious. Again, Glorious it is, in that he conquers such Enemies as con∣quer all but Himself, and such as He is. The great Conquerours of the World have been slaves to their own Pride, Ambition, vain-glory, Covetous∣ness, and other base Lusts, which a Christian subdues and Conquers. Many of them have been Satans Slaves, when they have been Masters of the world. But the Believer resists the Devil and puts Him to flight. He overcomes Himself (which is a nobler Exploit then to overcome and Conquer Na∣tions,) sets his Foot upon Satan, tramples and crushes that Serpent, (Rom. 16. .) treads the World under his Feet, as the Church of God, the Wo∣man mentioned Rev. 12. 1. is said to have the Moon (that is, all these changeable Earthly things) under her feet. Nay, he overcomes Death it self, which tramples upon and prevailes over other Conquerours. Death stings, kills, ruines other men, but cannot hurt a Christian, because it cannot separate him from God. Oh Death! where is thy sting? Oh Grae, where is thy Victory? Cor. 15 55. Those words which are commonly translated the Gates of Hell, Mat. 16. 18. and are thought to import the Power and-Policy of the Devil, are rendred by Learned Camer, the Gates of the grave, or Death, alledging that the word doth never but once in Scripture signifie Hell, but either the Grave, or the state and condition of a deceased person: And he conceives the mind of our Saviour in that expression to be, that though the Faithfull lye dead for a time as well as other men, Death exercises a Dominion over them, the worm feeds sweetly upon them, they are imprisoned in the Grave, and lye bound hand and foot with the Cords of death. Fues vel acerbissii Cruciatus Mortis. Psal. 18. 3.) yet that the Power of Death and the Grave shall not finally prevaile over them. Siquis (saith that Learned man) Locutions significatum velit, perituram Mortis & , is demùm profecto a Spirús sancti ment . The Aboli∣tion of the destructive Dominion of Death is intended by the Lord Jesus, according to this Exposition. Christian (saith Cyprian , vinci non possnt. Christians may dye, but cannot be overcome. Death may kill them, but cannot conquer them. The victory of Believers over their Enemies is very glorious this respect. Glorious also it is in that a Believer conquers his Enemies by conquering himself, himself (the Flesh with the Affections and Lusts, Gal 5. 4.) subduing his own Spi∣rit, beating down his own Body and bringing is into subjection (1 Cor. 9. 27) plucking out an offending right Eye, cutting off an offending right Hand (Mat. 5. 29. 30.) Doing strange Execution upon himself in a way of Mortifi∣cation, which is both a noble and a strange way of Conquering. He overcomes himself and thereby overcome his Enemies. Moreover glorious it is in that he is so far from being separated from the love of God by the opposition which his Enemies make against him, that he is thereby greatly furthered in the way to the perfect enjoyment of the Fruits of it. His Enemies, whether they will or no, help him to a most Glorious Con∣quest. For all things (how adverse and opposite soever) work for his good, Rom. 8. 28. that is, for his most Glorious, Everlasting Triumph in the highest Heavens. As the Afflictions and Troubles which happened to Paul in the course of his Ministerial Warfare fell out to the furtherance of the Gospel, Phil. 1. 12. so the Opposition which a Believer meets with from all his Ad∣versaries, falls out to the furtherance of his victorious proceedings in the course of his Christian Warfare, and of his After-Triumph and Glory. Nay this Victory is Glorious, in that he gives his Enemies a total Defeat and Overthrow at last. He hath a perfect and absoute Victory and Conquest over them, so as never to be molested with them more. He passes to Hea∣ven through the midst of his Enemies, and gets out of the reach of their oppo∣sition, or molestation, and there Triumphs Gloriously to Eternity. Concl. 6. Every Believer obtains this Glorious Victory and Conquest through the Lord Jesus Christ. We are more then Conquerours through him that loved us, that is, through Jesus Christ, or God in Christ which is the same thing. The Apostle having discoursed excellently of this Spiritual War with one of the greatest Enemies that a Christian hath to do with, name∣ly, In-dwelling sin, issues all triumphantly in thanks to God through Christ for Deliverance and Victory, Rom. 7. . And having spoken of Death & the Grave, very formidable Adversaries, & triumphed over them, Thanks God who gives Victory through Christ, 1 Cor. 15. 55, 56, 57. And there is the like Reason as to all the Enemies of a Christian. A Believer obtains this incomparable Victory and Glorious Conquest over all through Christ. For, 1. The Lord Jesus Christ hath procured and purchased this Victory and Conquest for Believers. Therefore he hath Suffered and Dyed, Satisfied and Mted, that his People might obtain a Glorious Victory over Sin, Satan, World, Death, and all their Enemies. The Foundation of this Victory hath been by an high hand of Grace in the Death and Mediation of the Lord Jesus. Man having revolted from under the Government and Domi∣nion of Gods revealed Will and Law, and thrown off his, Obedience, and made Election of Sin and Satan for his Lords and Sovereigns; The Holy God in Justice and Righteous Severity, delivers him up to the Authority and Sovereignty of Sin and Satan, and his Spiritual Enemies, even Death it self: and they put in their Claim to a Soveraignty, yea, and actually exercise a Dominion over Him; So that man in this Condition is a Captive, Prisoner, Slave, and cannot get his Liberty. If He struggle sometimes, and rise up to warre against them; All his Contendings are vain, He is overcome pre∣sently, and held in bondage. The Reason is, because his Enemies are (in a Sense) as strong as the Law and Justice of God. The strength of Sin (and by parity of Reason, of other Enemies) is the Law, 1 Cor. 15. 56. that is, the Law broken, and the Justice of God offended. But the Lord Jesus having satisfied and merited, when there is an Application of that Redemption which is in Christ to any man; Now Sin, Satan, World, have no Right to exercise this Dominion; they lose their Claim and Title to such Dominion, and this is the Foundation of any mans Conquest of them. Hence though in may Tyrannise sometimes, yet it shall not reign over them; not have any of their Enemies any Right to Conquer or prevail, as before. Nay, Christ hath pid great price, and bought the Victory for them of Him in whose Hand it is to adjudge it unto them. They overcome by the Bloud of the Lamb, Rev. 12. 1. 2. He hath actually in his own person conquered their enemies for them, Be of good Comfort (faith our Saviour) I have overcome the World, Joh. 16. 3. That is, the Lusts of the world, the men of the world, the prince of the world, the snares, temptations, terrours and evils of the World. He hath brused the Serpents bead, Gen. 3. 15. destroyed the works of the Devil, 1 Joh. 3. 8. Now (faith the Lord Jesus with reference to the time of his sufferings) is the judge∣ment of this World, nw shall the Prince of this World be cast out, Joh. 12. 31. The Dethroning of Satan, and destruction of his Dominion by Jesus Christ is that which is intended in that expression. Hence the Apostle saith, that e spoiled Principalities and Powers, and and made a shew of them openly tri∣umphing over them in it (that is, his Cross) or in himself, Col. 2. 15. The Lord Jesus took away the Prey or Booty of Souls, which Satan had gotten, and led away the Devil and his Angels, as Prisoners of War: He divested Principalities and Powers, that is, the Apostate Angels, of all that Title they had got to the World by the sin of man, yea he triumphed over them as lawful Captives to be disposed of at his pleasure. He hath bound the strong man armed & spoiled his Goods. Thas Christ is said to wound the Head (for so it is in the Original, not Heads) over many Countries, Psal. 110. 6. By the Head over the large Earth, Some understand Satan that ruleth as Head o∣ver all the Children of disobedience every where: though I judge it better to expound it to the most comprehensive sense, and then the meaning is, that Christ breaks in pieces the Head, that is, the counsel and power of Satan and all his Instruments, crushing and conquering all the Enemies of his People. He hath conquered Death it self, and having grapled and fought with that Serpent, he hath pulled out the Sting, and he hath disarmed that King of Terrours, that it may be in no condition to hurt and ruine his People. Death can be no longer a Curse to them, but a Blessing: An Out let as to Misery and an In-let to all Happiness. He hath Conquered and triumphed over all the Enemies of Believers, vertually on his Crosse, but actually and effectually in his Exaltation: when he ascended up on high, he led Captivity Captive, Eph. 4. 8. Psal. 68. 18. And he hath Conquered and Triumphed over all our Enemies, not for himself, but on our behalf, and for our behoof and advan∣tage. Victoria Domini est Servorum Triumphus. Hieron. The Victory of the Lord is the Triumph of the Servants. Well may tho Army of Be∣lievers be assured of Victory and Triumph, when as they fight with a con∣quered Enemy, and their General alone in his own person hath routed their Adversaries. 3. He puts them into a Conquering-capacity. He sends his Spirit to make the Application of his Redemption to all his Redeemed ones by working Faith in their Hearts, drawing them to himself, giving them an actual Inte∣rest in himself, and his Benefits, and putting them into a State of Justifica∣tion, which is a State of Victory and Triumph. A justified person is in a Conquering-capacity and condition. He is under Grace, and not under the Law, therefore neither Sin, nor any other Enemy shall have dominion over him, Rom 6. 14. Take an Elect person, that was given to Christ by the Father from Eternity, and Redeemed by Christ in the fulness of time, yet before his effectual vocation, he is under the feet of his Enemies, in no better condition to fight it out with them then other men; Sin, and Satan, and World are much too hard for him. But when once the Spirit of Christ hath wrought an effectual work of Grace in his Soul, & by uniting him to the Lord Jesus hath brought him into a state of Justification: now he is in a condition to dispute it out to the last with all his Enemies, and to get the day also. A Justified person is invincible, be cannot be Conquered; and he is victorious, one of his Enemies can stand before him. Victory & Triumph are adjudged y the Lord to a state of Justification, and are infallible consequents thereof. Hence Paul's comfortable perswasion, and Triumphant Expressions, Rom. 8. 38, 39. Now all the People of God are admitted into this state of Justification, and vested in the Glorious Priviledges of it, through the Lord Jesus Christ. 4. He furnisheth Believers with skill, and Strength, and Courage, and Weapons, and all War-like Furniture, and Military Qualifications, and Ac∣complishments. They are in all respects well appointed for the War: and it is the Lord Jesus that sets them forth, and furnisheth them with Arms and Weapons for the Battel. The Lord Jesus Christ is the Christians Maga∣zin. All those Arms and Weapons which a Believer useth in his spiritual conflicts (of which you have an enumeration, Ephs. 6. 13, 14, &c.) are such as come out of Christs Armory. As he puts the Believer into a con∣quering state, in his Justification; so he gives him conquering Abilities in his Sanctification. He gives them Skill and Valour, and Resolution, and all other Qualifications and Endowments that a Militant condition calls for. 5. He Administers seasonable supplies and recruits of Grace and Strength unto them. He sends them Auxiliary Forces, and gives them such Assi∣stance as they need for every Conflict. He giveth Power to them when they are faint, and when they have no might, encreaseth their strength, Isai. 40. 29. He gives them a sufficiency of Grace, and his Power rests on them. Hence when they are wek, yet then they are strong, 2 Cor. 12. 9, 1. Because habitual inherent Grace will not carry them through their difficult Engagements, therefore he affords actual, and occasional Assistance as their necessities re∣quire. All that that seasonable help which is Admini∣nistred to Believers from the Throne of Grace (Heb. 4. 16.) comes from the Lord Jesus Christ. They have the immutable Assistance of the Spirit of Christ that dwells in them. They must needs overcome in this respect, be∣cause greater is be that is in them, then he that is in the World, sword Joh. 4. 4. Hence the Apostle, that had low thoughts of himself, and was as much no∣thing in his own eyes as any man, yet attributes a kind of Omnipotency to himself. I can do all things through Christ which strengtheneth me, Phil. 4 13. He strengtheneth them with all might, Col. 1. 11. Concl. 7. The Love of God in Christ is the absolute first cause of these victorious proceedings, and this infallible conquest of Believers. For, 1. The Everlasting love of God determines, that the Victory shall fall on the side of Believers. The will of God is that all Believers shall conquer. Hence the Apostle layes the Foundation of this Triumph in Divine Predesti∣nation, and in Gods being for us, Rom. 8 30, 31. Those that are appointed to obtain Salvation by Jesus Christ (as it may be concluded of all Believers; saving Faith being a special fruit of Election) may meet with many Ene∣mies in their way, but shall infallibly break through all opposition, & get to Heaven at last. The Love of God hath Decreed them Victory. 2. The everlasting Love of God layes in suitable provision of means for an infallible conquest. Divine Love concluded upon the mission of Christ into the World, to purchase it for his People, and obtain the victory in his own person, as a common person representing all Believers. This Love gives them a Leader and General (the Lord Jesus Christ) that is invincible, th Captain of the Host of the Lord, that appeared to Joshu, Josh. 5. 13, 14. It arms them with invincible Graces, offensive and defensive; and orders them the insuperable and invincible Assistance of the Spirit of Christ, and the needful supplies and recruits of Assisting Grace. The Love of God in Christ furnisheth the Christian Souldier compleatly every way with all that he needs in order to the Conquest of his Enemies; so that he is better provided for the Combate, and hath more Assistance in the Combate, and more assurance (consequently) of success, then any other Conquerours have. The Christian Souldier is well appointed and set forth for the War, Recruited and Assisted in it at the cost and charges of the Love of God in Jesus Christ. 3. The Everlasting Love of God adjudges them Triumph at last, and Crowns them with it. Divine Love sets the Glorious Crown upon the Head of the persevering, victorious, all-conquering Believer. There is a Glorious Day coming, wherein the Believer shall receive the reward of all his Labours and Travels and Combatings with the Flesh, the World, and the Devil: And this reward will be adjudged to him that overcometh, and actu∣ally conferred upon him by the Grace and Love of God in Jesus Christ. Not his Merit, but Gods Mercy and Love will then Crown him. His present sufferings in the time of his Warfare are not worthy to be compared with the Glory that shall be revealed in him, Rom. 8. 18. When Paul had fought his good fight, and finished the course of his warfare, he expected his Triumphal Crown from the Lord, the Righteous judge, 2 Tim. 4. 7, 8 A Crown of Mer∣cy and Grace it is, and also a Crown of Righteousness: there being a sweet concurrence of the Remunerative Justice of God with his Infinite Mery, Grace, and Love in that Glorious work of Crowning a persevering Christian Souldier with everlasting Triumph and Glory. Divine Love adjudges and bestows upon Believers at last the Heavenly Prize they run for, and the in∣corruptible Crown they fight for in this World. That they Triumph Eter∣nally is from the Love of God in Christ. Thus much for the Doctrinal Part. Use 1. We might improve this Observation, To crush that Errone∣ous conceit of the Arminians, concerning the possibility of a Regenerate man's total and final Apostacy. For to assert this, is to say, that a Believer may be totally defeated and overcome, and Sin, Satan and World may prevaile over him to his utter Ruine. The Truth we have discoursed, is ready prest to militate against the men of that Heterodox persasion: and is alone (without the Levy of any other forces) of strength sufficient to fight that Enemy and beat him out of the field. This Text of the Apostle, and the Ob∣servation we have deduced from it, smites those Adversaries of the Doctrine of Perseverance under the fifth Rib, or rather stabs their fifth Article con∣cerning the Apostasy of Saints to the Heart. This one Weapon, if it be well managed and weilded will do real and through Execution. For if there may be a total & final defection of Believers, or falling from Grace, & out of the favour of God, then there is a possibility that a Believer may be totally & fi∣nally separated from the love of God: & so totally conquered; which is diame∣rally opposite to the Strain and Genius, and Intendment of the Apostles Dis∣course & what we have been regularly superstructing upon it. But let it be enough to have thus Face that Grand Enemy the Arminan, without engaging further on this occasion in any pitch'd confutation of him. Use 2. This makes it appear who are the bravest Souldiers, the most Re∣nowned Warriours, Persons of the greatest Bravery and Gallantry in the World. They are Believing Men and Women. A Christian Man or Wo∣man is by many degrees a better Souldier then Csat or Axander. Sincere Believers, of all degrees and conditions, are persons of eminency this way. Among the victorious Worthies, whose Famous Exploits and Atchieve∣ments are Recorded, Hib. 11. The Apostle doth not leave Believing Wo∣men out of the Catalogue. We read of great Exploits that have been per∣formed, even by those of the weaker Sx, both in Sacred and Common Hi∣story: but none to be compared with those which Believing Women, through Faith, have enterprized and accomplished O Woman, great is thy Faith, saith our Saviour, Mat. 15 28. Why then it might be said also, O Woman, great is thy Victory: For this is the Victory that overcometh the World, even our Faith, 1 Joh. 5 4. True Faith, though it be but as a Grain of Mustard Sd, will overcome and bear down all that opposition the World can make against it. As to this Christian Warfare, Victory and Triumph, Believers of all sorts share in it: there is no difference in this matter, but Iew and Greek, Bond and Free, Male and Female are all one in this respect through Jesus Christ. The weakest Believer will be too hard for the strongest Adversary. This is a clear Consequence from what we have discoursed, that a Believer is the bravest, and most victorious Soul∣dier in the World. Use 3. A word of singular Encouragement and Comfort unto all that mourn for the sorrowful state and Condition of Jerusalem. Know it, and Be∣lieve it, that the Church of God, however afflicted and oppressed in the world, shall certainly prevail and get the Day at last. The Victories & Triumphs that God hath decreed and determined shall certainly be awarded and given to the conflicting Militant-Church in the Season thereof. How might we ex∣postulate the Case with the mightiest of the Churches Adversaries? with the High and Low, Great and Small ones of the Earth in this respect? why do the Nations rage and People imagine a vain Thing? vain it is, and will be found so in the Issue, to oppose the Lord Jesus, to fight against his Members, to plot and project, design and endeavour the Ruine of the Interest of Christ in the World. For the Lord Jesus, and his called, and Faithful & Chosen, shall certainly more then overcome at last. The Lamb and his Followers shall be Illustrious Conquerours. The Beast may arise out of the Bottomless pit, and raise the Posse Inferni, or Inferorum, come with Legions of Devils, and their Instruments, and set their Hellish Armies in Aray, and make warre upon the Witnesses and overcome them for a while: but they shall overcome at last in a glorious manner. Verily, no Weapon that is formed against the Church shall prosper. Christ laughs at all the Confederacies and Complotments, and mad Rage of the world against his Interest and Members: Psal. 2. 4. And his People (that are at present in a sad and sorrowful Condition in the Heat of the Engagement) shall laugh too, and Triumph over all. Excellent were the Expressions of that man of Faith, Martin Luther to this purpose. That the Kings and Princes & People do sorage against the Lord and his Christ, I account (faith he) an Happy Omen, and much better then if they fawned and flattered: For it follows (in the second Psalm) He that fitteth in the Heavens shall laugh at them. Hoc autem principe nostro illos ridente, non video cur nobis flendum sit a facie illorum. As long as our King laughs at them, I see no Reason why we should cry for them. They that make Christ laugh by their ridiculous Opposition, should not make his People cry. Ve∣rily every Believer hath that in his Heart (I mean the Victorious all-conque∣ring Grace of Faith) whose Prerogative it is to laugh to scorn all the foolish plots, and ill contrived Designs, and feeble Attempts of men against Christ and his Church. For indeed their wisest Contrivances are Foolishness, and their strongest Endeavours against the impregnable and invincible Interest of Christ and his Church, are weakness it self, and will appear so at last. And if Christ laughs at them, why should not his Friends and Followers also? For he laughs (as Luther goes on) not for his own, but for our sake, that we also through Faith may laugh at the vain Counsels of Men: So much need there it of Faith, that the Cause of Faith may not be managed without Faith, Ne Causa Fidei sit fine Fide. He that is sure of Victory may well laugh in the Face of his Enemies. Now though wicked men are plowing and making long Furrows on the Backs of the Righteous, yet the Lord will cer∣tainly cut their Traces. The blessed Lord Jesus leads and assists his People▪ and the Shout of a King and General is among them, Numb: 23 21 And that is assurance enough of Victory. What an invincible Army must the Body Saints and Believers needs be, whereof not only the General, but every private Souldier is Invincible? They shall say at last, Lo this is our God, we have waited for him, And he hath saved us,: this is the Lord, we have waited for him, and now we will be glad and rejoyce in his Salvation, when all Moabs shall be trodden down as Stra for the Dunghil, Isai. 25 9, 10. O Beloved! Lift up your Heads and Hands and be encouraged. Though it is a day of Trouble and perplexity and of doubtful Expectations in many re∣spects, yet in the eye of Faith it is an hopeful Time and a promising Season, when the world this blind and mad world is in a Tumult and Uproar against the Church of Christ. The great and glorious Things that are to be fulfilled, the faithful and true sayings of God cannot be accomplished by the Quietness and sitting still of the Nations. When the world rageth against the Church, and is up in Arms to make havock of it; then Christ Jesus, and those Veteran Legions, the glorious Angels; the Lord Jesus, the Man up∣on the d Horse among the Myrtle Trees, attended with Rd, speckled and white Horses, Angels deputed to several Offices and Administrations, (Zech. 1. 8.) are in a posture of readiness to charge the Enemy, and bring off the people of God with Safety and Honour, that are hotly engaged in the Conflict with their Adversaries. The Witnesses may be overcome and killed, but they shall live again. They that mourn for Jerusalem, shall have a Time to rejoyce for Her, and with Her, Isai. 66. 10. men that wage warre against Heaven, and bid open defiance to the great Interest of the Lord Jesus (who is Faithful and True, and in Righteousness doth judge and make warre; who is King of Kings, and Lord of Lords, Rev. 19. 11, &c.) shall be confounded; and Jerusalem shall be a Burdensome Stone and a Cup of trembling to the Adversaries thereof. Indeed we must wait Christs Time for the exerting of his Power, and the Lighting down of his Omnipotent Arm, the Day of his power and wrath, when He shall gird his Sword on his Thigh, and his Arrows shall be sharp in the Heart of his Enemies, and he shall Smite through the Loines of them that rise up against him, and of them that hate Him, that they rise not again. There is a Day coming when the Right Hand of Christ shall teach Him terrible Things, Psal 45. 4. In the mean while our work is to wait and pray, and exercise Faith and Patience (For here, or in this matter is the Faith and Patience of the Saints proved and exercised) and when the Day comes which God hath determined, your ve∣ry General alone can win the Field, and turn the Battel to the Gate, and give you a signal Victory: and will do it right-early for his Suffering Servants, that shall need to do nothing then, but stand still, and see the Salvation of the Lord, and what Destructions He will make among their Adversaries. If one Saint be thus Victorious (as you have heard) never question but the whole Body of them shall (in Gods Time and way) prevail and Conquer in a glorious manner. Use 4. Of Exhortation, to such as have Believed through Grace; in several Branches. 1. Be Encouraged then to fight this good Fight, where there is so much Hope, may such Assurance to Believers of a Glorious victory. They must needs Conquer, that fight on such Termes as we have mentioned, and have such Provision laid in for Victory and Triumph. They must needs Conquer, whose very General alone, is able to Conquer all their Enemies. Well may the Christian Souldier be hardy, daring, venturous, couragious, resolute in has way to upon his Enemies, that hath such Assurance of being Tri∣umphantly successfull in all his Engagements. Here is encouragement enough, one would think, to make any Coward valiant in fight. Never despair nor give in then, but fight this good fight of Faith. Therefore for Direction; 1. Let all Believers know and consider well that they are Souldiers, and have fighting work before them. That they have many Foes to deal withal, and that they are in the Field deeply engaged in a sharp contest about the things of their Peace: And that there is no retreating, or drawing off, or looking back without shame and misery. That they are waging a War, that is of greatest importance, of everlasting Consequence, and of infinite concernment to them. Do not rest in slight Apprehensions, transient and overly Thoughts of your State and Condition in this respect; lest you fall into a Laish like frame, (Judg. 18. 27.) and dwell secuely and carelesly in the World, and expose your selves to the inrodes and incursions of your E∣nemies. Know that you do not dwell far from evil Neighbours: you have Mortal Enemies bordering upon you, that will make all Advantage of your Security. You have a Troublesome, Quarrelsome In-mate, one that was bred and born with you, and hath grown up with you, and is a constant Lodger in your House, and Companion at home and abroad. Indwelling sin (I mean) with its Confederates, that hold exact intelligence one with another, and watch all Advantages against you. 2. Labour to get accurate Intelligence of the Policies and Designs of your Adversaries. Acquaint your selves with the deceitfulness of sin, the Frauds and Impostures of the World, the Wiles, Methods, Depths and Advanta∣ges of the Devil, the desperate wickedness of the Heart, and the deep wa∣ters of evil Counsel there. Finde out the Cabinet Counsels and Politick de∣sign of your Enemies against you: what they design, what Stratagems they use, what advantagious seasons they chuse to fight you in, what fals Co∣lours they put out, that they may surprize you in the Disguise of Friends, what politick Retreats they make, what Ambushments they lay, what Re∣serves of fresh Forces they have in readiness, what gradual and secret Ap∣proaches they make, where they plant their Artillery, and are designing to make a Breach in your Graces or Comforts, that they may Storm your Souls, and make themselves Masters of all. Do what you can to inform your selves what it is they drive at, how and where, and which way they are like to Assault you. In waging of War there is (as One speaks) the greatest improvement of Humane Wisdome and Inaustry. Discover as much as may be the Subtleties and Policies, and Forces and Advantages of your Enemies, that you may be provided to obviate them. 3. Get Skill and Dexterity in using the Arms and Weapons of your Spiri∣tual Warfare. How to put on the Girdle of Truth, and Brest-plate of Righ∣teousness: how to use the Shield of Faith, and Helmet of Hope, and to wield the Sword of the Spirit, (the Word of God) and to improve all the pieces of your Spiritual Armour, and all the Weapons that your General puts into your Hands. A Christian is compleatly armed and appointed, but many times knows not how to use his Weapons. Have your Arms in rea∣diness, and learn to make a ready and dexterous use of them. That you should not only have Grace, but be well Skilled in the vigorous, lively, sea∣sonable Acting and Exercising of all the Grace you have, is the meaning of this Direction. 4. List your selves into some particular Company that is engaged in the same Warfare. It is a great Disadvantage to a Christian to stand and fight alone, and not to have a particular and peculiar Interest in the Help of other Christians: which is the Case of those that live out of Church-Fellow∣ship, and do not put themselves under the Watch and Discipline, and Conduct of particular Churches. Wo (saith Solomon, declaring the Inconveniency of Solitariness) to Him that is Alone, when he falleth, for he hath not another to help Him up: And if one prevail against him (that hath a Companion and Helper) two shall withstand him, Eccles. 4. 10, 12. It is as true in Spiritual as in Civil and Common Cases. It is a great Advantage in our Spiritual Conflicts to have good Company, whose Help and Assistance it engaged to us. It is the Lords Appointment that Mankind should live together in Societies, as in Families, Common-wealths, Churches, in order to common Help-fulness. It is the singular priviledge of Church members to have a peculiar engaged in∣terest in the Prayers, & Counsels, & Help of their Fellow-Brethren, which is a very desireable Thing, and a considerable Advantage, 1 Cor. 12. 25, 26. Do not therefore Combate alone, but get into some particular Body of Saints Militant. 5. Keep Order. Fight every one in your own places where you are set. Be sure you keep Rank and File. Order is the Beauty of the World, and of an Army in Special (In Allusion whereunto the Stars are frequently called the Host of Heaven, because of the exactness of their Order & Regularness of their Motion) and of the Christian Army (the Church of Christ in its Milan Condition) most of all. Of the Spouse of Christ it is said, Thy cheeks are comely with Rows of Iewels, Cant. 1. 10. that is, the outward Face and Coun∣tenance of the Church is Comely, beautiful and Glorious with keeping their right place and order, as well as the manner of Gods own Ordinances, a some Expound it. A Church well ordered is Beautiful as Tirzab, comely as ; and terrible to her Adversaries as an Army with Banners, and Ordered under their Banners and Ensigns Cant 6 4. This of Order is one respect wherein Churches are well compared to Armies that ordered and disciplined. This is the Glory and strength of such Christian Societies, and no small Advantage to every Christian. Those are the best Souldiers that are best exercised to keep their own Place and Order. So Material a Thing it is, that it is the Character and Description of good Souldiers, that they were such as could keep Rank, Chron. 12. 33, 36, 38. The private Souldier must not straggle, or leave his place, or thrust Himself into the place and Command of the Officer, but every one keep the place assigned Him. A Souldier that is commanded to stand such a Ground, must not stir from it, though He is sure to dye upon the place: If He leave it, he dies for it by Marital Law. No personal danger will excuse him for such breach of order. There is no dispensing with it. A Christian Souldier must not be , One that keeps not his place if I may so render it. Nor One that breaks orders, and behaves himself disorderly. Rules of Order must be carefully attended. Many of you see the Beauty, and ac∣knowledge the benefit of Order in other Societies, and observe it with much exactness at your Trainings and Artillery Exercises, and must do so in real Engagements. And why should not Christians apprehend the like necessity of attending Order (Christs Order I mean) in every Christian Army, eve∣ry Ecclesiastical Society, and the like inconveniences of the contrary. 6. Maintain Peace and Union with your Fellow-Souldiers, or with those of the same Company, or Regiment, or Army, as much as in you lies: Com∣munion I mean with the Members of the Church wherein you stand, and with the rest of the Churches of Christ. There are some cases wherein peace with men cannot be kept; nay, wherein it is a duty to contend against them ear∣nestly for the Faith, for the Truth, for the Glory of God, and for the good of the Publick: But if it be possible, as much as lieth in you (as far as it is pos∣sible, lawful and expedient) live peaceably with all men, Rom. 12. 18. espe∣cially seek and follow peace with your Fellow Souldiers, your Brethren and Companions in Tribulation, and in the Kingdome and patience of Jesus Christ. Peace among, and mutual Communion of Churches and Church-members is as necessary a thing, as peace and union in an Army. I wish with all my Soul that this might be attended in this great Town of Boston. That these three Churches might be as a threeold Cord, so twisted together, that they might not be easily broken. Mutinies in an Army between one Company, or Regiment, and another, are hazardous to the safety and good of the whole, and therefore severely punished. A wise General will take the least of any Overture that way, because it is a thing of dangerous Consequence to the Army. Christ, your General, is as apprehensive and jealous of such things among his People. Woul was the case of Jerusalem, when by the Romans on this account of divided and which hastened their mine, and facilitated the Roman Conquest. And you think that Divisions in and among Churches are not of threatning Consequence to such societies? The Lord be merciful to us in this respect. Must Do you not know that it will be bitterness in hope you do not wage here An irrecon∣cileable . It the should be implacable, yet one would think the , God should on (as the Elect of God, Holy and Be∣loved) Kindness, Humbleness of Meekness, Long∣Suffering, For be one another, and Forgiving, if any Man have a Quar∣ter against any, as they expect Forgiveness from the Lord Jesus, pting on perfectness, Col. 3. 12 13, 14. Shall that of the Apo∣stle, speaking of the worst of the Heathen, (Rom. 1. 31.) be verified in any of the Professors among us, that they are Implacable God forbid. They are your Enemies, yea, common Enemies to the Interest of Christ, and his people that will go about to oment these Divisions, or advise to the perpetuating of these Differences. If I were not well assured that Christs Name, and Interest, and your own Souls suffer unspeakably hereby, I should not have opened my Mouth in this manner. However I hope none here are so much in love with Contention as to be angry with Counsels of Peace. It is a matter of great Consequence. O let us not turn our Swords into one another Bowels, as the Midianites (Judg. 7. 22.) Philistines (1 Sam. 14 15, 20.) Moabites, Ammonites and the Inhabitants of Mount Seir (2 Chron. 20. 23.) as well as others, have done to their own Destruction. I believe really that it is with these Churches, or Companies of Christian Souldiers in this place, so far as there is any Contention among them, as it is with Soul∣diers now & then in the Heat of Battel. Sometimes through mistake in the Hurry and Confusion of Battel, one Regiment or Company chargeth another of the same Army, slaughtering and destroying their own dear Friends, en∣gaged on the same side, and for the same cause, instead of their Enemies. This hath occasioned great Mischief. So through Darkness, Confusions, Mis-understandings, and Mis-representations of Persons and Actions in an Hour of Temptation, it comes to pass that Brethren contend and quarrel, and wound one another with the wound of an Enemy, and of a cruel One. Mistakes and Mis-apprehensions are the usual, sad occasions of great Divi∣sions. We had need watch and Pray, that we not into Temptation in this respect, and to exercise Charity toward such as differ from us in Cir∣cumstantials, or in matters of Doubtful Disputation only; left we blindly and precipitately run over and ruine, hack and hew down our Friends and Under the notion of Enemies. Oh make and Mntain Peace a∣mong your selves, you Souldiers and Military Companies of Jesus Christ A Cessation of Arms for the Present is not enough. It is a League of Ami and Friendship, and Brotherly Communion that I contend for. O that it might be speedily effected! left a Common Enemy prove the only effe∣ctual Mediatour between the Brethren at variance, and a pacification be made at last by such Instruments and Means as neither Party will have any joy or pleasure in. And the Blessing of the Peace-maker be upon the heads of those persons that shall be graciously instrumental in Gods way to settle a good and lasting Peace and Correspondence among these Churches, or sin∣cerely and vigorously endeavour it. 7. Make it your chief care and business all the time of your Warfare to please your Great General the Lord of Hosts, the Lord Jesus Christ in all things. That is the property of a good Souldier, 2 Tim. 2 4. He designs to please his Commander in chief, by a ready Obedience. This was the sin∣gular commendation of the Centurions Souldiers, Mat. 8. 9. Luk. 7. 8. No Men are under more absolute Command then Souldiers, that must not di∣spute, but obey the Orders of their General. In like manner do you ob∣serve all the Orders of the Lord Jesus, obey all his Words of Command, ad∣venture upon the hottest and hardest pieces of Service, when he requires it; hold no Intelligence, or Treacherous, close Correspondence with his Enemies; In every Motion or Action consider with your selves whether this or that course, and carriage and Posture will please Christ. And in particular please him by a ready and cheerful Obedience to Inferiour, Commissioned Officers for his sake. Obey them that have the Ruleover you is one great word of Com∣mand which our Lord & Saviour gives, Heb. 13. 7, 17. Though I am as truly & heartily opposite to the Presbyterian Perswasion (with due respect to the Piety and Learning, and Orthodoxy and Excellent Abilities and Accom∣plishments of those our Fellow-Brethren, and Souldiers that match on that side of the way, be it spoken) wherein it lies in direct Opposition to the Substantials of the Congregational-way, as any of you: and though I am remote enough from the intention of improving the Text but now menti∣oned, to the establishing of such an Absolute and Arbitrary Rule the Presbytery, as is really inconsistent, and incomportable with the due pri∣viledge and liberty of the People: yet I am sure that all are not Guider, Oveeers, and Rulers, but that there are Rulers and Ruled, the Governours and the Governed in all particular Churches according the Sovereign Institu∣tion of Jesus Christ; there are Officers and Private Souldiers according to the appointment of our Lord General: And I must say freely, that that way of Church-Government that allows not the Rule and Government truely and properly so called, to Church Officers, is not the way of Christs Institution. Obey therefore such as the Lord Jesus hath set over you in the Lord; if you mean to please him. Otherwise you may be that General will severely punish the undue contempt of the the Christian 8. Be willing to endue Hardship. This is another Qualification of a Souldier, 2 Tim, 2 3. Church-Officers are called to this in a special manner: but it is duty also of every Christian Soulders, that must expect to wrestle with many Difficulties. A man must never think to be a Souldier that is nice and delicate, and loves to favour himself and indulgeth to pleasure and ase. Niis delicatus es Christians, qui volutatem hoc seculo concupiscis. Tertull. Every Souldier must resolve upon enduring Hunger, and Thirst, and Cold, and Wet, and Weariness, and lying upon the Ground, many Hard∣ships and Inconveniences in the course of his Military Imployment. As Aeas the Scythian said to Philip of Macedon: You Command Macedoni∣ans that can fight with men; But I Command Scythians that are able to fight with Hunger and Thirst. A Course of Warfare is usually a Course of Hardship, as well as Hazards. Christians must look for many hardships in their way, ill Usage, and course Entertainment, and sore Inconveniencies, and hard Duty in their Warfare. It is their great Wisdome and Duty to expect them, and learn to comport ght with them. 9. Do not encumber your selves with other Occasions, or with anything that may take you off, or hinder you in your Warfare. No man that Warreth en∣tangleth himself with the Affairs of this life, 2 Tim. 2 4 Souldiers are great∣ly taken off from other employments; they cannot follow Merchandizing or Husbandry, or this or that Trade to any great purpose. They have enough to do to attend their Watchings and Wardings, Marchings and Motions, the Orders and Commands of their Leaders. True it is that a particular Calling is very well consistent with the General Calling of a Christian Souldier, and should be so attended and managed, that it may be a further∣ance and no hindrance thereunto. But may we not fear that there is a fault among Christian Souldiers in this respect? and that they are generally too much engaged in other matters, and entangled with the World and the Af∣fairs thereof, and thereby rendred less disposed to the service of Christ in their Christian Warfare? Certainly inordinate Affection to the thing of his World, and over eager pursuit of them doth in no wise become a good Soul∣dier of Christ. 10. Be content with your Wages. That is the good Quality of a Soul∣dier, as John the Baptist intimates, Luk. 3. 14. A Christian properly hath no wages, because all he enjoyes is of meer Grace and Courtesie. When he hath done all, He is an unprofitable Servant, Luk. 17. 10. But my meaning is, be contented with what the Lord Jesus Christ affords you at present for your sustentation and encouragement. Yea, though he keep you at short Allowance, as to comforts and spiritual suavities, and such a sufficiency of Grace to prevail, and conquer, and tread down all your Enemies, as you could desire; yet be quiet and contented with your present portion; do not Mutiny or Murmure, but be Humbly Thankful for, and well sufficed with such things as you have, Heb. 13 5. And be assured that the Lord Jesus, though he owe you nothing, and keep you short at present, will pay you well atlast. The time is coming, when you shall be drawn out of the Field, and discharged from this Warfare, and then he will pay you all your Arrears, over and over, and gratifie you for all your Service (such is his Grace) with that which you may comfortably subsist on to Eternity. This is the first Branch of the Exhortation. Let all true Believers be great∣ly encouraged to fight against their Spiritual Enemies; & that both in their pri∣vate and publick Capacities. For every Believer must engage in a Warfare, not only General and Common to all Christians, but also proper and peculi∣ar to himself in his place and Condition. This Sermon was Preached when the General Court was sitting, and in the Audience of the much Ho∣noured Members of it. Therefore I would crave leave to Address my self here with a word or two of Encouragement to our Pious, Faithful, Honourable Rulers in their Warfare, not as they are Christians only, but as they are Christian Magistrates also, and the Nursing Fathers of our Common-Wealth and Churches. It would indeed be a most importune and intollerable Thing, notorious Boldness and Rudeness in me this Day, and on such an Occasion, to stand here and dictate to our Ho∣nourable Patriots and Worthies, or to direct and advise them about the par∣ticular management of their Civil Affairs. As every man should be wise in his own Calling and Concerns: So it is the great Happiness of New-Eng∣land that we have Persons of great worth and Wisdom, Integrity and Experi∣ence, ruling over us, and guiding us by the Skilfulness of their Hands; and such as have no need of the Instructions of such a piece of weakness and un∣worthiness as stands before you. They know their own Business, and are taught of God to manage the great Affairs under their Hands. I remember well, that I am an unworthy Minister of the Gospel; not a Statesman, or projector. And therefore I am very farre from the Design of obtruding upon you (much Honoured my raw and indigested Apprehensions about the Condition of your Affairs, and what may seem Counsellable in that respect. But I would with all Humility, Respect and Affection, administer to you a word of Encouragement, in a particular Application of what hath been discoursed of the Christians Warfare in General to your Warfare in Special. You must Combate with Prophaneness, with turbulent Heresies, with Blasphemies, with Injustice, with Disorders of many Kinds: and in so doing will be exposed to and hard-Speeches, yea, to many Difficulties and Discouragements. And if you should be ready sometimes to faint in this publick Engagement, and complain that you are not able to bear this heavy Burthen that is laid upon you: it would be no more then what we read of Moses, the meekest man, and one of the best accomplished Leaders and Gover∣nour that ever was upon Earth, Numb 11. 1. 12, 14. The Eminency of your place and work makes you the more , that you will be the fatter Mark for Satan, and his Instruments. Quregit Signumest in quod Satanas omnia acula dirigit. Satan and his Followers, that fight un∣der his Banner, will be casting all their Darts at you. Magisatus indi∣cat vum. Magistrates places are as Furnaces to try them in. Place of Government the Spirit of a man, whether he be just or corrupt, liberal or covetous, valiant or fearful, for God or for Man; as Mr. Cotton observs on Eccles. 3. 18—22. Every Calling hath its Temptation: and yours (as High and Honourable as it is) is not priviledged in that respect. You are Gods indeed in the Scripture Dialect (Psal. 82 1, 6.) but you are Men too, subject to the like passions, , Conflicts and Temptations, that other men are: nay, more exposed thereunto on some Accounts. Your Places are High, and you dwell in the uer Region; but you are wiser then to look for nothing but Stilness and Serenity there, where you are not out of the way & walk of the Prince of the Power of the Air, who will be sure (if he can) to raise many a Storm and Tempest upon you. I am not much acquainted with the State of your Affairs▪ but if I should improve my Observations, and conjecture from what I have noted elsewhere, I might well conclude, that you have Difficulties more then enough before you in your way. You are continually travelling in Birth with the publick good, and there may be some that (as said of the Dragon, that he stood before the Woman that was ready to be delivered, to devour her Child as soon as it was born, Rev. 12. 4. So) will be ready to stifle the Issues of your Counsels in the Birth, or to over∣lay them, and devour them as soon as they are born. Now the word of the Lord to you is (as sometimes to Joshua, Josh. 1. 9 Be strong and of a good Cou∣rage, be not afraid, neither b you dismayed: For the Lord your God is with you. O take Courage and acquit your selves as the good Souldiers of Christ, and valiant Worthies in your Warfare. You have growing Sins in a growing Common-wealth to grapple withal. O be Couragious, and fight your Fight against such Enormities. Do not draw your Sword meer to flourish and beat the Air; but strike home: And if you have not Swords that are sharp enough, or long enough to reach, to do thorough upon the Ene∣mies of our peace, the God-provoking & State disturbing & evils among us; Be sure you get such as may do it; I mean such Laws as may be keen and comprehensive enough to reach them. And the Lord bless you, (with the Honoured Deputies) at your great Council of Warre, as I would take Liber∣ty, this Day, to stile your General Assembly, where you are considering what to do dehellare, to conquer and beat down the Sins and Disorders that life up the Head amongst us, and are the great Enemies of the Prosperity of Common wealth and Churches. I might also particularly apply this word of Encouragement to the pious and the work of the Ministry. O my Brethren and Fathers! you are the good Souldiers of Jesus Christ in a peculiar manner, 2 Tim. 2. 3. Paul calis Epa∣phroditus the Pastor of the Church of the Philippians, his Fellow-Souldier, Phil 2. 25. Both raordinary and ordinary Church-Officers are Souldiers. Your Life is a Warfare in a way of . Besides the Enemies you have to Engage with as you are Christians, you have Enemies also to con∣flict with you are Ministers I speak not of the persons of men which are to be and tendered: but of their Vices, which must be opposed and com∣bated withal. You have Unruliness, Disorderly Behaviour, Prejudices, Re∣proaches, base Nick-names, hard Usage, and injurious dealings among men; the Pride, Ignorance, Obstinacy, Unfruitfulness, and Ingratitude of some you have to do with, besides your particular Temptations from Satan (who maligns the Ministers of Christ more then other men) to conflict and com∣bate withal. Some of you may be in Pauls Case, Fears within, and Figh∣tings without, and Trouble on side, 2 Cor. 7 . You are Souldiers and must expect Knocks and Blows in your Warfare: but you may be assured of a most Glorious Victory. We live in imes of great Degeneracy, and in special o great Disaffection to the Ministers of Christ: Times wherein Sa∣tan industriously instills and infuses endless Jealousies and prejudices into the Heads and Hearts of People concerning the Faithful Ministers of the Gos∣pel. As the King of Syria said to his Captains, Fight neither with small nor Great, save only with the King of Israel, 1 King. 22. 31. So doth Satan seem to say to his Followers at this Day; Do you fight neither with one or other, so much as with the Ministers of Christ. This is the Ball that Satan hath as his Foot, the great Game that He is playing, up and down; to asperse, and vilifie, and bring down the price and esteem of Christs Messengers: as well knowing then how to destroy the Souls of Men and Women, Heaps upon Heaps, as it were. Well, you are Souldiers, and must not be discouraged. You are well appointed; you have Arms to sight withal. Prayers and Tears and Ministerial Authoritative Dispensation of the word and Ordinances of Christ, with Courage And undaunted Resolution, are the Weapon of your Warfare, which are not Carnal, but Spiritual and mighty throng God assisting, 2 Cor. 10 4. And if it would not sound too much like the Word of a Commander; if it were not too much Boldness and Ar∣rogance, I would say to my Reverend Fathers and Brethren, Fellow Souldiers Stand to you . The Day is your own, and the Victory will be finally determined on your side. You Sigh, and Groans, and Prayers, and Tears, and Mnerial Conflict shall not be in vain; but the Lord will shortly give you the Victory. Take head f Short-spiritedness, of Impatience, of Faint∣ing in the Contest, though it may be sharp and severe for a time. The Spirit the Antiministerial Spirit, the Heretical evil Spirit, the Le∣velling and Disorderly, Spirit, or whatever else it is that you combate withal shall be routed, run down, put to flight; And the folly of such Things and persons will be made manifest to all men. Nothing will abide, but what is built, not on the variable and uncertain Fancies and Affections of men, but on the Everlasting Foundations of Scripture and Reason. Reason and Truth will stand their Ground, and keep the Field when all that is opposite thereunto will be put to flight and totally discomfited. I shall say no more to you but in the words of the Lord to the Prophet, Jer. 1. 18, 19. The Lord hath made you Defenced Cities, Iron Pillars, and Brazen Walls; and though men fight against you they shall not prevail; For the Lord is with you. Nay, further, If I could but get into the Hearts of any of the People of God in this Assembly, and make discovery of the particular Corruptions and Tempta∣tions that this or that Believing Man or Woman is Conflicting and Combating with; I would say to them, Be strong in the Lord, and in the power of his might. As the Priests were ordered by the Lord to give a Word of Encou∣ragement to the People of Israel, when they were approaching to Battel a∣gainst their Enemies, Deut. 20 3, 4. So give me leave at the Head of this Christian Camp here Assembled before the Lord, to bespeak the Israel of God, and to say, Let not your Hearts Faint, Fear not, and do not tremble, neither be ye terrified, because of your Enemies: For the Lord your God (even your great Lord General, the Lord Jesus Christ) i he that goeth with you to sight for you against your Enemies, and to save you. What should I do but say to them that are of a fearful Heart, Be strong, fear not: strengthen ye the weak Hands, and confirm the feeble Knees, Isai 35. 3, 4. You are it may be Buffered with Satans Messenger, pained with the Thorn in the Flesh, Molested and Tor∣tured (as persons held upon the Rack) with Temptations to Atheism, and Un∣belief, with Blasphemous Injections, and Amazing Suggestions, Tormented with the poysonous fiery Darts and Arrows of that evil one, Combated with Fleshly, Worldly Lusts and Corruptions that give you no rest. Oh Courage, Courage, Dear Hearts, Fight it out to the last. And if you are Foiled, get up again by Repentance, and renew the Cmba in the strength of Christ, and never ask Quarter, or make a Surrender of your selves to the Will of your Enemies; for you shall obtain a Glorious Victory. Possibly (O Believer) thou hast been sleeping in the Lap of some Dalilah, and hast lost thy strength, and art fallen into the Hands of the Philistines, that have bound thee with made thee to Grinde (which is the sad condition which some Souldiers through Security reduce themselves unto) yet let me tell thee Encouragement, that though thy Locks are shaven off, yet Grace) the Loks of thy Strength will grow again, and thou shall of those Philistines. Let all the Followers of Christ be warne by the Falls and Surprizes of themselves and others to stand upon their Guard, and continue in a vigilant fighting Posture, that they may not give up themselves to the Will of their Adversaries, that ly in Ambush, and watch all Advantages against them. Watch ye, stand fest in the Faith, quit you like men, be strong, 1 Cor. 16. 13. Yet a little while, and you shall triumph over all your Enemies. The Lord will shortly deliver you from Sin and Sorrow, and the Snares of an evil World, and bruise Satan under your Feet, Rom. 16. 20. The God of peace shall do it for you, when the time of your Warfare shall be accomplished. Thus much for the first Branch of the Exhortation. The second is. 2. Learn and Labour to improve the Lord Jesus Christ in all your Spiritual Conflicts and Engagements. For want of this Holy skill Men do but beat the Air, and make a vain flourish, and contend to no purpose at all with the Enemies that War against their Souls. Here all the false Religions in the World, and that of the Papists in special, fail Exceedingly. They are wholly unacquainted with the Mystery of the Gospel, the Efficacy of the Performances of Jesus Christ, the orderly way of improving the Satisfa∣ction, Merit and Intercession, or the Humiliation and Exaltation of the Me∣diatour: and what course do they fix upon? Truly they think to Vanquish their Corruptions in the strength of their Vos, and Fastings and Pennances, and self-devised, self-macerating Austerities; which may possibly kill the Natural Man, but will never destroy the Corrupt Old Man: and to fright away Satan (the same and timerous Devil) with their Crossings and Holy∣Water, and such like Fopperies. That which lies at the bottome of all their Miscarriages in this business is, that they know not how to improve the Lord Jesus in order to the Defeat and Overthrow of their Spiritual Adver∣saries: without which Divine skill Men may Scuffle and Skirmish with their Foes, raise much Dust, and make a great noise and bustle, as if they would do great Exploits; and yet all end in Shame and Disappointment. For you see that all the Victories and Conquests which Believers obtain are through him that loved them, even the Lord Jesus Christ. O therefore learn that Spiritual Art of improving the Lord Jesus in all your Combates, or you do nothing. Much should have been said here about that fulness of Provi∣sion that is laid up in Jesus Christ for the support, Relief and Assistance of Believers in their Conflicts, and their Enablement to make a Conquest of their Enemies: and about the ctings of Faith upon the Lord Jesus, and ething in all suitable and seasonable supplies of Strength and Grace from his store. Time and Strength would fail me, If I should enter upon so large and spacious a Subject; and I had rather say nothing, then speak generally, superficiarily, and flightily to a matter of such importance; therefore I shall thus pass it with a brief mention of it. The third Branch is; 3. Acknowledge the Love of God in Christ, and bless the God and Father of our Lord Christ for all your partial and present Victories and Conquests in any of your Engagements with the Enemies of your Souls. Doth the Lord help you to acquit your selves like Men () or like Christians rather, & the Souldiers of Jesus Christ in any Conflicts with your own Cor∣ruptions, or Satans Temptations? Oh remember that it is through the Love of God in Christ that you Prevail and Conquer: And therefore bless God be thankful to him for all your Victorious Atchievements, and offer him the Sacrifice of Praise and Thank giving. When Iehosaphat and his People went forth against that great Multitude of Moabites, Ammonites, and the Inhabitants of Mount Sir with full assurance from the Lord of Victory; Singers to the Lord were appointed, that should praise the Beauty of Holi∣ness, as they went out before the Army, and say, Praise the Lord, for his mercy endureth for ever, 2 Chron. 20 21. They met the Enemy with Thanks∣giving in their Mouths for promised and assured Victory. And when their Enemies were overthrown in a wonderful manner, they Assembled in the Valley of Berachah, so called, because they blessed the Lord there: and they returned to Ierusalem with Psalteries, and Harpss and Trumpets unto the House of the Lord, ver. 26, 28. In like manner Believers have Assurance from the Lord of the utter Defeat and Overthrow, and of the absolute Con∣quest of their Foes through the love of God in Christ; and may well go forth against their Enemies in the strength of the Lord, with the High praises of God in their Mouth, and a two edged Sword in their hand, even the Sword of the Spirit, the Word of God, that is sharper then a two edged Sword, and will not fail, if it be rightly managed, to do notable Execution. And when they obtained any signal Victory in this or that particular Engagement with their Spiritual Enemies, what should they do but give the name of Berachah to their Closets and Places of Retirement, and bless the Lord and his Holy Name (in which they are to set up their Banners (Psal. 20 5.) and through which they have done valiantly, and trodden down all their Enemies, Psal. 108. 13.) with their Souls and all that is within them. Though you cannot in this Life hope for the total Defeat and overthrow of the Enemies of your Souls: yet be sure to erect a Trophy, and rear up a Monumental Pillar of thankful Acknowledgement and Remembrance to the Power and Grace and Love of God in Christ, upon every partial and particular Victory you obtain in the Field against them. 4. Lastly, Wait, and Pray, and Look, and Long for that Glorious Day, when your Warfare shall be ended, and you shall go out of the Field Victorious, and Triumphant, yea, absolute Conquerours. I perswade not to any Impa∣tience during the heat of your present Engagements. Take heed of tiring and in your Conflicts, and in the laborious course of your Warfare: Though your General put you upon hard Duty and Service. He that stri∣veth for Masteries is not Crowned, except he strive lawfully, 2 Tim 2. 5. L∣gitime cerare (faith Judicious Calvin) est prol qui certamen quantum vel quoad Lex prescribit: cquis sibi modum ante tempus definiat. To strive lawfully is to hold on the Contest, or continue and persevere in the Conflict, as long as the Law prescribes: and no men is to give over before the Time appoint∣ed. He that is tired with a first or second Conflict, and withdraws himself out of the Field before his Time; will lose his Crown. Perseverance in a Course of Running and Wrestling, and Combating, with Patience, and Sub∣mission to the good will of God, is the Duty of every Christian. But with∣all, it is the Duty, as well as Allowance, of the Followers of Christ, to have respect to the Recompence of Reward, and the joy that is set before them: and to wait (with Hope and Desire) all the Dayes of their Appointed time or of their Warfare (as the Original hath it) till their change come, Job. 14. 14. that happy great Change, when their present Warfare shall be changed into everlasting peace and rest from trouble, and their Helmets shall be chan∣ged into Croans of everlasting Joy upon their Heads, and their Swords and Spears (not beaten into Plow shares and Pruning-ooks, as Isai. 2. 4 but) changed into Palms in their hands in token of assured Victory and Tri∣umph. O therefore let all Christian Souldiers love and long for the Glo∣rious Appearance of Christ: And when you are beset and encumbred, and engaged in any hot dispute with your Enemies, Lock upwards, and Sigh to Heaven, as for present Assistance and Enablement, so also for after perfect Deliverance, Victory and Triumph, which shall be brought to you at the Appearing of the Lord Jesus Christ. With this word I should have concluded and issued the whole Discourse, and put an End to the present Engagement; but that I conceive it may be ationally expected that I should address my self in the close (in a word or two at least) to the Military men the worthy and much Honoured Gentle∣men, that have pressed and called me forth to the Service of this Day. I need not tell you that I am no Souldier. Possibly mine inept Usage of some Military and Martial phrases in the past Discourse may but too plainly tell you, that I am but little acquainted with the Military Science or Faculty. I am no Friend to warre, at an unfeigned lover of Peace. I long for an End of the warres and Bloud-sheds, the Destructions and Desolations that the poor world is filled withal. O when will this I ron-Age expire, and that glo∣rious Morn appear, that Lightsome Day dawn, wherein the Nations shall beat their Swords into plough-Shears, and their Spears into Pruning-Hooks, neither shall Nation left up Sword against Nation, nor the Sons of men learn warre any more? The God of Peace will certainly put an end unto these miserable . In the mean time it is the wisdom and duty of the people of God to improve all Advantages that are providentially put into their Hands, to secure their peace and precious Enjoyments, and to put themselves into a Posture and Condition of disputing it with those that may invade or assault them, Military Skill is necessary in Military times and Martial Dayes; and these Military exercises are not only Lawful and Allowable, but lauda∣ble, yea, and necessary also: and the persons by whom they are supported and carried on deserve singular Commendation and Encouragement. Da∣vids Mart al mighty men are Cataloguied in holy writ, as men of Renown and worthy to be had in Honourable Remembrance: And surely the Gentle∣men among us that are men of Skill and Conduct, and expertness in Military affairs should not be slighted or discouraged. We live in times of great Com∣motions and doubtful Expectations. How long we may si under our Vines and Fig-trees and have none to make us afraid, The God of our Peace, our great Protector, only knows. The Day may come upon us, when we may wish there were many more worthy men of Martial Spirits and Military Accompleshments, then yet appear among us. True it is, that I have not directed my Discourse to the Souldiers this Day: Considering that I was not (unless I mistook my Summons) to make a Military Oration (which is more proper for some Gentleman of that Profession) but to preach a Sermon, on a Military occasion, that might be of Use (if the Lord please) to the whole Assembly. I have weakly, but designedly endeavou∣red to imitate and tread in the steps of our Blessed Saviour (the Captain of our Salvation, Heb. 2 10. with whom it was usual and Customary in the Days of his Commoration and Conversa upon Earth, to take the least Hint to make a Spiritual Ue and Advantage of Common Things, and to improve obvious Occasions and Occurrences in a Paablical, Allegorical, and Spi∣ritual way. In like manner I have taken Rise and Advantage from the Mili∣tary occasions of this Day to discourse (as the Lord hath enabled) of the Spiritual and Christian Warfare. Souldiers love to hear of Battels at Land or Sea, of Victories and Triumphs, and the Consequents thereof, the Spoils, the Plunder, the Booty, the Rewards of Gallantry and good Behaviour in such Engagements: And I have been acquainting you with such Things in a Spi∣ritual way. And I hope none of you will judge this wholly impertinent, un∣less you have so farre put on the Artillery man this morning, that you have also put off the Christian Souldier. I shall say further (by way of Defence and Apology) that what I have discoursed may be of great Use unto the Gentlemen I am speaking to in their Military Capacity. That which con∣duces to the making of men good Christians hath a general Influence into the due deportment of men in all Capacities and Relations. That man that hath Conquered and Subdued Himself will know how to command, how to obey, much better then One that is a slave to Himself, and his own perverse will, and in Bondage to his own Lusts and Corruptions. Such a man will give serious and conscionable Attendance to the Improvement of all means affoarded him, that may accomplish Him in a Military way, and furnish Him with Skill and Dexterity, whereby He may be enabled to fight the Lords Battels against Injurious and malignant Adversaries; He will de∣pend on that God that teacheth his Hands to warre, and his Fingers to sight, (Psal. 144. 1.) and umpires or determines the successes and Events of all Military Engagements according to the Counsel of his own will, sometimes contrary to the Law and Common Rule of second Causes: So that the Battel is not alwayes to the strong, but Time and Chance (some intervening providen∣tial Occurrences) happen to this, as well as other Affairs, Eccles. 9. 11. He will go forth, when God calls to the Defence of Civil and Religious Liber∣ties in the strength of the Lord, and not in his own might or Sufficiency, ha∣ving had such sensible and instructing Experience, that all his Spiritual and greater Conquests are acquired through him that loved Him. He will be one of the Legio Fulminate, the thundring Legion, that by their powerful and princely Prayers will obtain signal Victories over their Enemies. He will be one of the Called, and Faithful, and Chosen, that will follow the Lamb thasover he leads them. He that (through the Grace and strength ) hath conquered Sin, and Self, and Satan, and an evil World, and is conquer his last Enemy Death (which is the happy Condition of a Christian Souldier) will not fear the Face of any man in a Righteous Cause, but have the Spirit, and Courage, and undaunted Resolution of a Souldier indeed. He will say, as Nehemiah in his Case, Neham. 6. 11. Should such a man as I flee? well may He be above Fear and Frights, and Cowardse, and acquit Himself in all respects as a Magnanimous Person, who hath Deliverance from the fear of Death, to the Bondage whereof all men are naturally Sub∣ject, Heb. 2. 15. He that expects to gain by dying (as that Champion Paul did, Phil. 1. 21.) and therefore Hopes rather then Fears to dy, will not afraid of the point of the Sword, or mouth of the Canon, or any other Instru∣ments of Death, when God calls Him to adventure Himself. If Alexander, Julius Coesar, and others accomplished such great Things by their natural Courage and Valour; what will not that man do that hath the Spirit and Valour of a Christian . He will not be acted by the pride, and Ambi∣tion, and vain glorious mercenary Spirit that other Souldiers are carried with, but will bear up in the Greatness of his God, and the Goodness of his , and so Himself in the High places of the Field. These and the like Things considered, my Discourse may not seem to be wholly For∣reign, or unaccommodable to the affairs of this day. Whether it hath been perti∣nent and proper to the Design and Business of the Day is left to the judge∣ment of my Auditors. But sure I am that I have discoursed of the Best and most Important Warfare, and the most desireable and glorious Victory and Triumph. And though I cannot but approve and commend and wish the prosperous Continuance of your Trainings and Artillery-Exercises: Yet behold (as Paul speaks in another Case, 1 Cor. 12. 31.) I have been shewing you a more excellent way. Of all Souldiers, the Christian Souldier is the best: No Warre, nor Victory, nor Triumph can be comparable to His. He is more then a Souldier; more then a Conqueror. And happy will that man be that at the end of his Race, and when he is matching out of the Field, shall be able to say (as that great Apostle and Renowned Souldier of Jesus Christ, a Tim. 4. 7, 8.) I have fought a good fight, I have finished the Course of my Warfare: and henceforth there is laid up for me a Crown of Righteosness, which the Lord, the Righteous ludge, shall give me at the Blessed Day of his Glorious Appearing.
N00141.p4	An exhortation unto reformation, amplified, by a discourse concerning the parts and progress of that work, according to the word of God. Delivered in a sermon preached in the audience of the General Assembly of the Massachusetts Colony, at Boston in New-England, May 27. 1674. Being the day of election there. / By Samuel Torrey, Pastor of the Church of Christ in Waymouth. ; [Nine lines of Scripture texts]	[ "Torrey, Samuel, 1632-1707.", "Mather, Increase, 1639-1723.", "Massachusetts. General Court." ]	1674.	Printed by Marmaduke Johnson.,	Cambridge [Mass.]: :	eng	[ "Repentance.", "Election sermons -- Massachusetts -- 1674." ]	Remember therefore from whence thou art fallen, and repent, and do the first works— GOD who at sundry times, and in divers manners spake in time past to the fathers by the Prophets, hath in these last dayes spo∣ken unto us by his Son. This Book, wherein we finde ou Text, it hath this peculiar unto it, that it bears the Style and Inscription of this great Prophet, the Lord Jesus Christ himself, Chap. 1.1. The Revelation of Jesus Christ. And indeed it bears a very lively impression of his Image (as it were) in the Frontispiece of it, drawn out to the Life by a twofold description of him, in his Person, Office and Work, Chap. 1. ver. 5, 6, 7, 8. & ver. 13, 14, 15, 16— as also through∣out the whole Book, respecting both the Matter of it, and the Manne of delivery, in the Mystery and Majesty of it. It hath also this peculiar Eminency and Excellency, that it contains a Systeme, or the Sum of all Gospel Prophesie. It is a Prophetical Revelation of all Mysteries of Divine Dispensation, in the whole Series and Succession of it, in every Age and Generation, and in every state and condition of the Church; respecting both the Propagation of his Kingdome, and the destruction of his Enemies, untill all the whole Mystery of God be finished, and Time shall be no longer, (at least) untill the last and utmost Prophetical Period. It is the last great and general Prophesie, which doth compleat the Canon of Holy Writ, intimated Chap. 22.18. Therefore blssed is h that readeth, and they that hear the words of this Prophesie, &c. Chap. 1.3. John, the beloved and bosome Disciple, and last Apostle, is the Minister of this Revelation, Chap. 1. ver. 1. therefore the Dedication of it is from John, unto the Seven Churches in Asia, Chap. 1. v. 4. John to the Seven Churches in Asia. This general or indefinite Dedication, makes way for the particular Inscription of an Epistle unto the several Angels of those Churches, in the 2d and 3d Chapters. Our Text lyes in the first of ths Epistles, inscribed, Vnto the Angel of the Church of Ephesus, Chap. 2.1. I shall not detain you with any discourse concerning the Scituation of the City, or Typical Relation of the Church of Ephesus; nor stay upon an Artificial Resolution of the Context, by an Analytical Expotion of the Epistle; which are vulgar with Expositors. The way to our Text is easie and open: it lyes in that part of the Epistle which is Narrative. The words (as to Mode of expression) they are Monitory, and withall highly Imperative or Commanding. The duty commanded, it is to la∣bour (according to direction given) unto a full and through Restitution from that Declension and Defection in Religion, which that Church was fallen into. In order hereunto, three things are proposed in the words, as parts of the work and duty commanded to be done. 1. An awakening sight and sense of their declension and defection; (in these words) Remember from whence thou art fallen. The word Remember here, it imports an awakening, convincing Remembrance: it is often used in Scripture to express a conscience and conviction of sin, Ezek. 16.61, 63. —from whence thou art fallen, or elapsed, slidden, back∣slidden; plainly signifying, Backsliding and Apostacy. 2. A penitential Confession of, and humiliation under the sin of their de∣clnsion and defection; in this word, Repent. It signifies Repentance in the proper act of it, which is a sad and solemn recognition of, and refle∣ction upon our past evil actions, with Confession and Humiliation. 3. Reformation; in these words, Do the first works: which signifie Reformation in the proper act of it, positive, practical Reformation; — Remember from whence thou art fallen, repent, and do the first works. It is as if our Lord Jesus Christ should have said unto this Angel and Church of Ephesus, Although thou hast been commendable (and I have commended thee) for thy strong and stedfast perseverance, by the great labour of thy Faith and Patience, in the sincere, pure, and powerful Pro∣fession of the Gospel, respecting both Doctrine and Worship, with ex∣traordinary Zeal against Heresie and Apostacy, Hereticks and Apostates, and that also with extraordinary Courage and Constancy, under many great Temptations, and much and great Tribulation: and although thou hast been extraordinarily beautified and blessed with my Presence, in the exercise of my Kingly and Prophetical Office; though thou hast been Eminent, yea Excellent among the Churches; and although thou dost yet hold up thy Profession in the external Form of it, and dost there∣fore still deserve some Commendation: Yet know, O Ephesus, that thou art fallen; thou hast left thy first love, thou hast lost thy first life, thou hast deserted thy first works; thou art not what thou hast bee, thou art fallen into a state, frame, and way of backsliding and Apostacy. Remember therefore from whence thou art fallen, and labour to reco∣ver thy self speedily from thy declension and defection, and to retrive thy pristine and primitive Profession and practise of Religion, unto its former internal and spiritual Life and Power, from which it is chiefly that thou art fallen, or else I will withdraw my gracious Presence from thee, and come unto thee quickly in my wrath, and devest thee of all thy Priviledges, Church-Order, Ordinances and Administrations, of the Dignity and Beauty, yea of the very Being of a Church, by the Amo∣ture of the Candlestick: Remember from whence thou art fallen, &c. The words thus plainly opening themselves unto us, afford us this Do∣ctrine. The Text it self is so good a Doctrine, it doth seem needless to invert the terms of it. It is enough to say, That it is the work and duty of any Church or Churches, which are in the like declining and decaying , which this Church of Ephesus was in, to Remember from whence they are fallen, to repent, and to do their first works. It is the present, instant, and most important duty, it is indeed all the work and duty which our Lord Jesus Christ doth commend and propound unto, and press upon this Church in this whole Epistle, and so unto and upon all other Churches in the like state: and he doth propose it plainly and fully in all the parts of it, that they might have a full and distinct understand∣ing of it, and direction unto it; that they might be through and effe∣ctual in the pursuance and performance of it. He proposeth it also as a most important duty and concernment, as that upon which depended their very Being and Standing as a Candlestick amongst the Candlesticks, as a Church among the Churches. He proposeth it as a work and duty which they had yet great advantage and encouragement to labour in, under the powerful exercise of his Kingly and Prophetical Office; and therefore he represents himself unto this declining Church (for their encouragement) as walking amidst the golden Candlesticks, and holding the Stars in his right hand; that is, in his full and whole Sufficiency to uphold his Church, in its Constitution, and in the pure and powerful Administration both of Doctrine and Worship; and by a powerful and effectual dispensation of his Spirit and Grace, to restore and recover them from their present declension and defection. He also proposeth it as a work and duty requiring present, instant dispatch, which must be quickly done: and he presseth it, upon penalty of Unchurching Judge∣ments, and so upon peril of gross, open, total, and final Apostacy, im∣plied in the removal of the Candlestick, and finally moving of them hereunto, by a great and most gracious Promise of perseverance in case of obedience, ver. 7. To him that overcometh, I will give to eat of the tree of life, which is in the midst of the Paradise of God. Thus you see how full both the Text and the Context are of this Doctrine. And this is also the great work and duty, which God did propound and press by all his Prophets, upon the Church of old, in their declining and decaying state, which for many Ages together they were in. It was Gods great work by the Ministry of those great Prophets, whose Prophesies are re∣corded in Scripture, to convince them of their Back slidings and Apo∣stacy, and to perswade them to return by Repentance and Reformation. The general word of the Lord by those Prophets, it was Turn, O back∣sliding children; Return, O backsliding Israel— Repent, and turn ye; Turn ye, turn ye, for why will ye die? &c. Jer. 3.12, 14, 22. & 4.1. & 18.11. Ezek 14.6. & 33.11. Hos. 12.6. & 14.1. It was the great work of those Prophets, to bring back this people unto God: 2 Chron. 24.19. Yet he sent Prophets to them, to bring them again to the Lord. It was the general cry of all the Prophets, Zech. 1.3, 4. Turn ye now unto me, saith the Lord, &c. Be not as your fathers, unto whom the former Prophets cried, Turn ye now— Observe▪ Repentance and Reformation it was the gene∣ral cry of the Prophets to that backsliding people: whence it doth ap∣pear, that it was their great and main work and duty, to Repent and Re∣form. I might further demonstrate, argue, and prove this Doctrine from the suitableness of this work and duty, unto a back-sliding people, (it is the proper work of such a people;) as also from the necessity of it, and from the good and benefit of it, and from all Topicks of Reasons and Arguments: but it being of undeniable, and therefore of unque∣stionable verity, I shall take leave (for brevity's sake) to pretermit what might or ought to be spoken for the more full Proof and Explication thereof, and proceed unto Application. Wherein, I shall apply my self unto the Churches, and unto the Peo∣ple of New-England, so far (at least) as they may be spoken unto in one General Assembly; and I shall address my self unto You, as in the Name, so in the words of our Lord Jesus Christ, by this threefold Ex∣hortation. (1) Remember from whence thou at fallen. (2.) Repent. (3.) Do the first works▪ These Epistles, and so these Exhortations, were directed to the Churches: Christ requires and calls for the Atten∣tion of the Churches, ver. 7. He that hath an ear to hear, let him hear what the Spirit saith to the Churches. I am emboldened therefore to pro∣pose and press this general Exhortation, unto and upon the Churches, because the Text, the Doctrine, the Occasion and the Opportunity do lead me unto it; and because I have also thought, that God doth call me unto it, in the Improvement of such a Text, upon such an Occasion, in such an Assembly. Exhort. I. Remember from whence thou art fallen. Let this be an Awakening Watch-word from our Lord Jesus Christ, unto these slum∣bering Churches in this Midnight of deep Security, wherein the gene∣rality both of Christians and Churches, are disposing, yea composing of themselves to sleep, by indulging themselves unto carnal rest and ease, shutting their eyes against all awakening discoveries, and stopping their ears against all awakening voices; yea, although it be the voice of their Beloved: as the Spouse, Cant. 5.2, 3. I sleep, but my heart waketh, it is the voice of my Beloved that knocketh— I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? Surely an Awakening Watch-word is then most necessary and seasonable; and ne∣ver more, then in sleepy and sleeping Times, when Judicial Security seemeth to be both one of the greatest Sins and Plagues of the Times; when God in just Judgement is pouring out of a spirit of deep sleep, and closing the eyes of men, as Isa. 29.10. and giving a spirit of slumber, Rom. 11.8. No doubt but this Church of Ephesus was deeply secure, under her deep declension: Spiritual declension doth incline both Chri∣stians and Churches unto Security; whilst the wise Virgins lamps want∣ed trimming, and the foolish Virgins lamps were gone out, they all slumbered and slept, Mat. 25.5. as Christians or Churches decline, so they grow secure, and fall asleep. The Church of old, both Israel and Ju∣dah, were most prodigiously secure in the depth of their Apostacy: the Prophets did prophesie Peace, and the people did promise themselves peace, untill they had consummated both their Apostacy and Misery, Jer. 4.10. & 6.14. & 8.11. Ezek. 13.10, 16. Truly thus it is (too much) with us, the more sinful we grow, the more secure; the generality of the Generation growing more and more sensless, supine, stupid, sottish in their security. Hence, although we hear all kinde of Awakening Voices, and see many Awakening Sights; though the voice of God doth Cry by his Word, as Zech. 1.4. yea though it doth Roar by his Works, Amos 3.8. yet we are not awakened: Though there be a grievous and general Complaint and Cry of the great & Crying sins of the Times, yea although our sins do testifie against us, unto our very faces, Jer. 14.7. Hos. 5.5. though our own wickedness doth correct us, and our back∣slidings reprove us, that we are forced to see and acknowledge, that it is an evil thing and bitter, that we have forsaken the Lord our God, and that his ear is not in us, Jer. 2.19. though we begin to labour and to lnguish under the sad and lamentable effcts and consequences of our sins; and are sensible, that our transgressions and iniquities are upon us, and that we pine away, and are likely to perish in them, Ezek. 33.10. yea, although we our selves, in our most solemn Addresses unto Heaven, do complain and cry out unto God of our sins, iniquities, Backslidings and Apostacies, and verbally and formally express deep Conviction, yet we are not awakened nor convinced, but senslss and secure still: our pub∣lick Solemnities performed (by many) but as Solemn Formalities, do lull them to sleep in the deeper Security, Isa. 58.3. Truly, the moe means of Conviction, the more a secure people are sometimes hardened against Conviction. Security, it is a great hinderance, both unto Repen∣tance and Reformation, therefore Christ doth propose this as the first part of the work, Remember from whence thou art fallen. So to the Church of Laodicea, Rev. 3.18. Anoint thine eyes with eye-salve, that thou mayest see— (that is) See and be sensible of thy defection. God hath made it the work of divers of his faithful Servants, whom he hath of late sent and set to speak upon this Occasion in this general Assembly, to Awaken, and to Convince, to Plead with us in a way of Conviction, to Cry aloud, not to spare, to lift their voices like a Trumpet, to shew New-England their transgressions, and this people their sins, Isa. 58.2. and surely untill we are thus awakened and convinced, there will be no hope of Reformation. Exhort. II. Repent. So remember from whence thou art fallen, as to Repent. It must be a Pnitential Remembrance, such a remembrance as doth both move, and lead to Repentance. Ezek. 16.61. Then shalt thou remember thy wayes, and be ashamed: ver. 63. That thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame: so Ezek. 6.9. & 20 43. When and where there is such an awakening, convincing Remembrance, there will be Repentance. Surely God ex∣pects, and calls for a deep thorough, general Repentance: Repentance in all the parts of i, the full exercise of it, the whole work of it, unto all the fruits, effects, and ends of it, expressed in Confession, Contri∣tion, Humiliation, Supplication, from a right Spirit of Repentance. God calls for heart-breaking, heart-rendig Repentance, Jol 2.12. Rnd your hearts, and not your garments. God expects to hear New-England (as Ephraim) bemoaning himself, Jer. 31.19. Surely, after I was turned, I repented; after I was instructed, I smote upon my thigh, I was ashamed, yea even confounded. It is impossible that we should Re∣form▪ except we thus Repent; for the foundation of the whole wok of Rfomaion is aid in Repentance, the work of Reformation is wrought in Rpntance: and threfore our Lord Jss Christ ayes the burthen o a the wok upon Repntance in the Text, Excepton repent. Exhort. III. Do the first works. So remember frm whence thou art fallen, and , as to do the fist works; tha is, Reform. And here cefly yes m psent business, viz. in pressing this part of the Ex∣hortation: And I shall take leave to insist a while upon it, as a suitable and seasonable wod, because we have been Originally a Re∣forming, and a Reformed peole, a people separated and set apart by God, to be the Subject of a very geat and glorious Work of Reformation. Reformation hath been the desgn of New-England, and therefore Re∣formation it is the Profession of New-England. This work of Refor∣mation, it hath been (especially by this Generation) (not onely) much neglected, but even (almost) utterly deserted, by a general defction and declension, which we are fallen into; so that we are now become a declining, and declined people. There hath been, and there is a general Complaint and Cry for want of Reformation, it is generally confessed and acknowledged, that there is an absolute necessity of a speedy, tho∣rough Reformation, and that without it we are an undone peope. We have in our publck Solemnities made many solemn Vows and Promises of Reformation unto God, wherein, we have too much flattered him with our lips, and lied unto him with our tongues, whilst our hearts hve not been stedfast with him: there is yet therefore an utter, to al negect and defect of Reformation; no kinde, no degree of Reformation, as little, and (in some respects) less hope and probabiy thrf, ben ver before: and truly, without speedy Reformation, our defection is likely to prove irreparable, and irrecoverable, sin and sinners growig every day more and more icorrigible, and incurable, and te heart of the Geneaion more and more corrupted with a Spirit of Profaneness and Apostacy, and so bent to backsliding, Hos. 11.7. insomuch that it is too lkely to be a pretual backsliding. And that which is yet more then all, and most of all pressig, it is the danger that we are in of being given up justly and judiciay by God, unto a spirit, frame, and way of Bck∣slding and Apostacy, if we do not speedly reform, Hos. 4.16. Ephraim back slideth, like a back-sliding heifer — Ephraim is joyned to Idols, let him alone. Psal. 81.11. So he gave them up to their own hearts lusts. Dut. Deut. 32.20. I will hide my face from them; I will see what their end will be: (q d.) I will have no more to do with them in a way of grace and mercy, I will leave them to themselves, to finish their Apostacy, to fill up the measure of their iniquity, I will see what miserable, lament∣able end they will bring themselves unto: and truly, if so, then wo un∣to us, we shall soon destroy our selves. But yet, God is in mercy wait∣ing that he may be gracious, Isa. 30.13. and therefore, that which God i yet calling for, looking for, (yea to speak after the manner of men) that which God is longing for, it is our Reformation, as Jer. 13.27. O Jeru∣salem, wilt thou not be made clean? when shall it once be? These Conside∣rations may move our Attention unto this Exhortation. And here I shall take leave to speak unto Reformation in general, and so not onely unto a restitution from our defection, but the progress of the Work of Reformation. God expects not onely that we should do our first works, but that our last works should be more then our first, which was the Com∣mendation of the Church of Thyatira, Rev. 2.9. I shall therefore propose some general duties to be laboured in, in order unto Reforma∣tion; and endeavour (as God shall help) to suit my Discurse herein unto the present condition of this people, and these Churches. First, It should be our labour to get a new Heart and new Spirit. This is the life and spirit of the work of Reformation, Ezek. 18.30, 31. Re∣pent, and turn your selves from your transgressions, so iniquity shall not be your ruine— and make you a new heart, and a new spirit: for why will ye die, O house of Israel? When God doth work reforming grace, and re∣new his Covenant with his people, upon terms of Reformation, he doth first take away the corrupt, hard, impenitent, unbelieving, backsliding, apostatizing heart, and gives them a new heart, and a new spirit, Jer. 31.33. & 32.39. Ezek. 11.19. & 36.26. The foundation of the work of Reformation, it must be laid in a new heart, because the original of our defection and Apostacy, it is in the heart: and therefore God every∣where complaineth of that backsliding people, that they had an uncir∣cumcised heart, Jer. 9.26. a whorish heart, Ezek. 6.9. that their heart was set upon their iniquity, Hos. 4.8. Truly, so it is, the very heart of New-England is changed, and exceedingly corrupted with the sins of the Times: there is a Spirit of Profaneness, a Spirit of Pride, a Spirit of Worldliness, a Spirit of Sensuality, a Spirit of Gainsaying and Rebel∣lion, a Spirit of Libertinism, a Spirit of Carnality, Formality, Hypo∣crisie, and Spiritual Idolatry in the Worship of God. Sinners are spi∣rited unto, and with the sins of the Times, those sins are even rooted end grounded in the Spirit of the Generation, as Jer. 17.1. The sin of Judah— it is graven upon the table of their heart, so that there is no hope of Reformation, except we make us a new heart, and a new spirit. And truly this is the reason that we do not reform, that we cannot reform, though we do promise and vow Reformation unto God, Deut. 5.29. This people have wll said, O that there were such an heart in them▪ (q d.) the great thing which this people want is an heart: Truly, so the great thing which Nw-England doth want, it is a new Heart, and a new Spi∣rit. Here then we must begin▪ and in order hereunto, 1. All sincere Christians must begin this work of Heart-reformation, by labouring to recover your Souls out of your Spiritual Declensions, in grace, and in the life and power of godliness. This Spiritual Declension, t is in the first, and mot strict and proper sense, that leaving of our first love, reproved in the Context, and therefore restitution from this Spi∣ritul Dclension, it is in the first most strict and proper sense, Doing of our first works, commended in the Text: and therefore sincere Chri∣stians are first, and most properly concerned in this duty of doing of their first works. How generally and deeply Christians are thus declined, both their hearts and lives do sadly testifie. It is the great and general complaint of all sensible Christians, O their decayes, and declensions! hence little of the life and activity of grace, hardly enough to evidence the sincerity of it, clearly and comfortably, either to themselves or others; litle of the life of Obedience, either in duties of Religion or Righteousness; much Carnality, Formality, Hypocisie in the Worship of God▪ both in publick▪ private, and in secet, in all their Covese and Communion both with God and Saints, their Souls laguishing under a Spiriual Consumption, ad those things whch remain, even ready to die, Rev 3.2. It is true first of Christins, theof Churches (in this sense) That there is a universal deadness upon the herts of Churches, hence great unprofiableness and unfrutfulness under all Ordinances, sin more unmrtified then ever, their hearts ad lives deepl corrupted with the sins of the Times, and many Christians fallen into a very dan∣gerous way of Communion with, and Conformiy unto the wicked World: and all this appearing upon some of those, whose first lfe, love, sincerity, purity▪ and eminency in grace and godliness, was sometimes a Beauty unto these Churches. O how is our gold become dim? and our fine gold changed? Lam. 4.1. How is our silver become dross, and our wine mixed with water? Isa. 1.22. How are Zions Nazarites changed in their visage? Lam. 4.7. How are the faces, the Countenance, the Con∣versation of many Christians changed? O Christians, what shll we say? what shall we do? what will become of us? yea, what will be∣come of Religion in this next succeeding generation? If you live and die under your declensions, as truly many Christians are likely to do, being fallen into such deep security under their declensions, that they are not like to be awakened, untill the Cry be made at Midnight, The Bridegroom cometh, and must bestir themselves very hard to trim their Lamps, in time, to enter in with him. O Christians, It is your Spiritual Declension that is the main root of the degeneracy of this Noble Vine, Jer. 2.21. It is your leaving of your first love, which doth make way for the removal of the Candlestick; your Spiritual declension will lead the way unto, and lay the foundation for, the general and total defection of these Churches in succeeding generations: therefore, as the defection hath been in part begun by your declension; so the work of Reforma∣tion it must be begun by your restitution. It is impossible that ever these Churches should be restored unto their first Spiritual prosperity, and flourishing state, unless Christians do first recover their first love, life, sincerity, fervency, purity, activity, eminency in the exercise of grace, and in the performance of duty, and in all practical piety, both in heart and life. O how can you hope to lye down in your Graves with peace and comfort, before you have done what in you lyeth in the Work of Reformation? How can you die in peace, under your Spiritual declen∣sions, and thereby leave Religion decaying and dying, and these Chur∣ches, and this Generation, your poor Posterity, sinking under a ge∣neral and total defection? Sure, in vain, and frustrate will be all your prayers, desires, hopes of a Reformation, except that you Christians do thus begin, and lay the foundation of the work in your own hearts before you die. 2. The work of Heart-reformation, or making of a new heart, consist∣eth in Conversion, and Regeneration. This is the most full and proper sense of those words, Ezek. 18.31. Make ye a new heart, and new spirit, for why will ye die? so Ezek. 33.11. Turn ye, turn ye, for why will ye die? It is a Call to the unconverted: when God doth restore his people from any deep and general defection, and renew his Covenant with them, he doth promise, and actually pour out abundance of convert∣ing grace, and so revive and renew the work of Conversion. So Ezek, 36.26. A new hear will I give you, and a new spirit will I put within you; I will take the stony heart out of your flesh, and I will give you an heart of flesh: I will put my Spirit within you— Let me be bold to say, If ever these Churches be throughly recovered, it will be, it must be by such a dispensation of converting grace, unto an unconverted genera∣tion. It is Unregeneracy, that is the radical and total degeneracy of any generation, whereby it is wholly turned into the degenerate plant of a strange Vine, unto the Lord. Here will be our deepest, and most dangerous defection, and that which will prove inevitably ruining unto these Churches, unless the Lord have mercy upon us. O our unbelief, and disobedience unto the Gospel, our rejection of Christ and his King∣dome! It is a most sad and lamentable sign, that these Churches, and Religion, are falling into an irreparable, irrecoverable decay, That there are so many of the generation growing up under the Ministry of the Word, and the improvement of all means of grace, in their Vnregeneracy, under the prevailing power of Spiriritual Apostacy and (as we have cause to fear) under a dreadful dispensation of divine Justice, by Spiri∣tual Plagues and Judgements, being justly given up by God, unto a spirit, frame, and way of unprofitableness under a Judicial Ministry, sent to make their heart fat, lest they should be converted, as Isa. 6.10— O it is a fearful word, Lest they should see with their eyes, &c.— and con∣vert, and be healed. Observe, there is no help, no healing for any peo∣ple, if the wor of Conversion cease amongst them. Truly, it is a mat∣ter of very sad Consideration unto us, that the work of Conversion doth fall, and is failing more and more, in many (if not) in most Con∣gregations: although we have cause, with thankfulness, to acknow∣ledge the Presence and Power of the Spirit of God (so far) with his Mi∣nistry, that there is yet some fruit of their labour appearing in the work of Conversion; but alas! not with proportion unto the great increase of the generation. O how rarely do we hear of a sound work of Conversion, held forth with full and clear demonstration of the sin∣cerity of it! O how few such Converts are there, as do evidence their Conversion by a powerful, practical Profession of Religion? Multi∣tudes there are growing up in their Ignorance, Atheism, Unbelief, and Profaneness, who receive no impression at all by the Word of God; and many others who do receive some degrees of common grace, who yet fall away by Spiritual Apostacy, who prove either vain, profane Professors, or close Hypocrites, or gross Apostates. Truly, unless God in infinite Mercy revive and uphold the work of Conversion, there will be no hope, we shall perish under this our Spiritual Apostacy, which is begun: for if the work of Conversion fail, all the sins of the Times will be multiplied and aggravated; and unconverted sinners will be in just Judgement given up to God, unto the power of those sins, so that our sins will become our plagues, and those incurable. O that all un∣converted sinners might be moved, to wait earnestly upon God in the improvement of all means for converting grace, and bemoan them∣selves before God under their Unregeneracy, Impenitency, Unbelief, then there would be hope in our end, Jer. 31.17, 18. There is hope in thine end, saith the Lord— It follows, I have surely heard Ephraim be∣moaning himslf thus — Turn thou me, and I shall be turned: the onely hope which was, and which yet remains in the End of this people, it ariseth from the reviving of the work of Conversion amongst them▪ this shall be their resurrection. And this seems to be a promise of that glorious dispensation of converting grace, which shall be effectual un∣to thei last Conversion: This hope there is yet in our end, that the work of Conversion shall yet have a powerful progress in these Churches; and then we shall return, and revive as the Corn, and grow as the Vine, Hos. 14.7. Secondly, In order unto the promotion and progress of the Work of Re∣formation, we must renew our Covenant with God. By Covenant, here understand the Covenant of Grace, as it is constituted and confirmed, and savingly dispensed in, by, and through the Lord Jesus Christ, as the onely Mediator thereof, together with all the Means, both of the visible and Spi∣ritual dispensation thereof, in a way of holy Communion with God and Saints. That Covenant whereby God is our God, and we his People. Now this Covenant, it is alwaes in some degree or other violated and broken, by defection and apostacy; and therefore God caleth it, Forsaking of his Covenant, Jer. 22 9. Breaking of his Covenant. Jer. 31.32. Trangres∣sing of his Covenant, Hos. 6.7. Hence, when God doth reject any people for their Apoacy, he is said to break his Covenant with them, Zech. 11 10. Hence also we reade▪ that the people of God have alwayes per∣fected the work of Reformation, by renewing their Covenant with God, 2 Kings 11.17. & 23.3. And when God gives reforming grace, he alwayes renews his Covenant with his people, Jer. 31.33— God singld out our Fathers, and separated them unto himself, in a more peculia manner as a people with whom he did particularly, & as it were personally renew his Covenant, and more amply and explicitly confirm it, that in renewig of it, he might more fully reveal it, and restore it unto the moe pure and primitive way of Administration, according to his own Institution. We cannot say when, where, or with whom, God hath in more special gace and favour renewed his Covenant, that they might be a special people unto himself, above all people, as Deut. 7.6— Therefore if we hope for the confirmation of Gods Covenant with us, it is our duty, after our defection, to renew it. 1. It is th work of sincere Christians, who are actually and personally in Covenant with God, (who yet have (by the omission of Covenant-duties, and by the commission of Covenant-breaking sins) walked loosely, remissly, unconstantly, unstedfastly, and in all respects very unworthily, under Gods holy Covenant) to renew your Covenant with God, by the renewed stipula∣tion of your Souls unto God, under the Soul-binding Obligations of the Co∣venant. To renew your Covenant-Engagements unto God, under the renewed sense, experience, power and efficacy of New-Covenant grace, by which you have had the experimental knowledge of Gods Covenant, in the saving Mystery and Sufficiency of it, as a Covenant of Life, as in Psal. 25.14. The secret of the Lord is with those that fear him, and he will shew them his Covenant, and whereby God doth put his Covenant, write his Covenant in your hearts, Jer, 31.33.— Thus renew your Co∣venant by Faith, with an holy resolution, to cleave unto God fully and firmly, to walk with God closely and constantly, in his holy Covenant, with fear and reverence, holily, humbly, chearfully, joyfully, thank∣fully, faithfully, and fruitfully, in a way of Communion, with full and abunda satisfactio in your Interest in, and enjoyment of God as a ; as David, 2 Sam. 23.5. For this is all my salvation, . O Christians, it is your work to uphold Gods Cove∣nant , spirit and power of it, and unto all the spiritual and sa∣ving ends of it, as a Covenant of life, in these Churches. 2. It is the duty of all these who are not yet savingly in Covenant with God, , prnally, and professedly to take hold upon the Covenant. Gods Covenant, it must be thus renewed with his Church, in every Age of it, in order unto the continuation and succession of it, from generation to generation. And thus to renew the Covenant, is the proper work of this Generation, of those who are the Children of the Covenant▪ that is, to lay hold upon the Covenant, by believing in the Lord Jesus Christ, as the onely Mediator of the Covenant; and in God through Jesus Christ, as a God in Covenant with you: and so by giving up your selves unto God, under the Bond of his Covenant, to walk with him, and to live unto him, in a way of Faith, and Gospel-obedience, as his Cove∣nant people. Thus to lay hold on Gods Covenant, and actually, per∣sonally, and professedly to Enter into Covenant with God, is the Founda∣tion of your being and standing before God as his people, and indeed of you whole Religion. O how many be there of this Generation, growing, and grown up in these Churches, under the visible dispensa∣tion of the Covenant, who do rest, and trust, and boast in their visible Covenant relation, and all the while live without saving Covenant-rela∣tion unto God? Yea, how do they profane, pollute, neglect, reject, contemn Gods holy Covenant, as profane Esau did, Gen. 25.32. What profit shall this Birthright do me?— Thus Esau despised his Birthright. Know then, all you who are the Children of the Covenant, that it is by your taking hold upon the Covenant, that the Covenant is established and confirmed unto you as your Covenant, and your Interest, in the Covenant asserted. For, whatever your visible right and interest unto, and in the Covenant may be, and whatever your Confidences may be, yet if you do pollute, profane, neglect, reject, despise, contemn Gods Covenant, and not lay hold upon it, God will certainly take away his Covenant from you: Gods Covenant will certainly fall unto such a Ge∣neration, and then these Churches will fall to the ground. If you should so reject Gods Covenant, and cast off Gods Covenant. God would re∣ject and cast off you, as altogether unworthy of his Covenant, and of the blessings of it, and say of you, as in Psal. 50.16— What hast thou to do to declare my Statutes, or that thou shouldst take my Covennt into thy mouth? You ought highly to prize and esteem your visible right and ∣terest unto, and in the Covenant, hold it, assert it as an inestimable Pri∣viledge: but O take heed of abusing of it unto crnal Confidence, and of resting in it; and take heed of slghting and neglecting of it. You are the Children of the Covenant; but yet think not to say within your selves, We have Abraham to our father, for God is able of the very stones to raise up Children unto Abraham. And the Ax will be laid to the root of the tree, and every tree, &c. Mat. 3.9, 10. You are the Chil∣dren of the Kingdome; but remember, that the Children of the Kingdome may be cast out, and that will cause weeping, wailing▪ and gnashing of teeth, Mat. 8.12. It is by laying hold upon Gods Covenant, that we do lay hold upon God himself. We may fear, (and that justly) that God will depart from us: and the great enquiry is, How we may keep God with us? Surely it lyes much, yea most, and almost onely in you, to retain the gracious Presence of God in these Churches, by takng hold upon him by his Covenant. If you reject the Covenant, you reject God, and put him away from you: God will be gone, and testifie a∣gainst you, as in Psal. 81.11. but my people would have none of me. And truly if God depart from, and reject you, there will be no pace found for Repentance, though you may seek it carefully with tears, as Esau did, when it was too late, Heb. 12.17. If you should go on generally and totally to neglect and reject Gods Covenant, God will at last break the staves of Beauty and Bands; that is, break his Covenant, and e∣move it utterly from us, as Zech. 11.10 11. God hath not ye done it, he hath not yet disowned us: but yet let me say, God hath not yt vi∣sibly and signally owned us, by renewing and confirming his Covenant with us, in such a way of special grace and favour, as he did with our Fathers, because we have not so owned him, we are not yet so establish∣ed in our standing under the Covenant, as they were. It is yet doubtful what God will do with this poor Generation, onely God is yet waiting upon us, and proving and trying of us, to see whether we will take hold up∣on his Covenant, and upon himelf by his Covenant, yea or no; and upn this Point will turn the weal or wo of this prsent, and of succeeding Generations. O that we understood how much we are concerned, thus to renew our Coenan with God! Thirdly, Do the fist works in all things pertaining to the Worship of God. After we have made us a new Heart, and renewed our Covenant, our next geat work in a way of Reformation, it is to recover the Wor∣ship of God from those dcayes which it is fallen ino. The great work of Reformation in the Church of old, it was much, and most about the Worshp of God, which is most properly Church-Reformation: and here our main work is, to recover our selves from that decay wich we are fallen into, respcting the internal, spiritual power and purity of Worship. 1. We must labour to recover our first love to the Worship of God, both Moral and Instituted Worship: all duties of Worshp, and all Wayes, Means, Ordinances of Worship. It was a very high esteem of, and dear love unto, and delight in the Worship and Ordinances of God, whereby our Fathers were first allured, and moved to follow God into this Wilderness. O the first love of New-Englands first Espousals, the kindness of her youth, when she first followed God into this Land, meerly, and onely out of love unto, and delight in his Worship and Or∣dinances! God remembers it, as Jer. 2.2. And truly, we ought to re∣member it also, with shame and confusion of face, under a sense of our loss of that love, and our (too much) slghting, neglectg and despising the Worship and Ordinances of God. O this is the orginal of all our decayes in the Worshp of God: the hert of the Generaion, the heart of New-England is much gone from the Worship ad Ordinances of God; though we pretend and profess much zeal and love, yet our heart bgins to be far removed from hm. Isa. 29 13. Forasmuch as this people draw near to me with their mouth, and do honour me with thir lips▪ but hve removed their heart far from me. Ezek. 33.31. For with their mouth thy shew much love, but thir heart goeth aftr their covetous∣ness. O the heart of New-England is goe much from the Worshp of God, after the World, yea truly, Christians themselves are much fallen in their love, esteem, and delight of, and in the Worship of God. O then let us labour to recover our first love, and to set our hearts to the Worship and Ordinances of God, Deut. 32 46. Set your herts unto all these things which I command you, for it is not a vain thing for you, for it is your lie. Our very hearts and Souls must be set upon, and engaged unto the Worship of God, as a very dear and precious Interest, so as to prefer it above our chief joy, Psal. 137.6. O the luke-warmness of the love of the generality of Worshippers, to the Worship of God, is an evident sign of our declension therein. 2. We must labour to recover our first Zeal for the House of God, in kep∣ing, upholding, and maintaining the Worship and Ordinances of God. Cleave to them, and keep them up, by a lively, constant, stedfast, sincere and holy Profession, by an humble, professed▪ practical subjction of your very Souls unto them; by a constant, diligent, religious, and profitable At∣tention upon them, and improvement of them with intire love, peace and union, in a way of pure and holy Communion. Labour also to uphold the Worship and Ordinances of God, by teaching of them dili∣gently to your Children, Deut. 6.7. Train up your Children in the House of God, unto the Worship of God, that they may be prepared to up∣hold the Worship and Ordinances of God in their places, in their gene∣ration. It hath been heretofore the work of New-England, to build the House of God, to set up the Worship and Ordinances of God: but now (alas!) it is (too much) our work, to pull down the House, Wor∣ship, and Ordinances of God. Most of the sins of the Times, and of the generation, have a strong and direct tendency thereunto. We are sinning down, and sinning away the Worship and Ordinances of God; especially by our Pride, Wantonness, carnal Confidence in our visible Liberties and Priviledges, carnal ease and rest. Carnality, Formality, Hypocrisie, Spiritual Idolatry in the Worship of God, our manifold both gross and more spiritual Profanations and Pollutions of the House, Worship and Ordinances of God. O these evils growing, and prevail∣ing amongst us, and many of the most notorious and scandalous sins of the Times getting into Churches, and corruping of Churches, do sadly signifie, at least great danger of the downfall of the House, Worship, and Ordinances of God, Jer. 7.10, 12. But that which is yet most sadly signal it is, that there is not likely to be a people fit to uphold such pure Churches, Worship and Ordinances, (at least) not in the internal, spi∣ritual power and purity of them. If we do consider how much both Civil and Religious Education is neglected, and if we look upon the sad face of the Rising generation, and see how much of Ignorance, A∣theism, Profaneness, Disobedience, Rebellion and Ireligion doth already appear in the Countenance of it; what an ungracious, irreligious gene∣ration there is likely to arise among us, unless God in infinite mercy work a great and wonderful change, our hearts may well tremble to think what will become of the Worship and Ordinances of God in the next Age. Many there are hopeful; but alas! how few, in comparison with the Numbers of this numerous generation. Here is a second gene∣ration arisen, and a third and fourth generation arising apace, and truly we have cause to fear, that every generation will be less hopefull then other, untill at last, that wofull Saying be verified of us, which is spo∣ken Judg. 2.10. And there arose another generation after them, which knew not the Lord. O unless God work graciously to save these degenerating generations, there will be small hope of the long continuance of the pure Worship and Ordinances of God here: the Worship of God and Re∣ligion, will either revive and live, or else utterly decay and die, with the Rising Generations. Unto this we may further adde, the graduall re∣moves of the Glory, the disappearances of the Divine Presence, the depar∣tures of God from his own House; a sad sign that our House will be e're long left unto us desolate. O how much then are we concerned to labour (as much as in us lyeth) by all means to uphold and maintain the Worship and Ordinances of God in their spiritual power and purity, least the Glory should depart from this Israel, and the Light of the Gospel be again utterly extinguished in this Western World. 3. We must uphold and maintain our first love unto, and zeal for the external purity (which through the grace of God is yet continued unto us) in the Worship of God. The voice of Christ unto these New-England Churches, is as unto the Church of Thyatira, Rev. 2.25. That which thou hast already, hold fast untill I come. Keep and preserve pure Wor∣ship, purity in the Worship of God: preserve the primitive purity of these Churches, according to their Reformed Constitution by Divine Institution; that is, pure instituted Churches: purity in the Constitution of Churches, is the ground-work of pure Worship. Preserve a pure Ministry, constituted exactly according to Gospel-order, respecting all the Offices of it, the Power, the Investiture, the Exercise, the whole Work and Service of it; such a Ministry as our Lord Jesus hath insti∣tuted and appointed, Christs Ministry. Preserve these pure Gospel-ordinances, the Ordinances of Christ: Admit of nothing as an Ordi∣nance of Worship, but that which Christ hath instituted and ordained; and keep the pure Ordinances of Christ, in the purity of them, in the Gospel simplicity of them, without any corrupt Mixtures i, or with any Ordi∣nance of Christ, which is ordinarily the first inlet of corrupt Worship into most Reformed Churches. O let us keep and cleave into naked Ordinances, simple Ordinances; the Crystalline purity of the waters of the Sanctuary, which are, as they arise and flow from the Fountain of Divine Institution, clear as Crystal, Rev. 22.1. Preserve purity of Ad∣ministration, respecting both the Power, Subject, and Order of Administration. Preserve pure and holy Order in the Administration of every Ordinance, 1 Cor. 14.40. This holy Order is the Beauty of Churches, Col. 2.5. Disorder, it is a general Corruption in Worship; it corrupteth both Churches, Ordinances, and Administrations, and so it makes the House of God like a Den of Thieves, Mat. 20.13— O Chri∣stians, this purity of Worship, it hath been the Eminency and Excellency of these Churches, not yet lost as to the external Form of it. It was Gods design and work, not only to set up his Worship in New-England, but to set it up in the purity of it, by a purging, refining Reformation. God did therefore qualifie his Reformers with extraordinary Humility, Sincerity, and holy Zeal for purity of Worship; and made extraordi∣nary discoveries of his Minde and Will, concerning his Worship, unto them: He did shew them the Pattern, the Platform (as I may say) of his House, that they might shew it unto us, Ezek. 43.11. O how much then are we engaged to preserve purity of Worship? Purity, it is the Excel∣lency of Worship, it is the Beauty and glory of Churches, it is that which maketh Churches shine, as golden Candlesticks; it makes Chur∣ches the Beauty of Holiness, Psal. 29.2. & 110.3. It makes the Church to appear in her Spiritual Beauty, in her ornaments, as a Spiritual Bride adorned and trimmed for her heavenly Bridegroom. That purity of Worship, which shall be after the destruction of Antichrist, will be the chief perfection, if not the consummation of the Gospel Dispensation, Rev. 21.2, 3. & 22.11. Then let us be moved to prize and preserve pu∣rity of Worship. And to this end, we must subject our selves, our very Souls, freely, fully, & most sincerely, unto the Power, Authority, Rule and Government of Christ, as it is Regularly, Ministerially exercised and administred in his Church, in the Administration of all his Ordinances. Exalt Christ in the Exercise of his Kingly office in his Church: whilst Christ is walking amidst the Churches, holding the Stars in his right hand, they will remain golden Candlesticks. If we do debase Christ, and set up our own wisdomes and wills, in and about the Worship of God, then farewell to prity of Worship. Again, if we will preserve purity of Worship, we must keep up internal, spiritual purity and holi∣ness of heart, in the Worship of God: we must be holy, pure, spiritual Worshippers; we must keep up the Worship of God in the internal▪ spiritual power and purity of it in our hearts; these pure Churches, Worship, and Ordinances, will not, cannot stand, without internal, spi∣ritual power and purity. If we do corrupt the Worship and Ordinan∣ces of God by our Carnality, Formality, Hypocrisie, and Spiritual Ido∣latry, and such like spiritual corruptions, and heart-abominations, in the exercise of it, God will take it from us. It is our Spiritual and Heart-Apostacy, from internal, spiritual power and purity of Worship, that is the deep and most dangerous defection of these Churches in Worship. And although we do yet retain purity of Worship in the ex∣ternal Form of it, yet if we do not speedily recover that which we have lost, of the internal, spiritual power and purity of Worship, but persist in our spiritual Apostacy from it, whatever our pretended, professed zeal for visible and external purity of Worship may be, we shall let go, & lose all, pull down all, and bury our selves in our own ruines: New-England will be no more unto God, then any other people, Jer. 9.26. Egypt, and Judah, and Edom, and the children of Ammon, and Moab— for all thse Nations are uncircumcised, and all the house of Israel are un∣circumcised in heart. 4. We must labour to recover our first holy Care and Watchfulness against all Will-worship, corrupt Worship, and Corruptions in Worship. Surely, it hath been heretofore, and almost hereunto, the Commendation of these Churches, that they have been sincerely, fervently, stedfastly zealous against all kindes and degrees of Will-worship. It was the Commenda∣tion of this Church of Ephesus, in her declining state, Rev. 2.2, 6— how thou canst not bear them that are evil— Yet this thou hast— God grant that these Churches may never lose this part of their Commenda∣tion; that or Lord Jesus may never have occasion against us, to re∣prove us, and threaten us for our carelesness, negligence, sinful Con∣nivance and Indulgence in this point, as he did the Church of Pergamus, Rev 2.14. and of Thyatira, ver. 20. —because thou sufferest— It may be we are too secure, and not aware of any danger of corrupt Wor∣ship: let me say, The more need we have of this warning; for Will-worship doth ordinarily creep into Reformed Churches whilst they are asleep, gradually, secretly, and insensibly, and grow up unto a consi∣derable and formidable height and strength, before it appears, and be∣fore Churches are aware: thus the Church of Laodcea deepy corrupt∣ed with corrupt Worship, and knew it not, Rev. 3.17. O these Churches in this declining, secure, lukewarm frame, are in great danger of it; let us therefore remember and receive the Apostles Exhortation, Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made you free, and be not again intangled with the yoke of bondage. 1. Let us take heed and beware of all dispositions and inclinations unto Will-worship. Watch against the spirit of it: Corrupt Worship gets in first by the spirit and principles of it, and by the spiritual work∣ing of it in the heart of a people. It gets first into the heart; a people may uphold the pure Worship of God in the visible and external Form of it, with much seeming love and zeal, and yet their heart deeply cor∣rupted with a spirit of Will-worship. When the heart of a people is gone from God and his Worship, it argues their heart is corrupted with a spirit of Will-worship, as in Isa. 29.13— there is a whorish heart, Ezek. 6 9. They have broken me with their whorish heart; there is a spirit of whoredome, Hos. 4.12. How far the heart of New-England is cor∣rupted with this spirit of Will-worship, with prae-dispositions and incli∣nations thereunto, would (we may fear) too soon and sadly appear, un∣der a temptation thereunto. 2. Let us watch against all the wayes and workings of it, even the se∣cret, subtile, insensible insinuations and intrusions of it; against all the depths and devices of Satan, working by the darkest and deepest Coun∣sels of Hell, to introduce Will-worship into Reformed Churches. We may think our selves secure from it, unless over-born by the over-powering violence of some external Temptation: but believe it, Satan hath divers and various Forms of Will-worship, suited and accommoda∣ted to the divers constitutions & conditions of Churches, and the diverse spirit and disposition of people that he hath to deal withall; he hath many Antichrists, 1 Joh. 2.17. there is a divers working of the spirit of Anti∣christ, 1 Joh. 4.3. This spirit worketh by the powr of Satan, in a My∣stery of Iniquity, 2 Thess. 2.7. And truly, we have had many Antichrists. It hath been alwayes Satans design, to introduce corrupt Worship into these Churches, under the most specious and spiritual Forms of it, by a direct contrary Extreme unto gross Ceremony and Superstition; the more cause we have to be very watchful, against all such wayes and workings of it. 3. Let us watch against all Temptations unto corrupt Worship, whether more secret, or more open. There are many Temptations thereunto: there is the Temptation of false Teachers, corrupting the Doctrine of Worship, and teaching of Will worship, Mat. 15.9. Teaching for do∣ctrines the Commandments of men: Rev. 2.20. —to teach, and to seduce— There is the Temptation of corrupt Communion, temping Communion, Cl. 2.18. Let no man beguile you, &c. There is the Temptation of Di∣vision and Dissention, tending to drive dividing Parties into Extremes, in those matters of Worship which they contend about. 1 Cor. 3.4, 17. The Interest of a Party, it is a very great and strong Temptation: & spi∣rit of Division, (especially) when acting and working with a blinde, in∣ordinate, preposterous, superstitious Zeal in matters of Worship, and when it is become judicial and incurable, never fails to bring in corrupt Worshp at one door or another. It is the design of Satan, to bring in Will-worship in the smoke and smother of the fire of Contentions; Di∣visions do alwayes corrupt Churches. There is also the Temptation of an undue Toleration, which doth open a way to all the former, and lead into corrupt Compliances in wayes of corrupt Worship, Rev. 2.20. There is also the Temptation of Persecution, and Tribulation— O there are many Temptations unto corrupt Worship, and these Churches have not been without some of these Temptations thereunto; such Tempta∣tions are likely to multiply upon us. O what cause have we then to be zealously and wakefully watchful, more especially against such Tempta∣tions which are instant, and most urgent and prevalent, and of which we do already begin to see and feel the sad and lamentable effects: and that considering there is such a prae-disposition in the very Spirit and Consti∣tution of the Generation, to enter into this Temptation, and such a powerful working of a Spirit of Libertinism, to make way for, and lead into this Temptation; and also that men of corrupt Spirits, Principles and Practises, scandalous, corrupters, and broachers of corrupt Wor∣ship, open and professed Enemies unto pure Churches, Worship and Ordinances, are arisen unto so high a degree of bold Presumption a∣mong us; and that notwithstanding, they know that Publick Authority is by good and wholsome Laws, and so by Oath, and so by Conscience, and by divers obligations, both Civil and Sacred, engaged against them. I am no Casuist, in the great Case of Toleration, neither shall I under∣take either to state, dispute, or decide that Question; what is in it self, or in divers respects or cases, at divers times and places, either Tolerable or Intolerable, in matters disputable: But this I take to be un∣deniable, That gross, bold, scandalous, presumptuous trasgression of any one, or more, or all the Commandments of the First Table, perpe∣trated and persisted in with an high hand, notwithstanding all due means of Conviction used, and against clear lght held forth, and manifestly under the Prevailing Power of a Spirit of Errour, with malignity, in open opposition to the Truth, the true Churches, worship and ordinan∣ces of Christ; I say, I take it to be unquestionable, That such trans∣gression it is Intolerable. Such I take to be the transgression of those who do grosly and scandalously profane any of the holy Ordinances of Christ, in the Administration of them, presuming to offer strange fire: but much more of those who do both professedly and practically deny most, if not all Fundamentals, both of Faith and Order, and are known and ac∣knowledged so to do by all the Reformed Churches in the world; who are in their wayes of corrupt worshp no less the Synagogue of Satan, then those in Rev. 2.9. Now I say, if such Transgressors and Transgressions should (after the long labour and patience of these Churches, in a strong and stedfast encounter and conflict with this Temptaton) at last prevail to break open a door unto corrupt worship, by Teaching, Seducing, Tempting and Enticing others unto corrupt Communion with them, ac∣cording to the Doctrine of Balaam, to cast a stmbling block befe the people of the Lord, as Rv. 2.14. I say, if this should come to pass, our case would be exceeding dangerous▪ especially this coming upon us in our declining and languishing state, when we have lost so much of our first life and love, that we have scarcely strength enough left, to rinfoce our former Zeal and Courage in the Encounter, yea, ad at such a time when the Generation is lamentably exposed, by the sins of the Times, (which are all tempting unto a Compliance with such a Temptation) and are (too much) without grace to resist it▪ and in a very unsetled state, as to their standing before God under his Covenant, even standing up∣on the dangerous Precipice of a gross Apostcy, the very opportuity for Satan to overthrow s by such a Temptation. Surely if it be thus, or likely to be thus, then there is very great need of watchfulness a∣gainst this Temptation. Neither let it be slighted, or accounted a light thing: for, such Profanations and Abominations, if Indulged, will be∣come the sins of the Land, and the guilt and Punishment of them will lye, and fall exceeding heavy upon the Land in a day of wrath: O they will pull down wrath upon this Land, and upon this People; and the filth of them will pollute and defile the Land: it will be such Pollution as will not be purged away without fire, the guilt and filth of corrupt wor∣ship, is not purged away without the fire and the fornace. And that which is most Perillous, it is the universal diffusion of the Corruption and Contagion of corrupt worship, by the subtile and insensible infusion and influence of a Spirit of Libertinism: a Spirit and Principle (it i) of all other, most dangerous and destructive unto Pue Churches, and will soon open a wide door unto all kinde of Abominations: for all false worships, (although they seem, in themselves, to be contrary Ex∣tremes) yet they al agree in this Principle of Libertinism, and will brek in a that door. It will be in vain for us to hope for, or Promise our selves Security from gross Superstition and Ceremony, if we will leave open this door, or admit of a contrary Extreme in corrupt worship. And truly, if we should give way unto any kinde, it will be just wth God, to give us up Judicially unto all kindes of corrupt worshp. And let me adde, That a Spirit of Libertinism, if it prevail, will in the end bring in all kinde of Licentiousness and Profaneness; for it is a Wmb, big with all kinde of Abominations: for, corruption in Worship▪ and corruption in Manners▪ do alwayes grow and go together. See at large Ezek. 22. beginning. Although Libertinism doth promise much Liberty, yet it bringeth into bondage to Corruption, 2 Pet. 2.19. It doth gender al∣together unto bondg. O that these Churches may recover their first Zeal against Libetinism, both the Spirit, Principle, and Practise of it! and so against al corrup worship, which hath been the common de∣struction of Reformed Chuches, and will most certainly be of these Churches, if it should break in upon us. O let us consider, we have been hitherunto a People extraordinarily Priviledged, with Immunity from corrupt worship; we are yet free from any foraign or forcible Tempation thereunto; we have yet all Advantages and Ecourage∣ments to withstand it, and to keep it out. If we admit of will-worship, we shall ose all the glorious work of Reformation which our Fathers laboured in, (which consisted chiefly in Separation from corrupt Worship) we shall at once re the Foundation, and ruine the Superstructure of these Churches, which in the very Constitution were set up, and stand in a way of opposition unto corrupt worship: such Churches will not, cannot bear any degree of corrupt worship. VVll-worship, it would even destroy our very Religion, and reduce this VVilderness-People unto a kinde of Heathenism. O w unto us, if we admit of will-wor∣ship, we shall soon fill up the measure of our sin, and prepare our selves for Jdgement, even wrath to the utmost. O wo unto New-England, if ever God be provoked to revenge this quarrel of his Covenant upon us, according to that Threatning, Lev. 26.25. If we admit of will-worship, New-England will become the shame ad scandal of Religion, and of all Reformed Churches, the Reproach of the Christian world, the Scorn and Triumph of Antichrist, and in all respects a most sinful and miserable People. Thus we are to do our first works, in all things pertaining to the worship of God. 4. Labour unto the promotion and progress of the work of Reformation, by the full and faithful discharge of duty to the Children of the Covenant, multiplying and growing up under the Covenant in these Churches▪ un∣der how great and general omission of duty towards them, we have cause seriously and sadly to consider, and to lament. Truly, it is much to be feared, that we shall so long doubt and dispute the Interest and Right of such Children, and controvert, and neglect our duty towards them, untill the holy Seed will be wholly corrupted, and the Purity, if not the Constitution of these Churches be greatly endangered, if not lost. It is sad to consider, how much many Churches are already cor∣rupted, by the Licentiousness and Profaneness of many, if not most of the Children of the Covenant. Many, if not most, of the sins of Youth (which are many of them some of the most flgitious sins of the Times) are become the sins of Churches, and the guilt of them doth lye heavi∣ly upon Churches, with this heavy aggravation, that they are commit∣ted through the neglect of duty towards them, by the due exercise of Discipline. If yet there be any hope in Israel concerning this thing, (as it is spoken of a very difficult Point of Reformation) Ezra 10.2. I say, if there be any hope of Reformation in this matter, it must be by a holy, religious, saving Education of the Children of the Covenant, and that both in Private and in Publick. Doubtless there is an extraordinary obli∣gation upon Covenant-Parents, to train up their Children for God; and a great motive it is unto all care, labour and diligence, unto such Re∣ligious Family-Education, for such Parents to consider, that their Chil∣dren are Children of the Covenant, and in this sense Gods Children, as Ezek. 16.20, 21. and the Children of the Promise, Acts 2.39. and so un∣der a special Promise of saving grace and blessing: on the other hand, it is a very sad and lamentable consideration, unto any Religious Parent, to consider, that his Children should (through his neglect of Educa∣tion) be instrumental, by their Profaneness and wickedness, to corrupt, pollute and defile the Church of God. O if ever you would do any thing for the recovery, and Propagation of these Churches, labour herein. The corruption of Churches doth begin in Families, and if there be no hope of Family Reformation, there is no hope of Church Refor∣mation. It is indeed sad to consider, how many Families are already grown incorrigible and incurable. Labour to imitate faithful Abraham, Gen. 18.19. But that which I chiefly intend, in this Particular, is Publick Education, (if I may so call it) Surely Churches do owe much duty un∣to the Children of the Covenant, commonly styled, The Children of the Church: they are doubtless the Subject of the especial care and industry of the Presbytery, to be watched over, warned, instructed, admonished, both Privately and Publickly. Churches also are to own them, and ac∣knowledge them, visibly, as they do gradually grow up unto maturity and capacity unto Church-watch and Priviledges. If they be in any wise under the Covenant, and so of the visible Kingdome of Christ, they must needs be under his Rue and Government, which is no way right∣ly administred, but by the regular exercise of Discipline in Instituted Churches. O they have been very unhappy Controversies to these Churches, whereby the vigorous exercise of Discipline unto these, hath been so long demurred and delayed, that very many of them are grown up unto such an height and strength in Profaneness, that they have even broken, and cast off the Yoke of Christs Government in his Church, and are grown incorrigible, and incurable by Discipline. And truly, this neglect is grown so great and general (at least) in some Churches, that there is very little hope of the recovery of the vigorous, effectual exercise of Discipline toward them. So that the current of the cor∣ruption of the Generation, is lkely to break in like a flood upon the Churches at this breach, and in short time to carry all before it. It is one of the most fatal signs which is upon these Churches, that this one evil is likely to prove both ruiing and remediless; and is the more sadly signal, because we are no more sensible of it, and no more concerned by our Prayers and Endeavours to Reform it. Let me say, The Pogess of the Covenant, the Propagation of Churches, the Preservation of Churches under their deepest defection, in their lowest condition, it mut be by the succession of an holy Seed, Isa. 6.13. So the holy Seed shall be the substance thereof. If we Vnchurch them, either Doctrinal∣ly or Practcally, by the general and total neglect of them, and our duty toward them, we do thereby lay the foundation of the Apostacy both of these Chuches, and of the whole Generation. 5. Labour unto the promotion and progress of the work of Reformation, by a full, faithful, and religious improvement of your Christian Liberty. There is a Spirit and Principle of Liberty in the hearts of all sincere Christians, whom Christ hath made free indeed, Joh. 8.36. Where the Spirit of God is, there is liberty, 2 Cor. 3.17. There is a very large and necessary use and exercise of this Spirit and Principle of Liberty, in our whole Christian Conversation, especially in all our religious converse with God and men, Gal 5.13. For Brethren, ye have been called unto liberty. Our Christian Liberty is regulated most excty and strictly, by Rules and Precepts in the Word of God: there is a compleat directory for the exercise of our Christian Liberty in the Word of God, which is the perfect law of liberty, Jam. 1.25. Our habitual conformity to this Law of Liberty, is the chief Principle of Liberty; and our Practical Subjction to the Law of Liberty, is the chief Practse or Exercise of our Liberty. This Lberty is alwayes acted under the Power and Au∣thority of Divine Truh, Joh. 8.22. Ye shall know the truth, and the truth shall make you free. Jam. 2.12. So speak, and so do— judged by the law of libry. This Christian Liberty doth not give men leave to believe, Profess and Practise what they will, (as Libertines do vainly sup∣pose) and from thence plead for a Licentious Liberty of Conscience, and a boundless Latitude both of Profession and Practise in matters of Reli∣gion. True Christian Liberty holdeth Conscience fast bound to the Rule: there are Priviledges and Immunities, commonly called Christian Lber∣ties, in and about which our Christian Liberty is to be exercised, as the proper Subject of this Liberty. These we must hold, keep, and stand fast in, Gal. 5.1. Stand fast in the liberty wherewith Christ hath made you free. And we must be careful to exercise our Christian Liberty in a way of Gospel-order; Liberty and Order are inseparable, in the convers∣tion of a Christian: it is the Liberty of Order, our Liberty is laid out, and limitted by Order; those therefore that do plead for Liberty, unto the subversion of Order, are Libertines, and dangerous Enemies unto Liberty. We must also exercise and improve our Christian Liberty in a way of full subjection unto the Power, Rule and Government of Christ Ministerially exercised in his Church, in the Administration of all his ordinances, as the free Subjects of his Spiritual Kingdome. Those who rise up in a way of opposition unto, or rebellion against the Power of Christ, regularly exercised in his Church, under pretence of the defence of their Liberty, are no true friends to true Liberty. VVe must also improve and exercise our Liberty in way of Love, Peace, Union, and Communion, unto mutual edification and comfort: By love serving one another, Gal. 5.3. O this is the onely sweet and comfortable life of Chri∣stian Liberty. It is a very sinful, shameful abuse of Christian Liberty, to make it an occasion to the flesh, to make it subservient to Libertinism, to Licentiousness, to carnal Reason and Policy, to worldly Designs and Ends, to the lusts of the flesh, the lusts of men, in fomenting Divisions & Contentions, and of making it a cloak of maliciousness, 1 Pet. 2.16 — Surely it is a great part of our work of Reformation, to Reform these Abuses of our Christian Liberty. VVe are People highly Priviledged with Christian Liberty, and advantaged to the exercse of it▪ O that we bet∣ter understood it, and improved it! Let us alwayes remember to keep our Liberty wholly subservint unto our Religion, and not set up Li∣berty above Religion; if so, we shall lose both our Religion and our Liberty together. 6 Labour unto the promotion and progress of the work of Reformation, by recovery of your first Love, Peace and Vnion. O the loss of our first Love, Peace and Union, hath hitherto been an irreparable loss, an in∣curable wound, concerning which we may take up our Lamentation, and say, Jer. 8.20, 21, 22. The harvest is past, the summer is ended, and we are not healed: for the hurt of my people, I am hurt, I am black: astonishment hath taken hold upon me. Is there no Balm in Gilead? is there no Physician there? why then is not the hurt of the daughter of my people recovered? O are our Divisions become judicial, and so incurable? If so, our state is truly lamentable, as Jer. 16.5. Thus saith the Lord, Enter not into the house of mourning, neither go to lament, nor bemoan them; for I have taken away my peace from this people, saith the Lord, even loving kindness and mercies. If it should be so, well might the hearts and hopes of all our faithful Leaders fail, whose labours have hither unto much failed. Surely then the recovery of our first Love, Peace and Union, is a chief part of the work of Reformation, and will be found a very hard and difficult part of the work. In order hereunto, 1. We must remember from whence we are fallen. O let the remem∣brance of the sweetness and blessedness of our first Love, Peace and U∣nion, convince and humble us under the sin of our Envyings, Strifes, Debates, Divisions, Contentions and Emulations, &c. It was the sad state of the Church of Corinth, that although they were lamentably distressed and distrcted with Divisions, yet they were not sensible of the sin of them, but were puffed up, and did glory one against another. O that it were nothing so with us! truly, so long as it is so, there will be no hope of healing. O that we were convinced of the sin of our Divi∣sion, and the multitude of sins that are begotten by it, that we might mourn penitentially, and bemoan our selves before God with broken∣ness of heart, and earnestly beseech him to pardon, and to purge away all that sin, and to grant us reforming grace. Truly, untill we are thus convinced and humbled, there will be no Reformation. 2. We must labour to recover our first Spirit of Love, Peace and Uion; pray earnestly unto God, to pour his Spirit upon us, a Spirit of Love, to pour out abundance of the grace of Love; to create Love, Peace and Union for us; and to take away the Spirit of Division, which we are so deeply corrupted withall. 3. We must labour to recover our first New-England Interest; that is, that Interest upon whch this People, and these Churches were first founded, as to their Religious Constiution, which is God and Religion: thi is the onely uniting Interest, our very hearts and Souls will cleave and unite most intirely, in Love, with Peace and Union, in our God and ou Religion; this Interest will make a people of one heart, and of one Soul, Jr. 32.39. — They shall be my people, and I will be their God, and I will give them one heart and one way, to fear me. Observe, when a people do cleave close to God and his Covenant, and so unto Religion, they have one heart and one way, that is, sweet and perfect Unity and Amity. O this is our great mischief and misery▪ and the very original of our defction, that we have much forsaken our proper New-England Inte∣rest; we have committed these two great evils, Jer. 2.13. Forsaken our God, and hewn out Cisterns: We have been changing of our main Fun∣damental Interest; we have been deserting our own Religious Interst, & espousing another, (viz.) a Worldly Interest; we are turning from God, after the World; the World is becoming the main Interest of N. E. and we are becoming a worldly people, a people of a worldly Spirit, Principles & Practises. I do not mean onely, nor so much, in seeking and prosecuting the things of the World, (although that be enough to denominate us notoriously Worldly) but our turning our very Religion it self into a Worldly Interest, by making of it the subject of Carnal Confidences, resting, trusting, and boasting in it, and also by making of it the sub∣ject of Carnal Contentions, and so seting Religion aginst it sl, and the Pofessors of it one against another, and so making of it subservient unto worldly designs, yea unto worldly lusts; and thereby mkig it, in our Profession and Practise of it, a meer Worldly Religion; ye, too many do too much make their professed Confidence in God himself, a worldly Interest & subservient to their worldly lusts, as they Mc. 3 11. —Yet will they lean upon the Lord, and say, Is not the Lord in the mist of us? none evil can come unto us. When a worldly Spirit, worldly Prin∣ciples, worldly Wisdome and Counsels, do sway and preponderate in all matters, both Civil and Religious, then a people are fully and through∣ly setled upon a Worldly Interest, and are truly become a Worldly peo∣ple. And then comes all kinde of Dissentions, Contentions, Emulations, Strifes, Dbate, &c. for the World is alwayes a dividing Interest, and all our Divisions are carnal and worldly, 1 Cor. 3.3. Jam. 4.3— Whatever pretences of a Religious Zeal, the Fomentors of Division may make, it is a Worldly Spiit that foments all Divisions; and it is utterly impossi∣ble, that ever a worldly spirited people should unite upon sure grounds of Uion, or that any people should ever unite at all in a worldly Inte∣rest. And therefore if we can relinquish our worldly Interest, an re∣trive our own onely true and proper Interest, which is our God and Re∣ligion, set and settle our hearts again upon God and Relgion, this would heal all our Dvisions, and reform all. As a change of Interest hath been the great Cause of our general defection; so a change of Interest agai, would consummate our Reformation. It is the Prescription which God gives unto that Backsliding people for their recovery, Hos. 14.2, 3. Take with you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously, &c. Asshur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy. I shall take leave (now in the Conclusion) to propose this general Exhortation unto Reformation, more particularly, unto those who are especially concerned as Reformers. I. I crave leave to Apply my self (yet with humility and sincerity (as it becometh me, speaking in the Name and fear of God) unto Those, who are, or who shall be Established, or Re-established (this day) in Place of Rule and Government among us, as our Magistracy. Much Honoured, that which I have humbly to offer unto You in the Name of the Lord, and on the behalf of this People, it is this plain (yet great word) of Exhortation: Whereby I do most humbly beseech you, to labour in your Place, by the utmost and most faithful improvement of your Power, Interest, Wisdome, Grace, and Spirit of Government whch you have received from the Lord, to promote this great Work of Reformation, in all the Parts, and in all the Degrees of it. This Go∣vernment, and so this Magistracy, it was through the most wise and merciful Providence of God, constituted unto a more direct subservi∣ency unto the Work of Reformation, as the great and main design of it, in the intentions both of God, and of all his faithful People. There∣fore God Spirited our first Magistracy unto this Work of Reformation, and prospered that glorious Work unto a very happy progress, under their Civil Conduct of this Religious and Reforming people. And now the Place, the Power, the whole Betrustment of this Reforming Magi∣stracy, it is by our Annual Election, and so by a Providential Succession, devolving upon You, and remaineth vested in You. Therefore our eyes, our hearts, our hopes, are (under God, and as to men) much upon You as our Reformers. It is our great hope, and will be our great re∣joicing, to see the Plummet still in the hand of Zerubbabel, with those Seven; to see a powerful and prosperous progress of the Work of Re∣formation, under your hand, labouring therein with a full concurrence of Divine Assistance. True it is, there are great Mountains standing before you; but this is the Word of the Lord unto you, Not by might, nor by power, but by my Spirit: if the Lord Spirit you unto the Work, they shall become a Plain; and although the work be much declined, it shall be again revived, and the Topstone thereof shall be brought forth with Shoutings and Acclamations of Grace, unto the glory of God. It hath been a geat (if not the greatest) Honour, which God hath pu upon Civil Magistracy, and that which addeth true Glory unto its Geatness, That he hath made Civil Magistrates, Reformers. Seldome hath there been any great Work of Reformation wrought, either in the Church of old, or in the succeeding Ages of it, but God hath made Kings, Princes, and Civil Magistrates, his Ministers in it. And alwayes, in the most flourishing state of the Kingdome of Christ, he hath caused the Mountains to bring peace, and the little hills righteousness. The Church on earth will be in the height and top of its prosperity, when the Moun∣tain of the Lords House shall be exalted in the tops of the Mountains; when Kings shall be her Nursing-fathers, and Queens her Nursing-mothers. You have the most encouraging Examples of the most Illustrious Re∣formers before you: You know this people, their present spiit, state and way; You have been with us at Massah, at Meribah, and at Kibroth∣hattaavah, where we have both temped God, and tryed you. You my well say of us, as Moses did of them, I know thy rebellion, and thy stff neck; and so you may by a solemn Contestation, call Heaven and Earth to record against us, as he did sometime against them. You are to labour with a very immorigerous, rebellious, backsliding generation, under an extraordinary juncture of Provocations and Temptations, Dfficulties and Dangers. O so much the more I am imboldened in the Name of the Lord, with an humble importunity, to beseech your Care, Constancy, Courage and Faithfulness in this your great Duty, lest the Ruine of this Self-destroying people, should be found under your hand. It will be your Glory, not onely to be Reformers, but Repairers and Restorers, to Repair the Breach, and to raise up Foundations for many Ge∣nerations. Such as You, are in Scripture called not onely Gods, but Sa∣viours; and Saviours, raised up upon Mount Sion: we style you so with Modesty and Sobriety, in Scripture phrase and sense, as still remembring that you must die like men. But hereby we understand that you are con∣cened in & betrusted with somewhat that is Sacred, you cannot approve your selves to be Gods more, then by the Patronage of Religion; you can∣not approve your selves to be Saviours more, then by being Reformers, Reformation will be our Salvation. We are to chuse you tis day for God; and so doing, we may hope that God will in mercy chuse you for us You being so Chosen, both by God, and his people▪ are under a double, and so indispensible Obligaion, even by your ction, to be for God, and for his people; that is, for the promotion and preserva∣tion of that which is the main Interest of God and his people here, which is Religion. You are to Rule not onely over Men, but Christians; not onely over People, but the People of God: therefore you are to Rule, as in the fear of God, so in a more peculiar manner from God, and for God, that God may Rule by you, that you may be the Ministers of God for our good. God hah set you as our Hedge, and as our Wall, whereby he hath enclosed this his Vineyard, and all his precious and pleasant things with us; he hath set you as a part of the Defence upon the Glory, God doth therefore expect, that you should fully Assert and Exert all that Power which he hath committed to you, to be improved for the publick Weal of his people, especially in and about matters of Religion, which is the greatest concernment of our publick Weal. Courage and Faith∣fulness therein, is the peculiar Excellency of a Christian Magistracy, the regular exercse thereof, will be the Strength and Glory of your Go∣vernment, and the Stability and Prosperity of this people under it. It is your Concernment to uphold this Government, in the full and whole interest and ifluence of it, unto all the Ends of it; especially this great and min End of it, the Preservation and Propagation of Religion. It will be your Commendaion, whch was holy Davids, as he was eminently a Type of Chrit in the Work of Reformation, that the Zeal of Gods house had consumed him. The hearts of the sober, faithful, peaceable, and religious people of the Land, are towards the Governours of Israel, who offer themselves willingly to the help of the Lord in the Work of Rforma∣tion, in this time of general defection. And surely, this is the greatest Trut that we repose in you, and therefore the highest hope, expectation, confidence and dependance that we place upon you, as our Rulers, Go∣vernours, Leaders, Publick Benefactors and Fathers, That you wil by the umost improvement of your Power and Interest, advance and esta∣blish the true, pure▪ and holy Worship of God, (and so far as icon∣cerneth you) not suffer these Churches, no not this People, to be cor∣ruped, no not this Land, to be poluted and defiled with Will-worship. A Religious Reforming Magistracy, hath hither unto been our Crowning Mercy: if God set You over us in mercy, he will make you such a Ma∣gistracy. And therefore ou Prayers for you shall ever be, That he that is the Light of Israel, wil be a Light unto you, that you may be as the Light of Israel unto us. And that you may be abundantly ifluenced with a Spirit of Government, from Him whose all Government is▪ that you may receive a large portion of that Spirit, which resteth upon Him, even a Spirt of Wisdome and Vnderstanding, a Spirit of Counsel and of Miht, a Spirit of Knowledge, and of the fear of the Lord; that you may be of a quick understanding in his fear: And that in your measure also, Righteousness may be the girdle of your loins, and Faithfulness the girdle of your reins, that so you may feed and lead this people, both in the skilfulness of your hand, and the integrity of your hearts. We also shall pray, That you may be kept, and carried above all the Temptations and Provocations of our Murmurings, Dissentions, and Rebellions; that God may never be angry with you for our sakes, and that it may ne∣ver go ill with you for our sakes: as also above all your own frailties and infirmities; that God may never be provoked by our sins, to suffer you to fall, as once he did holy David, that he might punish Israel. We wish you all the blessings which those who are just, ruling in the fear of God, may expect; that we might behold you as the Light of the Morning, when the Sun riseth, a Morning without Clouds; that the Anniversary Revolution of this Government by our Annuall Election, may be unto us as the rising Sun, by which we may receive Influences of Divine Bles∣sing, which may cause us to grow up as the tender grass, by the clear shi∣ning after rain; that in your dayes the righteous may flourish, and abun∣dance of peace; that we may enjoy Prosperity and Tranquility under this Magistracy, and that there may be a peaceful and prosperous Succes∣sion of it from Generation to Generation; that God continuing unto us our Judges as at the first, and our Counsellers as at the beginning, we may remain to be a City of Righteousness, and a faithful City. II. I shall take leave to propose this Exhortation unto the Ministry of these Churches, nextly concerned, as Publick Reformers, in the Work of Reformation. It is proposed in the Text, directly, To the Angel of the Church of Ephesus. The Angels of the Churches are particularly directed unto, and charged with this Work, in the several Churches. The first Ministry of these Churches, it was eminently a Rforming Ministry, extraordinarily qualified unto, and improved in, the Work of Reformation: God made them great Reformers, and wrought a great Work of Reformation by them; and they lived faithfully labouring in that Wok unto the death, though not without some discouragement, and some diminution of their joy and comfor, from a prae-apprehen∣sion, yea from some present appearance of the sad signs of the defection of these Churches, before their departure. That Ministry, those Mi∣nisters, they are generally departed; (some few (here and there one, onely) of that Ancient Old England-Ministry, remaining with us, as the Crown and Ornament of our New-England-Presbytery.) And truly, the remembrance of the departure of that Ministry, with the signal Circumstances, and sad Consequences thereof, may justly moe lamen∣tation; they being divers of them carried away (as it were) in Chariots of fire: I mean▪ by an Anticipation of their translation, in the ordinary course of Nature, and when in the strength and travail of their Ministe∣rial Labours, for these Churches, and with this Generation; bearing a full clear Testimony unto the great duties, and against the great sins of the Times, and standing in the Gap before God, to turn away impend∣ing Judgements. Their Praise is yet fresh and flourishing in these Chur∣ches, being legible in living Epistles of Commendation, written not with Ink, but by the Spirit of the living God. They have a living Memory, and a lasting Monument in every godly heart, who hath experienced the con∣verting, quickning, comforting presence and power of the Spirit in their Ministration. They are departed, and we have wept over their faces with that Lamentation, My father, my father, the Chariots of Isra∣el, and the Horsmen thereof. The Burthen of the Work of the Ministry, and so of this great Work of Reformation in these Churches, it now resteth upon you, who are the present standing Ministry, this New-England Ministry, which is Coaevall and Coaetaneous with this New-England Generation; Amongst whom, I am not worthy to be mention∣ed as one (though with the utmost expression of diminution, as less then the least of those whom God hath called forth to take a part of this Minitry) and therefore most unmeet and unworthy thus to speak unto you: yet I am bold to beseech you to bear this Exhortation from the Lord Jesus Chrst▪ in whose Name I speak, and say, O Labour to be a Rforming Ministry. Although there hath been a change of Ministers in mot of the Churches, yet we hope there is not a change of the Mi∣nitry, but that the same Ministry is still remaining; that is, a Ministry of the same Constitution, Spirit, Principles, Minde, Judgement and Pra∣ctise, in all things pertaining to the Work of the Ministry in these Chur∣ches; a Ministry, which hath received not onely the Mantle, but a por∣tion of the Spirit of Elijah. And therefore, you are engaged to under∣take, to uphold, and to carry on the same Work of Reformation, in all the parts of it, and to labour unto the progress of it, in the Spirit and Power of it, so far as you are concerned, respecting either Doctrine, Profession or Practise. More especially, God expecteth that you should promote the Work of Reformation, in your several Churches and Con∣gregations, by the regular and thorough exercise of the Power of Christ (committed unto you) in the Administration of Doctrine and Worship, which is the great Trust and Charge committed unto you to keep, 1 Tim. 6 20. This is the Rod of his strength out of Zion, whereby his people are made a willing people in the day of his power, Psal. 110.2, 3. Exalt Christ, by the due exercise of his Power in his Name, that Christ may reign Ministerially in these Churches. The Rule and Government of Christ powerfully Administred, would soon Reform all. O that Di∣scipline might be restored, unto the full and effectual exercise of it, in the Spirit and Power of it, unto all the saving Ends of it, in these Chur∣ches! it would work a great Reformation. And O that this poor Ge∣neration, which is committed Chiefly to the Charge of this Ministry, may be generally cared for in all the Churches. They are the Genera∣tion, which you are called to labour with and for, amongst whom you hope to have the fruit of your Labours in the Work of the Ministry, and whom you are to stand in Judgement with, and to give an account of, in the day of Account. O what Account will be given of them, if many, or the generality of them, should perish, under the neglect of the due exercise of the Ministerial Power of Christ towards them, in any of the Churches? Most of all the Work of Reformation, depend∣eth upon the faithful and successful Labours of this Ministry, in the work of Conversion; the travail of your Souls in that work, your travailing wih Souls in that work of Conversion. Here lyes the stress, and the life and spirit of the Work of Reformation; without which, all Essyes, Endeavours, and Labour therein, and thereunto, will be ut∣terly vain and void. If God make this Ministry a Converting Ministry; the Work of Reformation will be again revived; but if God suffer it to be a Judicial Ministry, a Ministry sent in Judgement, to make the heart of this people fat— then there will be no hope, the Generation will grow sick at heart, under Spiritual Plagues and Judgements, under a sa∣vour of death, by this Ministry, and so die in their sins. A Judicial Mi∣nistry hath alwayes been the fatall Cause of the finall Ruine of such a peo∣ple, as Isa. 6.10. Mat. 13.13, 14. Joh. 12.40. Rom. 9.32. And therefore, how are all such, who have the Charge of Souls in such a dangerous time, amongst a declining people, concerned to Labour, to Pray, to Preach, to be instant in season, out of season, in private, in publick, to spend their Souls, to bend the strength of their Ministerial Labours, un∣to the Conversion of Souls? How did the Prophets of old labour, in like case, with a declining people, and dolefully lament the loss of their labour; so Isaiah, Isa 49.4. Jeremiah, Jer. 6.10. yea, our Lord Jesus Christ himself, Mat. 23.37. O Jerusalem, — how often would I have gathered thy Chil∣dren— Truly, it is a most doleful discouragement to the present Mini∣stry, in many Congregations, to see so many Souls fatting, hearts hard∣ning, immortal Souls dying and perishing under their hand, Care and Charge; but yet they must labour, and Agonize in Prayer unto God, for a dispensation of Converting grace by their Ministry, that the Work of Conversion, and so the Work of Reformation, may be revived: for if not, it is much to be feared, that the Sun will quickly go down over the Prophets: I allude unto Mic. 3.6.— I mean, that our day of grace will expire, and the Sun set upon these Churches, by the departure of the Mi∣nistry, and so our house be left unto us desolate, as Mat. 23.38, 39. The Prosperity of these Churches, dependeth much upon the success of the Labours of this present Ministry: and therefore, the hopes, desires, and prayers of all the faithful people of God in these Churches are, That you may alwayes remain as Stars in the right hand of Jesus Christ, fixed in your Orb, full of Light, Regular in all your Motions, Powerfull in all your Influences, shining in all your Appearances, with the Splendor and Lustre of his Spirit and Grace, in whose hand you are: And that there may be no such Wandering Stars, spoken of Jude v. 13. whose Er∣ratick Motions should disturb the Coelestial Order and Harmony of our Ecclesiastical Heaven. III. I propose this Exhortation also unto All the People of the Land, who ae present; and O that whole New-England might be moved with this word of Exhortation, — Repent, and do the first works. O that the heart of this people might be moved, as the heart of one man, unto the Work of Reformation! It is a general Work, our defection it is ge∣neral, and therefore our Reformation it must be also general. Of old, the Work of Reformation it was alwayes wrought by all the people, as you may reade 2 Kings 23.3. 2 Chron. 29.36. & 34.30. the Text saith there, All, small and great: So Ezra 109. Neh. 8.1. — All the the people as one man; every one that is able to do any thing, must bear his part in the Work of Reformation. Every one hath a particular work of Reformation, in and for himself, to Reform himself, his own heart, and his own life; if every one could Reorm one, it would be a great and general Reformation. Every one, that hath a Soul to save, or hath any care of his Salvation, is concerned in this Work of Reforma∣tion, of what degree, rank or order whatsoever; every one must la∣bour, in his own person, in his proper place, by the utmost improve∣ment of his power, interest and influence, to help forward the work; every one must set his hand and heart unto the Work of Reformation, in Families, Towns, Churches, throughout the Country. The Work of Reformation, it must run through all our hearts and wayes, in every Station and Relation, in every Calling and Imployment, through all mat∣ters both Civil and Religious, in all our converse with God and man. There is nor one here present in the Congregation, but is concerned in this Work of Reformation. 1. Let every one be admonished and warned to take heed of hindering the Work of Reformation. They are the most dangerous and desperate Ene∣mies unto New-England, and unto these Churches, who do hinder Re∣fomaion; so do all Profane persons, by their sins of Profaneness, whose work it is more and more to corrupt the Generation, and to fill, and pollute the Land wih their Abominations. So also do all Worldly and Self-seeking persons, by sinking the Interest of Religion, and raising a Worldly Interest, and so building up their own Self-interests upon the ruines of the Publick. So also do all Factious, Seditious, and Conten∣tious persons, who make it their design and work to foment Divisions, and to uphold dividing Parties and Interests, unto the shaking of very Foundations. So also do all corrupt Worshippers, and corrupters of the Worship of God. In a word, so do all Carnal, Formal, Hypocritical Pro∣fessors. And so do all the Capital leading sinners of the Times, and of the Generation. These are all publick Enemies unto these Churches— more dangerous and destructive Enemies unto this great Work of the Lord, then Sanballat and Tobiah, and the rest of old, were unto the Building of the City or the Temple. Wo to those by whom Offences come, who are Leaders in our great and general Defection, and hinderers of the Work of Reformation. As for such who turn aside unto their crooked wayes, the Lord shall lead them forth with the workers of iniquity: but peace shall be upon Israel, Psal. 125.5. 2. Let all the Friends, Lovers, Well-wishers, Well-willers unto the Pub∣lick Good and Prosperity of these Churches, up and be doing in the Work of Reformation. You who are of the passing generation, of the first undertakers of this Work of Reformation, surviving, and who have seen with your eyes, and told us, what works God did in your dayes, as Psal. 44.1. who have therefore yet a living remembrance of the gracious Wayes, and glorious Works of God to his people, in the first beginnings, and pro∣sperous progress of the Work of Reformation; and so of the House of God, of the Churches here in their first glory, Hag. 2.3. You have also seen and observed, the gradual declension and defection of these Chur∣ches; and therefore you cannot chuse but be most sadly and sorrow∣fully sensible of our present necessity of Reformation. O then be moved to do what in you lyeth, by your Faith, Prayer, Life and Example, to revive the Work of Reformation again before you die. You also who are the present standing Generation, the next and immediate Successors unto those first Reformers, who have been actually betrusted with Church-Order, Ordinances, and Administrations, with the whole Cause of God, Kingdome of Christ, and Interest of Religion, and so with this great and glorious Work of Reformation, and who are likely to be found most guilty of this general defection, and have too much already en∣dangered the loss of all; O be you moved to stand up strongly unto the work under that Charge, and all those solemn Obligations and Engage∣ments which God hath laid upon you, the weight and burthen of the Work lyeth upon you: we have been raised up in the stead of our Fathers, as Josh. 5.7. to carry on this Work. And truly, if we should desert, or be slight and negligent therein, it will soon fall to the ground, and sink past recovery; and we shall thereby, at once, cut off the hope of our Fa∣thers, and lay the Foundation of the Ruine of Succeeding Generations, utterly undo all Posterity. O let us therefore make it our Prayer, which is in 1 Kings 8.57, 58. The Lord our God be with us, as he was with our Fathers; let him not leave us, nor forsake us, that he may incline our hearts unto him, to walk in his wayes, &c. And you who are of the Rising Ge∣neration, Adult Youth, and Young men, You are many of you, if not most of you a Third Generation, from those whom God first brought out into this Wilderness; You are they who are likely to out-live Joshua, and all the Elders of Israel that out-lived Joshua— and all that Genera∣tion, as it is said of them, Judg. 2.7, 8, 9. You cannot (many of you) re∣member the works which God wrought for your forefathers— You have never seen these Churches in their first Beauty and Glory, nor the Wor∣ship and Ordinances of God in their first Spiritual Power and Purity: It hath been, so far, your unhappiness, that you have been brought forth, and lived under the decaying state of these Churches, and of Re∣ligion, and therefore are like to grow up under the prevailing power of a Spirit of Apostacy. And alas! upon you is likely to fall all the Ca∣lamity and Misery of this Apostacy which is begun, you will see and feel the sad and lamentable Effects of it. O therefore that Youth and Young persons, could lay this Consideration unto their hearts; and be moved also, to engage in this Work of Reformation, before it be too late, by labouring unto a sound Conversion, and a religious Conversation, in the dayes of their Youth. O that All thus concerned would Vp and be doing! — True it is, there are many great discouragements, so that the hearts of those who are most, and best disposed unto the Work, are ready to fail; especially considering, that all means of Reformation have hitherunto failed, nothing hath hitherunto done us any good: So that God himself may justly complain of us, as he did of that people, Hos. 6.4. O Ephraim, what shall I do unto thee? &c. Jer. 6.29. — the bellows are burnt— Truly Reformation, it is likely to prove a very hard and heavy Work, yet we must never despair of Reformation, as that people seemed to do, Ezek. 33.10. If our transgressions and our iniquities be upon us, and we pine away in them, how then should we live? (q. d.) You call us to Re∣pentance, and Reformation, and denounce Wrath and Judgement against us, if we do not do it; but alas, to what purpose? for God is resolved to sffer us to pine and die away in our sins: And therefore God doth instantly give them an encouraging call to Repentance and Reformation, Ver. 11. Say unto them, As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn— and live: Turn ye, turn ye, for why will ye die, O house of Israel? Surely, God is yet calling of us unto Reformation, and waiing upon us for Reformation. It is yet a Probation-time with us, when in we are standing before God upon our Tryal; God hath repented once more of the evil, as Amos 7.3. the un∣profitable Tree hath one year more to stand in the Vineyard, Luk. 13.8. Yet truly, now God seemeth to be limitting of us to a certain day, Psal. 95.7— To day if ye will hear his voice, harden not your hearts. O let us take heed then unto this day, this limited day, which will pt a period unto Gods patience and long-suffering, lest God swear suddenly, and ir∣revocably, in his wrath, against us: if once our day be past, it will be indeed too late; witness our Saviours mournful, doleful Lamentation, which he wept out over Jerusalem, Luke 19.42. If thou hadst known, even thou, at least in this thy day, the things of thy peace; but now they are hid∣den from thine eyes. And why? see ver. 44. Because thou knowest not the time of thy visitation; therefore I say now, now, it is high time to re∣form. It is pressed as a present, as an instant duty, Zph. 2.2 3. Before— before— before— before; that is, in all haste, speedily. Hs. 10.12. It is time to seek the Lord; (that is) it is high time, more then time, the one∣ly time; now if ever, now or never. I do now re-inforce the Exhor∣tation, at least by way of allusion to that in Hag. 2.4. Yet now be strong, O Zrubbabel, and be strong, O Joshua, the son of Jsedech the high Priest, and be strong all ye people of the Land, saith the Lord, and work, for I am with you, saith the Lord of Hosts, according to the word that I Cove∣nanted with you, when you came out of Egypt, so my Spirit remaineth a∣mong you, fear ye not. So let Magistracy, Ministry and People be strength∣ned, and encouraged to this Work, believing and hoping that Gods Spi∣rit remaineth among us, according to the Covenant which he made with his people, when he brought them forth first into this Wilderness, Now we must see to the Work, 1. With one heart. No hope of Reformation without Vnion. Division hath ben one great cause of our defection, and will be a total obstru∣ction unto Reformation, if it continue; we must unite our hearts, our hands, our strength. O if ever we would unite, let it be in, and unto the Work of Reformation. 2. Set unto it with all your hearts, and with all your souls. Our very hearts and souls must be engaged unto it, and in it, we must set to it in good earnest, as unto a work that must be done; we are now brought unto this Dilemma, either a timely, speedy, thorough Reformation, or else there will be a general and total defection; either, Repent, and do the first works, or otherwise I will come unto thee quickly, and remove thy Candle∣stick out of its place, except thou repent, is the voice of Christ unto these Churches. O that we understood, and seriously and solemnly consi∣dered, that we are a lost and undone people without Reformation; that we are a helpless, hopeless people without Reformation; that nothing will recover us from our defection, and prevent our destruction by the execution of impending Judgements, but onely Reformation. O then, we should stand trembling before God, under the apprehension of the instant, urgent necessity of Reformation, as Ezra 10.9. And all the peo∣ple sate in the street of the house of God, trembling because of this matter— ver. 12. Then all the Congregation answered, and said, with a loud voice, As thou hast said, so must we do. Observe, they cried out, passionately, affectionately, So must we do; (q. d.) we are a lost, undone people, there is no hope, no help for us without Reformation: and then they set to the Work in good earnest. O that we could make Reformation our main work and business, without delay. 3. We must set to it with a right and full understanding of the whole work of Reformation, in the parts and progress of it. We have been ready to re∣turn (by way of retortion) unto this great Exhortation, as that people, Mal. 3.7. Even from the dayes of your fathers, ye are gone away from mine Ordinances, and have not kept them: Return unto me, and I will return unto you, saith the Lord: but ye said, Wherein shall we return? So 8, 1. Though they were guilty of a very great and general defection, yet they understood not the Work of Reformation. Truly so it is our great unhappiness, that we do no better know wherein the Work of Reforma∣tion consisteth; yea, that some of the great things of our peace do seem to be even Judicially, or in Judgement, hidden from our eyes, Luk. 19.42. Deut. 29.4. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day: and that was the reason that their defection was continued. Psal. 95.10. Fourty years long was I grieved with this Generation, and said, It is a people that do erre in their heart, and they have not known wy wayes: Vnto whom I sware, &c. They were incurable in their defection, because they understood not the Work of Reformation. It is observable, in all these seven Epistles unto the Churches, Christ calls for an understanding attention, Let him that hath an ear to hear, hear, &c. There is much wisdome an prudence re∣quisite unto the Work of Reformation: Hos. 14.9. Who is wise, he shall understand these things; prudent, he shall know them? for the wayes of the Lord are right, and the just shall walk in them— O! a want of this wis∣dome and prudence, is one great hinderance: we do not, we will not understand the way and work of Reformation. 4. We must set unto the Work in a way of full and sincere subjection unto Order, and carry on the Work according to Rules of Order. Breach of Order, neglect of Order, Non subjection unto Order, Disorder, and Confusion, it hath been one great Cause, yea it is a great part of our de∣fection; and if ever we do hope, or intend to make thorough work in Reformation, we must recover Order, the Beauty, the Harmony, the Peace and Tranquility, the Regularity, the Purity and Simplicity, the Power and Efficacy, Life and Spirit of Order, Gospel-order, the Order which Christ hath set and appointed in his Church. Although we may have never so good dispositions, intentions, resolutions, and desires unto the Work of Reformation, yet if we pursue it not in due Order, it will all come to nothing, 1 Chron. 15.13— because we sought him not in the due Or∣der— Surely, there is no case so difficult among us, but there is a regu∣lar and easie way to an issue, if we will acknowledge, and apply, and follow up Rules of Order, in the due improvement of them; if we would be set down by Order, be ruled and governed by Order: but if we will slight, neglect, reject, contemn, and despise Order, we can ex∣pect nothing but Disorder and Confusion, and shall be in great danger thereby to run and rush desperately into our own ruine. It was the great Expedient which the Apostle proposeth, for the Reformation of that distracted Church of Corinth, Let all things be done decently, and in order, 1 Cor. 14.33, 40. So 1 Cor. 11.34. 5. We must set our selves to the work with a fervent love unto, and zeal for the work it self. The Cause of God, the Kingdome of Christ, the Prosperity of these Churches, so much concerned in it; this is the onely true Principle and Spirit of Reformation. O that our first New-England Zeal and Love might be revived and raised, under a full, clear discovery of the Spiritual Beauty and Glory of that Work, and of that Cause, that we may labour in it, in the heat, height, and strength of that Zeal and Love. This will indeed Spirit the Work, and Spirit us un∣to it. It is a sign, that there is a glorious work of Reformation near, when Gods people do love the stones, and favo the dust of Zion, Psal. 102.14. 6. We must labour in it, under a sense of our own utter insufficiency to Reform, renouncing all our own carnal Confidences, and disclaiming our own wisdomes and wills, wherein we have too long laboured in vain; trust our own hearts no further, no longer, which have so much, & so often de∣ceived us, but bemoan our selves before God, as a hopeless and helpless people, as Ephraim did, Jer. 31.18. and the Church, Jer. 3.22, 23 — Behold we come unto thee, for thou art the Lord our God. Truly, in vain is salvation hoped for, from the hills, or from the multitude of mountains, —for shame hath devoured the labour of our hands from our youth— we lie dwon in our shame, and confusion covereth us—then God will work for us, Deut. 32.36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left. So Jer. 30.15, 17. Why criest thou for thine affliction? thy sorrow is incurable— for I will restore health unto thee, I will heal thee of thy wounds— We must therefore make our Prayer to God, Turn thou us, and we shall be turned, Jer. 31.18. Heal thou us, and we shall be healed, Jer. 17.14. 7, We must labour in this Work by Faith. Those who will be (at least) Publick Reformers, must have a mighty power of Faith, 2 Chron. 15.8. He took courage, and put away the abominable Idols. There must be the confidence of Faith. Isa. 30 15. In returning and in rest shall ye be saved, in quietness and confidence shall be your strength. There must be the de∣pendance of Faith, Hos. 6.1, 2, 3. Come, let us return to the Lord— he will heal us— he will binde us up— he will revive us— he will raise us up, and we shall live in his sight. There must be the hope and expectation of Faith, Isa. 26.8. —in the way of thy judgements have we waited for thee— ver. 12. Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us. There must be the strong and powerful intercessions of Faith, Isa. 62.6, 7. He hath set watchmen upon thy walls, O Jerusalem— Ye that make mention of the Name of the Lord, give him no rest untill he establish, and make Jerusalem the praise of the whole earth. There must be the wrestlings of Faith, whereby we may take hold upon God, and not et him go, but hold him by Faith, as a God in Covenant with us, as a God All sufficient unto us, as a God who hath engaged himself unto us by his Covenant, and by all his Promises, to pardon us, to purge us, to convert us, to heal us. Thus Moses, Exod. 32.11, 13, 32. Thus also the Church, Isa. 63.16. Doubtless thou art our Father, &c. Isa. 64.8, 9. O now, if ever, is the time for all those who have Faith, to improve their Faith unto the utmost, for the publick good of this poor people, and the prosperity of these Churches. Faith will do much in this great work, 2 Chron. 20.20. —hear me, O Judah, and all ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established; believe his Prophet▪ shall ye prosper. And now, O that we understood, that it is God himself, our Fathers God, yea God even our own God, our good, gracious, merciful, faithful, and All-sufficient God, that God who hath nourished us, and bought us up as Children; O it is he that is now testifying unto us, and plead∣ing with us, to return unto him by Repentance and Reformaion▪ (to speak with reverence of God, after the manner of men.) God com∣passions are moving, his bowels are sounding, his repenings are inding, his heart is turning within him, towards New-Englnd▪ towards this poor Generation; though he hath many times, and many wayes spoken against us, yet he doth earnestly remember us still, he remembreth the kindness of our youth— when New-England was Holiness to the Lord, Jer. 2.2, 3. Thus saith the Lord, I remember thee, (or as in the Margin) For thy sake I remember; though we have forgotten that fist love and kindness unto God, yet for our sakes God doth remember the love and kindness which our Fathers bare unto him; the very remembrance of it doth move him to express some love and kindness unto us their Poste∣rity; and the remembrance of it, hath hither unto stayed the hand of his divine Justice: So that he is even ready to say of us, as of them, Hos. 11.8. How shall I give thee up, Ephraim?— Surely God sheweh himself even loth to give us up. And therefore after all our backsldings, unworthy, sinful, shameful carriages, evil requitals▪ high provocations of him, whereby we have so much grieved and wearied him; yea, not∣withstanding he hath been entring into Judgement with us, and depart∣ing from us, yet he is after all, now at last, still calling and crying after us, Return, ye back-sliding children, for I am married unto you: Return, O back sliding children, I will heal your back-slidings, Jer. 3.12▪ 22. Yea let me say further, It is our Lord Jesus Christ himself that calls, it is he that stands at the doors of these Churches, and knocks, as Rev. 3.20. that he may return, come in, and replenish these Churches with a fulness of his Presence, by his Spirit and Grace. It is the voice of our Beloved that knocked, saying, Open unto me, my Love, &c. as Cant. 5.4. O it is Christ, who is solliciting for the renewing of our first love unto him as our Beloved; yea, our Beloved is yet putting in of his hand by the hole of th door, (i. e.) letting in such Influences, and leaving such Impressions of his love upon the Souls of his sincere ones, as may move your bowels for him, that you may be throughly awakened to arise, and open unto him▪ and that after he hath waited without, so long untill his head was and his loks with the drops of the night. We are now solemnly put to the question, Whether we will yet return to the Lord our God, and whether we will ye open unto our Beloved? then, we have cause most seiously and solemnly to deliberate upon this que∣stion, Will we repent, and do our first works, yea or no? Will New-England return and Reform, yea or no? What return shall we make? what aswer shall we give him? what shall we say unto God? thus expostulating in a way of grace and mecy with us. O shll we be so desperate, as to reply with them, Jer. 2.25. —but thou saidst, There is no hpe; no, I have loved strangers, and after them I will go. Jer. 18.12. And they said, There is no hope; but we will walk after our own devices, we will every one do the imagination of his evil heart. Is there no hope? are we past hope of Reformation? Surely then, well may God make his Appeal from us, unto the Heaven and Earth, and enter into a Con∣troversie with us, as Isa. 1.2. Hear, O Heavens, and give ear, O Earth— Micah 6.3.— Hear, O Mountains, the Lords Controversie: for the Lord hath a Controversie with his people, he will plead with Israel, O my people, what have I done unto thee? wherein have I wearied thee? testifie against me: I brought thee up out of the Land of Egypt, and Redeemed thee out of the house of Bondage: I sent before thee Moses, Aaron, and Miriam. Truly, so may God plead with New-England, O my people, what have I done uto thee? Have I been unfaithful, insufficient, unkinde, un∣righeous, ungracious, unmerciful unto you? Have I ever failed, or frustrated your faith, hope, or expectations? Have I ever left you, or forsaken you, in any time of necessity, extremity, or danger? Have I ever been injurious unto you? (q. d.) Charging me, charge me if you can, What iniquity have you found in me? Have not I separated, and set apart your Fathers, as a peculiar people to my self? Have not I nourish∣ed You, and brought you up as Children, brought you under my Cove∣nant, setled you in the possession of my House, Worship and Ordinan∣ces, protected you in the enjoyment and improvement of all my pre∣cious and pleasant things, carried you as upon Eagles wings, pitied you, pardoned you, spared you, and saved you, and superadded Peace, Plen∣ty, and all temporal mercies? O foolish people and unwise, will you thus then requite the Lord your God? Be astonished, O Heavens at this, and be horribly afraid, and be ye very dsolate, saith the Lord! O how will New-England be able to stand beore the Lord, when he shall thus con∣tend with us; and that in order unto the vindication of his Justice pro∣ceeding unto the execution of his destroying and desolating Judgements, as Psal. 81.12. But my people would not hearken unto my voic▪ and Israel would have none of me: so I gave them up. O wo to New-England, when God comes to the parting blow with us. But must God and Nw-England part thus? O God forbid! Why should we not then now standing in the presence of God, in our hearts, and with our Souls say, Behold we come unto thee, for thou art the Lord our God — and take with us words▪ and say, Take away iniquity, and receive us graciously; for in thee the fatherless finde mercy. O with what open out-stretched Arms of mercy, would God receive and entertain his poor backsliding people, so returning to him? and say, I will heal their backslidings, I will love them freely, for mine anger is turned away from them. O how would God rejoice over poor returning New-England, and rest with Divine delight and Complacency in his love unto us? O what a blessed, glori∣ous Change, would such a work of Reformation work in New-England? How would these Churches revive and flourish, and recover their first Beauty and Glory again? be replenished with the gracious Presence of God, and of Christ again; the Worship and Ordinances of God be re∣stored unto their Spiritual Power and Purity, and be accompanied in all Administrations, with a plentiful dispensation of Gods Spirit and Grace; Sinners be converted, Saints edified and comforted, in Communion with God, and one with another; the great and crying sins of the Times suppressed, Holiness both in heart and life increased; our Controversies issued, Contentions ended, our Breaches and Losses repaired, our Wounds and Sicknesses healed, Gods Covenant renewed and confirmed with us, and we in all respects made a blessed and happy people, in the full enjoyment and improvement of our most precious and pleasant things! O then New-England would be New-England again. What a rejoicing would this be to the Churches of Christ? and what an advan∣tage and advance to the Cause and Kingdome of Christ in the World? O if it please God to give us (in this our most hopeless and helpless estate) the valley of Achor for a door of hope, then shall N. E. sing as in the dayes of her youth, as in the day when God first brought her forth into this Wilder∣ness, as Hos. 2.15. Then shall all the lovers of Zion rejoice with us, and for us, with acclamations of Blessing as Jer. 31.23. The Lord bless thee, O habitation of Justice, and mountain of Holiness. It was a great refreshing to this weary and weeping Prophet, to see Visions of peace and prosperity unto the Church, and therefore he adds, v. 6. Vpon this I awaked, and beheld, and my sleep was sweet unto me. O it is a sweet and pleasant thing, by faith and hope, to believe and hope for such prosperity unto these Chur∣ches. Let it ever be our Prayer, which was the Prayer of the Church, Psa. 90.16, 17. Let thy work appear unto thy Servants, and thy glory unto their Children, and let the beauty of the Lord our God be upon us: and esta∣blish thou the work of our hands upon us, yea the work of our hands establish thou it.
N00147.p4	Several lauus & orders made at the General Court held at Boston the 21st. of February, 1675 [i.e., 1676 n.s.]. And printed by their order, Edward Rawson, secr't.	[ "Massachusetts.", "Rawson, Edward, 1615-1693." ]	1676]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[]	WHereas the Law tit. Military, Sect. 11. enjoins that no Ma∣jor of any Regiment shall March with his Regiment out of the County wherein he hath Command,Majors of Coun¦ties at liberty to pursue the Ene∣my nor cause any part there∣of so to do without Order from the General Court, Council or Major General, except it be in pursuit of the Enemy upon a Rout; This Court doth Order; That during these Wars, and till this Court take further Order, it shall be in the liberty of the Major of each County or any Inferiour Commission Officer who hath command of any Com∣pany or Party of men to go out of their own proper County for Enga∣ging, Pursuing or Destroying the Enemy; so as they act not contrary to particular Order from Superiour Officers or Authority. WHereas by a late Order, the Troopers were made liable to be Im∣pressed by Foot Souldiers, at such time as it was supposed there would be little use of them against the Indians,Troopers exem∣pted from im∣press who are found by experience to be very serviceable and necessary, and have been imployed in a full pro∣portion to the Foot; It is hereby Ordered that that part of the Order concerning Troopers be Repealed. WHereas there are Complaints, that such Persons who list themselves Volunteers in the Countries Service, do esteem themselves from under that command which is necessary for the security of the Country;volunteers under the Martial Law. It is therefore Ordered by this Court; That all such Persons so list∣ing themselves shall be subject to all such Martial Laws as are or may be provided for the well ordering of the Forces of this Jurisdiction. WHereas there is observed a great neglect of the Execution of the Law lately made, tit. Guards and Garison Souldiers: It is Ordered by this Court; That the said Law be carefully (by the Committee of Militia,Addition to the Law tit. Guards & Garisons who are hereby Impowred in that respect, or chief Officer in each Town) put in Execution, and in particular, that daily care be taken, that a considerable part of the Souldiers by turns, in the several parts of the Respective Towns, be improved in Scouting and Warding to prevent the Sculking and Lurking of the Enemy about the said Towns, and to give timely notice of approaching Danger: And also that the Brush in High-wayes and other places (judged necessary) be cut up;Brush to be cut up & cleared And that such Persons, Youths, &c. as are not in the Roul of the Traind Bands (except such as are in publick place exempted by Law) be under Obligation to attend Command for that service, on penalty of five shillings per day for neglect. No Guns to be discharged at breaking up the Watch on penalty of 10 shill.And it is further Ordered; That the breaking up of the Watch be not till the rising of the Sun, at what time the Scouts are to set forth; and that no Gun shall be then fired on penalty of ten shillings for each offence, these fines to be levied by the Clerk of the Band by Warrant from the Committee of Militia or chief Officer, who if they shall be convicted of neglect of their duty concerning any of the Premises, they or he shall be fined ten pounds to the Publick Treasury. UPon Consideration of many Sculking Indians about our Plantations, doing much mischief and damage; And that a probable way of their Surprizal is by Scouting in small Parties; for Encouragement thereof; This Court doth Order; That every Person or Persons, that shall sur∣prize, slay,three pounds per head allowed to all taking Indi∣ans Prisoners slaying them or bring in Prisoner any such Indian on the south side of Pas∣cataqua River, he or they shall be allowed three Pounds per head, or the Prisoners so taken, making it appear to the Committee of Militia of that Town to which they are brought.
N00149.p4	A discourse concerning the subject of baptisme wherein the present controversies, that are agitated in the New English churches are from Scripture and reason modestly enquired into / by Increase Mather, teacher of a church in Boston in New-England. ; [Sixteen lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1675.	Printed by Samuel Green,	Cambridge [Mass.] :	eng	[ "Boston Synod (1662). -- Propositions concerning the subject of baptism and consociation of churches.", "Baptism.", "Infant baptism.", "Covenants (Church polity).", "New England -- Church history." ]	The first Question Propounded, viz. Whether Persons Qualified according to the fifth Proposition of the late Synod, have right to Baptisme? The of the Proposition expressed, the Question rightly statd. That the the Synod doth not affime, that unqualified persons, o that Grand children as such have right to Baptisme. The af∣firmative part of the Question Concluded. THat the blessed Sacraments of the New Testament, which are in their own Nature Signes & Seals of the greatest U∣nion have been an occasion of much Dispue in the world, is known to all men. Yea such is our darknes who know but in part, as that these uniting Misteries of the Gospel, have accidental∣ly sent a fire not only between the Church & the world, [which we need not to wonder at) but even amongst Christians themselves, & tha too of a more Pure & Reforme profession. To say nothing what hapned soon after Apostles & Apostolical men fell asleep in the Lord; the last Century hath sadly evidenced the truth hereof in those con∣troversies about the Eucharist; which have been agitated not only between Prostan and Papists, but also Lutherans and , as they are called formerly, indeed the dispute hath been , upon other Accounts; But in this last Age the great Question is about right to Sacraments, or the Subjects unto whom they are regularly applied▪ Concerning a right to partake at the Lord Table, there hath not been so great a Controversy in these New-, as there hath been touching right to Baptisme, it being upon , (too many) unquestionable grounds, concluded, that none may claim right to that Ordinance of the Supper, except they do mani∣fest their ability to discern the Lords body, and to examine them∣selves. But as to Baptisme there are some who are for an extream strictness, even so as to deny a baptismal Interest to belong to any Children (and consequently all such Parents if unbaptized might not claim right to that holy Institution) whose Parents are not Immedi∣ately admittable to the Lords Table. Others for an universal lati∣tude as to the Subject of Baptisme, even so as to comprehend all that are nomine tenus Christians. Now inasmuch as the farther clearing of these Questions may tend unto peace, and Edification of the Chur∣ches; and that thereby Service will be done for Christ, & for his holy Truth, yea, and fo not only present, but succeeding Generations in this Country, we shall therefore (by the help of Christ) inquire in∣to them, and avoiding all harsh reflections upon any mans person or notion, endeavour to keep close to Scripture and Reason in the following Disquisition. As for the first of these Enquiries, it hath indeed been already in a way of order decided by a Synod which was assembled in Boston in New-England, Anno 1662. But when Providence first brought forth the Issue of that debate many did Conscientiously dissent from these Conclusions. And although of later years, that Cause hath exceedingly gained ground, yet there are some that still withhold their Assent, whereby practice according to those determinations is impeded in many Churches. The first Question then is, Whether the Qualifications expressed in the fifth Proposition of the late Synod Book do give right unto Baptisme. In many Polemical discourses a great part of the Contest hath risen from the not understanding, or not rightly stating of the Question, that so there may be no mistake about that matter, Let it be remem∣bred that the words of the Proposition are these, viz. Church mem∣bers who were admitted in minority, understanding the doctrine of faith and publickly professing their Assent thereto, not scandalous in Life, and solemnly owning the Covenant before the Church wherein they give up themselves, and their Children to the Lord, and subject themselves to the Government of Christ in his Church, their Children are to be bap∣tized. So that the Question now is not whether the Children of ignorant or prophane persons, or of Hereticks may be baptized, or of such as do in a light manner own the Covenant, and so do no more, but visibly take the Lords Name in vain; or of such o do refuse to subject themselves to Church Discipline, I say the Questi∣on is not whether such persons have right to Baptisme, no such thing being affirmed by the Synod. Nor is the Question whether grand-Children as such have right to Baptisme by virtue of the faith and Covenant of their godly proparents, although the Immediate Parent should be a forsaker of the Covenant and God of his Fa∣ther. This very mistake hath been the Reason why many have drank in prejudice against the Synod Book, Because they have appre∣hended, that there in the Baptisme of the Children of godless Pa∣rents hath been pleaded for, only by virtue of the Grand-Fathers Religion, although the next Parent should be no Christian. But that is a most Injurious stating of the Question, for the Synod Book doth in no wise ground Baptisme on the qualification of the Grand-Father, but on the qualification of the Immediate Parent. Let the Question then be understood concerning any Parents whatsoever, whether that being qua∣lified according as in the mentioned Proposition expressed, they, & con∣sequeutly their Children have not right to Baptisme. Now considering the terms of the Proposition, I Conceive that the Affirmative part of the Question is true, And although the Reasons produced and urged by the Synod do evince the truth of this Assertion, yet as some far∣ther Explication thereof, and Addition thereto, (althoug I am nei∣ther worthy nor able to add ought unto what is already by those Wotrhies performed) we shall (as in Gods holy fear) now propound some Arguments to be weighed in the Ballance of the Sanctuary. THe first Argument propounded, viz. because the per∣sons in Question ought to be acknowledged members of the visible Church, Proved (1.) From the Definition of the visible Church, which is adhered to by Cogregationals of the Savoy meeting, and by Dr. Owen. (2.) From Mat. 16. 18. (3.) Else we unchurch all men but our selves. (4.) In that it is a most dreadful thing to be whol∣ly excluded out of the visible Church, evinced by sundry Scriptures, which are occasionally opened. (5.) If they be not of the Church, then they are of the world only, and so belonging to Satan (6.) Because the persons in Question are not amongst those whom the Scripture sti∣leth or them without. (7.) Because they are true worshippers. The first Argument may be taken from that regular membership, or standing in the visible Church which doth belong to these per∣sons. Thus we Reason. They that according to the Scripture are and ought to be continued in the visible Church, have right to Bap∣tisme for themselves and their Children. But this is true concerning the persons in Question; Ergo, &c. The Proposition is the great Convincing Argument whereby An∣tipaedo-Baptists have been confuted. It is aboundantly proved by those that handle see Mr. Baxter of Infant Bap∣tisme, Chap. 4. see also the An∣swer of N. E. Elders to 21 Quest. Q. 1. that Controversy about Infant Baptisme, yea, some Anabaptists confess it to be a truth, that such persons have right to Baptisme, and it is cleared in the Synods first Propo∣sition, which was unanimously consented to, yet let it be granted that it is not a meer standing or membership in the visible Church, but a regular standing therein that entituleth to Baptisme, that is (in a word) when a man is according to Scripture Rule become a member of the visible Church, and there is no Rule in the word to cast him out of the Church, such a person is a proper adequate Subject of Baptisme. The only doubt and difficulty will be about the Assumption. As in most Arguments (that is the part which needs to be strengthned) Now that is manifest, 1. From the definition of the visible Church. That so it may appear, that to administer Baptisme according to this Proposition is no deviation from Congregational Principles, we shall not go to any other for a definition of the visible Church but to Congregational men. Now they in their . 26. Ph. 2. declaration of Faith at the Savoy meeting 1658. thus speak. The whole body of men say they, throughout the world professing the Faith of the Gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any Errors, and evening the Foundation or unholi∣ness of Conversation, are, and may be called the visible Church of Christ. Now compare this definition with the persons described in the Proposition, and we shall find, that all the particulars therein expressed, do agree unto them. Also Doctor Owen [who was a great part of that Assembly at the Savoy] doth give the like de∣scription of the Catholick visible Church in his Book of . Schisme, where he thus writeth. The universality of men professing the doctrine of the Gospel, and obedience to God in Christ, according to it through∣out the world is that which is commonly called the Catholick Church All Professors of the Gospel throughout the world, called to the knowledge of Christ by the word do make up and constitute his visible Kingdome by their professed subjection to him, . The universal Church is a Collection of all that are duely called Christians. I do not think, that particular Congregations do stand unto it in that Re∣lation of a Species to a genus, in which the whole nature of it should be comprised, which would deprive every one of membership in this universal Church which is not joyned actually to some particular Church, then which nothing can be more devoyd of Truth. Pag. As to the description of this Church, I shall auiess, in that lately given by a learned man, Ecclesia universalis est communio seu societa omnium coetnum, I had rather he had said, omnium fidem Christi∣anam profitentium five illi ad Ecclesias aliquas particulares perti∣neant, five non pertineant. And pag. 134, 135, 136. He shew∣eth what things are necessary to constitute a member of the visible Catholick Church, and at last, pag. 137. Concludes saying, we are at length arrived to this Issue, the belief and profession of all the necessary saving Truths of the Gospel without the manifestation of an internal principle of mind in consistent with the belief of them, or adding of other things in profession which are inconsistent to the Truths so professed, is the bond of this unity of the visible professing Church of Christ. Also he sheweth that not only Modern but Antient Divines have esteemed this the Catholick Church, so Ju∣stin Martyr, Iren Tertalian, &c And many passages to the same purpose are to be seen in a late discourse concerning Evan∣gelical love and Church peace, written by the same learned hand, wherein this description of the Church Catholick visible, is more fully opened. And it is in the same Treatise, with great evidence of Reason manifested, that Baptisme is grounded upon membership in this Church, it would be too tedious to transcribe all that is there said about this matter, But the Reader that hath the Book may if he please consult pag. 47, 52, 53, 54, 74, 75. 2. This is evident from that famous Text, Math 16▪ 18. which intimateth that those that profess Faith in Christ and do not destroy that Profession by any Heresy in Judgement, or Sandal in Conversation, are to be esteemed as belonging to the visible Church. But the persons in Question do this. They publick∣ly and solemnly before God, Angels and men profess their to the doctrine of Faith, and their Consent to the Covenant, and are not scandalous in Life. Ergò 3. Either such persons as these are to be owned as belonging to the visible Church, or else we shall exclude all persons except those of our way out of the Church visible▪ If we say, that none belong to the visible Church but such as do first make a Relation of the work of grace (a practice holy and good and far be it from me to reflect thereon, as if it▪ were Superstitious or needless. Al∣beit I Confess the rigid Imposition of this, or that Mode, or For∣mality In this matter not determined in the Scripture, is not to be excused) and so joyne themselves to particular Churches, this would be at once to unchurch all men but our selves. But to ap∣propriate membership in the Catholick Church to our selves alone is such rigid, Censorious, arrogant, self-assuming, as better becometh Papists then men of modest and Congregational Princi∣ples. 4. To be wholly excluded the visible Church is a most dread∣ful thing, and therefore to affirm it concerning all those persons, whom the Proposition refers unto it that which (for my part) I dare not do. Judicious Interpreters conceive (and that not with∣out Reason) that, that Book of the Living which some in Scrip∣ture are said to have their Names blotted out of, is meant concern∣ing the Pachymers in Peraoh in Dio∣nys, Arepag. Church Book. To have a name to be amongst the number of the Lords faithful Servants is a great favour, so to be deprived of such a name is a heavy Judgement and usual Curse that doth fall upon, and follow Hypocrites, after they are in their graves, It is mentioned as no small mercy, Psal. 87. 6. The Lord shall count when he writeth up the People that this and that man was born there. And on the other hand, it is a terrible threatning which we have Ezek. 13. 9. They shall not be in the Assembly of my people, neither shall they be written in the writing of the house of Israel. And this may give light unto those words of Moses, Exod. 32:32. And if not, blot me I pray thee out of thy Book which thou hast writ∣ten. That is, (saith Mr. Caryl on Job. Ch. 24. V. 20. an excellent Interpreter) out of the Book which thou hast commanded to be written as a record of the People of Is∣rael. God said to Moses that if he would let him alone, and not by his Prayers withstand the destruction of the Children of Israel, he would of make him a great Nation. Nay, (saith Moses) rather then that Gods Name should suffer by the ruine of his people, I am content not only to be without the honour of being the head of a greater Nation then this, but that my Name should not be record∣ed as a Leader of this Nation. Yea, moreover that my Name should not at all be mentioned amongst the Lords People, I am content to be without the honour of being recorded so much as a member of Gods Church in this world. Thus also Paul could wish himself an Anathema from Christ for his Brethren his kins∣mens sake, &c. Rom. 9. 3. b. c. he was willing to be in the Con∣dition, which excommunicate persons are visibly in. Though he had been so great a Planter and Propagator of Churches, he was willing upon Condition the Jews might be saved, to have his Name blotted out of the Church Records. That Imprecation, Psal. 69. 28. Let them be blotted out of the Book of the Living, is a Prophetical Imprecation (many of those direful Imprecations which the Old Testament is full of, are rather Prophesies then Prayers) concerning the unchurching of the Jews, because of their abuses offered unto Christ, of whom David was a Type. Now then, if it be so fearful a judgement to be excluded out of the visi∣ble Church, we had need be careful how we shut out our Children and poor Posterity from being of the house of Israel. It hath been an Antient received maxime, (however abused by Papists and Prelates) extra Eeclesiam nulla salus do jus verum sen sum vide apud Jacob. Cappel. in Annot. 1 Pet. 3. 21. & Altingi; problem. Theol. loc. 13. Prob. 9. Hinc & illud Hieronymi, Non habet deum Pa∣trem qui non ha∣bet Eeclesiam matrem. that there is no Salvation out of the Church, therefore to affirm this concerning all those of whom our present Controversy speaketh, is at once to shut them all out of Heaven. And this is Implicitely done, when we deny them all title to Baptisme, uncircumcised persons, (h. e. not all such as were so actually, but they that had no right to Circumcision) are said to go down into the nether parts of the Earth, Ezek. 28. 10. and 31. 18. 5. The persons in Question are either belonging to the visible Church, or of the world only. The Scripture speaketh of those two terms, Church, and the world, as opposite and Contradistinct, therefore often the gentile Heathen Nations which in the dayes of the old Testament belonged not to the visible Church, are called the world in Contradistinction to the Jews, who were once the only Church and people of God upon Earth, which [ we may observe] giveth the true Interpreta∣tion of those by the Arminians much abused Scriptures, which speak of Christs dying for the world. But to say, that the per∣sons in Question, and their Children are of the world only, is in Effect to say, that they are visibly the Devils, and none of the Lords Children, or that they are only the visible members of Satans, and not of Christs Kingdome, for Satan is the Prince and God of this world, John 14. 32. 2 Cor. 4. 4. 6 Either the psons in Question, and their Children are with∣in the Pale of the visible Church, or else they are amongst those, whom the Scripture doth style those that are without, 1 Cor. 5. 12, 13. Col 4 5. The visible Church is compared to an house, It is Gods house and Christs house. The Temple in re∣spect of both the Courts of it was [as Divines conceive] a Type hereof, thence the Courts of the Temple were not covered but open, thereby signifying the visibility of the Church. Now as, for Heathens, Idolaters, &c. they are out of this house, they have no standing in the Courts of the Lord. They do not stand within thy gae, O Jerusalem. But shall we say thus concerning all those de∣scribed in the Proposition? This is to say, that they are dogs, Math. 15▪ 26, 27. Rev. 32▪ 15. And indeed to deny unto them title to Baptisme is practically and Consequentially to affirm no less, as will appear to him that well considereth and compareth these Scriptures, Rev. 22. 15. 1 Cor. 7:14. with Isai. 52. 1. Math 7 6. 7. They that are true worshippers do belong to the visible Church, A false Church is a Company of false worshippers; and vide Owen de Tacol. & mornei Treat of Church Cu. 1. pag. 10. a true Church is a Company of true worshippers. But we can∣not say of the persons in Question that they are false worshippers, for they worship the true God only, and that in no other wayes or means, then what himself hath instituted, therefore surely they belong to the visible Church, and consequently have right to Baptisme. A Second Argument is produced, viz. because the persons in question are visible Believers, which is demonstrated, 1. In that they are not Infidels, 2 dly. Else there is no hope of Salvati∣on either of them or theirs. 3. They are parta∣kers of those gifts of the Spirit which are pecu∣liar to Christians. 4. The Scripture calls per∣sons so qal in the Proposition expres∣sed, believe which is shewed in sundry particu∣lars. 5. persons in Question are Justly sti∣led Disciples or Christians, and therefore are be∣lievers, and baptizable. Having endeavoured to clear the first Argument, we proceed unto a second and that shall be, because the persons in Question are visible believers, The Argument stands thus, visible believers have right to Baptisme for themselves and theirs. But the persons in Question are visible believers. Ergo. The Proposition (at least so far as it concerns persons Adult] is yielded on all hands. Yea, even those that do mistake, and so pervert this principle, yet acknowledge that where there is faith, there ought to be Baptisme. But that Faith which giveth right to Baptisme [in foro Ecclesie.] as to us is not invisible faith. But the visibility of faith is that which we must proceed upon as to the Administration of this Ordinance. It is said that Simon Magus believed & was baptized, Acts 8. 13. he was not baptized upon the account of an invisible and saying faith whereof he was destitute, but because he was a visible believer. And the like may be said con∣cerning many thousands, that were baptized by John Baptis & the A∣postles: We proceed then to the Assumption, which is thus demon∣strated. The persons in Question are either visible believer, or Infi∣dels, The Scripture acknowledgeth no medium between these two, but men are either believers or Infidels, the Greek word used throughout the New Testament, for unbeliever & for Infidel is the same, That word which in some places is translated unbeliever, is elsewhere rendred Infidel. I Confess that some men who pre∣tend to be of the Christian belief, have not right to Baptisme, be∣cause they are Infidels in practice, and those are the worst, of In∣fidels, 1 Tim 5. 8. But when a man is not an Infidel neither as to his Profession nor as to his practice, the Scripture calls him a Be∣liever, or non-Infidel. Now can any say concerning the persons in Question that they are Infidels, or that they are in the same con∣dition with the unbelieving Jews, or Turks, or other Heathens. How harsh, yea, how horrid is that affirmation which asserteth all the Children in Question to be in the same state with the Chil∣dren of Turks, Tartars, or Cannabals, yet if they be not visible believers, or if they have not right to Baptisme they are in the same Condition with Jews and Turks, and such like Heathenish Infidels, In a word to deny them right to Baptisme (the Gospel Circumcision) is to make them to be not Israelites, but Egyptians, Josh. 5. 9. The Hebrew Doctors Buxtorf Lexi. Talmud. p. 407. say of those two Rites of Cir∣cumcision and Baptisme that whosoever shall neglect either of them is not to be accounted a Proselite. 2. If the persons in Question be all out of the number of visible believers, then there is no rational ground of charitable hope con∣cerning the Salvation of any of them or theirs. As for unbelievers the word is plain, that they shall have their portion in that Lake which burns with fire, Rev. 21. 8. Mark, 16. 16. Nor is it any ri∣gid, Principle in them who affirme that no charity binds us to be∣lieve that Vide Twisse contra Corvin. p. 30. &c. lege etiam Cameronis. Disput. cum courcellio. the Children of Infidels are saved, we find in Scrip∣ture that God gave express Command, not only that Aault per∣sons amongst the Heathen Nations but that their little ones also should be destroyed, see Numb. 31. 17. Deut. 20. 16, 17. and 13. 12. 13. Josh. 7. 15, 16. And they are pronounced happy that should dash the little ones of Babylon against the stones, Psal. 137. 9. Which manifests that such little ones are not saved. But who dare conclude thus concerning all the Children in Question, or concerning this or that particular amongst them? 3. They partake in the special gifts of the Holy Ghost, I mean such spiritual gifts as are peculiar unto Christians, therefore are they believers, and have right to Baptisme, Acts 10. 45. and 11. 15. Assent unto the Mystery of the Gospel is a great gift of the Holy Ghost, even more then flesh and blood can attain unto, Math. 16. 17. And doth not the Apostle declare that they that do in a serious manner profess that Jesus in the Lord have in some sort received the Holy Ghost, and he opposeth such unto Gentiles, or unbelievers, 1 Cor. 12. 2, 3. In a word, the persons in Question are illuminated with the knowledge of Christ, which Illumination is a great gift of the Holy Spirit, and one Character of a visible believer, Heb. 10. 32. the believing Hebrews are called illumina∣ted ones. Drufius his note on the place is that these illuminati were indeed Baptizati, therefore is used for Baptisme; and for baptize, and we know that Vide Heb. 6. 4. um version Sy∣ria▪ & Scorsi Not▪ in rheo∣phen. Homil. 21. . . 8. Vis de A∣nahaptismo Thes. 9. the Antient Church is wont to express Baptisme by the term of illumination. 4. The Scripture calls persons so qualified as is in the Proposi∣tion expressed, believers. For 1. They are in the Scripture said to have Faith, or to be believers, who do make an open Profession of the Christian Religion before the world, not everting the reali∣ty of that Profession by any practice inconsistent therewith, Acts 5. 14. 1 Cor, 7. 12, 13, 14, 15. But thus it is with the persons in Question. 2. They that do give up themselves to the Lord, and to his people, are in Scripture phrase believers. Thus the believing Macedonians are described 2 Cor. 8. 5. they gave their own selves to the Lord, and to us by the will of God. Now this description of a believer doth belong to the persons in Question; for it is ex∣pressly affirmed in the Proposition that they must give up them∣selves and their Children to the Lord, and subject themselves to the Government of Christ in his Church. 5. It is yet further evident that the persons we speak of are visible believers, because they are Disciples. Disciples and be∣lievers are the same, If we search the Scriptures we shall find that believers and disciples are Synonious, Acts 4. 32. with 6. 2. and 13 48, 52. and 15. 9, 10. and 19. 1, 2. They that belong to Christ are disciples, as is clear beyond dispute by comparing Math. 10. 42. with Mark. 10. 41. Now the Children in Question belong to Christ, all of them visibly, and some of them really and saving∣ly, therefore are they disciples, and therefore believers unto whom Baptisme doth of right appertain. Besides they that do subject themselves to Christs discipline cannot with any colour of reason be excluded from discipleship, but this is in the Proposition affirmed of those in Controversy Yet again they that are justly stiled Christians are disciples, Acts 11. 26. Now thus are the persons in Question. Indeed if these Children are not to be nominated Christians, if they be such, as that if we speak in the Scripture dialect, we may not lawfully style them Christians, then are they not meet to be baptized; but on the other hand, if they be (and ought by us to be accounted) Christians, then the with∣holding Baptisme from multitudes of such persons, is unjustify∣able, and will one day appear to be sinful. THe third Argument produced that those Qualifications which old give right to Cir∣cumcision do give right to Baptisme, this Proposition is evident, (1.) Because Baptisme succeeds Circumcision, as it is proved from Col. 2. 11. 12. and from the great Analogy and resemblance that is between Circumcision and Baptisme. [1.] Circumcised persons were solemnly Consecrated unto God which is cleared from Exod 4. 25. that Text is vindi∣cated from the Sense commonly put upon it, so in Baptisme. [2.] Circumcision did intimate that our Nature is Corrupt, so Baptisme. [3.] Circumcision did seal Regeneration proved from Scripture, so Baptisme. 2. The Proposition proved by comparing the Qualifications entitling to Circumcision with those that give right to Baptisme. 1. An Everlasting Ingagement or Covenant to become the Lords Servants was required in order to Circumcision, shewed by many Scriptures, so concerning Baptisme. 2. In Adult persons Historical Faith was re∣quired before Circumcision, so concerning Baptism. 3. A profession of the Name of the true God, and of the only true Religion, so concerning Bap∣tisme. That phrase of baptizing into the Name of another explained, Baptisme the mark of Christi∣anity, they are deceived that think that Circumci∣sion did seal only temporal promises, or that meer natural descent from Abraham gave right there∣unto, The Assumption, viz. that the persons in Question have those Qualifications that did give right to Circumcision evinced. [1,] In that they are in Covenant with God, proved by five Reasons. [2.] They have an Historical Faith. 3. They make an open profession of the true Religi∣on and that for ought any thing doth appear to the Contrary in sincerity. A great Objection against this Argument Considered and Answered. We come now to a third Argument for the demonstration of the Truth before us, which is thus disposed. Those Huic Argumen to non omnes A∣nabaptistae resi∣stout whitaker. Qualifications which did give right to Circumcision, do give right to Baptisme. But the persons in question even Parents & Children have those Qualifications which did give right to Circumcision, Ergò The Proposition is evident, (1.) because Baptisme v. Calvin In∣stit, I. 4. ch. 16. com∣eth in the room of Circumcision. Either Baptisme doth so, or something else is instituted to succeed Circumcision, or else we must say there is no Ordinance at all given to Believers instead thereof, But neither of these latter may be affirmed, therefore is the former true. Besides that Scripture, Col. 2. 11, 12. doth clear∣ly intimate, that Baptisme doth succeed Circumcision, the place hath See Forbes de Justif. p. 125. 126, Dr. Winter of Infant Bapt. p. 120. Dr. Homes p. 27. Mr. syden∣ham p. 118. Mr. Cobbet p. 196. Mr Oeree p. 30. Mr Cotton p. 127 Mr. Cragg p. 264. Mr. Marshal p 27, 28. vossius de pae∣do Baptismo. Thes. 11. Mr: Vaughams dis∣pute with Mr. Tombs p. 5. been abundantly vindicated by others notwithstand∣ing the glosses of Antipaedo-Baptists put upon it, therefore we shall not insist here, only thus much shall be said, it is evident that the Apostle in that Context is labouring to deliver the Christian Colossians from those lmpositions and which were put upon them, by some false and Jewish Teachers, who had re∣duced them under legal bondage, and in special to the Observati∣on of Circumcision. The Argument which be useth to unde∣ceive them, is that they had Compleatness in Christ; for they had in him circumcision, which is made without hands, or inward Circumcision. True might they say. But so had Abraham and the Fathers after him, yet they had an outward Ordinance applyed to them also; so have you too saith the Apo∣stle, for you are buried with him in Baptisme, wherein [also] you are risen with him. So that in your Baptisme you have a greater priviledge belonging to you, even an Ordinance that doth hold forth unto you not only mortification (buried with him in Baptisme) as Circumcision did, but also vivification, you are risen with him so that in Christ you are Compleat partaking of the Substance of Circumcision and more too, and therefore why should you ob∣serve Circumcision still? This is the Apostles scope, and his Rea∣soning is strong and Irrefragable. However no man can deny but that the Apostle disswading from the practice of Circumcision tells them of their Baptisme, and why should he do so, if this do not come in the room of that? And doth v Blakes birth. priviledg. p. 10. not the Apostle Pe∣ter allude unto Circumcision, when he expresseth the external Bap∣tisme, by the putting away of the filth of the flesh, 1 Pet. 3. 21. But the truth of this is farther manifested from the great Analogy and Agreement, which is (without any straining of Notions) to be ob∣served between these two Ordinacces, E. G. (1.) In that Cir∣cumcised persons were solemnly dedicated and consecrated to God, so as to become his devoted Servants, yea, they were espou∣sed to the God of Abraham, Isaac, & Jacob: Hence a Circumcised person was called by the Name of hathan i. e. an espoused one, quia Circumcisionis die, desponsatur, because when he is Circumcised, he is solemnly espoused to the true God. This I take to be the Intendment and Interpretation of that difficult place, Exod. 4. 25. our version (which many Expositors follow) carryes it as if those words of Zippora were spoken to her hus∣band Moses, whom she out of Enmity against that sacred rite of Circumcision called a bloody husband. But I conceive that our translation doth not hit upon the true sense of them. 1. Because Hebrews never call an husband by the name of Chatham, after the seven dayes of Espousal are over, therefore Zipporah having been marryed some years could not now call her husband by that Name. 2. Zipporahs Father Iethro being a Midianite descended from Adraham, and a godly man also, he must needs keep up Circum∣cision, in his Family, so that his Daughter could not be offended at that, yea, Antient Htories acquaint us that the Arabians [Zipporah was an Arabess] did never wholly omit that rite. Not only Herodotus, but osephus affirms that the Ishmelites were Circumcised in his time, so all men know that the Turks who pretend a descent from Abraham are at this day. 3. It is not probable that Zipporah would have dared to revile her husband, when she saw the Lord in the room ready to kill him. 4. The Angel went away, when, Sept. or because she said Cathan damin, ver. 26. Now it is not likely that the Angel would desist from his attempt of staying Moses, because of his wives invectives against her husband, but when she did solemnly pronounce the Child to be a Circumcised one, this might well be since the neglect of that Ordinance was the cause of this threat∣ned death. 5. Not only the Hebrews, but the Arabians (of whom it was said Zipporah was) are wont to call a Vide Schin∣dler. Pentag lot. & R. Kimchi in Radie. newly Circumcised person by the Name of Chathan. This Interpretation is follow∣ed by Ouklos, Elias in Tishbi, Abenezra, and other Jewish Expositors; And by Drusins Mede, Obr. Cartwright, &c. Hence is that Iob. 1. 12. we are born [not of blood] but of God, &c. b. c. v. Ludov. Cap∣pel. in lo. our being Circumcised and reckoned amongst the Children of God, is not enough except we partake of a Divine and spiritual Regeneration. This may be the Reason why Circumcised per∣sons are styled the Children of God. The Hebrews were wont to call those that were peculiarly devoted to this or that, the Children of that which they were devoted unto. Hence are those phra∣ses of the Son of perdition, Child of death, Children of the Bride∣groom, &c. Beza in Mat. 8. 12. The Sume is, in Circumcision there is a solemn Consecration of the Soul to the true God. There∣fore is that phrase, Jer. 4. 4. Circumcise your selves. i. e. give your selves as every true penetent doth to the Lord, so that Circumci∣sion noteth Consecration to the Lord. Hence a mans hired Servants were not Circumcised, but only his Children, or his bought Servants, the Reason was because he had not an absolute Power over those, as he had over these, to dedicate them to the use and Service of the true God. But thus it is in Baptisme, the baptizate is given, Consecrated, and espoused to Christ, yea, a Christian is one who is gr. Leigh. offered, i. e. dedicated to the Lord, Rom 12 2. From the abuse of this Truth hath sprung that Super∣stition of baptizing Alters, Bells, Churches so called, thereby to signify their Consecration and dedication to the Service of the Lord. Now as by the Straw and Stubble we may gather what kind of grain was in the Field, so even those Superstitions shew that Consecration to the Service of Christ is the thing signifyed by Baptisme. 2. Circumsion did intimate that our nature is corrupt and de∣filed, . . . Therefore the Jews called the sin of or from Deut. 10. 16. to that Question when an Infant may be of the would to come? The Answer given is, after he is Circumcised; Circumcision being admitted as a sign of the taking away by grace the evil nature in man. And in Answer hereunto v. Ain worth Gen. 17. 4. this Corruption of nature is by the Apostle called , uncircumcision, Col. 2. 13. but the like may be affirmed coecerning Baptisme, Eph. 5. 26. Tit. 3. 5. Heb. 10. 22. 3. Circumcision did seal and signify Conversion and Regene∣ration, Rom. 2. 28, 29. Hence when in the dayes of the Jewish Church any of the Heathen Nations being Proselyted and joyned to the Church were thereupon Circumcised and baptized, they called them new born. In which respect Christ may well upbraid Nicodemus for his not understanding what was spoken to him con∣cerning the new birth, Joh. 3. 10. Art thou a Master in Israel and knowest not these things, q. d. Art thou a Rabbi and yet understan∣dest not the true meaning of these Phrases, and of the rites that are Customary in your Church? And hence also is that Deut. 30. 6. I will Circumcise thy heart and the heart of thy Seed, &c. which doth manifest that Circumcision was a Seal of Regeneration, and in other places the Scripture speaketh of the Circumcision of the heart, because the outward Circumcision made with hands, was a sign of the inward Circumcision made without any hands, but that of the Spirit, so doth the Apostle plainly teach us that Cir∣cumcision signifyed the putting off the body of the sins of the flesh, Col, 2 12. Now the very same thing is signifyed in Baptisme, even a mortifying of the old man, Rom. 6. 3, 4, 5, 6. therefore is it called the Laver of Regeneration, Tit. 3 5 effectum significati praedicatur de signo ut cum Baptismus diitur Regenerare. Ames. And our Saviour teacheth that a man must be born of water and of the Spirit, Iob. 3. 7. h. e. . of the Spirit, as the principal Author of this new birth, and of water, or Baptisme, whereby the Regenerating work of the Spirit is as by a sacred Symbol adam∣brated and sealed. Other Concurrences there are, which make good this Assertion, that Baptisme answers to, and cometh in the room of Circumcision. But designing brevity we let them pass, these instanced in being sufficient to evince the thing, they are produced for. 2. The truth of the Proposition will be very evident, if we con∣sider how persons were to be qualifyed that had right to Circum∣cision, and what are the grounds of right to Baptisme comparing them together. 1. An Everlasting Ingagement or Covenant to become the Lords Servant was required in order to entituling to that rite of Circumcision. This no man can easily doubt of, that is but ac∣quainted with the first Institution of Circumcision, of which the 17 Chapter of Genesis giveth us the account at large. Therefore Circumcsiion is called the Covenant, because it was a sign of token of the Covenant ver. 10. 11. And the neglecters of Circumcision, are therefore said to be breakers of the Covenant, ver. 14. The Jew∣ish Doctors are some of them of the opinion that when Elias complained of the Children of Israels forsaking the Covenant, 1 King. 19. 14. that he there taxeth them with the neglect of that Ordinance of Circumcision, However that were, this is cer∣tain, that the omission of Circumcision was a renouncing of the Covenant. From this ground it was that Children had ight to Circumcision. viz. Because of their Covenant Interest. The Children of Israelites were by virtue of the Covenant born the Lords Servants, Levit. 25. 41, 42. which explaineth Davids meaning, Psal. 116. 16. where he saith, O Lord truly I am thy Ser∣vant, and the Son of thy Hanamaid q. d The Child of a Servant is a Servant, It is so as to those Servants over whom a man hath a more absolute power, their Children are also born his Servants, so saith David, I am born the Lords Servant, because my Mother was in Covenant with him. Consider the place with Ezek 16. 20. hence I say was their right to Circumcision. The Jewish Ma∣sters Buxtor flexie. Tha . p. 14 & Shind penteg. p 297. Hortin. These phil. p. 1. tell us that by three things did Israel enter into Covenant BEMAH by Circumcision, BITEBILAH Baptism, BECORBAN and Sacrifice, and so say they) did Erbnickinall Ages. In a time when Sacrifice could not be offered, as after the destruction of the Temple they entered into Covenant by Circumcision and Baptisme. Learned men have observed, that though Baptisme was not an Evangelical Sacrament till Johns time, yet it was used long before amongst the Jews, when they did Solemnize the Admission of any Proselyte into their Church and Covenant. Yea, and the In∣fants of Proseites were baptized as well as their Parents, as the Jewish Records do abundantly testify. v. Bab. Cherub. fol. 11 Light , Hor▪ Hebr. p. 40. Cradock Harmon. p. 29. 30. Hence Saints ship being the same with feacrate was requisite in order to Circumcision. Therefore the , that is to say the lews are termed Saints, Deut. 33. 3. Psal. 50 and 148. 14. And if we follow lewish phrases, an uncircumcised, and unholy, unclean person are the same, yea, in Scripture phrase, we find them Identical, Isai. 52. 1. Henceforth there shall come no more unto thee the uncircumcised, and the unclean, which yields a marvellous light to that invincible Argument for Paedo-Baptisme taken from the Apostles words, 1 Cor. 7. 14. else were your Chil∣dren unclean, but now are they [] Saints. If an Hebrew (such an one as Paul who wrote those words) should read that Expression, he could not but Conclude that the Apostle doth there affirm, that the Children of Christians have the same Saintship or faederal holiness which the Children of the Jews formerly had, and a right unto that, which is the Gospel Circumcision, Consider the place in Ezra 9. 2. and 10. 3. which doth afford a most clear and satisfactory explication of the Apostles meaning in the Scripture but now cited. Now as Covenant Interest gave right to Cir∣cumcision, so it doth to Baptisme. We find therefore that the Apostle calls upon the Converting Jews to submit to Baptisme, because the promise i. e. the Covenant (for promise and Covenant are frequent Synonimas in Scripture, Rom. 9. 4. Eph. 2. 12. as in the Synod Book is truly observed) Mr. Coto of Infant Baptis. pag. 32. is belonging to them, Acts 2. 38, 39. Hence it is that a disciple is the proper Snbject of Baptisme, A disciple and a Covenanter are the same. There is a Covenant between Master and Scholar. A disciple is one that stands ingaged to become the Lords Scholar; There are that ground Baptisme not upon Covenant Interest, but upon perfor∣mance of the Conditions required in the Covenant. But I wish that this may be deeply Considered of, for this very mistake seemeth to be one of the greatest Causes of dissent from the sy∣nods Proposition, whose defence and demonstration we have un∣dertaken, we must therefore distinguish between Confoederation and , promiing and performing. If only performers have right to Baptisme, then no Reprobate or unregenerate per∣son may be baptized; For they perform not the Conditions of Re∣pentance and Faith. It remaineth then that the Covenant or promise (where such a non performance as doth render the pro∣mise to be no promise is not evident) is that which entitleth to Baptisme, if any shall (as most do) fall short of that which their Baptismal vow Ingageth them unto, at their peril shall it be▪ Nevertheless, God in the Gospel of grace doth declare unto , that he will be their God in Case they will be his people. Now if any persons will promise to be his Servants, and do not by any other either Profession or practice contradict that Promise, it is his will that the Every belonging to his Servants, or the Seal of Baptisme should be Conferred on them. To pro∣mise Service and Fidelity in warr is enough to get listed, but the faithful performance of Service is of necessity to be rewar∣ded. In like sort an Ingagement to become a new Crea∣ture, and to walk as it becometh a Servant of Jesus Christ, [provided as before expressed] giveth Title to Baptisme. But performance of that Ingagement is necessary in order to obtaining the good sealed therein, Rom. 2. 25. 2. In Adult persons Historical Faith was required in or∣der to Circumcision, yea, true saving Faith was requisite, in order to partaking of the spiritual benefit and Efficacy of that Sacred Institution. Abraham had Faith before he was Circumcised, And Circumcision is expressly called a Seal of the Righteousness of Faith, Rom. 4. 11. The Jews themselves had of old the knowledge of this Truth. For some of their Rabbins teach Maimon Treat of Kings Ch. 10. S. 7. that none have right to Circumcision but Abrahams Seed, and none are Abrahams Seed but such as ob∣serve his Law, which though now quite perverted by them, is in it self a true Principle. But the same also is to be af∣firmed concerning Baptisme. Therefore when ohn baptized, be taught the People that they should believe on him that should come after him, that is on Iesus Christ, Acts. 19. 4. 3. Adult persons might not be Circumcised, except they did openly before the world make a Credible or uncontra∣dicted profession of the Name of the true God, and of the only true Religion, such a Profession as is not attended with any either opinion or practice Contradictory unto, and Inconsistent with sincerity. It was not enough for them to believe the Truth inwardly, but they must also make professi∣on of it outwardly. Yea, we find in the Jewish Records, that they were of old very careful about this matter, not ad∣mitting of Proselytes unto Circumcision, except upon good Experience they found that they did for sincere Ends embrace the true Religion, which [themselves say] was the Reason that so few Proselytes were admitted in the dayes of David and Solomon, lest haply the Time-serving Ethnicks of those dayes might out of Carnal fear or worldly Advantage take upon them the Profession of the then only true Religion. Now the same thing is true concerning Baptisme. As those that were Circumcised, must be Professors [let it be remembred that we speak of persons Adult] of the Name of the God of Abraham, Isaac, and Iacob, or the God of Israel, [so styled because the Covenant was made and renewed with them] so they that are baptized must be Professors of the Name of Christ, or of the only true God in Jesus Christ. As the old Testament style usually calleth God the God of Israel, or the God of Abraham Isaac and Iacob, which is his memorial to all Generations. So in the New Testament style he is, the God of Iesus Christ, because the New Testament is made with Jesus Christ, and with believers in and through him, hence then Baptisme being a Seal of the New Testament, the par∣takers of it must profess the Name and Religion of Christ, and thence are said to be baptized into his Name, 1 Cor. 1. 13. were you baptized in [or into] the Name of Paul. The A∣postle would say, that we are baptized into the Name of Christ alone, h. e. baptized persons are Ingaged to profess no other Religion, or to owne no other Lord of their Faith and of their Souls but only Jesus Christ. Thus Acts 8. 16. they were baptized into the Name of the Lord Iesus, h. e. by the Rite of Baptisme they were solemnly admitted into the Profession of the Christian Faith. Thus it is said, 1 Cor. 10. 2. They were baptized , into Moses, h. e. into the Profession of Moses, i. e. the Law [for the Law it called Moses in the Scripture] or Doctrine taught by Mo∣ses, as Expositors Basil de Spiri∣u Sanct. Ch. 14. Antient and Gataker Misc. ch. pag. 28. modern have Inter∣preted that place. So Acts 19 8. they were baptized into Iohns Baptisme, i. e. into the Profession of his doctrine, which was sealed by his Baptisme; In like sort, baptizing into the Name of Christ, Implyeth that the person baptized is for ever Inga∣ged to profess the Name and Religion of Christ. We read of some in the New Testament that did believe on Christ, that did not make an open Profession thereof, Iohn. 12. 42. These were not baptized [which by the way is a clear evi∣dence that is not a meer Historical but a Justifying Faith which doth entitle to Baptisme) for men by receiving that Ordinance, did before the world avouch Christ to be their Lord, and own themselves to be his disciples and Servants, John 4. 1. Baptisme is the mark, Character, and Cognizance of a Christian, hence John speaketh of those that have the Name of the Lamb (al∣though some Copies express not that phrase, yet others have it) and of his Father in their Foreheads, Rev. 14. 1. who are set in opposition to those that receive the mark of the Beast in their Foreheads, Chap. 13. ver. 16. Now by those that thus bear the Name of Christ and of God in their Foreheads, we are (as that great Interpreter Mede. of the Apocalyps who is hath learnedly explained it) to understand those who break not their Faith, whereby they have bound themselves in Baptisme to Christ (the Lamb) as their Lord and General, and to his Father. The Sacrament of Baptisme whereby we solemn∣ly profess allegiance to God and Christ, and by which we take up∣on us his Name, is the Seal of the Lord, and so is called by the Antients, Austin, In John Sract. 6. calls it, the Royal marks and the mark of the Redeemer. Tertullian Idol. c. 19: calls it the mark of Christ, To Exhort. ad Bap. Bat, so the Schoast. See more in Mede on Rev. 14. 1. By all this discourse then, it appears that See Mr. Cotton of Infant Bapt. p. 39. 40. they are greatly ly deceived who think that Circumcision was only a carnal thing, sealing no more then carnal or temporal Promises. The Jews themselves, although they understood but little of those mysteries which themselves observed Comparatively to what is revealed in the Gospel, yet they ever thought that holy and Heavenly myste∣ries were signifyed by Circumcision. As appears by their words in the Book called Zohar cited by Ainswrrth on Gen. 17. 11. and many other Testimonies that might easily be produced, and they that adhere to that Not on that the Sacraments of the old Testa∣ment did not seal (for the Substance) the same spiritual mysteries, which are sealed in the Sacraments of the New Testament do com∣ply, not only with the Anabaptists but with Papists against the of Orthodox and Protestant Writers, yea, their notion is evidently and fully against the scope and Reasonings of the holy Apostle in the 1. Chap. of his Epistle to the Corinthians. Moreover, it is from what hath been declared, manifest that they are no less mistaken, who think that the difference between Circumcision and Baptisme lyeth in this. That Regeneration is requisite to Baptisme, but that meer natural descent from Abra∣ham gave right to Circumcision▪ Regeneration was as much re∣quited in order to Circumcision, as 'tis in order to Baptisme, but that the thing which did entitle to Circumcision, was the being visibly the spiritual Seed of Abraham, and not a meer natural des∣cent from him, is evident. 1. In that there were in the dayes of the old Testament, some descended from Abraham who had no right to Circumcision, E. G. Edomites, Ishmaelites. &c. Jer. 9. 26. Psal. 120. 5. 2. In that some were Circumcised, who were not of the natu∣ral Seed of Abraham, viz. his spiritual Seed, so. Proselytes to the Faith of Abraham. Though a man were a Jew by birth he had no right to Circumcision, except he were of the Jewish (that is of Abrahams) Religion; and he that was of the Jewish Religion, although he were not a Jew by birth, yet had right to that Ordi∣nance. In a word, Abrahams Children are such as are so, either externally or internally. Amongst external Children are such as do profess the Faith and Religion of Abraham, Thus did the Jews and Proselytes of old, and so do all that are truly called Christians now. Those that are the spiritual Children of Abraham upon an internal Account are such as are truly Regenerate, Gen. 21. 12. Isaac was both these, therefore is he called the Child of the Promise, v. An∣not. in lo. h. e. born by virtue of the Promise which Ishmael was not, only by natural Generation. Hence Penitent Zaheus is called a Son of Abraham, Luk. 19. 9. The latter of these have right to Baptisme in Soropoli, in the sight of Heaven, the former have so in soro Soli, as to men; yea, and in some sense in foro Dei likewise, h. e. God commands that such should have the Seal of the Covenant applyed to them, withal Ingaging that if they will be as good as their word, that then all the blessings propounded in the Covenant, shall be theirs, so then it remaineth still a Truth; that as to any substantial difference, the same qualifications were required under the old Testament to fit for Circumcision which are now required under the new Testament to entitle to Baptisme, Hence Christians are called the Circumcision in a spiritual Sense, Phil. 3. 3. and the Iews are said to be baptized, 1 Cor. 10. 2, which sheweth that those two Ordinances do as to their Essentials agree. We come at last to the Assumption of the Argument thus far propounded, viz. That the persons in Question have those Qualifi∣cations which did give right to Circumcision. E. G. 1. They are in Covenant with God, which is proved first in that they were once in Covenant with him (as all that are for Pae∣do Baptisme will readily acknowledge) and they are not charge∣able with the guilt of any sin, either of Commission or of O∣mission, for the which the Lord doth discovenant his people; Indeed if the Children whose Interest we plead, were born of Idolatrous or Hereticall Parents, or of Parents degenerated into Infidells, or Incorrigibly Scandalous in their lives and conver∣sations; these are evilis for which God doth disowne and dis∣covenant men, and therefore so might we likewise, Exod. 32. 7. Ezek 23. 4, Revel. 11. 2. Tit. 3. 10, Rom. 11. 21. with Zech. 11. 10 Psal. 50. 16. of which more under the second Question, but no such thing can be said of these concerning whom we dispute. He that doth affirme (affirmanty Incumbit probated) that these Chil∣dren have been guilty of such evil, as that the God of all patience and grace doth now reject and disown them as not belonging to him, must bring forth his strong Reasons to prove what he saith and shew wherein. 2. Though the persons in Question had never been taken in to Covenant in their Infancies, yet being qualified as the Propo∣sition expresseth, they must therefore needs be under the bond of the external Covenant, should a Jew, Turk, or Indian, do such things, as the Proposition requireth, he would then be visibly in Covenant with the Lord. How much more then are these per∣sons so? 3. They that may become guilty of breaking Covenant are in Covenant, Rom. 4. 15. But so may the persons in Question, should any of them (which mercy forbid) forsake the God of their Fathers, and degenerate into Heathenisme or Antichristia∣nisme, the Lord will judge them after the manner of those that break Covenant with him, Ezek. 16. 38. Isai. 24. 5. 4. Either these persons and their Children are in Covenant with the Lord, or else there is no Salvation for any of them or theirs. If there were, there would be Salvation without a Co∣venant, but it is a sure Principle that there is no Salvation out of the Covenant of grace. If therefore the Children whose Cause we plead, are not Interessed in the Covenant of grace there is no visible hope of their Salvation. They that are strangers to the Covenant of Promise are without God and without Christ in the world, and so without hope, Eph. 2. 12. 5. Their serious desire of Baptisme doth evidence their non re∣nanciation of the Covenant. Many of those Apostate Jews, who of old did forsake the Covenant, Dan. 11. 30. did also re∣nounce Circumcision, yea, they did in a vile manner uncircumcise themselves, as is by credible History reported, 1 Maccab. 1. 16. which giveth light to that Scripture, 1 Cor. 7. 18. profane v. Epiphnlib de. Mens. & pond Cels l. 7. c. 25. Goodwin jewish Antiq. 16. c. 1. Esau is thought to be the first Author and practiser of that wick∣ed Invention. 2. The persons in Question have an Historical Faith, for the Proposition expressly requireth that they must understand and as∣sent to the Doctrine of Faith. Now this is a special (though not an only or the main) Qualification entituling persons Adult to Baptisme, Act 8. 36, 37. 3. They make an open, credible, or uncontradicted profession of the Name of the true God, and of the true Religion before the world, for it is also inserted in the Proposition, that they must publickly profess their assent to the Doctrine of Faith, and solemnly owne the Covenant before the Church, giving themselves and theirs up to the Lord, and subjecting themselves to the Government of Christ. These things mentioned were the main grounds of Cir∣cumcision, and are the Qualifications requisite in order to Baptisme; and therefore being found in the persons concerning whom the Question is, can any man forbid water that these should not be bap∣tized? But before we pass off from this Argument it seemeth ne∣cessary to remove a ponderous Objection, for it may be said, if those Qualifications which entitled to Circumcision do give right to Baptisme, will it not then follow, That as in the Jewish Church persons though never so prophane, and wicked in their Conver∣sations yet had their Children Circumcised So in Christian Chur∣ches Parents no better qualified then such Jews were, may claim right to Baptisme for their Children? I Answer, this will not fol∣low from the Argument insisted on. [1.] because if the Rule had been duely observed, all prophane Impenitent persons had been cut off from the Church of Israel by the Censure of Excom∣munication. It would be besides the Question here to enter up∣on a large discussion of that Controversy, whether there were not Censures appointed in the Jewish Church upon the account of moral transgressions. That persons were suspended from parta∣king in holy things by Reason of Ceremonial uncleanness is not doubted, But whether it were so in the Church of Israel on the ac∣count of moral uncleanness hath been a Question amongst some, Mr. Aarous Rod Blossoming. Lib. 1. Gelaspy hath learnedly and elaborately proved that the Affirmative is true. The Jewish Masters tell us of four Baxtorf. lex. Tlmad: p. 1 304 1305. and twenty Causes of Excommunication, and many of them are for transgressions of the moral Law, especially they say, that Lemodem libro. p: 195. an Heretical or Epicurean Israelite was excommunicated withont delay yea, the most Antient and famous of the Jewish writers In libro de victimas offeren∣tibas. Philo, Antiq. Judaic. l. 19. c. 7. Josephus, &c. informous, that in the Church of Israel of old there were Ecclesiastical Censures upon the account of moral uncleannesses, and the Scripture doth in many places, not obscure∣ly intimate as much unto us. This seemeth evident from Separabitur a caetu, i. e. ex∣communicabitur sit Osiander▪ Ju∣nias, Mlvenda, Ezra 10. 8. and Ae per∣illad , intelliit do excommunicati∣on is genera Gro∣tins in loc. Neh. 13. 25. And in the New Testament we find that the Jews did excommunicate such as were Heretical in Judgement as well as the Scandalous in Life, Iohn 9. 22. and 12. 42. and 16. 2. also great Interpreters Conceive that, that Scrip∣ture Isai. 66. 5, doth respect Excommunication upon the account of Religion, so de Arcauo ser∣mone. C. 47. Arias Montanus de Republiea Habreor. c. 7. Bertramus Cent. 1. l. 1 c 8 the Centuriators &c. yea, this is the Sentence of Erasmus, Brentius, Tossanus, Diodati, Cartwright, Gerhard, and others cited by Book 1. c. 6. Gelaspi. Now amongst the Jews if a man were excommuni∣cate, his Children were cast out of the Church too. He that is justly accounted the most learned man that hath been in the world, as to Iudaical learning in that Book of his, the Composure where of was the fruit of thirty year study, informs us, that amongst the Israelites the difference between him that was guilty of death, and him that was guilty of Cutting off, i. e. Church Cen∣sure was that, in the former himself only was Cut off, but not his Children, but as for the latter, not himself only but his Chil∣dren were Cut off. And another learned Author Goodwin & Aaron l. 5. Ch. 2. in Jewish Antiquities, tells us that the children of excommunicate persons were not Circumcised. 2. If persons now be as well qualified as of old in the Church of Israel, they required Proselytes to be before they admitted them to Circumcision, they have right to Baptisme, for they ab∣solutely refused to receive a Scandalous or Hereticall person. Nay, (as before was hinted) Buxtorfeodem Libro p. 408. they strictly enquired whe∣ther he that desired to be Circumcised, had not Mercenary ends and motives, which prevailed with him, and if so it appeared, they would not accept of such a Proselyte. Now these things considered, it doth not at all follow, that because many prophane and Heretical persons had their children Circumcised, that there∣fore such now should have Baptisme, either for themselves or their children. THe fourth Argument prosecuted, because the Children in Question are under Church discipline. proved, [1.] Because that Bap∣tisme which they received in Infancy inga∣igeth them to a Subjection to the orders of Christs Seoul. [2.] In all Ages and almost in all Churches, such Chilpren have been under Ecclestastical discipline, so in the primi∣tive times, proved from the Testimony of Cle∣mens Pauls fellow labourer, so in after Ages the Cateumeni, so in the Bohemian Church∣es. And all Protestant Churches, yea, in those of the Separation. [3.] Discipline & Church Government is the Cause of God and of new England. [4.] God hath owned and blessed the application of Church discipline to sundry of those Children. (5.) The so great neglect of discipline hath been (and if not reformed will be) destructive to the rising Generation in New-England. (6.) Those Children are of those whom the Scripture sty∣leth or those within. (7.) The do by an act of their own subject themselves to the Government of Christ in his Church. (8.) They are part of that whom El∣derare to feed. 9. They are of Christs Family. Enough hath been said to clear the third Argument, we come then unto a fourth, which is this, They that are under the discipline and Government of Christ in his Church, have right to Baptisme, But the Children in Question are so, Ergo. Concorning the Proposition many words are not needful, even Anti-Paedo Baptists themselves do acknowledge that disciples have right to Baptisme, according to Math. 28. 19. But they that are under the discipulus a disciplina quai discipulin. V. Mr Philip Good∣win Evanel. Condun. p. 9. discipline and Government of Christ in his Church are disciples, therefore they have right to Baptisme, and Consequently may transmit that right to their Children; The Consequence I know will be denyed by those that Scruple all Infant Baptisme, but it is readily embraced by those for whom this discourse is principally intended. To proceed to the Assumption, viz. That the Children in Question are, (and ought to be carried towards accordingly by the particular Churches, where they are, and have been baptized) under the Government and discipline of Christ in his Church. Inasmuch as this is a Truth of no small Importance and Concernment to the Interest of Christs Kingdome, and wherein the welfare of the rising Genera∣tion in New-England is not a little involved, we shall therefore propound [as briefly as may be] some Arguments for it, which seem to carry a Convincing Evidence of light along with them. 1. Baptized persons are under the discipline and Government of Christ, for Baptisme doth ingage the receiver of it unto an ob∣servance of all that Christ doth Command, and therefore unto a Subjection that discipline which is by him appointed, Math. 28. 19, 20. when a person is baptized he is solemnly ad∣mitted into Christs School, can one be admitted into Christs School, and yet not Subject to the Orders and discipline of that School? who ever subjecteth himself to Baptisme, doth by that very act Subject to that discipline which doth belong to the School of Christ. Again, Baptisme is the Livery which of right appertaineth to Christs houhold Servants, surely, if a man accept of that Livery he doth thereby submit himself to the Laws and Government of Christ, which is exercised in Christs Family here on Earth. Therefore the persons in Question being bapti∣zed, may not plead exemption from discipline. To desire the Priviledges of Christs School and yet to expect freedom from the rod of it (in Case of due desert) is unreasonable. 2. That discipline and Government which Christ hath ap∣pointed in his Church hath been exercised towards Children [according to their Capacity] even in all Ages of the world, so it was when the Church was domestical, Gen. 4. 16. and 21. 10. and after the Church became National, Gal. 5. 3. This (I take it) is questioned by none, or very few. Now in as much as to be under the wing of Christs Government in his Church, is a very high Priviledge, he that shall affirme that although the Chil∣dren of the Jews were invested with this Priviledge, yet that the Children of Christians are divested thereof, had need to have strong Reasons to prove this Assertion, and must shew us the Repeal from Scripture, or we cannot believe him. Be∣sides, if due enquiry be made into the Catholick practice of the N. T. Church, it will be found that such persons as we are speaking of, have ever been looked upon, as within the verge of the Churches power and discipline. Clemens in his divine Epistle to the Church of Conter etiam Tertul. contra Marcion. l. 4. Corin∣thians, bids them look well to this. Let (says he) your Children be made partakers of that discipline which is in Christ. This Testimony is the more to be valued, for that this Cle∣mens is thought to be the very same person that we read of in the Scriptures, as one of Pauls see Medes works in Folio p. 1013. & Bux∣tons Notes on that Epistle of Clement. Fellow Labourers, Phil 4. 3. And that Epistle of his doth wholly Savor of a Pri∣mitive and Apostolical Spirit, and thence was most highly va∣lued by the Antients, being honourably mentioned by l. 3. c. 3. I∣renoeus, In Catal. Script. Eccles. Hiero, Hstor. Eccl. c. 12. Eusebiu, l. 3. c 18. Necophorus &c. And in after times baptized ones (one Question is of such) were kept under a strict discipline, which also was the Reason why some deferred their Baptisme, yea, detained their Children from Baptisme a long time, so it was with Austin Confess l. 1. c 11 as himself Confesseth. Moreover, they that have any acquaintance with the Customes of the Church in the Ages following the Apostles, know that in those times there were three sorts of per∣sons, under the Churches Inspection. 1. Such as were only instructed in the mysteries of Christian Religion, these the Greeks called Catechument: the Latines v. Tertuil. de and adv. c. 4. and . 3. Ep. 17. Audientes, and when they desired Baptisme they were termed compeentes, those did receive , before admission to full Communion. 2. Such as were moreover baptized; but not admitted to higher Priviledges, these were stiled baptizati, Inutati, . Now these were subject to Church Censures, Albaspin. in . de p∣nit. c. 7. lege p 420. Censura si parent post Baptismum coercebanur. And yet they were not admitted to the Lords Supper, Nay, the teachers or those dayes were Cautelous of so much as preaching v. Cyril. Alex∣contra Julian. l. 7 Chrysort iu 1 Cor 15. 29. Dyonis. . de Hierarch. Initio concerning the Lords Supper, (which I Confess was unjustifiable and Superstition) if any of these that were only Catechument, , or baptizati were present, as is evident beyond all Con∣tradiction from Innumerable Testimonies, out of the Antients (Fathers as they are called) easily producible. 3. , perfecti, or Confirmed ones, i. e. such as were ad∣mitted to all Church Priviledges. So then, the Christian Church of old did discipline such Children as our Question is about, al∣though not presently admitted to the Lords Table. Further∣more, since the Anti Christian Apostasy, the Reformed Church hath ever owned this Truth. As for those pure Churches, which Ratio ordin. . Bohem. p 71. for a long time flourished in Bohemia, Commenius testify∣eth concerning them, that (disciplinoe subjacent omnes a sene ad ∣fantem) even Children as well as others were under discipline. Thus also it was in that gathered Church which was in London in the dayes of Edward the sixth, as their famous Pastor Forma Eccles. . : p 1041, &c 107, &c. Iohannes Alasco hath declared. And in one word, in Reformed Churches generally, yea, even in those of the Separation witness Mr. Ro∣binson, in his Appendix to Mr. Perkins Cateehisme, and the Churches in Plymouth Colony (though some of them are not of the way of separation, but our Congregational Brethren) at this day extend discipline towards their Children, (as the matter doth re∣quire) and dismiss them also, (when by removal put upon it) to other Churches, although they were never in full Communion with any Church. Now it is a saying of above thousand years old, and hath much of Truth in it, That, that which the univer∣sal Church holds, and hath in all Ages been practised is esteemed as Apostolical. But this extending of discipline towards the Chil∣dren of the Church which we plead for hath been the Catholick practice of the Churches of Christ in all places & in all Ages, which is a great Argument to prove that it hath the stamp of lus Divi∣num upon it. Although in Antipaedo-Baptistical Congregations [and some few other] there hath been no Church care about Children, yet some few inconsiderable exceptions are not enough to invalidate a general Rule, or to prove that the Church in gene∣ral hath not walked according to this Rule. And albeit some now with us are apt to Conceive that only Parents, and not their Chil∣dren are given up to the Elders and Brethren of the Church, yet the affirmative of this Question was so clear in former times amongst us, as that Children in their Catechisme were taught thus to be∣lieve. Mr. Cotton in his Milk for babes hath again and again ex∣pressed this. See him also in his Book of the holiness of Church members, pag. 57. and of Infant Baptisme, pag. 163. And An∣swer to Williams, pag. 44. 78. 3. Discipline is our great Inte∣rest, which we are ingaged to assert and plead for. This is the Cause of God in New-England in a special manner. We are the Children of the good old Non-Conformists, now what was it that they did suffer so much for, but that so they and their Children al∣so might be brought under that discipline, and Government which Christ hath appointed in his Church? and therefore were they by their Adversaries the Prelates reproached, with the Name of Disciplinarians, should we now desert that Cause, it would be a sad degeneracy. There are many godly Souls in New-England, that the great motive which prevailed with them to come into this wilderness, was that so they might leave their Children under the Government of Christ in his Church. But if the Church hath nothing to do with such, these Confessors have suffered many things in vain. Have we for our poor Childrens sake in special, left a dear and pleasant Land, and ventured our Lives upon the great waters, and encountred with the difficulties and miseries of a wilderness, and doth it at last come to this, that they have no more Advantage as to any Church care about them, then the Indi∣ans and Infidels amongst whom we live? O this is sad! when Pharaoh would suffer the Children of Israel themselves to serve the Lord in the wilderness, but their little ones must not go with them, we know what Spirit acted him. We may avert that they who will not suffer the Children of Christs people to come under his Government, are not in that matter acted by his Spirit. 4. God hath owned and blessed the application of Church dis∣cipline, towards the Children in Question, for much, yea, for sa∣ving good. Instances are not rare amongst us, that when some of these Children have been left to scandalous miscarriages, and thereupon in the Name of Christ Censured, the Lord hath blessed those Censures, even to the Conversion of their Souls, the flsh hath thereby been destroyed, and the Spirit saved; this proveth that the practice we argue for is no umane Invention, but a avize Institution. Doth not the Apostle prove, see Mr. Cotton of Baptisme. p. 173. that his Calling was divine, because God owned it and succeeded it with a blessing, 1 Cor. 9. 1, 2. with Chap. 4. 15, 16? And is not Peters call to the work of the Ministry amongst the Jews evinced from the very same Argument, Gal. 2. 7 8, 9. Was not Gods blessing of Aa∣rons Rod an effectual demonstration of the divine approbation of his Ministry? The like may be said in this Case, concerning the Rod of discipline. Its true, that the Lord may, [and many times doth] own an Ordinance of his own, though attended with many humane mixtures and Superstitions; but that which is meerly an Invention humane in divine worship, God hath cursed it, and he will never bless it, should Churches go about to Censure the Children of unbelieving Indians, the Lord Jesus would never own such proceedings, but he hath, and doth, and will own them, as to those that are the Children of the Church. 5. The neglect of discipline towards the Children in Question, hath been the woful Cause of much evil amongst us. There are many sad Complaints against the rising Generation, and too much Cause for them, but how much sadder would it be if they who make such Complaints should be any way chargeable with the guilt of these miscarriages, by with holding from this , that which is by the Lords appointment the means and recovery out of evil: This very neglect hath brought a wound upon these Churches which (except the Lord be exceed∣ing merciful) is now become immedicable, and Incurable, Hine prima , children have been let alone so long and are be∣come so numerous, and many of them such as that (though once it might have been done with much ease) it is now [in some places at least] become a difficulty, [and almost an Im∣possibility] how to bring them under the yoke of Christ. But what Answer they will give to the Lord in that day, at whose doore this evil shall lye, I know not, but sometimes have inward tremblings to think, I would not for all this world, that the guilt of the miscarriage of so many Souls should lye upon me. It was disputed in Oxford, whether the chief Magistrate be in any Case a Subject of Church Censure. The Respondent pleaded, that though all other Christians might [in Case] be the Subject of that Ordinance, yet he by Reason of the dignity of his person must be exmpted, whom the opponent urged with this Argument salutare animoeremedium, &c. That which is a means appointed by Christ for the salvation of the Soul may not be with held from the chief Magistrate, But Church Censure is so, Ergo. Thus I would say here, that which is a means appointed by Christ, for the Salvation of the Souls of our Children, and to pre∣vent their Eternal ruine. Let us not say that it belongs not to them, but so is Church Censure, 1 Cor. 5. 5. It is an Ordinance, yea, a Priviledge, which in its own nature is not only panal but me∣decinal. Therefore they are injurious to the Souls of the Chil∣dren concerning whom our present dispute is, that will not suf∣fer them to have the benefit of so great and healing an Ordinance. 6. They that are of those whom the Scripture Stileth Those within, are under Church discipline, 1 Cor. 5. 12. What have I to do to judge them that are without? do not ye judge them that are within? which plainly sheweth that discipline doth or should run parallel with the visible Church. Who ever an A∣postle hath power to Censure, is a Subject of Church discipline, But it was true conrning every member of the visible Church that an Apostle had power to Censure them. And surely there ought to be a difference acknowledged between Children and Strangers, Mat. 17. 25, 26. Nor are they worthy to be account∣ed members of Christs Kingdome, who are not willing to Subject themselves to the Laws and Government therein appointed; But it was before proved that the persons in question, are mem∣bers of the visible Church. 7. They that by a personal Act of their own, do subject themselves to the Discipline and Government of Christ, are u questionably under that Government. But this is true concern∣ing the persons described in the Controverted Proposition. A∣gainst this Argument, I see not; what can with any Colour Reason be pretended, unless it should be said, that the Scripture forbids persons, no better qualifed, then is by the Propsition re∣quired, to snbject themselves to Discipline, which assertion is great deale sooner affirmed then proved. 8. The Synods Argument, taken from the Relation which such Children stand in towards the Elde of the Church, seemeth very demonstrative. All the flock are under the seeding (which implyeth Rule and Government) of the Elders thereof, Act. 20. 28, But Children are part of the flock, it is a strange flock which hath no Lambs in it, every particular Church being under the inspection of ordinary Elders, is a flock of God, 1 pet. 5. 2. But if only such as are in full Communion are subject to Church discipline then the flocks, i. e. Churches [Cant. 1. 7.] of Christ, consist only of sheep but not of Lambs. 9. They that are of Christs Family are the Subjects of Christs discipline, but the Children of Believers as well as themselves are of Christs Family. Gods Children are of Christs Family, but the Children of Believers are Gods Children, Ezek. 16. 20, 21. thy Sons and thy Daughters whom thou hast born unto me, my Chil∣dren saith the Lord. In a word, the Church is married unto Christ; Hence the Children of the Church, are the Children of Christ, the Churches husband; therefore these whose Interest we are pleading, being Church Children, they are Christs Children, and therefore the Subjects of his discipline, yea, and the Scripture saith expressly concerning converted Gentiles, that their Chil∣dren are brought into the Church (which is the Family of Christ) in the Arms of their Parents, Isai. 49 22. I have the rather insi∣sted on this Argument, because if this matter referring to disci∣pline were but duely attended, the other Question about Baptisme would be brought unto such a narrow, as that there would be lit∣tle the occasion for this dispute. It is true and a worthy observa∣tion of Mr. Cottons, Let (saith he) Grounds and Ends of Infant Baptisme, p 106, 134, 161, 163. the primitive practice be restored to its purity, and then there will be no more fear of pest∣ering Churches with a Carnal Generation of members baptized in their Infancy, then of admitting a Carnal Company of Hypocrites, confessing their Faith and Repentance, in the face of the Congrega∣tion, either the Lord in the faithfulness of his Covenant, will sancti∣fy the hearts of the baptized Infants to prepare them for his Table, or else he will discover their Hypocrisy and prophaneness in the pre∣sence of his Church before men and Angels, and so prevent the pollu∣tion of the Lords Table, and Corruption of the discipline of the Church by their partaking therein. And in another place the same great Author hath Holiness of Church members p. 51. this passage. Many Children are born in the Church to whom the Pastor is by his Office a Pastor, whose Conversion he is bound to intend and attend. THe fifth Argument touched, viz. because those Arguments which prove Bap∣tisme in the General, do for the most part prove it according to that Latitude which is by the Conroverted Proposition asserted. And the Objections against this Extent of Baptisme do many of them strike at Paedo∣Baptisme evinced by many Instances. Thus for the fourth Argument. In the fifth place, it is a Con∣sideration not to be slighted, that the usual Arguments whereby Paedo-Baptisme in the general is proved, may truly be applyed to those concerning whom our present dispute is. Also the Objections against this extent of Baptisme are such, as Antipaedo-Baptists are wont to make use of to serve their turn. And that this may not seem to be words only, without proof, let there Instance be given to Confirm what hath been said. Now the Arguments commonly produced to prove Infant Baptisme are those which have been insisted on, They that are of Gods Church; that are in-covenanted; Believers; disciples; Children of Abraham; Chil∣dren of the Kingdome; that are Christs; holy Persons; the heritage of the Lord; of Salvation; Subjects of the Special Blssings of Christ &c. are to be Baptized. But all this is true concerning some Children, Ergo, some children are to be Baptized. Yea, and all those Arguments which demonstrate the just Divinum of Paedoaptisme in general, may be applyed to those concern∣ing whom the question speaketh. On the other hand, the or∣dinary Objections against all Infant Baptisme are such as these, viz. that thereby we shall come to have a Carnal Generation of Church members, and that Church membership is not propa∣gated by Generation under the new Testament, as it was under the old, that Infants do not hold forth Faith and Repentance, and are not fit to partake at the Lords Table, that there is neither Precept nor Example in Scripture to warrant such Baptisme, that it upholds the state of Anti Christ, setteth the Seal to a blank, &c. Such Reasons as these now mentioned, Anabaptists make use of, to serve their turns? as in their printed Pamphlets may be seen, & what have the Brethren of the Antisynodalian perswasion, more to say then these things? Also some that are great sticklers against the Synod Book, rase Foundation-Pillar-Principles in the doctrine of Paedo∣Baptisme, for they reject the distinction of Baptismes being a Seal of Initiation, and the Lords Supper of Con∣firmation. They own not an holiness of Consecration or dedication to the Lord, as the ground of Baptisme; but maintain, that all Holiness is either Imputed, or else qualitative, viz. in respect of an holy frame of heart in Regeneration, which is the Ana∣baptists very distinction, see Mr. Hooker of the Covenant p. 43. Mr. Cobbet. p. 18. Mr. Cotton. P. 111. They say that sincere Saints only, and not any hypocrite is under the Covenant of grace, which Assertion I thought that none but Anabaptists and Antinomians had maintained it, till now I see some others, in that principle jumping with them. Yea, many of the Antisynodalian bre∣thren deny that Children are members of the Church, pretending that it cannot stand with the purity of the Church to own such a member there in. But Mr. Cotton In his Epistle prefixed to my Fathers Cate∣thisme. See al∣so his Book of Infant Baptisme, p. 101. 103. saith, that all but Antipae∣do Baptists do acknowledge Children to be members of Christs Kingdome and Church. And Dr. Goodwin In his Epistle to Mr. Cottons grounds & ends of Infant Bap∣tisme hath spoken worthily in saying that Infants are purissinapars Ecclesia the pu∣rest part of the Church. The study of this Controversy, hath made me willing to peruse what ever tracts (whether printed or in Manuscripts) I could any way come by the sight of, do pro∣fessedly handle that Question concerning Paedo Baptisme. And I must needs say, that I have not yet met with any discourse where in the Baptisme of Infants is with more succinctness and full Conviction Asserted and proved, then it is in the Synod Book, which doubtless is partly come to pass, by Reason that, that learned and worthy Divine Mr. Mitchel late famous Pastor of the Church in Cambridge, had a special hand in the Composure thereof, who was ('tis well known by what means) above others versed in that Controversy. Nor is it wholly to be buried in si∣lence, that professed Antipaedo Baptists are much displeased at the Synod Book. I have by me a M. SS. written in England by an Antipaedo Baptist there, in Confutation of the Synod Book. How the men of that opinion amongst us stand affected, needs not to be said, this Argument will be of no moment with some, but it is of weighty Consideration with me, and I know not, but that it may be so with some others, into whose hands this Discourse shall come; and I hae therefore mentioned it. THe last Argument mentioned, viz. That John Baptist and the Apostles did practise Baptisme in as great a Latitude, as is now pleaded for. There is yet another Argument, viz. That John Baptist and the Apostles did Baptize persons that had no higher qualifications, then are in the Controverted Proposition expressed. As for John, the Scripture assureth us that Ierusalem and all Iudea, and all the Region round about Iordan were baptized of him, Math. 3. 5, 6. Mark. 1 5. Now it seemeth much against Reason to Imagine, that those numerous multitudes of (by him) baptized ones, had all of them higher qualifications then those required in the Proposition, (especially Considering that John himself doth in∣timate that many of them were but chaffy Professors) which if they had not, it must needs follow that persons so qualifyed had right to that Ordinance. For certainly, John would not ap∣ply Baptisme unto unmeet Subjects, and whereas it is alleadged by some, that John told his hearers that they must bring forth fruits meet for Repentance, that only proveth that Repentance is necessary, in order to obtaining the spiritual good held forth in Baptisme, and not that John Baptized none but true penitents. Nor is that scruple of any weight, which hath by others been ob∣jected, who Question whether the Baptisme of John and that in∣stituted by Christ were the same. For besides that the Affirma∣tive is abundantly and irrefragably proved by our Divines against the Papists and some of the Antients (Fathers so called) this ob∣jection falls to the ground, in that it is evident, that the Apostles were for as great a Latitude respective to the Subject of Baptisme as John was, for it is said, that they baptized more then Iohn, John. 4 1. Consider the place, with Iohn. 6. 60, 61, 64, 66. How can we think that those many thousands of Jews whom the Apo∣stles baptized before our Saviours Ascension, were so qualified as some with us would now have it to be? It is Confessed that in after Ages as the mystery of iniquity began to work, and men would be stricter and wiser then the Rule, there was in the Church a great Rigidity as to the Administration of Baptisme, the Cate∣chumeni were sometimes long deferred, and detained from this Ordinance, and held as Competentes it may be many years to∣gether. But did the Baptist or the Apostles ever carry it so? Sure∣ly no. Yea, men did v. Euseh. i. 4. de vita Constant. Theod. Lib. 1. Hist. Eccles c. 35 Nazianz. 40. de Bapt. Superstititiously omit Baptisme, some because they would be baptized in the River, where Christ was baptized. Valentinian the Emperor dyed as he was going to be baptized in the River Iordan, others because they thought that if they sinned after Baptisme, their sins could not be forgi∣ven, &c. So that too much Rigidity as well as too much Laxe∣ness in this point doth Incurr the Censure of Superstition and An∣ti Christianisme. And yet it is not to be forgotten, that in former Ages of the Church there hath ever been a greater Latitude as to the Subject of Baptisme, then as to the Subjects of the other Seal of the Lords Supper. Thus it is at this day, in the Prote∣stant Churches throughont Christendome, [so called] yes, and hath been so ever since the Reformation, as who so doth Consult the Confessions and Forms of Discipline published by many of the Reformed Churches will easily perceive. Also towards the Pri∣mitive times, there were some admitted to hearing and to Bap∣tisme, [as was partly intimated before, and may more fully be cleared anon] who were kept from the Lords Table. They that were v. Moice of Right to the Lords Supper. p: 115. ex Al∣baspin. Gregor. Theumaturgi. Epist. Canon quam citat Me∣das in 1 Cor. 11. 22. p. 420. called states were admitted to some but not to all Church Priviledges. There were in the Church of old Initian & Confir∣mate. The former of these were admitted to Baptisme and un∣to Discipline, but not to the Lords Supper. The latter Sort on∣ly were received to full Communion in all Church Priviledges. THe Author formerly Concurred with those that are for a greater strictness, as to the Subject of Baptisme then it by the sy∣nod asserted. This change of Apprehen∣sion Iustified. Many Learned and wor∣thy men have seen cause to change their Conceptions about greater matters then this. The first Objection removed. By this extent of Baptisme, the Blood of Christ is not prophaned. Enough [I Suppose] hath been said for the evincing of the Affirmative Part of the Question propounded. Nevertheless, it must needs be owned, that there are weighty Objections, which seem to propend towards the Negative in this Contro∣versy. And in that respect I am far from Censuring those that do not concurr with my present perswasion in this matter, yea, I do Confess that I was my self twelve years ago dissenting from that, which now upon much study and enquiry after the mind of Christ, I see, and cannot but profess to be the Truth. Nor do I think it a disparagement to me (who am a man full of Ignoran∣ces and Infirmities) openly to declare that the Lord hath grati∣ously given me to see further into His Truth, then once I did. All men acknowledge that when Bellarmine wrote his Book of Recognitions, It was the greatest Testimony of Ingenuity that ever was given by him. And there have been many Learned men, who me in light more then the Moon doth the least , who have in farr greater matters then this is, ern Cause upon second thoughts to alter their Apprehensions. Is not Au∣stin famous for his humility manifested in his Book of Retractati∣ons? And vide Bucer Retractationem de∣caena inter scrip∣ta ejus Anglica∣na. p. 642. & al∣ter m Retracta∣tionem. p. 647. Buer for changing his Judgement in that Con∣troversy about Consubstanaion. Yea, Leather, v pezetij Mel∣lif. Histor. & Melch. Ad. m in vita Lutheri notwith∣standing all that he had said and written for that . yet saw cause before his death to be of another mind, albeit he was slow to publish it [but left it to Melancthons wisdome] lest his Do∣ctrine in other matters of a higher Concern, should be called in∣to Question. And great Zvinglius was once a little inclined to Antipaedo-Baptisme, yet the Lord in mercy gave him not only to see the evil of that error, but also to do special Service for the Church, in vindicating the Truth against the Anabaptists of that Age. It is a great honour to Mr. Robinsons name, that he was by means of Doctor Ames writings, brought off from his Ri∣graity of Separation in that point of refusing to hear in Church Assemblies in England, and that he left written [propria manu] in his study, Convincing Reasons, to manifest the lawfulness of that practice, which sometimes himself had publickly declared against. And it is both a wise and a witty Return which Doctor Owen maketh to Mr. Cawdry, who chargeth the Doctor with some Inconstancy of Judgement, for that he saw Cause after his writing for the Presbyterian to appear on the behalf of the Con∣gregational way. see his review of Schisme. p. 45. He that can glory that in fourteen years be hath not Altered or improved his Conceptions of some things of no greater Importance then that mentioned, shall not have me for his Rival. So I say, that person who though his Course of life lead unto Constant study and enquiry after Truth, yet shall not in the space of twelve years change his Apprehension in any matter, though of as great a Concern [and a greater too] as this now under debate, hath more Reason to be ashamed [if not of his pertinacy yet] of his non-proficiency in knowledge, then to boast of his non-Apostacy. I shall proceed then to mention those Obje∣ctions [with some others] which once were prevalent with me to Cause a dissent from the Proposition thus farr asserted and proved, and also the Answers which to me seem satisfactory. 1. It is objected we shall become guilty of prophaning the blood of Christ, if we apply Baptisme to unmeet Subjects. Answer. Some indeed Conceive that the water in Baptisme, doth signify the blood of Christ, as wine in the Lords Supper doth, and hence are affraid to Administer Baptisme to any, except such as holding forth Faith and Repentance, are Subjects t for the Lords Supper. But there are Learned and very worthy Di∣vines who Conceive that they are mistaken, who think that the water in Baptisme doth (as wine in the Lords Supper doth) by Divine Institution represent the Blood of Christ. see Mr. Medes Discourse on Tit. 3. 5. It is very true, that the Blood of Christ is that which maketh Baptisme and all other Ordinances effectual, but that is not the or Countertype, which the water in this Sacrament figureth. Therefore the Antients are silent concerning the Blood of Christ n their explications of this Mystery, and some Lutherans com∣plain of the Calvinists as being the Authors of this Notion. Nor may we assigne significations to Sacramental Types without Scripture warrant. But the Scripture every where mentions another thing to be signifyed by this water, sc. not the Blood, but the Spirit of Christ, or Regeneration. Yea, those two are distinguished, when both the Sacraments of the New Testament, are Conjunctly and mysteriously mentioned in the Scripture, Ezek. 47. 1. Iohn. 19. 34. with 1 Iohn 5. 8. 2. Though it be most true, that in Baptisme we have Com∣munion with Christ in respect of his Death and Resurrection, yet it will not follow, that the Blood of Christ is prophaned by baptizing the persons in Question, because they are so Qualifyed as that we are bound in Charity to hope that they are Interested in the Redemption of Christ. THe second Objection, viz. that if the per∣son in Question have right to Baptisme, they must also be Admitted to the Lords Ta∣ble, as none of old were Circumcised, but they were moreover Admitted to the Passover. That persons may have right to Baptisme, and yet not to the Lords Supper; proved from Scripture and Reason. Baptisme is a Seal of Initiation, Regeneration, insition into Christ, and not of growth in grace, which the Lords Supper doth Seal. Per∣sons may be capable of receiving Baptisme that are incapable of partaking at the Lords Table, some amongst the Iews admitted to Circumcision that were not admitted to the Passover or full Com∣munion in all Church Priviledges. It is further objected by some, that if such persons have right to Baptisme, then also to the Lords Supper, as those that had right to Circumcision were admitted to the Passover. But it may be Answered that it doth in no wise follow, that if these persons have right to Baptisme, that then they have right to the Lords Supper. For no Paedo-Baptist will affirm, that the same Qualifications are required for Baptisme which are required for Admittance to the Lords Table; The Scripture maketh a plain difference here, for Disciples see the An∣swer to the Apo∣logetical Pre∣face. p. 43. and Baptisme. p. , 63. and Baxter, p. 115. as such have right to Baptisme, Iohn 4. 1, Mat. 28. 19, 20. Hence all, and every disciple hath so: when as they are not simple disciples, but self examining disciples, that have right to partake of the Lords Supper, 1 Cor. 11. 28. Covenant Interest alone giveth right to Baptisme, but not to the Lords Supper. Hence persons may have Immediate right to Baptisme both for themselves and theirs, and yet not of that other Ordinance, as (according to the opinion of some) is proved by the Instance of a Believer not actually joyned to a particular Church, hence al∣so it cometh to pass, that, that may prevent the Administration of the Lords Supper in Churches, which is not a sufficient Cause to hinder the Administration of baptisme, E. G. in Case of Schisme, we see the Administration of one of these Ordinances is suspended but not of the other. Furthermore, Baptisme is a Sacrament of Initiation, or Insition into Christ, as those Scripture Expressions of being baptized into Christ, baptized into one body, &c. do evince, Gal. 3. 27. Rom. 6. 3. 1 Cor 12. 13. Hence we read of twelve gates in New Ierusalem, Rev. 21. 12. which Judicious Interpreters take to be an Allusion as to the See Mr. Por∣er of num∣ber, 66. P. 100, 114, 133, 14, 147. twelve gates which were in literal Ierusalem, so to the twelve Congregations which are supposed to have been in Chri∣stian Ierusalem, (I mean the Christians which lived in Ierusalem before the Romans destroyed it) wherein baptisme was admini∣stred, and thereby persons admitted, (i. e. Sacramentally) into the Heavenly Ierusalem, i. e. the Catholick Church. It is a Seal not of growth in grace, but of Regeneration, Tit. 3. 5. I Confess this Notion hath been misunderstood and abused by many, but that doth not make it to be an untruth. It was a perverting of this Principle, when those Antient Superstitions were introduced of giving milk and hony to those that were newly baptized, ad Infantandum as Tertuian speaketh to signify the Spiritual Infan∣cy and Regeneration of those that were baptized, and of applying salt, &c to them, because those Customes were of old used to∣wards new born Infants, Isai. 7. 14, 15. Ezek. 16. 4. Also from the abuse of this Principle, it hath come to pass that in many Sy∣nagogues or meeting houses (Catabrestically styled Churches) the Font stands at the door of the house, because Baptisme is a Seal of Enterance into the Church. Yea, the Gentiles did Ins∣tiate by Sacred washings: and from them the Papists have learn∣ed to asperse holy water (as they call it) on those that are enter∣ing into the Church. Thus we hear him in the famous Heathen Poet speaking. Now all these washings, which the Gentiles used in their Sacra, Iustin Marvr saith that by a Diabolical (Diabolus est dei sinia) they derived from the Scriptures and Customes which were originally of divine Institution. But as for the Lords Supper, it is a Sacrament not of Initiation but of Confirmation, or growth in grace. There is then in this respect a great difference to be observed in these two Sacraments. Hence it is that baptisme is but once to be administred, and the Lords Supper often, because a man is but once Regenerate, whereas he is alwaes growing up in Christ. Now to Argue that is persons have right to a Sacrament of Initiation, that then they have so to the Sacrament of Confirmation is no cogent Reasoning. Mr. Mede hath truly observed, (though he stretch that Princi∣ple to another purpose) that the Eucharist is a Sacrament of a different nature from baptisme, this is the Rite only of our new birth, wherein God accepts us to be his Servants, but the Lords Supper is the Sacrament whereby we exercise the Functions of this new life, worshipping and glorifying God through Jesus Christ, offering up spiritual Sacrifice and service to him. Fur∣thermore, we have seen by Experience that Infants of seven (nay of three) years old have clearly evidenced that Faith and other graces were wrought in their hearts, so godly Iosias, Timothy and others mentioned in the Scriptures had grace wrought in their hearts before they were come to Adult Age. Have not Children been Martyrs for the Truth, that Child which suffered Martyr∣dome Fox Acts and Monum. Vol. I. p. 116. with Romanus was but seven years old, were not some of the Martyred Children Ibid p. 57, 58. of Felicitas, who suffered under the fourth Persecution then in minority? I omit here the old story of the Pueri Ephesmi which Antient Records speak of but I would not wholly pretermit the true affecting stories which to this purpose have of late been published Mr. Janeways Token for Chil∣dren. by a faithful Minister of Christ, who hath to the great Comfort and benefit both of Parents and Children cleared that matter to the world by exemplifying in thirteen Children, who were effectually wrought upon in their minority, or in-Adult Age. Now Certainly, these Children had right to baptisme. Mr. Tmb himself (for he Confesseth that such Children as Iohn Baptist was, might be baptized) would hardly deny it, but they had not Immediate right to partake at the Lords Table, since by Reason of Age (or non-Age rather) they were not Subjects capable thereof. To Conclude, Mr. Hookers words seem to have much evidence of Truth and Reason with them. Baptisme (saith he) is the En∣terance into Christs Family, there is more to be looked at to make a person capable of the Supper of the Lord, he must be able to Ex∣mine himself, and must not only have grace but growth in grace To the same purpose see Mr. Steven Marshals learned and Judicious Sermon of Infant Baptisme, pag. 51. As for that which is added to Confirme the Objection thus farr Answer∣ed, viz. that in the Jewish Church none were Circumcised but they were Immediately admitted to the Passover, It is sooner affirmed then proved. 1. The Jewish v. Hottinger. The saur Philol. I. 1. c. 1. p. 17, 18. & Drude Tri∣bus Sect. Judaeor p. 101. Masters tell us of three sorts of Advenae or Proselytes, Gerei Toschab, Proselyti Inquliini, who did observe those Commandments which were called the seven Precepts of Noah, these indeed were not Circumcised. 2. Gerei Tzedek, Proselyti Justiia. Alias Gerei Gerurim, Proselyti who out of pure respect to Religion and the Name of God became Proselytes. Now these were ad∣mitted to Circumcision, Baptisme, Sacrifices, Passover, and all Priviledges belonging to members, in the Church of Israel. 3. Shechirim, Mercenaius Proselytus est Circumcisus qaldem, fed men Baptizatus, sic enim explicant Rabbini Kabbi Levi lib. Chin. Rabbi∣nrum. Mercenarij, such a Proselyte was (as some say) Circumcised, but not recived to further Priviledg∣es. However, we know from Scripture, that that unclean∣ness would debarr from coming to the Passover, which yet did not unfit for the other Ordinance of Circumcision. As also that Circumcision was according to divine Institution ob∣served by many who never were acquainted with the Ordi∣nance of the Passover. Thus have we the second Objection Answered. Nevertheless it may not be amiss for the Rea∣der to bear in mind that Anabaptists are wont to make use of this very Argument, sufficiently Confuted in the writings of the Orthodox, who have maintained the Truth against the opposers of See Blackwood against Infant Boptisme▪ p: 9. Answered by Mr. Blake, p. 44 Infant Baptisme. THe third Objection, viz. That member∣ship in a particular Church gathered ac∣cording to Gospel Rules giveth right to Baptisme. The particular Church by some taken in a very strict Sense, viz. for those unto whom Christ hath Committed the power of the keys, more largely for that part of Christs vi∣sible Kingdome, which doth reside in such a particular place. The persons in Question members of the particular Church, not in the former, but in the latter Sense. That the visible and particular Churches are not one and the same, proved. That membership in the particular Church is not the formal Reason of Baptisme, proved from Scripture and Reason. We proceed to Consider a third Objection, viz. that member∣ship in a particular Church constituted according to Gospel Rules is that which doth give right to Baptisme, which since it cannot be affirmed concerning the Children in Controversy, therefore it may seem that they have no Title to Baptisme. Unto this may be Answered. 1. A particular Church is by some taken in a very strict Sense, viz. for a Company of professing Covenanting Believers entrusted by Christ with the Keys of the Kingdome of Heaven, Math. 16. 18, 19. Thus by Church is meant a Society consisting of Elders and Brethren which are a Body Politick, or Spiritual Corporation, unto whom Ecclesiastical Jurisdiction doth entirely belong. Yea, the particular Church is sometimes in the Scripture taken in this strict Sense, Acts 15. 22, 23. The Elders and Brethren are there said to be not only the Church, but the whole Church. See more to this purpose in that excellently Judicious Epistle which Dr. Goodwin, and Mr. Nye have prefixed to Mr. Cottons Trea∣tise of the Keys, pag. 3. Now in this Sense not only Children but also women are exempted from being members Constituent of the particular Church. h. e. They have nothing to do with the power of the Keys. See that Preface mentioned in the page Cited, and the Reply of the dissenting Brethren at Westminster, pag. 30. and Dr. Owens Catechisme, pag. 89. 103. Doubtless some such Notion as this must be aimed at by Learned Mr. Nor∣ton, when he asserts that women are members of the Church, but not members Constituent. For thus he writeth in his acute and accurate discourse In M: Ss. since the writing of this▪ that Script of Mr. Nortons is printed. See my first Principles of New England. pag. 20, 21. about Church membership, the mem∣bership of a male Child Confaederating mediately, i. e. In the publick, person of the Mother excelleth the membership of the Mother Con∣federating Immediately in her own person, because the Mother, though she be a Church member, yet is not capable of being a mem∣ber Constituent of the Church, for only Brethren Constitute a Church, in that they alone be capable of being the Subject of the power of the Keys, 1 Cor. 14. 34. 1 Tim. 2. 12. So as that should the Brethren dye, the Sisters surviving could not continue a Church, but would Immediately cease to be Church members, &c. Thus Mr. Nor∣ton. Nevertheless, we must not therefore exclude either Women or Children from being the Subjects of Church discipline, we know that in Civil Corporations those that belong to such a City are under the Jurisdiction of the Aldermen, and Common Coun∣cil, who yet are not themselves either the one or the other. In a Colledge, all that have their Names written in the Colledge Book, are Subject to the Statutes and Government of that Col∣ledge, although no members Constituent of the Corporation, even so all that have their Names written in the Church Book, h. e. all that are members of the visible Church, are (i. e. ought to be) subject to the Laws of Christs Kingdome, and submit them∣selves to his Government exercised by those Spiritual Corpora∣tions which Christ hath endowed with a Charter, albeit they are not members Constituent thereof, or those to whom the power of the Keys doth belong. Neither let it be objected here, that we must not fashion the Church according to the world. True, but if men in the world do in some things order matters as Christ hath appointed in his Church, we need not marvel at it; for Christ being the wisdome of God hath ordered matters in his Church according to the Rules of Infinite wisdome, he hath also by the same Spirit of wisdome taught men to order Civil Consti∣tutions aright. If therefore in some things, the wisdome of our Ancestors in ordering of their Civil Governments, doth imitate that of Christs in framing his Church, we may from the one Il∣lustrate the other. See more in the above praised Preface, p. 7. 9. 2. A particular Church is sometimes taken more largely, so. for that special part of Christs visible Church, which hath its subsi∣sting in this or that particular place. Hence the Apostle saith to the Corinthians, you are the body of Christ and members in parti∣cular, Epist. 1. 12, 27. so then, they were not only belonging to the body or Church of Christ in general, but members of that par∣ticular part of Christs mystical body, which was then in Corinth. In this sense, it must not be denyed, but that the Children in Question are members of the particular Church, h. e. they are parts (membrum est par Integri saith the Logician) of that part of Christs visible Church which doth reside in this or that particu∣lar place, as formerly hath been demonstrated. As for those who think there is no difference between the instituted or particular Church strictly taken, and the Church visible, so as that a man cannot be a member or one of these, but he must be so of the other too, their notion is easily everted. For that may possibly dis∣member a man as to a particular Church which will not do so as to the visible Church. Diotrephes did Cast Brethren out of the Church. 3 John 10. He did not cast godly Souls wholly out of the visible Church (for that was not in his power); But out of some particular Church. See Engl. Annot Be-like it was out of that particular Church at Corinth, where a Spirit of division and Faction prevail∣ing, might well occasion such disorders and abuses of Church Censures. Men may be cast out of the particular Church (clave errane) and yet not out of the Catholick Church, either visible or invisible. Again, no one can be a member of the particular Church without the Consent of other men, but a man may belong to the visible Church; whether men will or no. A man may make profession of the Name of Christ, and his Conversation may be as becometh the Gospel, whether men will or no. Now such a Profession and practice will Constitute a member of the vi∣sible Church, but a farther act of Confoederation is necessary to Constitute him a member of an Instituted Church. Yet more, suppose a particular Church to be dissipated and dissolved by per∣secution, so as that all the members are cut off, onely one or two, these escaped ones, of what Church are they members? Not of the particular, for that hath now no being, therefore they are members only of the Church general visible, as when a Cor∣poration in a Kingdome is destroyed, yet a member of it escaping remaineth a member of the Kingdome, though not of that Cor∣poration, which is dissolved, so it is here. 3. They will undertake a difficult province, who shall main∣tain that Membership in a particular Gospel Church, is the for∣mal reason of Baptisme. All and only they that have an interest in Abrahams Covenant have right to Baptisme; now certainly, some that are not stated Members in any particular Church, yet are within Abrahams Covenant. There are who do observe that in the Scripture there is some difference between those terms of Brethren and Disciples. vide Belgick Annotations Act. 21. 4, 7. Brethren being used for those that were incorporated in some particular Church, but Disciples are the same with Christians though not joyned in particular Churches. Now Disciples as such and not Brethren only have right to Baptisme. And truly it is hard to affirm, that a godly person must be denied Baptisme for his Childe meerly be∣cause he is not joyned to a particular Church, though it may be the reason of his not joyning is only the weakness of his tender Conscience which scrupleth his own fitness for the Lords Supper; and so for actual Membership in the particular Church, and yet in the mean time would gladly have himself and his Consecrated to Christ, yea and rejoyce to be under the Government and Laws of his Kingdome exercised in particular Churches. Besides, the Institution of Baptisme was precedanous to the Institution of particular Gospel Churches. Those whom John Baptized were none of them Members of a Gospel Church; nor will it suffice to say, that they were Members of the Jewish Church, and that therefore Iohn Baptized them; If Baptisme belonged to them as Members of the Iewish Church, then Iohn would have Baptized all such Members, a quatenus ad omne valet consequentia which we know he did not, Luk. 7. 30. Baptisme is a Seale not of the Old but of the New Testament, and therefore Membership in the Old Testament Church could not give right thereunto. Again Cornelius was Baptized by Peter before he was joyned to any particular Church, and yet he was no See Dr. Twisse Letters to Mr. Meed p 1020. Proselite to the Iewish Church, for he was uncircumcised, Act. 11. 3. Also the Eunuch was Baptized before he was a Church-member, as to a particular Church, and although he might be a Iewish Proselite that could not inright him to Baptisme, because Baptisme was no Ordinance of that Church, and being baptized he was bound to relinquish the Jewish Religion & Church and to joy himself to the Christian Church. When Philip went to Samaria, we find not that there was any Church there planted at that time, yet he baptized them that believed, Act. 8. The Jaylor was not a member of an Instituted Ch. nor those in his house when baptized, Act. 16. 31. The three thou∣sand Converts were first baptized, Acts 2. 41. then added to them, i. e. the Church, v. 47. There is little said to enarvate this Argument only it is alleadged that the Administrators were extraordinary, but to that there is a ready, and it should seem a rational Answer, viz. That extraordinary Officers would not apply Baptisme to unlawful or undue Subjects. Certainly, the Apostles would not administer Baptisme to unmeet Subjects, (therefore they never baptized unbelieving Jews or Heathens, &c,) yet so it must be, if mem∣bership in a particular Church be a necessary Qualification to render one baptizable. For many thousands that were destitute of this Qualification, did the Apostles baptize, yea, it seemeth a matter deeply to be Considered of, that we do not read in the Scripture of any one person ever baptized after he was joyned to a particular Church, but of many that were so before such joyn∣ing. Nor do we read of any one person admitted to the Lords Table (since the first Administration and Institution of that Sa∣cred Ordinance) before his joyning to some particular Church, but of many after that, which seemeth strongly to intimate that membership in a particular Church is a necessary requisite as to ad∣mission to the Lords Supper, but not so as to Baptisme. Besides Paul was baptized before he was joyned to any particular Church, Act. 9. & that by Ananias who is thought to be only an Ordinary Tea∣cher, some conceive that he was one of the Elders at Damascus, o∣thers think he was one of the 70 disciples. But it cannot be proved that he was an extraordinary Officer. Let us further argne a little, when Children of other Churches are baptized by the Officer of this Church, into what Church are they baptized? Not into that parti∣cular Church, where the Seal is Administred to them, for they are no members there, nor into that particular Church from whence they are brought, for the Officer of one Church, hath not power to baptize a Child into another Church then his own, therefore it remaineth that they are baptized into the Church Universal. Finally; If membership in the particular (strictly taken) or Instituted Church be necessarily required before Baptisme, it will then follow, that an Instituted Church may (and in some Cases ought to) Consist of none but unbaptized persons. Suppose a Company of Indians should be Converted to the Faith of Christ; according to this notion, they must first of all be formed into an Instituted Church and then baptized, so here is an Instituted Church, and not one baptized member in all the Church. A thing never known in Apostolical dayes. See P. B. defence of law∣fulness of baptizing Infants against I. S. pag. 23, 30, 31. and in the same discourse, Chap. 4. per totum. The summe of the An∣swer is, That membership in a particular Church is not the for∣malis Ratio of Baptisme. And if it were so, it may (sensu sano) truly be affirmed of the persons in Question, that they are mem∣bers of particular Churches. THe fourth objection that such large Admini∣stration of Baptisme will Corrupt Churches, Answered. The Synod provideth against the evil, Discipline the way to keep Churches pure, un∣due straining of the Subject of Baptisme, will end in Church Corruption. The fifth objection Answe∣red. That it is the visibility of a Justifying Faith that giveth right to Baptisme, the persons in Question to be accounted Believers. It followeth not that therefore they are Immediately admittable to the Lords Supper. It is in the fourth place objected, that the Administration of Baptisme, according to the pleaded for Latitude is inconsistent with the purity of particular Churches? Answer. It is such a pleasant thing to hear men plead for the purity of Churches, as that, though they should miss it, in their Apprehensions, we may well bear with them, yea, the Lord the Searcher of all hearts, when he seeth a aim at holyness in his Servants doth many not only overlook their mistakes, but also reward their Sin∣cerity, and therefore as for those with whom this objection is a real Scruple, we ought to carry it towards them with all manner of Love and Christian moderation. Nevertheless, Let the Considerate Reader mind the Answer, which is, 1. That they whose notion is, that the particular Church is a Spiritual Corporation entrusted with the power of the Keys of the Kingdome of Heaven, whereof women and Children are only members Inclusively, and not properly Constituent, or whose no∣tion is that membership in the particular Church, is not the formal Reason of Baptisme, are not at all concerned in this Objection. 2. The Synod doth sufficiently provide for the purity of Chur∣ches, inasmuch as they exclude the persons in Question from the Lords Table, and that Priviledge of vering in Church affairs, till they be further Qualifyed: Now it is not Baptisme which will Corrupt particular Churches, but the admission of persons unduely qualfyed to the management of the affairs of Christs Kingdome, and to the Supper of the Lord, which is an Ordinance peculiarly belong∣ing to those in, (and never regularly Administred to any out of) particular Churches. And as for a faithful Care concerning Ad∣missions to the Lords Table. I know no men that have been more regularly strict and exact about that matter, then those that have been strenuous Assertors of Baptisme according to the Syno∣dical Latitude. 3. It is a zealous and diligent Attendance to discipline accord∣ing to the Rules of Christ and not Curtailing the Covenant that will keep Churches pure. There are two wayes practised by men in order to keeping Churches pure, the one is humane, the other is divine. The humane way is to straiten the grace of the Lords Covenant, that is the way of the Anabaptist. The divine way is faithfully to attend discipline. Now it will be found in the Issue, that the divine way only is that which will attain the End, experience doth testify that Churches have been pure or impure, according as discipline hath flourished or been evanid amongst them. Look abroad the world upon the Corrupted Collapsed Churches that are in many places, and we shall see that they have little more then a Carcase of discipline amongst them, without the life and power of it, which is the true and great Reason of their Corruption. 4. It is to be feared that the denyal of such Baptisme as is di∣sputed for, will in time Introduce Corruption and Impurity into Churches. For hereby persons out of the exceeding great desire; which they have that their Children might be baptized, (and who can blame them for that?) are put upon a Temptation to venture upon the Lords Table before such time as they are so well qualified for it as were meet yea and Churches also are hereby put upon a Temptation to be lax in their Admissions to the Lords Ta∣ble, that so they may be quiet from the continual clamours of those that do account themselves not a little wronged, when Baptisme is withheld from their Children. These things may serve to Answer that Objection, but there is another wherein there seems to be a real knot. For in the fifth place it may be alleadged, that the per∣sons in Question, either have to the Judgement of Charity a Justi∣fying Faith or not. If not they (and consequently their Children) are not baptizable. If yea, then they are forthwith admittable to the Lords Snpper. Answer. 1. I do readily acknowledge, that as it is only a Justifying Faith which giveth right to Baptisme Coram Deo, so it is the pro∣fession or visibility of this Faith that giveth right thereunto Co∣ram Ecclesiâ. Some have maintained that a Dogmatical Histo∣rical Faith, or a Faith of Assent to the Truth of the Gospel doth entitle to Baptisme. But the common Lege Gataker contra wardum & Baxter of con∣firmation, p. 32, 33, 113, 114. & Davenant in Col 1. 18. & Thorn∣dike of the Church p. 31. 32. Protestant Doctrine against the Papists speaketh otherwise. Though a man should believe all that the holy Scriptures say concerning God and Christ, yet if he doth not Consent with , that this God shall be his God, and this Christ his Saviour, he hath not right to Baptisme in the sight of God, or if he doth not profess such a Consent (which is Implyed in the Proposition before us when it is said concerning the persons in Question that they gave up themselves to the Lord.) he cannot justly claim Baptisme. In most Churches in the World men own the Creed (called the Apostles) before Ba∣ptisme, now therein they say I believe [In] God, and not only I believe God, so, with a Faith of assent only in the understanding, to believe in God implieth a consext of the will choosing this God for my God & considering that in Baptisme there is a profes∣sion of Repentance for past transgressions, and an engagement to walk in newness of life for time to come, Mark. 1, 4. 2 Pet. 1. 9. And that it cometh in the room of Circumcision, which was a Seal of the Righteousness of Faith, Rom. 4. 11. and that thereby remission of Sins is sealed, Act. 2. 38. which Remission is not promised to any Faith but justifying, Also that Baptisme is said to save, 1 pet. 3. 21. and they that are Baptized are said to be in Christ, Gal. 3. 27. and to have Communion with Christ. in respect of his Death and Resurrection, Rom. 6. 4, 5.Col. 2. 12. I say from these and many the like considerations I am fully perswaded that is not a meer Hystorical but Sacramenta non conferunt is qui vel fidem habent vel faltem eam pre∣seterunt, nullis certis argument is com∣pertum esse pos∣sit, earn esse ementitam. Thes Salmur vol. 3. p. 39. Justi∣fying Faith which giveth right to Baptisme. 2. The persons in question are such as in the Judgement of Rational Charity have such a Faith: if a man doth seriously pro∣fess that he doth accept of Jesus Christ as his only Lord and Sa∣viour, except he be a person that hath some way forfeited his credit, Charity requireth us to believe him, 1 Cor. 13. 7. indeed they that have by an ill carriage forfeited the credit of their pro∣fession, we must stay for further fruits before we are bound to judge that they speak the truth, but if it be a credible person that speaketh, the Law of Nature, and of Christ, and the Apo∣stolical practice in receiving such teacheth us to believe and hope well concerning such serious Professours. The question is not whe∣ther the persons under dispute are undoubtedly true Believers; No doubt bnt that many of them are not so, but whether they possibly [and probably] may be true Believers. Now no man can in reason judge otherwise but that many of them are so, yea there is not any one particular person of them, concerning whom we can say, that he is not so; yea it is certain of every man of them that he is a true Believer, if what he saith concerning himself be true; Now if a man be so qualified as that 'tis probable that he is amongst the number of Believers, yea certain that he is so, if he do not make a false and Hypocritical Profession of his embracing Christ, Charity that hopeth the best requireth us till something contrary do appear, to hope that such a person may be a true Christian. In brief, true Faith doth consist in the Resignation of a mans self up to the Lord, now the persons in question profess that they do thus, and we ought to hope that they are sincere in that Profession because nothing contrary doth appear, but several things there are which call for a Charitable Judgement, E. G. The seriousness and solemnity of the Profession in-offensiveness of con∣versation, a willing subjection to the Holy Government of Christ appointed in his Church, &c. 3. It will not follow that therefore these persons are Imme∣diately to be admitted to the Lords Table, or to the Priviledges of full Communion, for more full and satisfactory Evidences of Regeneration and of Christian proficiency are requisite in order to Admission to the Lords Supper, then in order to Baptisme. There seemeth to be much evidence of Reason and Scripture light in that which a Mr. Gelaspi in libro supra ci∣tato learned Writer speaketh when he hath these Words, This Argument (viz. from the Admission of persons so, or so, qualified to Baptisme) doth not fully reach Ad∣mission to the Lords Table, where some further and more exact proof must he had of ones fitness and qualification for the Communion of Saints, even those of age when they are Baptized are but Incipientes when they come to the Lords Table they are Proficientes. There is more required in Proficients then, in Novies and Beginners, as there is more required to fit one for strong Meat then for Milk. Moreover, if all that are in a state of Justification are immedi∣ately to be admitted to the Lords Table, then either we must deny that Infants are in a state of Salvation, or we must run into that which was of old a gross Error in the Church, and is at this day a custome in those degenerate Titular Christians, who are known by the name of Thom a Jesu L. 7. C. 5. copbti, Zab. de Relig. Ethiop. Abissives, Gido de Hres. Armanians, v. Purchas. Pilgr. L. 1. C. 13. Maronites, &c. who distribute the Eucharist to Children pre∣sently after their Baptisme. But let out Brethren if they can, in∣stance in any one pure Church throughout the World, in any age of it, that have been as large in the Administration of the Lords Supper, as they have been respecting the Subject of Baptisme, excepting some few of late. I know that in Corrupted, Col∣lapsed Churches, it hath been so (as but now was intimated) but not in pure Churches walking according to the primitive patern. Verbo A Believer and his House (i. e. his posterity) is straight∣way to be admitted to Baptisme, Act. 16. 31, 33. but we cannot say, that every Believer is straight-way dum geriter) or immediately to be admitted to the Lords Table. To conclude, thus I argue, If we finde in the Scripture, that Disciples, yea, Believers that had in the judgement of Charity a justifying Faith and were there∣upon Baptized, yet were not admitted to the Lords Table for several years after their Ba∣ptisme, then it is lawful to admit to Baptisme, though not pre∣sently to the Lords Supper; but (not to mention others) we read of twelve Disciples or Believers at Ephesus, who were not admitted to the Lords Supper of sundry years after their Ba∣ptisme therefore it followeth not, that if the persons in question be as to the judgement of Charity (yea in sincerity) Believers that then they must needs be without any further delay admitted to the Lords Table, and to all other Priviledges, or to full Com∣munion, Act. 19. 1, 2, 3, 7. And it is abundantly clear that in the Primitive times, many were admitted to Baptisme who were not admitted to the Lords Supper; Nay, who had not so much as once heard of the Lords Supper, v. Albasp. in Text de pan. Hence the Ancients do generally and frequently say, that a Baptized per∣son is not a perfect Christian till such time as he be unctus or con∣firmatus, their meaning is, that he may be Baptized, and yet not in full Communion as to all Church Priviledges, See Mr. Hanmer of Confirm. P. 15, 16. but this Objection was partly answered before, Chap. 7. & 9. THe sixth Objection, viz. that the persons in Question never had any other but an Infant membership, which cannot continue in Adult age, Answered. Persons thus Qualified are mem∣bers, though in Infancy, they had not been so, In∣Infant membership may continue. Proved; because that part or Interest which a man had in the Lord, when an Infant may continue all his dayes, such Children when Adult may be Cast off. They are the Lords Subjects and bond Servants. This ob∣jection Contradicts the great designe of Infant Bap∣tisme, and Crosseth the Covenant of grace, Chil∣dren regenerated in Infancy retain their member∣ship, God hath received them into his Church and never put them out, therefore they are members . The Jews retained their membership, when Adult, this notion of non-Continuance is uncomfortable doctrine for Godly parents and Children. The Principles which it is founded upon, are weak, there is not a Specifical difference between the member∣ship of Infants, and of persons Adult, a real and not a meer Imputed holyness is to be affirmed of some Infants, Children of the faithful heirs. A new sort of membership will Infer Rebaptization, Conclu∣ding distinctions to be minded throughout this whole discourse. There is one Objection more to be subjected to Examination, which because there are that lay the weight of their whole Cause upon it, we shall (by the help of Christ) endeavour a full An∣swer to it. It is then objected that the persons in Question are no members of the visible Church, because they never had any membership, but what they received in Infancy, which member∣ship neither doth nor can continue, when persons are adult, and consequently they have no right to Baptisme? Answ. 1. In case the persons concerning whom the Question is had never been admitted into the Church in their Infancies, yet being qualified as in the Proposition is expressed, they would be∣come Members of the visible Church. Should an Indian or any other Infidel make a solemn Profession that he doth believe ac∣according to the Christian Faith, and this Profession not be con∣tradicted by his life, and withal desire Baptisme; yea, and sub∣mit himself to the Government of Christ in his Church, and Pro∣mise to be the Lords Servant; for ought we know such an one may be of the Invisible, but we are therefore sure that he is of the visible Church. Now all this is found in those Children whose interest we are pleading for. 2. Whereas its said that a Membership received in Infancy cannot continue but is alwayes invalid and extinct, when the In∣fant cometh to be Adult, that assertion cannot be truth, as the following Arguments do manifest. Argument; 1. If the part or interest which some Infants have in the Lord doth continue, when they are Adult, then their membership received in Infancy doth not alwayes cease & vanish when they are adult, for to be a Church member & to have a part in the Lord are terms equivolent, Iosh. 22. 24, 25, 27. Read Dr. Owens Expes. Upon Heb 4. 9. p. 256, 297. The Church and the People of God are the same thing variously expressed, 2 Chron. 23. 16. our English word Church is vide Fulleri Miscil. Sacr. l. 2. c. 9. thought to come from which is as much as to say the Lords People, To be of the number of Gods People and to be a Church member are one and the same; To be continued a Member of the Church is to be continued amongst the number of the Lords People, or to remain one of them that do belong to the only true God, but the part or interest which some Infants have in the Lord doth continue when Adult: That Interest which Timothy and his Mother and Grandmother had in the Lord whilst they were Infants did conti∣nue when they were Adult, 2 Tim. 1. 5. & 3. 15. So the interest which David while an Infant had in God continued when he was Adult, therefore he said, Psal. 22. 10. I was cast upon thee from the Womb, thou act my God from my Mothers Belly. Lord (said David I have been committed to thy care and keeping ever since I came into the World, and therefore thou wilt not cast me off now; by vertue of thy Covenant, I have had an Interest in thee ever since I was born, and therefore thou wilt be my God and Saviour still. Now if his part which he had in the Lord being an Infant were vanished and nullified; how could he plead that as an Argument with the Lord, and strengthen his Faith there∣on for Mercy? how could he say, not only thou wast my God as soon as I was born, but thou art my God from my Mothers belly, if his Relation to God were not continued. Argument 2. If Children that were received into the Church in their minority may after they be come Adult be cast off, then they continue Members when Adult. For certain it is, that no man can lose that which he hath not, he cannot be cut off from the Relation which he is a stranger to, or be cast out of such as house if he be not within, or cashiered of such a company, if he be not one belonging thereunto; but they that were received into the visible Church when Infants may after they become Adult be cast off, albeit they have no new membership additional to that of their Infant Estate, else why did David say to Solomon, if thou forsake the Lord he will cast thee off for ever, 1 Chron. 28. 9. What was it that Solomon was in danger of being cast off from? surely it was in part that visible Relation, which then being in his minority he stood in before the Lord, or his Church-memember∣ship: And when was he in danger of being thus cast off? even after his Adult age, therefore Church-membership or visible Rela∣tion to God though received in Infancy, doth sometimes continue in Adult age, and vanisheth not with Infancy, did not the Lord himself Denounce and Execute a Dreadful Sen∣tence of Excommunication upon Apostate Israel, Jerem. 3. 8. Now what new Church membership were they deprived of be∣yond what did in their Infancies appertain to them? yea, and who is able to prove that in the day of their being Cast off by the Lord, they had any better (or near so good) membership or standing in the visible Church, then these have whose Interest we Assert? Moreover, the Author of this Objection acknowledgeth, that members received in Infancy, when they come to be Adult (in Case they break the Covenant) may and ought to be disowned by the Church, now I would know, what is this disowning? either it is an humane device, or it is part of that Discipline which Christ hath appointed in his Church, If it be a humane de∣vice, away with it. Let us have nothing in the Church, but what, the Lord Jesus hath Instituted. Especially, let not those who are ready to accuse others with designs of Introdu∣cing humane Inventions into the Church, because they would practice that, which upon much study and Enquiry after the mind of Christ, they believe is according to his will, set up an Ordinance which the word speaketh not of. If it be a part of that Discipline which Christ hath appointed, then it must be ap∣plyed to none but Church members, since the End and designs of discipline is as that great Divine Ames Medul. L. C. 37. Th. 1. well expresseth it, Ad tol∣lenda Scandala ex Ecclesia Dei, to remove Scandals out of the Church of God, therefore persons that do no way belong to the Church of God are not Subjects capable thereof. Argument 3. The Synods Reason taken from the Relation of Subjects and bond-Servants, stands unshaken and Irrefragable, not withstanding any thing that hitherto hath been said, to Inva∣lidate it; they that are born the Subjects of such a Prince, do re∣main his Subjects, when they grow up to Adult Age, and shall the Children of Christians who are born and baptized the Subjects of Christ the King of Kings, Ezek. 37. 24, 25. cease to be his Sub∣jects when once they are grown to years of discretion? Is not this doctrine highly Anti-christian, yea, very Injurious to the Kingdome of the Lord Jesus, which doth at once deprive Jesus Christ of the greatest part of his Adult Subjects, which he hath in the world? one that is born the Servant of such a Master, doth continue his Servant, after that he is become Adult. Now the Child of a Believer is born the Servant of God, therefore did David say, O Lord truly I am thy Servant, I am thy Servant, the Son of thy handmaide, Psal. 116. 16. 'though he were now come to years of discretion, yet he proveth that he was the Lords Servant still, because he was the Son of a believing Mother, he doth not only say, I was thy Servant, but I am so, because born of one that was so, But if this doctrine which we dispute against be Truth, one might have said to him, you are mistaken David, your Argu∣ment proveth no such thing as you bring it for, it only proveth that you were Gods Servant when an Infant, but now where you are a man your Relation to him Ceaseth for all that, but David in Spirit said this, and therefore we know his Argument was good. Argument 4. That Assertion which doth Contradict the great designe of, and special thing which is signifyed in and by the Bap∣tisme of Infants is unsound, but so doth this Assertion concerning the non Continuance of Childrens Relation to God when they be∣come Adult, for what is the great Designe of Infant Baptisme, but that thereby the Children of the faithful might be for ever ingaged to the true God in Christ? Is not this one thing thereby signifyed, that now this Childe is become the Lords, not for four∣teen or twenty years, but as long as he shall live, when as this notion of non-Continuance of membership holds forth the contrary, viz. that when Infants are become Adult, the Ingagement that was between God and them is expired and null. Argument 5. That Assertion which runs cross to the Covenant of grace is not to be admitted; but so doth this▪ For in the Co∣venant God promiseth to be a God not only to the Parent, but al∣so to the Child and that Everlastingly, Gen, 17. 13. Psal 48. Last. when as this Assertion brings in a new Covenant, wherein the Lord doth not promise to continue to be the Childs God, as he doth to be the Fathers God. We say of the Anabaptists, that sure their Tenent cannot be sound, because they make a Covenant which God never made, even a Covenant which taketh in the Parent but leaveth out the Child; the like may we say of this Assertion, which teacheth that God doth Covenant to be the Parents God for ever, except he violate the Covenant by choosing another God, but that he covenants to be the Childes God, only twenty years or till he become Adult, and then though the Child never did choose any other but his Fathers God, yet his time is out, he is set at liberty from his Service to the true God, and what hath be to do with the Lord God of Israel, Joshua 22. 24: Is not this to make that Covenant temporary which the Lord hath called Everlasting, Gen. 17. 13, Isai. 24. 50 1 Chron. 17. 22. In a word, Abrahams Govenant is but one, embracing Father and Child with both Arms, when as this notion maketh two Cove∣nants, (Specifically different the one from the other) of the Co∣venant of grace, one that is with the Parent, which lasts for ever, another with the Child which is of force, it may be twice or thrice seven years, and then the Lease is out. For my part I neither can, nor dare believe this to be true, especially consider∣ing that the Lord doth expressly promise in his gracious Cove∣nant to be a God even from the womb to Gray hairs, Isai. 46. 3, 4. Argument 6. Children that are Regenerated in their Minority do retain their membership in Gods Church, but some such Chil∣dren there are, Iob. 31. 18. Luk. 1. 15. 2 Tim. 3. 15. therefore it folloveth undenyably that a membership received in Infancy may Continue in Adult Age. Argument 7. They whom the Lord hath received into his Church do there Coutinue till God put them out, but God hath received Infants into his Church, Ezek. 16. 20. Math. 19. 14. 1 Cor. 7. 14. And he doth cast none out of his Church but for He∣resy or Scandal, therefore such as were born members of the vi∣sible Church, when they come to be Adult, not being chargeable with any Scandal or Heresy, they continue members of the visi∣ble Church still. Argument 8. The Jews did retain their membership received in Infancy after they were Adult, Christ ovneth the Jews still retain∣ing the substance of the true worship of God to be a Church, Iohn 1. 11. and 4. 22. They are said to be the Children of the Kingdome, Math. 8. 12, The Vineyard of the Lord, Math. 21. 41, 43. Now I would ask any one that maketh this Objection; whether he doth, or can think in his Conscience, that if the Iews had been qualified as is in the Proposition expressed, that then God would have rejected them, and their Children from being his people, I do not think that any sober men will say, or can think so, and if not, why should we reject and disown believing Gentile Parents and their Children, considering that, that Kingdome which did belong to the Jews is now given to the Gentiles, Math. 21. 43 & 28. 19. and that the Scripture doth expresly declare that called inchurched Gentiles do not lose their visible Relation to God as long as they continue in the faithful Profession of the Truth of the Gospel, for the reje∣cting whereof, the Jews were deprived of their visible Church Estate, Rom. 11. 20, 22. surely had we more of the Spirit, Grace, and Patience of the Lord, in our hearts, it would be otherwise with us; we are (saith Mr. Cotton in his Judicious Treatise of Infant Baptisme)▪ See Mr. Cotton of Infant Ba∣ptisme p. 56, 65. shallow and narrow our selves, and so we mea∣sure the Grace of God and the Covenant thereof according to our own scanning. Argument 9. That Assertion which is a most uncomfortable saddening Doctrine to the Godly, both Parents and Children is to be rejected, as not being from the Spirit of truth. God speak∣eth comfortably to his People, Isai. 40. 1. and would not have their hearts saddened, Ezek. 13. 22. and the spirit of truth is the Comforter, Job. 16. 7. But it is another Spirit which is the Author of all Doctrines which are indeed dark and uncomfortable to those that fear the Lord, and so is this Assertion. 1. Its uncomfortable to Godly Parents, How great a com∣fort is it to a godly man, to think; though I dye and leave the World and my poor Children are left behinde me, yet God will be with and bless them when I am gone, Gen. 25. 11. & 48. 21. Prov. 20. 7. I leave them interested in God for ever. As a pre∣cious man when dying, called his Children about him and said, Children, I have nothing to leave you, but a God, and a gracious Covenant, and thats enough for you. So on the other hand, how and dismal is it, for a man to think, my Children when once they are grown up to years of discretion have no interest in God, no in the Covenant of his Grace, were this Doctrine true it would be enough to break the heart of a godly man, who prizeth the Lords Covenant above a thousand Worlds: But blessed be God that it is false. 2. Its uncomfortable to the Children of Godly Parents how many of the Elect of God have found this a sweet consideration to them, that they could say, the God of my Father, and truly I am the Son of thy Handmaid, Remember that I was thine, be∣fore ever Satan had any thing to do with me, yea before I was born into the World, Deut. 29. 14, 15. and though by manifold breaches of Covenant I have deserved that thou shouldst cast me off, yet remember thy Covenant, and that I am thine still. I appeal to the sanctified Experience of Godly Children, if they have not found the Doctrine of a continued interest in the Cove∣nant of Grace to be full of glorious consolation. Argument 10. The Principles upon which this notion (of an impossibility of the continuance of a Membership received, in Infancy) is built, falls to the Ground, and therefore the super∣structure built thereon cannot stand. There is little of Scripture alledged for this conception, but the grounds of it are principally two. 1. That there is a specifical difference between the Member∣ship of an Infant and of one that is Adult; this notion cannot hold water: Do but ask any Logical Tyro, of what sort the distri∣bution is, when Church-members (or any other Members) are distinguished into Infants and Adult; he will answer you, that it is a distribution of the Subject from its Adjuncts, and therefore it cannot be a distribution of the Genus into its Species. Besides things that do Specifically differ can never be the same: as a Man and Bruit can never be the same; Take a young Bruit and keep it an hundred years, he will never be a Man, but keep a young Childe so long, and he will become an aged Man, the reason is because there is a Specifical difference between a Man and a Bruite, but not between an old Man and a Childe; So he that is now an Infant-member will hereafter be an Adult-Member, which could not be if these did Specifically differ. Again, things that are of the same nature do not Specifically differ for we do not in this Dispute take Species in the notion that Individual are Species but for the same with Genus) but so is the Membership of an Infant, and of a person Adult, Root and Branch are of the same nature, as common experience proveth, James 1. 12. But the membership of the Child is as the Branches and the Parent is the Root; witness Rom. 11. 16. Therefore they are of surely the same nature, Ergo, not specifically different: Is it usuall for men that hold an Errour to cut the throat of their own Prin∣ciples; so doth (as it seemeth to me) the Author of this Notion, when he professeth that the Holyness and membership of Parent and Child are of the same nature, yea, one and the very same; How can that be, if they specifically differ, Furthermore, those things which have the same essential causes, even the same matter and forme, do not specifically differ, but this is true con∣cerning the membership of an Infant and of an Adult person, there are the same essential causes of both, for Saintship is the matter, and Confederation the forme, both of the one and the other; But whereas for the countenancing of this conceipt it is said, that there is something required as an essential conditi∣on (viz. works and fruits) of the Parents in order to mem∣bership which is not required of the child, therefore they do spe∣cifically differ; this is as if one should say, there is something required of an Officer in a Church, which is not required of other members, therefore there is a specifical difference be∣tween the membership of an Officer and of a common member. The other Principle upon which this notion of non-continuance of membership is founded, is that the holyness of Infants is only imputed, and therefore it ceaseth, when they being capable to act for themselves are incapable of Advantage by meer Parental Im∣puted Holiness? Answer, Should it be affirmed that the inherent Sanctification of the parent is imputed to the Childe that were a dangerous As∣sertion, and were in effect to make the Parent the Childs Christ, but if the meaning of the Objection be, only that the Parents profession and act of confederation, is so imputed to his Childe as that he is there by reputed a Professour and Confederator, this is true but it toucheth not the Question; For Confutation then, we affirm, that the Holiness of Infants is real. Foederal Holiness is real, but the Holiness of Infants is foederal, 1 Cor. 7. 14. Deut. 29. 13. Besides, it is a marvellous mistake to think that persons Adult, or that Infants are said to be holy, only upon account of Inherent or qualitati Holiness, for the Scripture acknowledgeth foederai Holiness. Thus the body of the Israelitish Nation was Holy. As to, Inherent Holiness or saving Sanctification, the greatest part of them were strangers to it, but they were all foede∣rally Holy, Deut. 7. 6. & 14. 2. & 26. 18, 19. Ezra. 9. 2. Dan. 8. 24. & 12. 7. therefore also the Covenant is called the Holy Co∣venant, Dan. 11. 28, 30. Luk. 2. 23. Because they that are with∣in the Covenant are an Holy People, See Mr. Hooker of the Co∣venant, pag. 41. See rake p. 7. The Scripture speaketh of an Holiness which is transmitted from Father to Childe, Rom. 11. 16. 1 Cor. 7. 14. which cannot be said of Inherent Holiness. Again, if the Childe have a Membership of his own really distinct from the Parents Membership, this notion of a meer imputed Holiness, vanisheth, Bat so it is, as appears because the Membership of the Childe may continue when the Membership of the Parent is utterly cea∣sed, namely after the Parent is dead; the weight of this Argu∣ment hath so pressed the beloved Brother who layeth the stress of his cause upon this Notion or Imputation, as that he hath seri∣ously made a Question of it, Whether Men do not remain Members of the visible Church after they are Dead? But can any man in good earnest think, that an Hypocrite when he is dead and gone to his own place is still a member of Gods Church? yet his Infant Child is so, therefore the membership of the Child doth exist after from the membership of the Parent is extinct, therefore it is really distinct from the Parents membership, there∣fore the Child hath a real, and not only an Imputed holiness apper∣taining to him. It might also have been said here, that there is a Relative Holiness which is perpetual, viz. in respect of Consecration and dedication to the Lord, 1 Sam. 1. 1, 22. Psal. 106. 16. there is an holiness of Propriety. So was the Temple holy, yea, thus were the Children of Israel (and in a more peculiar manner the Levites) an holy People, Ezra. 8. 28. This holiness is to be affir∣med of all that belong to the visible Church. Hence Christians are said to be the Temple of God, 1 Cor. 6. 19. Therefore it is there said, you are not your own, 9. d. as the Temple was the Lords Propriety, so are you; God hath a peculiar Interest in you, and Lordship over you, as he had in the Temple after its dedica∣tion, more then in any house upon the Earth, and thus are the Children of Believers Holy, because God hath a special Interest and propriety in them, beyond what he hath in any other Children in the world, they do of right forever belong unto God, they are named after the God of Israel, The Name of the true God, Fa∣ther, Son, and Spirit is put upon them, and being thus Consecra∣ted to be the Lords Servants, they are holy. And for this Rea∣son is the Lord styled, the Holy one of Israel, Psal. 71. 22. Because he was the separated Object whom his People Israel did choose and single out as the Object of their fear, when all the world about them served Idols. Argument 11. The Children of the faithful being in Co∣venant are Christs and Abrahams Seed, and therefore Heirs, Gal. 3, last, Rom. 4. 1. 3. Now it is strange that Children should have a right to the Inheritance whilest in their non-Age, Gal. 4. 1. But no right when Adult, although they continue faithful Chil∣dren still. Argument 12, This notion will enforce Rebaptization For the Covenant which the Child was in when an Infant, is (it seems) become a meer nullity, so that now being Adult he must not Renew his Covenant, See Mr Cobbet ubi supra p. 31. 139 but enter into a new and other kinde of Covenant which he was never in before, Now it is necessary that when a man doth enter into Covenant he should be Initiated by Baptisme. There was lately a Sect in the world who upon this very ground, although they did acknowledge Baptisme of Infants as lawful, yet did rebaptize themselves when Adult, See Baxter of Infant Baptisme, pag. 343. Thus have we seen the Truth proved, and all Objections against the pleaded for extent of the Covenant of grace falling like Dagon some∣times before the Ark of the Covenant. Before we pass over to the second Question as a Conclusion to this, let it once for all, be said and remembred, that in many passages in this Discourse, we have respect to the received distinction of Jus in re & ad rem, or of Right and Possession. A person may have right to those Pri∣viledges, which yet he may for the present be justly detained from the actual enjoyment of. Again, we must distinguish Right and present Administration. It is Faith or Interest in the Covenant of grace which giveth right to Baptisme; yet before a man can have Baptisme regularly administred to him, there must be some Steward of God to dispense this mystery; and the person that hath Faith (we speak of the Adult) must become professedly subject to the Gospel, and to the orders of Christs School, If respect be had to these distinctions, some notions will appear, to be very Consentaneous amongst themselves, which otherwise may seem to have a Repugnancy in them. THe second Question propounded, viz. whether all that profess Christianity have right to Bap∣tisme, the Negative asserted and proved, many that outwardly profess Christianity, are not visibly in Co∣venant with the Lord, nor have a visible Interest in the thing sealed in Baptisme. Nor submit them∣selves to Christs Government in his Church, but are de jure excommunicate, and worse then Infidels, and therefore not to be baptized. In Primitive and Apostolical Times, practice as well as Profession was looked after. It is a dishonour to the Name of Christ, that every body should be counted a Servant in his Family. Holy things must not be given to Dogs. The things which have been spoken may suffice for the clea∣ring of the first Question, we proceed now (as in the Lords holy fear) to Consider of the second. Question, viz. Whether all that profess Christianity have right to Baptisme? The Answer where∣unto is Negative. In most places in Christendome (as 'tis called) there is much more need to Insist on the demonstrative, evincing of the Negative to this Question then on the Affirmative of the former. But amongst us that which we have already Asserted and proved, is the Controversy of the Time and place, where in the Lord hath Cast our Lot to be, and Consequently the present Truth, in which respect we have been the more large in discussing that, but shall be brief in this which followeth. Nevertheless, perceiving that some do already plead for Baptisme, upon the meer Account of a Practically Contradicted, and everted Professi∣on of Christianity, and not knowing but that in process of Time (for one extream begets another, and it may be feared that our Rigidity or over strictness as to the Subject of Baptisme will Issue in promiscuous Laxness) such large and loose Principles (they being suitable to that Corrupt nature which is in men) may pre∣vail generally; upon these and the like Considerations, we shall here mention some Arguments which enforce a Negative Con∣clusion to the Question, but now propounded. Argument 1. They that are not visibly or externally in Covenant with the Lord, have no right to Baptisme, for Baptisme being (as all men excepting Antipedo-Baptists do concurrently acknowledge) a Seal of the Covenant, they that have nothing to do with the Covenant, have no just title to plead for Baptisme the Sea I thereof; But this is true concerning many who Call them∣selves Christians. E. G. Idolaters and such like, are not to be esteemed he Lords Covenant People, Exod. 22. 7. Ezek. 23. 4. Hos. 1. 8. and 2. 2. upon this ground, Farel vide cal, vint Epist, 147, 149. and Calvin, as also our amous Second part of second reply p. 142. Carewright, and other Renowned non-Con∣formist, have maintained that the Children of papists (both the Parens, being such) ought not to be baptized. Baptisme being the Every which belongs to Christians, manifest Anti-Christians of those that are the Devils Servants (as Idolaters are) cannot went it, but by usurpation, wherefore the Apostle saith, there can he no Communion between Christ and Belial, 2 Cor. 6. 15. Then surely the mark of Christ must not be set upon Belials i. e. Ido∣laters. See Dr. Lights foots Sermon on Luk. 1. 17. p. 40. for oft in the Scripture Belial is as much as to say an Idol, and by the Children of Belivl, Idolaters are meant. So again, they that go on incorrigibly in a Course of Prophaneness are not to be reputed as in Covenant with the Lord, for the proof of which that Script are is plain and full, Psal 50. 16, 17. Alas, there are many that pretend to be Christians, when as they are visibly & notoriously Covenant-breakers, they make no Conscience of keeping Covenant with men, and therefore we may be sure, they will not keep Covenant with God, but are unfit to Covenant ei∣ther for themselves or for their Children. Now they that have nothing to do to take Gods Covenant into their mouths have no∣thing to do with Baptisme the Seal of the Covenant. Argument 2. They that in the Judgement of rational Charity have not a visible Interest in the thing sealed in Baptisme, vide whitaker prefect de sacr L. 2. de neced. Bapt. have go right to the Seal. God hath joyned, the exhibiting signe and the thing exhibited together, therefore men must have a Care that they do not knowingly put them asunder, I say not that we must know that there is the thing sealed, wherever we do apply the Seal, but I say that we may not apply the Seal, when we know there is not the thing sealed, for so to act, were in baptizing to Contradict the nature and blessed Ends of Baptisme. But there are many who profess Christianity, that yet in the Judgement of rational Charity have not a visible Interest in the thing sealed in Baptisme. For Baptisme is unto the party baptized a Signe and Seal of his Union with Christ, Rom. 6. 5. Gal. 3. 27. of Regenera∣tion, Tit. 3. 5. John 3. 6. of Remission of sins, Mark 1. 4. of his being Ingaged to walk in newness of Life, Rom. 6. 3, 4. when as the plain contrary unto all these particulars is sadly visible and ap∣parent concerning the greatest Number of those that profess Chri∣stianity in the world. Ergo they have not right to Baptisme. Argument 3. They that will not submit themselves to the dis∣cipline and Government of Christ, there is no Reason that they should be baptized, wee (saith that famous Iohn a Lasco) suffer no Stranger to offer his Infant to Baptisme in our Churches, who doth not willingly submit himself to the Discipline of our Church. To admit men into Christs Family, that will not be subject to the Laws and Government thereof, or to the Priviledges of Christs School, that will not be subject to the orders therein, is against Reason. But many that profess Christianity, yet reject Church discipline. Ergo. Argument 4. They that are either Formally or ipsojure ex∣communicated Consule Theses Theol, Salmur. have no right to Baptisme. It cannot be de∣nyed but that some great Divines have written for the Baptisme of the Children of Excommunicates, but then they are wont to put in this Caution, viz. that there must be some other person to un∣dertake for the Childs Education in the true Religion, so did Be∣za eza Epist. 9. 10. express his Judgement when the Ministers of Neoco∣mun refused to baptize such Children. Let this one Argument instead of many be Considered, viz. that they that are not mem∣bers of the visible Church have not right to Baptisme, for it was before proved and is indeed a granted Principle with those that defend the Truth against Antipaedo-Baptists, that a Regular standing in the visible Church is that which doth entitle to Baptisme, But justly Excommunicate ones are not of the visible Church: Hence such are said in Scripture to be cast forth, and to be cast cut, viz. out of Gods House or Church in this World, Iob. 15. 6. Gal. 4. 30. and to be cut off, Gal. 5. 12. Gen. 17. 14. Surely a Mem∣ber that is cut off from the Body is not Still belonging thereunto. And to be put away from amongst those that are of the Church, 1 Cor. 5. 2, 13. One that is for breaking the Marriage Covenant put away doth not remain under Conjugal Relation. No more doth one that is Excommunicate remain a Member of the visible Church, Yea, such are said to be Delivered in the Name of Christ up to Satan, 1 Cor. 5. 5. i. e. Gelaspy libro supra citato 297. they are Authoritatively ocla∣rea to be no longer of the visible Church, but of the World and so under Satans Regiment, who is the God of this World, 2 Cor. 4. 4. the same person cannot possibly at the same time, be as to his visible state, both of Christs and of Satans Kingdome, Mat. 6. 24. 2 Cor. 6. 15. But Excommunicates are as to their visible state of Satans Kingdome, Ergo their Children may not be baptized, They that write concerning things of that nature, say, that when the Devil doth enter into an explicite league with any one that pre∣tends to be a Christian, he causeth them to renounce their Ba∣ptisme. I remember a tremendous Instance to that purpose of one about fourteen years agoe, in Sherborn in Dorset, who being imprisoned upon the Accompt of familiarity with Satan, confes∣sed to others (and to my self also) that the Devil made her to renounce her Baptisme, and so made a formal Covenant with her, giving her a new name, &c. But certainly, it will not please Christ, that we should Baptize those into his Name, who are visibly and manifestly the servants of Satan: we know of old, they were wont professedly (and their conversations might not contradict that Profession) to renounce Satan, &c. or they were not Baptized, shall we then Baptize such as remain the known Snbjects of his King∣dome? And this Argument holds, not only concerning such as have a just censure formally passed upon them by the Church, but also with reference to them that are ipso jure Excommunicate i. e. that are so visolius legis sine sententiâ judicis, yea (which is more) they that are de jure Excommunicate, have no right to Baptisme, now this is true concerning all Heretical or Prophane persons, yea and obstinate persisters in lesser evils, then Heresie or Scandal, whom we may suppose to have a present standing in the visible Church, they ought not to be tolerated there, but the Rule is ex∣press for their being forth with rejected, except they repent, Mat. 18. 17. 1 Cor. 5. 11, 12. 2 Toes. 3 6. Tit. 3. 10. or if such be not already in the Church they may not be admitted, and therefore not Baptized, whereby Admission into the Church is Solemnized, it cannot be a duty to solemnize the Admission of a person into the Church (which is done in Baptisme) and yet at the same time a duty to reject him from Church-fellowship (which is a duty concerning such persons as were but now mentioned) such have not right to Baptisme. But as for many that profess Chri∣stianity, they are Excommunicates either formally or de jure Ergo. Argument 5. They that are not Christians have not right to Baptisme, because Baptisme is the mark of Christianity as hath been shewed we may not by baptisme go about to Christianize those who we know are nor Christians, for that would be to take the Lords Name in vain. Now some profess Christianity con∣cerning whom it is evident, that they are not Christians, Rev 2. 9. their practise is such as doth quite nullifie their profession. Tit. 1. ult. Mr. Baxter Argreth well & strongly, when he saith, we must not Baptize him for a Christian who we are sure is none, if a Man should affirm that he did believe in Christ, and yet should presently profess that he will not obey him, every man will conclude that, that profession is no profession. Now if an Affirmation contradicted by words ought not to be taken for a Profession, much less an Affirmation more certainly contradicted by the tenour of the life: In a word, Infidels may not be bapti∣zed, therefore they that are worse then Infidels may not. Now so are some that call themselves Christians, 1 Tim. 5. 8. Argument 6. In the Primitive and Apostolical times men were not baptized upon the bare account of Profession, except there were a practise that did in some sort correspond with that Profession; Hence in those times in order to the Application of Baptisme, they required not only a Profession of the Christian Faith, but (as was partly hinted but now) an Abrenutation of Satan in the Greek church they used this Form. Flesh and the World. Some conceive that the Apo∣stle, when he speaketh of the Answer of a good Conscience 1 Pet. 3. 21. alludeth to that Custome in the Primitive times, when the Administrator did aske the baptized, Credis? dost thou believe? And he answered again Credo, I do believe; Abrenun∣tias? dost thou renounce Sin, Saran and the World? the partie to be Baptized answered againe, Abrenuntie, I do renounce them Spendes? doest thou Covenant? Answer, Spendea, I do Cove∣nant. Also we know, that John Baptisi, when he Baptized, re∣quired not only a profession of Repentance, but a Conversation suitable there unto, even fruits meet for Repentance, Matth. 3. 8. Some have thought that John refused none who desired to partake of his Baptisme, but judicious Interpreters are not wanting, who conceive that he repelled the Pharisees from his baptisme, albeit they desired it. Thus the Centuriators, Paes, Gela∣spy, [] Mr Baxter. And of our N. E. Divines Mr. Cotton, Mr. Hooker, Mr. Norton. And it is not very Consonant to Reason for us to imagine that John would call them a Genera∣tion of Vipers, and baptise them in the same breath Consider Mat 3. 7. with Luke 7. 30. Argument 7. It rendeth greatly to the dishonour of the name of Christ, that every one should be owned of, and entered into his Family David would not endure a profane person in his Family. Psal. 101. 7 And can we think that it will pleas Christ that such should by Baptisme be entered into his Family, his Church that is? Great men would account themselves dishonoured, if the Livery appertaining to their Servants, should be worne by every vise person, and will not the great God our Saviour Jesus Christ, think me like, when Baptisme the Livery of his Servants is worn by the unholy & prophane? In a word, promiscuous Baptisme doth make the Church no household, but an Inn rather, to receive who∣soever commeth, whereby the name of the Lord is prophaned. Argument 8. Christ hath for to dogs, Mat 7 6. 20. Phil. 3. 2. 2 Pet. 2. 22. Rvel. 22. 15, This I confess is a Common Argument. Beza contra Erast. Vide etiam Bezae Annot. in 1 Cor 7 4. maketh use of it for this end, & so did De side & ope∣ribus. Austin of old, & Chrysostom De Comonn∣ctione Cordis l. 1 before him, & Tertullian be∣fore him; De Baptism. c. 18. and there is weight in it. If it should be said, that the reasons which have been aleadged concern Adult persons being un∣baptized, when as the controversie is touching the baptisme of Infants born of Parents already baptized; The Answer is, that the Arguments do reach this also. For if we prove that neither Parent hath a Title to Baptisme, nothing more needs to be said to prove that the Child hath no Title thereunto. For nibil∣dat quod non habet, it is against all Reason to Imagine, that a man should be able to entitle another unto that Priviledge which him∣self hath no Title to, nor Interest in. The Derivative right cannot be greater then the Primitive. I know Austin blameth him, that when he excommunicated Classicanus, did cast his Children out of the Church with him, and concerning Children born before Excommunication, the thing is disputable amongst learned men, albeit it was before noted, that the Jews of old in Excommunica∣ting the Parent, did also cut off the Child from being of the Con∣gregation of Israel, and from having any right to Church Privi∣ledges. And evident it is, that such Children as are born of such Parents as either never had, or cease to have any visible right to Baptisme, can not rationally claim right thereunto. HUmane Testimony no demonstration in this Case, Promiscuous Administration of Baptisme is Popish and Anti-Christian. Sundry Protestant writers have testified against it. The Conclusion. As for humane Testimony in this Case, as it is true, that it doth Conclude nothing in matters of this nature, where we must to the Law, and to the (divine) Testimony, and if they speak not according to this word, it is because there is no true Light in them, so we shall not greatly insist thereon. The Truth is, that Protestants general∣ly have been extreamly lox and large, in their Principles and pra∣ctices as to the Subject of Baptisme, which I will also confess, hath in part come to pass, by reason that the Church hath been in Babylon, and hath not yet fully shaken off the dust thereof, Let not the Anabaptist Triumph withont a Cause in this Concession. It was before acknowledged, that overmuch Rigidity as to the Subject of Baptisme is Anti-Christianisme. For that Error pre∣vailed when Anti-Christ first began to rise. Let it now likewise be owned as a Truth, that when the Anti-Christian Apostacy was come to its height, an Error on the other hand prevailed, even a Catholick promiscuous baptizing of all Sorts, nay a com∣pelling of men to receive Baptisme against their wills. Bellar∣mine De sacrem Bapt. and others of the Popish Faction, have taught that Baptisme doth sanctifie the unclean, and therefore that it is not prophaned, though it be Administred to unclean persons. Hi∣stories tell us what wild work the men of that Religion have made of it, when they have pretended to Christianize the poor misera∣ble Indians in some places of America, It is reported that in the Kingdome of Mexico Surius incron ad Ann. 1558. sundry of their Preachers did in a few years time baptize each one of them above one hundred thousand. It is to be found amongst the Records of Charles the fifth, that See Purchase Pilgrim. p 115. an old Priest had baptized seven hundred thousand and another three hundred thousand, and certain others very great multitudes, and yet their own writers Oviedo, Benzo, &c. do confess that scarce one of them willingly became a Christian, and that they remembred not any thing of the Christian Religion, on∣ly that they had been baptized, we know what was done in Eng∣land after that Cambden Brit∣tan Beda ad Pau∣linum. Austin the Monke arrived there, and how it was usual in those Popish times either by force or by Speeds Chron. Book. 7. Ch. 36. fraud to bring men to Baptisme, before their hearts were indeed per∣swaded to embrace the Gospel. So then, in Arguing against such promiscuous baptizings as the present discourse is treating of, we dispute against nothing but that which is Anti-Apostolical and Anti-Christian. No have there been altogether wanting those (though it is to be wished that their number had been greater) who have already undertaken this Cause. I might mention here vide Synops. Purior p. 4. Thes 46 Polyander, , Waleus, Taysius, also Sparhemius giveth three Reasons to prove that Prophane men cannot lawfully be baptized. Mr. Baxter hath written a large and learned Treatise, the whole designe whereof is to prove that the notoriously ungodly have no right to Baptisme, and to Answer the Objections and pleas which some have Insisted on, others I omit, only it may not be amiss, here to recite some remarkable passages out of learned Mr. Gelaspies Aarons Rod, blossoming. Thus he writeth, pag 544, 545 It were a prophanation of the Sacrament of Baptisme to bap∣tize a Catechamen or Jew, or a Pagan professing a Resolution to turn Christian, he being manifestly under the power of abomi∣nable reigning sins, and being still a prophane and wicked liver, although he were able to give a sound and Orthodox Confession of Faith, Austin Lib. & operibs, Chap. 18. tells us that the Church did not admit scandalous persons to baptisme. And except they repent, (saith he) from their dead works, they are not suffered to come to Baptisme, divers Arguments he brings in that book for this thing; As 1. That Peter saith, Acts 2. 38. Repent and be baptized. 2. That the Apostle Heb. 6. 1 In∣joyneth Repentance from dead works, with Baptisme, 3. That John preached the Baptisme of Repentance. 4. That Fornica∣tors, Adulterers, Thiers, &c. shall not inherit the Kingdome of God, therefore such as are known to live in these sins without Repentance ought not to be baptized. 5. He argueth from 2 Cor. 6. 14, 15, 16, &c. Now I offer this Query, shall an abo∣minable wicked Lie, Murther, Adultery, Swearing, Cursing, Lying, or the like, keep back a man from so much as entering in∣to the visible Church, by the door of baptisme, and shall not the like abominations keep back a man from Fellowship with Saints at the Lords Table? See also pag. 555. where he thus speaketh. Erastus argueth from the Admission of a Generation of Vipers to baptisme to prove the lawfulness of admitting a Generation of Vipers to the Lords Supper. But I argue wise, such persons as desire to be received into the Church by baptisme, if they be prophane and scandalous persons, ought not to be baptized, but refused baptisme: therefore prophane and Scandalous persons ought much less to be admitted to the Lords Supper. Likewise in pag. 515. he hath this passage, which me∣thinks to be written in Letters of Gold. I believe (saith he) no Minister would adventure to baptize one who hath manifest and Infallible Signs of unregeneration. Sure we cannot be Answerable to God, if we should minister Baptisme to a man whose works and words do manifestly declare him to be an unregenerate unconverted person. And if we may not Initiate such an one, how shall we bring him to the Lords Table? Thus far Mr. Gelaspy. To Conclude, it would be an happy thing, if in all Controver∣sies of this nature, we could be of the same mind, and of the same Iudgement; for so doth the Scripture require, 1 Cor. 1. 10. Philz. 2. But that is rather to be wished for, and endeavoured after, then to be hoped, till that great and blessed day come, wherein there shall be one Lord and his Name one in all the Earth, one Sheepfold, & one Shepherd. When we are come unto a perfect may, unto the mea∣sure of the stature of the fulness of Christ, we shall come unto that perfect unity of the Faith, which this world we attain not to, yet if the Lord help us, with a Spirit of wisdome and moderation, (although Truth must no on any Terms be parted with, as Lu∣ther Ruat caelum mica vrit tis pere it Luther in said, let Heaven and Earth perish rather then the least Truth should be lost) we shall not Censure one another or be of dif∣ferent off nations, because of different Apprehensions in the Questions Controverted. And we had need, to be the more careful over our own hearts about this matter; for that, there are not waning so∣lemn Instances, both in the present and former Ages of woful Pa∣roxysmes, occasioned amongst good men by this very Question touching the Subject of Baptisme. To mention only that which hap∣pened in the Church whereof Renowned Farel was the Pastor. lege inter Cal∣vini pit 147, 148, 149: One that was a member therein did Apostatize to the Papists, after which the grand mother being of the true Church desired Bap∣tisme for her grand-Child. Farel considering that both the next Parents were Idolaters, & the Child still under their Education, re∣fused (as well he might) to baptize the Child, but his baptizeth it, whereupon there happned an uncomfortable diffe∣rence between them two, (& in the Church who yet were of them godly and learned me, both of them studious of Reformation, both of them Sufferes together for bearing to the Truth of the Gospel. So those famous & differed in judgement about the Subject of Baptisme. These things should make us moderate in our notions, which al∣so they that have a righteous Cause are wont to be as zealous for the Truth. I shall finish with the Words of that famous African Synod fourteen hundred years agoe, being come to the Conclusion, of the Controversie then under debate, concerning the Subject and time of Baptisme they yet say, Inter Cyprian opera p. (mihi) 148. Nominem Iudicamus si di∣versum in bacre senserit, we Censure no man, albeit as to this Question, he be not altogether of our Judgement.
N00150.p4	The First principles of New-England, concerning the subject of baptisme & communion of churches. Collected partly out of the printed books, but chiefly out of the original manuscripts of the first and chiefe fathers in the New-English churches; with the judgment of sundry learned divines of the Congregational way in England, concerning the said questions. ; Published for the benefit of those who are of the rising generation in New-England. By Increase Mather, teacher of a church in Boston in New-England. ; [Five lines of quotations]	[ "Mather, Increase, 1639-1723, comp.", "Allin, John, 1596-1671.", "Mitchel, Jonathan, 1624-1668." ]	1675.	Printed by Samuel Green,,	Cambridge [Mass.] :	eng	[ "Boston Synod (1662).", "Infant baptism.", "Baptism.", "Covenants (Church polity).", "New England -- Church history." ]	THere having been some who have thought that th Doctrine of the late Synod Book Concerning Bap∣tism and the Communion or Consociation of Chur∣ches is an Innovation and Apostacy from the first prin∣ciples of New England. And inasmuch as it may be▪ a special Service for these Churches, both in present and in after times, that men should know what the first Principles touching these Controversies were, Considering also, that the Lords Servants and Messengers are much wronged when Apo∣stacy is imputed to them, upon account of the Doctrine aforesaid▪ and tha i will be a thing very acceptable unto God (who is displeaed and dishonoured when is faithful ones are raduced) that his Servants should be vindicated from such injurious Aspersions▪ upon thee and the like Considerations, we shall edeavour (as in the Lords holy ear) to equie what were the fist Principles of New-England concerning the Subject of Baptism and Communion of Churches, and leave it to the Christi world, and to Posterity to judge who are the Apostates. Now this may be done by shewing, what was the judgement of the first Fathers of this Country, touching the questions in Controversy. And in this ensuing Collection of Testimonies we shall not mention any of those Reverend Elders that are yet surviving, nor all amongst our deceased worthies, only some of the Chief of the Fathers of this Country. And first, concerning Baptism, we shall begin with the Judgement of that man of God deservedly famous in both Englande, viz. Mr. Iohn Cotton, late Teacher of the first Church in Boston. And what the Apprehension of that Seer was, is manifest from a Letter which is to be seen written with his own hands in the name, and with the unani∣mous Consent of the whole Church, which then was in this Boston to the Church in Dorchester. Because the Letter is of Ancient date, and so giveth a great light towards the clearing of the matter, which is before us, we shall therefore here insert it, word for word as it is written with Mr. Cottons own hand, It is that which followeth. The Case of Conscience which you propounded to our Conside∣ration, [to wit, whether a Grand-Father being a member of a Chri∣stian Church, might claim Baptism to his Grand-Child, whose next Parents be not received into Church Covenant] ha's been delibe∣rately treated of in our Church Assembled together publickly in the name of Christ. And upon due and serious discourse about the point, it seemed good unto us all with one accord, and agreeable (as we believe) to the word of the Lord, that the Grand-Father may lawfully claim that priviledge to his Grand-child in such a Case, yet with these two Cautions. First, that the Grand-child baptizd by right of the Grand-fathers Covenant, be Committed to the Grand fathers edu∣cation; for as God in the Covenant of Grace undertaketh to be a God unto the Believer and his seed, so by the Rule of Relatives, the Tenour of the Covenant requireth that the Believer, do undertake that himself and his Seed do give up themselves to become the peo∣ple of the Lord, which he canno undertake, in behalf of his Seed, unless they be committed to his education▪ 2. This other Caution also we conceive to be requisite, that the Parents of the Child, do not thereby take ocasion to neglect the due and seasonable prepara∣tion of themselves for entrance into Covenant with God and his Church: these Cautions premised and observed, the Baptisme of the Grand-child by right of his Grand-fathers Covenant, we believe to be warranted from the nature and tenour of the Covenant of Grace by this Reason, where there is a Stipulation of the Covenant on Gods part, and restipulation of the Covenant on mans part, there may be an obsignation of the Covenant on both parts, or in plainer words, where there is an offer of the Covenant on Gods part, and a receiving and undertaking of the Covenant on mans part, there may be a sealing of it on both parts? But here is an offer of the Covenant on Gods part, Gen. 17.7. where God says, that he will be a God to Abraham, that is, to the Believer and his Seed, and by Seed is not there meant the next Seed only, but Seeds Seed also to many Generations, Isai. 9.21. And here is likewise a receiving and undertaking of the Covenant on mans part, seeing the Grand-father receiveth the Covenant by his faith, and by the profession of his faith, and by his desire of the Seal of the Covenant to strengthen his faith, and he undeketh also the keeping of the Covenant, in bringing up his Grand-child as much as in him lies to live and walk as himself does, as one of Gods people, according to the Tenour of the Covenant, from whence the Conclusion evidently followeth, that therefore Baptisme may there be Administred to Seal up the Cove∣nant, where the Grand-father receives the Covenant, & undertakes to bring up his Grand-child in the faith and obedience of the Covenant. Against this Argument it was objected by some what the Apostle writes, 1 Cor. 7.14. where if both the husband and the wife, who are the next Parents of the Child be unbelieving, the Child is pro∣nounced unclean, and therefore uncapable of the holy Covenant, and of the holy Seal of it, whereto it was answered that the word in the Text translated unbelieving is in the Original Infidel. Now there is a difference between an Infidel and a Carnal Christian, as then was amongst the Iews a difference between an Heathen and a Carnal Israelite. Though the Child be unclean where both the Parents are Pagans and Infidels, yet we may not account such Parents for Pa∣gans and Infidels, who are themselves baptized, and profess their belief of the Fundamental Articles of the Christian Faith, and live without notorious Scandalous Crime, though they give not clear evidence of their regenerate estate, nor are convinced of the necessity of Church Covenant. After this Answer given, there was no farther reply against the point in hand, but on the contrary, some of the Brethren expressing their Consents with Addition of other Reasons, and all of them by their silence, we do therefore profess it to be the judgement of our Church, and as we believ agreeable to the word of God (such Cautions being observed as hath been mentioned) that the Grand-Father a member of the Church, may claim the priviledge of Baptisme to his Grand-Child, though his next Seed the Parents of the Child be not received themselves into Church Covenant. Wherein nevertheless we desire, so to be understood, not as presuming to judge others, who happily may be of different opinion in this point, or to direct you, who are by the grace of God given to you, able to direct your selves and us also in the Lord, but as willing in meekness of wisdome to search out the truth of God with you, and in brotherly Love to satisfy your request and demand touching this Question. Now the God of truth and peace Lead you into all truth, and go on to build up his holy Kingdome in the midst of you in the graci∣ous Administration of all his holy Ordinances amongst you in the Lord Jesus, In whom we rest. Now this is a great Testimony, for if Anno 1634. which was amongst the Primitive Times of these Churches, if then a Grand Fa∣ther, such Cautions being observed, as have been mentioned, being a member of a Church might claim the Priviledge of Baptisme to his grand Child, though his next Seed the Immediate Parents of the Child be not received themselves into full Communion, if then also it were true, that there is a difference between an Infidel and a Carnal Christian as then was amongst the Jews, a difference between an Hea∣then and a Carnal Israelite, and that we may not account such Parents for Pagans and Infidels, and so not their Children for unclean, who are themselves baptized, and profess their belief of the Fundamental Arti∣cles of the Christian Faith, and live without notorious scandas crime, though they give not clear Evidence of their Regenerate Estate, if this were true doctrine, Anno 1634. Posterity will see, who are the Apo∣states from the first Principles of New-England, whether they whose Principles are for an Enlargement of Baptisme unto some, whose next Parents are not fit for the Lords Supper, or they that do oppose such a practice. There is also to be seen anothr large and Judicious Letter of Mr. Cot∣tons written with his own han to a Friend of his in England touching accommodation and Communion between those of the Presbyterian, and Congregational perswsion, The Letter bears date the 8.11. moneth 1648. and therein Mr. Coton delivers his judgement in twelve pro∣positions, which are too large here to be inserted, only the eighth of these Propositions being directly to our purpose, we shall here transribe it, The words of it are these, If the godly members of a Congregation formerly Subject to Episcopacy, repenting of their sinful subordinati∣on thereto shall be studious of Reformation, and shall solemnly Cove∣nant to endeavour the same, and shall choose their former godly Mi∣nisters, into the Pastors & Teachers office, it is not necessary they should take the ignorant or Caral members of the Parish into the fellowship of this renewed Election of their Ministers, and yet it is not impro∣bable, but the Ministers may perform some Ministerial acts to them, as not only to preach the word to them, but (happily) also to baptize their Children. For such members are like the Church members, with us baptized in their Infancy, yet not received to the Lords Sup∣per, when they come to Age, nor admitted to fellowship of voting in Admissions, Elections, Censures, till they come to profess their faith, and repentance, and lay hold of the Covenant of their Parents before the Church. And yet they being not cast out of the Chrch, nor the Covenant thereof, their Children may be capable of the first Seal of the Covenant, so in this Case, till the Parents themselves grow Scandalous, and thereby cast off, out of the Covenant of the Church. Also to a Reverend person yet surviving in this Country, who in a Letter bearing date, 4.4 Moneth 1649 propounded this Question, A Father that was in the Iudgement of Charity one that feared the Lord, but no Church member, dies and gives his Little Infant to a Church member and Brother of ours, which brother having no Child of his own gladly accepts it, the queston is whether such an adopted Child, may by the will of Christ be baptized or not. Mr. Cottons. An∣swer was in these words, you Case of baptizing of the Child, of one fearing God, and in his death giving his Child to a Chuch member, &c. I propounded to some of our fellow Elders, Mr. Wilson. Mr. Elio. and I think Mr. Maher. and as I remember, they all incli∣ned to the Affimative, their ground was the Text in Gen. 17.12, 13. for mine own part I lean to the Affirmative; as you put the Case, the Parent of this Child was not an Indian or Pagan, but a Christian, and baptized himself, and so confederate with such a Church as we renounce not, and I do not disswade the ministring of the Seal of the Covenant, where the Covenant it self is not wanting, &c. Likevise in another Letter, which is extant, under Mr. Cottons own hand writing, to one who thus objected, Carnal children are not fit to renew their Covenant, whilst they are unfit to partake in the Seal of the Covenant, &c. He replies in these words, Though they e not fit to make such profession of visible faith, as to admit them to the Lords Table, yet they may make profession full enough to receive them to Baptisme, or to the same estae Ishmael stood in after Cir∣cumcission. And to one who complained of being in the dark about the truth asserted in Mr. Cottons printed Book concerning the Baptisme of In∣fants, and that amongst other made this Objection, when (said that Scrupler) a child comes to know that his Parents are no visible Saints, but appear to be contrary both in Life and Doctrine, and the children had only words and water poured on them, how came these persons to have right to it, the Parents having no visible faith to act in that Ordinance, and their children likewise being uncapable, to hold forth the acts of faith before men. He thus Answereth, Iero∣boam and his wife were neither of them visibl Saints, in your Sense, but appeared to be contrary both in Life and Doctrine, yet the Cir∣cumcision of their Son was not in vain to him, 1 Kings 14.13. In this Case when the faith of the Parents is wanting, and yet they still live within the Pale of the Church, though the Church be Corrupt, and the Parents also, yet here the Seech of the Apostle takes place, what though some believed not, shall their unbelief make the faith of God of none effect, God forbid, Rom. 3.3, 4. now the Faithfulness of God who keepeth Covenant and mercy to thousands, supplies the de∣fect of the Faith of the next Parents, and maketh good his Covenant to the Children in respect of the Faith of their former Ancestors in Elder Ages. But against this some may object a passage in Mr. Cottons Book of the way of the Churches, pag. 81. where it is said, where neither of the Parents can claim right to the Lords Supper, their Infants cannot claim right to Baptisme, therefore it may seem, that Mr. Cottons Iudgement was not as hath been now declared. Unto this, let the judicious Reader attentively hear the Answer, which is, (1.) In that very Book of Mr. Cot∣tons, there are sundry passages which plead for an Enlargement of Bap∣Baptisme, further then to the Immediate Children of persons in full Communion, even to the Children of such Parents who have such a faith a▪ denominateth them Christian Believers in opposition to Pagan Infi∣dels, yea, if there be a Christian Sponsor for the Child of a Stranger, or wicked man, it may be baptized, see the way, pag. 87.88.106, 115. 2 dly. That Book of the way was printed from an imperfect Copy, in which respect it is not to be wondred at, if there be therein some pas∣sages contradictory to Mr. Cottons known Iudgement. (3.) Mr. Cotton himself was much troubled when he saw that Book come forth, and was desirous that the Reader should understand that his Judgement i such things, wherein the Book of the way is discrepant from that of the Keyes, should be sought for, not in the Book of the way, but in that of the Keys. And that no one may think that these things are Imaginary, or conjectural only, let us hear Mr. Cotton speaking in his own words in his printed defence against the Imputations of Mr. Cawdrey written not long before his death, and Published by Doctor Owen, In which Book pag. 36.37, 38, 39. The truth is (saith Mr. Cotton) that ma∣ny years ago I was seriously moved by some of our Brethren and Fellow Elders here to draw up an Historical narration of our Church way, together with some familiar Grounds of the same briefly. In short time as God helped, I dispatched it, which when our Brethren had perused it; I saw they did not close with it, yet a Brother going fo England, got some where, a Copy of it, and presented it to some of the Congregational way there, and I afterwards heard, neither did they close with it, and in particular not with that passage which is here recited— which since appeareth more openly, by the Aste∣risk put upon that passage, and upon sundry other in the Book, but before I saw that, and had only heard, that they did not fully ac∣cord, I hoped that it had met with a timely Suppression, rather then an Impression, for I heard no more of it, for two or three years after, mean while perceiving that one main point of dissatisfaction, was the Authority gin to the Fraternity, I consiered more seiously and d∣stinctly o the whole power of the Keys, and expressed my apprehen∣sion in that treatise of the Kes which our Brethren here did well ac∣cept, and so did the Brethren of like Judgement in England, and some of them were pleased to attest it, with the Preface that is now Extant before it▪—This was sundry years after the Trea∣tise of the way had been finished, and carryed to England, and as I ho∣ped suppressed, but it seemeth some Brother there- caused his Copy, which was indeed abrupt in the Entrance, and imperfect▪ otherwise to be published in print, which when I saw, it troubled me not a lit∣tle, as knowing that the discrepant Expressions in the one, and in the other, might trouble Friends, and give Advantages to Adversaries. I suffered both to stand as they did, especially, seeing I could not help it, the Book of the way being published without my Consent, and both the way and the Keys past my revoking, so that if the Replier find some discrepancy in one of these Books from the other, Let him know that the Doctrine of the way, in such few points, wherein it differs from the Keys, was not mine, when the Keys was publi∣shed, much less when the way was published, which was many years after, though it had been penned many years before. Thus much may suffice for the clearing of Mr. Cottons Iudgement, concerning the Subject of Baptisme. In the same year, and in the same Vessel, with Mr. Cotton came into this Country that famous Mr. Thomas Hooker late Pastor of the Church in Hartford upon Conne∣cticot. Now that in Mr. Hookers Iudgement, the Children concerning whom the Question is, have a continued standing, and membership in the visible Church (upon which hinge the Controversy about the En∣largement of the Subject of Baptisme turns) is evident from a passage in his most Judicious and accurate Survey of Church Discipline, in which Book pag. 48. are these words, in some Cases▪ (saith Mr. Hooker) an Implicit Covenant, may be fully Sufficient, as Suppose a whole Congregation should consist of such, who were Children to the Parents now dceased, who were Cnfederate, their children were true members, according to the Res of the Gospel by pro∣fessing of their Fathers Covenant, though they should not make any personal and vocal Expression of their Engagement, as the Fathers did. Also he lays it down for a Maxim that faederati sunt baptizandi pro∣ving by several Arguments that Confederates are the proper Subject of Baptisme, see in the same Book, pat 3. pag. 11.12. Now if they that are Confederate, and members of the visible Church, have a right to Baptisme, and if also the Children in Question are Confederate, and members of the visible Church, both which are affirmed by Mr. Hook∣er, it must needs be that in his Judgement, the Children in Question have right to Baptisme. At the same Time, and in the same Vessel with Mr. Cotton and Mr. Hoker, there came the godly, learned, Mr. Samuel Stone, late Teacher of the Church in Hartford, concerning whom, what his Judge∣ment was, touching the now agitated Controversies, is known from his practice in the last years of his Life. And that his Judgement was uitable to that practice many years before his decease, appears from a Letter of his written to the Reverend Mr. Mather of Dorchester, and bearing date Iune 6. 1650. In which Letter he thus expresseth him∣self. I Conceive, (saith Mr. Stone) that Children of Church mem∣bers have right to Church membership by virtue of their Fathers Co∣venant, it being granted that they are in Abrahams Covenant, they have Membership by Birth, Gal. 2.15. (2 dly.) God is their God, Gen. 17.7. (3 dly.) They are Branches, Rom. 11. (4.) they are Subjects of Christs visible Kingdome, Ezek. 37.25. Hence, 1. If they be presented to a Church, and Claim their Interest, they cannot be denyed, according to the Rules of the Gospel: 2. Hence there hath been a sinful neglect in New-England of such Children who have either not been presented, or not Received, when they have claimed their right. I spake with Mr. Warham, and we question not the right of Children, but we Conceive it would be Comfortable to have some Concurrence, which is that we have waited for a Long Time. And I think unless there may be some Conference of Elders this year in the Bay about it, that we may see some Reason to the Contrary, our Churches will Adventure to practice according to their Judgement, i. e. take in all such Chil∣dren as members, I much desire that there may be some meeting of the Elders this year, that these things may be Considered and setled in the Churches, according to the mind of Christ, &c. These things do sufficiently manifest what was the Judgement of Mr. Cotton, Mr. Hooker, and Mr. Stone, who all three (as was Intimated) Came in∣to New-England in the same Vessel, Anno 1633. And they may justly be reckoned amongst the first three of New-Englands Worthies. In the year 1635. God brought into this Country three more of our Worthies: Another Trumirate not unlike the former, viz. Mr. Ma∣ther, Mr. Norton and Mr. Shepard, whose Judgement touching the Question before us, that it did Concur with the Doctrine of the late Sy∣nod, will appear from the Sequel. As for Mr. Mather late Teacher of the Church in Dorchester, what the Apprehensions of that Reverend man of God were Concerning the present Controversie in his Latter Time is well known. The Ancints had an opinion that the dying words of worthy men were Oraculous, because the Soul near its transmigraion groweth more Divine. Be that Notion as it is, yet the dying Counsel of that blessed man to his Son, is of weighty Consideration. And that Mr. Ma∣ther did not take up his perswasion concerning the Enlargement of Baptisme, in his last years only, but that he was of the same Judge∣ment four and twenty years and more, before his decease, is evident from some Manuscripts of his left written with his own hand. For that Roverend Author did in the year 1645, prepare for the Press an elabo∣rate discourse which he entituleth, A plea for the Churches of Christ in New-England, and in the second part of that discourse, which con∣tains positive grounds from Scripture and Reason for the Iustification of the way of the Churches of Christ in New-England, there is this Question propounded. Quest. When those that were baptized in Infancy by the Cove∣nant of their Parents being come to Age, are not yet found fit to be re∣ceived to the Lords Table, although they be married and have Chil∣dren, whether are those their Children to be baptized or no. The Answer is in these words, I propound to Consideration this Reason for the Affirmative, viz. That the Children of such Parents ought to be baptized: the Reason is, the Parents as they were born in the Covenant, so they still continue therein, being neither cast out, nor deserving so to be, and if so, why should not their Children be bapti∣zed, for if the Parents be in Covenant, are not the Children so like∣wis? Is not the Tenour of the Covenant, I will be a God to thee and to thy Seed? Is not the Text plain? Act. 2.39. the promise is to you and to your Children. And if these Children be in the Covenant, why should they no be admitted to the Seal of the Covenant, Sith they are partakers of that, which is one main ground, why other In∣fants are admitted thereto? doth it not seem unreasonable that these Infants being partakers of the ground of Baptisme as well as others, that nevertheless others should be admitted and these be refused? If other Infants were admitted to Baptisme upon some ground, whereof these were not partakers, then there might be Reason to make a diffe∣rence between these Infants and others, but if the ground & Reason of admitting others, be Common to these as well as to others, it seems then to be Reasonable, that these as well as others should share in the priviledge. If their Parents were cast out of the Church by Censures, or fall away from the same by wilful Apostacy and Schisme, or deserving to be Cast out by reason of Scandal, then there were more Reason that their Infants should be excluded from the Seal: But sith no such thing can be said of the Parents of whom we speak, a good Reason should be given, why their Infants are debarred? for if it be said the Parents are not Confirmed members, nor have yet been found fit for the Lords Table, I conceive this needs not to hinder their Infants from Baptisme so long as they, I mean the Parents do neither renounce the Covenant, nor doth the Church see just Cause to Cast them out from the same: for it is not the Parents fitness for the Lords Supper, that is the ground of baptizing their Children, but the Parents and so their Children being in the Covenant, this is that which is the main ground thereof; and as long as this doth Conti∣nue, not dissolved by any Church Censure against them, nor by any Scandalous Sin of theirs, so long the Children may be baptized. These words are to be seen written with Mr. Mathers own hand, Anno 1645. Now if six and twenty years ago in a Book written i defence of the Churches in New England,When this Collection of Testmonies was first com¦posed, it was but 26 years but now it is 29 years since that Book was written. and in justification of th way of hese Churches, it were true Doctrine that persons might have right to Baptisme for their Children, and yet themselves not be fit for the Lords Table: If six and twenty years agoe, this was written in a Book, whose whole designe was to Justifie the way of these Churches, how then can it be said, that the present pleading for such Enlarge∣ment of Baptisme is any Apostacy from Primitive Principles? Also the same thing was Asserted and urged by this Reverend Author in his Model of Church Government presented to the Synod, Anno 1647. And in the years 1648. and 1649. he did frequently in his publick Ministry in Dorchester thus instruct his people as is to be seen in the Sermon Notes left written propri manu. And in the year 163. this Question was fully, largly, and Elaborately discussed by the same Author. Also in a Letter to a Friend, beaing date 30th. 5 Moneth 1651. He thus expresseth himself, for my part my thoughts have been this long Time, that our Churches in general do fall short in their practice of that which the Rule requires in this particular, which I think ought to be thus, viz. that the Children of Church members submitting themselves to the Discipline of Christ in the Church, by an act of their own, when they are grown up to mens and womens Estate, ought to be watched over as other members, and to have their Infants baptized, but themselves not to be received to the Lords Table, nor to voting in the Church, till by the mafesta∣tion of Faith and Repentance, they shall approve themselves to be fit for the same. But we have not yet thus practiced, but are now Considering of the matter, and of sending to other Churches for ad∣vice. Help us I pray you with your prayers that we may have grace to discern, and do the Lords mind and will herein. So that in the year 1651. it bad for a long Time been the Judgement of this Ser, that some have right to Baptisme for their Children, that yet have not right to the Lords Supper for themselves. But against this Testimony some may object a passage in Mr. Mathers printed Catechisme, pag. 1. This holy man was sensible that some did take Advantage from an Expression therein, to impute unto him a change of Iudgement, touching this Question, which had it been so indeed, Ad meliora transire ullus pud, it is no dishonour to any man to change for the better, but concerning this Question, that Reverend man altered not, but was all along of the same Apprehension, wherefore knowing in his own heart that he was of the very same Judgement, when that Ca∣techisme was written, as in his last years he was of, he therefore left a Manuscript in his Study to clear himself from such an Imputation, which for his Vindication, we shall therefore here Insert and publish▪ The words are as follow. This Question who ought to be baptized being thus Answered in a Ca¦techisme, viz. men of years when once they are converted to the Faith, and joyned to the Church, and such Infants whose Parents, both, or one of them are so Converted and joyned: The Question therefore now is, whether this Answer if sound and true, do infer that the Children of Persons Converted and joyned to the Church being now Adult, and having Children, may not be so qualified, as to have these their Children Baptized aore they who are now the Pa∣rents, be fit for the Lords Supper, or if he that Answered the Questi∣on in the Catechisme as above, do think they may, doth not this in∣fer a change in that mans Apprehension, from what it formerly was? Answer. It seems not at all to infer any such change 1. Because these Apprehensions are no way contrary to one another, nor at all Inconsistent: For if a man say, that the Children last men∣tioned may be baptized, this does not at all infer, that men of years converted to the Faith, and Joyned to the Church, may not be bap∣tized, nor that such Infants may not be baptized, whose Parents, one, or both, are so Converted and joyned, Nor if a man Answer that such as the Catechisme speaks of may be baptized, does this infer, that those others may not, there is no Colour sure, no just ground for such Consequence, no more then if one should say, that such as are become Believers by hearing the Word preached are to be bap∣tized, (which is a very Truth, Act. 2.41 and 8.12, 37. and 18 8.) it could thence be proved, that no Infants are to be baptized, as not be∣ing become Believers, at least not by that means of hearing, preaching, this would in no sort follow from the other, as if one should say, that such as do the will of God upon Earth shall enter into Heaven, & that such as feed Christ when hungry, cloath him being naked; shall be saved in Heaven, which are very true, Matth. 7.21. and 25 34, &c. doth this prove that Little Infants, and the Thief upon the Cross must not be saved, because the one through Imbecillity of Age, and the other through want of opportunity, did not perform the things mentioned, it doth not prove it at all, but that Salvation in Heaven may be the Portion of these as well as of the others; even so though such as the Catechisme speaks of, are to be baptized, it doth not thence follow, but that the Ordinance may be dispensed, to the In∣fants of such members Children as are mentioned, and though it be dispensed to such, this is no denyal but that such as the late Cate∣chisme speaks of, may be baptized, so that here is no Contradiction between the things Alledged, but that both may be true and con∣sist together. 2dly. If the words in the Catechisme had any Exclusive parti∣cle in them, there had been some more ground or Colour for the Inference; as if the words had been thus, only these, or none but these are to be baptized? but any such Exclusive or Negative par∣ticle there is none, and therefore the Collection or Inference from them which is made is groundless. 3dly. The Author of the aforesaid Catechisme which was printed in the year 1650. had sundry Times before in the years 1646. 1648. 1649. publickly delivered his Judgement, both by word of mouth, and by writing that such Children of Church members might have their Infants baptized, though themselves were not yet received to the Lords Supper, and so divers Times again in the years follow∣ing. And therefore it is not probable, that what is expressed in the said Catechisme should be intended by him to have such a meaning as is quite Contrary to what himself had publickly Delivered both before, and after, and that at sundry Times, and in several wayes. 4ly. Other Authors of much worth for holiness and Learning, who never meant to deny Baptisme to such Children of Church members as are spoken of, yet in Answer to that Question, who ought to be baptizd? or to whom is Baptisme to be administred, have expressed themselves in Terms, not far unlike to those in the aforesaid Catechisme, Mr. Balls words are these, who ought to be baptized? Answ. Infidels Conver∣ted to the Faith, and the Infants of one, or both Christian Parents. Ca∣techisme. And the Assembly of Divines at Westminster, speak thus. Quest. Vnto whom is Baptisme to be adminsted? Answ. Baptisme is not to be administred to any that are out of the Visible Church, and so strangers from the Covenant of Promise, till they profess their Faith in Christ, and obedience to him, But In∣fants descending from parents, either both, or but one of them pro∣fessing Faith in Christ, and obedience to him, are in that respect with∣in the Covenant, and to be baptized- Larger Catechisme. These words we see are not farre unlike to those in the Catechisme before mentioned, and yet it were a Collection farr from their meaning, to gather from these words, that none should have Baptisme for their Children, except themselves were fit for the Lords Supper: Sure such an Apprehension was never taught nor intended by them; why then should it be thought to be Contained in the words of the aforesaid Catechisme, or deducted from them,, when as the words there, and in these Reverend Authors are so very like, even so very like, that the Collection or deduction mentioned is either found and just from both, or from neither. 5 ly. If the Parents spoken of may notwithstanding their unfitness for that Ordinance of the Lords Supper, yet be truly said to be Con∣verted to the Faith, and joyned to the Church, then the appearance of Contradiction is at an end. Now for the one of these Qualifications, viz. That they be Converted to the Faith, if Faith be taken as it of∣ten is for the Doctrine of Faith, as Act. 6.7. Iud. 3. then it is evi∣dent that the Parents spoken of, are not destitute of this Faith, be∣cause it is required of them, that they understand the Doctrine of Faith, and publickly profess their Assent thereto; And if Faith be taken for the grace of Faith in the heart, why may they not be said to have Faith in this Sense also, seeing it is required of them, that besides their understanding the Doctrine of Faith, and their pro∣fessing their Assent thereto, that they must also not be Scandalous in Life, but solemnly own the Covenant, and therein give up them∣selves and their Children to the Lord. And does not this imply some beginning of Faith? Can persons have all these Qualifications, and yet for all this be utterly destitute of the grace of Faith? It seems not suitable to Chaity to judge so. And in as much as men have neither Faith, nor any thing that good is by Nature, therefore they that have it may be said to be converted to it, and so the Parents, the baptizing of whose Children is in Question, are not without the one of the Qualifications mentioned in the Catechisme, viz. of being Converted to the Faith. And for the other, viz. of being joyned to the Church, this cannot be denyed touching these Parents, for as much, as by means of the Covenant, which takes in Parents and Children, they have been either born in the Church, or taken in, in their Infancy, and so they were joyned to the Church, If so, they continue still, being neither Cast out, nor deserving so to be, and therefore their Infants are the Children of Parents joyned to the Church. And lest it should be said, that though they were in the Church in their Infancy and minority, yet now being Adult, they fall out, or go out by their own default, in neglecting the duty per∣taining to the Adult, therefore for the preventing of this, it is here said, that they solemnly owned the Covenant before the Church, and therein give up themselves and their Children to the Lord, &c. So that here is a personal and publick act of their own, in respect of the Covenant, and giving up themselves and their Children to the Lord, by their own act, with a Subjection of themselves to the Go∣vernment of Christ in his Church, whereby it appears that as these Parents were in the Church in their minority, and were never since Cast out, so neither are they fallen out by their own neglect; But do manifest their Continuance in the Church, and in the Covenant by their own personal act. And so the other Qualification of Pa∣rents, whose Children are to be baptized, which the Catechisme mentioned, is found in the Parents spoken of, viz. that they are persons joyned to the Church, and therefore he that affirms tha these may have their Children baptized, does not Contradict the fore-mentioned Catechisme at all, nor is there any thing in the Catechisme against the baptizing of these Children. This which ha's been expressed, may be suffieient for the vindication of that Reverend and Honoured person. We proceed rherefore to Mr. Nortons Iudgement concerning the present Controversy, and that the Apprehensions of that Iudicious and Eagle eyed Seer did Concur with those Servants of the Lord, which have been mentioned, is apparent, both from what himself did often publickly teach, not only in Boston, but in Ipswich; and from a Script composed Anno 1654. by that learned hand, which because it is a∣cute, clear, and distinct, (according to the wonted manner of that great Author) and because it was never yet published, we shall therefore here Insert it: It is that which follows. Quest. Whether the Children of Parents in Church Covenant are Church members and ought to be baptized. Answ. Children of Parents in Church Covenant are Church members, and ought to be baptized. This Answer stands upon the proof of these five propositions. 1. Children are capable of Confederating in a publick person. 2. Children by divine Institution have Confederated, and do still Con∣federate in their Parents as publick persons. 3. By virtue of this Confederation Children are made Church members. 4. The membership of Children Confederating in their Parents is a distinct membership from the membership of their Parents 5. This distinct membership gives them a proper right unto Baptisme, so as they are baptized by their own right, and not by the right of their Parents. Proposition. I. 1. Children are capable of Confederating in a publick person: A publick person is when some one of a Society doth by the Law in such an Act stand for the whole Society. So he that is but one person Physically, is Politically as many persons as the Law makes him, Since Religion and Reason both allow and require human Laws to create such publick persons for the good of the Community, much more may we see Cause, why they may be constituted, by the divine Law of him, whose Sole Prerogative it is, that he may do whatsoever he pleaseth. 2. That Children though they are uncapable of Confederating in their proper Persons, yet are Capable of Confederating in a publick person, appeareth. 1. From the nature of God, whose will is the Rule of Rules, and Reason of all Reasons,Bradward. de Causa Dei l. 1 Corol. 32 Polan▪ Synt. l. 6... nonne cuilibet Christiano imo & prophan, pro demonstratione sfficere debet. Nam quod illius (sc. Adami) voluntas suit nostra & nos in illo vo∣luimus, verum est, sed ratio hujus veritatis, nulla est preterquam vo∣luntas Creatoris; nur quam aliter intelliges, justum fuisse os omnes nasci miseros popter mus hominis peccatum. 2. From the Lordship of God, who may impose upon the reasonable Creature whatsoever duty he pleaseth· 3. From the nature of a Creature, which owth unto God what duty he will call for. 4. From the nature of Community, where the absent, yea, those that are unborn, are obliged by the deed of their Plenipotentiary acting Le∣gally, 2 Sam. 21 1. Joshua 9.7, 15, 18. Ioshuahs Covenant with the Gibionites bound Saul. Proposition II. Children by divine Institution have Confederated, and do still Con∣federate in their Parents as publick Persons. 1. Mankind considered in Adam, Gen. 2.17. Rom. 5.12. 1 Cor. 15.22. 2. Abrahams Children born in his house, and also his Seed in their Generations, Confedrated in Abraham, Gen. 17.7, 25, 27. 3. The Posterity of Israel entered into Covenant in the Act of their Progenitors, Horeb soon after their coming out of Egypt, Ezek. 16 60. the absent and Children yet unborn renewed Covenant in the Act of Israel in the plains of Moab, Deut. 29. 4 Children under the Gospel Confederate in their Parents, because to the Children of Parents in Covenant, that promise Gen. 17 7. doth belong, Acts 2.39. because they are holy, 1 Cor. 7.14. which Holiness cannot be understood to be any but external Holi∣ness, nor can that external be reasonably interpreted of any but Church holiness suitable to the like phrase, Rom. 11.16. — Be∣cause Children are baptized, which Baptisme is the Gospel Circum∣cision, Col. 2.11, 12. therefore in Church Covenant, but Covenant they do not in their proper persons, therefore in their publick per∣sons, viz▪ their Parents. 5. Either Children under the Gospel are Confederate in their Pa∣rents, or Children may not be baptized or non-members may be baptized, but children are to be bptizd, and non-members are not to be baptized. Therefore Children under the Gospel are Confederate in their Pa∣rents. That Children are to be baptized is with s granted, that non members are not to be baptized appeareth thus. External Bap∣tisme is an external Seal of the external, not only of the internal Co∣venant. Baptisme as touching the substantial part thereof, succeeds Circumcision in place and use. As therefore Circumcision was ap∣plied only to such as were in Covenant, so should it be with Bap∣tisme. 2 dly. they who are not Subject to the Church Government, have no right to Church priviledges, of which Baptisme is a principal one. but non members are not Subject to Church Government, There∣fore &c 3 dly. They with whom the Church have nothing to do, have no right to that thing which can only be done in a Church as such. But with non-members the Church have nothing to do, 1 Cor. 5.12. Therefore &c. 4 ly. If to baptize in ordinary dispensation is only a Shepardly office act, then to be baptized is the priviledge only of the Flock But to baptize is in ordinary dispensation only a Shepardly Office act, Math· 28.19. The Reason of the Consequence is, Shepard and Flock are Relatives, and Relatorum mutuu est ambitus. The walk of Relates is of equal extent. 5 ly. If Infant non-members have right to Baptisme, then Adult non-members; if so, then why may not non-members come to the Lords Supper. Proposition III. By virtue of this Confederation Children are made Church-mem∣bers. 1. That in Children which giveth that fom of membership maketh Children Church members, But Confederation giveth the Form of Church membership. Therefore Confederation maketh Children Church members. 2 dly. That whereupon God declareth Children to be in Covenant with him to be holy, and to have right unto Church Priviledges, makes Children to be Church members. But upon Confederation God de∣clareth Children to be in Covenant with him to be holy, and to have right to Church Priviledges, Gen. 17. 1 Cor. 7.14. Acts 2.39. therefore Confederation makes Children to be Church members. 3 dly. That which distinguishes between Children in Church Estate and Children not in Church Estate, makes Children Church members. But Confederation distinguishes between Children in Church Estate and Children not in Church Estate, therefore Confederation, &c. 4 ly. Either Children are members by Confederation, or there may be given some other way of their membership, or all Children are non-members. But neither can there be given any other way of their membership, neither is it a true Proposition, that all Children are non-members; therefore, &c. Proposition IV. This distinct membership gives them a proper right unto Bap∣tisme, so as they are not baptized by the right of their Parents, but by their own right. (1.) Such as their membership is, such is their right unto Baptisme. But their membership as hath been already proved is distinct, therefore their right to Baptisme is distinct. (2 dly.) That Covenant which Contracteth upon the delinquent, a proper guilt in order unto punishment conferreth upon the obedient a proper right; and in order unto Priviledges. But the Covenant of Infants Contracteth upon them Delinquent a proper guilt in order unto pu∣nishment, Ezek. 16.59. therefore it Conferreth upon the obedient a proper right in order unto Priviledges. (3 dly.) If the Children of the Jews in Covenant had a proper right to Circumcision, then their Children of Believers in Covenant, have a proper right to Bap∣tisme. But the Children of the Jews in Covenant had a proper right to Circumcision: In case of the Parents Ceremonial uncleanness, the Parents notwithstanding their membership were suspended from Communion in the holy things, yet was the Child even then not∣withstanding the Parents Supension to be Circumcised the eighth day▪ 4 ly. If Confederate Children are to be baptized notwithstanding the Parents be not members, then they are to be baptized, not by their Parents but by their own membership. But Confederate Children are to be baptized, notwithstanding their Parents be not members, as in Case of the Parents death or Censure falling out after their Childrens being, and before the Time of their Baptisme, therefore Childen are baptized by their own membership; Though the mem∣bership of the Parent is by Divine Institution Instrumental to the membership of the Child, for God institutes such only to be pub∣lick persons) yet the membership of the Child remains, though the membership of the Parent ceaseth, Pauls freedom by birth lives af∣ter his Fathers death, Acts 22.28. the effect continues, though the Instrument be extinct. 1. Object. In case the Parents themselves be not admitted to ull Communion, or that they lye under offence, it seems then their Children ought not to be baptized. Answ. We must carefully distinguish between the Parents stand¦ing as a publick person, and between the Parents standing as a single person, the Child is contained in the Parent ny when he stands as a publick person, not when he stands as a single person. Hence only the Confederation, not the condition of converstion of the Parent is imputed to the Child. As Adam was a publick person, in the fist transgression, therefore the first transgression was imputed to his po∣sterity, not only to im, Rm. 5 1▪ in his after transgsons he was in this respect but a single▪ publick person, therere they are imputed only unto him, and not to hs Posterity 2 Object. Members are compleat or incompleat: Children are members incompleat, not compleat. Answer 1. Did this distinction hold, yet that the incompleat∣ness of Childrens membership is not such why they should be hindred from being baptized, is clear from Pedo-Baptisme. 2 dly. Members are to be considered either in respect of their Communion, or in respect of their membership. In respect of their Communion they may be said to be compleat or incompleat; be∣cause Communion receives more or less, and may be enjoyed either in whole or in part, But if members be considered, in respect of membership which is the present Query, then they cannot be said to be compleat, or incompleat, because membership being a Rela∣tion doth not receive more or less, as a little member is as truly a member as the greatest, the hand of a Child is truly a hand, and member of the whole as the hand of a man. Object. . Membership is Immediate, viz when these that are Adult Confederate in their own person. Mediate, viz when Infants Confederate in a publick person as Mankind Confederated in Adam. 1 Answer. Though Adam Confederated in his own person. i. e. although it be the person of Adam that Confederated, yet Adam himself Confederated not as a single person, but as a publick person, so as though Adam and the Parents of Children Confederate Imme∣diately, i. e. in their own persons, yet do they not confederate as single persons. In this notion, Scil. of not confederating as single persons, the Condition of both mediate, and Immediate members are alike. 2 dly. The validity of membership depends not upon the In∣strument or medium to wit, the Parents standing as a publick per∣son in the Act of Confederation, but upon the Institution of God in Christ, the value and virtue of the effect here cannot depend, upon the medium (which is it self also an Arbitrary Effect) but upon the supream and Independent Cause, The membership of a male Child Confederating mediately, i. e. in the publick person of the Mother, excelleth the membrship of the Mother Confederating Immediate∣ly in her own person, because the Mother though she be a Church member, yet is not capable of being a member constituent of the Church (for only Brethren constitute a Church, in that they alone be capable of being the Subject of the power of the Keyes, 1 Cor. 14.34. 1 Tim. 2.12.) so as should the Brethren dye, the Sisters surviving could not continue a Church, but would immediately cease to be Church members, yet her male Child is not only a Church mem∣ber, but is also capable of being a member Constituent of the Church. 3 dly. The Cause why a member is not admitted to such and such Communion, is not any defect in membership, but some defect con∣cerning the qulification of the member. The mother notwithstand∣ing her membership is inferiour to the membership of her male Child, (she being as was said before a member of the Church, but not a member Constituent of a Church) is admitted to the Supper, yet the Child is not. A man or woman Adult▪ Confederating in their own persons immediately upon some offence possibly falling out or discovered between their Admission and intended Baptisme, may not be baptized, where as a Child Confederated in his publick pr∣son is to be baptized. Object. 4. Children in their non-Age are by their Parent only materially, and not by themselves formally and actually member. Answ. Members potentially are such only in possibility, but as yet non-members actually. Membership is had two waye, either by Confederating in a publick person, or by Confederating in our own persons, Children are actually and formally members by Confedera∣tion in their publick person, not in their own persons: they who have the matter and Form of membership, are actually members. Children Confederate in their Parents have the matter and Form of membership, viz. Holiness, Mal. 2.15. Rom. 11 16. 1 Cor. 7.14. And Confederation in their Parents as their publick person, Gen. 17. Acts 2.39. therefore Infants Confederate in their Parents were actually and formally, not potentially Circumcised under the Law they are actually & formally, not potenially baptized under the Gos∣pel, therefore they are actually and formally, and not only potentially members. If Mankind Confederated actually in Adam, their pub∣lick person, when they did not so much as exist in their proper per∣sons, then may children actually existing in their proper persons, actually Confederate in their publick person. But Mankind not yet existing in their proper persons, Confederated in Adam their publick person. Peccatum Adami non fuit alienum sediam no¦strum peccatum Aa ni fuit voluntarium suo mdo repctu nosti quia ut fuimus in Adamo nostro Parentes, ita volumus in lo,Vedls de De . seu volun∣tas illa Adami fuit voluntas totius Masa. That Speech of Thomas though used by him to another purpose may aptly be applyed here, peccatum Adami fuit gravius nostris secundum circumstantio per∣sonae non autem secudum speciem.om. 22. 163.3. If children so soon as they exist are actually guilty of a Covnant broken, then children as soon as they exist are capable of actually Confederating, breaking of a Covenant supposes the being of a Cove∣nant that cannot be broken, that never had a being. A st Tertii adjecti ad est secundi adjecti valet Consequentia. But children so soon as they exist are guilty of a Covenant broken, witness Original Sin actually inflicted upon children as the punishment of their Sin in Ad∣am. God doth not punish actually such as are only Sinners potenti∣ally, but as yet have not actually sinned. Neither doth childrens incapacity, to exert Church acts deny them to be actually Church members, for then Brethren under offence before any Censure, bre∣thren infirmed, by some sinless Accident, yea, brethren when asleep should all of them be potentially only, and not actually Church mem∣bers. Nor doth Childrens incapacity to Vote or Constitute Church, de∣ny them to be actually Church members, for thence it would follow, that the Sisters were only potentially, and not actually Church members More needs not to be said of Mr. Nortons Iudgement concerning this Subject, we come to Mr. Sheards, sometime Pastor of the Church in Cambridg in New-England, who besides his eminent abilities, was a man of much real and living Communion with God, and therefore more like to know the mind of Christ, then many others▪ Now in a Letter of his (Dated Iune 1649. which was not three monethe before his decease) he does assert and prove, that Children are members of the visible Church, and that their membership continues when Adult, and that the Children of Believers are to be accounted of the Church until they positively reject the Gospel, and that the membership of Chil∣dren hath no tendency in it, to pollute the Church any more now, then under the Old Testament, and that children are under Church discipline, and that some persons Adult may be admitted to Bap∣tisme, and yet not to the Lords Supper, &c. The whole Letter being already published, we shall not here insert it, or any thing further con∣cerning it, only assure the Reader that the Letter it self (even the ) is still to be seen, as it was written by Mr. Shepards own hand. Alo the same Author in his printed defence of the nine po∣sitions, pag. 143. does maintain the Church membeship of childen and their Subjection to Discipline. In the year after these mentioned, viz. Anno 1636. here arrived two other of New-Englands Worthies. Namely, Mr. Ralph Partrich, and Mr. Nathaniel Rogers. As for Mr. Partrich sometims faithful Pastor of the Church in Duxberry in Plimouth Colony, what his Judgement was touching the present con∣troversy, is to be seen from that Model of Church Discipline, which was by him composed and presented to the Synod at Cambridge, Anno 1648. and which is still exant under the hand writing of the Reverend Author, in which Manuscript are these words. The persons unto whom the Sacrament of Baptisme is dispensed (and as we conceive ought to be) are such as being of years, and converted from their Sins to the Faith of Jesus Christ, do joyn in Communion and Fellowship with a parti∣cular visible Church, as also the children of such Parents or Parent, as having laid hold of the Covenant of grace (in the judgement of Cha∣rity) are in a visible Covenant, with his Church and all their Seed af∣ter them that cast not off the Covenant of God by some Scandalous and obstinate going on in Sin, as may appear by Math. 28.19. and 1 Cor. 7.14. with Gen. 17, &c. compared. Thus for Mr. Partrich his Judgement. Concerning Mr. Nathaniel Rogers late eminent Pastor of the Church of Ipswih in New-England, that his Judgement did concur with the Doctrine of the late Synod touch∣ing Baptisme; is certain from what himself did publickly teach some years before his Decease. Also from a Letter of his written to the Reve, rend Mr. Richard Mather some years before Mr. Rogers went to his Rest, which Letter still remains under the Authors own hand writing, we shall therefore insert, the substance of it, which followeth. I Received a Letter with a Book from you, and do return you this Testimony of my most thankul acceptance of your kindness and good will both in your Letter an worhy Treatise of Justification, which (as yours are wont to be) is nervou, and this is cmp in a spe∣cial manner, and yet perspcuus I see my defect He. Des mat∣ters supplyed by your Diligence. To the Question concerning the Children of Chuch members, I have nothing to oppoe, and I won∣der any should deny them to be members. - They are members in Cens Ecclesiastico. God so calls them, the Chuch is so to accunt thew, and when they are Aulae a atis, though having done no pso∣nal act, yet are to be judged membes still, until after due Calling upon, they shall refuse or neglect to a knowledge and wn the Co∣venant of their Parents, and profess the belief of, and Subjection to the Contents thereof, which if they shall deny, the Church may Ca∣shier or disown them, — Now for practice I confess I account it a great default, that we have made no more real distinction, between these and others, that they have been no more attended as the Lambs of the flock of Christ, and whether it be not the cause of the corrup∣tion and woful defection of our youth, disquii permittimus We are this week to meet in the Church about it, and I know nothing but we must speedily fall to practice. If we in this shall be Leaders, I pray beg wisdom from the Father of Lights, and him who is our Wisdom as well as our Rigeousness, I commit you to the blessed Communion of the Spirit of the Lord Iesus, and rest▪ These Testimonies are more then abundantly sufficient to evince that the first Fathers of this Country were for that Enlargement of Baptisme, which the late Synod Book pleads for, And that therefore such a practice is no Apostacy from our Primitive Principles: yet further Testimonies might be superadded unto these, for Mr. Henry Smh some∣time Minister of the Word at Wethersfield on Connecticot; In a Letter of his dated August 23. Anno 1647. (which Letter was also written to Mr. Mather) thus expresses himself, we are at a Loss in our parts about members Children, being received into Communion, because it is undetermined, in the extent of it, at the Synod, our thoughts here are that the promise made to the Seed of Confederates, Gen: 17. takes in all Children of Confederating Parents, whether baptized here, or else where, whether younger or Elder, if they do either ex∣pressly or otherwayes may be Conceived in the Judgement of Cha∣rity to Consent thereunto. Now because many have Children grown up, which were born in England, who would gladly expres their Consent, and desire to their Parents Covenant, only we are loth to walk alone, in the thing; we could heartily wish we had the Concurrence of your Judgement, &c. Thus Mr. Smith· Likewise, Mr. Prudden late faithful Pastor of the Church in Milford in New-Haven Colony in New-England in a Letter to the same Reverend person, which the last mentioned was sent unto, does not only express his own thoughts, but gives Reason for his belief, concern∣ing the Question under Agitation, with whose Testimony we shall con∣clude, And because his Letter is of Weighty and worthy Conside∣Consideration, albeit part of it (as of that of Mr. Rogers) is already published in the Preface to the Synod Book yet) we shall here insert, the substance of it, which now follows, Dear Brother. I was glad at the receipt of your Letters, but I am sorry to hear of such breaches in Churches, and no way nor means found out and ap∣plyed for healing, which I fear with you does strengthen the Pres∣byterian Objection against our Congregational way, when the writings of some for our defence, and our practice agree not in that particular. I think with you that man to be much blessed, whom God should make helpful in those things; though as he ha's but little encourage∣ment to attempt it, so can he expect less thanks from man who pos∣sibly may have erred, but loth to be judged so to have done.—Touch∣ing your own Exercises you are not alone in them, the power of the El∣ders in preparing matters of offence and other things for the Church, has been much questioned by some, But me-thinks that which Mr Hook∣er ha's written in the Case (Survey pt. 3d. pag. 33.) should satisfy those who are not of a Contentious Spirit, I had Conference with him about this matter, in his life time. And the Summe of what he hath now written, he then expressed and told me withal, that if a Case should be presented to the Church, in any other way by the Brethren he would refuse to act in it, unless the Church would first dispute the point which he would offer, but act against his Judgement he would not, It's true that the Rule requires to tell the Church in due order by the Officers, as he that Commands one to goe into his house, intends that he should go in by the door. The Elders are Captains, and Leaders, and Rulers, Heb. 13.17. 1 Tim, 5.18. And therefore the Brethren must not go before them, A common Souldier must not begin or make an Attempt without the Captain. And the Elders being Leaders and Rulers, they are to or∣der all the publick occasions, and affairs of the Church, in a comely manner which they cannot do, if the Brethren have Liberty at their pleasure to publish what seems best to themselves. Touching the de∣sire of such members Children as desire to have their Children bapti∣zed, it is a thing that I do not yet hea pacticed, but for my own part I am inclined o think, that it cannot justly be denyed, because Parents however not admitted to the Lords Supper) stand as Compleat members of the Church, within the Church Covenant, and so acknowledged that they might have right to Baptisme. Now they being in Covenant and standing members, their Children also are members by virtue of their Parents Covenant and Membershi, as well as they themselves were by virtue of their Covenant and membership, and they have not renounced that Covenant, nor are justly Censured for the breach of that Covenant, but do own and profess it, and by virtue of it claim the Priviledge of it to their Children Those Childen who are within the Covenant, and so members of it Bap∣time cannot be denyed unto. But the Children in Question are within the Covenant of the Church, and so members of it, Ergo, Bap∣tisme cannot be denyed to them. The assumption is proved thus, the Children of such Parents, as are within the Covenant of the Church, are themselves within the Covenant of that Church, and so members. But the Children in Qestion are the Children of such Parents, as are in Covenant, and so members of the Church, Ergo, they are so themselves. The Proposition is clear, because the Parents Covenant for themselves and for their Children, Deut. 29. from 10, to 16. Ezek. 16.8, 13. And God accepts both, Gen. 17.12, 13. the whole Nation is faederally holy, they are expressly said to be in Covenant with their Father, Deut. 29. not partly, or partially in Cove∣nant, Rom. 9.3, 4. Acts 2.39. and God stiles himself their God, as well as their Father, Gen. 17.7, 8, 9. and to have God to be our God is to be in Compleat Church Covenant with him. The assumption is evident, because else such their Parents had not had right to Baptisme, the Seal of the Covenant: but that they had right unto, and so recei∣ved it, and the same right they had, the Children have, who are in∣cluded in their Covenant, as they were in their Fathers, If it be said that their Fathers did expressly engage and Covenant, but these not. I Answer, that the Covenant is the same, and of the same force to bind, and of the same extent, in the one as well as the other: Explicite and Iplicite, are but adjuncts of the Covenant, and therefore though they are not come into Covenant, the same way that their Parents did, viz. by xplicite personal Covenantig, but are taken in by the Father Co∣venanting for them and themselves, yet it seems to me, that they are nt less truly, or less Compleatly in Covenant. The God of Peace and Truth guide us in those wayes. I rest Milford June 12. 1651. Your loving Brother Peter Prudden. I was glad at the receipt of your Letters, but I am sorry to hear of such breaches in Churches, and no way nor means found out and ap∣plyed for healing, which I fear with you does strengthen the Pres∣byterian Objection against our Congregational way, when the writings of some for our defence, and our practice agree not in that particular. I think with you that man to be much blessed, whom God should make helpful in those things; though as he ha's but little encourage∣ment to attempt it, so can he expect less thanks from man who pos∣sibly may have erred, but loth to be judged so to have done.—Touch∣ing your own Exercises you are not alone in them, the power of the El∣ders in preparing matters of offence and other things for the Church, has been much questioned by some, But me-thinks that which Mr Hook∣er ha's written in the Case (Survey pt. 3d. pag. 33.) should satisfy those who are not of a Contentious Spirit, I had Conference with him about this matter, in his life time. And the Summe of what he hath now written, he then expressed and told me withal, that if a Case should be presented to the Church, in any other way by the Brethren he would refuse to act in it, unless the Church would first dispute the point which he would offer, but act against his Judgement he would not, It's true that the Rule requires to tell the Church in due order by the Officers, as he that Commands one to goe into his house, intends that he should go in by the door. The Elders are Captains, and Leaders, and Rulers, Heb. 13.17. 1 Tim, 5.18. And therefore the Brethren must not go before them, A common Souldier must not begin or make an Attempt without the Captain. And the Elders being Leaders and Rulers, they are to or∣der all the publick occasions, and affairs of the Church, in a comely manner which they cannot do, if the Brethren have Liberty at their pleasure to publish what seems best to themselves. Touching the de∣sire of such members Children as desire to have their Children bapti∣zed, it is a thing that I do not yet hea pacticed, but for my own part I am inclined o think, that it cannot justly be denyed, because Parents however not admitted to the Lords Supper) stand as Compleat members of the Church, within the Church Covenant, and so acknowledged that they might have right to Baptisme. Now they being in Covenant and standing members, their Children also are members by virtue of their Parents Covenant and Membershi, as well as they themselves were by virtue of their Covenant and membership, and they have not renounced that Covenant, nor are justly Censured for the breach of that Covenant, but do own and profess it, and by virtue of it claim the Priviledge of it to their Children Those Childen who are within the Covenant, and so members of it Bap∣time cannot be denyed unto. But the Children in Question are within the Covenant of the Church, and so members of it, Ergo, Bap∣tisme cannot be denyed to them. The assumption is proved thus, the Children of such Parents, as are within the Covenant of the Church, are themselves within the Covenant of that Church, and so members. But the Children in Qestion are the Children of such Parents, as are in Covenant, and so members of the Church, Ergo, they are so themselves. The Proposition is clear, because the Parents Covenant for themselves and for their Children, Deut. 29. from 10, to 16. Ezek. 16.8, 13. And God accepts both, Gen. 17.12, 13. the whole Nation is faederally holy, they are expressly said to be in Covenant with their Father, Deut. 29. not partly, or partially in Cove∣nant, Rom. 9.3, 4. Acts 2.39. and God stiles himself their God, as well as their Father, Gen. 17.7, 8, 9. and to have God to be our God is to be in Compleat Church Covenant with him. The assumption is evident, because else such their Parents had not had right to Baptisme, the Seal of the Covenant: but that they had right unto, and so recei∣ved it, and the same right they had, the Children have, who are in∣cluded in their Covenant, as they were in their Fathers, If it be said that their Fathers did expressly engage and Covenant, but these not. I Answer, that the Covenant is the same, and of the same force to bind, and of the same extent, in the one as well as the other: Explicite and Iplicite, are but adjuncts of the Covenant, and therefore though they are not come into Covenant, the same way that their Parents did, viz. by xplicite personal Covenantig, but are taken in by the Father Co∣venanting for them and themselves, yet it seems to me, that they are nt less truly, or less Compleatly in Covenant. The God of Peace and Truth guide us in those wayes. I rest Unto these might have been added the Testimony of that Reverend and faithful Servants of Christ Mr. Iohn Wilson, the first Pastor of the first Church in Boston. But his Judgement touching the question in hand is known to all that knew him. And the Reader is referred to his dy∣ing Speeches, concerning this matter which are inserted in the Book called New Englands memorial. (pag. 183.184.) which because they were amongst the last words of so holy a man, cannot without great sin be despised or disregarded. Also we might have mentioned the Judge∣ment of Reverend Mr. Norris; which that it did Concur with what hath been expressed, is to be seen from the Records of the Church in Salem, viz. in their Records of the 24th. of the first Moneth: And of the 9th. of the fifth Moneth and sixth Moneth, Anno 1654. Likewise we might have produced the Judgement of Mr. Philips sometimes the faithful Pastor of the Church in Watertown, but the Reader is for that referred to the Preface in the Synod Book. Also that some godly and Iudicious of the Congregational way in England, are for a greater Latitude in the point of Baptisme, then our dissenting Antisynodalian Brethren do acknowledge, is manifest from what sundry Learned men of that way have long since published. For Doctor Owen in his review of Schisme, pag 134 thus expresses himself, I am so far from confining Baptisme subjectively to a particu∣lar Congregation, that I do not believe that any mmber of a particular Church was ever regularly baptized; baptisme precedes Admission in∣to Church membership as to a particular Church, the Subject of it is professing Believers and their Seed, as such, they have right unto it, whether they be joyned to any particular Church, or no, suitable to this Judgement ha's been my Constant and uninterrupted practice. Likewise Doctor Nathaniel Homes in his defence of Infant Baptisme against Mr. Tombs, ha's these words, (pag. 193.) for baptizing of Believers Infants, several Churches of us do hold, that we may bap∣tize them, though neither of their Parents be of our particular Chur∣ches. Baptisme as we conceive being an Admission into the univer∣sal visible Church, &c. And again, (pag. 217.) Mr. Tombs having made this Objection, that the baptizing of Infants ha's occasioned an unnecessary dispute about baptizing the Infants of believing Parents, that are not members of gathered Churches. I never (saith Doctor Homes) perceived the world troubled with this dispute, divers Chur∣ches without dispute can practice the baptizing of such, &c. Thus he. See also in the same Book, 207, 208, 215. with his Epistle to the Reader. And the Collector of these Testimonies hath lately received Letters from sudry eminent Divines of the Congregational way in Eng∣land, declaring that the Iugement of the Elders with them is generally according to what hath been now expressed. By these things there∣fore, which have been thus far expressed, it is very manifest that the doctrine of the late Synod concerning the Subject of Baptisme is no A∣postacy from the first Principles of New-England, nor yet any declension from the Congregational way. It remaineth that we proceed to the other Question about Communion and Consociaion of Churches. Now concerning that, it is less needful to produce many Testimonies, that there in the Synod Introduceth not any Innovation. For some that dissent∣ed from the Answer to the first Question about Baptisme, yet in this last concurred yea, there was an unanimous and universal Assent to the An∣swer given to this second Question, as the Author of the Antisynodalia Americana does acknowledge, where (pag. 12.) it is said in the second Question we do fully agree with the rest of the Synod, in all the Propositions aid down about it together with the Proofs thereof, we shall therefore amongst our New English Worthies, only mention the Judgement of Mr. Cotton concerning this Question, which what it is may be seen larg∣ly expressed in his Book of the Keyes, pag. 54, &c. And there are those that will remember, that when that eminent Minister of Christ Mr. Mitchel was ordained Pastor of the Church in Cambridg, Mr. Cotton giving in the Name of the Messengers of Churches, the right hand of Fellowship, seriously advised him to endeavour (And that faithful man was ever mindful of that solemn Advice) that that Ordinance of Conso∣ciation of Churches might be duly practised, greatly bewailing the de∣fect of these Churches, as to that particular, yea, Mr. Cotton heart was much upon this thing, in his latter time; foreseeing that without it, these Churches and the Congregational way could not stand; He did therefore not long before his decease, draw up some Propositions which are expressive of the way and manner of this Consociation pleaded for, which because they are (as being written by his hand, they cannot but be) of great weight and worth, we shall therefore here insert and pub∣lish them. Every true Church of Christ, viz. a particular Congregation fur∣nished with a Presbytery and walking in the truth and peace of the Gospel, hath received from the Lord Iesus full Power Ecclesiastical within it self, both of Liberty to receive her own members, to choose her own Officers and the like. And also of Authority to Administer Sacraments, Censure her own offenders, and restore penitents, Mat. 18▪ 18▪ 1 Cor. 5. Acts 6.2, &c. and 14 23. so as this Consociation and Communion of Churches ought not to hinder the exercise of this pow∣er, but only by Counsel from the word to direct and strengthen their hands, in the right Administration thereof upon all just occasions. Although the Apostles of Christ were Independent on each other, and had equally the highest Power Ecclesiastical under Christ, and were led with Infallible Assistance of the Spirit in the exercise there∣of, yet Paul with Barnabas and Titus went up to Ierusalem, (and that by Revelation) not only to Confer and Consult with the Apo∣stles about his doctrine, (lest he had, or should run in vain, Gal 2.1, 2.) but also Consociated or made Agreement with them by mutual giving the right hand of Fellowship, to dispose the Course of their Ministry and Provision for the poor, that so they might procure the more free and effectual passage of the fruit of the Gospel, and the wok of their Ministry, and therefore it may seem much rather, not only lawful, but also very profitable and needful for ordinary Elders, (and Churches though equal in Power) wanting that Infallible Assi∣stance of the Spirit to Confer, and Consult, and Consociate agree together about all such weighty matters, in which Counsel and Con∣currence of Judgment may be requisite to prevent and heal errors and offences, to avoid Susition of prejudice, and partiality, and so to expedite the free passage of the Gospel in the hands of them all. If when Peter gave offence at Antich, the Apostle Paul took Liberty to rebuke him before them all, (though he was his equal in place and power) and that no doubt out of that duty of love and faithfulness, which he owed unto him and to the truth, Peter also submitting thereunto, then it may well stand with the equality of Churches out of their duty of Love and Faithfulness to admonish each other in case of publick offence, and submit to such admonition from the word in meekness of wisdom, as to the will and Authority of Christ, and to give such Satisfaction as the Rule doth require. Out of Question, the Lord Iesus, the head, King and Compassionate high Priest and Saviour of his body the Church, hath as great a Love and care of the purity, Peace and Edifcation of whole Churches, as of particular Saints as is evident by those Epistles sent to the Churches of Corinth, Galatia, and the seven Churches of Asia, to heal the publick Errors, dissentions, and other Corruptions found in them, and there∣fore certainly he hath appointed and sanctified some sufficient means to preserve their purity and peace, to heal and help the evils and distempers of whole Churches, as well as of particular Believers. Now then since Apostles and other extraordinary Officers are ceased, (that had power in all Churches, and only Love remaineth) what other Ecclesiastical help is there left without infringing the power of particular Churches, but the Exercise of brotherly Love, mutual watchfulness, Brotherly Care, and Counsel? which Elders and Chur∣ches ought therefore to practice towards each other in this way of Brotherly Communion and Assistance on all just occasions. Upon these and other Scripture grounds and Examples, and for the ends above said, it is very meet and requisite, (according to our present practice) that when any Company of Christians intend to unite themselves into the Fellowship of a Church, or being in a Church state to elect and ordain any Elders over them, that in due time they signify their intentions to the Neighbouring Churches, walking in the order of the Gospel, if such may be had, desiring their presence, Assistance, and right hand of Fellowship, that as a Church is a City set upon a Hill, so the Acts thereof may not be as a Light put under a Bushel, but may so shine forth to all other Churches, behold∣ing and approving their orderly proceedings, as they may the more readily give them the right hand of Fellowship, and walk with more freedom of Spirit in Brotherly Love and Communion with them in the Lord. In such matters of publick Censure, wherein through the obscurity and difficulty there, o otherwise, there doth arise diffrences ten∣ding to dangerou▪ Divisions and distractions in the Church, or of∣fence to other Churches, In all such Cases it is meet and requisite that the Church proceed advisedly with the Counsel and Concur∣rence of the Elder, or Elders, with other Judicious and impartial Brethren of other Churches, clearing up from the Word, what is the mind and will of Christ to be done. Not only in matters of Censure, but also in other Cases of Doctrine or practice, wherein for want of Light or of the Spirit of meekness and Love, there doth grow dissention in any Church (as did in the Church of Antioch about Circumcision) The Church so divided shall do wisely and safely, not to proceed to determine the Case by a Major Vote, to the unsatisfaction and offence of a Considerable part among themselves, or the offence of other Churches. But ought rather to bring the matter to the hearing and Judgement of other Elders and Brethren of other Churches: who being desired ought readily to meet together, and seriously (as in the fear of God) to enquire into the Case, search out by the word, what is the mind of Christ therein, by themselves, (if present) or otherwise, by Letters and Messengers to declare to the Church, what they judge to be the Rule of Christ which they should walk by, which Judgement ought to be received with all due respect according to God, Acts 15. As there is a Brotherhood of members in the same Church, so there is a Brotherhood of Churches, being all Fellow members of Christ Jesus, and so bound to have a mtal Care one of another, Cant. 8 . It is therefore meet and requsie, that in Case any Church shall fall into any scandalus error or offence in doctrine or practice, then the Neighbour Chuch or Churches should Advertize, Convince, and ad∣monish such a Church thereof according to the Rule of the Gospel And if after due Conviction by a Neighbour Chuch, and again by more Churches, the offending Church as the nature of the ssnce and respect due to a Church of Christ may require, may at length with∣draw, the Church with sufficient patience will not yet hearken to their Brethren; then withdraw from that Church, or at least that part of it which refuse to be healed, such Brotherly Communion and the fruits thereof, as otherwise Churches usually do afford to each other. In Case any member shall be laid under Censure in a Church by the Major part with the offence of a Considerable part thereof, or when any whole Church shall seem to have Consented corruptly to such a Censure, upon Complaint of the grieved part attested by the dfening Bethren, or in the other Case, by other credible persons, it , requsite that other Church, or Churches, in the Spirit of to know the Reason of their Censure, which if the cer up to be just, then the other Church or Churches ought to bear witness to their proceedings, and to perswade the Cenurd and ssenting part of the Church to submit and give satis∣faction. But if the Church shall refuse to give an account of the Reasons of their procceedings, or not finally clear up the Justice thereof, nor ease the grieved party, it will then be equal for any other Church to receive the Censured part to their Covenant or Communion. For o Christ received the blind man, after he was unjustly Cast out of the Synogogue, Iohn 9. The unjust acts of any Church cannot appear to be ▪ in the name of Christ; but rather in the abuse of his and power, and therefore do not bind in Heaven, Clavis non Leat As it is the practise of Godly Christians in the Churches (without any Scruple, and with much Edfication and increase of Love) to meet her in Convenient numbers o Families at Set times, house by ou, o exercie that Christian Communion, which the moral Rules o the Gospel call for, 1 Thes. 5.11. Col. 3.16. Hb. 3.13. and so 24. so lso upon the same grouds, [besides others] it would [by the lssing o God] conce much to the increase of brotherly Love and , the spiriual Edification of many, by mutual Faith of each , to the strengthening f the heats and hands of one another in the work of the Lord, I the Elders and brethren of the Churches, did meet together, Church by Church, in Convenient numbers, at set times, (not to exercise any Jurisdiction over any,) but to enjoy and practice Church Communion by prayer together, hearing the word preached, and Conference about such Cases and Questions of Con∣science, as shall be found useful or needful for the edification and Comfort, and peace of every Church, or any of the Brethren thereof, and this Course might tend much to satisfy the Spirits of divers god∣ly Brethren, who have thought that we so much mind the distinction of particular Churches, and the duties of fellow members in the same, that we loose much of the Comfort of Love, and the Fellowship of the Spirit, which we might enjoy, and that we fall short in some brotherly Love which we owe mutually to our dear Brethren of several Chur∣ches. 1. It is fit that the Number of Churches so to meet, be regulated according to the nearness or distance of Churches, and as other Conve∣niences, or Inconveniences shall require. 2. For the times of meeting, it may seem best to leave it to the wisdome of each Society of Churches, to meet more frequently or seldom as they shall see Cause. 3. Concerning their Exercises, it is meet that the Elders of each Church where the Conference is to be hld, should choose with Con∣sent of the Church some other Elder as they see b, whom they may intreat to preach at their meeting, and also to desire som o mo∣derate in the Conference, and agree upon such Questions as they see fit, three or four, and send them to the Elders of othr Churches, at least fourteen dayes before the time of their Assembly. 4. For the ordering of the Time, it may be fit that the sermon should end at Eleven a Clock, and after it the Conference follow, and con∣tinue so long, as shall be found meet and sesonable. Now our Lord Iesus Christ himself who is the ver∣lasting Father, and Prince of Peace, grant unto all his Churches and Peace alwayes, and by all means: and He and guide the hearts of his people to discrn and embrace all such himself hath sanctified, to those holy Ends. Amen. Thus farr Mr. Cotton. And that ths is according to Congregatio∣nal Principles, is evident from other Testimonies; the Messengers of an hundred and twenty Congregational Churches, who at the Sa∣voy in London, Anno 1658. do in their declaration of the order ap∣appointed in the Churches of Christ (Thesis 26.) thus declare. In Case of difficulties or differences either in point of doctrine, or in Administra∣tions, wherein either the Churches in general are concerned, or any one Church in their Peace, Vnion, and Edification, or any mem∣ber, or members of any Church are injured in, or by any proceeding in Censures not agreeable to Truth and Order: It is according to the mind of Christ, that many Churches holding Communion together, do by their Messengers meet in a Synod or Council to Consider and give their Advice in or about the matter in difference, &c. And Doctor Owen (who was a great part of that Assembly) in his Cae∣chisme concerning Church discipline, (pag. 224, 226, 227.) thus ex∣presses his Judgement. Churches being gathered and setled accord∣ing to the mind of Christ, ought to preserve a mutual holy Communi∣on amongst themselves, and to exercise it in the discharge of those du∣ties, whereby their mutual good and Edification may be promoted. In desiring or making use of the Counsel and advice of one another in such Cases of doubt and difficulty, whether Doctrinal or practical, as may arise in any of them, Act 15.2, 6. And from hence it follows, that in Case any Church either by error in Doctrine, or praecipitation, or mistake in other Administrations, do give offence unto other Churches, those other Churches may require an account from them, admonish them of their faults, and withhold Communion from them, in Case they persist in the error of their way, and that because in their difficulties, and before their miscarriages, they were bound to have desired the advice, Counsel, and Assistance of those other Churches, which being neglected by them; the other are to recover the end of it unto their utmost ability, Gal. 2.6, 11. And hence also it follows, that those that are rightly and justly Censured in any Church ought to be rejected by all Churches what ever, both because of their mutual Communion, and because it is, and ought to be presumed, until the contrary be made to appear, that in Case there had been any difficul∣ty or doubt in the proceedure of the Church, they would have taken the advice of those Churches, with whom they were obliged to Con∣sult. Thus far Doctor Owen. Likewise Doctor Thmas Goodwin. and Mr. Philip Ne in that worthy Epistle which they have prefixed be∣fore Mr. Cotton book of the Keyes, (in which Epistle the Congregatio∣nal way is truly stated and asserted, as it differs from both the extreams, viz. from Pesbyterianisme on the one, and Bronis on the other hand) do declare their Concurrence with him in acknowledging that an Association or Communion o Churches sending their Elde and Messengers into a Synod, is an Ordinance of Christ, unto whom Christ hath (in Relation to rectifying male Administrations, and healing Dissentions in particular Congregations, and the like Cases) com∣mitted a due and just measure of power suited and proportioned to those nds, and furnished them not only with ability to give Coun∣sel and Advice, but further upon such like occasions, with Ministeri∣al power and Authority to determine, declare, and injoyne such things as may tend to the reducing Congregations to right order and Peace, see pag. 4. 6, 7, 10. Moreover, that the practice of Congregationals, ha's been according to this Profession, may be seen in the Apologetical Narration published by Doctor Goodwin. Mr. Philip Nye, Mr. Sydrach Simpson. Mr. Bur∣roughs and Mr. Bridg. In as much as those famous Apologists (as Paul speaks concerning Iames, Cephas and Iohn amongst the Apostles) seem to b iliars, [and worthily are they so accounted) amongst Con∣gregationals. Since also that Apologetcal Narration (though printed) is in the hands of but few with us, we shall therefore here transcribe and insert some pages of it. And therein they thus declare [see pag. 1. to pag. 22.] And whereas [say they] the Common prejudice and exception said into all mens thoughts against us, and our opinions is, tha in such Congregational Government thus entire within it self, there is not allowed sufficient remedy for miscarriages, though never so gross, no relief for wrongful Sentences, or persons injured thereby, no room for Complaints, no powerful or effectual means to reduce a Church, or Churches that fall into Heresie, Schisme, &c. but every one is left, and may take Liberty without controul, to do what is good in their own eyes, we have [through the good Providence of God up∣on us] from the avowed declarations of our Judgements among our Churches mutually during our , and that also confirmed by the most solmn Instance of our practice, wherewith to vindicate our selves and way in this particular, which upon no other occasion we should ever have made thus publick. God so ordered it, that a Scandal and ffence fell ut, between those very Churches, whilst living in this Ba∣nishment, [whereof we ou selves that write these things were then the Miniss] one of our Cuches having unhappily deposed one of their Ministers, the others judged it not only too suddain an act, [having a mter of so great moment without consult∣ing their , as was publky prossed, we should have dne in Cases ] but in the proceedings there∣of, as too evere, and not managd according to the Rules laid down in the Word. In this Case our Churches did mutually acknowledge and submit to this, as a Sacred and undoubted Principle, and Supream Law to be observed amongst all Churches, that as by virtue of the Apostolical Command Churches as well as particular men, are bound to give no offence, neither to Iew nor Gentile, nor the Churches of God they live amongst. So, that in all Cases such offence or differences by the Obligation of the Common Law of Communion of Churches, and for the Vindication of the glory of Christ which in Common they hold forth, the Church or Churches challenged to offend or differ, are to submit themselves (upon the Challenge of the offence or Complaint of the person wronged) to the most full and open tryal and ex∣amination by other Neighbour Churches offended thereat, of what ever ha's given the offence. And further, that by virtue of the same and like Law of not partaking of other mens sins, the Church of∣fended may, and ought upon the Impenitency of those Churches per∣sisting in their Errors and miscarriage to pronounce that heavy Sen∣tence against them of withdrawing and Renouncing all Christian Com∣munion with them, until they do repent, and further to declare and protest this with the Causes thereof to all other Churches of Christ, that they may do the like. And what further Authority or proceed∣ings purely Ecclesiastical of one or many Churches towards another whole Church, or Churches offending; either the Scriptures do hold forth, or can rationally be put in Execution (without the Magistra interposing a power of another nature, unto which we upon his parti∣cular Cognizance and Examination of such Causes, prosess ever to submit, and also to be most willing to have recourse unto) for our parts we saw not then, nor do yet see. And likewise we did then Suppose, (and do yet) that this Principle of Submission of Churches that miscarry, unto other Churches offended, together with this other that it is a Command from Christ enjoyned to Churches that are finally offended to denounce such a Sentence of non Communion and withdrawing from them whilst Impenitent, as unworthy to hold forth the Name of Christ, (these Principles being received and generally acknowledged by the Churches of Christ to be a mutual duty as strictly enjoyned them by Christ as any other) that these would be as effectu∣al means through the blessing of Christ to awe and preserve Churches and their Elder in their duties, As that other of Claim to an Au∣thoritative Power Ecclesiastical to Excommunicate other Churches, or their Elders offending; for if the one be compared with the other, in meer Ecclesiastical Notion, that of Excommunication pretended, hath but this more in it, that it is a Delivery of whole Churches and their Elders offending unto Satan, (for which we know no warrant in the Scriptures that Churches should have such a power over other Churches.) And then as for the binding Obligation, both of the one way and the other, it can be supposed to lye but in these two things. 1. In a warrant and injunction given by Christ to his Churches, to put either the one or the other into Execution. And 2. That mens Consciences be accordingly taken therewith, so as to Subject themselves whether unto the one way or the other. For suppose that other Princi∣ple of Authoritative Power in the greater part of the Churches com∣bined to Excommunicate other Churches, &c. To be the Or∣dinance of God, yet unless it do take hold of mens Consci∣ences, and be received amongst all Churches, the offending Chur∣ches will slight all such Excommunications, as much as they may be supposed to do our way of protestation and Sentence of non Commu∣nion. On the other side, Let this way of ours be but as strongly enter∣tained, as that which is the way and Command of Christ, and upon all occasions be heedfully put in Execution, it will awe mens Consci∣ences as much, and produce the same Effects. And if the Magistrates Power (to which we give as much and (as we think) more, then the Principles of the Presbyterial Government will suffer them to yield,) do but assist and back the Sentence of other Churches denouncing this Non Communion against Churches miscarrying according to the na∣ture of the Crime as they judge meet, and as they would the Sentence of Churches Excommunicating other Churches in such Cases upon their own particular Iudgement of the Cause, then without all Con∣troversy, this our way of Church proceeding, will be every way as ef∣fectual, as their other can be supposed to be; and we are sure more brotherly and more suited to that Liberty and equality Christ hath en∣dowed his Church with. But without the Magistrates interposing their Authority, their way of proceeding will be as ineffectual as ours, and more liable to Contempt by how much it is pretended to be more Authoritative, and to inflict more dreadful punishment which carnal Spirits are seldom sensible of. This for our Judge∣ments And for a real evidence and demonstration; both, that this was then our Judgements, as likewise for an instance of the effe∣ctual Success of such a Course held by Churches in such Cases, our own practic and the blessing of God thereon may plead and testify for us to all the world. The mage of this Transction in brief was this: That Church which with others was most Scandalizd, did by Letters declare their offence, requiring of the Church suposed to be offend∣ing, in the Name, and for the vindication of the honour of Christ, and the relieving the party wronged, to yield a full and publick bearing be∣fore all the Churches of our Nation, or any other whomsoever of∣fended, of what they could give in Charge against their proceedings, in that deposition of their Minister, and to submit themselves to an open Tryal and review of all those forepassed Carriages that concerned that particular: which they most chearfully and readily (according to the forementioned Principles) submitted unto in a place and state, where no outward violence or any other external Authority either Ci∣vil or Ecclesiastical would have enforced them thereunto. And ac∣cordingly the Ministers of the Church offended, with other two Gentlemen of much worth, wisdom and Piety, members thereof, were sent as Messengers from that Church; and at the Introduction and enterance into that Solemn Assembly, (the Solemnity of which ha's left as deep an Impression upon our hearts of Christ dreadful pre∣sence, as ever any we have been present at.) It was openly and pub∣lickly proessed in a Speech that was the Preface to that discussion to this Effect, that it was the most to be abhorred maxime, that any Reli∣gion ha's ever made profession of, and threfore of all other the most contra∣dictory and dishonourable unto that of Christianity, that a single, and par∣ticular Society of men professing the Name of Christ, and pretending to be en∣dowed with a power from Christ to judge them that are of the same body, and Society within themselves, should further arrogate to themselves an exemp∣tion from giving account, or being Censurable of any other either Christi∣an Magistrate above them, or Neighbour Churches about them. So far were our Iudgements from that Independent Liberty that is imputed to us, then, when we had least dependency on this Kingdome, or so much as hopes ever to abide therein in peace. And for the Issue and Success of this agitation after there had been for many dayes as Judiciary and full a Charge, tryal and deposition of witnesses openly before all Commes of all Sorts as can be expected, in any Court where Authority enjoyns it, that Church which had of∣fended did as publickly acknowledge their sinful aberration in it, re∣stored their Minister to his place again, And ordered a Solemn day for fasting, to humble themselves before God and men for their sin∣ful Carriage in it, and the party also which had been deposed, did ac∣knowledge to that Church, wherein he had likewise sinned, So that these Godly Learned Writers, were so far from making a Popedome of a particular Church that they deemed it an abhorred max∣maxime to affirme that a particular Church is unaccountable to, or not Censurable by Neighbour Churches about them; They therefore that do reject the Consociation or Communion pleaded for, want that which is one Specifical Character of a true Congregatinal mn, whereby such are distinguished from Brownists and Morellians, whose Principles have ever been disowned and disavowed by Congregationals, who have also thought themselves not a little injured, when they have been represent∣ed as the same, else how have Hornebcks Summa Controversiarum de Brownisis, and Bailies disswasive, and other writings, esdem commatis been so distastful and dissatisfactory to all of that way, who understand what Principles they go upon. Moreover that our Congregational Brethren are for such Communi∣on of Churches as is by the late Synod asserted, is yet farr more evi∣dent from the Testimony of blessed Buroughs in his Excellent Treatise about heart Divisions se pag. 84. and 163. And in pag. 43, 44. Thee are these words. (1) Those in the Congregational way acknowledge that they are bound in Conscience to give account of their wayes to Churches about them, or to any other who shall require it, this not in an Arbitrary way, but as a duty that they owe to God and man. 2 dly. They acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Jesus Christ for the helping the Church against Errors, Schismes, and Sandals. 3 dly. That these Synods may by the Power they have from Christ admonish men or Churches in his Name, when they see evils Conti∣nuing in, or growing upon the Church, and their Admonitions car∣ry with them the Authority of Jesus Christ. 4 ly. As there shall be cause they may declare men or Churches, to be Subverters of the Faith, or otherwise, according to the nature of the offence, to shame them before all the Churches about them. 5 ly. They may by a Solemn act in the Name of Jesus Christ refuse any further Communion with them till they repent. 6 ly. They may declare also in the Name of Christ that these erring people, or Churches are not to be received into Fellowship with any of the Churches of Christ, nor to have Communion with one another in the Ordinances of Christ.—You wil say, what if they care not for all this? Answ. That is, as if you should say, what if they be not Conscientious, what if nothing can prevail with Conscience? if you say, pivate Brethren may admonish and declare in the Name of Christ. This is more then if any private Brethren shuld do the same thing; For a Synod is a Solemn Ordinance of Christ, and the Elders are to be looked upon as the Officers of Jesus Christ. And again, pag. 47. he ha's these words, If it shall be said, But surely they do not agree so farr, they do not come up to these six things mention∣ed? To that I Answer, I do not in these deliver only mine own Judge∣ment, but by what I know of the Judgements of all those Brethren, with whom I have occasion to Converse by Conference, both before, and since, I stand Charged to make it good, to be their Judgements also, yea, it hath been theirs and mine, for divers years, even then when we never thought to have enjoyed our own Land again. And if it be so, then let the Lord be Judge between us and our Brethren, for those loud and grievous out-Cries, there ha's been against us in this thing. SInce the Composure of this Collection of Testimonies, it hath pleased the Lord to take unto himself another of our Antient Stud viz. worthy and Reverend Mr. Allin of Dedham, whose Apprehensions ouching the Controverted Questions is sufficiently known Likewise not many weeks before his death, he read this Script, and exprssed his judgement thereon in words following. Reverend and dear Brother, I salute you in the Lord. I humbly bless God for your fruitful Labours in this your Collection, (and in other matters performed by you) concerning which in general, I think it is worthy serious Consultation amongst your Friends, whe∣ther it be not a Season to publish me same. (1.) We see the work of Christ touching the Church Seed is laid asleep, this might awaken our drowsiness, we see also the great disorders in Churches for want of seasonable help from Neighbouring Churches, and by Reason of the rejection of Counsel without convincing their Sentence of error. 2 dly. We see how our present doctrine is rejected as a Novel Inno∣vation, differing from first and primitive Principles. (3.) Who knoweth how farr God may bless this Treatise to the recovery of some if not many, from their Erroneous Opinions about these Truths. I Conceive also some serious Exhortation to cleave to these first wayes of Christ in New England, might be seasonably added, I Rest I have deliberately read over Mr. Ds. Essay and Epistle to the Reader, which I now return to you with thanks for the Loan of it, If I should say, I see not matter of Conviction in it, his Answer is al∣ready given me, (pag. 35▪) If men shut their eyes, when the light is held out to them, they may truly say they see not, or in pag. 6. they that Enquire of God with an Idol in their hearts, shall be paenally an∣swered by being left to their own Counsels, &c. we had need Labour to approve our selves to God, when we meet with such shrp Censures from men. But the R. A. can hardly expect, we should find Conviction here, seeing he builds all upon this distinction of Immediate and medite membership, which with the Consectaries He deduceth from it, is the pror & puppis of his whole discourse: and for the proof of the distinction himself, in (pag. 34, 35.) refers the Reader to his former Essays; nei∣ther have I observed much more in this writing, toward the proof of it, then we have had before. And therefore if we did not see it (as by him ex∣plained and Improved) to be evident before, it is not strange, if we do not see it now. If it must be imputed to our blindness (yea, wilful and paenal blindnes) that we see it not, we must be Content, to bear it as we may. Also when he affirms over and over (pag. 75, 83, 92, 103, 131, 145, 152.) that we our selves Confess the Parents in Question have not Faith, or are not visible Believers, the Contrary whereunto we have plainly asserted. And how many times over does he say it, [we call them meer members.] which we have disclaimed, and do not so call them but, [members not in full Communion] yea, he sayes, (in pag. 49.) we grant that the persons in Question, are not to be accounted Chuch members, &c. How should we receive Conviction from such dis∣courses? If his meaning be by so often reflecting on [our meer members as he calls them] to deny that distinction of members into [such as are in full Communion, and such as are not in full Communion] that would seem strange, for how can that be denyed by any Paedobaptists, and he seems to approve it in pag. 35. yea, he seems sometimes to grant, that some when Adult d Continue in the Chuch and Covenant, who yet are not admitted to full Communion, pag. 76.99, yet he calls for a Rule for two such sorts of Adult members, pag. 73. But I shall not en∣enter into discourse of particulars, nor am I fit to be an Answerer, it is easie to observe a greater sharpness in his Expressions to me then else where in this Book. I hope I shall Consider as I am able, what I find in this, or other discourses, about the matter in Controversy, &c. and if I be convinced of Error, I shall not be ashamed to own it, but if there be no way to Issue the Controversy but by such voluminous writings, and if every passage be not spoken to, he counts himself neglected, or unan∣swered; And that which he hath before said stands still firm and good, (as to that purpose he speaks in this Book above twenty times) I have little hope to see an Issue of it, nor can I see any likely way for an Issue, unless we can meet, (either in way of Synod or Colioquie) and with freedom and Candor verbally and fully discourse the matter, and agree to some orderly Concusion. As for the Substance of the Cause, where∣in we have engaged, I am daily more and more Confirmed, that it is the Cause of Truth, and of Christ, and that wherein not a little of the Interest of Christs Kingdome, and of the Souls of men is laid up. I have heard you intimate, as if there were failings in the manner of Calling, and the managing of the late Synod, and you speak of your expunging some pas∣sages in what passed the Press, which would have discovered the naked∣ness of the contrary minded, (though I suppose if they had been print∣ed, they would have discovered more the nakedness of the Author, or Authors, then of the Subjects of those Expressions and Informations.) And I once had an Intimation, as if some had gathered up a Narrative of matters that would shame us much, if it should be published. To all which I would say, I do not know of any such great matter, that can be objected, or of ought Considerable, that would seem strange [if things be rightly represented] among men of Infirmity as we all are. And some of us were not slow in the open Synod, and other wayes to own ou selves such, and to crave the Candor and forbearance that is needful for such, which one would think Christian and ingenious Spirits should have been satisfied with. But if there were more to be objected that way, then there is, is that any Argument against the matter and Cause it sell? Luthers Refomaion might be Condemned upon that ground, for all know that he wanted not many failings, in the management thereof. God loves to humble Instruments, and to leave matter of hum∣bling upon them, even when they are carrying on his own good work; but I should be sorry if there were to be found with us the Tyths of Irre∣gularities that abound among our Anti Synodalian people in the Country, who stick not to despise, reproach, and distast Synods, and Ministers, and all upon the account of this matter, whereby I wish the Lord be not provoked unto Anger. And how farr those few in the Ministry that have appeared in opposition may have been accessary thereunto, I had rather they would seriously Consider between the Lord and their own Souls, then I go about to determine. We have been reflected upon by some as seeking our selves, and driving on I know not what design, and I cannot readily Imagine, what Self Interest or Self End we here should be led by in this matter. Sure I am for my own part, that I prejudice my self much, as to name, Interest, Ease, &c. For my appearing in this Cause. Neither was I so insensible, as not to feel it from the first. I know my self to be a poor, vile, sinful Creature, and can with some feel∣ing say, chief of Sinners, and least of Saints, but in this particular mat∣ter I have often said, I wish my Brethren could see through me, for I know not any design or desire I have in it, in all the world, but only that the will of God might be done among us, his Kingdome be advanced, these Chur∣ches setled on right Bases, and flourish in the wayes of Truth, Purity and Peace, and that the good of the Souls of men might be promoted both in this, and after Generations. I am sorry to shnd thus many Lines about the Circumstantials of the Cause; the prejudices that are thence taken up against it, have drawn me thus farr. But touching the matter it self, tha hath been in debate between us (which I had rather be discoursing ) you may please to Consider at Leisure which of these three Propositions you would deny. 1. The whole visible Church under the New Testament is to be baptized- 2. If a man be once in the Church (whether admitted at Age or in In∣fancy) nothing less then Censurable evil can put him out. 3. If the Parent be in the visible Church his Infant Child is so also▪ The first is proved by the Arguments for the Synods first Proposition, the second is plain from the Current of Scripture, and Confirmed under the New-Testament, (besides other Reasons) from the Carriage of Christ and his Apostles towards the Jewes, who came into the Church by a membrship received in Infancy. The third must be owned by all, but Antipaedo Baptists. The Frame of the Covenant, Gen, 17. inferrs it, and Mr. D. imprinted Essay, pag. 23. grants that the Promise of the Covenant not stop at the Infant Child. These three things are all of them the ctrine of all our great Divines, as well as of the Scrip∣tures. It is to me a Confirmation to observe de facto, that in the way of suc∣cessive baptizing the Children of all that had a standing in the visible Church (though with too much Laxeness and Corruption for want of Discipline) the Lord hath continued Religio among Christian People from Age to Age, whereas the like Continuance and Preservation of true Religion could not have been hoped for, nor propable in the Con∣trary way. It was never heard of in the world from Abraham to this day [since God appointed an entering Sign, or such a Livery to be worn by his peo∣ple to distinguish them from the world] that a people did Continue for any length of Time to be Religious, who were either all, or the greater part of them uncircumcised or unbaptized. The laying aside of Circumcision among the Mdianites, for that they did betimes lay it aside, may be plainly gathered from Exod. 4. 24, 25, 26. was quickly followed with the utter Loss of all true Religion a∣mong them, and other of the Posterity of Abraham and Keturah. I know the bare having of Baptisme does not alwayes keep true Re∣ligion but sure it is, that the want of it will quickly lose Religion among a people To say that a people may be Religious well enough without Baptisme, would be to reflect upon the wisdom of Christ, in appoint∣ing such an external Sign of Christianity, which surely was no needless thing; It is easie to see that in the way your self and some others go, the bigger half of the people in this Country will in a little Time be unbapti∣zed, Mr. D. sayes in his Essay, pag. 55. that our meer members as he calls them, will soon be a farr greater number then his Sheep and Lambs, i. e. then his Immediate and mediate members, both of them, and all the Generations of these meer members [as he calls them] he would have unbaptized, now I leave it to Consideration, how subversive to Re∣ligion this will soon be, as also how absurd a thing that a Christian pro∣fessing people, yea, eminently professing, and of a more reformed temper then ordinarily the world both known. [As through grace the body of peo∣ple of this Country, yea, and of our members not in full Communion yet are] should so soon be the body of them unbaptized, as if they were not a Christian, but an Heathen People. Let me add this farther Conside∣ration, all Disciples or [Acts 11.26.] Christians are by Christ enjoyn∣ed to be baptized, Math. 28.19 Acts 11.26. states it upon these peo∣ple that are called [named or counted] Christians, I know there are that arrogate to themselves the Name of Christians who are manifest Anti-Christians, as Papists, Athiests, &c. these may be excluded, but those who [in regard both of their belief and practice] do justly and right∣ly retain the Reputation of Christians, as they that are described in our fifth Proposition, and the Generality of the People in this Country can▪ not be denyed to do, surely Christs Injunction doth include them. We may observe that Congregational men in England are not without thoughts and studies for enlargement of Baptisme. Doctor Owen in his late Catechisme, is plainly with us in the main Substance of the Cause, viz. the baptizing of those we plead for, though it seems he would have them baptized in another Notion. For when as in Question 38 he makes the proper Subject of Baptisme to be professing Believers and their Infant Seed, it is pain he intends Baptisme to many, who (according to his Platform) are not in full Communion, or may not come to the Lords Table, nay, are not (with him) so much as joyned members of a par∣ticular or instituted Church, but are only professors of the Faith, Com∣pare Question 19.39, 47▪ 49. And I suppose, there are Expressions to that purpose in other writings of his, which I have not now by me. The same thing may be Contained under the Expression at the meeting of the Savoy in their Confession of Faith, Chap. 29. Thes. 4. [the Infants of one or both believing Parents are to be baptized,] using therein the words of the Assemblies Confession, and we know in how large a Sense they take the word [believing] when as they say in Chap 26. Thes 2. The whole body of men throughout the world, proessing the Faith of the Gospel, and obedience unto God by Christ, according unto it, not destroying their own Profession by any errors, everting the Foundation, or unholiness of Conversation, are, and may be called the visible Catho∣lick Church of Christ. How plain is it, that the persons whose Children we would have bapti∣zed are professing Believers according to Doctor Owens Expressions, be∣lieving Parents in the Assemblies Sense, and such Professors o the Faith of the Gospel, and of obedience to God, as do not otherwise destroy that Profession, all which (say the Savoy meeting) are of the visible Ca∣tholick Church of Christ. And I suppose, they would not have any part of Christs visible Church left unbaptized. 'Tis true they say, this visible Catholick Church of Christ as such, is not intrusted with the Administra∣tion of any Ordinance, but they may mean, as many do expressly hold, that the person Aministring Baptisme must be an Officer in a particu∣lar Chuh, though the Subjects baptizd may be of the Catholick Church. How ever such Catholick Professors as they here describe, are qualified for Baptisme, If taking hold of the Covenant in a particular Church be (in their mind) further needful, ours do that. You may hereby perceive, that you stand almost alone, while you are the baptizing of such as are described in our fifth Proposition. Whether they should be baptized as in a Catholick, or in a particular Church is another Question, And I Confes my self nor altogether so peremptory in this Latter as I am in the thing it self, [viz. that they ought to be baptized] yet still I think that when all Stones are turned, it will come to this, that all the baptized ae, and ought to be under Disci∣pline in particular Churches, your self and those few in the Ministry here, that dissnt, do bear a greater weight then it may be you are aware of. For the People in the Country have in a manner no Arguments to object but this, some of your selves some of the Ministers are against i: I have lately in Course of Exposition gone over Exod. 4.24. as formely o∣ver Gen. 17 9- 14. And the more I look into such Txs as thoe, the more awful they are to me, to make me fear, lest we should be wanting to do the will of God in this particular, and lest the Lord should be there∣by displeased. And I am afraid that we do not our duty while we let a matter of so great moment, and of such publick and Practical Concern∣ment as this is, lye by from year to year, without using more means to bring it to an Issue, and to come to some settlement therein. Thus you see with what Freedom I have opened somewhat of my heart to you about this matter, had I not been Confident of your Can∣did Acceptation thereof, I shuld not have done it. I do affectionately thank you for your Remembronce of me before the Lord, and desire a Continued Share therein, hoping that I am not, and shall not be [in my poor measure] unmindful of you, whom I have a real respect for, and do heartiy love in the Lord. I am not wthout hope, that we may be yet of one mind before we dye, [And I am ready to think that we had been so e're this, if you had been pleased to attend and pursue a free Candid nd throuh Debate of mat∣ters verbally, and happily if soe such Course were yet takn amongst us that live here about, it might effect an accord] Bu wever I hope we shall meet there, ubi Lutho cum conenit. The Lord direct all for us, tha we may be ound walking in the wayes of Truth, and Peace, to his Glory, he good of others, and re∣joycing of our own Souls in the day of Christ. In whom I am
N00151.p4	The times of men are in the hand of God. Or A sermon occasioned by that awfull providence which hapned in Boston in New-England, the 4th day of the 3d moneth 1675. (when part of a vessel was blown up in the harbour, and nine men hurt, and three mortally wounded) wherein is shewed how we should sanctifie the dreadfull name of God under such awfull dispensations. / By Increase Mather, teacher to a Church of Christ. ; [Nine lines of Scripture texts]	[ "Mather, Increase, 1639-1723." ]	1675.	Printed by John Foster,	Boston, :	eng	[ "Scarlet, Samuel, d. 1675.", "Freake, John, d. 1675.", "Smith, d. 1675.", "Ships -- Fires and fire prevention.", "Explosions.", "Sermons -- 1675." ]	THe Pen-man of this Psalme was David as we may see by the Title of it, where it is said to be a Psalme of David. Concerning the time and occasion of the penning of it, there are various Conjectures.Mollerus Musculus &c. Some think that it was occasioned by Sauls Persecution. Others con∣ceive that David wrote this Psalm in the time when he was persecuted by Absalom. And this latter seems to be the more probable Conjecture. For there are divers passages therein which suit with the state and condition that David was in when pursued by Absolom. e. g. Those expressions in the 9th and in the latter part of the 10th verses,Foord in Loc: Mine eye is consu∣med with greif, my life is spent with greif, and my years with Sighing. Those expressions seem to intimate, that David was at this time come to the close of his dayes, and that he was in extremity of grief and sorrow. Now the greatest sorrows that ever came upon David, were those that hapned to him in the dayes of Absolom; then also was he neer unto his end. Again, in the latter part of the 10th verse he saith My Strength faileth because of mine iniquity▪ when as the afflictions which came upon him under Saul, were not because of any special iniquity which he had been guilty of, but for tryal, and that so he might there∣by be fitted to doe greater Service for God in his Generation; but the afflictions which came upon him in Absoloms dayes, were the fruit of his sin and back-sliding from God. Likewise that passage in the 21 verse where he saith the Lord hath shew∣ed me his marvelous kindnesse as in a strong City, was litterally fulfilled in Absoloms time: for then David was at Mahanaim, and much kindnesse was shewed unto him therein. However certain it is that David was at this time in great distresse and, therefore his scope in this Psalm is to pray for deliverance out of trouble. There are in this Context divers arguments to strengthen his faith in prayer, in that he had put his trust in God verse 14· I trusted in thee O Lord. Thats a great argument to be used in prayer, a man would be loth to fl another that confi∣deth in him, much less will the Holy blessed God disappoint those that doe indeed put their trust in him. 2. From the consideration of that Covenant Interest which he had in God, ibid. Thou art my God. That is a mighty argument. He that can say unto God thou art mine, thou hast in the Covenant engaged thy self to me, as my God, may expect Salvation from him. 3. He doth strengthen his faith from the consideration of the Providence of God, so in the words of the Text. Wee shall not detain you with any opening of the words, besides what may be spoken to under the Doctrine from them, which is Doct.That the Times of men are in the hand of God. Now for the clearing of this Doctrine four things may be attended. 1. To shew what is here meant by the hand of God. 2. What times of men are in the Lords hand. 3. How it doth appear that the times of men are in Gods hand. 4. The Reasons of this Doctrine. Quest. 1, What is here meant by the hand of God? Answ. 1. There is the hand of Divine power. Strength is manifested by the hand: we say of a strong man that he is a man of his hands, so the Lords strength and power it is denoted by his hand. It is said concerning Elijah that the hand of the Lord was upon him and he ran before Ahab 1. Kings. 18.4. that is the power of God was upon him, enabling of him so to run. And Ezekiel saith the hand of the Lord was upon me Chap. 37.1. that is a mighty power of Prophecy. on Iob 2.10. Thus Psal. 74.11. Why with∣drawest thou thy hand pluck it out of thy bosom, that is to say exert and put forth thy almighty power. Isai. 59.1. The Lords hand is not shortened that it cannot save. God hath as much power as ever he had, he is as able to save his people now as ever he was, therefore is it said that his hand is not shortned. Where∣fore when it is said that the times of men are in the hand of God, The meaning is that he hath power to dispose of their times, men have not power to dispose of their own times, nor have others that power but the Lord alone. 2. There is the hand of divine Providence, Job. 2.10. Shall wee receive good at the hand of God and shall wee not receive evill. The Providence of God doth dispence afflictions as well as mer∣cyes to his people, therefore are they said to receive evill as well as good at the hand of God. So Chap. 19.21. Have pitty upon me O ye my friends, for the hand of God hath touched me, that is to say, the Providence of God is gone forth against me. 1. Pet. 5.6. Humble your selves under the mighty hand of God, i- e. under the afflicting dispensations of his divine Providence, & Solomon saith that the righteous & the wise and their works are in the hand of God Eccle. 9.1. Because both the Persons and the works of the bestand most prudent men are guided by a divine Providence. When God hath bestowed gifts and graces upon any man, qualifiing him for Service, he doth by a secret providence order what work he shall doe, wherefore the divine Providence is intended by that Hand, which the text speaketh of. David doth here encourage himself from the Consideration of the All-disposing Providence of God. Wee come to a second enquiry viz. What is meant by the Times of men which are said to be in the hand of God? Answ. 1. The beginning of a mans time is in the Lords hand. He ordereth when every man shall come into the world. Hence it is said that there is a time to be born Eccle. 3.2. that is to say, God hath set and determined the time wherein every man shall be born. It was said with respect unto Isaac Gen 21.2. Sarah conceived and bare Abraham a Son in his old age, at the set time of which God had spoken to him. The Lord had set the time when Isaac should come into the world, the same is true with reference unto all men that ever were or shall be brought forth into the world. Hence some are born in one age and some in another. Some before the Law, others under the Law, and others in the dayes of the Gospel, since Christ the Son of God hath come into the world. He in whose hand are the times of men doth order in what time and under what dispensa∣tion each man shall live. 2. The end of a mans time is in the Lords hand. The time when he shall goe out of the world, as well as the time of his coming into it; the day of death as well as the day of his birth. Hence Solomon saith there is a time to dye Eccl. 3.2. The day of a mans death is emphaticaly called his time Eccle. 9.12. Man knoweth not his time, that is to say he knoweth not the time when he shall dy and goe out of this world, and this time is in the Lords hand, and thence is said to be appointed Hebr. 9.27. It is appointed unto all men once to dye. There is indeed a statute Law determining that every Sinner shall dye, Gen. 2.17. and in that respect death is appointed, but besides that it is appoin∣ted in the eternall Decree of God. Not onely the thing, but the time and all the Circumstances attending the death of any man, were appointed by the Lord. Hence it was said, The time drew nigh that Israel must dye. Gen. 47.29. Gods time was come and therefore Jacob now must dye, 3. The duration of a mans time is in Gods hand. Not onely when he shall come into the world, but how long he shall con∣tinue in it▪ whether he shall be long lived or short lived. First when a man cometh into the world, no one can tell whether he shall dye in Childhood, or in Youth, or in his middle age, or in his old age, but God in whose hand is his Time knoweth how it shall be, wherefore Job saith, I will wait all the dayes of my [appointed time] till my change come Chap 14. v. 14. And in the fifth verse of that Chapter he saith of every man that dayes are determined the number of his moneths are with thee, thou hast appointed his bounds that he cannot pass. Not onely the num∣ber of the years, but the moneths nay the dayes that every man shall live are determined by God, and beyond that time he shall not live one day. This then is Davids meaning when he saith my times are in thy hand, Thou canst make me live as long as thou wilt, notwithstanding my enemyes seek for my life. Tempora sig∣nificant per Metarymiam adjuncti condi¦tionis varieta∣tem, quae tem∣porum habet vices. Ames in Lcum. 4. Those Changes of time that a people or person may in this world pass under are ordened by the hand of God. Hence the Psalmist doth not onely say my Time in the singular Number, but my Times in the plurall Number. i. e. both prosperous and adverse Seasons. There are vicissitudes of times, we read of the times that went over David, and over Israel, and over the Kingdomes of the Countreyes 1 Chron. 29.30. one while it was a time of peace and prosperity, another while it was a time of great distraction and misery; thus did times pass over them. As in publick Concerns; Times may change, it is in the Lords hand to change them when and as he pleaseth Dan. 2.21. He chang∣eth the times, he removeth kings and setteth up kings. So as to particular persons, times may change with them, he that is now in prosperity, may on a suddain be cast into great misery. Psal. 39.6, 7. I said in my prosperity I shall never be moved, thou didst hide thy face and I was troubled. How so? Absoloms Rebellion brought a suddain change upon David. Prosperous seasons are in the Lords hand, This is intended by the Psalmist, Thou Lord (saith he) canst make my dayes to be as prosperous as thou wilt. And adverse seasons these are called Times Psal. 10.1. Why hidest thou thy self in times of trouble? And these are all ordered by the hand of the most high, 5, The time of Deliverance out of trouble is in Gods hand. Thus the Chaldee Paraphrast understands these words, my times are in thy hand viz, the time of my Redemption, but though the words must not be so confined, yet that is implyed in them. God hath determined the time when, as well as the meanes whereby, he will save his people out of trouble Psal. 102.13. The time to save Zion, yea the set time is come. Deliverance out of trouble will not arise untill the Lords time be come. Da∣vid hoped for Deliverance in the dayes of Saul even till his eyes failed with looking for Salvation, but it came not as soon as he looked for it, because the Lords time was not yet. Great have been the expectations of these dayes that Rome should fall, and that the Churches finall Deliverance from the Persecution of Anti-Christ should be accomplished at such a time and at such a time. Many have been looking for light, but behold darkness. Is it because the thing is uncertain? No; but the reason of these disappointments is, in that men have been expecting these things before the Lords time be fullfilled, Deliverance then will not come before the set time, nor stay one day longer than that time. Hence is that observable place of Scripture Exo. 12.41. And it came to pass at the end of four hundred and thirty years even the self same day it came to pass, that all the Hosts of the Lord went out of Egypt. God had promised Abraham that it should be so four hundred and thirty years before, and we see that he kept his word even to a day. And it is said concerning Joseph Psal. 105.18, 19. whose feet they hurt with fetters, he was laid in iron, untill the time that his word came, that is, was fullfilled: for coming in the Scripture often noteth fulfilling.Ainsworth in Locum. God had long before shewed Joseph in a dream, that he should be advanced highly, and when the time for accomplishing that word was fulfilled, Joseph was made to forget all his troubles. 6. The time for Repentance is in the hand of God. Hence not onely Repentance i se, but the time for it is said to be his Gift, as I have lately and largly endeavoured to shew you in my course on the second Chapter of the Revelation you have, heard how the Lord there spake unto Jezabel I gave her space to repent Every mans day of grace (that hath such a day) is in Gods hand. Hence it is that some have a far longer day of grace continued to them then others have, some their day of grace is at an end whilst in youth, others their day continueth untill their middle age, some to old age. Is this from themselves? No, but from the Lord. You have often heard that life time in this world is a time for Repentance, while a sinner is alive, it is possible that if he seek the Lord he may find him. He may possibly obtain the pardon of his sins, and the salvation of his soul, by Faith in Jesus Christ, but when once his Soul is out of his body, when once he is dead (dying in his sins) it is impossible, God that cannot lye having declared that it shall then never be. Now the lives of men are in the hands of God, therefore Daniel said unto that king, Chap. 5. v. 23. the God in whose hand thy breath is, and whose are all thy wayes hast thou not glorified. The time of prospe∣rity is a day of grace, when a man doth enjoy Health, Ease, Strength &c. it is the fittest Season in the world to repent, and make his peace with God in. Now this time you heard but now is in the Lords hand. While the blessed Spirit of God continu∣eth striving with the Soul, thats a day of grace indeed. When you are convinced, awakened, affected in any measure by the word or works of God, then is an happy time to repent in. Now that Season is surely in the Lords hand; for who hath di∣rected the Spirit of the Lord, or who hath been his Counsellor? wherefore the Apostle saith Phil. 2.13, 14. Work out your own Salvation with fear and trembling, for it is God that worketh in you both to will and to doe of his own good pleasure. As if it were said, Tremble to miss Gods Season, you know not how soon God may cease working in your hearts by his Spirit. The time of the Lords working upon the hearts of men, is as he shall please. Thus have wee seen what times are in the Lords hand. The next thing is to enquire, How it doth appear that the times of men are in Gods hand For Answer wee shall only mention two things as Demon∣strations of this truth. First it is evident in that God hath decreed and determined what∣ever cometh to pass in the world. The Lords will, his eternall purpose and decree is sometimes expressed by his Hand Acts. 4.28. for to doe whatsoever thy hand and thy counsel determined before to be done. For as men doe work and accomplish their designs by their hands, so doth the Lord accomplish all his works by the power of of his own will Ephe. 1.11. He work∣eth all things after the Counsel of his own will. The will of God is a working will, therefore it is set forth by that of his hand. Two things are certain, first that whatever God doth will (that is decree) shall surely come to pass Job. 42.2. No thought can be witholden from thee. If God have a thought in his heart to doe this or that, none can hinder him from performing the thoughts and intents of his heart, He is of one mind and who can turn him? Isai. 14.27. For the Lord of Hosts hath purposed and who shall disanul it? and his hand is stretched out and who shall turn it back? Hence the will of God is said to be Irresistible Rom. 9.19. who hath resisted his will? No one can hinder him from having his holy will in whatever he hath a mind to accom∣plish. Again, it is as true that what doth come to pass was first determined by the Lord. Therefore James when he was speaking in the Synod at Jerusalem had this saying, known unto God are all his works from the beginning of the world Acts. 15.18, If God doth fore-know whatever things shall come to pass, he must needs will them or will them, but they do not come to pass against the Lords will, or whether he will or no. Certainly it Is in his hand to prevent any thing that cometh to pass in the world. There is no prosperous or comfortable event at any time hap∣neth, but it was before appointed by the Lord; nor is there any evill hapneth but according to the determination of the only wise God. The most dismall Providence when once it is accomplished, wee may know that this was decreed before the world began, yea from Eternity. When Jesus Christ the Son of God was hanged and Crucified, that was the strangest and most dismal providence that ever was since the world began, yet this was decreed from eternity Acts. 2.23. Him being de∣livered by the determinate Counsel and foreknowledg of God, ye have taken, and by wicked hands have Crucified and Slain. And par∣ticularly there is an holy and eternal Decree respecting the times of men Job. 7.1. Is there not an appointed time to man upon the earth? Acts. 17.26. God hath determined the times before appointed. 2. Another demonstration of the truth before is this, There is a Providence in every thing that cometh to pass. God doth execute his decree by his works of Creation and Provi∣dence. Gods Providence is that whereby he doth dispose of (not only some things but) all things as shall be for his own glory. Those things which as to men are most fortuitous acci∣dentall and casual, in respect of God are purposely and provi∣dentially ordered; for example, Casual Homicide, when a man kills another accidentally against his will, the holy blessed God ordered that matter on purpose, upon holy grounds and for holy ends. See a clear Scripture for this Exod. 21.12. He that smiteth a man so that he dye shall surely be put to death. But if a man lye not in wait, but God deliver him into his hand, then will I ap∣point thee a place whither he shall flee. So that if a man happen to kill another against his will, God delivers the man that is slain into the hands of him that smote him, which evidently sheweth that there is a providence of God in all such Casualtyes. So in Lottery as to men the thing is doubtfull and fortuitous, which way the Lot shall fall, but God hath beforehand contri∣ved, and will by an effectuall Providence order accordingly how the thing shall be Prov. 16.33. The Lot is cast into the lap (so was the Custom in Solomons dayes) but the whole disposing there of is of the Lord. There is not the least matter cometh to pass in the world without the Providence of God Mat. 10.29▪ Are not two Sparrows sold for a farthing, and one of them shall not fall to the ground without your Father, but the very hairs of your head are all numbred. The meaning is, that there is an hand of Pro∣vidence in all events, yea in the smallest matters that happen in the world. Sure then there is not any great and solemn and awfull event hapning at any time in any place but the hand of Divine Providence is therein, and that not only as to the thing, but as to the time and manner and all circumstances what∣soever that may occur: if a Sparrow doth not fall to the ground without God, much less doth a man fall into the grave (especially if the fall be sudden and awfull) but there is a special Providence therein. But the truth of this Doctrine will appear further by speaking to the grounds and Reasons of it, wee shall briefly mention two. Reas 1. Because men are the Lords Creatures therefore it is but reason that their Times should be in his hand. He is our Maker Psal. 95.6. Come let us worship and bow down, let us kneel before God our maker. So in Psas. 100.3. Know ye that the Lord he is God, it is he that made us and not wee our selves. Yea and God hath made us for himself, for his own use and service Rev. 4.11. Thou hast created all things, for thy pleasure they are and were Cre∣ated. If a man make a thing for another and not for himself, he hath not such power to dispose of it, but if he make it for himself he may dispose of it thus or so, as shall seem good unto him: now God hath made us for himself and not for another, therefore he may well dispose of us, and of our times as shall seem good unto him. Reas. 2. From the absolute Dominion which the Lord hath over us. Wee may reason from the Soveraignty of the most high. And this followeth from the former: Inasmuch as God hath made us, therefore he hath an absolute dominion over us Rom. 9.22. Hath not the Potter power over the clay, of the same lump to make one vessel to honour and another to dishonour. The Potter hath a kind of absolute power over the Clay, for he may dispose of it thus or so, as shall seem good unto him. Wee are before God as the Clay is before the Potter, wherefore the Scripture speaketh much concerning that absolute Dominion which the Lord hath over his Creatures, Deut. 32.39. See now that I even I am he and there is no God with mee, I kill and I make alive, I wound and I heal neither is there any that can deliver out of my hand. At the same time some are wounded and not others, some are killed by the same blow and others are kept alive; amongst wounded ones some are healed and others shall not recover, why? It is the Lord that doth these, things and hath power so to doe. Wherefore Elihu said to Job, Chap. 33.12. I will answer thee that God is greater than man, why dost thou strive against him for he giveth no account of any of his matters, that is to say he is not bound to give any account of any of his matters, though sometimes he condescends unto it, yet that is more then he is obliged unto, saith Elihu. God may take from thee thy estate, and thy Relations, all by one sudden awfull blow of his hand, and yet never tell thee why he doth so. Such is the absolute Soveraignty and high Supremacy which the glorious and eternall God hath over his Creatures. So that well did Nebuchadnezzar make confession saying, all the Inha∣bitants of the earth are reputed as nothing and he doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth, and there is none can stay his hand, or say unto him what dost thou, Dan. 4.35. No man hath an absolute Dominion over others so as that his Will shall be his Rule, but God most high hath such a Dominion, so as that it is impossible that he should doe any wrong unto his Creatures, however he dispose of them or of their Times. Wee come now to Infer some Vses from this Doctrine. This Truth may be applyed, 1. By way of Instruction. 2. By way of Consolation. 3. Of Reprehension. 4. By way of Exhortatoin and Direction. Use. 1. Of Instruction in two Particulars. 1. In case wee enjoy good times, if wee see good dayes this shew∣eth us unto whome wee ought to be thankefull, even unto that God in whose hand our Times are. If wee have our lives when others are snatched away by Death, if wee have health when others are in sickness, if wee have ease when others have broken bones and are in extremsty of anguish, let us be for ever thank∣full unto God. If wee have plenty when others are in wants, as at this day our Neighbours are afflicted with great Scarcity as to Provision, but we have Plenty; let not the Lord have cause to complain against us, as sometimes against the Church of Israel, Hos. 2.8. Shee did not know that I gave her Corn. Wee also enjoy the libertyes of the Gospel, and in that respect see good dayes. As when those Libertyes are taken away, the dayes are evill Eph. 5.16. Redeem the Time, for the dayes are evill. Why were they evill? namely in respect of sore Persecutions raised against the people of God, therefore when there is no Persecution (as through Grace with us) there is not, those are good dayes, and wee ought then to be thankfull to God on the account thereof. And inasmuch as that God, in whose hand is our Time hath so ordered as that wee are brought into the world in these Gospel dayes, wee owe him Everlasting praises on that account. Wee might have been born in those times of Ignorance, when God suffered all nations to walk in their own wayes, even in those dark ages of the world, which were before the Sun of righteousness did arise upon the earth, and so have perished for lack of knowledge: but God hath given us to live all our dayes under the light of the Gospel. And have not many of you had a long day of Grace? There are some of you that God in whose hand are your times, hath continued to you the day of Grace, twenty, thirty, yea forty years and more to some of you. Thankfully acknowledge the Grace of the Lord toward you. Instruct. 2. This teacheth us a Lesson of Humility and Sub∣mission to the will of God in case wee see evill dayes. If a change of times come upon us or ours, the hand of the Lord is in it, and therefore to be patient and humble is that which becometh us. Amos. 3.6. Shall there be evill in the city and the Lord hath not done it? Shall any evill happen in a Town, or in a Family and the Lord not have an holy overruling hand in it? The Lord owneth evill of affliction as his Creature, Isai. 45.7. I form the light, and I Create darkness, I make peace and create evill, I the Lord doe all these things. Wherefore if any afflictive Pro∣vidence do befall us, wee should say as Eli did, when he first heard of such an awfull Providence befalling his Family, as made the ears of every one that heard it to tingle, he said it is the Lord, let him doe what seemeth him good, 1. Sam. 3.18. And indeed it is our best and wisest way, yea and Wo will be unto us, if wee will not submit to the Soveraigne will and pleasure of the Almighty, when once his will is manifested, Isai. 45 9. Woe unto him that striveth with his Maker. God will have the mastery over his Creatures, and will make them know that he is above them: and therefore it is in vain for any to struggle against God, it is great sin and folly so to doe. Use. 2. Of Consolation to the Children of God, and it must needs be a Consideration full of glorious Consolation unto them if they doe by saith▪ apprehend this truth, that all their times are in the hand of their Father. Wee shall mention two or three comfortable Meditations here. 1. If their Times are in Gods hand, then all their other con∣cernments whatsoever are in his hand. This followeth by parity of reason. Your lives are in Gods hand, he is the God of my life said David. Our health is in his hand, Hee is the health of my countenance. Our Estates are in his hand, who is able to keep them, and whose blessing alone maketh rich. Our Relations are in his hand, some of you have Relations absent from you afar off upon the Sea, or in Countreys remote, remember they are in the hand of God wheresoever they may be. Others of you have near Relations, Children pehaps sick and in danger of death remember ahat they also are in Gods hand. 2. Hence they are in the best hand that possibly can be. You can not wish your times or concernments in a better hand, they are in a wise hand, he is the only wise God. They are in a Faithfull hand. It was Dr Prestons expression, that if the case were so with him that he might speak but three words before he went out of the world, these should be the words, GOD IS FAITHFULL. And in an able, yea in an All sufficient hand, John. 10.29. My Father is greater then all, no man is able to pluck them out of my Fathers hand. This is a great comfort to them that have faith to improve it. If a man be sick is it not a comfort to him to be in the hand of a skilfull, faithfull, com∣passionate, Physitian, So it is here. 3. Here is ground of Comfort against all the designs of Satan, and his Instruments Our times are not in Satans hand, the Lord said to him concerning Job, Touch not his life. The Devill would fain have taken Jobs life from him, but he could not doe it, because it was not in his hand. It is true, that it is said of the Devill that he hath the power of Death, Hebr. 2.14. Because he is employed in great and signall Judgments, to inflict death upon men,See Dr Owen Exposition Hebr 2.14. p. 265. and the Jews of old had an opinion that great and sudden destructions were all wrought by him; but then he must have a commission from a higher hand, or he can doe nothing. And the like must be said concerning his Instruments in the world. Wee see in this context there were those that designed to take away Davids life, verse, 13. against me they devised to take away my life, but they could never do it, because his times were in Gods hand and not in theirs. So Herod sought Christs life, and after that the Jews would have killed him, and had ma∣ny a fair opportunity so to doe, and yet it was not at those times accomplished when it was easy to have been done, forasmuch as the Lords time was not yet come, John. 7.30. Vse 3. Let it be of sad and solemn Reproof, there are several sorts of men that fall under Conviction and just Reprehension here. 1. This condemns those that will be curiously enquiring into those times that God keeps in his own hands alone. The Disciples themselves were once blameworthy in this respect, Acts. 1.6, 7. They said to Christ wilt thou at this time restore again the King∣dome to Israel? The Lord gave them a short return saying, it is not for you to know the Times or the Seasons which the Father hath put in his own power. Indeed there are some Times which wee ought to be enquiring into. The holy Prophets did en∣quire and search diligently into the time of Christs coming into the world, 1 Pet. 1.11. The men of Issachar were commend∣ed for their Vnderstanding in the times. The Pharisees are reproved because they could not discern the signs of the times. Such Times as God hath revealed we should modestly enquire into. He hath told us how long the Reign of Anti-Christ shall continue, and therefore it is both lawfull and a duty, with Humi∣lity to be enquiring into that time. But there are some that will be enquiring into times that are kept secret, e. g. Some will be determining the year when the day of Judgment shall begin,ge Zachi. de & Disp de signis. But (although I deny not but that the age wherein that day shall begin may be conjectured at) Christ hath said of that day and hour knoweth no man, no not the Angels which are in Heaven, neither the Son but the Father, Mark. 13.32. Others will be enquiring into the time when such a man shall dye &c. Some that Calculate Nativityes, Judiciall Astrologers, Fortune-tellers, are deeply guilty in this respect. The accursed and lying Vanityes and Witchcrafts of such persons are fearfull transgressi¦ons in the sight of God. Certainly every man may say as Isaac did, Gen. 27.2. I know not the day of my death, and therefore great is their sin and folly that will goe about to determine when either themselves or others shall dye, you know not but that it may be every day, and the Lord hideth it from you, that so you might live every day as if it were your last. 2. This Reproveth those that build upon the time to come, that say hereafter they will doe this and that and the other thing▪ the Apostle speaketh of such and reproveth them. Jam. 4.13, 14. Goe too now you that say to morrow wee will goe to such a City, and continue there a year whereas ye know not what shall be on the mor∣row; for what is your life? it is even a Vapour that appeareth for a little time and then vanisheth away. It is too much presumption for you to allot upon the time to come, which is not in your hands, but in Gods only. How doe some say that hereafter they will repent of their Sins. This is the evill which Young men are especially guilty of, The Young man thnks with him∣self, Ile repent and endeavour to make my peace with God when old age is come upon me; but how dost thou know that thou shalt live till old age? It may be that God in whose hand is thy time, will not suffer thee to live so long. It is said, one dyeth in full strength, Job. 21.23. Doe wee not see examples for it be∣fore our eyes from day to day? How dost thou know but that thou shalt dye in thy full strength? Another saith, Ile repent when I come to lye upon a sick bed, & a death bed, but it may be thou shalt not dye in thy bed and how then? It may be thou shalt have no sickness before death. Death may come upon thee and not give thee a moments warning. Remember that Scripture, Prov. 27.1. Boast not thy self of to morrow thou knowest not what a day may bring forth. O what did one day bring forth this last week, one morning the other day brought forth that which will never be forgotten by many here present. 3. This Reproveth those that doe provoke the Lord to cut off their time. The Sins of men provoke God to shorten their time and dayes in this world. Alas! it is not long since I did upon a very sad occasion insist upon those words, Eccles. 7.17. Be not overmuch wicked, neither be thou foolish▪ for why shouldest thou dye before thy time? Great sins bring un∣timely death, Drunkeness, Swearing, Sabbath-breaking, Atheisme, Neglect of Prayer, and the like evills bring untime∣ly death upon those that are so guilty, especially if they have had many offers of grace, Psal. 81.13, 15. O that my People had hearkened to me— their time should have endured. But when men will not hearken to God, he will not suffer their time to endure long. There was an awfull Providence amongst us above a year agoe, which you may remember occasioned the preaching of severall Sermons from that Scripture, Prov. 29.1. He that being often reproved hardneth his neck, shall suddenly be destroy∣ed and that without remedy. Use 4. Of Exhortation to Sanctifie the Name of God whom wee see his hand putting an end to the time of these or those in an awfull manner. I would apply this particularly with respect to that fatal & dismal Stroke which hapned amongst us the last week. That Providence is it self a loud Sermon, it is a warning piece from Heaven, and if God Preach, his Ministers should preach too. It may not be a∣miss then to Second this Solemn work of God with a Solemn word. Some Considerations and Directions let me set before you. Consider, 1. How awfully this Providence is Circumstanced, It is so in respect of the time when it happens; even at a time when the Lord is frowning upon us, and threatning of us in other respects. The Lords hand is at this day stretched out a∣gainst our Brethren in a neighbour Plantation, and God ex∣pects that wee should take notice of it, and be warned by it, as sometimes it was said concerning Jerusalem, Zeph. 3.6, 7. I have cut off the Nations, and I said surely thou wilt fear me, thou wilt receive Instruction. When the Lords hand was upon Neigh∣bouring Places, he looked that Jerusalem should thereby take warning, so now that the Famine is like to prevail upon Virginia, God saith, sure New-England will fear me and receive In∣struction. This providence is likewise awfully Circumstanced, in that it cometh at a time when there are lamentable Out-breakings of Iniquity. Not long since two Murtherers were executed amongst us; and since that another horrid Murther discovered, and it is to be feared that many will be found with the guilt of blood in their Skirts. And this Providence is awfully Circumstanced, in respect of the suddeness of this fatal blow, no warning given of it before∣hand, no man that expected or ever thought of such a thing till the moment wherein the dismal blow was given. And awfully Circumstanced in respect of the number of Per∣sons whom the hand of the Lord hath fallen upon, no less then nine Persons, and three of them already dead, besides another that was taken away by sudden death the very same day. And awfully Circumstanced in respect of the quality of the Persons whom the Lord hath taken away, I mean with respect to those two who were of this Congregation.Capt. Samuel Scarlet, & Mr John Freake. The Common-wealth hath a loss in respect of them both, since it must needs be acknowledged that they had more of a publick, noble, generous spirit then can be said of most amongst us. Yea and the Church also hath a great loss in respect of one of them, even the Church wherof he was a member, since that he did Industriously set himself to promote the welfare of the Church as well as of the Common-wealth. I have heard it from some that knew it, that his Mother who was a precious godly woman had a particular faith for that son of hers, she beleived that God would bless him and make him a blessing in his Generation, and wee have seen that his godly Mothers faith was not in vain for him, but therefore the loss is the greater, and the providence the more awfull. Consider 2. That there are no persons in all the world unto whom God speaketh by this Providence as he doth to us. Indeed the Lord speaketh thereby unto others, yea unto all that shall hear of it. Hee speaketh to New-England, and more particu∣larly this is a speaking Providence to Boston, but most of all to us of this Congregation, in that they whom the Lord hath slain were of us. This thing hath been done in our hearing and before our eyes, our eyes have beheld the Slaughter which the Lord hath made, yea and by their Deaths he hath wounded us. Come let us return to the Lord, for he hath torn us, he hath smitten us. Consider, 3. That this is not the first warning which the Lord hath given us. How many sudden deaths have there been? Not to mention things of an elder date, which in the day of them I have not been altogether wanting to mind you of. This last year wee have thus been warned, not once nor twice. This Spring severall amongst us have been snatched away by sudden strokes of the Lords hand. And it is not a year agoe (hardly three quarters of a year) since there was such another awfull Blow as that which I am now speaking of, when that Shop was blown up with a Barrel of Powder, and one man was killed, and (as I remember) seven or eight wounded. Now it is to be feared that wee were not affected and awakened with that Stroke as should have been, and therefore the Lord is put upon it to bring another more awfull then the former. Consider 4. That if wee doe not sanctifie the Name of God under this awfull Providence, Lamentable things will follow. Isai. 26.11. Lord when thy hand is lifted up they will not see, but they shall see and be ashamed. Wo to us if wee will not see when the Lords hand is lifted up in such an awfull manner, what can wee then expect but utter Confusion? wee may then expect that the Lord hath not yet done with us. No, He will not turn away from his anger, but his hand will be stretched out still. Then look for it, the Lord will take away others that are usefull, serviceable, and desirable; and if he take away a few such what a naked destitute people will you be? yea we may then expect that there shall be Calamity, and Lamentation ge∣neraly. It is mentioned as a dreadfull Presage of generall Ca∣lamity coming upon the Children of Israel when it is said that God overthrew some of them as he overthrew Sodom and Gomorha, that is by sudden and fiery destruction, Amos. 4.11. And Christ doth intimate to the Jews, that sudden and awfull destruction which came upon a few of them, did (without repentance) fore∣run and foretell a day of generall Calamity coming upon them, Luke. 13.3, 5. You will say but what shall wee doe that so wee may sanctifie the Lords Name under this awfull hand of his upon us? Answ. Follow these Directions. 1. Take notice of the hand of God in this that is come to pass. Doe not think that this is a meer accident or chance; the Phi∣listines were willing to think so when the hand of the Lord was upon them, 1. Sam. 6.9. Then (say they) wee shall know that it is not his hand that smote us, it was a chance that hapned to us. Christians should know and speak otherwise, it is not a Chance that hath hapned to us, but assuredly it is the hand of the Lord that hath smitten us: therefore eye his holy hand, especially you that were any way related to those that are now dead, you should eye the hand of the Lord, that so you may be Patient and Humble under his Dispensations toward you. Thus it was with that godly woman Naomi, when most bitter bereavements came upon her, when her husband and other near and dean Relations were snatched from her, she considered that the hand of the Almighty was in those Killing Strokes. The hand of the Lord is gone out against me, the Almighty hath dealt ry bitterly with me; the Lord hath testified against me, and the Al∣mighty hath afflicted me, Ruth. 1.13, 20, 21. And thus it was with David when those Calamityes which the Text seemeth to have respect unto, did befall him, Psal. 39.9, 10. I was dumb, I opened not my mouth because thou didst it, remove thy stroke away from me, I am consumed by the Blow of thine hand. Believe it, this stroke is the Lords stroke, this blow is the blow of Gods hand, the Lord himself hath done it. Think of that, that so you may sit down in Silence before the Lord. If a man did see the hand of the Almighty giving the blow, would he? durst he find fault? 2. Lay it to heart. It is not enough for us to take notice of the Lords hand, but wee must labour to be duely affected there with, Eccle. 7.2. It is better to goe to the house of mourning then to the house of feasting, the Living will lay it to his heart. Wee should with Sorrow Lament over this dreadfull dolefull breach. So did Moses direct the Children of Israel in the like case Lev. 10.6. Let your Brethren, the whole house of Israel bewail the burning which the Lord hath kindled. There were two men that were taken away out of the world by a sudden and fiery stroke, and all their brethren even the whole house of Israel must La∣ment for it. Truly so it hath been amongst us, Two men have dyed Suddenly and that by fire too, now it concerns us to be∣wail the burning which the Lord hath kindled, wee should mourn in secret places because of this thing. It would be sad if it should be said of us as sometimes of Israel, Isai. 42.25. He hath pou∣red on him the fury of his anger, and it hath set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart. Shall the anger of the Lord be burning round about us, and yet wee not lay it to heart? 3. Let us adore the hand of God. Wee read concerning Job, that when the Lord brought those sudden changes upon him, by the Death of near Relations, and the loss of his estate, He fell down upon the ground and worshipped. Job. 1.20. Wee should turn such things into Prayer and humble adoration before the Lord. Adore his greatness, his soveraignty, his power, his wisdome, his righteousness, who may at his pleasure punish us or ours, and it is not for us to say unto him what dost thou? 4. Let us labour to understand the Lords mind and meaning in this awfull Providence. Certainly the Lord speaketh something by it, yea some great thing, and therefore wee have cause to blame our own fulness of understanding if we know not what it is that the Lord would have us to hear and to learn; were we wise as we should be, it would be otherwise with us. Mic. 6.9. The Lords voice cryeth to the city, the man of wisdome shall se thy name, hear ye the rod and who hath appointed it. O let us not be like beasts that only feel the rod, but hear it not. The Lords voice cryeth to the city. Truly this awfull Providence which I am speaking of is the Lords voice; it cryeth to the City, it cryeth to the Town. This Solemn voice of the Lord cryeth to Boston. If wee be men of wisdome we shall see his Name, yea we shall sanctifie his Name. 5. Let us Repent of past and present Iniquityes. Doth God bring such awfull Providences upon us that so we might Censure the dead? No, but to be Instructions and warnings to the living, that so they may be awakened to unfaigned Repentance for all their sins wherefore Christ hath said, Those eighteen upon whom the Tower of Siloam fell and slew them, think ye that th were sin∣ners above all men that dwelt in Jerusalem, I tell you nay, but ex∣cept you repent you all shall likewise perish, Luke. 13.4, 5. So I say do you think that these nine men upon whome this low hath fallen, and sundry of them slain thereby, were Sinners above any in Boston, I tell you nay, but except you repent you shall likewise perish. Especially repent of those sins which bring such awfull Strokes as these. Security is such a sin, when mystical Babylon (that is Rome) saith I shall see no sorrow, then doe her Plagues come in one day, death and mourning. When men cry peace, peace, then cometh sudden destruction. The Lord roares from on high that he may awaken Sinners out of their Security. And disregard to the word of God is that which brings such dismall Pro∣vidences upon poor Creatures. When men regard not the still voice of the word, Mountaines are rent, and Rocks are broken in pieces before the Lord. Hence it is that the most awfull Providences are usualy in those places where the word of God is preached in the greatest power. God is terrible out of his holy places. Have you not observed that there have been more Sud∣den deaths, and awfull Tremendous dispensations of divine Pro∣vidences in New-England then in any place where you have been? How so? Even because the word of God is plentifully and powerfully dispensed throughout this Land, but men re∣gard it not as they ought to doe, and therefore the Lord speak∣eth by his Works, in a most awfull manner from time to time, O think of it, and repent! Lastly, Be prepared for change of Times. Now you are in Prosperity▪ but prepare for a day of Adversity; who knoweth how soon the Iniquity of thy heels will overtake thee, and the dayes of evill come upon thee? Especially prepare for that last and great change which will come upon every Soul amongst you, and you know not how soon or how suddenly. And indeed thats the voice of the Lord in this Providence, Calling upon all that hear of it and, saying Prepare for Death! Prepare for Death! Prepare for Death! you know not but that you (as well as others that are gone may dye suddenly. The best man in this Congrega∣tion, yea upon the face of the earth, may for ought that any one can say, be (as Moses was) suddenly taken out of the world. And therefore make sure of an Interest in Jesus Christ. If death come upon a man and find him out of Christ, it had been better for him that he had never been born. O then labour to be found in him, not having your own righteousness, but that which is through the Faith of Christ. Wo for ever to that man, whom Death shall find, having nothing but his own Righteousness. It may be he is honest in his dealings with men, and hath this or that morall Qualification, but he is a stranger to the righ∣teousness of Jesus Christ, if death find him in that estate, he is undone eternally. Also see that you keep in the Lords way be∣cause Death may come upon you suddenly, and if it should find you out of Gods way, that would be uncomfortable. I remem∣ber one of the Antients maketh mention of a woman that was a Christian,Tertullian who would needs go and see a Stage-play acted, and when she was there, God suffered the Devill to take bodily possession of her, and being demanded how he got possession of one that was a Christian, and reputed a good woman? Why (said the Devill) I found her in mine own ground, and therefore I might well take possession of her▪ I speak not this to reflect upon the dead, I know not but that they might be in their when this Stroke came upon them, but to Caution the living, If you goe out of Gods way, the Devill finds you in his own ground▪ and then are you exposed to great temptations and miseryes. O take heed of sinning against God. A Sinner it may be as soon as ever he hath sinned, as soon as ever he hath spoken a vain or wicked word, Death will seize upon him and carry him before the Tri∣bunall of the Lord. A Christian should often be propounding three Questions to himself. 1. What am I? 2. Where am I? 3, What doe I? What am I? Am I in a good estate fit to dye? Am I in Christ, or am I not in Christ? Am I one that truly feareth God? And where am I? am I in the Place which God would have me to be in? Have I a Call to be here? And what doe I? Am I doing that which is pleasing in the sight of God? Is the work which I am about a good work, or an evill work? And he that shall be as to his State as ought to be, and shall withall keep in the Lords way, needs not fear any Death. No Death can hurt him though never so sudden; But if he be found with Loyns girded, and Lamp lighted, He shall goe into the Chambers of Everlasting rest and peace. Blessed is that Servant whom the Lord at his Coming shall find so doing; yea Blessed are they which dye in the Lord, for they cease from their La∣bours and their Works follow them.
N00152.p4	The wicked mans portion. Or A sermon (preached at the lecture in Boston in New-England the 18th day of the 1 moneth 1674. when two men were executed, who had murthered their master.) Wherein is shewed that excesse in wickedness doth bring untimely death. / By Increase Mather, teacher of a Church of Christ. ; [Six lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1675.	Printed by John Foster.,	Boston, :	eng	[ "Feaver, Nicholas, d. 1674.", "Driver, Robert, d. 1674.", "Executions and executioners -- Massachusetts -- Boston.", "Criminals -- Massachusetts -- Boston.", "Murder -- Massachusetts.", "Crime -- Massachusetts -- Boston.", "Execution sermons -- 1674." ]	Be not overmuch wicked, neither be thou foolish; why shouldest thou dye before thy time? SOlomon being a man full of wisdome, was very ob∣servant of the Providences of God, which hapned in the place and in the age wherein he lived. He doth in this Chapter give us an account of some of his Observations that way, There is one special Observation in this Context, viz in the 15 verse of this Chapter, where we have the wise man saying, There is a just man that perisheth in his Righteousness, and there is a wicked man that prolongeth hi life in his wickedness. Now lest any one should abuse this doctrine of the just mans perishing in his righteousness; and the wicked mans prolonging his life in his wickedness, He proceeds to a double exhortation. 1. He doth exhort to beware of errors on the right hand. verse 16th. where there are two errors on the right hand mentioned. 1. Overmuch Righteousness. Be not righteous overmuch. Not that it is possible for any man to have more of real Goodness in him, than he ought to have: but he may be more righteous in his own Conceit, than he should be; and he may be Superstitious, he may adde to the Word of God, which is the rule of Righteousness, Men may like∣wise be more severe in punishing Offenders then the Rule doth allow of, the Corinthians did sometimes erre on that hand, and that is to be righteous overmuch. 2, Overmuch Wisdome. Neither make thy self overwise▪ which must be understood as the former Particular, A man be wiser in his own eyes, than he ought to be, He may be wise above what is written, He may pry into the screts of the Almighty, and endeavour to trace him whose wyes, are past finding out, and whose Footsteps are not known. And this Exhortation is urged from the Consideration of the woull effect of this overmuch wisdome and righte∣ousness, viz self destruction. Why shouldest thou destroy thy self? As the moth that will venture too neer to the light, detroyeth it self, so they that will be overwie, and will needs know more than God would have them to know, destroy themselves. 2. The other exhortation is against Errors on the Left hand; v. An∣not. in Loc. of which there are two mentioned in this verse and in the words which have been read, in opposition to the two former spoken of in the verse immediately foreging. 1. Be not overmuch wicked. Se pemble. expos. P▪ 85. q. d. though you must not be righteous overmuch, yet take heed of erring on the other extream, which our nature is most prone unto. The Hebrew is, h. e. do not wickedly muh. Nei ee tl∣tus. Hiern. Not that the Preacher doth allow of any wickedness at all onely his deigne is to shew the evill of all excess in wickedness. 2. Another error on the left hand is Foolishness. Nei∣ther be thou Foolish. Heb. h. e. Neither be thou a Fool, because all wickednss is folly, and sinners are Fools, Yameti ali∣quando it ut improi in su∣is clribus Cosenet, men it ut imp∣borum brv's & contracts vita it. Cart∣wright in Loc. as afterwards we shall shew. And this exhortation is likewise pressed by an argument taken from the raiserable end that such sinners come to at last, God in his righteous Providence doth many Times so order that they dy before their Time. Why shouldest thou dy before thy Time? It is as if it were said, Though it be so that here and there a wicked man doth prolong his life in his wickedness, yet for any one thence to embolden himself in sin, is the greatest folly imaginable, for usually it falls out otherwise, that wicked∣ness doth shorten the dayes of those that are guilty of it. The Doctrine therefore from the words is, Doct. That the Providence of God doth oftentimes o dispose as that an untimely death shall be the Portion of him that hath been wicked overmuch. In the Doctrinal handling of this Truth, Three things may be attended. 1. To enquire how any one may be said to dy before his Time. 2. What overmuch wickedness that is which is usually followed with untimely Death, or when one may be said to be wicked overmuch. 3. The Reasons of the Doctrine, why God in his pro∣vidence doth often so dispose as that an untimely death shall be the Portion of such as have been wicked overmuch. Quest. 1. How can one be said to dy before his Time? Answ. Not in respect of the decree of God. No man shall dy before the Time which the Lord hath determined be fulfilled. The Time of every mans Death is appointed. Hence Job saith Chap. 14. verse 14. All the dayes of my appointed Time will I wait till my change come. and in the 5th verse of that Chapter it is said, Sing his days are de∣termined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. See Mr Cotton on Eccle 7.17. Not onely the years but the moneths, nay the dayes which every man shall live are determined by the Lord, so as that he shall not live a day longer, nor dy a day sooner than was before appoint∣ed. But a man may be said to dy before his Time. 1. In respect of his own expectation. He may dy before ever he doth expect Death. Hence sinners are said to dy suddenly. 1 Thess. 5. 3. When they shall say peace and safety, then sudden destruction cometh upon them as travel upon a woman with child and they shall not escape. Sudden destruction cometh upon sinners, that is, not onely which is in it self sudden, but as to their expectation so. Thus in the Parable concerning the wicked servant. Math. 24. 48, 49, 50. If that evil servant shall say in his heart, my Lord delayeth his coming; and shall begin to smite his fellow-ser∣vants, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. So doth He dy before his Time wherein he expected death is come. It is often so with them that have been very wicked and Foolish; wherefore it is said in the Parable concerning the Fool when he thought he had many years to live. Luke 12. 20. God said unto him Thou Fool this night thy soul shall be required of thee. Hence, 2. A sinner may be said to dye before his Time, in respect of his Preparation for a dying hour. Death may come upon him, before he is prepared to encounter with that enemy. And then he dyeth indeed, in dying he shall dy, if death find him unprepared; the second death taketh hold on that soul. The devills sometimes said to Jesus Christ, Art thus come to torment us before our Time. Truly such a soul goeth to the Place of Torment before his Time. There is many a sinner that death finds without an Interest in Jesus Christ, There is some sin that he hath not repented of, nay it may be he hath not truly repented of so much as one sin, and then he is not prepared to dy. It had been better for him that he had never been born, than that he should dye and go out of the world in that Con∣dition, 3. A sinner may dy before that Time be fulfilled, which according to the ordinary course of nature he might have lived. And this is especially intended here in the Text. why shouldst thou dye before thy time, Hebr. and not in thy Time. that is to say, before that time which ac∣cording to the ordinary course of nature thou mightet have lived, be expired. Many times the Divine Providence doth so order as that they who have been wicked over∣much shall not live out that time. Thus concerning the world of the ungodly which lived before the flood, Eliphaz saith Hast thou marked the old way which wicked men have troden, See Mr Caryl Jb 22. 16. who were cut down out of time, Job. 22. 15, 16. According to the ordinary course of Nature, they might have lived a Long Time, but they were cut down by the stroke of Death. wicked men never by before they are ripe in sin, but they often dy before they are ripe in Na∣ture. They are caried and chased out of the world by some violent death. Sometimes this is brought to pass by the Lords immedi∣ate hand. If men be generally wicked overmuch, the Lord sends Publick destroying Judgments, whereby thousands dy before their Time. so on the old world, so on Sodom and Gomorrh; in the morning they were well and likely to have lived many a fair day, but dead and damned be∣fore night. Those sore Judgments of Famine, Pague, and Sword, come and sweep away multitudes before their time, when a people are become wicked overmuch. And Particular Judgments do hence come upon Particular per∣sons, whereby they were cut of before their Time. There was that wicked Er and his wicked brother Onan, did commit abominable uncleaness in the sight of God, and therefore the Lord slew them, that they dyed before their Time. so Nadab and Abiu were wicked overmuch, and there went out fire from the Lord and devoured them, and they dyed before the Lord. Corah and his complices wickedness was amongst them and in their , and as the Psamist (alledging to that very Judgment) speaketh Death eised upon them and they went down quick into hell. Psal. 55.15. Ananias and Saphira were wicked overmuch when they committed Sacriledg, and also sinned and lyed in a Church Assembly where there is a special Presence of the Spirit of God, and they became guilty of lying to the Holy Ghost, wherefore first the one of them fell down and gave up the Ghost, and then the other, and thence were both cast into one grave and this before their Time. The Scripture is full of awfull instances to this Purpose. Again sometimes Gods Vicegerents are improved as executioners of his wrath and justice upon such sinners. The Magistrate beareth not the sword in vain, but is the Minister of God a revenger to execute wrath upon him that doth evill. Hence David speaketh saying, I will early destroy all the wicked of the Land, that I may cut of the wicked doers from the city of the Lord. Psal. 110.8. I will early destroy them, in the original it is, in the morning I will destroy them, because in those Times Malefactors were executed in the morning; and thats his meaning, that He would see execution done upon Capital Offenders. Thus Sls cursed Posterity was cut off by the hand of Justice, because of the Murther which their Father had commited, and no doubt but they had been same way Accessary, in , or approving, or not duly bearing witness against that . Sometimes again the Lord in a Judicial way giveth up such sinners to the Power of Satan, and their own Corrpions, so as that they become their own execu∣tioners, as we se in Judas, who after he had brought himself under the guilt of innocent blood, went to the to let out his wretched soul, But thus much may suffice to be spoken to the first en∣quy, we come to the second thing propounded, Namely, What overmuch wickedness that is which is usualy followed With untimely death, or when a man may be said to be wicked overmuch? Answ. 1. When he doth make himself to be more wicked than . e. g. When he doth falsly accuse himself to be giy of this or that which he was never actually guilty of. There are such woful foolish creatures in the world, that glory in their shame, and take a pride in saying that they have committed this or that abomination, which yet it may be they never did commit. It is just with God, that such should dy before their Time, and that they should be dealt with, as if they were really guilty thereof; as we se in the Instance of that Amalekite, who accused him self as having an hand in Sauls death. It is a question whether he had so really or no, yet inasmuch as he accused Himself, David condemned him, 2 Sam 1. 16. David said thy blood be upon thy head; for thy mouth hath testified against thee saying, I have slain the Lords anointed. So when any poor creature shall say that he hath out-stood and sinned away the day of Grace, albeit the Holy Spirit is secretly striving with him still, or that he hath sinned against the Holy-Ghost. Or that his sin is greater than the mercy God. As Francis Spira after his Apotacy uttered such a des∣perate blasphemy as that my sin (said He) is greater than the mercy of God. And thus it was with despairing bloody Cain, he said, mine iniquity is greater than can be forgiven. Gen. 4. 13. Austin doth well reply upon him, mentiris Cain, thats a Lye Cain, thy sin is not greater then can be forgiven. M Hker on t. 2▪ 37. Some have observed that Cains Desperation and blasphemy, was a greater evil than his Murther was, when he shed the innocent blood of his own Brother. And indeed despair layeth the Foundation for all excess in wic∣kedness, it maketh men to become no better than devils incarnate; and caueth them to dye before their Time, witness Judas who in despair hanged Himself; And have not wee in our dayes known or heard of many ruull instances of that Kind? 2. When a man shall become guilty of such sins as are of a very hainous nature, then he may be said to be wicked overmuch. There are Scarlet sins, Crimson abominations, which the Heavens blush to behold. There are bloody sinners, whose souls lye bleeding under Prodigious guilt, even such as have been guilty of evils; that by the Law of God and man are Capital Crimes, these are they that have been wicked overmuch. to mention onely one or two Crimes. Murther is a great and horrid wickedness, and so Capital as that whoever hath been guilty of it, may in no case be pardoned by man. Numb. 35. 30, 31. Whoso Killth any person, the murtherer shall be put to death, moreover they shall take no satisfaction for the life of a murtherer which is Guilty of death, but He shall be surely put to death. And they that have been guilty of this wickedness, usually dy before their Time, according to that scripture Psal. 55. 23. But thou O God shalt bring them down to destruction, and deceitfull men should not live out half their dayes. It is thought by some that Cain. (who was the first murtherer amongst men) dyed before his Time. The Jews have a Tradition that Lamech killed Cain and a young man that was with him hunting in the woods; To this purpose some under∣stand that place (our version doth evidently favor that In∣terpretation) Gen. 4. 23.24. Lamech said, R. Soloon qui . I have slain a man to my wounding, and a young man to my hurt, if Cain e avenged seven fold surely Lamech seventy and seven fold. How∣ever the providence of God, doth usually so dispose as that they who have taken away the lives of others by violence, shall themselves dy a violent and bloody death. Joab mur∣therd Abner and Amaa, and He (though an old man) dyed before his Time, He that had shed the blood of others, his own blood was shed for it at last. Joash conspired against Zchariah and stoned him with stones, and afterwards. His own servants Conspired against him and slew him. Many other Instances are recorded in the Scripture, and in humane writings all confirming the Truth of this. Yea God from Heaven doth usually Pursue this sin, with speciall signal Testimonies of his Righteous displeasure. Hence the Lord ath strange wayes to discover this sin. Rather then the Murderer shall not be found out, the Heaven shall reveal his iniquity and the Earth shall rise up against him. How often have the fowls of Heaven, and the dumb creatures of the earth brought Murder to Light? The story is ancient and famous concerning Bssus who had murdered his own Father; Plutach and sometime after the swallows making a noise in the chimney as it is the manner of those birds to doe, His guilty Conscience was afraid they had told of him, whereupon he goeth to kill the swallows, and being asked the reason, why (saith he) the swallows doe nothing but say Bessus ath Killed his Father, Bessus hath Killed his Father, whereby he was suspected, and upon examination confessed the fact. It is also storied of a souldier belonging to King Pyrrus, that being slain, a dog which he had, could by no means be enticed from the dead body, but the King coming by, he fawned upon him as it were craving help at his hands,Clarks Exam∣ples Vol. 1. p. 230. where∣upon He caused all his army to pass by in order, and when the murtherers came the dog flew fiercely upon them, and then awned upon the King, the ouldiers hereupon exami∣ned, confessed the Murther, and received condign Punish∣ment. Many other Instances to this Purpose I could produce, but I for bear. Again, Rebellion is a Crime which they that are guilty of, are wicked overmuch. When Inferiours shall wickedly rise up against Supriours. When Subjects shall in a way of Rebellion rise up gainst the Authority which the Lord hath set over them, such often dy before their Time, Hence Christ aith, All they that take the sword shall perish with the sword Math. 26.52. that is to say they that take up the sword in a way of Rebellion against Lawfull Authority. That Doctor Gamaliel in the speech he made in the Council taketh notice of two examples concerning this. Acts. 5. 36, 37. Thuas boasting himself to be sobody, to whom a number of men, about four hundred joyned themselves, was slain, and all as many as obeyed him were scattered, and brought to nought, after this man rose up udas of Gallilee, and drew away much People after him, he also perished, and all even as many as O∣beyed him were dispersed. So when Servants shall rise up in Re∣bellion against their Masters, it is a wicked thing. where∣fore even Jezebel could say, Had Zimri Peace who slew his Master 2. Kin. 9. 31. After he had slain his Master had e peace in his own Conscience▪ Did he Proper after that day? Did not the hand of God follow him till he himself was in? Had Zimri Peace who lew his Master? So when children shall rebell against their Parents, their wickedness is excessivy great. And such Children doe usu∣ally dy before their Time, witness the fith Commandment where it is said, Honour thy Father and thy Mother, that thy dayes, may be long upon the Land which the Lord thy God giveth thee. Therefore they that break this Commandment may expect that their dayes shall not be long, but they shall dye before their Time. We see it in Abolom, He was a rebel∣lious Child, and what came of him? was he not hanged at last? and three darts thrut through his heart while he was yet alive. And Travellers report that in the same Pace where Absolom was buried, there is now a vast heap of ones, which is come to pass by this meanes, it is Customary for every one that passeth by that Place, to throw a stone upon Absolom using these words, Thus shall it be done to the son tht rebels against his Father, Thus shall it be done to the child that riseh up against his Parents. 2. When a man shal multiply Transgrssion then e may be said be wicked overmuch. when he shall commit the same in over and over again. Once is too much, but many Times is overmuch indeed. Eccles. 8. 12. Though a sinnr do evill an . Alas there is many a sinner that hath done so, He hath made himself drunk án hundred Times. He hath been unclean and abominable in the sight of God an hundred Times, He hath lyed against his conscience an hundred Times, then e hath been wicked overmuch. So when a vile creature shall adde sin to sin, as the Prophet complaineth of them, Iai. 30. 1. When he shall adde new transgressions to old sins, sins of age to sins of youth, later to former iniquities. What saith the Scripture? 1 Pet. 4. 3. the Time past of our life may suffice us to have wrought the will of the gentiles, when we wal∣ked in lasciviousness, lusts, excess of wine, revellings, banquetings &c. Therefore when a sinner shall adde new debts to the old score, it is more than sufficeth, that is to say, He is wicked over∣much. 3. They that are incorrigible in the wayes of sin, are wic∣ked overmuch. Who sin against all meanes that can be used to reclaim them. There are such sinners as do dipie all means, they will take no warning. Though God himself speaketh to them by awfull Providences, taking some and hanging them up before their eyes, yet they will go on still in their trespasses. And though they that are the Lords vicege∣rents on earth, do establish and execute severe and righteous Laws, and put sin and sinners to shame, yet they still conti∣nue to transgress against the Lord. This doth evidence a desperately wicked man. It is spoken concerning a man that is beyond measure wicked, that he doth run upon the thick bosses, of the Buckler of the Almighty Job. 15. 26. What is the Buckler of the Almighty? It is the Word of God, And what are the thick Bosses of that Buckler? They are the threatnings and sanctions annexed to that Word. When sinners shall transgress in a Land where there are Laws esta∣blished and regulated according to the Word of God, and those Laws faithfully executed, they run themselves upon the thick Bosses of te Buckler of the Almighty, and therefore are depereatly wicked. And there are that sin against the light of the Gospel and reproofs administred in the Word and Name of God: such are wicked overmuch, and have cause to fear that they shall dye before their Time. witness that awfull scripture Prov. 29. 1. He that being often reproved hardneth his neck, shall suddenly be destroyed, and that without remedy. And there are that despise reproofes, instructions, admoni∣tions, exhortations, privately administred in Familyes, by masters, Parents, such are also wicked overmuch, and do often dy before their Time. Witness the sons of Eli, of whome it is said, they akned not to the voice of their Father, because the Lord would slay them 1 Sam. 2. 25. Doth thy Father give thee good counsel? but wilt thou not harken to him? This is a sign, that the Lord will slay thee. Remember those proud and profane young men, the sons of Eli, they regarded not what their Father said to them, and therefore they dyed be∣fore their Time. This cometh of not harkning to the voice of a Father. 5. They that mind nothing but this world and the vaniyes and lasts thereof are wicked overmuch. Even they that live like Aths without God in the world. And this last Parti∣cular suits with the scope of this Context. For as they are righteous overmuch who under pretence of Religion neglect their particular Callings, signiicat, ne imium com∣mvee ne∣gois culi, ne nimis & im óicus eo in illis perpeuó & ni alid unquam anmo re∣quicto gi∣tans, con∣ta abillis pla ne tee avr∣tere est imis tum e. Mercr in Lo∣cum. so they are wicked overmuch who neglect duties of Religion, out of respect to the world. There are that live in a continual neglect of God & of their own souls and Salvation. Hence no prayer it may be not so much as in the Family, no reading of the Scriptures, no Meditation, no self-examination. How do men live as if there were no world but this, as if there were no God to serve, and they had no souls to save? Certainly, all such are wicked overmuch. And thus have wee done with the second thing propoun∣ded in order to the cleering of the Doctrine before us. Wee come to the third Particular, viz to enquire into the Rea∣sons of this Doctine, why God in his Providence doth of∣ten times so dispose as that an untimely death shall be the portion of him that hath been wicked overmuch? For Answer, we shall onely mention two Reasons, breifly. 1. Rea.The Lord doth this that he may manifest his righteous displeasure against sin Hebr. 1. 13. He is of purer eyes than to behold evill, and cannot look on iniquity, that is to say with approbation or without detestation and indignation against sin. The blessed Holy God doth bear an infinite detestation and indignation against sin. Hence he leaveth Marks of his displeasure upon the sinner, as God set a mark upon Cains forehead, so he sets a mark of displeasure upon notorious Transgressors. Yea sometimes when he forgiveth the sin, yet he doth visit with Temporal vengeance, that so the world may see that sin is odious and abominable in the ight of God. Hence such sinners as the Text speaketh of, must dye before their Time. 2. Rea That so others may thereby be warned and deterred from the Commission of the like evills. Thus it was with Lots wife, she dyed before her Time, that so others might be warned by her example, to beware of becoming guilty of the same sin, which she was so awfully punished for. there∣fore Christ said to his disciples, Luke. 17. 32. Remember Lots wife, meaning so remember her, as that you may for ever take heed of doing as she did. She was turned into a pillar of salt, that others might be seasoned thereby and preserved from the like evill. God is wise and wonderfull in his Pro∣vidences, and knoweth how to order the death of two or three so as to prevent the destruction of many thereby. Hence e hath appointed that Justice shall be executed in a solemn way, upon Capital offenders, that others may hear and fear, and none may do any more so wickedly. We find the Lord himself giveth this Reason of this matter. Deut. 13. 8,9, 11. Thou shalt not hearken unto him, neither shall thine eye pitty him, neither shalt thou spare, but thou shalt surely Kill him; and all Israel shall bear and fear and shall doe no more any such wickedness as this is among you. Wee come now to Apply this Doctrine. There are two Uses to be insisted on, 1. By way of Instruction or Infor∣mation 2. By way of Exhortation. 1. By way of Information, Inf. 1. We may see by this, that sin is the greatest folly in the world. Well might Solomon say as in the Text, neither her be thou foolish, For to sin and doe wickedly is the greatest foolishness that ever was or can be. Sin is a departure from the Rule of Wisdome. For a man to part with his life for nothing, is not that monstrous folly? And thus doth a wretched sinner doe. Mens sins are unfruit∣full works of darkness. What Profit had you of those things whereof ye are now ashamed? Sin is the most unprofitable thing in the world. It is good for nothing, neither for body, nor soul, nor name, nor estate, but brings death and ruin upon all. A man by sin (especially some sins) looseth his Name. A wound and disonour doth he get, and a reproach that that shall not be wiped away. And he loeth his life, and that before the Time as the Text sheweth; yea and without repentance will loose his soul for ever. Prov. 8. 36. Hee that sinneth against me wrongs his own soul. The Impenitent sinner brings ruin upon his own soul. Therefore sin is folly, and and the more sinfull the more foolish. The greatest Sinners are the greatest Fooles in all the world. Wherefore it is said Eccl 9. 3. The Heart of the sons of men is full of evill, & madness is in their Heart while they live, and after that they go to the dead. Yea to the Damned! O what horrible madness is it, for any man, that so he may enjoy the pleasures of sin for a season, to venture eternall damnation of his precious and immortall soul? Infor. 2. It followeth from hence, that shortness of dayes is in it self a judgment. For it is threatned as a Punishment of wickedness. It is a fruit of sin and of the curse. If Adam had not sinned there would have been no short lives, none of his Posterity should have had their lives shortned. And in the times of the Restitution of all things, when the Curse shall be removed, it will not be as at this day. Rev. 21. 4. There shall be no more death. To be sure there shall be no more such untimely death as our eyes doe with sadness be∣hold this day. Look as long life is in it self a blessing, and therefore is Promised as such in the Scripture Psal. 91. 16. With long life will I satisfie him, Prov. 4. 10. Receive my sayings, and the years of thy life shall be many. and 10. 27. The fear of the Lord prolongeth dayes. Whatever any true beliver hath done or suffered for, or according to the will of God, whilst he was in the world; shall come in upon the account at the last and great day, a glorious reward of mercy shall be given for it, thence is it, so great a mercy to live long. So on the other hand, shot lie is a great judgment, and is often threatned as such in the Scripture. Prov. 10. 27. The years of the wicked shall be shortned. Eccles. 8. 13. Neither shall he prolong his dayes, And it is mentioned as an heavy Im∣prction. Psal▪ 109. 8. Let his dayes be few. For when a wicked man dyeth (dying in his sins) He is undone for ever. when once his body is gone down into the pit of the grave, and his soul is gone down into the pit of eternall darkness, He can∣not hope for the mercy of God, He cannot hope for the par∣don of his sin, He cannot hope for the salvation of his soul. Therefore short life is in it self a judgment. Onely as to the elect of God, it is turned into a mercy. As afflictions are in themselves evill and fruits of the curse, but to beleivers they become the greatest blessings. So an untimely death is in it self a great evill, but to one that belongs to the election of grace, it becometh a wonderfull mercy; for it hasteneth his eternall hapiness and glory. Infor. 3. Hence it likewise followeth that Righteousness is the way to obtain long life. If wickedness bring untimely death, then Righteousness will deliver from death. There is no righ∣teous man, but shall live in this world so long as life shall be good for him to enjoy. But some one will say, do we not see that good men dye when they are young as well as others? Answ. Very true. As there are some that are too wicked to live long, So there are others that are too Good to live long; in such an evill wretched world as this. Jeroboams godly son, dyed in his youth. Josiah a most emi∣nent servant of the Lord, dyed in the middet of his dayes. Enoch though the best man, and the best minister of God, in all the world in his time, was taken out of the world before he had lived half so long as men in those dayes were wont to live, but then it would not be good for them to live any longer. God is onely wise and faithfull, and therefore he taketh his servants to himself, when he seeth that life will not be best for them. Besides, man may live long in a little Time. It is said, the child shall dye an hundred years old. Isai. 65. 20. Though a child in respect of years, yet he shall have the grace, and gravity, the wisdome and knowledge of a man that hath lived an hundred years. And indeed that is most desirable; It is in many respects a great mercy to be freed from the pre∣vailing infirmityes of old age, See M Ct∣tons Epistle before Mr Nons Or∣thdx Evan∣lit. and therefore to live long in a little time is most desirable, As I remember Mr. Cotton in an Epistle which he hath Prefixed to one of Mr. Nortons Bookes, taketh notice if it, with reference to Dr. Preston, that it was his constant desire affectation and expression, that he might live long in a little Time, and the Lord granted him the desire of his heart therein. Some live longer in seven years, then others doe in ten times seven years. They doe more for God and more for his People in seven years then others do in twenty, forty, threescore, or in fourscore years. Moreover, that promise of long life will be fulfilled to the righteous in the life to come. As indeed all promises (and threatings too) are fully accomplished in the world to come. There the righteous shall live for ever. It was promised to to Christ, that he should be satisfied with long life. Psal. 91. & the last. And that he should prolong his dayes. Isai. 53. 10. Yet we know that Christ was not in this world much above two and thirty years. How then did he prolong his dayes? In the other world his dayes are prolonged to eternity, accor∣ding to the Scripture Psal. 21. 4. He asked life of thee, and thou gavest it him, length of dayes for ever and ever. Use. 2. Let it be a word of Exhortation 1. Here is a generall word of exhortation. 2. More Particular. 1. Let us all be exhorted to make a right Improvement of such awfull Providences as the Text speaks of. There is such a Providence before us this day, which hath occasioned me to speak from these words at this Time. For truly I think God would not have us suffer such solemn awful Providences as these to pass away without taking pciall notice of them, and making some good Improvement thereof. You will say, But what use should we make of this awfl Providence? Answ. It should cause us humbly to reflect upon our own vile natures. Have we been kept from the like evills that others have been guilty of? No thanks to our own hearts, for wee have the same nature that they have, and if God had given us up to our own hearts lusts, wee should have been as bad as they, or as any of the children of men, that ever were in the world. Wherefore the Apostle in the third Chapter to the Romanes, discoursing of the state of men by nature, saith Their feet are swift to shed blood v. 15. Why; Is every natu∣ral man a Murderer? Truly, he hath a Murderers heart with∣in him, and he would quickly shed blood, He would actually commit Murder, if G did not restrain him. How should this thought humble us, and make us vile in our own eyes? Mr. Bradford. As I Remember it is noted concerning that blessed Martyr, that if he did hear of any that were condemned or accused on the account of Witchcraft, Murder, Robberies or any other Impiety, He would smite upon his breast and say, In this breast of mine, is that which would have cased mee, to have been guilty of the same evill, if the Grace of God had not prevented me. And it is recorded of one of the Ancients, that he was never told of any great wickedness committed by others, but it did him some Good, it made him the more distrutfull of his own Heart, Brnard Hee would say Ille heri, tu bodi, ego cr as. Hee committed that sin yesterday, thou diddet commit the same sin to day, and I shall commit it to morrow if the Grace of God do not restrain and prevent mee. 2. Another Use which we should make of this Awfull Providence is. To consider sadly whether there be not some pre∣vailing evill▪ that the Lord doth hereby rebuke and seek to hum∣ble us for: I fear there is such an evill, I mean with respect to those wofull breaches of the fifth Commandment which are to be found amongst us. This is a prevailing evill, wee may see it every where. How do Inferiors rise up against Supe∣riors? Look into the Commonwealth, and wee shall find that Magistrates are not honoured and acknowledged in their places as ought to be. Look into Churches, and how do some carry it there, as if that Scripture were Apocrypha even that Scripture Heb. 13. 17. where it is said Obey them that have the rule over you, and submit your selves, for thy watch for your souls. Look into Schools, and how doe Chil∣dren contemn and dipise and disobey their masters contrary to the fifth Commandment? Look into Families, and O what disobedient Children? O what unruly servants may we find there? Nay, Look into the streets, and there we may observe (I have sometimes bheld it not altogether without greif and shame) the child behaving himself proudly against the Antient, and the base against the Honourable: so that in this respect New-England is in a great measure become de∣generate from the good manners of the Christian world. If there be any prevailing iniquity in New-England this is it. And therefore no marvell that such an awull Providence doth come to rebuke and humble us, that servants have con∣spired together to Kill their Master. There hath been no such deed done or seen in our Israel before now. And mark what I say, If ever New-England be destroyed, this very sin of disobedience to the fifth Commandment will be the ruine of this Land. 3. Another Use wee should make of this Providence, is to beware of those sins which do often times end in untimely death. Pride is one of those sins. Corah was a Proud man, He could not bear to be subject to that order neither in Church nor Commonwealth, which God had appointed, and Hee dyed not the common death of all men. Haman was exceeding proud and highminded, and his pride brought him to the Gallows at last. But what need wee goe far for examples? One of these poor condemned Creatures that is here standing before the Lord this day, saith that he thinks his pride hath been his ruine. I asked him the other day in the prison, what sin it was that he thought in his Conscience God was provoked with him for, so as to leave him to that which hath brought him under this condemnation? He told me, he thought i was for his Pride. For he thought much of it that such an one as He should be a servant, and he sometimes used such words as these, I am flesh and blood as well as my Master and therefore I know no reason why my Master should not obey me as well as I obey him. Thus did he say, and now we see what his Pride brought him unto, therefore beware of that sin. And Idleness is a sin that doth bring many to a miserable end at last. It was one of those sins which caused thousands in Sodom and Gomorrah to dy before their Time in a dreadfull manner. As for one of these poor condemned Creatures Idleness hath been his bane. He would not diligently fol∣low the calling which he was set in, but lived an Idle va∣gant life, and what is he now come to? Therefore beware of that sin. And Disobedience to Parents is a sin that is often punished with untimely death. (as was partly intimated before) One of these that are to be executed this day, doth confess that his disobedience to his Parents hath provoked the Lord, to bring this misery upon him. He faith that when he was a Child his Father gave him good Instructions and prayed for him, but he regarded it not. His Father would have had him gone to School, but he would not. His Father would have had him gone to a Trade but he would not; And after his Father was dead, he would not be subject to those that had the care and charge of him, but ran away from them, and since that from time to time hath run away from them that have been his Masters. And now behold what all this disobedience, hath brought him unto. All you disobedient Children that are here before the Lord this day, hearken to the Word of the Lord. There is a Scripture which methinks should strike Terror and Trembling into your Souls, It is that Prov. 30. 17. The eye that mocketh his Father and despi∣seth to obey his Mother, the ravens of the valley shall pick it out, and the young eagles eat it. The eye that mocketh his Father. Stubbornes and contempt is to be seen in the eye, therefore the meaning is, that he that is stubborn and rebellious against his Father, shall be so dealt with. Well, a Father hath many times that Wisdome and Authority with him, that the child dare not disobey him, but he careth not for his Mother; Therefore it is added, He that despiseth to obey his Mother. You Children that disobey your Mothers hearken to this; he raens are like to feed upon you; that is to say such sin∣rs shall come to an untimely death, and it may be not have a decent honoble buriall. It is to be feared that such children will come to the Gallows, and be hanged up in Gibbes for the ravens and eagles to feed upon them if they will. And it is greatly do be observed, that the most of those that dy upon the Gallows, do confess that they have been guilty of diso∣bedince to Parents. Yea God is so provoked with such wicked children, as that he doth sometimes leave them against nature to destroy themselves as a just Punishment of unna∣turall disobedience. There was an awfull example of this, which hapned in this Country about fifteen years agoe. I was not my self in this Land at that time, but I have had an account of it from those that knew it. A young man drowned himself, but before he did that, he left a writing directed to his Father, Abraham Warner a Harfd in Concticut. wherein he had such words as these, O Father, I have kept my soul as long as ever I could; My ruine was, the pride and stubboness of my tender years, which should have been fetcht out with sharp correction; and evill counsel and company ath been my undoing. I have a young brother that follows my steps, he is going the wide way to destruction, I beseech you take pains with him & correct him as well as counsel him, that he may not be undone soul and body as well as I. Words to this pur∣pose, did that perishing young man (though the son of a Godly Father) write when he was going into eternity. You disobedient children think of it, and the Lord strike it home to your Hearts. Drunkenness also, is a sin, that often brings those that are guilty of it to a miserable end at last. A vile creature, it may be when he is drunk, He will goe and drown himself, and his soul goe down into eternall darkness in that condition, or he will commit some horrid sin, for which the sword of Justice will Cut him off. When he is drunk He will commit Adulety, or a Rape it may be. Alass we hear that such a vil∣lany hath been Committed of late, in a Plantation not far off; Or in his drink Hee'le Kill a man, and so dye before his Time. Therefore beware of that sin. And Covetousness is a sin, which many Times brings un∣timely death, It did so upon Ahan. The Love of money is is the root of all evill. This hath occasioned many a bloody unnatural Murther. See Clarks Examples the 2d. vol P.45 See also the same story & another like to it in Dr Taylors addi∣tion to the Theater of Judgments. P 71,72 the story is famously known of a man in Cornwell, that his son having been many years absent from him and coming home with a Portmante full of silver and Gold, and his Parents not knowing who he was, for the sake of his money conspire together, and in the night time cut his throat, and in the next morning when they knew it was their own son whom they had Murthered, they did in anguish and horror, both of them destroy them∣selves. And there is a Tragical story lately printed, of a profane young man, that Killed his own Mother that bare him, out of hopes that when she was dead, viz. Henry Jones who was executed at Momouth to Wales March 11. 1671. He should enjoy her estate. For which he was put to a most dreadfull Death, weights of iron and stone were layed upon him for two dayes together, until his life and soul were pressed out of his body. This execution was was done just about four years agoe. There∣fore take heed and beware of Covetousness. Also take heed of giving way to passions, revenge, anger and the like. These two condemned creatures, their master corrected them, and as they thought dealt hardly with them, and therefore in wicked passion, wrath, and rage they would take an axe and knock him in the head, for which now they must dye. Beware also of giving way to Discontents and sullen Me∣lancholy, for that also causeth some to dye before their Time. There is a lamentable story lately Published, of a woman that in pangs of Melancholy discontent went to distroy her self several times, viz My Cooke who was executed in Smith-field in London March 2. 1669 but was by the Providence of God prevented, but afterwards giving way to those Temptations, and not humbling her self on the account of former miscariages, she embrewed her hands in the blood of her own Child, for the which she was afterwards executed, near to the place where she had committed that unnatural Cruelty and Mur∣ther. Therefore let us beware of giving way to the distem∣pered workings of our own spirits. But thus for the word of General Exhortation. 2. Let me more particularly exhort, those that have been wicked overmuch. You that have been guilty of great sins and provocations before the Lord, O Repent and turn to God in Jesus Christ, Return Return O sinners return return. Stop sinners! stop. goe no further, if you love your lives goe no further, why should you dye before your Time? It may be Repentance may save your Lives. There have been some that have been guilty of Capital Crimes, yet when they have repented and turned to God in Jesus Christ, He hath covered their sins, that the world hath never known of them. However if there be true Re∣pentance, the lives of your souls shall be saved. In some cases Repentance cannot prevent the first death, but it will alwayes (if sound and sincere) prevent the second death. Oh! then Turn to God in Jesus Christ. And I would apply this more Particularly unto these poor Guilty Condemned Creatures, Nicholas Feaver who was born in the Isle of Jersey. and Robert Driver who was born in the Isle of O in Soland. who are standing in the solemn presence of the Lord, and whose naked souls must by and by appear before God the Judge of all, to receive a Sentence either of eternal Life, or of eternal Death. Hearken you to the word of the Lord this once. I beseech you mind what I say, because you are now come unto your last hour. It may be there are many here this day, that this is the last Sermon, that ever they shall hear, but as for you the thing is Certain, you shall never hear ano∣ther Sermon; and therefore let these words sink down into your Ears and Hearts. A few Considerations and Directions let me spread be∣fore you. Consider. 1. That you have been wicked overmuch. The sin which you are now to dye for is exceeding great, even Murder. The Scripture faith that no Murderer hath eternal life. And there is another Scripture that saith, that Mur∣derers shall have their Part in that Lake which burns with fire and brimstone which is the second Death. And no doubt you have been guilty of many other Greivous sins, which have provoked the Lord to leave you unto the Com∣mission of this horrid Murther. This Murther also is exceedingly aggravated in respect of the person whom you have slain, even your Master. O, how have you risen up in Rebellion against the glorious Image of God, not onely in that you have shed the blood of a man, who was made after the Image of God, but such a man as had peculiar Dominion over you, in that respect you have offered fear∣full violence to the sacred Image of the blessed God. So that you have trangrest the fifth and sixth Commandments at once in the highest degree that you could doe. And since your Apprehension, yea Conviction and Condem∣nation you have told many lies (at least one of you, it is to be feared both of you) against your Conscience. 2. Consider that now you must dye before your Time, especially one of you, a poor young creature that hath hardly lived twenty years in this world, and must this day be turned out of it. Yea both of you dy before your Time. you might according to the ordinary course of nature have lived many a year. You must be cut off by a violent and dreadfull death. For indeed the anger of the Lord would fall upon this whole Country where your sin hath been committed, if you should be suffered to live. 3. Consider, That there is yet a possibility for you to es∣cape the second death. Though your sin be very great, yet God can pardon it. I remember a passage concerning a poor creature that was condemned to dye for wickedness he had been guilty of (I the rather mention it because he was Country man to one of you) but when he was in Person gave good Hopes of his unfaigned Repentance, See the book cled he the . P▪ 33. and when he came to the place of execution, He had this ex∣prssion, O! God is a great forgiver, God is a great forgiver, so I say to you in his Name, the Lord is a great Forgiver, It is his Name to forgive iniquity Transgression and sin. Yea and He hath, (upon deep and unfaigned Repentance) for given those that have committed this sin which you are now to suffer for. Manah shed much innocent blood yet when he humbled himself greatly, the Lord was en∣treated for him. There are some in Heaven that were once Bloody sinners. David was delivered from Blood guiltiness. Upon his Repentance it was said to him, The Lord hath put away thy sin thou shalt not dye, As to the second death he did not dye. And Saul (afterwards Paul) had once the guilt of blood upon him, And therefore he made his Confession before the Lord, Saying, Lord; When the blood of thy Martyr Steven was shed, I also was standing by and Consenting to his death. Yet when he did repent and I unto God in Jesus Christ, God forgave him his ni∣quity. Know therefore, that there is Mercy enough with God to Pardon and Save as great sinners as you are. And know, that Jesus Christ the Son of God, Came to Save the chief of sinners. There is Merit and Righ∣teousness enough in Jesus Christ. Hee was bruised for our Inquityes, and wounded for our Transgressions. The wounds of Christ can make amends for those wounds which you gave your Master, when you slew him. The Blood of Christ can satisfie for the blood which you have shed. Jesus doth deliver from wrath to come. And he doth not exclude you from salvation by him, if you doe not by Impeniency & Unbelief exclude your selves. Neither can the death you suffer hinder the Salvation of your souls, in case you truly repent and believe. Jesus Christ hath been made a Curse, that so he might redeem from the Curse of the Law. Yea Hee (the blessed son of God) was hanged upon a Tree, though Hee never knew any sin. only for the sins of his peo∣ple; and therefore he hath sanctified all maner of deaths unto those that shall beleive on Him. Oh Consider of it and let it break your Hearts. 4. Consider Presently it will be too late for you to think of these things. when once you are dead, when once your souls are out of your bodyes, it will be too late for you to think of these matters. There is no Repenting in the Grave, there is no Believing in Hell. Behold now is your accepted Time, now is the hour of your Salvation. If you doe not Now accept of Jesus Christ upon his own Terms, you will be undone, and damned to all Eternity. By way of Direction I shall speak two or three words. 1. Doe what you can that God may have glory by you, that lit∣tle Time that you have to live. Therefore see that you solemnly wan others, (especially young ones) to take heed of those evils which your Consciences tell you, have made way for your destructon. And see that you be sincere and ingenous in making confession of your sin. The Scripture aith if we confess our sins, that is with a Penitent broken heart, desi∣rous never more to commit them, God is faithfull to forgive thm. And again, Hee that Confesseth and forsaketh shal find mercy but he that hidth his sin shall not prosper. I charge you in the Name of God, as you will answer it by and by before his Judgments seat, that you doe not deny or diowne what you know is Truth. And I urge this the rather, because you have not been so ingenuous in confessing your evill, as God and men have expcted from you. You accuse and impeach one another. The one of you aith, that the other Killed his Master, and you only stood by and did not strike one blow, & so doth the other say. You accuse him and he accueth you. But deceive not your selves, if you deny what you know is Truth, though God be most mercifull, yet God that made you will not have mercy on you; and though Christ be a Saviour for great sinners, Hee then will not save you. The devill hath brought your bodyes to ruin and now his great design is to destroy your souls. Hee knoweth if he can Pewade you not to give glory to God by Confessing, he shall have your souls for ever. I tell you truly if you now disown the Truth, when once your souls are out of your bodyes, they shall suffer the vengeance of eternall fire. 2. Look up to God in Jesus Christ, that he would give you Repntance and Faith unfaigned. You cannot convert your slves, but God can doe it, therefore look up to him for that end, and cry mightily to him, as for your lives. If the Magi∣strate should say to you (they may not, they dare not say so, because then the displeasure of God would come upon them & upon this People) that if you would cry earnely for your lives, you should have them, O how earnest would you be? Be∣old, the God of Gods saith to you this day, (and in his name I pocam it) that if you seek unto him with all your Hearts, it is possible that the sentence of eternall death which is upon your souls may be revoked O then pray for the lives of your souls. I Remember it is storied of a poor woman that being Condemned to dye, as soon as the sentence was past, she fell a crying and shriking in a lamentable manner, the Judge rebuked her, and bad her hold her peace, but she replyed O my lord it is for my life, it is for my life. So I say to you, O cry to the Lord for Grace and for pardoning mercy, It is for the lives of your souls. yea it is for the lives▪of your Souls. And further to awaken hereunto, 3. Think sadly of eternity O Eternity Eternity! It is an am∣zing Meditation. Mentioned by Dr. Preston in his Sermns of the Ai∣butes. p 165. There was a man that said, If I were to en∣dure the wrath of God for a thousand years onely, methinks I could bear it, but when I think of Eternity I am amazed. I beseech you think seriously of this. I might charge you, and I doe so in the Name of God, but I also beseech you. Though you are poor, vile, condemned creatures, yet as I said to you in the Prison, so I say in this solemn Audience. I could be content to ly down at your feet, upon Condition I might be Instrumentall of Good to your Souls, so greatly doe I desire (God is witness) your Salvation; Therefore I pray you, for the Lords sake, I pray you for your immortall Souls ake, that you would lay these things to Heart, and we will once more cry unto the Lord, that he would have Mercy and Compassion upon those Precious and Immortal Souls of yours.
N00155.p4	The happiness of a people in the wisdome of their rulers directing and in the obedience of their brethren attending unto what Israel ougho [sic] to do: recommended in a sermon before the Honourable governour and Council, and the respected deputies of the Massachusets colony in New-England. Preached at Boston, May 3d. 1676. being the day of election there. / By William Hubbard Minister of Ipswich. ; [Nine lines of Scripture texts]	[ "Hubbard, William, 1621 or 2-1704.", "Leverett, John, 1616-1679, dedicatee.", "Massachusetts. General Court." ]	1676.	Printed by John Foster.,	Boston, :	eng	[ "Election sermons -- Massachusetts -- 1676." ]	Of the Children of Issachar, which were men that had un∣derstanding of the times to know what Israel ought to do, the heads of them were two hundred, and all their Brethren were at their Commandment. IF ever those words of Wisdome, Proverbs. 8. 15. By we Kings Reign, and Princes decree Justice, were true of any of the Kings and Princes of the Earth, they were true of David, who in his publick, as well as private capacity approved himself a Man after Gods own heart; leaving an unimitable patern to the Kings of all succeed∣ing ages, both of piety in obeying God and of wisdome and justice in ruling over men: as if the Book wherein Samuel wrote the manner of the King∣dome, had been perfectly transcribed in his life and Government. It was not undeservedly therefore, that after so large an edition of the whole Hy∣story of the Acts, and Reign of David, in the two first Books of the Kings, such a considerable addition should be made to that part of the Hystory, which concerned his entrance upon his Kingdome, in this twelfth Chapter of the first book of the Chronicles, where we have the triumphant manner thereof at large described, being attended therein with a great Host as it is called, ver. 22. like the Host of God: from which verse, to the end of this Chapter, it is very remarkable how the Peman of this sacred Chronicle, like some Divine Herauld, is Marshalling the respective bands of the said Host, under the particular Banners of their several Tribes, assigning unto each, some distinct Character, as a special badg of honour according as they best deserved, either for the skilfulness of their Captains and Leaders, the number and valour of their followers, & willingness or readiness in both, to promote the design in hand, which was the turning the Kingdome of Soul unto David. Amongst the rest of the Tribes, as they are here ranked in this Chapter, special notice is taken of the Tribe of Issachar, of which Tribe altho no great matter had been foretold in the Propheical , either of Ja∣cob or Moses, yet is there here in the Text a very signal testimony given, both to their piety and prudence, to their unity and magnanimity, any of which cannot be conceived, but to tend more then a little to the successful car∣rying on that great affair which now they had in hand: so as at that time, what Solomon saith of his vertuous Woman, Prov. 31. 29. might very ily have been said of the Tribe of Issachar, many daughters have done virtuously but thou excellest them all. In the words of the Text there are four things very obvious to the view of the observant Reader. 1. The Distribution of the whole Tribe into its integral parts or consti∣tuent Members, as to their political order, viz. the Heads and the Brethren; of which two united together consisted the body of the Tribe, as is here im∣plyed. 2. The qualification of each part, fitly disposing them to a regular per∣formance of the duty incumbent on either, for the good of the whole. 1. Wisdome, in those that were the Heads, described both by its specification, understanding of the times. 2. By its application, to know what Israel ought to do. 2. Willingness in the Brethren, to attend the advice and counsel of their Leaders, they were at their Commandment. 3. The regular and orderly proceeding of each part, the which is neces∣sarily implyed in the words; that when the heads of the Tribe had coun∣selled and determined what was needful to be done, the Brethren were rea∣dy to put their resolves in Execution. It was not in Issachar, as Anacharsis the Philosopher, sometimes complained of the tumultuous proceedings in the popular Common-wealth at Athens, that wise and grave men deliberated on things, but fools and mad men resolved thereof: but at this time in Issachar, the body of the people were ready to put in execution what those who had understanding in the times judged needful to be done. 4. The entire unity of the Tribe amongst themselves, declaring the unanimous consent of the whole; in that it is said, all their Brethren were at their Commandment, so at the Commandment of the two hundred which were the Heads, which doth justly advance the gallantry of the Action of the tribe of Issachar in this affair, above that of any of of the Tribes by the same proportion, by which our Saviour preferred of the poor Widow above all the rest of the Contributers; she put into the Treasury all which she had, so doth this Tribe send all their whole Stock to increase the Host of David: which if they were not so many thousands as some of the other Tribes might send, yet seeing there were none that staid behind, it was for want of number, but not of good-will, if they did no e∣qual or exceed the rest of the tribes. I shall only paraphrase a little upon the words, to give the sense and meaning of them, before I commend any thing from thence to our present consideration. Of the Children of Issachar, these were the descendants of the fifth Son of Jacob by his We Leah, whose Lot as it seems to have fallen in one of the richest, and most fruitful soes of the whole Land of Canaan, so was it more likely, as was foretold in Jacobs blessing to dispose the Inhabitants, by reason of the rbulickness of their body (an ordinary effect of the fertility of of any soyle) to couch down under a double burden of tribute then by any valu of their minds, to shake off the servile yoke. It may then not un∣seasonably here be demanded how it should come to pass, that this Tribe should answer this honourable character given of them, whereby they may well be thought to have at this time had the precedency of all the rest of the Tribes, both for their civil prudence, and military Discipline, as well as care of Religion. The reason given by some Interpreters seems not sufficient to solve the knot, viz. of those who say, that being given to Husbandry, that occasioned them to be more curious observers of times, and seasons; but no∣thing appears, why that may not as well be alleadged of most of the other , whose hills, & fertile vales required alike prudent observation , & for their : God in nature having appointed a time, & season for every work & purpose that is to be done under the sun, wher∣fore if it may be lawfull to make conjectures in things of this nature, it may more probably be conceived, that this Tribe by its natural scituation bor∣dering upon the enemies countrey, or upon the account of its fertillity, be∣ing more desirable, might thereby become more obnoxious to the invasions of their neighbour enemies, the Philistines, and so might either become the very seat of wr, or a through-fare of military expeditions; and so by long experience of the Calamityes and service of Warr, they might become as well expert in managing the affairs of Warr, as serious in the pursuit of the meanes tending to promote a setled, and lasting peace. It is commonly said that experience is the Mistriss of fooles, yet without any diminution of their praise be it spoken, who attain wisdom at an easier rarer. It is oft obser∣ved that they are, or prove the wisest of all other men, who have been trained up in her School: those impressions last the longest, that have been made by the deepest incision. Hystorians say of this Tribe, that it was a land thir∣sty of blud, a place where many fatal battles, had, before this time as well as after, hapned to have been fought: as that of Gideon in the of ; the late slaughter of Saul and the Israelites on the mountains of Gbo, the victory over Benhadad and the Syrians neer Aphek, with some others, all hapning within the confines, or neer the Borders of the tribe of Issachar. Possibly many bloudy Skirmishes had also been fought during the reign of the former King within their precincts, whereby the People of this Tribe had been experimentally taught the miseries and calamities of war, that are usually produced or prolonged for want of wisdome, and skilful conduct in them that have the chief command. They being conjoyned in one common misery, they might the more easily be united in one common remedy, viz. the advancement of a more meet person to the chief place of Rule and Government in the Nation, one approved by their own experience for his skilful & successful managing the assurs of War as well as warranted by the call of God, and therefore more likely to promote the welfare and tranquility of their own, together, with that of the rest of the Tribes of Israel. For before this time, David was known to have behaved himself wisely among the Servants of Saul, as one that knew how to go on, and to go in before the People. The Heads of them:] there was amongst the People of Israel as it were a threefold Common-wealth, as the learned Sgonius speaks in his Treatise of the Commonwealth of the Hebrews, one was that of the whole People, of whom first the Judges, afterward the Kings were the chief Heads and Rulers. The other was of every City, which had its Head or chief Ruler; as we read in several places of the Scripture, as Judg. 9. 30. 1 King. 22. 36. 2 Chron. 34. 8. The third was that of every Tribe, which had its Head or chief Ruler, 1 Chron. 27. 16. 2 Chron. 19 11. called the Prince or Head of the Tribe: under whom were the chief Heads or Rulers of every Family in that Tribe: For as every Tribe consisted of several Families, unto one of of which might all the descendants of that Tribe be reduced, so was some one person, either by the eminency of his Gifts, or dignity of his Birth∣right, usually advanced to be the chief Ruler, or decades of that Family, ac∣cording to the distribution of the People into so many Head, according to Jethro's advice, Exod. 18. 21. At this time it seems there were two hundred Heads of the chief Families of the Tribe of Issachar, in whose wisdome and integrity the rest of the Tribe had such confidence, that they were willing to refer the managing of all their civil affairs, and great concernments to their prudence and discretion, engaging themselves to be ready to put in execution what ever should by their joynt consent be determined and agreed upon. So sweet was the accord between those Heads, and their Brethren, that they seemed like one intire body, animated and directed by one and the same Spirit and Principle of life and Wisdome. That had understanding of the times:] Nothing all that Wisdome that belongs to Rulers Divine and Humane: For by times we are to understand things done in those times, by a metonimy of the adjunct. And for the word understanding; it is expressed by two words in the Hebrew, yet not un∣fitly translated by one, according to the use of our Language: the one seems to note the act of the mind, in way of simple apprehension: the other the act of the judgement, in way of accurate consideration dijudicating of the time and season with other circumstances, discerning when all things are laid to∣gether in the ballances what doth preponderate, & so most needful to be at∣tended: this expression, Esther. 1. 12. is interpreted by knowing law and judgement, and such are there called wise men; according to which notion Solomon tells us that a wise mans hearted discerneth time and judgement. Eccl. 8. 5. both the thing which, and the time when it is to be done. The Hebrew word here and elsewhere translated understanding, means the same with that which in Latine is called Prudentia or rectaratio agibilium, so knowing the right reason of things that are to be done; it cometh from & hath a near cognation with a word that signifies to build. A wise man that hath any de∣signe to bring about, is like an Architect, who first frameth in his minde an Idea of that which he purposeth to erect, whereby he may foresee how one peice must depend upon another, and accordingly provide such materials, as will bear suit together, for the carrying on his fabrick: for, as one saith well, they are not the wisest men that know most, but they that know what is most useful and proper to bring about the designe they have in hand: nor can a man be thought rightly to understand a business that doth not see through the circumstances, it is cloathed with: for many times the circum∣stances may much alter a case, oft times it cometh to pass, that those things which considered in themselves, and of their own nature seem most directly tending to such an end, yet falling in conjunction with other things, pro∣duce a contrary effect. Thus are the most probable means oft disappointed, being prevented by time and chance, which they wanted wisdome to foresee, for want of which foresight great is the misery that men bring upon them∣selves and others: yet is not a superficial wisdome sufficient for this purpose: many may be deceived by a plausible appearance of things, into which they have not a through insight and discerning. By a mistake of this nature Ab∣salom and all the heads of the people that were with him ruined themselves and one another, and so were overthrown, not having understanding of the times in that juncture of affairs: The Cousel of Act it phel says Hushai is not good at this time, which in all those dayes was as the Oracle of God, and was so in that exigent, if it had been discerned by the heads of the people then present as to the design they had in hand: no doubt but at that time Davids Prayer (to which the Almighty said Amen) was to take place for the turning the Counsel of Achitophel into foolishness: but according to Men, the ruine of Absalome and his party proceeded from their not understanding of the times which made them neglect the good counsel of Achitophel, as it is called, 2 Sam. 17. 14. To know what Israel ought to do,] By Israel we are most commonly to understand not the person, but the posterity of Jacob, who were more fre∣quently stiled after that honourable appellation imposed on him after his wrestling with, and prevailing over the Angel, then by that name he received from the casual event which hapned at his birth, whence he was called Jacob. But in this place by Israel we are by another Trope (as often elsewhere) to understand, the holy people in covenant with God, separated and distinguish∣ed thereby, from the rest of the people of the world, which is emphatically to be noted here; for as Wisdome is properly the knowledge of the right way to the best end, so is the end that Israel ought to aime at, far differing from that which the rest of the World designe to themselves, consequently the means or wisdome that must be improved for that end must be far dif∣fering also, as neither flowing from the same fountain, nor resting on the same Principles or Foundation, but altogether Eccentrick thereunto. To give an instance suitable to the occasion before us, the end of civil policy or Government in the Rulers of this World, is, that Men may live peaceably and quietly one with another; therefore looking unto no higher end, no wonder if they pitch upon no other means, then those that seem most pro∣bable to bring about that end, viz. attendance unto those Rules of Righte∣ousness and wayes of honesty, that are known by the light of nature, called jus gentium or jus naturale. But the end that Israel ought to aime at, is that men may lead a quiet life in all godliness and honesty, as Paul speaks, 1 Tim. 2. 2. which one Text were enough to confute all those that would debar civil Rulers from inter medling in matters of Religion: but how far they may and ought to interpose their authority in things of that nature, there may be occasion to speak more afterward, by Gods assistance. Otherwise it would follow, that the Magistrate is only to take care, that men may live quietly and peaceably one with another, whither they live ho∣nestly or no: but by the Apostles Rule, if the Magistrate is to take care that they may live honestly, as well as quietly and peaceably, he must in like man∣ner see that they live godlily as well as honestly: which necessarily implies, that he ought to take care for godliness, in the observation of the first Table, as well as for honesty in the observation of the second. Further also, where the end that Israel aims at may be coincident with that which is aimed at by the rest of the world, yet may not Israel take that li∣berty to compass that end, which others of the World may, at least use to do; for Israel must not do evil that good may come thereof: For as the A∣postle James saith, the wisdom that descendeth not from above is earthly, sensual & devilish, such as mens ends are, such will the means be which they make use of to bring about those ends: yea oft times worldly men will make use of very evil means to bring about a good end. The Rule Israel ought to walk by is to suffer rather then to sin: so our Saviour Christ tells his Disciples what is that custome of the Gentiles, but will not allow them so to do, Mat. 20. 25, 26 In the particular case before Issachar, and the rest of the Tribes of Israel at this time, it was not difficult to know what they ought to do; if they did but consider the call of God in anointing David to be King, as well as the qualifying him with Royal gifts for that purpose, which considera∣tions alone could not be counter balanced by all the allegations on the behalf of the house of Sul, which was now rejected of God, which Abner knew to be true, as he confessed afterward, although he set himself to uphold the contrary Faction. Their Brethren were at their Commandment,] in the Hebrew, it is, they were at their mouth. The mouth being the Organ designed for the forming of words, where by to express the conceptions of the minde, it is oft put to signifie Words, or Commandments that are uttered thereby, as it is here translated in the Text. Hereby is noted the unanimity and sweet a∣greement between the Heads and the People of this Tribe, as if one Spirit had run through the whole body thereof. An happy presage of good suc∣cess in the business they had now in hand, if the rest of the Tribes were in like manner affected, as is very probable they were in a great measure. This Spirit of unity and obedience, being most exemplarily found in this Tribe of Isschar: the strength also of their courage and resolution is necessarily implied here: as if they were ready to adventure their lives in whatever service they might be put upon, like the Souldiers of the Centurion in the Gospel, who were always ready to come, or to go, or to do whatsoever their Commander should put them upon. If any should ask, whither the knowledge of what Israel ought to do, is intended of the Heads of the Tribe only, or of the Brethren also? I answer, of both, according to due pro∣portion: that which the Heads of the Tribe advised unto, was apprehended by their Brethren as most behooful for their several good, accordingly they are with meet courage and resolution of minde ready to put the same in execution. Guidance belongs to their Leaders, Obedience to their followers, whose wisdome it is to obey rather then dispute the Commands of their Su∣periours. The words present us with as perfect a pattern, and as compleat a model of a well tempered principallity, or common-wealth, as any where we meet with in all the sacred Hystory, and that in these four respects, 1. As to the beauty of their Order. 2. As to the Wisdom of their Conduct. 3. As to the Unity of their Counsels. 4. As to the Strength of their Courage and Resolution. All which I shall endeavour to make out, before I commend any thing to your thoughts by way of Application. These are as four Elements to the political World: where these do all meet, they will make any part of the earth a Paradise, like those four Rivers that watered Eden: It must needs be a flourishing state, where may be seen due order in the constitution of a Government, and administration thereof, True Wisdom in the Rulers, Entire Unity in the peo∣ple, joyned with meet Courage for the execution of the prudent commands of their Leaders: of such a place it may be said, that it is beautifull as Tir∣zah, coely as Jerusalem, terrible &c. Cant. 6. 4. In the first place I call it the Beauty of their Order, and so it is, whether we respect their Constitution, or their Administration. Ubi Ordo dominatur, saith Nazinzen, pulchritud splendeseit: that is, where Order prevales, Beauty shines forth. It was Order that gave Beauty to this goodly fabrick of the world, which before was but a confused Chaos, without form and void. Therefore Job, when he would set out the terribleness of the grave, and the dismal state of death, he calls it, the Land of darkness, and the shadow of death without any Order. Job. 10. 22. For Order is as the soul of the Universe, the life and health of things natural, the beauty and strength of things Artificial. When the prophet Isaiah, would describe a place designed to destruction, Isa. 34. 11. he sayes, the line of confusion, and the stones of emptiness shall be stretched over it. The better to understand this we may consider, what Order is? The Schools tell us, it is, Parium, im∣parianq, suacui{que} tribuen , apta dispositi. Such a disposition of things in themselves equall and unequal, as gives to every one their due and pro∣per place. It suited the wisdom of the infinite and omnipotent Creator, to make the world of differing parts, which necessarily supposes that there must be differing places, for those differing things to be disposed into, which is Ordhr. The like is necessary to be observed in the rational and political World, where persons of differing endowments and qualifications need a differing station to be disposed into, the keeping of which, is both the beauty and strength of such a Society. Naturalists tell us that beauty in the body arises from an exact symmetry or proportion of contrary humours, equal∣ly mixed one with an other: so doth an orderly and artificial distribution of diverse materials, make a comely Building, while homogeneous bodyes (as the depths of waters in the Sea, and heaps of sand on the Shore) run into confused heaps, as bodyes uncapable to maintain an order in themselves. So that it appears, whoever is for a parity in any Society, will in the issue reduce things into an heap of confusion. That God who assumes to him∣self the the title of being the God of Glory, is the God of peace, of Order, and not of Confusion, 1. Cor. 14. 33. compar'd with ver. 40 He is so in his Palace of the world, as well as in his temple of his Church: in both may be observed a sweet subordination of persons and things, each unto other. As for his Temple of the Church, whither we consider the Sanctum Sanctorum, the Holy of Holyes, or the middle part, or the outward Court: a distinction of order may be observed in all. Look we into the third hea∣vens the high and holy place, as a royal Pavilion pitched by the Almighty for the recidence of his Glory, although it be furnished with Inhabitants suitable to the nature of that celestial throne, yet are they not all of one rank and order; there are Cherubims as well as Seraphims, Arch-Angels as well as Angels. Thrones and Dominions, as well as Principalityes and Powers. There are also, as in a middle rank, the Spirits of just men made perfect: though no unclean thing may enter in, yet have they not attained their per∣fection in Glory, but do yet expect an addition of Glory: but in the out∣ward Court, as there are diversityes of gifts, so there are of places, and or∣der: some that are to rule and go before, others that are to be subject, and to follow. Obey them that have the rule over you, and submit your selves. Heb. 13. 17. If we shall but descend and take notice of the firmament, the pavement of that glorious mansion place, although it be the roof of this lower world, may we not there see, one star differing from another in glory? There is placed the Sun, the lord and ruler of the day, as well as the Moon, that rules the night, together with the stars, as the common-people of that upper region, who yet doe immediately veyle their glory, and withdraw their light, when their bridegroom cometh forth of his chamber. In the firmament of the air, may we not see the lofty eagle in his flight far sur∣mounting the little choristers of the valleys? The like disproportion who observes not amongst those creatures that take their pastime in the deep waters, or that range upon the high mountains, hunting for cheir prey? And hath not the same Almighty Creator and disposer of all things made some of the sons of men as far differing in height of body one from the other, as Soul from the rest of the people, that whom he was higher from the shoulders upward, or as much as the sons of Aak did excel Zache∣us in procerity of stature. And are not some advanced as high above o∣thers in dignity and power, as much as the cedars of Lbanon the low shrubs of the valley? It is not then the result of time or chance, that some are mounted on horse-back, while others are left to travell on . That some have with the Centurion, power to command, while others are required to obey. The poor and the rich meet together, the Lord is the maker of them both. The Almighty hath appointed her that sits behind the mill, as well as him that ruleth on the throne. And herein hath he as well consulted the good of humane nature, as the glory of his own wisdome and power: Those of the superiour rank, but making a supply of what is wanting in the other: other∣wise might not the foolish and the ignorant be like to loose themselves in the Wilderness, if others were not as eyes to them. The fearful and the weak might be distroyed, if others more strong and valiant, did not protect and defend them. The poor and the needy might starve with hunger and cold, were they not fed with the morsells, and warmed with the fleece of the wealthy. Is it not found by experience, that the greatest part of mankind, are but as tools and Instruments for others to work by, rather then any proper Agents to effect any thing of themselves: In peace how would most people destroy themselves by slothfulness and security? In war they would be destroyed by others, were it not for the wisdome and courage of the valliant. If the virtue and the valour of the good did not interpose by their authority, to prevent and save, the vice of the bad would bring mischief e∣nough upon places to ruine both, else why is it so frequently intimated in the latter end of the book of Judges, that in those dayes, when there was no king in Israel, but every man was left to do what seemed right in his own eyes, that these and those enormityes brake forth, that violated all , and offered violence even unto nature it self? Judg. 17. 6. &. 18. 1. &. 19. 1. &. 21. 25. Thus if Order were taken away, soon would confusion follow, and every evill work, James. 3. 16. Nothing there ever can be imagined more remote either from ght reason, or true religion, then to think that be∣cause we were all once equal at our birth, and shall be again at our death, therefore we should be so in the whole course of our lives. In fine, a body would not be more monstrous and deformed without an Head, nor a ship more dangerous at Sea without a Pilot, nor a flock of sheep more ready to be devoured without a Shepheard, then would humane Society be without an Head, and Leader in time of danger, which in a difficult case the Glea∣dites are forced to acknowledge, when they flee for refuge to Jephah, that mighty man of valour, to be their Captain and Head, to save them from the hand of the children of Ammon, whom a little before they had cast off, as an eye-sore and superfluous branch of their family, not worthy to enjoy any part of inheritance amongst his brethren. The like must be acknowledged concerning the order of Administration, as hath been already said concerning the order of constitution, whither in the church or state. The order of Solomons houshould, was an astonishing sight to the Queen of Sheba, as well as the Wisdome of his other contrivements. . King. 10. 5. The Apostle Paul rejoyceth to behold the order of the Church of the Colossians, as well as their Faith. The same Apostle gives a special direction to the Church of Corinth, that all things be done decently and in order, alluding to the administration of Rule in an Army marshalled in its several ranks, under the wise conduct of skilfull Leaders, then which nothing can be more comely or comfortable to themselves, & terrible to their enemies. On this account it seems to be, that such severe Animadversions have been made upon all occasions on the violaters of Or∣der, mark them that walk disorderly, saith Paul, 2. Thess. 3. 6. 11. and have no fellowship with them. And in another place, he wishes they were cut off that troubled them, no doubt by their disorderly acting. This is the first Com∣mand with promise, so▪ the observation of the Order established by divine appointment, betwixt Superiours and Inferiours. No wonder therefore that when the people of Israel were ready, instead of punishing the disorder and rebellion of Corah, and his company, to countenance the business, God himself steps in to quiet the Tumult, and by Moses his mouth tells the present offenders, and in them all others of the like stamp, that at they would make an innovation in the camp, so he himself would make a new thing in the earth, that it should open its mouth, and at once, without any further tryal or delay, swallow down and devour those presumptuous offenders, that had attempted to violate the order God himself had so newly established in the Camp. Behold ye dispisers of order and Government, and wonder, that God whose glory it is to be stiled, long-suffering, Patient and slow to wrath, is so quick in punishing this sin, as to prevent any future hope of mercy be Repentance, to those so notorious breakers of Order. What were this but to Chaos the world again, and to make Instabilis terra, innabilis unda? God therefore have after ages to read the greatness of this sin, in the dreadfulness of the punishment therof. The earth is not willing to bear offen∣ders of this nature, as we may see by the instance of the old world, whose inhabitants when they fill the earth with violence, they are cut down out of time, and carried off he earth with a flood. Absalom that rebellious wretch, the earth is not willing to bear such a burthen: yea hell it self is as it were disqued by them from beneath, For that Kingdome of darkness is not without its order, without which it could not subsist, as our Saviour argues, if Satan were divided against himself his Kingdome could not stand: And this is the first thing worthy our observation, in this excellent Platform of Polity. The second followeth which is, 2. The wisdome of their Conduct. Their Heads had such understanding of the times, as in know what Israel ought to do. In a curious piece of Architecture that which first offers it self to the view of the beholder, is the beauty of the structure, the proportion that one piece bears to another, wherein the skill of the Architect most shews it self. But that which is most Admirable in sensitive and rational beings, is that in∣ward principle, sated in some one part, able to gud the whole, and influ∣ence all the rest of the parts, with an apt and regular motion, for their mu∣tual good and safety. The wisdome of the Creatour was more in the breath of life, breathed into the Nostrils of Adam, whereby he became a living soul, then in the feature and beauty of the goodly frame of his body. formed out of the dust, as the Poet speaks, Os homini sublime dedit—The Architect of that curious piece hath placed the Head in the fore-front, and highest sphear, where are lodged all the senses, as in a Watch-Tower, ready to be improved upon all occasions, for the safety and preservation of the whole. There are placed those that look out at the windows, to foresee evil and danger approaching, accordingly to alarm all the other inferiour powers, to take the signal and stand upon their guard for defence of the whole. There also is the seat of the Daughters of musick, ready to give audience to all reports and messages that come from abroad: if any thing should occurre or happen nearer home, or further off, imparting either or evil, or hope of good; Their work is immediately to dispetch messages through the whole province of nature, to summon all the other Members together, to come in and yield their assistance to prevent the mischief feared, or prepare for the reception of the good promised, or pretended, as the na∣ture of the case may require. Thus are all orders wont to be dispatched and issued from the Cinque ports of the senses in, and about the head, for the benefit and advantage of the whole body. Very fitly therefore in the body politick are the rulers by way of allusion called Heads. And in case of inability to discharge those functions, such societies may not undeservedly be compared to the Palmists Idols, that have eyes but see not, and have ears but hear not. Suppose the hands be never so strong for action, or the feet never so swift for motion, yet if there be not discretion in the head to dis∣cerne, or judgement to determine what is meet to be done for the obviating of evil and danger, or procuring of good, it will be impossible to save such a body from ruine and destruction. If the Must be never so well streng∣thened, and the Tackline so well bound together, yet if there wants a skilful Pilot to Steer and Guide, especially in a rough and tempestuous Sea, the lame will soon take the prey, as it hapned a little before this time, in the Reign of Saul, when the Philistines had so often harressed that Country, and placed their Garisons in the very heart of the Land, and not long after, when in the days of Rehoboam, who had shields enough, some of Gold, with other weapons of War, many thousand stalls of Horses, with Horse∣men proportionable to manage them, yet for want of wisdome and under∣standing in the head of that rich and populous Kingdome, how soon is it be∣come a prey to the first assaylant, as afterwards also in the dayes of Joash; when there was but a small company of the Syrians that came against him, a great Host was delivered into their hand, and all through that ill conduct of the Head of that Kingdome. But by the way, here we are to mark, according to the sense of the words already given; under the wisdome of conduct, or understanding of the times, to know what Israel ought to do, is necessarily comprehended piety before God, as well as prudence amongst men, according to the received, rule of Scripture Language and Phrase, where as Divines use to say, verba sensus denotant affectum cordis: therefore understanding to know Israels du∣ty, requires a great deal of divine skill and spiritual wisdome attained by in Gods promises, diligent reading of the precepts of his Law, fervent and frequent prayer for divine assistance, by which means David became wi∣ser then his Teachers, yea, was accounted wise as the Angel of God to dis∣cerne good and bad, and to know all things that were in the earth. It was by a special Law required of God that the King in Israel should have a copy of the divine: , written out (by his own hand, say some of the Rabbines) and him, that he might read therein all the dayes of his life, Deut. 17. 19. . that from thence he might receive direction how to govern his Kingdome, so that according to the excellent patern before us in the Text, it is requisite that the Heads and leaders of Israel, should be versed in Divine, as well as in humane Law. Therefore we find, that when Solomon, after he was advanced to be the chief Head and Leader of Israel, when he had his Option granted him of God, could not ask any thing so well pleasing to God, and so needful to himself, as wisdome, or an understanding heart to judge the Israel of God, and to discerne between good and bad. As herein had David his Father before him approved himself, as a meet Shepheard over the flock of God, in feeding of them according to the integrity of his heart, and guiding them by the skilfulness of his hands, Psal. 78. ult. That is he guided them by his counsel, and preserved them by his power, in which two branches is contained, the sum of a Rulers office. And though in many cases the rule is very plain and easie, and he that runs, as is said, may read what Israel ought to do; yet things may be oft times so circumstanced in Israel, that it is no easie matter to know what Israel ought to do: many times the right way eth in a very narrow; the Channel may run between two dangerous, precpces on either side, so that a man who hath not great understanding, Incidt in syllam volens vitare charybain. A Ruler may oft times run into one or more evils, and it may be great ones too, that intend∣ed only: void some lesser one, yea sometimes he that resolves to keep the middle of the Channel, yet for want of insight and experience, not making allowance for emergent cases & difficulties, not easie to be foreseen, may be the setting of the Current be shipwracked on the opposite Shoar: (Sitem∣pora, & rerum status it a circumvolvantur, ut administrandi ratio, cum illis consentiens, sit bona, faliciter omnia contingent; at si tempora et res ipsoe mutentur, peribit, qui in agendo rationem non mutat. As said that great Italian Polittian) A fitter Instance of which dangerous errour cannot be given, then that of Josiah; who yet was one of the best Rulers that ever headed the Kingdome of Judah, for he, to prevent a lesser inconvenience of having his own King∣dome (that lay between the two great Kings of Assyria and Egypt) made the seat and field of War, denies liberty to the Egyptian to pass through his Kingdome, and so opposing him in an hostile way, is overcome and slain, and his Kingdome spoiled by him: it proving the most fatal Battel that ever was fought by any of the Kings of Judah, and which made way to the final over∣throw of the Kingdome, and following Captivity of the People. So great mischiefs oft times do attend the want of understanding to know what Is∣rael ought to do. Rehoboam also and his people did both strangely ruine themselves by a contrary extream in this kind, in not understanding of the times to know what they ought to do, to avoid the danger which either of them feared. The King was afraid of being mated by his Subjects, puts on a garb of greater Majesty then was usual in his countenance and words, at that time, when a condescending carriage, with more mildness and gentle∣ness had been more necessary, and in all probability, had saved both his Ho∣nour and his Kingdome: on the other side, the people acted by the same fatal and precipitant counsels of rash and unadvised persons, to avoid the heavy yoke of the house of David, as they conceived, advanced one of the Servants of their former Kings, whose little finger proved indeed (as the other proudly speaks) heavier then the loyns of the two former Kings: for the Kingdome was not able to stand long under the weight thereof, but was soon crushed and ruined by the tyrany of the succeeding Kings of the ten Tribes. The consideration of such dangerous consequences, might obvie the heady and tumultuous humors of many, who upon the least discontent against their Rulers, for want of success, or the like, think of nothing less then of remo∣ving them out of the World, or out of the Government at least, and sub∣stituting others in their room, which if they should accomplish, possibly might intangle them in the like, or a worse mischief than that which they expected to be delivered from, as many have found by said experience. Oft doth the remedy prove worse then the disease. plus mali venit a medica, quàm a morbo. As good to have to King in Israel as to anoint a Bramble over the rest of the Trees. In the present exigent before us in the Text; the case appeared difficult a good while. There was Abner the Captain of the Host of Israel, with the Son and Heir of the former King, engaged on the one side; David and a few of his Servants and followers on the other; yet to these that had understanding of those times, it doth at the last manifestly appear what Israel ought to do. Saul had outed himself of the Kingdome, by asking counsel of the Devil how to continue it in his fami∣ly, who were therefore justly rejected of God; David was by a special man∣date from God chosen to be King in his stead, which Aber and the Captains of the Host can readily acknowledge, when prejudice and self-interest is laid aside and Conscience but permitted to speak. The Kingdome belonged unto David, not only in regard of ability and fitness, but also in point of right and title, as being the person designed of God for them to choose; yet is it something long before the people are willing to understand it. Though wisdome be alwayes too high for a fool, as Solomon speaks, yet in the dark∣est times that ever befel the Israel of God, they that will do the will of God may by inquiry, study and prayer come to know what it is. However it doth hereby appear of how great concernment it is, for the Heads in Israel to know what Israel ought to do, least otherwise they be drawn to do, that which in Israel ought not to be done. Gideon was a wise man, that judged Israel with great approbation of God and man, yet out of a superstitious conceit, will needs make an Ephod, which thing ought not to have been done in Israel, what followed? All Israel went a whoring after it, and so it became a snare to himself in his family, and to Israel also. The body of a people are not much unlike the body of waters, which are not apt to move of themselves, if let alone in their own receptacle, but as they receive an impression from a forreign Element, or a power that is a∣bove them: and things that are soft and flexible are susceptible of divers, yea contrary impressions. David by an insinuating and melting speech bowed the hearts of all the men of Israel as one man. They that have such interest in them, had need know what they ought to do, seeing they may make them do almost what pleaseth themselves that are their Rulers: for Absolom had bowed them as well as David, though it were the wrong way. All mens hearts are not in their own keeping, wise men can easily find keys that will open the Cabinet and take away the Treasure; for tis said, Absalom stole a∣way the hearts of the men of Israel. Thus in things of the greatest mo∣ment, it is easie for Princes, and Leaders, and Heads of the Tribes to draw them that are their bones and their flesh, as David speaks to be of their mind and to engage in their quarrel, be it right or wrong. Many Instances of the like kind may be given out of prophane as well as Sacred Hystory, for the sea of examples of this nature is withous bottome, whereby it will be found most evident, that those who are the Heads and Leaders of any people may easily engage, them in their own quarrels to their ruine and destruction, as often as otherwise. Thus did Jeroboam, Ahah, Jehu and others perswade the people of Israel, after their own example, to embrace the abominable idolatry of the Calves which brought inevitable and fatal ruine upon the whole Kingdome of the ten Tribes, as well as upon their owne families. Cato was wont to say of the people of Rome, (and it is as true of any other sort of people) that they were like sheep, in that it was easier to drive or lead a whole flock or multi∣tude of them, then any one single creature amongst them, By all which Considerations it is manifest that things are no where like, so successfully to be carryed on as where they who are concerned in the leading of Church or state, have such understanding of the times, as to know what Israel ought to doe. 3. The third thing considerable in this unparalleld pattern of civill poli∣ty is the unity of their Counsels. That which in this juncture of affairs be∣fore us in the text, was apprehended as most meet for Israel to doe, is by the joynt advice and counsel of the heads of this tribe propounded, and by the whole body of the people consented unto, and approved, such a rare pattern of unity is seldome found in our times. Let a body politick be ne∣ver so well proportioned, as to its constitution, and form of government, & never so well furnished with wise and able men for its conduct and guidance, yet if the several members be not well tuned together, by a spirit of love and unity, there will never be any good harmony in their Administrations. Where the whole multitude is not of one heart, and of one mind, as was said of them in the Acts. Chap 4. 32. there will appear little beauty or strength, and no success in any of their motions. In the beautifull System of the world, which yet is compounded of sundry Elements, and those of differing qualityes one from the other, yet is there such a necessary and mutual con∣nection between the parts, that they are all so firmly knit one to another, that it is altogether impossible to make any breach in their union: rather will those several bodies forget the propertyes of their own nature, then there shall be any Chasma or Vacuum amongst them, which would tend to a dissolution of the whole. Thus in the body politick, where it is animated with one entire spirit of love and unity, and setled upon lasting and sure foun∣dations of quietness and peace, all the several members, must and will con∣spire together to deny, or forbear the exercise of their own proper incli∣nations, to preserve the union of the whole; that there be no Schisme in the body, as the Apostle speaks: Therefore where the higher bodyes in Church or state, cannot descend (and that of their own voluntary inclina∣tion without forcible compulsion) and the lower and grosser ones cannot ascend up to meet the other, any man may easily read the destiny of such a society, It had been much better for Rehoboam to have denyed himself, and become the servant of his people, and subjects for that one day, rather then to have made them his enemies, if not his lords (for they were the greater Kingdome) for ever after. David was forced to yield to as much as that came to, if not something more, when he complains, the sons of are too hard for him, rather then to make a breach between himself & his men of warr, in that difficult time, when himself was yet weak, and the Kingdome not firmly or fully setled in his hand. David was wise as an An∣gel of God, to know what he had to doe; and doth not connive at their sin, although he doth for that time forbear to execute the punishment, leaving things to a more convenient season. Jerusalem, sayes the Psalmist, is buil∣ded as a city that is compact together: when the parts of a building are so artificially framed one into another, that they are as it were cemented, and knit together by a vital spirit of love, the more weight is laid upon them, the firmer and stronger they grow: but where they are disjoynted, one part helps to weaken, and overthrow the other. Cyrus is said to have o∣verthrown the impregnable city of Babylon, by drawing the great channel of Euphrates, into several small rivulets, which, had they continued in one main stream, he could never have done. It is not the storms and tempests, though never so boisterous, while they are on the outside, or upon the surface of the earth, that make any commotion therein, but the vapors that are insensibly gotten into its bowels, that make it quake and tremble. It is not the outward force and violence that ruines a commonwealth, so much as a spirit of division, and contention arising from jealousies, prejudices, & animosityes from within themselves, which doth most dangerously threaten, and most certainly foretell its destruction, as our Saviour himself speaks, an An house or Kingdome divided against it self cannot stand. The swift ships that are driven by the fierce winds, or carryed with the raging waves of the sea, yet so long as they who sit at their helmes are united, in their coun∣sels and endeavours, most commonly do avoid the danger of ship-wrack, be∣ing turned this or that way, upon occasion, at the will of the governour, but if they who are to manage them cannot agree amongst themselves, they may easily be emersed, and whole navies of them become but ludibrium Ven∣torum. Unity of Counsell is one of the chief foundations of civill Polity: But if the foundations be dissolved, what can the righteous doe? but mourn in secret, when they foresee, but cannot prevent the miseryes that are coming upon a factious, divided and self-destroying people. It was a sad time in Is∣rael when one half of the people followed Tib the son of Ginath; the o∣ther half followed O ; whence might necessarily be inferred the destructi∣on of one side or of the other, as soon after came to pass in that people. Or else my endanger the ruine of the whole, as too often hath been seen in the world, that when lesser societyes have been divided amongst themselves, they have but the sooner become a prey to a stronger power. Which if it had not been experienced in most of the states, and societyes of the Christi∣an world, and in all the latter, as well as ancient revolutions of the nations, where any order of Government, either civill or ecclesiastical hath been esta∣blished, might have been exemplifyed by particular instances. Foelix quem faciunt &c. happy are they that can take warning by the harms they have observed in preceding times. Such divisions, especially in the Church of God, are in a great measure to be ascribed to the policy of Satan, who en∣deavours by all wayes and meanes to foment divisions, amongst those of the Church, by that course to ruine them, while in the mean time, he provides for the quiet of his own Kingdome, the world, God also may be said to do it, being provoked by the pride and tyranny, with other wickedness of the sons of men, judicially to mingle a perverse spirit in the midst of a nation, & suffer∣ing their princes to be deceived, and to deceive their people, as the prophet speaks of Egypt. Isa. 19. 13, 14. Causing them to erre in every work thereof as a drunken man staggereth in his vomit. But the meritorious and procu∣ring cause of those ruinous and destructive counsells arises from the weak∣ness or wickedness of a people themselves: It being observed as one of the blessings God was pleased to cast in to some heathen states, as a reward of their wisdome and prudence, with other moral virtues, viz. their long peace, and flourishing prosperity upon the earth. It is much to consider, that all Asia can agree together in the worship of a Diana, and the Image that fell down from Jupiter, while one single Church in the city of Corinth cannot long hold together in the worship of the true God, nor retain the rites of his worship, and the me regular use of the sacred bodyes of love and unity, without such shamefull divisions, and scandalous breaches, as they are sharply rebuked for by the Apostle, in both his Epistles to that Church, im∣puting the root of those divisions to the lusts of the flesh, Are ye not carnal, and walk as men? 1 Cor. 3. 3. But this being a matter of so great concernment for the good and welfare of Societyes whither Christian of civill, it may not be amiss to enquire into the true grounds and seasons of such Unity, or the way how it may be brought about. The first and principal is, a clear discovery of the right way of their peace and prosperity, it being taken for granted, that this is, or ought to be the end that all Societyes generally ayme at, sc. a quiet pos∣session of what they already have, with enlargement of their prosperity, if attainable, But if there be no agreement in the meanes that seem most di∣rectly to tend to that end, but that apprehensions are divided about that, they may be as much divided for ever: For at this time, and a little before, the Israelites were taken with a fond desire of a Kingly Government, yet not being at an agreement amongst themselves about the person, or the man∣ner of his Goverment, they were divided into factions till their mind by sad experience came to be convinced, that David was the person, not only called, but qualified of God for that great service. which Amasa expresses in the name of the rest of the Tribes, Thine are we David, and on thy side thou on of Jesse; so that nothing can be supposed more directly to tend to the creating and maintaining, unity in the counsells and affections of a people, then cleer convincing light, and a demonstrative evidence, that what is pro∣pounded, is the direct and proper meanes to bring about the end generally aymed at; otherwise, it will be said Soinditur incertum studia in contraria vulgus The poor man by his wisdome, saith Solomon, delivered the city. And the wise woman of Abel saved the city by propounding so meet an expedient, as gained acceptance in all apprehensions. Otherwise it may fall out as Solo∣mon-saith, Ec. 10. 15. the labour of the foolish wearyeth every one of them, for they know not how to find the way to the city. Where wisdome is wanting to direct mens actions, labour will be endless, & the issue mischief, or disappointment at the best. When once the people of Rome were ready to mutiny upon a quar∣rel that fell out between the Citizens of the higher, and those of the lower ranke, Menippus healed the breach by a wise Apologus of the contention be∣tween the bily, and the members in the body natural, which carryed such a convincing evidence along with it, that all partyes at variance were soon a∣greed about the way of their own welfare. The like wise medium was pro∣pounded by Jotham, in the ninth of Judges, but it could not be attended, be∣cause God had sent an evill spirit amongst them, as the text there speaks. 2. The mutual interest that the members of the same Society have in the affections of each other, gives great advantage to promote this Unity, if duly considered. There was no small argument in the words of Abram used to Lot, Let not us fall out, for we are Brethren. Nature leaves a strange instinct upon those of the same kind, even amongst the creatures to defend one another, and to revenge the injury done to their owne kind: such incli∣nations use to work more strongly with those that are endued with reason. The joynt interest of people in the same family, nation or religion, tends much this way: Joab could not have used a more pathetical argument to his brother Abshai, then the mention of [our people, and the cityes of our God] whereby to engage him to magnanimous combate with the common enemy; as also the promise of mutual assistance each to other, and no doubt the preceding exhortation to magnanimity took the firmer hold on either of their hearts, to consider their neer relation each to other. David enga∣ges much on this account. For my Brethren and Companions sake, I will now say peace be within thee, Psal. 122. 8. On the other hand, when the minds of persons are either leavened with pride, or discontented, or their spirits im∣bittered with Jealousies or prejudices against each other, it cannot but much hinder this desired Unity. When the envy of Ephraim, and the vexing of Judah shall cease one toward another Isa 11. 13. they may the more easily subdue all other of their enemies. 3. This comes to pass by the prudent and condescending behaviour of those that are leaders of others, who by their discreet behaviour may doe much to maintain Love and unity in Societyes, for want of which oft times it is miserably lost. The soft answer pacifieth wrath, and the soft tongue breaketh the bone, saith Solomon. Gideon by a mild and gentle answer prevented a quarrel betwixt him and the Ephraemites, which afterwards upon the like occasion brake forth into a bloudy war, in the dayes of Jepah. David bowed the hearts of all the men of Israel as one man, by an insinuating speech as by his discreet behaviour in former times he won the hearts of all Souls servants, not withstanding that inveterate prejudice, envy and malice of their master against him. Duro con duro non sat bon muro, say the Italians; a firm wall will not be made up of hard stones, without the mixture of some more yielding matter to cement them together. That may easily be drawn by love, that will not be driven by a mighty force. The rigor of a Command may be much sweetned by the gentleness of the expression. Paul, though now the aged, will rather for loves sake beseech, or intreat a favour of Philemon, then enjoyne a duty. Moses his calling the Israelites Rebells, was more like to increase the Rebellion of their wills against God, then any way alter that evill disposition of their minds. Jobs peremptory adjuring of David, al∣though in that exigent, it gained the present end he aimed at, yet it for ever after lost his interest in his Sovereigns heart, the harshness of the words be∣ing harder to be digested then the matter contained in them. Many times also the difficulty of a message is much sweetned by the courteous disposition of them that bring it, as the third messenger sent by the king of Israel to Elijah, seems to find by experience. Rehoboams yoke had not seemed so intollerable, if it had with more gentle words been imposed; wherefore fol∣lowing kings chuse rather to express their non-assent to the demands of their subject, by an Adviserable Roy, then by an harsh and absolute refusal. When Themistocles once told the Adriens, to whom he was sent to demand tribute, that he would bring two mighty Gods to overcome them, Love and Eloquence, it was replyed to him, that they had two mighter then they, sc Po∣verty and impossibility, or else very probably the other might easily have prevailed. This way of procuring unity and peace is as much seen in mat∣ters of Religion, as in things of another nature, where as a late Author truly saith, by passionate, hot and eager Disputes peace is alwayes lost, and truth is seldome or never found. 4. In the fourth and last place, This is brought about by the influence and assistance of Divine Grace, so disposing the wills and affections of men that unity and peace are thereby both procured and preserved. For if God be provoked to send an evil Spirit, as he did betwixt the men of Shechem, and the house of Millo, the wisest Counsels shall not prevail, is at that time was delivered them by Jotham a very fage Apologus, yet it could not prevent that wicked conspiracy between the men of Shechem, and Ab melech, for God had purposed by that means to punish them both, so that a mutual fire is kin∣dled, whereby the men of Shechem & the house of Millo are devoured; one by another: when a mans ways please the Lord, his very Enemies shall be at peace with him, much more easie it is to expect that such may obtain peace one with another when God is stiled the God of love and peace, it is therein implyed not only that he is the approver of those Blessings, but the Author and Gi∣ver of them. It was prophecied of Solomons Reign, that there should be an abundance of Peace, and so it was fulfilled, till God stird him up Adver∣saries, which put an end to his peace: So as if God will give a Commission to any Instruments, to take away peace from this or that part of the Earth, it may not be expected, to continue longer there; for he will either mingle a perverse spirit amongst their Counsellors, as was threatned to Egypt, or hide the Counsels of peace from the eyes of the People, or their Leaders, whence they may be dashed together to their mutual destruction and ruine. 4. The fourth and last thing considerable in this exact pattern of a civil state, is the height of their courage and resolution. It is a sign of great prosperity and success in any enterprises, when the Brethren are valiant and resolute in the execution, as their Leaders are wise in their conduct. That obedience to the commands of their Superiours, is intended in a great measure, in the Text, I deny not, but what might be required here of that nature, may be gathered from what was said under the Head of order, treat∣ed of in the first place. In this place therefore I shall confine my self, only to that of their courage and resolution, which though in the last place to be spoken to, yet is not the least thing considerable in a flourishing state: for o∣therwise through the cowardize and slothfulness of a people with other vi∣ces attending thereon, after ages may easily lose all that riches, wealth and honour, which the wisdome and valour of the preceding have obtained: as may be seen in the dayes of the Judges that succeeded Joshuah, and of the Kings that succeeded David and Solomon. Hyram concludes the prosperity of Israel from the wisdome of David, and Solomon his successour; to be sure, when wise Leaders are attended with valiant people, it is easie to fore∣tell the prosperity of such a nation. The very name of David and his migh∣ty men that were with him, though weary and weak-handed (as Achicophel wisely suggested) was enough to fright Absolom and all the men of Israel from pusuing their advantage: I shall here therefore take occasion to dis∣course somewhat of that eminent vertue, so necessary for the flourishing of a people, disposed into a well ordered polity. Valour is an inward virtue of the minde enabling us to persist in our duty not withstanding the difficulty or danger thereof. They are not a little mistaken, that think nothing is requi∣red to valour, but a daring confidence to fight. ut non poena martyrem, sie nec pugna fortem, sed causa facit. It is a lawful striving as the Apostle tells us, that deserves the Garland, we must know therefore, that there are four in∣gredients necessary to the constitutioo of a valiant minde. 1. The first is magnanimity, or greatness of mind, when the Spirit is rai∣sed to such a degree of courage, as not to stoop to low, and mean things though it should be to compass some seeming great adventage. was the commendation of the worthies of God, that they accepted not of deliverance, st. upon low and base terms, which may be imposed by Adversaries. Paul will rather dy then make his glorying void: a valiant mind will rather lay down his life then keep it upon dishonourable terms. If the men of Jabesh∣Gilead, or Ahab afterwards, had accepted of their lives or peace, upon the ignominious tearms offered by the supposed Conquerer, it had been a thing unworthy of the Israel of God. Nor will Nehemiah lose his honour, as he was Governour, by fleeing to save his life in an hiding place of security. So neither doth Christian humility require a man to stoop to any thing, un∣becoming his Faith and Profession. Paul that can yield to any thing for the honour of God, and good of others, yet will yield to nothing, nor give place for an house to them that will lay a snare for their liberty. And in another case of a civil nature, the same Apostle, although no Souldier, but of Christ Jesus, stands upon his honour, and the priviledge of his freedome, when he is not fairly treated according to the dignity of a Roman. Is it lawful to scourge a Romn? such was Pauls humility as an Apostle of Jesus Christ, that he can be content to receive forty stripes of his own Nation, yet hath so much magnanimity that he will not yield to receive one of an Hea∣then, where he hath a civil right to plead an exemption. Such magnanimity becomes the Israel of God, as was said of Gideons Brethren, that each one should resemble the Children of a King. If it be said, that in such a case a man can do no other good, then to shew his will; it may be said, in magnis voluisse sat est, in matters of great moment, it is enough if a man shews but the resolution of his mind. 2. A second ingredient, is Confidence or boldness, not to be afraid of the danger or evil supposed, though it should be death it self. It seemed Joab and Aber were followed with valiant men, when they can so readily lay down their lives, at the command of their Captains. The Righ∣teous are bold as a Lyon, saith Solomon, not afraid of danger, though ne∣ver so great, either felt or feared. David will not be afraid though an Host should encamp against him, Psal. 27. 3. Fear is an embondaging affection but the true Israel of God are called unto liberty; therefore it becomes not them through the fear of death to be subject unto bondage: it was a nota∣ble spirit of valour that discovered it self in that English Captain, under his King in France, who being sent to discover the Enemies Camp, and his num∣bers, was no whit discouraged (by the great disproportion that might be observed betwixt themselves and the enemy) but returned this answer, That there was a very great many of them, enough to kill, enough to take Prisoners, and enough to run away besides, all which came to pass soon af∣ter, according to his confident presage. There hath been an extraordinary spirit of Courage, that some of Gods people have been endued withal, when Gods Spirit was said to come upon them, as upon Samp∣son, Judg. 14. 15. when he met a Lyon, and Judg. 15. 14. 8. when he smote the Philistines hip and thigh, and David, when he engaged with Goliah, or Jonathan and his Armor-bearer engaging against the Philistines, and undertaking a whole Garrison of them at once. Thus when the Spirit of God doth in any eminent manner excite and stir up, or actuate that innate valour of their minds, they are and will be enabled to do great things. Many a mans courage would serve him to fight very valiantly were he but assured to come off with victory or success, at least without loss of life: but true valour argues such a confidence of mind, as enables a man to look Death in the face in cold blood, as we use to say, and not to be daunt∣ed with the countenance of that King of Terrour. As was seen in Joab, 2 Sam. 10. 12. who is resolved to behave himself valiantly, leaving the issue and suc∣cess to God, to do what should seem good in his sight. Why should not every true Israelite having the same cause, the same spirit of Faith, the same promises, have experience of the same courage and confidence of minde in their measure. 3. In the third place, Patience is also requisite, enabling them quietly to bear with all the evils they may meet with by reason of the diuturnity of the Act. If thou faint in the day of adversity, faith Solomon, Prov. 24. 10. thy strength is but small. It is observable, that God never brought about any great matter of moment, for the salvation of his people, but he calld the In∣struments therein to the exercise of great patience before it were accom∣plished; so that in their experiences, they must say, Qui cupit optatam oursu—Multa tulit fecito; &c. At Israels first coming out of Egypt, God would not carry them by the way of the Spyes, though that was nigh, (a Journey of a few dayes) lest they should faint and be discouraged when they see war. And as afterward God would try Gideons Army, before he would call them forth to war; for when that Generation that came out of Egypt upon tryal, manifested such untractibleness and impatience under the hazard and difficulties of war, God saw meet to lay them wholly aside, and train up their posterity by degrees to inure and accustome them to bear the difficulties and hazards thereof. Amongst Davids small number that fol∣lowed him while he was at Ziglag, one third part tis said, was so faint, that they could not go over the Brook Bezor, but they were not denied their e∣qual proportion in the spoile, which shewd their tarrying behind proceeded not from the want of valour in their minds, but from weakness in their bo∣dies, which are but jumenta, or vehicula animorum: so that patience under evil, is very necessary for a Souldier. 4. In the last place Perseverance, whereby we endure unto the end. This is a law in the civil as well as spiritual combate, that there must be holding out to the end, without which the Crown is not to be expected. It was one part of the Sacrentum militare, by which the Roman Souldiers were wont to be listed of old, not only that they should not be unwilling to dye for the Common-wealth, and engage to do whatever their Emperour should com∣mand, but that they should never forsake the Camp while there was need of their service. And to this principle was all their success in their Wars to be ascribed: that they were unwearied therein, of whom it was truly said, that though they were sapius in proelio, unnquam in bello victi; though they lost many Battels, yet their valour was so great, that they would never yield to adversity. Moses will not allow the two Tribes and an half to fit still after their own inheritance was cleared of the Enemy, till they had also helped to put their Brethren into the possession of theirs, Numb. 32. 6. And in the 78 Psalm, the Psalmist complains of the Children of Ephraim, that they turned back in the day of Battel, like a broken bow. A true spirit of valour will alwayes stand bent to the same mark, not deceiving those that trust thereun∣to. The courage of Davids mind held good after his body grew faint and weak, whereby we see that perseverance is the property of a valiant minde, as well as confidence or patience. Application. These four Considerations premised, offer a seasonable word of Advice to every one that is come hither this day. As John the Bap∣tist was furnished from that measure of heavenly wisdome he was endued with, to give a satisfying answer to several that came to him with this questi∣on, What shall we do? Luke. 3. ver. 10, 12, 14. So may any wise Scribe in∣structed to the Kingdome of God, from this text be supplyed to give an an∣swer to every person here present, and met together upon this solemn occa∣sion, that shall enquire, what they shall doe, in reference to the business be∣fore us: I presume there is none here present, but will be found in one of these three capacityes, either of an Elector, or one elected, or a Subject un∣der the charge of those who are like to be continued in, or chosen to the office of an Head or Ruler in this our tribe. each one may from the premises, hear something spoken unto him in the language of that Capacity wherein he stands before the Lord this day. For order sake, I shall in the first place address my self to speak unto you that are met here as Electors. There was joy in Israel when the Tribes were now met together to establish the Kingdome in the hands of David, as is said in the last verse of this Chapter. By proportion this day was wont to be a joyfull day unto us, being as it were the solemnizing of the Birth-day of our little State, the renewall of our Goverment, with all our civill priviledg∣es. The Advice I shall present you with at this time is by way of Caution in the words of the Apostle, Gal. 5. 13. You are now called to the exercise of your civill Liberty (wherein of your other libertyes are bound up) Use not your liberty for an occasion to the flesh, but by love to serve one another. Those that doe but seriously consider, how much the honour of God, as well as their own good and welfare is concerned in the regular, and conscientious proceeding in this business of Election, cannot but have a solemn awe upon their hearts in this work, and judge that the putting a So∣lemnity upon the grandeur of the day, is the least part of the service thereof. I might here minde you, that although it uses to be accounted the highest civill priviledges a people can enjoy, to have the liberty to choose their owne Rulers, and not to be imposed upon in that kinde; yet if this matter be not carefully looke unto, so as to be both prudently and consci∣enciously carryed on, it may become an occasion of the greatest bondage; as had been too sadly verefied almost in all the elective states and kingdoms in the world. The fatal instance of Absalom makes it appear, how asie a matter it is to court a well meaning people into such a false conceit of liberty, as may end in the ruine both of Electors and Elected. As was seen in the person forementioned, as in Abimeloch and his Tribe long before. For they were upon the Election of a King. Certainly if they were accounted cursed deceivers, that having a male in their flock, shall vow and offer to the Lord a corrupt thing. Mal 1. 14. what may we think of them this being called live often of their Brethren with the supream po∣wer of Rule & Government, (an act of the highest service for the glory of God & good of men) shall be so far swayed with action or prejudice, or byassed with self interest, or other corrupt ends, as to choose persons to such a service, as are neither approved of God, nor acceptable to wise men; or in their choise to overlook & lay aside those that are, I mean not to attend the directions given by God himself, Exod. 18 27. Able men fearing God &c. Yea it is expresly commanded them, Deut. 17. 15. Thou shalt in any wise set him king over thee whom the Lord thy God shall chuse: whom is God said to chuse, but those whom he hath not only called but for such office by the gifts of wisdome and grace, which were wont to be signified by the holy oyle used to be powred on them. God doth in these dayes mediately seem to point at such to rule as he was wont of old immediately to forth to such service. What ever strange concurrence might be ob∣served at the person of Saul, between the rashness of the people to inforcing Samuel to the present choyce of a king, and the rashness of the king in most of his enterprises (which proved a bad Omen from his first anoynting) whereby the ruined himself, and many of his people) yet was he fur∣nished with extraordinary gifts, as soon as he was called to the exercise of his government. It may still be expected in a true sence, that a divine Sen∣tence should be in the mouth of the King, and Ruler in Israel. I will not here ingage in any dispute whither it it be either necessary, or con∣venient for a free people to use their liberty in oft changing their Magistrates or chief Rulers. Concerning inferiour Officers, such as are Fiscalls & Trea∣surers, whose places (by reason of the profit they usually are attended with) are more liable to temptation & corruption, there is no matter of danger in their charge. Wise Hannibal, while he was Pretor at Carthage, got an Act from the Senate for the changing of such great Officers every year, having observed how ready they were all to hold together to the obstruct on of justice, and oppression of the people. But for the supream Rulers, of whom one sayes well, that cor Reipublioe, quod mutare non expedit, i. e. that being is the heart and vitals of the Common-wealth, it is not expedient to run an hzzad in often changing of them. Another speaks to the same purpose, That unless a Countrey be very full of skilfull and expert men, by often changing their Rulers, the Goverment will fall into the hands of rude and ignorant Mechanicks. But where the wisdome of any Countrey hath by long experience, seen cause to continue the same Rulers, they had need be well advised, that should promote any innovao, especially in any diffi∣cult Juncture of affairs: It cannot but be dangerous to put the helm into the hands of an unexperienced Pilot in a tempestuous or stormy season. In such cases it is most an end found true, as the Spaniards say, the evill that is present, is better then the good that is to come. for so many times a small inconvenience and infirmity, is charged into an unsufferable evill. The people of Israel, no doubt would soon have found the little singer of Ab∣soloms vices, heavier then the loynes of all Davids infirmityes. It was good Counsell which a wise man of Capua once gave his fellow Citizens, that be∣fore they cut off the old Senators, they should find new ones that were bet∣ter to place in their room, which when upon tryal they were not able to doe, they were easily perswaded to continue the former in place. Let wis∣dome and knowledge be found in our Electors, as well as in our elected Ru∣lers, and that will be the stability of our times, and the strength of Salvation. Our Election is the foundation of our Government. A small and inconside∣rable error in the Foundation, may put the whole Building much out of or∣der. As in the body natural, a defect in the first concection is seldome help∣ed by the second, so will it be found in the body politick. And in all ages, such as are the Rulers, such will be the people both in Church and state. Therefore how doth it concern those that have an oppertunity in their hands, not only to keep it, but to improve it and manage it aright, for the upholding and maintaining good order and discipline, both in Church and State; For if I mistake no, any man may make both a true prognostick, & diagnostick of the athletick State of your people, through the whole order of your Goverment, both eccleastical and civill, by your Elections, and the quality of the persons you chuse into places of trust, be they Superiours or Inferiours; in things sacred as well as civill. I am bold to speak the more on this hand, that I might imprint upon all your minds, that are any way concerned in Election, a conscientious care of your duty, and faithfull discharge of the trust committed to you. It was one of the last requests that Moses made unto the God of the Spirits of all flesh, just as he was ready to resign up his charge, that a man might be set over the Congregation, which might both goe in and out before them, that the Congregation of the Lord be not as sheep that have no sheheard, Num. 17. 16, 17. Lest they should thereby be left to wander every one af∣ter his owne immagination, and so degenerate into corrupt and foolish wayes to their owne destruction. I am not ignorant that the lot of this dayes Election is in a great part cast into the lap, the disposal thereof from the Lord we expect to know by and by: but I speak for the future, and in way of caution to take heed to our Elections, for our (All) depends upon it. It was a sad presage of evill times approaching upon Jerusalem, when the people were driven to such miserable shifts, as to shrowd them∣themselves under the skins of unmeet persons, only for the sake of meat and clothing. Isai. 3. 6, 7. for they are the things left requisite in him who is called to be an Healer, A poor and wise child, is better then an old and foolish King, saith Solomon, Eccless 4. 12. And for a man to be put into the Priests office, not qualified thereunto, only to eat a morsel of bread, may prove a curse to the place, and people, as well as to that person, as was pronounced against the Family of Eli, 1. Sam. 2. 36. If any should here expect that a character should here be given, how to judge of such men as may be accounted meet to be heads or leaders of Israel, the text is a full description, such as have understanding of the times to know what Israel ought to doe, and they who are such doe discover themselves, or may be distinguished from others by these qualifications. 1. The fear of the Lord, and the love of Righteousness. The fear of the Lord is the beginning or chief part of wisdome as the text tells us. He that is not wise for himself or for his owne soul, will never be wise for the com∣mon wealth. They, that are not of Israel, will not much care to know what Israel ought to doe. David that was a companion of them that fear the Lord, is easily induced to seek he good of all such, Psal. 122 8. What Plato said of Philosophers, we may say of the men that fear God, (which is the best wisdome) who wished that they were the only kings, or that kings were only such. David, owned by God himself to be a man af∣ter his own heart, was the standard by which his Successors were mea∣sured: amongst whom you will find, that to doe that which was right, was rather a diminution then otherwise, unless it could be added, with a perfect heart, as did David his father. So, as to know or doe that which is right, unless it were out of integrity of their hearts, and conformity to the mind of God, doth not in Gods account denominate a man wise or one that knows what Israel ought to do. God may make use of the common gifts of the or natural endowments of men unsanctifyed for the good of his people & of∣ten doth when the Goverment is by providence unavoid by devolved upon them, but it may be questioned, whether a people can expect a blessing under Rulers of their own voluntary choyce, whose prey may upon certain & good grounds be suspected, or denied, whatever their other qualifications may be. 2. Humane Learning in conjunction with the former. Such as by the benefit of natural parts Experience, Education, and study, have advantage above others to be acquainted with the affairs of the world abroad, as well as with the Laws and Customes of their own people at home. For seing persons of that alloy have generally the chief managing of affairs in other Nations, as much of that as may be , cannot but be necessary for the better ordering the affairs of Israel. It was no doubt some advantage to the officers of Hezekiah, in their treating the messengers of the Assyrian, that they understood the Syrian tongue as well as their owne. It may be presumed that no man, unless a Weigelian Sceptick, ever did account Moses less fit to be a Leader unto Israel because he was learned in all the wisdome of the Egyptians, a man mighty in words and in deeds. Nor Paul the less fit to be an Apostle, because he spake with tongues more than all the rest of the Apostles. Yea it appears that upon that account he is called a chosen Vessel, the better qualifyed to be a Doctor to the Gentiles. And if Jeptah had not had understanding of the times, sc. the knowledge of things done in forepassed times, as well as in the present, it may well be questioned whi∣ther he had been so fit to have been an head of the Gleadites as afterward he proved: if he had not been able to have disputed with arguments of reason, as well as weapons of warr, he could not have managed the quarrel so successfully as he did. The chief Leaders of Israel before the Kings, were called Judges, a potiori parte; though the chief part of their work usually was to be Captains of their warrs, yet they received their title from their power of Judging, which certainly required skill and knowledge of the Lawes, by which they were to judge, which how well it could be attained without help of humane learning I doe not understand. It was well re∣plyed by an officer of State to a Nobleman, that made small account of lear∣ning in the education of his son, (aiming at no higher learning then to be a∣ble to ride an horse, or fly an hawks) that if it were so, then Noble mens Sons must be that mean mens children should govern the Kingdom. 3. Constancy or readiness is another property of a wise man; at least of one fit to be a Leader of others. Not but that a wise man may sometimes change his mind, and his wisdome may lead him so to do. Sometimes we say, , but to be of a fickle, unconstant minde, is the character of one, a Jacob said to Reube, that will never excel: He is as Water, which is, neither easie to be kept in any bounds, nor ob∣servant of one constant motion, but apt to change upon every occasion. In∣stability in our wayes, is an argument both of want of faithfulness before men and of sincerity before God. Homo quadratus is the to manage a trust: that is the figure that stands surest; wise men that act upon prin∣ciples, are like all House built upon a foundation that will not turn aside by a sudden and violent storm. Septical men, none knows where to have them, they will not be bound to be of the same mind on this morning, that they were of on the last night: Solomon therefore advises to fear God and the King, and not to meddle with them that are given to change, Prov. 24. 21. These are Inquita Ingenia of Quick silver tempers, that are never quiet in any place, yet would alwayes be upper most, which are observed to be the most dangerous in any state. A wise man alwayes by the same Com∣pass, though not alwayes by the same wind. Particular actions may be changed upon occasion, though the same mark be still aimed at. Moderation is another property of wisdome, for if peace and truth be the best end, that all ought to aime at moderate and pacifick wayes and prin∣ciples, that run not in extreams, are certainly the directed wayes that lead thereunto. Therefore it is observed that men of moderate and peaceable tempers, are both the wisest, and most useful men in all Societies, Extreams are alwayes dangerous: for as the Philosopher sayes of virtue, that it lie, in the middle between two vices, as the extreams are opposites on either hand, so may truth generally be found in the middle between two Errors. Some men think they can never run far enough from that they hate, whereas wise∣men can see as dangerous a precipice of error before them as that which they left behind them. This is too too evident in most of the controversies which have been bandyed for, and against in our times. In most of which he that hath taken the least view of the managing of such controversies, will finde that men of rigid and severe spirits, have missed both of peace and truth, the designe of all good and wise men. Thus did the Donatists in A∣frica, and the Novatians about Rome of old, who separated from all other Christians, save those of their own perswasion till as last, there were none left either to joyn with or separate from the spinning of thread too fine, doth but draw the wool beyond the staple, and will never hold in the weaving. Thus hath it been found in these last dayes of Reformation, the Religion of many proving like precious Liquor, too often distilled, till at last all evapo∣rates into meer fume: some that could not be content to keep company with their honest minded Brethren, in the middle Kgion of revealed Truth, (the most wholsome practical points of Doctrine) have soared so high aloft that they have as well lost themselves, as those they pretended conscience to depart from, whose root is rottenness, and their blossome gone up as dust, as the Prophet speaks, Isai. 5. 24. The Apostle Paul gives this caution to the Romans, to be wise to sobriety which words have an elegancy in the Greek, not easie to be exprest in our Language. Rom. 12. 3. Pareus observes in his time, that they who did nimiunesectari, did more hurt then good in the Reformation of the Church, Matth. 23. It is that which highly commended the wisdome of Basilius Magnus in those times of controversie, in which his Lot did fall, that his moderation lead him to abstain from some expressions in the controversies then stirring (with great freedome and boldness used by others) that he might not be the envy of words and phrases, draw upon himself, and in him upon the Church of God, an inevitable, and unnecessary danger. As a great Divine of ours notes out of Gregory Nazian. If the like wisdome and Modera∣tion had been observed in those that earnestly contend for truth, so as not to load the truth they maintain with hard & severe (though it may be true) expressions, that beget more obstinacy in the Adversaries, and it may be suspition in the weak, or unresolved looker on, differences amongst men might be more soberly composed and the truth with more assurance en∣tertained, Dr. R. on Psal. 110. P 372. The words of the wise saith Solomon are heard in quiet, more then the cry of him that ruleth among fools, i. e. A wise man that speaks without cla∣mour, noyse or contention gains more credit to his words by the weight of the matter, then another can do by the obstreperous noise and loud sound they are wont to be uttered withal. The like wisdome doth moderation discover in things of a civil nature; where many times the rigorous exaction of the strict letter of the rule of Justice, proves unjust in the issue, and most unprofitable to the Cumini sectar himself, or his instruments. According to the usual saying, summum jusest summa injuria. The Duke of Burgundy began a quarrel with the Switzrs a∣bout the Toll of a load of Calve-skins, wherein he lost his life, and all his treasure. 5. Peaceableness is another property of Wisdome which ought to be esteemed by the tendency it hath toward the obtaining the great end, that all ought to aym at, sc. the honour of God, and good of Societies, which is much more promoted by peace, then by the proceeding of force. The Wo∣man of Abel whom the Scripture commends for her wisdome, discovered her wisdome by her peaceable Counsel. The poor wise man saved the City, by wise counsel, not by weapons of War, Eccles. 9. 15 when a great King came against it, besieged it, built Bulwarks against it. There is nothing more easie then to begn a War, as nothing more difficult then to manage it aright, or bring it to issue: therefore is peace in a wise mans eye a rich booty. Contention saith Solomon, is like the breaking forth of water, therefore his advice is, to leave off before it be medled with, Prov. 17. 14 D lc bllum in∣expertis, is a true saying, i. e. War uses to be welcome to none, but those that never made thereof, as I fear New England may find by woful experi∣ence, which will leave a reflection of the deeper guilt, if any have had any needless hand in the inviting of such an unwelcome guest into the Country. But I judge of the present Auditors, and dare not censure others It was the spirit of David, one wise as the Angel of God, and no mean Warriour neither. I am for peace, but when I speak they are for War, Psal 120. 7. It seemed then David used not Wars but when necessity forced him thereunto. In matters of Religion, who is it that gains by Contention: it is the duty of every Christian to contend for the Faith once delivered to the Saints, but they ought as the Apostle speaks, Eph. 4. 15. least other∣wise the loss of loe is more matter of grief then the truth we suppose we have gained is matter of rejoycing, like them that angle for small fish with a golden Hook. Not that any truth of God ought upon any pretence to be under valued, nor any precept of God be counted little, but every thing is beautiful in his season, where the urging of some truth of less moment, may certainly endanger the breach of peace, which is a greater good, I know not, but it might with more acceptation have been for born, for we know our Saviour Christ did not, nor the Apostles after him, at every season declare such Truths, as the Hearers were not capable to receive. For all necessary and fundamental Truths, we cannot be too resolved in Contention for them: But for Opinions of less certainty and moment, where wise and good men have alwayes needed a latitude, wherein to differ and turn aside one from the other, it can be no part of wisdome to be too eager or rigorous about them, some with the Disciples, Luke 9. 54, 55 are ready to think he deserves no less then to be destroyed by fire from Heaven, if he follows not them, whom yet our Saviour justly reproves for giving too much way to their own Spirits. 6. Condescension, may in the next place be added, as another property of Wisdome. Humility, the ground of condescension is nearly allyed to wisdome, both are the procreant causes of great Blessings to the Sons of men, Prov. 22. 4. The wisdome that is from above is gentle, easie to be en∣treated. No man ever thought that Abraham was the less wise, because more willing to yield in the controversie between him and Lot. Those parts of the natural body that are the most yielding are the stronger and most useful, were all the other members of our body as hard, and as stiff as the Bones, how uncomfortable would our Actions and motions be. If any finde it better to break then bow, they may thereby gain some reputation for their wilfulness but not for their wisdome. This must alwayes be understood of things lawful and expedient to be yielded to, else Moses the meekest man upon Earth, will not bate an hoof, nor Paul the most humble of all Christians, will not yield, or give place for an hour; both which in other cases could deny themselves, and yield very far. 7. Deliberation, is the last property of Wisdome which I need mention, it can hardly be thought to consist with Wisdome to do any thing rashly in matters of moment. Temerity of Counsels argues rather height of folly and pride then depth of wisdome; for in so doing, we should lay aside Rea∣son, our most faithful and best Councellour, and commit our affairs into the hands of passion and affection, or worse, cum res transit in affectum, perit omne judicium; they loose their wisdome, that suffer themselves to be trans∣ported with passion. Deliberandum aiu, quod semel statuendum, it had need be a long time deliberated upon, that is to be appointed for ever after. For although our statutes be not unalterable, like those of the Medes and Persi∣ans, yet that which is maturely agreed upon at the first, will stand in the less need of alteration or abrogation: the frequency of either of which abutes much of the rigour of the Laws; and honour of the Law-makers. Many things in humane affairs admit not of second thoughts, notwithstanding they are generally known to be the best. In bello non his piccat: therefore sayes Solomon, with good advice make War, and manage it likewise with the same care, lest there be no room to play an after game. And wise men account it the best way to put as little as may be to peradventure. A man of under∣standing, saith Solomon, Prov. 12. 27. is of an excellent Spirit; the Hebrew word is of a cool Spirit. Sedatus animo, slow, deliberate, composed, not hot which makes men quick and sudden in their resolves. Theodsius that famous Christian Emperour, noted for great wisdome also, did that on the sudden in a passion, that he had cause to repent of ever after. To be flow to wrath argues great understanding in the wise mans account, Prov. 14. 29. It is reported of Heraclius the Treasurer of the said Theodosius, that giving so far way to his passion; as when the Saracens, who were hired by the Em∣perour for the war came to demand their pay, he refused payment, and in∣stead thereof; passionately called them Arabick Dogs, which so incensed them that they immediately set up their own Banners, which gave occasion to those infernal Locusts that came first out of the bottomless pit, to over spread the face of the Christian World, miserably tormenting the Inhabitants there∣of, for an hundred and fifty years, where by the way may be noted, hard words are the worst kind of pay, can be made to such as venture their lives for the service of the common-wealth. The same befell Rehoboam, whose hard, proud and haughty words, were answered by a shower of as hard stones, that fell heavy on the bones of his officers. But to return, much deliberation in publick affairs, specially if the case be about matters of moment, is rarely found a disadvantage. As was said of that old Roman, Fabius Maximus, Cunctando restituit rem, he repaired that by deliberation, and prudent delaying of matters, which some others had almost ruined, by their precipetant and heady adventures. The like de∣liberation is of use in the enacting, as well as in the executing of all civill Constitutions and Degrees: Therefore wise Lawyers have been alwayes wont to acocunt Lawes of difficult Tearms, and doubtfull event, had need be deliberately thought upon, before they be enacted, or put in execution. Israels best venison was that which was longest in preparing. 2. The second branch of the Application may respect those honoured persons, who are like now, or hereafter may be called unto, or continued by this dayes Election in the place of Goverment, as Leaders of this our Tribe. I shall crave leave to suggest thus much unto you from the words of the text, what God doth, and man may justly expect from you, sc. That you be found such as have understanding of the times, to know what Israel ought to doe. The title here given, is a sufficient intimation thereof. The rest of your Brethren here present, are but inferiour Members of that body, of which you are the Head, instruments subservient to your direction and guidance. The foot moves not, the hand is not lifted up with∣out the order and command of the head. You are the pins on whom hangs all the glory of the house of Israel, therefore it behoves you to think of the change that lies upon you. We look upon you in this your capacity, like the four and twenty Elders, calling their Crowns at the feet of him that sits upon the Throne, and ready to receive them only by his appointment; as in∣tending only to honour him therewith, and not your selves. They were wont to say amongst the Senators of Rome, viderint Consules, ne quid detr in menticaniat Respuliea, i. e. it is the care of the Consuls, (who had the execu∣ting part of the power of the People put into their hands) to see that the Common-wealth receive no detriment: I may, yea must add this further to your selves, ne quid detriments capiat Ecclesia, i. e. you are as well to see that the Church under your charge and care receive no damage or disadvantage. Consider the extent of your Commission this day to be sealed unto you, both by God and his people. Know therefore, The concernments belonging unto you in reference to Israel, are either Ecclesiastical or Political, the latter are Civil, Military, so that as you see, they are threefold, Sacred, Civil, and Military, I shall briefly as the matter will allow, touch upon all three in their order. 1. The sacred, or Religious concernments of Israel are under your care and conduct. Imporative as they say, though not Elicitivè. I need not take up time (it were not to spend but mispend it) in proving, that civil Rulers have to do in matters of Religion. That Text alone, Mat. 22. 37. were enough to prove it, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might, &c. Love is ready to summon in all the powers and faculties within its reach, to attend the will of him whom it loves, as its last end, it was said by the Prophet, the Merchandize of Tyre, shall be holiness to the Lord, may it not as well be said, that the Magistracy of Rome, as the Merchandize of Tyre, was to be Holiness to the Lord. The Scepter of the Man childe, by virtue of his subordination to the Lord Jesus, was to rule all Nations with the Rod of iron, as tis said, Rev. 12. If any should say, the Lord Jesus doth not need the help of the Civil Magistrate to carry on his Kingdome, I answer, although he doth not need it (for he did carry on the work of his Kingdome when all the civil Magistrates of the world were combined against it) that will not excuse Magistrates for non∣performance of their duty when ever they are impowred thereunto: To all such it may be said, as said to Either, who knows but thou are come to the Kingdome for such a time as this; but if any desire further sa∣tisfaction in this point, they may consult the learned discourses of all Prote∣stant Writers upon this Subject, whether Lutheran, or Calvinst, Gehard, Grotius, sundry Episcopal learned Divines of our own Nation, as well as those of our own place, and persuation, treating of this Subject, specially Mr. Nye, his learned Defence of the lawfulness of the Oath of Su∣premacy, and power of the Civil Magistrate in Ecclesiastical Affairs, and sub∣ordination of Churches thereunto, whom I the rather chuse to instance in, because he hath extracted the quintescence and marrow of all our modern Divines, whether of the Episcopal, or other perswasions, and one also never suspected of, or condemned for, deviating, declining, or receding from former principles by himself taken up, which it may be others as innocent, are yet not altogether to free from the suspition of: that so it may appear that all sober Divines do joyntly agree in this conclusion. Nor is this Do∣ctrine any new upstart invention, but a Truth owned by the Doctors and Fathers of the Church, as they are called in Constantines time. That first and famous Christian Emperour, was wont to say of himself that he was as others were Yea Paul himself declare it not only to be his judgement but the mind of God himself, in those direct and plain Text of the Epistles to the Romans, Chap. 13. 1, 2, 3, 4, &c. 1 Tim. 2. 2. And Peter also in his Epistle Chap. 2. 13: But to any mistake here, by speaking more particularly about the civil Magistrates Power and duty concerning matters of Religion, it may be reduced to these three heads. 1. The establishing the true Religion where it never was. 2. The main∣taining and upholding of it where it is. 3. The reforming it where it is grown corrupt. 1. Concerning the first of these, It is made by learned and judicious , one of the undoubted Rights of Soveraignty to determine what Religion shall be publickly professed and exercised within their Dominions. sc. what in their Consciences is most agreeable to the word of God, and the divine Law. What reason can be rendred why the Popish Religion is professed only in Spain, the Lutheran in some Kingdomes and Provinces of Europe, the Calvinists in others; an indulgence granted in some Kingdomes to differing professions, but that the chief Rulers, Kings or Prin∣ces of State are this or that way affected? Why else doe wee in New England that profess the doctrine of Calvin, yet practise the discipline of them called Independant, or Congregational Churches, but because the authority of the Countrey is perswaded, that to be most agreeable to the mind of God. This is not to be understood, as if it were to belong to civil Rulers to ob∣tude upon the Consciences of their Subjects and people, the profession of what doctrine or Religion they please; but that no perswasion in Religion can orderly become the publick profession of any people or person, without liberty first obtained from the supream Rulers of the Nation. For it is a most certain truth, as Lactanus speaks, there is nothing so voluntary as Religion, which without the wills consent is nothing. Another sayes also, he that is compelled by law to serve God in this or that way serves not God but his prince. The work of Rulers is therefore reher to keep men from doing evill then to compell them to doe good. Thus did the first Christian Emperours of old, up the Idol Temples, not suffering their subjects to walk on in the practice of their form rbominable Idolatryes, but not compell them to embrace the Christian Faith. As did Ezekiah and Josiah before break down the Grove and other Idolls, not allowing their people publickly to commit Idolatry, and if they did compell those of their own nation to attend the Celebration of the passeover and the like, it was because that worship was literally enjoyned that people, and they were to be cut off that did omit it. But under the Gospel the Worship of God is more spiritu∣all, and requires Faith in the heart before the service of the outward man can be acceptable. Now Faith is a perswasion wrought in the heart, not in∣gendred by outward compulsion, as saith Gregory, Novaet inaudita est illa , quoe verboribus eaeigit Fidem. But more time need not be taken upto speaking to that, which is taken for granted on all lands. 2. In the second place therefore, the same power is necessarily requi∣red to uphold & maintain the true Religion, which was at first to establish is, that is to maintain the publick profession thereof. Creation and providence are the issues of the same Being and Power. If the true Religion had not been publickly professed without the countenance of the civil Power, it is not like to be professed longer then the same power will give allowance or Command or encouragement. Now this is or ought to be done, 1. By taking care that publick Ministers be sent forth to preach the word of truth, administer the Sacraments, and celebrate all other rites and Or∣dinances, that doe concern the true Religion. Thus did Jehosophat, in the 2. Cron. 17. 7, 8, 9. So did the antient Christian Emperours by their Laws and Edicts, with other civil Constitutions. The Church by some is compared to hangings, the Common-wealth to the walls; the Church is the fruitfull Vine, the Common-wealth the prop that supports it. 2. By providing maintenance, and other suitable encouragements for such Ministers in all their administrations, according to the Apostolical practice Act. 6. 24. and precept 1. Cor 9 5 6, 7, 9. &c. For it will necessarily hold, that if Ministers by divine Institution may expect maintenance and encourage∣ment, who should take care to see it done but the Rulers of Christian com∣mon-wealths. God alwayes allotted a portion for those that ministred about holy things, both before the Law, and under the Law. Abraham as a man of warre paid tithes to Melchizedek as a publick Minister of God in that place, where he obtained his victory, They will have that will undertake to prove that Tithes in some sense are not moral, as may be seen by the learned Mountagues discourse against Seld about that Subject. But it is sufficient for our present purpose that those the New-Testament conclude it a moral duty, with many other than might be cited, to take care they be maintained, 3. By setting up and encouraging the Schools of Learning, for he that wills the end is supposed also to will the meanes. It is not that the Israelits should alwayes goe down to the Philistines to sharpen their wea∣pons, which they are to use in fighting against the enemies of Gods Church, or for whetting their tooles they must use in tilling Gods field. Christian Emperours of old were wont to adorn Christian Temples with the Spoyles of the Gentiles. Julian complaines that the Christians best the heathen Phi∣losophers with their owne weapons, therefore did he subtilly contrive to deprive the Christians of the benefit of Schooles, & other meanes of humane Learning thinking that to be the likelyest meanes whereby to overthrow the Christian Religion. Tis true that the defect of Learning in the Apostles was supplyed by the extraordinary gifts of the Holy-Ghost, but since those gifts are ceased, because other ordinary means may be sufficient for that end. God made Manna to follow the children of Israel from heaven, till they had opportunity to sow and reap in the land of Canaan, after which time the Manna ceased. While Israel was without a teaching Priest, & without a Law, they were also without the true God, 2. Chron. 15. 2. while the Scrip∣tures were locked up in an unknown Language, how can they be opened without the key of humane Learning, or rightly divided without the study of the Workman, as the Apostle speaks. 2. Tim. 2. 15. Of old time they had Colledges and Schools of Learning, of which Elijah and Elisha were Presi∣dents, and Overseers. What advantage the reformed Churches have had by their Princes and States erecting Schooles of Learning in their severall Dominions, is so well known that there needs no more to be said about this Argument. What considerable benefit this place hath already reaped, and as tis hoped may further receive by this one Colledge in the Countrey, founded, and hitherto carried on by the pious care and religious endeavors of our former worthy Leaders, and other liberal Benefactors, is sufficiently demonstrable to the view of the World. 4. By the calling of Synods or Councils, as need may require to discusse points of Religion in controversie, and to hear matters of differences and determine them, and be of use when ever there is want or truth or peace in the Churches. Some are ready to attribute too much to the power or use of Synods, which make others, or the other hand ascribe too little to them. For although civil Rulers are not absolutely tyed up to their determination further then they are grounded upon the word of God. As if the secular powers were alwayes bound to submit to the decrees of the Ecclesiastical Senate, as is practised in the Church of Rome, yet if orderly called, and duely managed, of what great use they have been in all ages, and still may be, the experience of all times can abundantly testifie, as the learned Craken∣thorpe in his elaborate discourse about the first general Council hath fully evidenced; nor can it ever be made out, that any general Council, where all the Requisites essential to such a Council were found, have erred in their decrees about any matter of Faith, or fundamental Article thereof, as the same Author doth assert. For although what Grotius sayes cannot be denied, that the Sovereign po∣wer is not tyed to the judgement of Physitians in the case of a wound, nor of a Geometrician in the measuring of Land, yet is he much mistaken that from thence shall inferre, that the civil power need make no use, or can re∣ceive no benefit or direction about such cases in question, before he gives his final determination in and about the same. The priests should preserve knowledge; and of old they were in all arduous and difficult cases to repair to the Priest, and to the Judge that should be in those dayes. Deut 17. 9. 12. By proportion of that Text, it is no hard matter to gather what is the use and benefit, and what the power of Synods in a christian state. 5. By preventing the spreading and growth of corrupt Doctrine and he∣retical Opinions: I confess it is not easie to hit the joynt in this controversie yet for the satisfaction of their minds, that may need or desire, I shall ad∣venture to say something to this question, and that in this order, laying down some propositions that may by degrees lead unto a meet conclution about Toleration or Suppression of diing Opinions: for some men will call that Religion Heresie, in which good Christians are bound to worship the God of their Fathers: Therefore all that formerly hath, or at present doth pass up and down the World under the name of Heresie, Schisme or corrupt Doctrine, is not without due ground, so to be judged and condemned. I shall not here entertain you with any sharp invective, or declaiming against a boundless toleration of all Religions, least it should be an insiuation; that some here present are inclined that way, which I believe there was never any occasion given to suspect. 1. In the first place therefore, I shall lay down this as an undoubted Po∣sition, that it is scarce possible to give any general rule about Toleration, that will suit with all times and places, but much must be left to the prudence and discretion, and religious care of Civill Rulers. A weak body, as some have said, ought not to suffer that out of charity to another which a stronger may; and it may as truely be said, that a stronger need not to suffer that which a weaker must, which some say, was the case of Holland, with the rest of the united Provinces, who have softened the sharpness of all differences about Religion found in other places so troublesome, by a more general freedome for the exercise of differing Religions or differing perswasions about Chri∣stian Religion, or connivance at them, then other States judged meet, that they might thereby gain the more hands to strengthen themselves against their common Enemies. The rule given by some others, that whatever may consist with the interest of Religion and safety of the Common-wealth, is too indefinite: For if the Civil Rulers will say that then it is not safe to allow any to dissent from the publick profession established by Law, what shall become of the weak and infirme, they must of necessity be driven to suffer ship wrack of their Con∣sciences, and of their lives and estates, it being impossible that all Consciences can quietly submit to the Religion of the state. Doubtless as much tender∣ness as may should be used out of pity to the infirmities of mens understand∣ings, seeing in many things we sin or offend all. That golden Rule laid down by our Saviour is of excellent use if it were attended, Alterine , &c. so do no otherwise to others then we would they should do to us if we were in their condition. And indeed it may seem not only unchristian, but very , to deny that to others which our friends and our selves have, desire, or from others, a special Law of Humanity toward strangers was given by God to the Children of Israel, from the consideration of what had been their own case in Egypt before. 2. Such Opinions in Doctrine, or professions and practises in Religion, as are attended with any soul practiced evils as most Heresies have been, ought to be prohibited by publick Authority, and the broachers or fomenters of them punished by penal laws, according to the nature of the offence, like o∣ther fruits of the flesh. God never appointed a Sanctuary for Satan, nor City of Refuge for presumptuous offenders. As Joab was taken from the Horns of the Altar, whether he was fled, so let all such hereti transgres∣sors, that fly for refuge to the Altar of their Consciences; seeing their pra∣ctises and Opinions argue rather searedness, then tenderness of Conscience, and therefore such weeds justly deserve the exercise of his power to root them up that bears not the Sword in vain. The deeds of the Nicholaitans, every good Christian, be he an head or member of the Christian state, ought to hast, and endeavour the extirpation of such roots of bitterness out of the Garden of God. 3. Any Doctrine undenyably tending to the disturbance of the civil state, ought to be suppressed, and the publick profession, yet by civil Authority forbidden, and the disobedient to be proceeded against, as who some and Laws provide in such cases, for Slus populiest supremalx; the safety of the people is the supream Law our Saviour neither preached nor practised , no more should any of his followers: his command was to give un∣to God the things that are Gods, and to render to Cesar the things that are Cears, Mat. 22. 21. Therefore for all known incendiaries in Church or state, such as are the Jesutes, Munsterian Anabaptists, Wolves in Sheeps∣cloathing, Devils in humane shape, who ever pleaded for their eemption from penal Laws, but those that are, or would, if they might be like unto them. Likewise all such as expose the religion professed by the countenance of publick Authority to vulgar contempt may justly fall under the same con∣demnation: concerning these as well as the former, I may say to the civil Ru∣lers of the Country as David said to Solomon, in another case, Thou art a wise man, and knowest what thou oughtest to do unto them, 1 King. 2. 9. 4. For simple Heresie, or misbelieving any truth in Religion, though fun∣damental, if not seditiously or Basphem held forth, there seems neither rule from the word of God, nor reason from the nature of the thing, why any should undergoe capital punishment. Nor doth it appear to be the judg∣ment of the best Protestant Writers, that they should be so proceeded a∣gainst. They that desire to understand more of this Subjects may pause the Writings of the most judicious Professors of Divinity in the Univer∣sityes of Protestant Nations, whither Lutheran or Calvinists as may be seen in the Common places and o∣thers. The Law in Deut. 13. will not reach the case, which seems to respect Apostacy or Blasphemy rather then heresy simply considered. Yet, as one faith, men cannot be too cautelous and wary how they make others in that damnable Series seriously and solemnly professing the contrary, yea by ex∣perience it hath commonly been found that such proceedings have in the issue tended more to the advantage of errour, and prejudice of truth then otherwise. The Magdeburgenses and Osiander tell us in their centuryes, what was the success of capital punishment inflected upon the Priscillianites, hac vatione hoerisis hoec magis confirmata, quam extinct a fuit. As they speak out of Sulpitius Severns, sc. that Heresie (in it self abominable & odious enough) was rather confirmed then extinguished thereby: some have thought there hath been no better effect of the same course in following times, ad judicium sangui∣nis, said Luther, territus sum, meritum abundat; Luther wanted no fervour against false doctrine, yet was slow to consent to sanguinary punish∣ment, lest occasion be taken thereby in following times to slaughter the in∣nocent sheep of Christ, as came to pass amongst the Jews of old, and since among the Papists. Yet notwithstanding there is no doubt but the civill power may and ought to non-licentiate him that shall take upon him as a Physitian to prescribe to the people poysonous Drugs instead of wholsome food or physick, although they may not punish him that shall declare that to be his opinion, unless he offend the Lawes by his irregular manner of so doing. Doubtless they that are nursing Fathers of their people, ought as well to prevent person as to provide bread for them: which seems to be all that was intended by the authority of the Countrey in the Laws formerly made against Hereticks. If the owner or keeper of the Vineyard shall make a thorn hedge about it, if any man by violence breaking in, shall wound or destroy himself, where will the blame be found, in them that made the hedg so sharp and strong, or in them that attempted without leave violently to break in? Those hereticks, saith Voius, that shall deny the fundamentals of the Christian Religion, Arrians and Socinians, Conventus torum nec tublici, nec private-publici sunt ferendi, if with publick safety they may be forbidden. Their religion, as he speaks being little better then refined directly tending to the destruction of souls. It was a notable Strategem Amphilochius used to convince Theodosius the Emperour, of his duty in suppressing the Conventicles or meetings of the Arrians. The good Bishop refused to salute the Emperours son, newly also created Emperour, which Theodosius his father taking all, as if he had for∣gotten his duty, whereupon, the said Amphilochius returned upon him with these words, vides, O Imperator quam agrè ignominiam filii tui patiar, imo vero illis, qui in illum insultant, vehementes succenses: creaere igitur mibi ve∣lim, hujus Universitatis Recturem Deum, coc qui contra filium suum unigenitum loquuntur Blasphemias, itidem detestari et tanquam ingratos erga Servatorem et Patrnm suum odio prosequi, i. e. Thou seest O Emperour, how hardly thou art able to bear the reproach done to thy son, yea thou art vehement∣ly offended with them that insult over him, I would have you believe me, that God the Ruler of this Universe doth in like manner detest them that speak Blasphemies against his only begotten son, and doth hate them as very ungratefull to their Saviour and Deliverer. Whereupon the Empe∣rour forthwith enacted a Law, that forbad any assemblyes should be held by the hereticks. 5. In the last place, for those Opinions which are inconsistent with the truth of Religion, and power of godliness, and where those that profess that may in charity be supposed to have in them aliquid Dei, as Calvin, or aliquid Christi, as Bucer was wont to say, the case is far otherwise. For though I would not be understood to plead for a Toleration of the least evil, (for all error is in it self a fruit of the first sin, and part of the curse) any further then necessity requires there should be an allowance made for humane infirmi∣tyes in this state of imperfection. That which is wanting sayes Solomon, cannot be numbred, as that which is crooked cannot be made straight. Yet why there may not be an indulgence, or connivance at them that in some things (not fundamental) may not be so far perswaded of the truth of every thing professed or practised in the Religion established, as to joyn with o∣thers in all outward acts of worship, being in other respects orderly and peaceable, but desire to worship God according to their owne perswasion, I understand not. Paul was permitted to dwell quietly in his owne house, no doubt but that he worshipped God, according to the Institution of the Gospel. Act. 28, 30. For as Magistrates and civill Rulers should not Gallio like, let truth and errour run together in a race, catch it who so neither should they Gyant like, strain up all under their power to their owne measure, or bringing them down to their owne size, as was of Procrustes, that used so to deal with his Guests. It seems not equal to all others to keep our Pace. Besides, they may be thought to dispute under too much disadvantage, when they know all the Arguments of their adversa∣ries will conclude in Ferio whatsoever the medium may be. Or to what end should men be put to produce either Scripture or reason to confirm the Re∣ligion they profess, if as Jacobus Acontius sayes out of Tertullian, they can expect no other Answer, then from the executioner or officer of Justice. 3. The third and last branch of the Magistrates care about Religion, is to reform it when it is grown corrupt, or is in tendency thereunto. In clearing of which I need not stay long, this part of their power so un∣deniably following upon the other two ex natura To whom doth it belong more properly to repair the house, then to them that first said the foundation and set it up. As the first famous Kings of Israel prepared the matter, and erected the Temple of God at Jerusalem, so the following Kings took it to be their duty to repair and put it in order again. Solomon put out Abatha as an unmeet person from the office of the priesthood, no reason can be rendred why the Kings and Princes of our times may not do the like if the case be the same, or if the like unworthiness be found in the persons of them that minister about holy things. Idolatry was suppressed by Asa, Jehosaphat, Hezekiah and Josiah, and the worship of God restored to the first Institution. What hath been done by Christian Empe∣rours and Kings in all former ages to our present dayes, is well known by the History of those times, by the Laws, Edicts and Constitutions left upon Record, enacted by their power. But still we must keep in our minds, that the power so exerted by the civil Magistrate, supream or subordinate, is to be understood, cumulativè not privativè, so they that take it to be their duty to abolish Catholicorum Hierachiam, doe not in the stead thereof establish Politicorum Uzzah must not meddle with the exercise of the Priests office, although he may and ought to require those that enjoy such officers to perform their duty. As Paul, or the Collossians may or should ex∣hort Archippus to fullfill the ministry he hath received in the Lord to fullfill it. The Magistrate may require, and command it, and prevent the corruption of the Church, by removing such, and substituting others in their room, and in their stead. 2. We are in the next place to consider of the political concernments of those who are the Heads of Israel, the which are of two sorts, Civil or Military i. e. take care it be done by them whom it concerns. 1. For the civill concernments of the Leaders in Israel, there are exigents in reference to this as well as the former, that require much prudence and skill to know what Israel ought to doe in and about the same. There are two things principally to be attended here, 1. The modera∣tion of the civil power to a due Temperament. 2. The faithfull improve∣ment of it for the publick good. For the first, it is very true which a learned person observes, that power is a liquor very apt to overflow, in what vessel soever it is put, unless it be tempered with a due proportion of Wisdome and Goodness, and is apt though never so necessary in it self, to prove per∣nicious and destructive to them that are concerned in it. It is very obser∣vable that God give Israel Laws, Judicial as well as Ceremoniall, leaving as little as might be to the arbitiment of civill Rulers. And that hath been the continual care of prudent Law givers, to abate the height of Sover aign∣ty by a meet Temperament of some of the inferiour Sort. Sue were the Ephoriat Sparta of old, the Tribunes at Rome, and the Delegates of people in most modern Kingdomes and States, as well as amongst our selves. And it is noted by a very judicious Interpreter, that when the people of Israel would not be satisfied without a king, God ordered Samuel to write the manner of the Kingdome in a Book. 1. Sam. 10. 25. That is the fundamen∣tal Laws of the Kingdome to temper Monarchy with a liberty besitting his owne people, and with equity toward a Nation, which of its own free will did chuse a King, and with a benignity of Government of Brethren of the same race, to withstand the abuse of an absolute power, which the peo∣ples blind desire might have caused the new King to have run into, As Dodate speaks upon that Text. As for the improvement of this power, the titles given to such Rules in the Text, and other places of the Scripture, as a sufficient intimation of the duty of those that are called to the exercise thereof, As they are heads, so they ought to go before the members of the civil body by their pious and gave examples, as well as by their prudent Coun∣sels, and their just and wholsome Laws: for tis true which one hath longum per prcepta, breve & efficax per exempla, examples of Rulers are always observed to take more place with their people then their precepts. Posterity will as much honour the piety of him that left a good patern of honesty or bounty, as they will the wisdome of him that left a good body of just and useful Laws. And some Princes have inherited the title and surname of good and liberal, as well as for other perfections of wisdome or justice. This way also is more fruitful in the propagating and increasing virtues, Autor ese bonorum consequentium, qui bonum rel quit exemplum. As on the other hand a people are apt to be leavened and hardened in vice by the evil example of their Governours. Have any of the Rulers believed on him, as they speak in John? you know David would not yield to an unequal Distribution of the booty, although thereby greater advantage might have accrued to his own person, by which self-denying example, so good a custome, or standing Law in Israel had its first original. We know also how much benefit hath followed such Examples in Nehemiah and others, who have been a means to provoke others to the like acts of goodness and charity by their practices. They are as Pillars that úphold the Foundation of the state, which in a sense may be said to be built thereon. David complains of the dissolution of the state in those times, before he was called to bear up the pillars of it. Ru∣lers indeed if they are built like arches, that clasp in all round together, the more weight there is laid upon them, the firmer they stand, but being disuni∣ted, or not joynted in well together, they weaken the authority of each other and hasten the ruine of the whole. It was noted of Themistcles and Aris∣tides, who alwayes had their private quarrels at home, that when they were sent abroad upon publick service, they never carried their particular contests beyond the bounds of their own Country: a commendable patern for o∣thers to imitate. who as they are called also, Corner stones ought carefully to endeavour not only to keep up, but unite the whole building together. They are the Watch-men set upon the Gates of Jerusalem, to descry dan∣ger afar off, which hath its truth in reference to civil Magistrates, as well as spiritual Watch-men, by the consent of the best Interpreters. It is not safe to give false Alarms, because it may occasion true ones to be the less regarded; nor yet to give an uncertain round, for who then can be prepared for the Battel? yet in such cases a godly jealousie should not be complained of, if a Watch-man shall cry an Enemy, when a Friend cometh, he ought more to be commended for his care, then blamed for his errour, as some have said. They are nursing Fathers to Israel, and Physitians to Gilead; it is the office of the head, not only to prevent the evill that may befail the other members of the body, but also to heal it: And therefore they must be endued with much patience to bear with the frowardness of those to whom they stand so related. Neither must they heal the wound slightly, for fear of the smart, for sometimes it will fall out that impatiens aegrotans crudelem sacit medicum. They are Law givers, to prescribe wholsome Lawes and Rules of Living; the Fountains of Justice, whence flow the streames that refresh and make fruitfull the heritage of Israel. Yea, Magistratus est animata Lex, a Ruler is a living Law. The Law, sayes one, is an heart without affection, a mind without passion, a treasurer to keep what we have, and a steward to distri∣bute what we ought to have. But it had need be considered that the life and virtue of Lawes lyes in their execution, therefore the making of more Lawes then need or can be executed, may weaken the authority of them that are in force, and necessary to be attended. Yea it is found by experience that lenity in the executing of Lawes, is more hurtfull then severity. The best way to keep an instrument in good tune, is to leave the strings upon a sharp, they being naturally apt to fall of themselves. And mankind is continually bent to declining. And Politicians use to account violation of Lawes, not so hurtfull as non-execution. In this sense he that is slothfull in his work is brother to him that is a great Waster, Prov. 18 9. They are Lords, as well as Law-givers. Nothing more truly denoting Lordship, then a power to give Lawes. No debt is more justly due their Homage tribute to the Lords of a people, which if it were freely paid, need not be exacted; where we are required to render to God the things that are Gods, in the same clause it is added likewise, to Cesar the things that be Cesars. Yet the less of the dead fly of covetousness that is found in the oyntment, the more precious will the savour thereof be found. A wise citi∣zen of Genoa once told an Agent of the Duke of Millayn, to whom at that time they of Genoa were Subjects, that they should deal with their Tributa∣ries as men use to doe with the herb Bazil, which being gently stroked, yields a pleasant savour, but being pressed, sends forth an unsavoury smell. In fine, they are Gods, whose wisdome and goodness they ought to imi∣tate as well as his power: He by his wise providence maintains a sweet harmony in the whole world, though made up of contrary Elements; all which not withstanding peace and concord is maintained in the universe, by a wise and equal temperament of those several qualities. There need be no exact enquiry into the crotchets of this or that persons particular fancy, so they be ordered to keep in tune with their companions. There is a Town in Germany called Mindn, which the Hystory of that Country tells us, it received its name, from an agreement in that place be∣twixt the Emperour and some of the neighbour Princes; the name signify∣ing mine and thine. It were well for the Christian world if there had been an occasion to build more such like Cities; but this iron age hath been more successful, or rather fatal in pulling down the old, then in building up new Cities. It were the presage of happy times at hand, if once there were a good agreement established between the power of the Rulers, and liberty of their Subjects, that neither might encrease upon the others rites and liber∣ties. Thus much of the civil affairs relating to the Heads of Israel. 2. In the second place, the Military concernments of Israel call for no little prudence and skill, sometimes as much stress and difficulty is found here as in the former. Intricastes may be so interwoven, that it may prove very difficult to know what Israel ought to do. The Church is sometimes com∣pared to a Lilly among Thorns, there will need Gloves of iron to handle such thorns and pricking Bryars. These may want also as well courage to know how, as wisdome to know what to do. Dolus an virtus—yea some∣times God may be provoked to vex a people with all adversity. He may raise such a tempest in a Nation, as both head and Members may be at their wits end, not knowing what to do. Hence it hath been found in former times, that no manner of persons ever gained more interest in the hearts of People, then those that have manfully undertook and successfully accom∣plished their warrs. Gideon is a Judge by Gods Election, and might have been a King by the peoples but David must be a King by the call and consent of both. In former times, none were Kings but such as had been Captains, they being accounted the fittest to govern a People in time of peace, that had led them. or saved them in time of War. That valiant atchievement of Saul against the Amonites reconciled him to all his People with the highest degree of acceptance, and stopped the mouthes of all the Sons of Belial that were opened against him, at his first call to the Kingdome. Yet will it be found a truth, what that warlike people of Rome were wont to say. Parvi sunt foris arma, nisi est consilium domi. I shall only therefore here crave leave to commend some considerations to your acceptance on this account, as are obvious to them that have had the least acquaintance with the sacred Hystory. 1. It is never safe to take a Dog by the ears: so Solomon tells us, Prov. 26. 17. that is to meddle with an unnecessary strife, or begin a War without just ground. This is one part of the power of the Sword, which as the Magistrate beareth not in vain, so neither must he take it in vain. for he that so taketh the Sword, as our Saviour speaks, Mat. 26. 52. may expect to pe∣rish by the Sword: there is nothing more necessary then self preservation: and our friends as our Country are part of our selves. Noc is actual con∣sederation alwayes necessary for taking up Arms in the behalf of our friends, as appears by the Instance of Abraham and Lot, yet had there need be great care had, that an unnecessary war be not undertaken, for the War is on one side an ainous evil or Murder, on both it is a Judgment. 2. War ought not to be made without good advice, Prov. 20. 18. & 24. . which is to be understood as well of the managing, as of the first engaging in a War. Josiah by over hasty resolves engages himself and his people in a fatal War, which proved the ruine of both. Tis true, when a Nation or people are ripe for a judgment, God doth judicially bring it upon them, yet according to the mediate causality, it may be the imprudencies, indiscretion, and want of Faith in Gods promises, not asking counsel at Gods Oracle, that may be the immediate cause. David though he had alwayes managed his war with the greatest success, yet he may seem the most timerous warriour in the World, but it was from an holy fear; he never daring to enter or be∣gin a Battel where he was not sure of God to be his Second, or rather his Leader, Therefore we finde that he made more use of Gods Ephod, then of Goliahs Sword. Gideon though in Gods account a mighty Man of valour, yet to his own sense seems a very fearful and weak man, because his depen∣dance was upon Gods word, more than his own valour. 3. Offr violence to no man, Luke. 3. 14. a necessary rule for all men of warre to walk by; so then we must not doe wronge to the innocent be they Indians or English. David was in a temptation to doe wronge to the ino∣cent in Nabals family, by having the sword in his hand, but he blessed God for the advice sent him in the mouth of a woman, which prevented his un∣sheathing it against the innocent. 4. Let not him that putteth on his harness boast himself as he that puts it off. 1. Kings. 20. 10. 11. It is not the wisest way to divide the Bears skin, before the bear he killed. They that overcome before they begin to fight, never may have cause to boast of their victory. Upon serious thought the sad losses and slaughter that have befaln this poor Countrey, in the present warre, can be imputed to nothing more than to the contempt of our ene∣mies or overweening thoughts of our owne skill and courage. It is never good to despise a small enemy. 5. Let them that undertake a Warr first sit down and count whither they can with ten thousand, deal with them that come against them with twenty thousand. Luke. 14. 31. The Israelites in the wilderness, and the Jewes in Jeremiahs time will needs stand it out with their enemies, and try the bat∣tel, when they have neither promise nor probability of success. The advice which once Herennius in Italy gave to his Country-men is very consi∣derable, the substance of which was that they should deal courteously with their enemies (some of whom they had at that time in their hands) if they feared might not safely destroy them, and thereby draw upon themselves the hatred of a people too hard for them. Sometimes it may be much better to ask Counsell at Abel, and end the matter without oud, then to let the young men (as Abners phrase is) play with the sword, which may prove bit∣terness in the end. Sometimes a victory will scarce countervail the charge or the hazzard and difficultyes it may be accompanied with, which made a Prince once return this sorrowfull reply to one that did congratulate his Victory, that such an other would have undone him. Such is the solemn Dispensation of God to our selves in the present warr with the Indians, that we must say, the God of our Salvation hath not answered us, but by ter∣rible things in righteousness. And we may commend it to posterity, as some∣times was said by the Historian multo sanguine ac vulneribus a victoria sietit i. e. we must write upon it, that our victoryes have cost us much blood and many wounds. But the Almighty the Lord of Hosts can turn New-Eng∣lands into a Benjamin, which he grant for his mercyes sake. 6. Wisdome is better then weapons of warr, for wisdome delivered the city when the strength of the Inhabitants failed. And wisdome will direct when the iron is blunt Joab deserved to be captain more for his conduct then his courage, though he were not defective in the latter. And may it not be said of many of our young men, that have so sadly fallen by the edge of the Sword of late, that it was for want of something else, more then for lack of . It being observed eminently how the old inmate valour of the English na∣tion still lives in their posterity of which Comines once said, that there was no nation more greedy of Battel, nor more impatient of delays that way than the English. As Arrows in the hand of a mighty man, so are Children of the youth, says the Psalmist. psal. 127. 4. and the prophet Zech. 9. 13. speaks of filling the bow with Ephraim, now the reason why the Arrow misses the mark most usually is, in not taking right aime, or in not sending forth the Ar∣row with meet strength. Our Children blessed be God, have not been afraid to speak with the Enemy in the Gate, yet hath death strangly found them unawares, not allowing them liberty to bid defiance to their Enemies, shel∣tered by the covert of the woods, while themselves lay in open view of danger. 7. Looking up to God, who is the Lord of Hosts, he turns the scale of vi∣ctory to which side he pleases. He taught Davids hands to War, and his fingers to fight, he was a man of War from his Youth, experienced in all feats of Arms, difficulties of Wars, hazard of Battel, and danger of secret Ambushments, yet was he alwayes fearful of encountring until he saw God marching before him in the head of his Army, 1 Chron. 14, 15. He was de∣signed of God to cut down the Trees of the Wilderness that overshadowed the Vine brought out of Egypt, which never became fruit∣ful till David had the pruning of it, or the dressing of the Ground where it was planted. Those that are Leaders of Israel, whether in things Civil or Military, have need of one other gift also besides wisdome and courage, and faith in Gods promises, viz. Patience, that after they have done the will of God, and served their Generation, they may expect their reward from God, and not from men. David so found it that upon every occasion his people were ready either to fall from him, or arm against him; which made him bless God for keeping him from the strivings and tumults of the people, as well as from the raging of his Enemies Quiregit, said Luther, signum est in quod Satan omnia jacula dirigit. Magistrates are as the Btts against which Sa∣tan casts all his Arrows. However, it is their duty to continue constant in their service: and if they, after all their labour, and difficulties, and hazards of all sorts, wherein they may have ventured their lives far for the good of others, they come to be crowned with Thorns instead of Laurel. It is no more then what the chief Captain of our Salvation underwent before them. But thus much may suffice for the second Branch of the Application, respect∣ing such as may be called to supply the place of heads in Israel. 3. The third and last respects the people in general, or who ever are as Subjects under the care and conduct of the heads in Israel, to all of whom I may say, in the words of our Saviour, Luk. 10. 37. go & do you likewise, Here is a compleat patern in the Text. Do you all say as Hushi said, His and theirs will we be whom God and his people, by this dayes Election shall continue in, or call unto the place of Government in this our Tribe. God in his Providence, hath in a way of subordination cast you under the charge of such heads, as have understanding of the times to know what Israel ought to do, the inference is both very cogent, & very natural, be you at their command. You are called to do, not dispute the lawful commands of them who are over you in the Lord, and that by your own choice. A notable General once going out of Rome, and making a speech to the people, as the manner then was, before his departure out of the city, among other things told them that if any of them thought themselves wise enough to manage the warre, they should goe along with him to assist him by their counsel, or else rule their tongues at home, for he should manage things not it may be, to their ex∣pectation, but as he saw occasion. It is observed in the history of the flou∣rishing Commonwealth of the Romanes, that much of their success could be ascribed to nothing more, under the overruling hand of divine providence then the strict discipline and observation of order amongst them, both ci∣vill in the Common-wealth in time of peace, and military abroad in the time of warre. One reports of a Souldier under Augustus, that in the prose∣cution of a battle, being about to slay one of his enemies that then was in his power, hearing a retreat sounded, forbore, using these words, malem Duci, quàm occidere Hostem, accounting the glory of obedience to his Commander greater then that of victory over his enemy. Here were a large field to expatiate in if time and other occasions would give leave to let the discourse run on that subject, but considering in regard of the present distress of the war that hath lyen so long upon us, that something may be expected from me on that account, either to search after the cause, why all this great evill is come upon us, or by propounding something by way of remedy, I shall in the next place apply my self to speak something as God shall assist, that way. The time was not long since, that we in New-England might have said with Job, the eye that saw us, whither of friends or foes, was ready to bless us, or envy our prosperity, and might be ready to say as Balam sometimes did, (when his eyes were opened) as the beholding of the tabernacle of God a∣mongst us, in the midst of the Standards of our four united Colonyes, en∣camping round about, How goodly are thy tents O Jacob, and thy Tabernacles O Israel! Surely there is no divination against Jacob nor enchantment against Israel. When the Candle of God shined upon our head, by whose light we walked through darkness. We washed our steps with butter, and the rock poured us out rivers of oyl, as Job speaks. When God first brought this vine out of another land where it might be much over shadowed, he cast out the heathen, and planted it, he caused it to take deep root, and it was ready to fill the land; the hills began to be covered with the shadow of it, its boughs began to look like goodly cedars: it might have been said in some sence, that we sent our boughs to the Seas, and our branches to the rivers: But now we may take up the Lamentation following, Why are out hedges broken down, and the wild boar out of the wood doth waste it, and the wild beast out of the field doth devour it? It is burnt with fire, it is cut down, we pe∣rish at the rebuke of his countenance; yet is he the Almighty, we have looked up to him to behold and visit this vine, but he seems not as yet willing to look down upon us, he seems only to look on, not willing to engage in our quar∣rels, as a way-faring man that turns aside for a night, as a mighty man that cannot save. May we not expostulate further with the Psalmist, The hea∣then are come into thine inheritance, O God, The dead bodyes of thy Ser∣vants, some of them have they given to be meat to the fowles of heaven, the flesh of thy servants to the beasts of the earth, Their bloud have they shed like water, and there is none to bury them. How long Lord, wilt thou be angry for ever, shall thy jealousie but in like fire before thou pour thy wrath upon the heathen that have not, and will not know thee, nor call upon thy Name? How hath the Lord covered our Sion with a cloud in his an∣ger; how many men and women here present may say, we are the men and the women, the persons that have seen affliction by the rod of his wrath. Here is one like old Jacob ready to say, his gray hairs will be brought down with sorrow to the grave, and that he shall go mourning thither after the children of his old age. There is another with Rachel. weeping and will not be comforted, because her children are not: they are gone into captivity never to return, or removed into the other world by the sword of the ene∣my. Doth not many an one sit solitary in widdowhood, that before might take much content in the husband of her youth, that now of the children which they brought into the world, have none to take them by the hand. Surely affliction doth not spring out of the dust, nor doth trouble arise out of the ground: Doubtless there is some root of bitterness, whence this Gall & wormwood of affliction hath proceeded, After this and that time of seek∣ing God, we looked for deliverance, and behold trouble came. Many sad troubles have befaln us in former years, and now one of the forest is come upon us, the Sword, and that of a cruel enemy, which uses not to be drawn upon Gods owne people till lesser chastisements have proved ineffectual. But some may say for what great evill is it, that God hath thus changed his hand toward us, and what may be the cause of this great Anger? I shall offer my thoughts in a few words. 1. In the first place I can presume none reflect upon the constitution of our Government, either in Church or State. Wise Master-builders have laid the foundation of the Building, a better who can desire to be laid, either for the liberty of the people, or just power of them that rule? Were not our foun∣dations laid with Saphyres, and our stones with fair colours? Was not the patern in the mount, the rule that was attended in the laying of our plat∣form of Order? Was there any Temptation upon the minds of them that were concerned in that work to swerve there from to the right hand or to the left. Or if any disposition, or the least inclination had been dis∣cerned that way, had you not power to have laid those aside & placed others in their room and stead! Much might be said here if there were need. 2. If you enquire into the succession of our Leaders, and succenturiation of the persons called to supply the room of them that having served their generation, are now fallen asleep in the Lord. Have they not acted accor∣ding to former principles, and shewed the same spirit of Faith and Holiness Zeal for Gode glory and purity of worship, the same love to God and his wayes? Have they built hay or stubble upon the Foundation formerly laid? It hath alwayes been the humour of those that follow to be ready to com∣plain of the present age wherein they live, which Solomon checks as proceed∣ing from want of judgment, Eccless. 7. 10. Thou enquirest not wisely concer∣ning this matter. Every age doth not yield a David nor a Solomon. Yet it is observed, things went well in Judah in Rehoboams time. 2 Chron. 12. 12. so long as the ordinances were duly observed about Gods worship good judgment and justice executed, and in many of the Princes and people good things were found. Much more was this to be acknowledged in the reign of Asa, and Jehosaphat, though of them it might be said, non nulla desideran∣tur. yet they aimed at the best patern in Sincerity. Their hearts were per∣fect with the Lord their God, as was the heart of David their father. Possi∣bly some upon every check and frown of providence against us, may be rea∣dy with Saul to call for the Lot to be cast, and will be too forward without a perfect Lot, to say the cause is in Saul or in Jonathan, or in the people. Or else adde there is some Achan in the camp, and Jonas in the Ship, that must immediately be made a sacrifice to divine Justice, as they may misconceive. We must not lye for God, and need be carefull we doe not entitle divine Pro∣vidence to the mistakes of our minds, and make God speak that by his provi∣dence, which never entred into his heart. Of many outward changes it is most certain, that we can know neither love nor hatred thereby. Some men may be ready to say, there is too much indulgence towards men of corrupt mindes, and it is to be feared in some of our Rulers too. It is two to one if some doe not say the contrary. For we know what animadversions have been made by men of other perswasions, none had need give any occasion to such misconstructions of Gods hand, by an ungrounded suiting of times with events. Were it not a more probable way for us to know our own duty, (that is the surest way to know the mind of God concerning ourselves) and engage to doe it, letting alone those things wherein possibly we may not be all of one minds: Forgetting therefore those things that are behind, as the A∣postle speaks, let us set upon those things that are before us, wherein we are all agreed upon our duty, leaving the other to the decision of further light and after times. Deus et dies revelabit. A divided language hindred the building of Babel, and forced the undertakers to desist. as the Poet ex∣presses it, one sayes make that rope fast, the other lets it fly. How then can we conceive it should tend to build up Sion. No doubt but an unguided and indiscreet zeal in many to promote, or profess their opinions in the most publick manner, hath done much mischief in the world. And possibly a like errour to suppress them, by undue means hath done some. Let no mans good be evill spoken of, Peradventure some men might have let fall their o∣pinions or errors, as the Traveller did his cloake, if they had not been too boisterously and rudely set upon by their opposites. If we find cor bonum & honestum, as one said of Swenfeld, though there want caput regulatum Cal∣vini, we should not cast away the gold because of the dross mingled with it. Although they are in a great error that out of love to the wine, swallow down the dregs after it, yet they are in a greater that refuse the good liquor because of the Less in the bottome. The best wheat hath its chass. God may reveal more of his mind to those that differ from us as well as to our selves, could we but have patience to wait his leisure. And we should the rather commiserate the infirmityes of other mens understandings, because our own are not as yet arrived at perfection. So much modesty becomes every Chri∣stian, as not to condemn all he doth not understand, so neither to call for fire from heaven against any that may differ from him. Nor is every one to be taxed as a party in the case, that is not so forward as another to call for a ci∣vill sword, to end the controversie. Possibly some in the world have alrea∣dy experienced the verification of our Saviours words, in this sense; they that take up the sword shall perish with the sword. Paul tells us Rom. 14. 5. 6. he that keepeth or regardeth the day, regardeth it to the Lord: He that regard∣eth not the day to the Lord he doth not regard it. All mens Consciences are not enlightened in the same degree. Were it not better to debate the cause with our neighbours, with those we dissent from, and not so peremp∣torily to entitle Gods truth to the private apprehensions of our selves, or our owne party, in such cases where possibly the whole truth is not revealed; such proceedings it may be, doe but embolden disengaged standers by to complain of both, as befell Bza & Erastus in their conte about Lay-Elders. 4. It cannot be denied but that these corruptions have too too many a∣bounded amongst us that usually are concomicant, with long peace and out∣ward prosperity. Standing waters are more apt to corrupt and grow pu∣trid. The best tempered blades are apt to abate of their edge by disuse or to be eaten with rust. But are not all scandalous evils been witnessed against by Authority both Civil and Ecclesiastical, by executing wholsome Laws, and Church censures: are not evil doers removed, that all Israel may hear, and fear, to run into presumptuous evils and are there not many hopeful buds springing up amongst the rising Generation, on whom that blessed pro∣mise, Isai 44. 3. begins to take place, I will pour my Spirit upon thy Seed, and my Blessing upon thy off spring. Is there not found in them a great readiness to give up themselves to the work and service of their Generation. Such as have offered themselves willingly, and have not loved their lives to the death. You have had Presidents of your Colonies and Colleges, that have been bred or brought up in the Country; Hath not God in a great measure been ready to make good what he hath spoken by the Prophet Amos I will power of my Spirit upon your young men, And chosen of such to be Nazarites, is it not thus? If any think I am too long upon this Theam, they may consider the readiest way to obtain a return of the like favour, or a continuance of the former, is, thankfully to acknowledge what is, as well as what hath been. He that hath done this, can do yet more. God is but waiting for an opportunity of our thankfulness and humility to turn his face toward us that we may be saved. 5. Gods providential dispensations toward his People ordinarily hold a proportion with his former promises: God is ordinarily wont to be with his People, while they are with him: for although he may out of his absolute Soveraignty turn aside out of the ordinary road of his dealings without gi∣ving us an account, as he did with Job: And with the whole Church, Psal. 43. 17. All this is come upon us, yet have we not forgotten thee, nor dealt deceitfully in thy Covenant, and Gods dispensations toward his Elect in their particular persons are more various; yet as to Provinces and people that profess his Name God doth usually suit his dispensations with the wayes of his people, in all ages it hath been so, specially under the Law: under the Gospel, God hath been pleased to order events something otherwise though still it is found a truth, that Godliness hath the promise of the life that now is, and that which is to come; yet may it be observed, that in the primitive times, when was evidenced the great pourings out of the Spirit, may be greater then ever shall be again till the general Resurrection; there were never sadder calamities that befel the people of God in all former ages. Herein was God pleased to discover the power of his Grace, in not suffer∣ing the Bush to be consumed, though the fire was increased seven fold, even by that admirable way of manifestation of the faith and patience of the Saints was the World convinced of the truth of the Gospel, that he who was in them that professed it, was greater then he that was in the World which op∣posed it, in that all the World could do, they could not put a stop to the progress of Christs Kingdome. Their hearts were then raised to so eminent a degree of holiness and piety, (being refined by that fire of persecution from their Dross) that they could discerne the least buddings of sin, and the first rise of any worldly lusts, which made them ready to condemn them∣selves under those several fiery Tryals in the Furnace of affliction (wherein they were Gods chosen Jerusalem) as if those judgements of the Sword of persecution, were only occasioned by some defection in their sincerity, and for want of upright walking with God. And sure, there might be cause even for that virgin and pure Church to condemn themselves for some spots or wrincles in that garment which is abundantly evident in those expressions uttered in the Epistles to the seven Churches in Asia: so that their afflictions through the admirable concurrence of divine providence might happen for correction, as well as for temptation and tryal. If we of this Country, the many Churches here seated, should look our faces in the Glasse, may not we have cause to take up the like complaint concerning our selves, which they often did, or were bound to do, Rev. 2. 5. They that shall wisely and seriously consider the several ingredients in this cup of trembling (we have been made all to drink of more or less) may give a near guess at the disease either we have laboured under, or are running into. It uses to be a rule with the Divine Physician as well as others obstare principiis, and venienti oc∣currere morbo. If any dare be confident to say, they are not far gone of some dangerous Spiritual malady it self, what if God will have his Servants in the first planting of the Gospel in the West, have some experience of the like changes with them in the East parts of the World? or cause it to befal us as it did Nehemiah in the building of the Temple. after the return from Babylon, that they were forced to carry the Weapon of War in the one hand and the Trowel in the other. And what if it should be found thut Israel hath sinned, and it is as yet hid from our Rulers, as well as from our selves? there hath been some things objected against the proceedings with the Indians; both in times foregoing as well as later, relating both to the present war, and former peace, of which it were sad if there were cause to say, Hac dici potuisse, & non potuisse re∣felli. But I intend not to meddle with things out of my line, or above my Sphear. Therefore leaving those things that are yet latent or doubtful, and come to those things about which we may all agree, I fear, that as before it hath been said by some, God hath a controversie with New-England, so now that the rod of affliction, hath not only budded and blossomed, but brought forth its fruit, may we not all conclude, that there are some matters of of∣fence, that God hath against us, that notwithstanding all threatnings, and solemn warnings both by the word as well as by the works of God, could not be reformed. Therefore God was not willing to lay aside his quarrel a∣gainst us. And for this and that transgression would not tturn away the pun∣ishment of New-England. I shall instance but in two things, as to my own observation, most likely to render us obnoxius to such severe animadversions from the Almighty, and wherein we have been, as I apprehend, most apt to offend, 1. Spiritual Pride. 2. A Spirit of Worldly-mindedness: wish∣ing, that whatever else hath been reckoned amongst provoking evils by o∣ther hands upon like occasions; might seriously be considered and amended. That which leads me to pitch upon the two forementioned evils, as the procuring cause of these sad corrective dispensations of God toward us, is because it is most probable, that it is something, that lies as a worm at the root and vitals of Religion, threatning and endangering a great decay, and withering of the power of godliness, that neither civil nor ecclesiastical cen∣sures can reach, which is the matter to be reformed, some secret heart evill, that is likely to bring a Consumption upon the very vitals, and power of Re∣ligion; and such are those two premised evils. For the first of these, viz. 1. Spiritual Pride, it is ready to hide it self like Saul amongst the stuffe, being too often found mingled with good things and commendable vertues, vitia caetera in peccatis ipsis, superbia in ipsis recte factis timendae, pride is oft to be found in things well done. This sin hath that advantage, that it is not only consistent with, but is apt as it were to spring from our very graces, and good works, or arise among them, as Tares were found in the field where wheat was at first sown, and also found growing; men may acciden∣tally come to be lifted up, upon the consideration of their gifts, parts, privi∣ledges, yea graces and duties well performed. Pride, though no weed else, was found in Paradise it self, no wonder then if it should be found in the best Churches upon the Earth. 2. Spiritual pride is an evil, the very best of Gods Children are incident unto, witness David and Hezekiah, in whom it did not only bud but blossome, and Paul the very chief of the Apostles, in whom it had some kind of root, and might have budded, if it had not been nipped by the thorn in the flesh, sent him in mercy from God, that he might not be exalted above measure, and so fall into the same condemnation of the Devil. God will rather have his people poor and humble, then rich and proud, rather pent up in a corner, then roomthy, and swoln with pride, rather di∣stressed and oppressed, then enlarged to wandring and security; yea if it be but to prevent the prevailing, or the appearance of such a distemper. Serb medicina paratur, &c. therefore God will prevent the first rise of evil in his people; that there may be no spot found amongst them, so unbecoming his Children. 3. Spiritual pride is a sin very provoking and offensive in the sight of God He will hold such at a distance, it is not the spot of his Children. Davids Murder and Adultry shall sooner be pardoned without publick pennance, then his spiritual pride. There is he compelled to make a publick confession and recantation of this evil, when he sees the Angel standing with a drawn Sword over Jerusalem. What have these poor sheep done, let thine hand be against me, and against my fathers house, 2 Sam.24. Nor can Hezekiahs pride be passed by, till he humble himself greatly, and all Jerusalem with him, 2 Chron. 32. 26. Yea Paul himself shall be buffeted, as well as feel the thorn in the flesh, for the removal of the badge of this offensive evil. 4. This is not the first time that this sin hath been putting up head in New-England, and solemnly testified against in this place: sid verbum sat sapients. 5. There may be cause to fear, yea and to declare also that spirituall pride is too evident in New-England at this time, notwithstanding all complaints and humbling providences of God in former times. Not to make any men∣tion here of that effeminate childish pride in habit, attire (which it is much the grave and prudent example of the Sober, and wiser persons, the restraint of the heads of Familyes cannot reform without the help of civill Lawes) and that in those of the meaner sort, where it most reigns and is most offen∣sive. Let all things be done decently and in order. What ever the pride of any mean persons may prompt them to think, whatever is not according to order; is very indecent; sc. for the peasant to equal the prince, or imitate him in garbe or in gate, or for the handmaid to emulate her mistriss. Will not this occasion the base to behave themselves proudly against the Honourable, a fore-runner of sad confusion breaking in upon a degenerating people. Isa. 3. Kings Daughters were of old threatned for their strange Apparrel, which it may be did not much exceed some of our dayes. Soft Raiment is the cog∣nizance of Kings houses, not the badge of pilgrims and strangers Familyes. Yet had the children of princes and Kings daughters their ornaments which it was not customary for others to imitate. The prudent husband-man u∣ses more to be delighted in the busie, active yet sable Bee, then in the gaudy Butterfly, which it may be ranges all over the field to get only fine colours wherewith to paint her wings, from those flowers whence the other dili∣gent creatures fetch both was and honey, wherewith they both build their houses, and furnish them with provision, to feed themselves, and refresh their owners, while the other are but the object of childrens sport. Let all due testimony be borne against this kind of pride, so abounding; but it is another sort, spiritual pride, that is so offensive in the sight of God, and is indeed the root whence the other springs, with many other hainous evils that are apt to provoke the Lord to jealousie: and which is the sin of the professing part of the Country as well as of others: which is but too evident in the conceitedness of mens gifts of their priviledges, liberties and Estates, whence is apt to proceed clareness of minde, haughty looks, super∣cilious contempt of others, needless separation from, rigid censures of men equal to, if not better then themselves; implacableness, with other each like disposition of minde. This is the root from whence spring all those scan∣dalous breaches, sharp contentions, paroxismes of division: for only by pride says Solomon, Prov. 13. 10. comes contention: from this fountain springs those bitter strifes, in Towns and Churches, that prove like a oli me tangere, that admit of no healing or remedy, but like some incurable disease convert the meanes applyd for the remedy to increase the malady. Disorders of all sorts spring from hence, and that in every respect, for hence it is that Leaders are not good enough to command, and that Follow∣ers are too good to obey; the Centurion in the Gospel found no such diffi∣culty in his way, I say to one go and he goeth, of them that are under me, to another come and he cometh; yet was he a man under the authority of o∣thers, as himself acknowledgeth. This was of old a presage of ruining dis∣sentions in old Rome, Pompeiusvè parem, Coesarvè priorem, quie ferre po∣test. when there are such Chasmaes and hiatus's in the superiour or inferiour parts of a state, they are sad Omens, portending ruine. The observation of the fifth Command, that first Command of promise, as was said before, leads the way to the due observance of all the rest. Were you not afraid to speak against my Servant Moses? God was never reconciled to that proud, stiff∣necked unsubdued Generation that murmured and rebelled against Moses & Aaron but consumed them in the Wilderness. From this root of bitter∣ness also proceed those other evill fruits of Jealousies, Envy, &c. not that holy Jealousie, or fear concerning others, the Apostle had over the Corin∣thians, which he calls a godly Jealousie lest Satan should beguile them. This is nothing but a regular fear lest any thing should disturb the peace or vio∣late the purity of what we love: But the other is an ungrounded fear lest others should out-doe us, or be preferred before us; not willing others should stand by us or near us, attended with a kind of hatred if they . This pride also is the root of the evill affections of Envy, which is like felt water, which makes the streightest thing seem crooked that is put into it. This is a great vanity, of which the wise man complained, that for every right work a man should be envyed of his neighbour, which yet springs from this root of pride. Some entertain such an opinion concerning themselves, as they conceive nothing can be well done if they have not an hand therein, whereas Paul is content and rejoyceth that Christ is preached though him∣self be shut up in prison, that the truth is at liberty though himself be in bonds. This spirit of pride maintains that office of Lying, which was com∣plained of not long since in this place, detracting from, or defrauding of o∣thers. Hence also is that Self-willedness, that spirit of revenge whereby some cannot bear to be opposed, but must be chief, and will have their wills though they turn every stone. Tantant animis coelestibus roe. But with too many as he said tis true, ms mihi pro regno. This spirit of willfull Re∣venge was it, that brought that sore scourge of God upon some parts of the Christian world, for it made some that could not, as the Poet speaks, flctere Superos, Acharonta movere, that they might be revenged on those, from whom they might have received some lesser injury, for it called the Sa∣racens and Moors into Spain, from whence it could never be recovered a∣gain in seven hundred years. This opened the Gates of Buda, that impreg∣nable Bulwark of Hungary, to let in the Turks, that some might have their wills of their Christian neighbours and friends, to revenge a private injury with a publick and perpetual mischief. Thus this pride of mens hearts will make them turn Indians, that they may be revenged of their Brethren. A∣bram will rather recede from his right then contend with his Brother, when the Cananite and Perizzite was then in the land. O my soul come not thou in∣to their secret: unto their assemblyes be not thou united, mine honour, for in their anger they slew a man, and in their self-will they digged down a wall Gen. 49. 6. This is the first of the two grand evills amongst us as it is to be feared. 2. The second is like unto this as to its secret and prevailing nature, and alike odious in the sight of God, sc. That spirit of Covetousness and inordi∣nate love of the world, that is so inconsistent with the love of the Father. This sin lyes as a Barr of seperation betwixt God and his people; ye cannot serve God and Mammon. This is a lust that will drown mens Souls in per∣dition, 1. Tim. 6. much more their Bodyes and estates. This is apt to choak the fruit of the most hopefull Soyl; direct Idolatry, and Apostacy, no won∣der therefore it is called the root of all evill. Yet doth this sin sly insinu∣ate it self into the heart of the forwardest Professors, and is ready to speak to them as the Serpent did to Eve, hath God indeed said you may not meddle with this or that desirable fruit of the world. This is a sin apt oly in wait for and easily ensnare a Reforming people. This will not be the first time that it hath been ready to bne Reformation, as may be seen Hag. 1. 5. for it may stand with the highest outward form of Religion, Church membership, pure Worship, and the strictest kind of discipline, witness the Pharisis that were so strict observers of the Law, & as touching the righteousness thereof, blame∣less. And Judas that carried the Bag, yet was a pentioner of Satan, though outwardly in the visible Kingdome of Christ, yea in his Family, yet as little suspected as any of the rest. What complaints have been made against this sin in the Church, and Lawes made against it in the Commonwealth, yet still it lives and hides it self as if there were no coming at it. It lyes secretly lurking in the hearts of Professors, and is brooded by pretence of one thing or other Necessity, Frugality, Sobriety &c. Saul can put a specious pretence not only of civill prudence, but of Religion also, upon his covetous practice & way, expresly contradicting the Command of God. The Ballances of deceit were in the hand of Ephraim, with a secret love to oppress in his Marchandize, yet who can find any Iniquity in his Dealings, that were sin? Hos. 12.8. How are mens desires apt to be enlarged after the world as hell, & their hearts un∣satisfied as the grave, that makes them able to devour widdows houses, yet never say it is enough. They that first came over hither for the Gospel could not well tell what to doe with more Land then a small number of acres yet now men more easily swallow down so many hundreds and are not satis∣fied If they be but never so little streighned, they must remove where they may have room enough, that can part with a good neighbourhood, and the the beautifull heritage of Church communion, or Gospel Worship, to pitch with Lot in the Confines of Sodom. There was a sad curse laid upon Jerecho the city of the Moon, an emblem of this lower world, which reformed chur∣ches should trample under their feet; that whoever should build it again, should lay the foundation thereof in his first-born, and set up the gates thereof in his youngest son, which it is well if some mens hearts doe not mis∣give them, as if the hand of God that hath been writing bitter things against us, hath not amongst others written some such thing as this. Is not this to set up new Gods? Is it a wonder then that we find war in our gates. God is knocking the hands of New-England people off from the world, and from new Plantations, till they get them new hearts, resolved to reform this great evill. These things may seem harsh, yet when the Lord is crying aloud in his providence, who can for bear speaking in this kind. The Lyon hath roar∣ed, who will not fear, the Lord hath spoken, who can but prophesie Am. 3. 8 Nivard in Burgundy once told his fellow brethren, Bernard & Guido, (who had newly renounced the world, and entred into Monasteryes, telling their other brother, that they had left him all their earthly possessions) that they had made no equal division, taking heaven for themselves, and leaving him what was here below, It may be God hath observed some of his children here doing the contrary, too ready to exchange the Kingdome of heaven for earthly possessions, and therefore sayes he will undoe that bargain, as we use to doe the foolish bargains of our Children. If this be the guize of New England, or that there appears any disposition that way, It is no won∣der of God our great Land-lord, layes his arrest upon our tillage, and straines for his glory, as our divine Astronomer tells us in the prognostick of this present year. The honoured and respected in the Lord, you that are the Heads and Leaders of our Tribes, I have endeavoured to set before you the two great Evills that I humbly conceive may most probably be looke upon, not as the least of the procuring causes of these chastisements; in letting loose the rage of the Heathen against us, so far as any deserving cause may be found in us. God tells his people of old, that he will move them to jealousie by them that are no people, and provoke them by a foolish nation, i. e. by those whom they despised and must contemned. Deut. 32. 21. How have we been too apt to speak contempt by of the Indians, as if one of us; could drive hundreds of them. It may be it hath been so in former times, when God put the dread of us upon them that were round about us. Sampson after his Delilah en∣chantments thought to have done as at other times, but he wist not that God was from him. There is a great deal of odds, when God is with his people, and when he is against them. Providences have seemed strangely to work against us, but it may be to humble us and prove us, that he may doe us good in the latter end. God may have other ends also that he aims at in these solemn Dispensations, that doe not yet appear: and when he hath performed his whole work upon our Zion, he will punish the stout heart of our enemies as we trust, One other end that God may have, may be to teach us Warre, as was said Jud. 3. 2. at least those that knew nothing of it before, which in a Sence is true of most of us. The knowledge of any thing that is gotten by experi∣ence is quite another kind from that which is acquired by other meanes. We knew nothing of the practick of warr, we should never have learnt by all our Trainings and Artilleryes in former times: and it is well if they have not taught us something else, which God is now unteaching us. We see now plainly that it is one thing to drill a Company in a plain Champagne and another to drive an enemy through the desert woods. Yet Gods Isra∣el need not be discouraged, God may be in the midst of us, though we doe not yet so manifestly discern him as we wish for, and is going up with a shout Psa. 45.7. He uses to sit as a Refiner over his fire. And when he hath prepared the Soyle by ploughing and harrowing he will cast in the precious Seed. Light is sown for the righteous, & joy for the upright in heart. They that sow in tears, shall reap in Joy. God doth not at any time willingly afflict the Children of men, but at no time over afflict them. If you enquire what remedy may be prescribed against the two fore∣mentioned evils, feared to be too far grown, or growing upon us: I shall at present advise but to this one Catholick remedy; and that is Chri∣stian charity, there is a medicament which they call Unguentum Apostolorum so named from the number of the ingredients, this I now mentioned may more properly be so called, but rather the example and authority then the number of the Apostles, who in their writings as well as their Lord and Master in his Doctrine did so much insist upon it, Above all these put on cha∣rity, Col. 3. 14. Charity is the fulfilling of the Law; so as if that had been duely attended in our hearts and lives, as well as in our professions, it would have at first prevented the miscarriages of our Churches, and may on that ground be the most likely means to heal us and revive things amongst us, to their primitive state of purity and perfection, for when did iniquity a∣bound, but when the love of many began to wax cold. When a learned man in the former age once read some part of the Gospel, he suddenly broke forth into these words, aut hoc non est evangelium. aut nos non sumus evangelici, so may one say of our times, when he reads 1 Cor. 13. aut hoeo non est charitas; aut nos non sumus charitate imbuti. The genuine race of this heavenly plant is almost worne out of knowledge in the world. Paul com∣plains in his time that all men sought their own things, and none the things of Jesus Christ: what would that holy Apostle say, that had the care of all the Churches still lying upon his heart, if he were alive and present a∣mongst us in this generation. If I had the tongue of Men and Angels, and but one hours time to speak unto you, I could not better improve it, then by pressing upon you a consci∣entious care and endeavour to exercise and practise this excellent grace, this most christian virtue, which might be thought a superfluous thing thus to press, as one not long since expressed, did we only know the Gospel and not the lives of them that profess it. And I seriously affirm, I know no way else to advance the name of Chri∣stianity to its pristine glory in the world. The flourishing beauty of this heavenly grace, was that which did so strangely metamorphose the visage and face of things at first in the world, when was fulfilled that of Isaiah, that the wolf and the lamb should dwell together, and the leopard lye down with the kid. It was the verdant lustre of this divine grace, that turned the rough and barren wilderness of the world into a fruitful Carmel, or fra∣grant Sharon. When the Christian World had first put on this precious at∣tire of Charity, the smell of its Garments were like Lebanon, as a field which the Lord had blessed. This spirit turned Shevir and Hermon those Lions dens and mountains of Leopards into the holy and peaceable moun∣tain of the Lord, where was found nothing that should hurt or destroy. But alas when this terras estroea reliquit, when this spirit of love began to decay; then did iniquity and unrighteousness break in upon the Christian world like a torrent that carried all before it. Then did the Churches Sharon return back into the wilderness again, and then the excellency of Carmel began to shake off its fruits. Then did they nothing but hurt and destroy in all Gods holy Mountains: then was the Temple of God become a den of Thieves, a cage of ravenous and unclean birds, and so hath continued ever since, and so is like still to remain, till the times of the Gentiles be fulfilled and the years of Antichrist be run out, unless a mighty spirit of Grace be poured upon the World: For ever since the fatal feuds and dissentions paganized and degene∣rated Christendome, as one not unaptly tells them, are become the scandal of the Mahometans in the East, and we the pretended reforming Protestants of Europe, the divided sects of Luther and Calvin are become, if not the scorn of, yet less tremendous to those at Rome. And we may have great cause to fear, that the decay of this Grace in New-England, hath in a great measure been the procuring cause that hath brought this black Cloud upon the beautiful face of our Sion in these ends of the Earth. Paul complained in his time of a great decay of Charity, even where other gifts abounded: he tells the Corinthians they were carnal, and walked as men not for want of other gifts of knowledge which pussed up but for want of charity, which only edifies: in those times he found but few Timothies that cared for the good of others, but many Demasses that sought their own good, and many Diotrephers that sought their own exaltation, and preferment, with the under valuing and contempt of others: could Christians but be perswaded to put off this private selfish worldly Spirit, and put on humility, and charity, and manifest a publick Spirit; how would it again revive the glory of New-England Churches. We have many complaints amongst us, could we but get our hearts stored with this Christian virtue, it would prove as a Balm out of Gilead, a sovereign remedy against all our troubles. This Grace of charity in the compleat and perfect exercise thereof would heal all our divisions, reform all our vices, root out all our disorders, make up all our breaches. This would cure all the morellianisme, and libertinisme in the Brethren of New-England Churches; and it would cure also all the Prelacy, and Presbyterianisme in the Elders of the said Churches: we should presently then have better thoughts one of another, for love thinketh no harm. So for other Maladies and Distempers in our minds, or distresses in our outward Estates, Charity would be like the Widows Oyle, that would never cease running till it had filled all the vessels. This would pay all our debts, and defray all our publick charges, This would relieve all our distressed friends, it would answer all the necessities of Church and State. This would feed all our poor, and clothe all our naked Brethren, and support all our Widows and Fatherless ones. It would maintain all our Mi∣nisters so, that they who preach the Gospel should live of the Gospel: and this would at a more honourable rate, and without repining afford the bread of the Governour. In a word what would not charity do of this kinde: publick Faith hath in several ages been bankrupt, but publick charity never was yet. The Churches Treasury of the primitive times, that was supplied only with this spring of charity was never drawn dry. Yea although the primitive christians were to encounter with all kinde of adversity, they con∣flicted with Famine and Nakedness, with all kind of wants, yet was their Treasury never wasted. All the powers of the Earth were combined against them, and of Hell too, yet it never failed: I tell you if we could set up such a Bank of Christian Charity in New England, it would prove a richer Store∣house then all the Spanish Mines or Banks of Venice, or Amsterdam. This would make such an equal distribution of the things of this life through the whole Camp of Israel, that he who gathered much should have nothing over, and they that gathered little should have no lack: for this with con∣tentment would make godliness the greatest gains to all that trailed therein. Then would one Christian Brother, Neighbour and Friend, assist and streng∣then each other, and all endeavours would be firmly engaged to promote the common good. Thus Honoured, Reverend, much respected and beloved in the Lord I have endeavoured to commend something to your consideration from these words, speaking first unto you all in your several and distinct capacities, and at the last have attempted to bind you up all together in one bundle with the Bond of Charity, that bond of perfectness, could all the heads and Leaders of our Tribes be twisted together by the Spirit of love, it would make a threefold Cord that could not easily be broken: it would make our Forces how weak soever in themselves become an host like the hill of God, though not in numbers, yet in virtue and power against which our Enemies should not be able to stand up. Were our Jerusalem thus compacted together, the Gates of Hell with all their instruments would never be able to undermine it, or prevail against it. Sed hic labor, hoc opus est. It must be from , who hath the seven Spirits in his right hand, whence this Spirit must be ex∣pected. The time and the work of the Day commands me to have done, and indeed I have but little more to add, which is only thus much, It was the observation of a wise States man in the former age, concerning that famous and flourishing Common-wealth of the Romanes of old; In republic â Romanâ cives erant utilissimi, & optimè compositi, qui aut consules populo favibant aut tribuni in partes senatus inclinaboent, i. e. The Common-wealth of Rome never flourisht so well, as when those in the highest place of Authority were wont to favour the interest of the Peoples Delegates, and on the other hand, when the delegates of the people were most apt to incline to the Rulers to maintain the dignity and authority of all such. By proportion I may add, it would tend not a little to the advancing a Christian state, where Elders of Churches are very tender of the liberty of the Brethren, and the Brethren likewise are regardful of the office, power of their Elders; where the elder people do encourage the younger with their gentle and courteous behaviour, as well as with their grave Examples, and prudent Counsels, and the younger sort of people are ready to reverence the aged, not behaving themselves proudly against the ancient, where the rich are libe∣ral, bountiful and compassionate to the poor, and the poor are likewise thank∣ful and respective to the other; and alwayes will when they meet, be ready to bless each other in the name of the Lord, as Boaz and his Reapers in the field. When those of Zebulun have cause to rejoyce in their going out, and the Children of Issachar dwell quietly and live comfortably together in their Tents at home, calling the people to the mountains to offer the Sacrifice of Righteousness. When one doth joyfully gather the fruits of the Earth, as the other shall suck the abundance of the Seas, -and of the treasure hid in the Sands. How good and how pleasant would it be for any one to see the Heads and Brethren of each of our Tribes, thus to dwell together in Unity? doubt∣less it would be as the precious oyntment on the head of Aaron our high Priest, a of Hermon, and that which descended on the mountains of Sion, which the Lord commanded his Blessing even Life for evermore.
N00156.p4	At a Council held at Boston April the 4th. 1676. Whereas divers inhabitants are retired from out towns into the nearer towns ...	[ "Massachusetts." ]	1676]	Printed by John Foster,	[Boston :	eng	[ "Massachusetts -- Politics and government -- To 1775", "Broadsides." ]	WHereas divers Inhabitants are retired from out Towns into the nearer Towns, and there make their present a∣bode: and it is of publick concernment that all such be under due Government and Improvement: It is Ordered, That the Select Men in each Town shall immedi∣ately upon the receipt of this Order, and so from time to time apply themselves with all diligence to take a particular account of all Persons and Families so coming unto them, requiring them if need be to appear before them that they may be fully informed of their state and way of living, and how they dispose of themselves: And the said respective Select Men are further impowred and required to take effectual care that the Incomers aforesaid settle themselves, or be by them settled in some orderly and diligent way of Imployment and Government, espe∣cially single and younger persons, who are all of them hereby required to yield Obedience unto the Disposal and Order of the Select Men accordingly.
N00159.p4	At a General Court held at Boston the 3d. of May 1676. This court taking into consideration the great disappointment the countrey hath suffred by reason of non-appearance of souldiers impressed for several expeditions ...	[ "Massachusetts." ]	1676]	Printed by John Foster,	[Boston :	eng	[ "Soldiers -- Massachusetts -- Law and legislation.", "King Philip's War, 1675-1676.", "Massachusetts -- Militia.", "Broadsides." ]	THis COURT taking into Consideration the great Disappointment the Coun∣trey hath suffred by reason of non-appearance of Souldiers Impressed for several expeditions: Do judge meet that every person Impressed as a Soul∣dier for the Service of the Country, and neglecting to make his appearance according to Order: every such Foot Souldier shall pay the sum of four Pounds, and every Trooper shall pay the sum of six Pounds: and if their neglects or refusal be ac∣companied with Refractoriness, Reflection or Contempt upon Authority, such persons shall be punished with Death, or some other grievous punishment. And the Committee of Militia in the several Towns where the offence is committed are hereby impowred and required to call before them all such as shall be Delinquents as is above expressed, and on Conviction of their neglect to give Warrant to the Con∣stable to levy the said fines, which said fines shall be improved to purchase Arms for the Towns use; Provided it shall be in the power of the Council upon Petition of any per∣son agrieved, and just reason alleadged and proved to make abatement of the said fines as in their wisdome and discretion they shall judge meet. And it is hereby Ordered that the return of all neglects and defects in the cases aforesaid, be sent to the Com∣mittee of Militia in the several Towns, who are hereby required to take care for the strict Execution hereof.
N00162.p4	An earnest exhortation to the inhabitants of New-England, to hearken to the voice of God in his late and present dispensations as ever they desire to escape another judgement, seven times greater that any thing which as yet hath been. / By Increase Mather; teacher of a church in Boston in New-England. ; [Eight lines of Scripture texts]	[ "Mather, Increase, 1639-1723." ]	1676.	Printed by John Foster: and are to be sold over against the Dove,,	Boston :	eng	[ "Indians of North America -- Wars -- 1600-1750.", "King Philip's War, 1675-1676." ]	THAT the Heathen People amongst whom we live, whose Land the Lord God of our Fathers hath given for a rightfull Possession, have at sundry times been plttin mischievous devices against that part of the English which is seated in these goings down of the Sun man that is an Inhabitant of any considerable standing, can be ignorance that there have been (nec in jurid ) jealousies concerning the sets and Wompanoags, is notoriously known to all men. And whereas they have been quiet untill the last year, that must be ascribed to the wonderfull Providence of God, who did (as with Jacob of old, and after that with Children of Israel) lay the fear of the English, and the dread of the all the Indians. The terror of God was upon them round about. had they such advantages in former years as now they have, in respect Arms and Ammunition, their bows and arrows not being comparably weapons of death and destruction, as our guns and swords are, with they have been unhappily furnished. Nor were our sins ripe for so dreadfull a judgment, until the Body of the first Generation was removed, and another Generation risen up which hath not so pursued, as ought to have been, the blessed design of their Fathers, in following the Lord into this Wilderness, whilt it was a land not own. As for the Grounds, justness, and necessity of the present War with thse barbarous Creatures which have set upon us, my Read the Postscript at the end of this History. designs not to inlargo upon that Argument, but to leave that to others whom it mostly concerns, only in brief this. The irruption of this flame at this time was occasioned as followeth. In the latter end of the year 1674. An Indian called John Sausaman, who had submitted himself unto, and was taken under the protection of the English perceiving that the profane Indians were hatching mischief against the English, he faithfully acquained the Governour of Plimouth, with what he knw, and also what his fears were together with the grounds thereof, with∣all, declaring, that he doubted such and such Indians belonging to Philip the Sachem of Pokanoket or Mount-hope, would murder him; which quickly hap∣ned accordingly: for soon after this, John Sausaman was barbarously mur∣thered by an Indian called Tobias (one of Phillip 's chief Captains and Coun∣sellors) and by his son, and another Indian, who knocked him on the head and then left him on the Ice on a great Pond. Divine providence which u∣eth to bring murther to light, so ordered as that an Indian unseen by those three that killed Sausaman; beheld all that they did to him, and spake of it, so as that a Praying (and as there is cause to hope) a godly Indian, William Nahauton by name, heard of it, and he forthwith revealed what he knew to the English. Whereupon the three Indians who had committed the mur∣ther were apprehended, and the other Indian testified to their faces that he saw them killing Sausaman. They had a fair tryall for their lives, and that no apperance of wrong might be, Indians, as well as English ate upon the Jars and all agreed to the condemnation of those Murtherers, who were accordingly executed in the beginning of the 4th. Month called June Anno. They stoutly denied the fact, only at last Tobias 's son confessed that his father and the other Indian killed Sausaman, but that himself had no hand in it, only stood by and saw them doe it. No doubt but one reason why the Indians murthered John Sausaman, was of hatred against him for his Religion, for he was Christianized and and was a Preacher amongst the Indians, being of very excellent parts, he translated some part of the bible into the Indian language, and was to curb those Indians that knew not God on the account of their de∣bieryes; but the main ground why they murthered him seems to be, because he discovered their subtle and malicious designs, which they were complotting against the English. Philip perceiving that the Court of Pli∣mouth had condemned and executed one of his Counsellors, being (as i upon strong grounds supposed) conscious to the committed upon John Sansaman, must needs think that ere long they would do to him (who had no less deserved it) as they had done to his Counsellour: wherefore contrary to his Convenant and Faith engaged to Plimouth Colony, yea and contrary to his promise unto some in this Colony (for about five years ago Philip made a disturbance in Plimouth Colony, but was quieted by the pru∣dent interposition of some in our Colony, when he ingaged, that if at any time hereafter he should think the English among whome he lived did him wrongs, he would not cause any disquietment before such time as he had acquainted the English of Mattachusets, but contrary to these solemn ingage∣ments he) doth call his men together and Arm them, and refused to come when sent for by the authority of Plimouth, unto whose goverment he had subjected himself. Hereupon the English in Plimouth Jurisdiction sent a small Army to those towns next Mount-Hope in order to reducing Philip to his obedience, and for the security of those places which were in great danger and in no less fear by reason of the insolency of the Heathen. June. 24. (Midsummer-day) was appointed and attended as a day of so∣lemn Humiliation throughout that Colony, by fasting and prayer, to the Lord to give success to the present expedition respecting the Enemy the conclusion of that day of Humiliation, as soon as even the people in were come from the place where they had been praying together the Indians discharged a volly of shot whereby they killed one man & with others. Two men were sent to call a Surgeon for the relief of the wounded, but the Indians killed them by the way: and in another part of the town six men were killed, so that there were nine English men murthered this day. Thus did the War begin, this being the English blood which was spilt by the Indians in an hostile way. The Providence of God is deeply to be observed, that the sword should be first drawn upon a day of Humiliation, the Lord thereby declaring from heaven that he expects something else from his People besides fasting and prayer. Plimouth being thus suddenly involved in trouble, send to the other united Colonyes for aid, and their desires were with all readiness comlyed with. Souldiers marched out of Boston towards Mount Hope, June. 26th and continued marching that night, when there hapned a great Eclipse of the Moon, which was totally darkned above an hour. Only it must be remem∣bred that some dayes before any souldiers went out of Boston Commissioners were sent to treat with Philip, that so if possible ingaging in a War might be prevented. But when the Commissioners came near to Mount-Hope, they found diverse english men on the ground weling in their town blood, having been newly murthered by the Indians, so that they could not proceed further. Yea the Indians killed a man of this Colony as he was travelling in the roade before such time as we took up arms: in which respect no man can doubt of the justness of our cause, since the enemy did shed the blood of some of ours who never did them (our enemyes themselves being judges) the least wrong before we did at all offend them, or attempt any act of hostility towards them. June 29th, was a day of publick Humiliation in this Colony appointed by the Council in respect of the war which is now begun. This morning our army would have ingaged with the enemy, The In∣dians shot the Pilot who was directing our Souldiers in their way to Philips Countrey, and wounded several of our men, and ran into Swamps, rainy weather hindred a further pursuit of the Enemy. An awfull Providence happened at this time: for a souldier (a stout man) who was sent from , seing the English Guide lain, and hearing many profane oathes a∣mong some of our Souldiers (namely those Privaeers, who were also Volun∣trs) and considering the unseasonableness of the weather was such, as that could be done against the Enemy, this man was possessed with a conceit that God was against the english, whereupon he immediately can distracted, and so was returned home a lamentable Spectacle. In the beginning of July there was another Skirmish with the Enemy, where several of the Indians were killed, amongst whome were Philips hief Captain, and one of his Counsellors. Now it appears that Squaw-Sachem of Pocasset her men were conjoyned with the Wompongs (that is Philips men) in this Rebellion. About this time they killed several English at Tannton, and burnt diverse houses there. Also at Swanzy caused about half the Town to be with merciless Flames. Likewise Middlebury and Dartmouth in Pli∣mouth Colony did they burn with Fire, and barbarously murthered both men and women inthose places, stripping the lain whether men or women, and leaving them in the open field as naked as in the day wherein they were born. Such also is their inhumanity as that they flay of the skin from their faces and heads of those they get into their hands, and go away with the hairy Scalp of their enemyes. July 19. Out Army pursued Philip who unto a dismal Swamp for re∣fuge: the English Souldiers followed him, and killed many of his Men, also about fifteen of the English were then lain. The Swamp was so Boggy and thick of Bushes, as that it was judged to proceed further therein would be but to throw away Mens lives. It could not there be discerned who were English, and who the Indians. Our Men when in that hideous place if they did but see a Buh tir would fire presently, whereby 'tis verily feared, that they did sometimes unhappy shoot English-men instead of Indians. Where∣fore a Retreat was Sounde and night coming on, the Army withdrew from that place. This was because the desperate Distress which the Enemy was in was unknown to us: for the Indians have since said, that if the English had continued at the Swamp all night, nay, if they had but followed them but one half hour longer, Philip had come and yielded up himself. But God saw that we were not yet fit for Deliverance, nor could Health be restored unto us except a great deal more Blood be first taken from us: and other places as well as Plimouth stood in need of such a course to be taked with them. It might rationally be conjectured, that the unsuccessfulness of this Expedition against Philip would embolden the Heathen in other parts to do as he had done, and so it came to pass. For July 14. the Nipnep (or Nipmack) Indians began their mischief at a Town called Mendam (had we amended our ways as we should have done, this Misery might have been prevented) where they committed Barbarous Murders. This Day deserves to have a Remark set upon it, considering that Blood was never shed in Massachusets Colony in a way of Hostility before this day. Moreover the Pro∣vidence of God herein is the more awful and tremendous, in that this very day the Church in Dorchester was before the Lord, humbling themselves by Fasting and Prayer, on account of the Day of trouble now begun amongst us. The news of this Blood-shed came to us at Boston the next day in time, in the midst of the Sermon, the Scripture then improved being that Isai.42.24. Who gave Jacob to the spoil, and Israel to the robbers? did not Lord, He against whom we have sinned? As yet Philip kept in the Swamp at Pocassit, but August I. (being the Lords day) he fed. The English hearing that Philip was upon flight, pur∣sued him, with a party of Monegins, i.e. Unkas (who approved himself faithful to the English almost forty years ago in the time of the Pequod Wars, and now also in this present War) his Indians, They overtook Philips Party and killed about thirty of his men, none of ours being at that time cut off. Had the English pursued the Enemy they might easily have over∣taken the Women and Children that were with Philip, yea and himself also, and so have put an end to these tumults: but though Deliverance was according to all Humane probability near, God saw it not good for yet. Wherefore Philip escaped and went to the Nipmack (as hath been intimated) done Acts of Hostility against the mean while endeavours were used to keep those Indians from engaging in this War, and that those persons who had committed the Murder at Men∣dam might be delivered up to Justice. Captain Hutchinson with a small par∣ty was sent to Quabaog where there was a great Rendezvouze of Npnp Indians. They appointed time and place of Treaty to be attended, August. 2. accordingly Captain Hutchinson rode to the Place fixed on to Treat in. But the Indians came not thither according to their Agreement, whereupon Captain Hutchinson resolved to go further to seek after them elsewhere, and as he was riding along, the perfidious Indians lying in Ambuscado in a Swamp, shot at him and wounded him, of which Wounds he after dyed, and eight men that were with him were struck down dead upon the place. Captain Wheeler who was in that Company was shot through the Arm, his dutiful Son alighting to relieve his Father, was himself shot and sorely wounded, willingly hazarding his own life to save the life of his Father. The English were not in a capacity to look after their dead, but those dead bodies were left as meat for the Fowls of Heaven, and their Flesh unto the Beasts of the Earth, and there was none to bury them Captain Hutchinson and the rest that escaped with their lives, hastened to Quabaog, and the Indians speedily followed, violently set upon the Town, killed divers, burning all the Houses, therein down to the ground, except only one unto which the Inhabitants fled for succour, and now also (as since we have understood) did Philip with this broken Party come to Quabaog. Hundreds of Indians beset the House, and took possession of a Barn belong∣ing thereunto, from whence they often shot into the House, and also at∣tempted to fire it six times, but could not prevail, at last they took a Cart full of Flax and other combustible matter, and brought it near the House, in∣tending to set it on fire, and then there was no appearing possibility, but all the English there, Men and Women, and Children must have perished, either by unmerciful flames, or more unmerciful hands of wicked Men whose tender Mercies are cruelties, so that all hope that they should be s∣ved was then taken away: but behold in this Mount of Difficulty and Ex∣tremity () the Lord is seen. For in the very nick of opportunity God sent that worthy Major Willard, who with forty and eight men set upon the Indians and caused them to turn their backs, so that poor people who were given up for dead, had their lives given them for a prey. Surely this was a token for good, that however we may be diminished and brought low through Oppression, , and Sorrow, yet our God will have compassion on us, and this his People shall not utterly perish. And this Salvation is the more remarkable, for that al∣beit the Indians had ordered Scouts to lye in the way, and to give notice by firing three Guns, if any English came to the relief of the Distressed; yet al∣though the Scouts fired when Major Willard and his Souldiers were past them, the Indians were so busie and made such a noise about the House, that they heard not the report of those Guns; which if they had heard, in all probability not only the People then living at Quabaog, but those also that came to succour them had cut off. Things being brought to the state, the Tumult of those that are risen up increaseth continually: For August 22. being the Lords Day, the Indians a∣bout Lancaster killed a Man and his Wife, and two Children in the afternoon exercise. And we hear that Philip and the Quabaog Indians are gone more Westward, not far from North-hampton, Hadly, Doer-field, &c. whereupon Forces are sent from hence, under the command of Captain Lohop, Captain Beers, and (after that) Captain Mostly to relieve those distressed Towns and pursue the Enemy. Also our Brethren at Connecticut afforded their Assist∣ance, Major Treat being sent to Hadly with a party of English, and some of Unkas his Men. The Indians inhabiting about Conecticut River pretended great fidelity to the English, and that they would fight against Philip, who it seems had been tampering with them in the Spring before the War broke∣out, endeavouring by money (i.e. Wampampeag whis is the Indians Money) to engage them in His bloody design against the English. At first they were so far credited as to be Armed by the English, hoping they might do good service as the Monhegins and Natick Indians had done. But within a while their Treachery was justly suspected. Whereupon Soul∣diers were sent (on or about August 25.) to demand their Arms. They were then gone out of their Forts, our Men searching after them, they sud∣denly shot out of a Swamp, and after that an hot dispute continued for some hours. How many Indians were slain we know not, but nine English fell that Day, wherein this Providence is observable, that those nine men which were killed at that time belonged to nine several Towns, as if the Lord should say, that he hath a controversie with every Plantation, and therefore all had need to repent and reform their ways. Now the English have a multitude of open Enemies more then when this trouble began, so that greater desolations are now expected. Wherefore September I. the Indians set upon Deer field, (alias ) and killed one man, and laid most of the Houses in that new hopeful Plantation in ruinous heaps. That which addeth solemnity and awfulness to that Desolation, is, that it happened on the very day when one of the Chur∣ches in Boston were seeking the face of God by Fasting and Prayer before him. Also that very day the Church in Hadly was before the Lord in the same way, but were driven from the Holy Service they were attending by a most sudden and violent Alarm, which routed them the whole day after. So that we may humbly complain, as sometimes the Church did how long hast those smoaked against the Prayers of thy People. Not long this, Captain Beers with a considerable part of his men fell before the Enemy. Concerning the state of those parts at this time until Septem∣ber 15. Received information from a good whilst things were fresh in memory, which I shall here insert, as containing a brief History of the Transactions which happened within the time mentioned; those parts being then the Seat of the War: the Letter which I intended is that which followeth. I received yours, wherein among other things you desire an account of the passages of our War with the Indians: I shall in answer to your desire the most remarkable passages: the people here having many causes jealousie, of the unfaithfulness of our Indians presented the same be∣fore the Committees of the Militia, whereupon it was thought meet to de∣sire of them the surrendry of their Arms, and by perswaon obtained a∣bout nine and twenty: But about three dayes after they being desirous to go forth with some Forces from Harford, both Indians and English, and some from the Bay in pursuit of Philip, their Arms were delivered to them again: but a while after their return, jealouies still increasing, there was a general desire in the People of these three Towns, that they should be again disarmed, and such things as these were presented to the Council here, as inducing thereunto: 1. That when they heard of the Massacre at Quabaog, they made in the Fort eleven Acclamations of joy, according to the number of our men that were slain. 2. A French-man that was going to Boston gave Testimony that he met three Indians that told him they were coming to perswade North Hampton Indians to fight with Philip, and that at his return he askt our Indians whether they would fight, they said they could not tell. 3. One of their Sachims owned that there were several among them false to the English, but would not tell who they were. 4. A Woman of ours was warned by a Squaw to remove with her Children into the middle of the Town: told her withthal she durst not tell News, for if she did the Indians would cut off her head. 5. Some of theirs gave out very suspicious Expressions: one upbraided the English, that Coy was dead already, and Eyer and Pritchet were dead already: said further that the Indians went out to find Philip with the English, that when Philip was fighting with them in the front, they might fall on them in the rear: another said the reason why he went not out with the Army was that he might help to destroy the English at home: another threatned maid of our town to knock her on the head. 6. when they were out with our Army, they shewed much unwillingness to fight, alladging they must not fight against their mothers and brothers and coulins (for Quaba∣og Indians are related untohem) 7. his, who went out the same complained that our Indians had almost spoiled his, and that the English were blind and not see the falshood of these Indians. 8. They shot bullets five several at our men in diverse places. Other things too, many to numerate were presented, and the Councill saw cause, to de∣mand their arms Aug 24. They made some objections, but were fully answered: The Sachem left the Councill to try whher be could pen∣swade the Indians, promising however to bring in own. In the af∣ter-noon the Councill set to the Fort for their, answer: they told the Messenger that some Indians, were abroad in the Meadows, and they were not Willing to deliver up their ms without consent in the morning they should have their . The was to go again to them in the evening, to conere with them, to try he could perswade them, and coming to the other side of the Rive some of them to come over, they bid him come over to them, him kiss—Whereupon Captain Lothrop & Bons, with whom was left intended to take their arms by force, and at mid-night sent over to our officers, to draw as nigh the Fort as they could without being per∣ceived, and they would do the like on Hafield side, and so at break of day come upon them but before they came the Indians were fled, having killed an old Sachem that was not willing to go with them. The Captains resolved to follow them; and pursued a great pace after them, with about an hun∣dred men, having sent back a part of ours for a Guard of the Town. A little before they overtook the Indians, they heard two-strange claps of Thunder, like two volleys of shot; at length they saw a single Indian, but shot not at him, though they might have killed him, because they intended to parly with them, but on a sudden the Indians let fly about forty gunns at them, and was soon answered by a volley from our men; about forty ran down into the Swamp after them, poured in shot upon them, made them throw down much of their luggage; and after a while our men af∣ter the Indian manner got behind trees, and watcht their opportunities to make shotts at them; the Fight continued about three hours; we lost six men upon the ground, though one was shot in the back by our own men, a seventh dyed of coming home, and two dyed the next might, nine in all of nine several towns, every one of these towns lost a man.: Of the Indians as we heat since by a Squaw that was taken, and by three Children that came to our town from them the day after, there were slain twenty six: the same day there was an Indian that lodged in our town he night before, taken by our men, and a Squaw that; belonged to our Fort that was coming from Spring-field; they both owne that our Indians received Wompam from Philip in the Spring; to ingage them in the War. The fellow also owns that there were seven of our Indians that went to Quabaog, where they heard that they intended to fight. After this fight we heard no more of them till the first of September, when they shot down a Garison Souldier of Pacomptuck, that was looking after his horse, and ran violently up into the town, many people having scarcely time enough to get into the Garisons. That day they burnt most of their houses and burns, the Garisons not being strong enough to sally out upon them, but killed two of their men from the Forts. The next day they set upon se∣veral men that were gone out of the Fort at Squakheag, they slew eight of our men, not above one of them being ain that we know of, but made no attempt upon the Fort. The next day (this Onset being unknown) Capt, Beers set forth with about thirty six men and some seems Capt. Beers and men that were with hi, fought couragiusly till their Powder and shot was spen, then the Indians pre∣vailed over them so a to ill above to of them only 13 escaped with their lives, at which tied Cart with same Ammunition fell in to the ands of the enemy. Carts to fetch of the garison at Squakheag, and coming within three miles of the place, the next morning were set upon by a great number of In∣dians from the side of a Swamp, where was an hot Dispute for some time: they having loft their Captain and some others, resolved at last to fly, & going to take horse lost several men more, I think about twelve: the most that escaped got to Hadly that evening: next morning another came in, and at night another that had been taken by the Indi∣ans, and loosed from his bonds by a Natick Indian, he tells the Indians were all drunk that night, that they mourned much for the loss of a great Captain, that the English had killed twenty five of their men. Six dayes after another Souldier came in, who had been lost ever since the fight, and was almost famished, and so lost his understanding, that he knew not what day the fight was on. On the 5th. of September Major Treat set forth for Squakheag with above an hundred men; next day coming nigh Squakheag, his men were much daunted to see the heads of Captain Beers Souldiers upon poles by the way side; but after they were come to Squaukheag, some partyes of them went into the Meadow, but hearing some gunns about the Fort, they ran up to see what the matter was, but by the way were fired upon by a∣bout fourteen Indians as they judg, out of the bushes: one or two Indians were stain. Major Treat was struck upon on the thigh, the bullet pierced cloaths, but had lost its force, and did him no harm: coming to the Fort he called his councill together, and concluded forthwih to bring off the garison: so they came away the same night, leaving the Cattel there, and the dead bodyes unburied: since which seventeen of their Cattel came a great part of the way themselves, and have since been fetcht into Hadly. Upon the 12th: of this month the Indians made an assault upon twenty two men of Pocomptuck, that were going from one garison to the other to Meeting in the afternoon: made a great volley of shot at them, but killed not one man, they escaped to the Garison whither they were going, only one man running to the other garison was taken alive: The Indians took up their rendezvouze on an hill in the meadow, burnt two more house kil'd many horses, carryed away horse-loads of beef and pork to the hill: they sent the same night for more aid, but partly through the strictness of the Commission of our Garison souldiers, or at least their interpretation of it, and partly through the wetness of the weather, there was nothing done that night: the next day we perswaded some of our Inhabitants to go Vo∣lunteers, and sent to Hadly to doe the like, who going up with some of Captain Louthrops souldiers, joyned themselves to the garison at Pocomp∣tuck, and on Tuesday very early went out to assault the Indians, but they were all fled. Last night Captain Mosely with his men came into Hadly, and this night we expect more Forces from Hartford. If the Lord give not some sudden Check to these Indians, it is to be fear∣ed that most of the Indians in the Countrey will rise. I desire you would speak to the Governour, that there may be some thorough care for a Reformation, I am sensible there are many difficulties therein: many sins 'are grown so in fashion, that it becomes a question whether they be sins or no. I desire you would especially mention, Op∣pression, that intollerable Pride in cloathes and hair: the tolleraton of so many Taverns, especially in Boston, and suffering home-dwellers to lye tipling in them. Let me hear soon from you: the Lord bless you and your Labours; forget us not at the throne of Grace: It would be a dreadfull Token of the Displeasure of God, if these afflictions pass away without much spiritual advantage: I thought to have written somewhat mor large with respect to Reformation, but I hope I need not, you will I pre be forward of your self therein. Not many dayes after this Letter was written, the English received a sad∣der rebuke of Providence, then any thing that hitherto had been. For Sep∣tember 18. Captain Lothrop (a godly and couragious Commander) with above seventy men were sent to be as a Guad to some that were coming from Dee-field with Carts loaden with Goods and Provision, to be removed to Hadly, for security: But as they were coming, the Indians, whose crul Habitations are the dark of the Earth, loked in the Swamps, and multitudes of them made a sudden and frightful assault. They seized upon the Carts and Goods (many of the Souldiers having been so foolish and se∣cure, as to put their Arms in the Carts, and step aside to gather Grapes, which proved dear and deadly Grapes to them) killed Captain Lothrp, and above threescore of his men, stripped them of their clothes, and so left them to lye weltring in their own Blood. Captain Mosely who was gone out to range the Woods, hearing the Guns, hasted to their help, but before he could come, the other Captain and his men were ain, as hath been expres∣sed. Nevertheless he gave the Indians Battle: they were in such numbers, as that he and his company were in extream danger, the Indians endeavou∣ring (according to their mode of fighting) to encompass the English round, and then to press in upon them with great numbers, so to knock them down with their Hatchers. In the nick of time Major Treat, with above an hun∣dred men, and threescore of Unkas his Indians came in to succour those that were so be st with the Enemy, whereupon the Enemy presently retreated, and coming on, there was no pursuing of them. In this fight, but few of Captain Mosely's men were slain: How may Indians were killed is un∣known, it being their manner to draw away their dead men, as fast as they are killed, if possibly they can do it; yea, they will venture their own lives for that end, which they do out of policy, that so their Enemies may think, that few or none of them are killed, when nevertheless they have lost many. I am informed that some of the Indians have reported, that they lost ninety six men that day, and that they had above forty wounded, many of which dyed afterwards. However, this was a black and fatl day, wherein there were eight persons made Widows, and six and twenty Children made Father∣less, all in one little Plantation, and in one day; and above sixty Persons buri∣ed in one dreadful Grave. And this was the state of the Western parts in respect of the War with the Heathen. We must now take a step backwards, and a little consider the Eastern Plantations. For in the Month of September, did the flame break out there. Some who had their hearts exercised in discerning things of were from the beginning of the War, not without sad Apprehe terning the Inhabitants in those parts of the Country, in that they scattered people, and such as had many of them Scandalized the Heathen, and lived themselves too like unto the Heathen, without any Instituted Ordinances, also the Indians thereabouts were more numerous then in some other places. They began their Outrages, at the House of one Mr. Purchase, who had been a great Trader with the Indians After that they came to the House of an old Man in Casco-bay, whose name was Wakely. Him with his Wife. Son and Daughter in law (who was great with Childe) and two Grand∣children, they cruelly Murdered, and took three Children alive, and led them into Captivity. This old Wakely was esteemed a godly Man. He would sometimes say with tears, that he believed God was angry with him, because although he came into New-England for the Gospels sake, yet he had left another place in this Country, where there was a Church of Christ, which he once was in Communion with, and had lived many years in a Plantation where was no Church nor Instituted Worship. If a Faithful Minister of Christ happened to Preach in Casco, he would with much affection entertain him, saying, Bles∣sed is he that cometh in the Name of the Lord. After this good man was mur∣thered by the Indians, they quickly did more mischief: so that in Falmouth there were five Houses burnt, four Men, two Women, and two Children killed, and three Children carried away Captive. After this they set upon Sacoe, where they ew thirteen Men, and at last burnt the Town. A prin∣ciple Actor in the destruction of Sacoe was a strange Enthufiastical Sagamore, called Squando, who some years before pretended that God appeared to him, in the form of a tall Man, in black Cloaths, declaring to him that he was God, and commanded him to leave his Drinking of Strong Liquors, and to pray, and to keep Sabbaths, and to go to hear the Word Preached, which things the Indian did for some years, with great seeming Devotion and Conscience observe. But the God which appeared to him, said nothing to him about Jesus Christ; and therefore it is not to be marvelled at, that at last he dis∣covered himself to be no otherwise then a Childe of him, that was a Mur∣therer and a Lyar from the beginning. Also these inraged Barbarians, be∣ing annimated with their success at Falmouth and Sacoe, they went to Black∣Point, and there killed six Men and a Woman, and burnt two and twenty dwelling Houses. In the mean time, the English at Kenbeck endeavoured that the Indians in those parts night be kept from joyning in this Insurrecti∣on, whereto they were tempted and sollicited by their neighbours. The pru∣dent endeavours of the English proved happily successful, insomuch as the Sachems there, brought Presents with great Proestations of Amity and Fi∣delity, and desired that no more Liquors might be sold to the Indians, pro∣sessing, that that was a principle cause of the mischiefs that had been done, and that they were not able to keep their men in subjection, when once they were become mad with drink. After these things, the Indians killed two men at Kittery, and stripped them. Lieutenant Playster with twenty two English went out to fetch off the dead bodies, and to bury them; as they were putting one of them into the Cart, suddenly a small party of Indians shot out of a Swamp. And the greatest part of the English did unworthily for sake their Leader in that haz∣zard, only seven remained with him. He thinking his men had been near at hand, faced the Enemy, killed and wounded many of them, but the Indians perceiving that all but seven of the English were fled, took courage and kil∣led Mr. Plaister (who was a good and useful man) and one of his Sons, and another man: the other four seeing that, ran for their lives, and so escaped until they came safe into a Garrison, which was not far off. Behold how great a matter a little free kindleth. This fire which in June was but a little spark, in three months time is become a great me, that from East to West the whole Country is involved in great trouble; and the Lord himself seemeth to be against us, to cast us off, and to put us to shame, and and word not forth with our Armies. Wherefore the Magistrates of this Ju∣risdiction, earnestly called upon the Inhabitants thereof, to humble them∣selves before the Lord, and to confess and turn from transgression. In∣asmuch as the expressions contained in that paper, which was at this time published by the Councils order, for a day of publick Humiliation, to be ob∣served through this Jurisdiction, are most serious; and gracious, and greatly expressive of the sinful Degenerate Estate of the present Generation in New∣England, and that Declaration will turn for a Testimony to our faithful Ru∣lers, both now and hereafter; considering also, that it is in but few hands, I shall therefore here insert, and republish it. 'Tis that which followeth. IT having pleased the Holy God (all whose works are Truth, and his ways Judgement) for our sins whereby be hath been provoked, in special by the ∣dervalnation of our pleasant things; great ant bankfullness for, and manifold abu∣ses of our wonder full peace, and the blessings of it in this good land which the Lord hath given us; ill entertainment of the Ministry of the precious Gospel of peace; leaving our first love, dealing falsely in the ovenant of the Lord our God the Apostacy of many from the Truth unto Herefies, and pernicios Errors great Formality, inordinate Affection, and sinful Conformity to this present evil vain World: and (beside many horrid and soandalons sins breaking forth among us, for which we have cause to be greatly bumbled before the Lord) our great un∣senbleness of the Displeasure of the Lord, in suffering these abominations to be perpeuated; together with our sarnal Security, and unquietness under the judge∣ments of God upon us, our abiding very much unreformed, notwithstanding all Warnings, Chastisements, whereby the Lord hath been, and is still debating with us, w having greatly incensed him to stir up many Adversaries against us, was only abroad, but also at my own Deers (causing the Heathen in this wilder∣ness to be as Thorns in our sides, who have formerly been, and might still be a wall unto as therein; and others also to a Scourge unto us) the Lord himself also more immediately afflicting us by Diseases, of so many Children in some of our Towns have died this Summer. His not going forth with our Armies as informer times, but giving up many year the mouth of the devouring Sword, yea, shewing himself angry with the Prayers of his People: threatning us also with scarcity of Provision, and other Calamities, especially if this present War, with the Barbarous Heathen should continue; and that the Lord of Hosts withdraw not the Commission he hath given to the Sword, and other Judgements to prevail against us; The Governour and Council of this Jurisdiction therefore (being under the sense of these evils; and also of the distressed state of the rest of the Co∣lonies consederate with our selves, and of the Churches of Chrit in other parts of the Christian World, in this day Rebukes, and Blasphe∣, and fearing the sad issue thereof, the Lord help us with our heart, and not feignedly, to turn unto himself) Do Appoint and seventh day of the next Month, to be a Day of publick Humiliation, Fasting and Prayer, throughout this whole Colony; that we may set our selves sincerely to seek the Lord, rending our hearts, and not our gar∣ments before him, and pursue the same with a thorough Reformation of what ever hath been or is an image of jealousie before the Lord to offend the eyes of his Glory; if so be, the Lord may turn from his fierce anger, that we perish not: we do therefore require all the Inhabitants of this Ju∣risdiction to forbear service labour upon that day, and that they apply them∣selves respectively to observe the same, as is appointed. Octob the 7th. This day of Hamilition appointed by the Council, was solemnly observed: yet acended with awfull restemonyes of divine displea∣sure. The very next day after this Fast was agreed upon by those in evill Authority, was that dismul fatal blow, when Captain Lothrop and his company (in all near upon four score souls) were slaughtered, whereby the Heathen were wonderfully animated, some of them triumphing and saying, that so great slaughter was never known: and indeed in their Warrs one with another, the like hath heard of. And that day when this fast was kept, persons were killed by the Indians near Doom, one of them going front publick Worship. Also that very day at the close of it, the sad tidings of Springfields Calamity came to us here is Boston. And inasmuch as this news came at the conclusion of a day of Humiliation, sure∣ly the Solemn voice of God to New-England is still as formerly, Praying without Reforming will not do. And now is the day come where in the Lord is fulfil∣ling the word which himself hath spoken, saying, I will send wild Beans a∣mong you, which shall rob you of your Children, and destroy your Cattle, and make you few in number, and if you will not be reform'd by these things, I will bring your Sactuaryes to Desolation, and I will not smell the Sweet Saves of your Odours. The Providence of God is never to be forgotten, in that Churches have been signally spared for so long a time. Although some Planta∣tions wherein Churches have been settled were in most eminent danger, and the Enemy might easily have swallowed them up, yet God so ordered that they received little or no detriment, when other places were laid utterly waste, the Lord an how loth he was to disgrace the Throne of his Glory, but now he begins with the Sanctuary. As for Springfields misery it thus came to pass: Whereas there was a body of Indians that lived in a Fort near to that Town of Springfield, and professed nothing but Friendship towards the English; they treacherously brake in upon the Town, when a party of our Souldiers who had been there, were newly gone to Hadly. They killed several, amongst others their Lieutenant Cooper was most Murthered by them, without the least occasion or Provocation gi∣ven. They burnt down to the ground above thirty dwelling-hou∣ses, and above twenty out-houses: amongst others Mr. Pelatiah Glover Teacher of the Church there, is a great sufferer, his House, and Goods, and Books, and Writings being all consumed in one hour. Nevertheless there was a great mixture of mercy in this dark and dismal dispensation. For God so ordered, as that an Indian who knew what was designed the next day, ran away in the night, and acquainted the English therewith, whence they had time and opportunity to escape to an house that was Fortified; o∣ther wise in probability the Inhabitants had surely had their lives as well as their dwelling places cut off. October 13. The General Court fat in Boston, during this Session, a Com∣mittee was with the concurrance of both Houses appointed in order to a Re∣formation of those Evils which have provoked the Lord to bring the Sword upon us, and to withdraw from our Armies from time to time. The Assist∣ance of the Teaching Elders in the Churches was desired, as in a case of that nature, it was proper for them to advise and help according to God. There was a gracious presence of God with them in their consultations, all that were there with one voice agreeing in many particulars, in respect whereof Reformation should be, and must be: e.g. That some effectual course should be taken for the Suppression of those proud Excesses in Ap∣parrrel hair, &c. which many (yea and the poorer sort as well as others) are shamfully guilty of. That a due testimony should be borne against such as are false Worshippers, especially Idolatrous who set up Altars against the Lords Altar, yea who set up a Christ whom the Scrip∣tures know not. That whereas excess in drinking is become a common Sin, meanes should be used to prevent an unnecessary multiplication of Or∣dinaries, and to keep Town dwellers from frequenting Taverns: and that whereas Swearing hath been frequently heard, they that hear another Swear profanely and do not complain of it to Authority, shall be punished for that concealment. Also that some further care should be taken, that the fourth and fifth Commandments be better observed then formerly; and that there may be no more such Oppression, either by Merchants or day-Labourers as heretofore hath been; and that the Indian Trading-houses, whereby the Heathen have been debauched and scandalized against Religi∣on, be suppressed; and that more care should be taken respecting the Rising Generation, then formerly hath been, that they might be brought under the discipline of Christ &c. These things were unanimously consented to. October 19. The Conclusions of the Committee, respecting Reformation of provoking evils were signed, and delivered in to the General Court, who voted acceptance thereof, and appointed another Committer to draw up Laws in order to the establishment of the things agreed on. Now as I re∣member that famous Martyrologist Mr. Fox ( in Acts & Monuments vol. 2 pag. 669.) observes, with respect to the Reformation in K. Edward the 6th his dayes, that that very day and hour when the Act for Reformation was put in execution at London, God gave the English signal victory against the Scots at Museleburrough; so it was proportionably) with us. For that day when there was a vote passed for the Suppression and Reformation of those manifest evils, whereby the eyes of Gods Glory are provoked amongst us, the Lord gave success to our Forces, who that day encountred with the In∣dians at Hatfield. The English lost but one man in the fight (albeit some that were sent forth as Scouts were killed or Captivated) the Enemy fled before them, and ran into the River, many of them being seen to fall, but night coming on, it was in vain to follow them further. And after that day, the Western Plantations had little or no disturbance by them, but lived in quiet∣ness all the Winter. All this notwithstanding, we may say as sometimes the Lords people of old, the Harvest is past, the Summer is ended, and we are not saved. The Sword having marched Eastward, & Westward, and North∣ward, now beginneth to face toward the South again. The Narragansets, who were the greatest body of Indians in New-England; there being no less then six Sachims amongst them; having not as yet appeared in open Hostility. Nevertheless Philips and Squaw-Sackims meet when routed by the English Forces, were harboured amongst the Narragansets, when the Commissioners of the united Colonies sat at Boston, in the end of Sep∣tember, one of the Narraganset Sachims, and Messengers from other Sa∣chims there, made their appearance in Boston; they pretended nothing but good-will to the English, and promised that those Enemies of ours, who had burnt so many houses, and committed so many Murders, and had fled to them for refuge, should be delivered up by the latter end of October. But when the time prefixed for the surrendry of the Wompanoags and Squaw∣Sachems Indians was lapsed, they pretended they could not do as they had in∣gaged at present, but after winter they would do it. In the mean while, when the English had any ingagement with the Indians, wounded Indians came home to the Narragansets, especially after the fight at Hatfield, Octob. 19th about fourty wounded men were seen crossing the woods towards the Narragansets: also some (at least two Indians) from amongst themselves, came to the English, and told them that the Narragansets were resolved (if they could) to destroy the English: but they were loth to begin to fall upon them before winter, but in the Spring when they should have the leaves of trees and Swamps to befriend them, they would doe it: wherefore it was judged necessary to send out Forces against them, and preparations were made accordingly. There was some agitation amongst those whom it did concern, where a person suitable for so great a trust might be found as General; and that wor∣thy Gentleman Josiah Winflow Esq, who succeeds his Father (of blessed me∣mory) as Governour of Plimouth; was pitched upon for this Service. Under his conduct therefore, an Army consisting of at first a thousand, and at last about fifteen hundred men, were sent forth to execute the venge∣ance of the Lord upon the persidious and bloody Heathen. But before they set out, the Churches were all upon their knees before the Lord, the God of Armyes, entreating his favour and gracious success in that undertaking, wherein the welfare of his people was so greatly concerned. This day of Prayer and Humiliation was observed Decemb. 2d. when also something hapned intimating as if the Lord were still angry with our Prayers; for this day all the houses in were burnt by the Indians. Decemb. 8th. The Army set out from Boston. Whilst they were upon this march, an Indian whose name was Peter, having received some disgust among his Country men, came to the English, and discovered the plotts of the Indians, told where they were, and promised to conduct the Army to them. They were no sooner arrived in the Narraganset Country but they killed and took captive above fourty Indians. Being come to Mr. Smiths house, they waited some dayes for Connecticut Forces. In the mean while party of the enemy did treacherously get into the house of Jerem Bull(where was a Garison.) burned the house, and flew about fourteen persons. Decemb. 18. Connecticut Forces being come, a March toward the enemy was resolved upon: Peter Indian having informed that the Body of Indians (only Ninnigret being one of their old crafty Sachems, had with some of his men withdrawn himself from the rest, professing that he would not ingage in a War with the English, therefore did he goe into a place more remote) was in a Fort about eighteen miles distant from the place where our Army now was. The next day, although it were the Sabbath, yet, provisions being almost spent by our Souldiers, waiting so long for Connecticut Forces, the Coun∣cill of War resolved to give Battle to the enemy. The English Souldiers played the men wonderfully; the Indians also fought stoutly, but were at last beat out of their Fort, which was taken by the English, There were hundreds of Wigwams (or Indian houses) within the Fort, which our Souldiers set on fire, in the which men, women and Children (no man knoweth how many hundreds of them) were burnt to death. Night coming on, a Retreat was founded. Concerning the number of Indians stain in this Battle, we are uncertain: only some Indians which afterwards were taken prisoners (as also a wretch∣ed English man that apostatized to the Heathen, and fought with them a∣gainst his own Country-men, but was at last taken and executed) confessed that the next day they found three hundred of their fighting men dead in their Fort, and that many men, women and children were burned in their Wigwams, but they neither knew, nor could conjecture how many: it is sup∣posed that not less then a thousand Indians Souls perished at that time. Nin∣nigret whose men buried the slain, affirmeth that they found twenty & two Indian Captains among the dead bodyes. Of the English there were killed and wounded about two hundred and thirty, whereof only eighty and five persons are dead. But there was a solemn rebuke of Providence at this time, in that six of our Captains were stain, viz, Captain Johnson of Roxbu∣ty, Captain Gardner of Salem, Captain Davenport of Boston (son to that Captain Davenport who did great Service in the expedition against the In∣dians in the Pequod war, Anno 1637.) Captain Gallop of New-London, Cap∣tain Marshal of Windsor, Captain Siely of Stratford, who dyed of his wounds some dayes after the fight was over. The three Captains first men∣tioned, belonged to Mattachusets Colony, the three last to Connecticut, of Plimouth Colony Captain Bradford (one of their faithfull Magistrates, and son of him that was many years Governour there) was sorely wounded, but God had mercy on him, and on his people in him, so as to spare his life and to restore him to some measure of health, albeit the bullet shot into him is still in his body. 'Also Captain Goram of Barnstable in Plimouth Colony el sick of a seaver whereof he dyed. Thus did the Lord take away seven Captains out of that Army. Also four Leintenants were wounded in that Fort fight, so that although the English had the better of it, yet not without solemn and humbling Rebukes of Provi∣dence. At night as the army returned to their Quarters; a great Snow fell, also part of the army missed their way, among whom was the General him∣self with his Life-guard. Had the enemy known their advantage, and pur∣sued our Souldiers (and we have since heard that some of the Indians did ear∣nestly move, thatit might be so, but others of them through the over-ruling hand of Providence would not consent) when upon their retreat, they might easily have cut off the whole Army: But God would be more gracious to us. Here then was not only a Victory, but also a signal Preservation, for which let the Father of mercyes have eternal Glory. After this God seemed to withdraw from the English, and take part with the enemy. The next day the Indians finding but few English men dead in the Fort amongst their three hundred Indians that were slain, were much troubled and amazed, supposing that no more of ours had been killed; this blow did greatly astonish them, and had the English immediately pursued the Victory begun, in all likelyhood there had been an end of our troubles: but God saw that neither yet were we sit for deliverance. Wherefore Co∣necticut Forces withdrew to Stonington, and there being so many killed and wounded amongst those that remained in the Narraganset Country, also bread for the Souldiers being wanting, by reason the extremity of the wea∣ther was such, as that the Vessels loaden with provision could not reach them; therefore the army lay still some weeks. In this interval of time, the town of Mendam (Which before that had been for saken of its Inhabitants) was burnt down by the Indians. Now doth the Lord Jesus begin solemnly to fulfilt his word, in removing Candlesticks out of their places, because of Contentions, and loss of first Love. Surely when those places are destroyed where Churches have been planted, Candlesticks are removed out of their places. But to proceed, When the Army was just upon the Resolve to return home, because provisions were spent, God so ordered, as that a Vessel loaden with Victuals arrived, where∣upon it was determined () to pursue the enemy. Only it was thoughter necessary to desist from this pursuit untill Connecticut Forces could return and joyn with ours. In the interim, a strange sudden Thaw hap∣ned in the midst of January (when in New-England the season is wont to be extream cold) that the snow melted away in a little time: the like weather hath rarely been known in this Land at that time of they year, albeit some of the first Planters say it was so above fifty years agoe: However this made wonderfully for the Indians advantage, for now they fled out of the Narra∣ganset Country, and whereas they had been sorely straightned and distressed for victuals, now the snow being wasted, they lived upon Ground-nuts. In fine, the Army pursued them several dayes, overtook some of them, killed and took about seventy persons, were in sight of the main Body of them, and could they have held out to have pursued them but one day longer probably, this unhappy War had then been ended: but the Souldiers were tired with eight dayes March, and (having spent much of their provision whilst waiting for our Connecticut Brethren) their bread faild, so as that they were forced to kill horses and feed upon them. We have often carried it before the Lord as if we would Reform our wayes, and yet when it hath come to, we have done nothing: So hath the Lord car∣ried toward us, as if he would deliver us, and yet hath deferred our Salva∣tion, as we our selves have delayed Reformation. So then February 5. The Army returned to Boston, not having obtained the end of their going forth. It was easie to conjucture that the Narragan∣set, and Nipmuck, and Quabaog, and River Indians, being all come together, and the Army returned, they would speedily fall upon the Frontier Towns. And some of the Praying Indians who had been sent out as Spies, and had been with the Indians beyond Quabaog, brought intelligence, that a French Man that came from Canady had been amongst them, animating them against the English, promising a supply of Ammunition, & that they would come next summer and assist them: also the Indian Spies declared, that there was a de∣signe, within such a time to burn Lancaster, which came to pass both as to the time and manner accordingly. For upon the 10th. day of February some hundreds of the Indians fell upon Lancaster, burnt many of the Houses, kill'd and took Capive above forty persons. Mr. Rowlandson (the faithful Pastor of the Church there) had his House, Goods, Books, all burned, his Wife, and all his Children led away Captive before the Enemy. Himself (as God would have it) was not at home, whence his own person was delivered, which otherwise (with∣out a Miracle) would have been endangered. Eight man lost their lives, and were stripped naked by the Indians, because they ventured their lives to save Mrs. Rowlandson. As this good Man returned home (having been at Boston to intercede with the Council that something might be done for the safety of that place) he saw his Lancaster in flames, and his own house burnt down, not having heard of it till his eyes beheld it, and knew not what was become of the Wife of his bosome, and Children of his Bowels. This was a most Providence, and hath made me often think on those words, though Noa, Job and Daniel were in it, they should deliver but their own Souls, they should deliver nei∣ther Sons nor Daughters, they only shall be delivered, but the Land shall be deso∣late. And this desolation is the more tremendous; in that this very day, the Churthes Westward were numbling themselves before the . Within a few dayes after this, certain Indians did some mischiefs at Malbery, Sudbery, Chelmsford. February 21. The Indians assaulted Medfield, and although there were two or three hundred Souldiers there, they burn half the Town, killed se∣veral Men, Women, and Children (about eighteen in all) amongst others their Lieutenant Adams was slain. And soon after the was killed, his Wife was casually slain by an English-man, whose Gun discharged before he was aware, and the Bullet therein passed through the Boards over head, and mor∣tally wounded Lieutenant Adam's wife, It is a sign God is angry, when he turns our Weapons against our selves. February 23. A day of Humiliation was attended in the old Meeting-house in Boston, but not without much Distraction, because of an Alarm, by reason of rumors, as if the Indians were doing mischief within ten miles of Boston. February 25. This night the Indians fired seven Houses and Barns in Wymouth In the beginning of March, another small Army was sent out from Boston, under the conduct of that expert Souldier and Commander Major Savage, to seek out the Enemy, Connecticut Forces met with ours at Quabaog, and they marched together, but not following the direction of the (Natick ) Praying Indians, who were sent as Pilots, the Army missed their way, and was bewildred in the Woods. On a sudden when they thought on no such thing, a party of Indians fired upon them, and killed one man, and wounded Mr. Gershom Bulkly, who is Pastor of the Church in Wethersfield; whereupon those Indians were immediately pursued, who hastened towards North-Hampton. The Army following them thither, missed of the main Body of Indians. Nevertheless, there was a singular providence of God ordering this matter, for the relief of those Western Plantations, which otherwife, in probability had been cut off. For upon the fourteenth of March a multitude of Indians fell upon North Hampton, broke through their Fortification in three places, burned five hou∣ses, and five barns, and killed four Men, and one Woman: but the Town being full of Souldiers the Enemy was quickly repulsed, with the loss of ma∣ny of their lives. March the Mischief was done, and several lives cut off by the Indians this day at Groton and at Sadbury. An humbling Providence, inas much as many Churches were this day Fasting and Praying. March 12. This Sabbath eleven Indians assaulted Mr. William Clarks Mouse in Plimouth, killed his Wife, who was the Daughter of a godly Father and Mother that came to New-England on the account of Religion, (See July 6.) and she her self also a pious and prudent Woman; they also killed her sucking Childe, and knocked another Childe (who was about eight years old) in the head, supposing they had killed him, but afterwards he came to himself again. And whereas there was another Family besides his own, en∣tertained in Mr. Clarks house, the Indians destroyed them all, root and branch, the Father, and Mother, and all the Children. So that eleven per∣sons were murdered that day, under one roof, after which they set the house on fire. The Leader of these Indians was one Totoson, a fellow who was well acquainted with that house, and had received many kindness there, it being the manner of those bruitish men, who are only skilful to destroy, to deal worst with those who have done most for them. March 13. The Indians assaulted Groton, and left but few houses standing. So that this day also another Candlestick was removed out of its place. One of the first houses that the Enemy destroyed in this place, was the House of God, h.. which was built, and set apart for the celebration of the publick Worship of God. When they had done that, they and blasphemed, and came to Mr. Willard (the worthy Pastor of the Church there) his house (which being Fortified, they attempted not to destroy it) and tauntingly, said, What Will you do for a house to pray in now we have burnt your Meeting-house? Thus hath the Enemy done wickedly in the Sanctuary, they have burnt up the Syna∣gogues of God in the Land; they have cast fire into the Sanctuary; they have cast down the dwelling place of his name to the Ground. O God, how long shall the Adversary reproach? shall the Enemy Blaspheme thy Name for ever? Why withdrawest thou thine band, even thy right band pluck it out of thy bsome. March, 17. This day the Indians fell upon Warwick, and burnt it down to the ground, all but one house. March. 20. Some of them returned into the Narraganset Country, and burnt down the remaining English houses there. We are now come to the conclusion of the year 1675. which hath been the most troublesome year that ever poor New-England saw. What ending the present year shall have, is with God, but it hath a most dolefull begin∣ning. For March 26. 1676. being the Sabbath-day, the Indians assaulted Mal∣bery, and consumed a great part of the town: after which the inhabitants apprehended themselves under a necessity of that place which was done accordingly; so that here is another Candlestick removed out of his place. This day also, Captain Pierce of Scituate with a party of about fifty English, and twenty Indians, who were Friends to the English, pursued a small number of the Enemy, who in desperate subtilty ran away from them, and they went limping to make the English believe they were lame, till they had led them into a snare: for suddenly a vast body of Indians did encompass them round; so that Captain Pierce was slain, and forty and nice English with him, and eight (or more) Indians who did assist the English, and fought bravely in that engagement. How many of the Enemy fell we know not certainly, only we hear that some Indians, which have since been taken by the English, confess that Cap∣tain Pierce, and those with him killed an hundred and forty of them before they lost their own lives. Upon this Lords day another sad thing likewife hapned; for near Spring∣field, there were eighteen English-men riding to the Town, to attend the so∣lemn Worship of God on his Holy day. And although they were Armed, there were seven or eight Indians, who lying in Ambuscado, were so bold as to shoot at them. They killed a Man and a Maid that rode behind him, the English being surprised with fear, rode away to save their lives: in the mean while the Indians seized upon two women and Children, and took them away alive, so that here we have cause to think of Joshuahs wards, who said, O Lord What shall I say When Israel turns their backs before their Enemies? What shall be said when eighteen English-men well arm'd, fly before seven Indians? This seems to argue something of a divine for saking, and displea∣sure in heaven against us. The next day those Indians were pursued, but when the English came in sight those barbarous wretches hasted to run away, but before that they knocked the two Children on the head, as they were sucking their mothers breasts, and then knocked their Mothers on the head: Ne∣vertheless one of them was alive when the souldiers came to her, and able to give an account of what the Indians had told her. Amongst other particulars, they did affirm to her that there was a Body of about three thousand Indians (no doubt but in that they did hyperbolize) near to Deerfield, and that they had newly received a great supply of powder from the Dutch at Albany: men that worship Mammon, notwithstanding all prohibitions to the contra∣ry, will expose their own and and other mens lives unto danger, if they may but gain a little of this worlds good. March. 27. Some of the in habitants of Sudbury, being alarumed by what the Indians did yesterday to their neighbours in Malbury, appre∣hending they might come upon the enemy unawares, in case they should march after them in the night time, they resolved to try what might be done and that not altogether without success. For towards the morning whilst it was yet dark, they discerned where the Indians lay by their Fires. And such was their boldness, as that about three hundred of them lay all night within half a mile of one of the garison houses in that town where they had done such mischief the day before. the darkness was such as an English man cou'd not be discerned from an Indian, yet ours being forty in number discharged several times upon the enemy, and (as Indians firce that time o confess) God so disposed of the bullets that were shot at that time, that no less then thirty Indians were wounded of whom there were four∣teen that dyed several of which had been principal actors in the late bloudy Tragedyes. The fired hard upon the English, but neither killed nor wounded so much as one man in the . March. 28. The Indians burnt about thirty Barns, and rear upon fourty dwelling Houses in Reboboth, so that thereby the dssipation and deslation of that Church is greatly threatned. The next day they burnt about thirty houses at the town called Provi∣dence. In the beginning of April they did some mischief at Chelmsford and Ando∣vor, where a small party of them put the town into a great fright, caused all the people to fly into Garison houses, killed one man, and burnt one house. And to shew what barbarous creatures they are, they exercised cruelty to∣ward dumb creatures. They took a Cow, knocked off one of her horns, cut out her tongue, and so left the poor creature in great misery. They put an horse, ox &c. into an hovil, and then set it on fire, only to shew how they are delighted in exercising cruelty. April 9th, This day being the Lords day, there was an alaram at Charles∣town, cambridge, and other towns, by reason that sundry of the enemy were seen at Billerica, and (it seemeth) had shot a man there. This week we hear from Connecticut, that a party of their souldiers went with many of the pe∣quods, and Monbegins, and some of Ninnegrets Indians, to seek after the ene∣my, and they killed and took captive forty and four Indians without the loss of any of ours: amongst whom were several of their Chief Captains, and their great sachem called Qudnonchet, who was a principal Ring leader in the Narraganset War, and had as great an interest and influence, as can be said of any among the Indians. This great Sachem was pursued into a Ri∣ver by one of Ninnegret his men, and there taken. Being apprehended he was carried away to Stonington, where the English caused the liquods and Monbegins, and Ninnegrets Indians, to joyn together in Shooting Quanon∣thet and cutting off his head, which was sent to Hartford. And herein the English dealt wisely, for by this meanes, those three Indian Nations are become abominable to the other Indians, and it is now their interest to be faithfull to the English, since their own Country-men will never forgive them; on account of their taking and killing the Sachem mentioned: So that there was a gracious smile of providence in this thing, yet not without mat∣ter of humbling to us, in that the Sachem was apprehended not by English but by Indian hands. April, 19. The Indians killed a man at Wrymouth, and another at Hing∣ham. And they burnt down the remaining deserted houses at Malbery. April 20th. A day of Humiliation was observed in Boston. The next day sad tidings came to us. For the enemy set upon udbury, and burnt a great part of the town. And whereas Capt. Wadsworth (a prudent & faithful man) was sent out for their relief, with about seventy armed men, a great body of Indians surrounded them, so as that above fifty of ours were slain that day, amongst whom was Capt. Wadsworth and his Leiute∣nant Sharp. Also Captain Bratlebanck (a godly and choise spirited mar) was killed at the same time. Also they took five or six of the English and carried them away alive, but that night killed them in such a manner as none but Salvages would have done. For they stripped them naked, and caused them to run the Guntle, whipping them after a cruel and bloudy manner, and then threw hot ashes upon them; cut out the flesh of their legs, and put fire into their wounds, delighting to see the miserable tor∣ments of wretched creatures. Thus are they the perfect children of the Devill. What numbers the Indians lost in this fight, we know not, onely a Captive since escaped out of their hands, affirms that the Indians said one to another, that they had an hundred and twenty fighting men kill'd this day. The same day (as is judged fifty) Indians burnt nineteen houses and barns at Scitate in Plimouth Colony, but were notably encountred and repelled from doing further mischief by the valor of a few of the inhabitants. Apr. 24th, Skulking Indians did some mischief in Braintry, but the inha∣bitants received not any considerable damage by them; April. 27. A small number of them near woodcocks who keeps the Ordi∣nary in the roade to Reoboth, watched their opportunity and killed his son, and another man, and greatly wounded another of his sons, and shot him∣self through the arm, and then burnt his sons house. At Boston there is a press in order to sending forth another Army to pur∣sue the enemy; for we hear there is a great body of them near Malbury, (as his apprehended) of many hundreds. About this time, in Conecticut-Colony, Capt. Dennison with sixty Six Vo∣lunteers, & an hundred and twelve Peqnoa-Indians, pursuing the common enemy, took and flew seventy and six Indians. Amongst the slain was the Sachem Pomham his Grand-child, who was also a Sachem, and another Sa∣chem called Chickon, and one great Counsellour. They took and spoiled an hundred and sixty bushels of the Indians corn. None of ours either English or Indians that did ingage with and for the English, were lost when this exploit was done. In the month of April, many of the Eastern, Indians having been sorely distressed, and sain to wander up and down for meat, so as that they lived for some time upon no other food then the skins of wild creatures, which they soaked in water till they became soft and eatable, notwithstanding the outrages and murthers (for they have shed the blood of about forty seven persons) by them committed, they did in confidence of favour from the En∣glish come and submit themselves, alleadging that the injuryes done by them were grounded upon a mistake. For when a party of English came in Warlike posture upon some of their Webbs (as they call them) Wo∣men as they were gathering corn, an Indian seing it, ran to the other Indi∣ans and told them that the English had (though it were not all so) killed all those Indian women, and therefore they took up arms to revenge that supposed injury. Also they plead for themselves, that a Fisher-man told one of them, that the English would destroy all the Indians, and when in∣quiry was made of another English man (thought to be more discrect then the former) he confirmed what the other had said, and that some rude En∣glish did purposely over set a Canos wherein was an Indian Lad; and that al∣though a Squaw dived to the bottome of the River and fetched him up alive, yet that the Lad never came to himself again. It is greatly to be lamented that the heathen should have any ground for such allegations, or that they should be scandalized by men that call themselves Christians. May. 3d. Was the day of Election for Governour and Magistrates in the Matachusets Colony. This day the Lord by a wonderfull hand of pro∣vidence, wrought Salvation for Mrs. Bowlandson & returned to her to Boston, after she had been eleven weeks in Captivity amongst the heathen. This is a Token for good, being a great answer of Prayer. For by reason of her near relation to a Man of God, much prayer had been particularly made before the Lord on her behalf. Nevertheless did the Lord manifest his holy dis∣pleasure, in as much as at Haveril and Bradford, a small company of Indians killed two men and carryed away a man and a woman, & five Children alive. May. 6th. Our Forces which are abroad met with a party of Indians, and killed about thirteen of them, and had probably destroyed many more of them, had not an English-man unhappily sounded a trumpet, whereby the e∣nemy had notice to escape. The Praying Indians did good Service at that , insomuch as many who had hard thoughts of them all, begin to blame themselves, and to have a good opinion of those Praying Indians who have been so universally decryed. May 8. About seventeen Houses and Barns did the Indians fire and de∣stroy at Bridge-water. About this time they killed four men at Tannson, as they were at work in the field, by whose death about thirty Children were made fatherless. But the Lord in the nick of time, sent Thunder and Rain, which caused the Enemy to turn back. May 9. A day of Humiliation by Fasting and Prayer, was attended in the Town-house at Boston, by the Magistrates, and Deputies of the General Court, with Assistance of so many teaching Elders as could be obtained. Al\| though many such solemn occasions have at times been attended informer years, yet it hath been observed by some, that God did alwayes signally own his Servants, upon their being before him in such a way and manner: And so it was now; for the very next day after this, a Letter came from Connecticut to Boston, informing, that God had let loose the Mohawks upon our Enemies, and that they were sick of Fluxes, and Fevers, which proved mortal to mul∣titudes of them. And whereas a special request lest before the Lord this day, was, that he would (as a token for good) cause our poor Captives to be returned to us again, and particularly those that were taken from Haverit the last week, God gave a gracious and speedy Answer, bringing home those very Captives in particular, and many other, yea at least sixteen of our poor sighing prisoners, who were appointed to death, did the Lord loose and return unto us, within eight weeks after this day, and divers of them within three dayes after this solemn day of Prayer. There are who have dated the turn of Providence towards us in this Colony, and against the Enemy in wonderful manner, from this day forward: yet some lesser and more siderable devastations happened soon after in Plimouth Colony. For . May 11. A company of Indians assaulted the Town of Plimouth eleven Houses and five Barns therein: ten English-men were going to after the Enemy, and having an Indian with them, who was true to the En∣glish, he spied a party of Indians lying in Ambush, who in probability had otherwise cut off many of them, but the English having the opportunity of the first shot, struck down several Indians, one of which had on a great Belt. But he and the other that fell were dragged away, and the Indians fd, when they saw themselves pursued, though but by a few. Nevertheless two dayes after this, they burnt seven Houses and two Burns more in Pli∣mouth, and the remaining Houses in Namasket. May. 18. This day that happened which is worthy to be remembred. For at North-hampton, Hadly, and the Towns thereabouts, two English Captives escaping from the Enemy, informed that a considerable body of Indians, seated themselves not far from Pacomptuck, and that they were very secure: so that should Forces be sent forth against them, many of the Enemy would (in probability) be cut off, without any difficulty. Hereupon the Spirits of Men in those Towns were raised with an earnest desire to see and try what might be done. They sent to their neighbours in Connecticut for a supply of Men, but none coming, they raised about an hundred and four score out of their own Towns, who arrived at the Indian Wigwams betimes in the morning, finding them secure indeed, yea all asleep without having any Scouts abroad, so that out Souldiers came and put their Guns into their Wigwams, before the Indians were aware of them, and made a great and notable aughter amongst them. Some of the Souldiers affirm, that they numbred above one hundred that lay dead upon the ground, and besides those, others told about an hundred and thirty, who were driven into the River, and there perished, being carried down the Falls, The River Kishon swept them away, that ancient River, the river Kishon, O my soul thou hast troden down strength. And all this while but one English-man killed, and two wounded. But God saw that if things had ended thus; another and not Christ would have had the Glory of this Victory, and therefore in his wise providence, he so disposed, as that there was at last somewhat a tragical issue of this Expedition. For an English Captive Lad, who was found in the Wigwams, spake as if Philip were coming with a thousand Indians: which false report being famed (Famâ bella stant) among the Souldiers, a pannick terror fell upon many of them, and they hasted homewards in a confused rout; In the mean while, a party of Indians from an Island (whose coming on shore might easily have been prevented, and the Souldiers before they set out from Hadly were earnestly admonished to take care about that matter) assaulted our men; yea, to the great dishonour of the English, a few Indians pursued our Souldiers four or five mles, who were in number near twice as many as the Enemy. In this Disorder, he that was at this time the chief Captain, whose name was Turner, lost his life, he was pursued through a River; received his Fatal stroke as he passed through that which is called the Green River, & as he came out of the Water he fell into the hands of the Uncircumcised, who stripped him, (as some who say they saw it affirm) and rode away upon his horse, and between thirty and forty more were lost in this Retreat. Within a few dayes after this, Capt. Turners dead Corps was found a small distance from the River it appeared that he had been shot through his thigh and back, of which its judged he dyed speedily without any great tor∣ture from the enemy. However it were, it is evident that the English ob∣ed a victory at this time, yet if it be as some Indians have since related, the Victory was not so great as at first was apprehended: For sundry of them who were at several times taken after this slaughter, affirm that many of the Indians that were driven down the Falls, got safe on shore again, and that they lost not above threescore men in the fight: also that they killed thir∣ty and eight English men which indeed is just the number missing. There is not much heed to be given to Indian Tellimony, yet when circumstances and Artificial arguments confirm what they say, it becometh an impartial Historian to take notice thereof, nor is it to be doubled but the loss of the enemy was greater then those Captives taken by our Forces abroad did acknowledge. Some other Indians said that that they lost several hundreds at this time, amongst whom there was one Sachem. I am informed that diverse Indians who were in that battell, but since come in to the English at Nor∣mich, say that there were three hundred killed at that time, which is also confirmed by an Indian called pombam, who faith that of that three hundred there were an hundred and seventy fighting men. Whatever the victory or success of that ingagement might be, it was the Lords doing, and let him a∣lone have all the Giory. May, 23. Some of our Troopers fell upon a party of Indians (about fifty in number) not far from Rehoboth, and flew ten or twelve of them, with the loss of onely one English-man. The Indians betook themselves to a River, and had not some Foot-Souldiers on the other side of the River, too sud∣denly discovered themselves, probably there had been a greater slaughter of the enemy, who hasted out of the river again, and fled into a Swamp where there was no pursuing of them. May 30th. The enemy appeared at Hatfield, fired about twelve houses and barns without the Fortification, killed many of their Cattle, drave away almost all their sheep, spread themselves in the meadow between Hatfield & Hadly. When upon twenty five active and resolute men went from Hadly to relieve their distressed Brethren. The Indians shot at them ere they could get out of the Bout & wounded one of them. Ours nevertheless charged on the enemy, shut down five of six at the first volley near the River. Then they made hast toward the town fighting with a great number of the enemy, many falling before them. And though encompassed with a numerous swarm of Indians, who also lay in Ambush behind almost every Tree, and place of ad∣vantage, yet the English lost not one man, till within about an hundred Rod of the Town, when five of ours were slain; among whom was a precious young man, whose name was Smith, that place having lost many in losing that one man. It speaketh sadly to the rising Generation when such are ta∣ken away. After this the Enemy fled, having lost five and twenty in this fight. In these two last months of May & April, besides the Sword of War, in respect of the Heathen, the Sword of the Lord hath been drawn against this Land, in respect of Epidemical Diseases, which sin hath brought upon us; Sore and (doubtless) Malignant Colds prevailing every where. I cannot hear of one Family in New-England that hath wholly escaped the Distemper, but there have been many Families wherein every one in the House was sick and ill-disposed. So as that there have been many sick and weak, and some are fallen asleep, yea some eminent and useful Instruments hath the Lord re∣moved, and made breaches thereby upon divers of the Colonies New∣England. Connecticut is deprived of their Worthy and publick-spirited Governour Winthrop. This Colony of Mattachusets hath been bereaved of two (viz. Major Willard, and Mr. Russel) who for many years had approved them∣selves faithful in the Magistracy. And the death of few such is as much as if thousands had fallen: yet many other righteous and useful ones are gone, leaving us behind in the storm. And amongst the common people, not a few have been carried to their Graves in these two last months. We have heard of no less then eight in one small Plantation, buried in one week, wherein also twenty persons died this spring. And in another little Town nineteen persons have died within a few weeks. We in Boston have seen (a sad and solemn spectacle) Coffins meeting one another, and three or four put into their Graves in one day. In the month of May about fifty persons are deceased in this Town. By which things, God from Heaven speaks to us and would give us to understand, that if the Sword will not reform us, be hath other Judgements in store, whereby he can suddenly and easily bring us down. The Lord help us to apply our hearts unto Wisdome, and make us thankful, in that he hath been entreated graciously and wonderfully to re∣store Health unto us again. In the latter end of May, and beginning of June, the Indians have been less-active in the pursuit of their mischievous designes against the English. Our reason whereof hath been, in that it was now their Planting and Fishing times for at this time of the year, they supply themselves with fish out of the ponds and Rivers, wherewith this good Land doth abound, and dry it against the Sun so as that they can lay up in store, for to serve them the year about. But it would have been no wisdome for the English to suffer them so to do. Wherefore about four or five hundred souldiers were sent out of this Colony, and as many (English and Indians together) of Con∣necticut, to seek out and disrest the Enemy. June 7. Our Forces now abroad came upon a party of Indians not far from Lancaster, and killed seven of them, and took nine and of them Captive: some of which not long lince had English Captives under them. Thus did they that had led into Captivity, go into Captivity; and they that killed with the Sword were themselves killed with the Sword. Also Connecticut Forces, whilst upon their march, killed and took above fifty Indians: and not long after that, a small party of Connecticut Souldiers with the assistance of a few of those Indians who have been friends to the English, lew and took forty and four of the Enemy in the Narraganset Country; all these exploits being performed without the loss of any of ours. June 12. The Enemy assaulted Hadly, in the morning, Sun an hour high, three Souldiers going out of the Town without their Arms, were disswa∣ded therefrom by a Serjeant, who stood at the Gate, but they alleadging that they intended not to go far, were suffered to pass, within a while the Serjeant apprehended, that he heard some men running; and looking over the For∣, he saw twenty Indians pursuing those three men, who were so ter∣rified that they could not cry out, two of them were at last killed, and the other so wounded, as that he lived not above two or three dayes; wherefore Serjeant gave the Alarme. God in great mercy to those Western Plantations had so ordered by his providence, as that Connecticut Army was come thither before this onset from the enemy. Besides En∣glish, there were near upon two hundred Indians in Hadley, who came to fight with and for the English, against the common enemy, who quick∣ly driven off at the South end of the Town; whilst our men were pursuing of them here, on a sudden a great Swarm of Indians issued out of the bushes, ad made their main assault at the North end of the Town, they fired a Barn which was with out the Fortifications, and went into an house, where the inhabitants discharged a great Gun upon them, whereupon about fifty Indi∣ans were seen running out of the house in great haste, being terribly frighted with the Report and slaughter made amongst them by the great Gun. Ours followed the enemy (whom they judged to be about five hundred, and by In∣dian report since, it seems they were seven hundred) near upon two miles, and would fain have pursued them further, but they had no Order so to do. Some in those parts think, that as great an opportunity and advantage as hath been since the war began, was lost at this time, the Lord having brought the enemy to them, had there being English and Indians enough to pursue them: But others supposing that then they should impede the design of com∣ing upon them at the Falls, nothing was done untill it was too late, only the Towns in those places were eminently saved, and but few of ours that lost their lives in this skirmish, nor is it as yet known how many the enemy lost in this fight. The English could find but three dead Indians: Yet some of them who have beentaken Captive, confess that they had thirty men kill'd this day. And since we have been informed by Indians, of that which is much to be observed. viz. that while the Indian men were thus fighting against Had∣ly, the hand of the Lord so disposed, as that the Mchawks came upon their Head-Quarters, and smore their women and Children with a great Slaugh∣tee, and then returned with much plunder. If indeed it was so (and the Indians are under no temptation to report a falshood of this nature) it is a very memorable passage. June 15. This day was seen at Plimouth the persect form of an Indian Bow appearing in the aire, watch the Inhabitants of that place (at least some of them) look upon as a Prodigious Apparition. The like was taken notice of, a little before the Fort Fight in the Narraganset Countrey. Who know∣eth but that it may be an Omen of ruine to the enemy, and that the Lord will break the bow and spear asunder, and make warrs to cease unto the ends of the earth? Nor is this (may I here take occasion a little to digress, in or∣der to the inserting of somethings, hitherto not so much observed, as it may be they ought to be) the first Prodigy that hath been taken notice of in New∣England. It is a common observation, verifyed by the experience of many Ages, that great and publick Calamityes seldome come upon any place without Frodigious Warnings to forerun and signify what is to be expected. I am slow believe Rumors of this nature, nevertheless some things I have had cer∣tain Information of. It is certain, that before this Warr brake out; viz. on Sept. 10. 1674. In Hadly, Northampton, and other Towns there bouts, was heard the report of a great piece of Ordinance, with a thinking of the earth. and a conside∣rable Echo, whenas there was no ordinance really discharged at or ne any of those Towns at the time. Yea no less then seven years before this war there were plain prodigious Notices of it. For, Anno 1667. There were fears on the spirits of many of the English, concerning Philip and his Indians, and that year, Nvenb 30 about 9 or 10 hr. A.M. being a very clear, still, Sun-shine morning the evee Persons in Maldon, who heard in the air on the South last of them, a great Gun go off, and as soon as that was past, they heard the report of small Guns like musker shott, discharging very thick, as if it had been at a gene∣ral Training: but that which did most of all amaze them, was the flying of the Bullets which came singing over their heads, and seemed in be very near them, airer this they heard drams pasting by them & going Westward. The same day, at Scitnatt, and in other places in Plimouth Colony, they heard as it were the running of troops of horses. I would not have me this relation had I not received it from faithfull, and julicious hands, even of those whowere ear witnesses of the things. And now that I am upon this Digrssion, let me add, that the monstro births which have at sundry times haped, are speaking, solemn providences. Especially that which was at Wburn, Febru. 23. 1670. When the wise of Joseph Wright was delivered of Creature, the form whereof was as follow∣eth. The head, neck and arms in true Form and shape of child, but it had no bea bone nor any back bone; the belly was of an extraordinary bigness, both the sides and back being like a belly, the thighs were very small without any thigh bones; it had no burocks, the Membrum vir was a meer bone; it had no passage for nature in any part below; the feet turned directly outward, the heels turned up, and like a bone, It being o∣pened, there were found two great lumps of flsh on the sides of the seeming belly; the bowels didly on the upper part of the breast by the . This was testified before the Deputy Governour Mr.Willoughty on the 2nd of March following, by Mrs. Johnson Midwife, Mary Kendal, Rth . Lyia Kendall. Seen also by Capt. Edward Johnson, Leiut. John C, Henry Brook, James Thomson, Isaac Cle. There are judicious person, who upon the consideration of some rela∣tive circumstances, in that motrous birth, have concluded, that God did the Disorders or some in that place. As in the dayes of our Fathers, it was apprehended that God did testifie from heaven ag the monstrous Familitical Opinions that were then stirring, by that Monster which was brought forth by the wife of William Dyer Octo. 17. 1637 a descpion whereof may be seen in Mr Welds his History of the Rse and Rine of Antinomianisme. P. 43,44. and in Mr. Clarks Examples vol.1.p. 249. Certainly God would have such providences to be observed and recorded; He doth not send such things for nothing, or that no notice should be taken of them, And therefore was I willing to give a true account thereof, hoping that thereby mistakes and false Reports may be prevented. To ge on then with our History. June. 16. Our Forces marched towards the Falls, ours on the East and Con∣necticut on the Wst side of the river. When they were about three miles out of the Towns, a vehement storm of rain, with thunder and lightening over∣took them, yet continuing but a while, they passed on il they came to the Falls, but the enemy was then gone. The next day it rained again, and con∣tinued a cold Eureclidon, or, North-East storm all that day and night, so that our Souldiers received much damage in their arms, ammunition provi∣sion, and the next day (being Lords day) returned to the Towns, weary and discouraged, the Lord having seemed to fight against them by the storm mentioned. Thus doth the Lord in Wisdome and Faithfulness mix his Dispensations towards us. June 19. A party of Indians set upon Swanzy and burnt down the re∣maining houses there, except five houses whereof four were Garisons. June 20. Connecticut Forces returned home in order to a recruit, in∣tending to meet with ours the next week at Quabaog. June. 21. was kept as a day of solemn Humiliation in one of the Churches in Boston; so was the next day in all the Churches throughout the Colony of Plimouth. After which we have not received such sad tdings, as usually such dayes have been attended with, ever since this Warr began (as the precedent History doth make to appear) but rather such Intelligence from diverse parts of the Countrey as doth administer ground of hope, and of rejoycing, the Lord seeming to return with mercy to his people, and to bring the enemy into greater distresses then formerly. June. 28. About thirty of ours adventured to go up the River towards the Falls at Dee field, to see what Indians they could espy thereabouts, but coming they found none. They went to an Island where they found an hun∣dred Wigwams, and some English plundered Goods, which they took, and burnt the Wigwams. Also they marched up to a Fort which the Indians had built there, and destroyed it. Digging here and there they found seve∣ral Indian Brn, where was an abundance of Fish, which they took and spoiled, as also thirty of their Canoos; so that it appears that the Heathen are distressed and scattered, being no more able to continue together in such great Bodyes as formerly. June. 29. Was observed as a day of publick Thanksgiving to celebrate the praises of that God, who hath begun to answer Prayer. And although there is cause for Humiliation before the Lord, inasmuch as the Sword is full drawn against us, nevertheless we are under deep engagement to make his praise glorious; considering how wonderfully he hath restrained and check∣ed the insolency of the Heathen. That Victory which God gave to our Army, December 19. and again May 18. is never to be forgotten: also in that divers Indian Sachims (especially their great Sachim Quanonchet) have fallen before the Lord, and before his Servants. And in that things have been no worse with us, since the year of trouble hath been upon us, that no more Indians have been let loose upon us, but many of them have been our friends; that no more Plantations have been made desolate, which nothing but the restraining gracious providence of God hath prevented, for the Enemy might easily have destroyed ten times as many Towns as they have done, had not he that sets bounds to the raging of the Sea, restrained them; yea, one whole Colony hath been in a manner untouched, saving that one small deserted Plantation therein was burnt by the Indians; also sundry Towns that have been fiercely assaulted by the Enemy, having obtained help from God, do continue to this day, as brands plucked out of the fire, and as mo∣numents of the sparing mercy of God, although they have been in the fire they are not consumed. And God hath returned many of our Captives, having given them to find compassion before them who led them Captive, and caused the Enemy to entreat them well, in the time of affliction, and in the time of evil, and by strange wayes at last delivered them. He hath also sent in a supply of Corn from beyond Sea, this Spring, and before winter; without which we could not easily have sent out such Armies (however small and not worthy of the name of Armies in other parts of the World; yet with us they are Armies) as have been pursuing the Enemy. Its wonder∣ful to consider, how that the Lord hath visited his People in giving them Bread, when a Famine was expected. And this Summer, God hath caused the showre to come down in its season, there have been showres of Blessing when some beginnings of a Drought were upon the Land. And sore Dis∣eases hath the Lord rebuked; whereas the small Pox and other Malignant and Contagious Distempers have been amongst us since this War began, God hath been entreated to have compassion on us, and to restore health unto his people. Moreover, we are still under the enjoyment of our Liberties; both Civil and Spiritual: for such causes as these, the day mentioned was observed (by order of the Council) as a day of publick. Thanksgiving throughout this Colony: And behold, when we began to sing and to praise the Lord whoseercy endureth for ever, he hath as it were set Ambush∣ments against the Enemy, and they were smitten, yea they have since that been initing and betraying one another. There are two things here observable: 1. Whereas this very day of the Month (viz. June 29.) was kept as a day of publick Hamiliation the last year, being the first Fast that was ob∣served, in this Colony on the account of the present War, God hath so orde∣red, as that the same day of the month was in the year af set apart to mag∣nifie his Name on the account of mercies received, being the first publick day of Thanksgiving, which hath been attended throughout this Colony since the War began. 2. The Lord from Heaven smiled upon us at this time; for the day before this Thanks-giving, as also the day after, he gave us to hear of more of our Captives returned: particularly Mr. Rwlanásns Children are now brought in as answers of Prayer. It is not a small mercy, that the mother and children (only one childe was killed when the other were taken) should all of them be saved alive, and carried through the Jaws of so many deaths, and at last brought home in peace, that so they and all that even shall hear of and know, that the Lord Jehovah, it a God that heareth prayer. Also the night after this Thanks-giving, intelligence came to Boston, that a chief Narraganset Sachim, is now uing to the English for peace, and that an Indian was come in to the English near Reboboth, who informed that Philip was not far off, and that he had but thirty men (besides Women and Chil∣dren) with him; and promised to conduct the English to the place where Philip was luking, and might probably be taken; Moreover, the Indian af∣firmed, that those Indians who are known by the name of Maquawogs (or Mohawas) i.e. Man eaters) had lately fallen upon Philip, and killed fifty of his men. And if the variance between Philip & the Mauquawags cme to pass, as is commonly reported & apprehended, there was a marvelous finger of God in it. For we hear that Philip being this winter entertained in the Mohawks Country, Made it his design to breed a quarrel between the English & them; to effect which divers of our returned Captives do report that he resolved to kill some scattering Mohawks, & then to say that the English had done it: but one of those whom he thought to have killed, was only wounded, and got away to his Country men giving them to understand, that not the English but Philip had killed the Men that were Murdered, so that instead of bring∣ing the Mohawks, upon the English, he brought them upon himself. Thus hath he conceived mischief and brought forth falshood, he made a pit and digged it, and is fallen into the dich which he hath made, his mischief shall and return upon his own head, and his violent dealing shall come down upon his own pate. The Heathen are sunk down into the pit that they made, in the net which they had bid, is their own foot taken; the Lord is known by the Judgment which he executeth, the wicked is snared in the work of his own hands. Higgaion. Selah. June 30. This day Souldiers marched out of Boston towards the place, where Philip was supposed to be. But when they come thither, they found that he was newly gone. We hear that he is returned to Mount hop; and that a considerable body of Indians are gathered to that place, where the War began, and where (it may be) way must be made towards an end of these troubles. Yet who knoweth how cruelty a dying Bast y bre before his expiration? Also Plimouth Companies being abroad under the conduct of Major Bradford, the Lord went forth with them, this day cau∣sing the enemy to fall before them. They were in danger of being cut off by party of Indians who lay in Ambush for that end, but some of the Cape-Indians, who have been faithful to the English, discovered the Srata∣gems of the Adversary, whereby their intended mischief was happily pre∣vented. Divers of them were killed and taken, without the loss of so much as one of ours. And whereas, three Messengers from Squaw-Sachem of Saknet, were gone to the Governour of Plimouth offering to submit them∣selves, and engaging Fidelity to the English for the future, if they might but have a promise of life, and liberty; before the Messengers returned from their treaty, that Squaw-Sachem with about ninety persons, hearing that Plimouth Forces were approaching to them, came and tendred themselves to Major Bradford, wholly submitting to mercy, so that this day were killed, taken and brought in no less then an hundred and ten Indians. And the providence of God herein is the more observable, in that the very day be∣fore this, the Lords People in Plimouth did unanimously consent to renew their Covenant with God, and one another, and a day of Humiliation was appointed for that end that so a work so sacred and awful might be attended with the more solemnity: also in the week before these signal smiles from Heaven upon that Colony, most of the Churches there, had renewed their Covenant, viz. on the day of Humiliation which was last attended through∣out that Jurisdiction. God then faith unto us, that if we will indeed hea∣ken unto his voice, the haters of the Lord shall soon submit themselves. July 8. Whereas the Council at Boston had lately emitted a Declaration, signifying, that such Indians as did within fourteen dayes come into the En∣glish, might hope for mercy, divers of them did this day return from a∣mong the Nimucks. Amongst others, James an Indian, who could not only reade, and write, but had learned the Art of Printing, notwithstanding his Apostafie, did venture himself upon the mercy and truth of the English Declaration which he had seen and read, promising for the future to venture his life against the common Enemy. He and the other now come in, affirm that very many of the Indians are dead since this War began; and that more have dyed by the hand of God, in respect of Diseases, Fluxes, and Feavers, which have been amongst them, then have been killed with the Sword. July 2. This day Connecticut Forces being in the Narraganset Country met with a party of Indians, pursued them into a Swamp, killed and took an hundred and fourscore of them (amongst whom was the old Squaw Sa∣chem of Narraganset) without the loss of one English-man. Only an In∣dian or two that fought for the English, was killed in this engagement. The English would gladly have gone further, and have joyned with Boston and Plimouth Companies to pursue Philip at Mount-hope, but the Connecticut In∣dians would by no means be perswaded thereunto, until such time as they had returned home with the booty they had taken. And as they were on their march homeward, they took and slaughtred threescore more Indians. In the mean while the other Colonyes are sending out souldiers towards Mount-Hope, where Philip with a multitude of Indians lately flocked thither is reported to be, designing speedily to fall upon the neighbouring Towns. July. 6. Five or six Indian Sachems did make peace with the English in the Eastern parts of this Colony. They have brought in with them three hun∣dred men besides women and Children. One of the Sachims did earnestly de∣fine, that the English would promise that no more liquors should be sold or given to the Indians, that so they might not be in a Capacity of making them∣selves drunk, having found by wofull experience, that that hath been a ruining evill to many of them. This week also about two hundred Indians more came & submitted themselves to mercy, in Plimouth Colony, being partly necessitated thereunto by the distresses which God in his holy providence hath brought them into, and partly encouraged by a promise from the Goverment there, that all such Indians; as would come in, and lay down their armes should have life and liberty granted to them, expecting only such as had been active in any of the murthers which have been committed. When these Indians were in the hands of the English, a certain Squaw amongst them, preceiving that it would be pleasing to the English, if the murderers were discovered, she presently told of one who had had a bloudy hand in the murthers which were done in Mr. Clarks house March the twelfth, the Indian immediately confessed the Fact, only said that there was another who had as great an hand therein as he, which other Indian being examined, confessed; the thing also; and he revealed a third Indian Murderer, who upon Examination owned the thing, whereupon they were all three forthwith executed, thus did God bring upon them the innocent blood which they had shed. Also the Indians who had surrendred themselves, informed that a bloody Indian called Tuckpoo (who the last summer murdered a Man of Boston at Namasket) with about twenty Indians more, was at a place within 16 miles of Plimouth, and manifested willingness to go and fetch him in, whereupon eight English with fourteen Indians, marched out in the night, and seized upon them all, none of ours receiving any hurt at this time. Justice was speedily executed upon the Indian, who had been a Murderer; the other having their lives granted them. July 7. A small party of our Indians having some English with them, took and killed seven of the Enemy in the Woods beyond Dedam, whereof one was a petty Sachem. The two Indians which were then taken Prisoners, say that many of their men who were sent to Albany for a supply of Powder, were set upon in the way by the Moawks, and killed. It is certain, that a∣bout this time, some of those Indians who are in Hostility against the En∣glish (amongst whom the Sachim of Springfield Indians, was one) came to Albany, to buy powder, and that they might effect their designe, they lyed and said, that now they had made peace with the English, and desired Pow∣der only to go an hunting in the Woods: we hear, that the other Indians were is desirous to have slain them, but the Governour of New-York se∣cured them, and gave notice to the Council at Hartford: since that we have intelligence that many of our enemies, yea and such as have been nots Murderers, are fed for refuge to those about Albany. July 11. A Party of Indians (is conjectured that there were about two hundred of them) assaulted Taunton. And in probability, that Town had at this time been brought under the same desolation other places have expe∣rienced, had not the Lord in his gracious providence so ordered, that a Cap∣tive Negro, the week before escaped from Philip and informed of his purpose speedily to destroy Taunton, whereupon Souldiers were forthwith sent thi∣ther, so that the enemy was in a little time repulsed, and fled, after they had red two Houses: but not one English Life was lost in this Ingagement. What loss the enemy sustained is as yet unknown to us. There were a special providence in that Negroes escape, for he having lived many years near to the Indians, understood their Language, and having heard them tell one ano∣ther what their designs were, be acquainted the English there with and now Philip had ordered his men to lye in Ambusdo i such and such places, to cut of the English, who by meanes of this intelligence escaped that anger, which other wise had attended them. About this, time we hear that there are three hundred Ms who have armed themselves, as being desirous to be evenged upon those J is who have done so much harm to New-England (if they receive no discouragement as to their designed Expedition) And that they purpose to color their heads and make them yellow, that so they may not upon their ap∣proach to any of our Plantations, be mistaken for Indians. There is another thing which though it oe no concern the Warr, Yet happening this week, it may not be as take notice of the in Plimouth Colony, a female Child was bon with two heads, perfectly distinct each from other, so that it had four eyes, and four ears, and two mouthes and tongues, &c. July. 22. Some of our Companies returned from Mount-hope to And albert they have not attained that which was they main end in their going forth so the Apprehension of Philip, nevertheless God was in a gracious measure present with them: for they killed and took about an hundred and fifty Indians in this expedition, with the lots of but one English∣man. One night they lodged very near unto Philip, but he kept himself private and still in a Swamp, ours not imagining that near as afterwards (by Indian Captives), they ped he was after this an In∣dian that was taken Prisoner engaged that if they would spare his life, he would forthwich being them to P but our Souldiers were not able to go the nearest way towards him, yet in about two hours space, they came whi∣ther the Indian conducted them, and found that a great many Indians were nly fled, having for hast left their Kettles boyling over their fires, and their Belts, and Baskets of Wampampeag, yea and their dead unburied. At that time did the English take and kill about seventy persons: since an Indian that came into Rhode-Island, informeth, that Philip is gone to a Swamp near Drtmouth: and that when our Forces were pursuing of him, he with a few hid himself in Squanakunk Swamp, till our Souldiers were past, and then with one Indian in a Canoo crost the river to Pocasset. It seems the body of the Indians belonging to him, went over on two Rafts, in which passge they lost several Guns, and wet much of their Ammunition. The reason why Philip fled to this place, was because if he went Northward, the Mohaks would be upon him, if Southward he was in danger of the Monhegins, and he dirst not hide himself any longer about Metapoisit, because the Woods thereabouts were filled with Souldiers. This week also, Captain Church of Plimoth, with a small party consisting of about eighteen English, and two and twenty Indians, had four several engagements with the Enemy, and kil∣led and took Captive seventy nine Indians, without the loss of so much as one of ours; it having been his manner, when he taketh any Indians by a promise of favour to them, in case they acquit themselves well, to set them an huing after more of these Wolves, whereby the worst of them, some∣times do singular good service in finding out the rest of their bloody fellows. In one of these skrmishes, Tiash Philips chief Captain ran away leaving his Gun behind him, and his Squaw, who was taken. They came within two miles of the place where Philip hideth himself, and discerned at a distance about fifty Indians with Guns, thought to be Philips Hunters for Provision, and were desirous to have engaged with them, but being loaden with Cap∣tives and Plunder, they could not then attend it. Also a Sachem of Pocasset hath submitted himself with fourty Indians more, to the Governour of Ply∣mouth. So that there is of late such a strange turn of providence (especially in Plimouth Colony, since the Churches in that Colony (being thereunto provoked by the godly advice and Recommendation of the civil Authority in that Jurisdiction) did solemnly renew their Covant with Gd and another ) as the like hath rarely been hed of in any age. Whereas formerly almost every week did conclude with sad tydings, now the Lord sends us good news weekly. Without doubt, there are in the World who have been praying for us, and God hath heard them. If our poor prayers may be a means to obtain mcy for them also, who have prayed for us, nw shall we rejoyce, when we meet together before Jesus Christ at the last and great day? July 25. Thirty and six English men who went out of Medfield and Ded∣bow, having nine of the Praying Indians with them, pursued and overtook a party of the Enemy, killed and took alive fifty of them, without the loss of any of ours. The nine Indians stored themselves with plunder when this exploit was done: For besides Kettles, there was about half a Bushel of Wampampeag, which the Enemy lost, and twelve pound of Powder, which the Captives say they had received from Albany, but two dayes before. At this time, another of the Narraganset Sachims was killed, whose name was P∣ and his Son was taken alive, and brought Prisoner to Bston. This Pomham after he was wounded so as that he could not stand upon his legs, and was thought to have been dead, made a shift (as the Souldiers were pur∣suing others) to crawl a little out of the way, but was found again, and when an English-man drew near to him, though he could not stand, he did (like a dying Beast) in rage and revenge, get hold on that Souldiers head, and had like to have killed him, had not another come in to his help, and res∣cued him out of the inraged dying hands of that bloody Barbarian, who had been a great promoter of the Narraganset War. July 27. One of the Nipmuck Sachims (called Sagamore John) ca to Boston, and submitted himself to the mercy of the English, bringing in about an hundred and fourscore Indians with him. And that so he might in∣gratiate himself with the English, he apprehended Matoos and his Son, and brought them with him to Boston, which Matoos was the beginner of the War in this Colony of Massachnsets; for it was he that committed the mur∣ders which were done at Mendam July 14. 1675. Being thus taken and examined before the Council, he had little to plead for himself, and therefore was condemned to immediate death. Sgamore John was desirous that he and his men might be the Executioners; wherefore Matoonas was carried out into the Common t Boston, and there being tied to a Tree, the Sachi who had no submitted himself, with several of his men, shot him to death. Thus did the Lord (a year after) retaliate upon him the Innocent blood which he had shed, as he had done so God hath required him: And inas∣much as Matoonas who began the War and Mischiefs which have followed thereon, in this Colony of Massachusets is taken, and Justice glorified upon him, it seems to be a good Omen, that are long Philip who began the War in the other Colony, shall likewise e delivered up unto Justice. In due time his foot shall slide, and the things which shall come upon him seem to make haste. July 31. A small party of Souldiers, whose hearts God had touched, mar∣ched out of Bridgewater, in order to pursuing the Enemy. And (about 3 p.m.) not far from Tetignot River, they unexpectedly to themselves, and un∣discerned by the Enemy, came upon a company of Indians, amongst whom Philip himself was, though his being there was not known to our men, the engagement was over. They shot' down ten Indians, they were well med, and at first snapped their Guns at the English, but not one of them took fire, wherefore, the terrour of God fill upon the Indians, that fifteen of them threw down their Guns, and submitted themselves to the English, the rest fled, Philip himself escped very narrowly with his life. He ew away his stock of Powder into the Bushes, that he might his escape, some of his men the next day found it again. One Souldiers took above twenty pound of Bullets, and Lead, and seven Guns, five of which were loaden and primed: yea they took the chief of Philips Treasure, not being able to carry away all their Plunder that day, for they found much goods which Philip had stolen. Philip made his escape with these men, one of which was killed. And although be himself got clear, yet, his Uncle whose name was Uncompoen, being one of his chief Councellors was in, and Philips own filter was taken Prisoner, not so much as one En∣glish man received any hurt at this time. Thus did God own Bridgewater, the People therein had subscribed with their hands, and solemoly re∣newed their holy Conenant with God, and one another, that they would re∣form those evils which were amongst them, and endeavour for the future, to walk more according to the will of God in Jesus Christ. August 1. Captain Church with thirty English-men, and twenty Indians following Philip and chose with him, by their track, took twenty and three Indians. The ex morning they came upon Philips head quarters, killed and took about an hundred and thirty Indians, with the loss of but one En∣glish-man. In probability, many of the English Souldiers had been cut off at this time, but that an Indian called Matibias, who fought for the En∣glish, when they were come very near the Enemy, called to them in their own Language with much vehemency, telling them they were all dead men if they did but fire a God, which did so amuse and amaze the Indians that they lost a great advantage against the English. Philips hardly escaped with his life this day also: He fled and left his Peag behind him, also his Squaw and his Son were taken Capties, and are now Pisoners in Plimouth. Thus hath God brought that grand Enemy into great misery before be quite desroy him. It must needs be bitter as death to him, to loose his Wife and only Son (for the Indians are marvellous fond and affectionate towards their Children) besides other Relations, and almost all his Subjects and Coun∣try . August 3. This day the Lord smiled upon this Land by signal favour, in another respect which concerns not the present War. For whereas in the month of July, there had been a fore Drought, which did greatly threaten the Indian Harvest, God opened the bottles of Heaven it to rain this night, and the day after, so as the Indian , the English Harvest being already gathered in and more then in some former years, insomuch that this which was expected to be year of Famine, is turned to be a year of plenty as to provision. Whilst I am writing this, good information is brought to me, that in some parts of Connecticut Colony, and all his men continue able Teacher of the Church in Norwich) desiring that he would pray to God for rain. Mr. Fitch replyed to him, that it he should do so and God should hear him, as long as their were at work they would ascribe to them, and think that the Devill, whome the Indians worship, and not God had sent that rain, and therefore he would not till they had done with their declared that they had despairing to obtain what they desied. Mr. Fitch therefore called his Church together, and they the small rain, and to the great rain of his Strength, be thou upon the earth, gve most Plen Showers, inasmuch as the Heathen were affected there∣with, acknowledging that the God whom we serve is a great God, and there is none like unto him. August 6. An Indian that deserted his Fellows informed the inhabitaness of Taunton that a party of Indians who might be easily surprised, were not very far off and promised to conduct any that had a mind to apprehend those Indians, in the right way towards them; whereupon about twenty Souldiers marched out of Taunton, and they took all those Indians) being in number thirty and six only the Squaw-Sachem of Pacasset, who was unto Philip in respect of the mischief that hath been done, and the blood that hath been shed in this Warr, escaped alone; butnot long after some of Taunton finding an Indian Squaw in Metapoiset newly dead, cut off her head, and it hapned to be , i.e. Squaw-Sachem her head. When it was set upon & pole in Taunton, the Indians who were personers there, knew it presently, and made amongst and diabolical Lamentation, crying out; it was their Queens head. Now here it is to be observed, that God himself by his own hand, brought this enemy to destruction. For in that place, where the last year, she furnished Philip with Canooes for his men. She her self could not meet with a Canoo, but venturing over the River upon a Raft, that brake under her, so that she was drowned, just before the English sound her. Surely Philips turn will be next. August. 10. Whereas a chief Counsellor to the old Squaw-Sa∣chem of Narraganset, was by some of Road-Island brought into Boston, and found guilty of promoting the War against the English, he was this day shot to death in the Common at Boston. As he was going to his execution, some told him that now he must dy, he had as good speak the truth, and say how many Indians were killed at the Fort-Fight last winter. He replyed, that the English did that day kill above seven hundred fighting men, and that three hundred who were wounded, dyed quickly after, and that as to old men, women and Children, they had lost no body could tell how many, and that there were above three thousand Indians in the Fort, when our Forces assaulted them, and made that notable slaughter amongst them. August. 12. This is the memorable day wherein Philip, the perfidious and bloudy Author of the War and wofull miseryes that have thence ensued, was taken and stain. And God brought it to pass, chiefly by Indians them∣selves. For one of Philips men (being disgusted at him, for killing an Indian who had ppounded an expedient for peace with the English) ran away from him, and coming to Road-Island, informed that Philip was now re∣turned again to Mount-Hope, and undertook to bring them to the Swamp where he hid himself. Divine Providence so disposed, as that Capt. Church of Plymouth was then in Road-Island, in order to recruiting his Souldiers, who had been wearied with a tedious march that week, But immediately upon this Intelligence, he set forth again, with a small company of English and Indians. It seemeth that night Philip (like the man, in the Host of Mi∣dian) dreamed that he was fallen into the hands of the English; and just as he was saying to those that were with him, that they must fly for their lives that day; left the Indian that was gone from him should discover where he was; Our Souldiers came upon him, and surrounded the Swamp (where he was seven of his men absconded) Thereupon he betook himself to flight; but as he was coming out of the Swamp, an English-man and an Indian endea∣voured to fire at him, the English-man missed of his aime, but the Indian shot him through the heart, so as that he fell down dead. The Indian who thus killed Philip, did formerly belong to Squaw-Sachim of Pocasset, being known by the name of Alterman. In the beginning of the war, he came to the Governour of Plymouth, manifesting his desire to be at peace with the English, and immediately withdrew to an Island, having ingaged against the English nor for them, before this time. Thus when Philip had made an end to deal treacherously, his own Subjects dealt treacherously with him. This Wo was brought upon him that spoyled when he was not spoyled. And in that very place where he first contrived. his mischief, was be taken and destroyed, and there was he (the as before the Lord) cut into four quarters, and is now hanged up as a monu∣ment of revenging Justice, his being cut off and carried away to Pli∣mouth, his Hands were brought to Boston. So lot all shine Enemies perish, O Lord! When Philip was thus slain, five of his men were killed with him, one of which was his chief Captains son, being (as the Indians ) very Indian, who shot the first gun at the English when the War began. So that we may hope that the War in those parts will dye with Philip. A little before this, the Authority in that Colony had appointed the seven∣teenth of this instant to be observed as a day of publick, Thanksgiving throughout that Jurisdiction, on the account of wonderful success against the Enemy, which the Lord hath blessed them with, their Covenant with him; and that so they might have hearts raised and en∣larged in ascribing praises to God, he delivered Philip into their hands a few dayes before their intended Thanksgiving. Thus did God break the head of that Leviathan, and gave it to be meat to the people inhabiting the wil∣derness, and brought it to the Town of Plimouth the very day of their So∣lemn Festival: yet this also is to be added and considered, that the Lord (so great is the divine faithfulness) to prevent us from being hited up with our successes, and that we might not become secure, so ordered as that not an English-man but an Indian (though under influence) must have the honour of killing Philip. And the day before this, was intended with a doleful Tragedy in the Eastern parts of this Country; viz. at Falmouth in , where some of those treacherous and bloody Indians who had lately submitted themselves, and promised Fidelity to the English, killed and took Captive above thirty Souls. The chief Author of this mischief, was an Indian called who was once in the hands of the English, and then known to have been active in former Murders, having bragged and boasted of the mischief and murders done by him. we may fear, that God, who so awfully threatens Ahab, when he had let go out of his hand a Blaspha mous, Murderous Heathen, whom the Lord had devoted to destruction, was not well pleased with the English for concluding this, and other bloody Murde∣rers, in the Eastern peace. What the issue of this new flame thus break∣ing forth, shall be, or how far it shall proceed; is with him whose wisdom is infinite; and who all things well inasmuch as is is too evident that a Thus have two a brief plain, and true story of with the Indians in New-England how is began, and how is hath made its progress; and what present hope are of a comfortable closure and conclusion of this trouble, which hath been continued for a whole year and more. Designing only a I have not enlarged upon the circumstances of things them all have that too others, who have advantages and with under taking. Grace of Christ hath alwayes made exemplary in works of that nature) been unwilling to consider their poor Brethren according to their Ability. To Conclude this History, it is evident by the things which have been ex∣pressed, that our deliverance is not as yet perfected for the Nipmuck Indi∣ans are not yet wholly subdued: Moreover, it will be a difficult thing, either to subdue, or to come at the River Indians, who have many of them with∣drawn themselves, and are gone far westward, and whilst they and others that have been in hostility against us, remain unconquered, we cannot enjoy such perfect peace as in the years which are past. And there seems to be a dark Cloud rising from the East, in respect of Indians in those parts, yea Cloud which streameth forth blood. But that which is the saddest thought of all, is; that of late some unhappy scandals have been, which are enough to stop the current of mercy, which hath been flowing in upon us, and to pro∣voke the Lord to let loose more Enemies upon us, so as that the second error shall be worse then the first. Only God doth deliver for his own Names sake: the Lord will not for sake his people for his great Names sake; because it hath pleased the Lord to make us his people. And we have rea∣son to conclude that Salvation is begun, and in a gracious measure carried on towards us. For since last March there are two or 3000. Indians who have been either killed, or taken, or submitted themselves to the English. And those, Indians which have been taken Captive; (& others also, inform that the Nar∣ragansets are in a manner ruined, there being (as they say) not above an hun∣dred men left of them, who the last year were the greatest body of Indians in New-England, and the most formidable Enemy which hath appeared against us. But God hath consumed them by the Sword, & by Famine and by Sick∣ness, it being no unusual thing for those that traverse the woods to find dea Indians up and down, whom either Famine, or sickness, hath caused to dy, and there hath been none to bury them. And Philip who was the Sheba, that began & headed the Rebellion, his head is thrown over the wall, there∣fore have we good reason to hope that this Day of Trouble, is near to an end, if our sins doe not undoe all that hath been wrought for us. And indeed there is one sad consideration, which may cause humble tremblings to think of it, namely in that the Reformation which God expects from us it not so hearty and so perfect as ought to be. Divines observe, that whereas upon Samuels Exhortations, the people did make but imperfect work of it, as to the Reformation of provoking evills, therefore God did only begin their deliverance by Samuel, but left scattered Philistines unsubdued, who after∣wards made head and proved a sore scourge to the Children of Israel; untill Davids time, in whose Reign there was a full Reformation, and then Lord give unto his peope full deliverance. Nevertheless a sad wil attend those that shall magnifie themselves against the people of the Lord of Hosts. It hath been observed by many, that never any (whether Indi∣ans of others) did set themselves to do hurt to New-England, but they have come to lamentable ends at last. New-England hath been a burthensome stone, all that have borthened themselves with it, have been cut in pieces. The experience of the persent day, doth greatly confirm that observation, and give us ground to hope, that as for remaining enemies, they shall fare as others that have gone before them, have done. Yet this further must needs be acknowledged, that as to Victoryes obtained, we have no cause to glory in any thing that we have done, but rather to be ashamed and con∣founded for our own wayes. The Lord hath thus far been our Saviour for his Names take, that it might not be profaned among the Heathen whither he hath brought us. And God hath let us sea that he could easily have destroyed us, by such a contemptible enemy as the Indians have been in our eyes; yea he hath convinced us that we our selves could not subdue them. They have advantages that we have not, knowing where to find us, but we know not where to find them, who nevertheless are alwayes at home, and have in a manner nothing but their lives and souls (which they think not of) to loose; every Swamp is a Castle to them, and they can live comfortably on that which would starve English-men. So that we have no cause to glory, for it is God which hath thus saved us, and not we our selves. If we con∣sider the time when the enemy hath fallen, we must needs own that the Lord hath done it. For we expected (and could in reason expect no other) that when the Summer was come on, and the bushes and leaves of trees come forth, the enemy would do ten times more mischief then in the winter season, whenas since that, the Lord hath appeared against them, that they have done but little hurt comparatively. Had there not been, a di∣vine hand beyond all expect ation manifested, we had been in a state most miserable this day. Aslo if we keep in mind the means and way where∣ly our deliverance hath thus been accomplished, we must needs own the Lord in all. For it hath not been brought to pass by our numbers, or skill, or vabour, we have not got the Lord in Possession by our own Sword, neither did our own arm save . But God hath wasted the Heathen. by sending he de∣stroying Angell amongst them, since this War began; and (which should al∣wayes be an humbling consideration unto us) much hath been done towards the subduing of the enemy, by the Indians who have fought for us, some∣times more then by the English. And no doubt but that a great reason why many of them have, of late been desirous to submit themselves to the English, hath been, because they were afraid of the Mohawgs who have a long time been a Terror to the other Indians. I have received it from one who was returned out of Captivity this Summer, that the Indians where he was, would not suffer any fires to be made in the might, for fear left the Mohawgs should thereby discern where they were, and not them off. Now, as the Lord, who doth redeem Israel out of all his troubles, hath graciously and gloriously begun our Salvation, so let him perfect it, in such a way, as that no honour at all may come unto us, but that great glory may be to his own blessed Name for ever. Let him bring health and cure unto this Jerusalem, and reveal the abundance of peace and truth: And it shall be unto him a Name of joy, a Praise and an honour before all the Nations of the earth, which shall hear all the good that he will doe unto us, and they shall fear and tremble for all the goodness, and for all the prosperity that he will procure. If wee hearken to his voice in these his solemn Dispensations, it surely shall be so. Not unto us O Lord; not unto us, but unto thy Name give Glory for thy mercy and for thy Truths sake, Amen! Since I wrote the preceding Narrative, I hear that there are who make a scruple of using the word Army, when applied to such in∣considerable Forces, as those which have been raised and sent forth by us, in the late War. I pretend not to any skill or accuracy of speak∣ing as to modern platforms of Military Dissipline; but sure I am that of old, a few Cohorts being under the command of a chief Captain, though in all there were not above four or five hundred souldiers, this was called an Army, Acts, 23,27. Yea tho three hundred Souldi∣ers who were under Gideon as their General, are styled an Army, Judg. 8. 6. The Hebrew word there used cometh from which signifies turmatics congregaiad militandum, when Troopes are assembled together, this did the Hebrews call an Host or an Army. There are small Armies as well as great ones, a cron. 24.24. which is the word used in that place singnifies, For∣ces: that Term have I commonly chosen, though the other being of most fre∣quent use, and aptly enough expressing what is meant by it, I have not whol∣ly declined it. For amongst us Sis voles uses Quem penes Arbitrium est et jus es Norma loquendi. And Reason faith, that those Forces may pass for Armies in one part of the world, that will not do so In another. But my design in this Postscript is not to Criticize or Apologize about the use of a Term. There is another mat∣ter of greater importance, so. That which doth concern the the Grounds of this Warr, and the justness of it on our part: concerning which I shall here adde a few words. It is known to every one, that the War began not amongst us in Mattachusets Colony; nor do the Indians (so far as I am informed) pre∣tend that we have done them wrong. And therefore the cause on our part is most clear, and unquestionable: For if we should have our Con∣federates, and those that were ready to be slain, to be draws, to death, & not have endeavoured to deliver them, when they sent unto us for that end, the Lord would have been disoleased; nor should we have acted like the Children of Abraham, Geo. 14. 14. Yea, all the world would justly have condemned us. And as for our Brethren in that Colony, where these tumults first hapned,' that the Indians did most unrighteously begin a Quarrel, and take up the Sword against them. I said at the beginning. I would not inlarge upon that Argument, which concerns the Grounds of the Warr, neither will I, because that would make the History too voluminous, contrary to my design. Nevertheless, inasmuch as some are thereabouts, so as to receive impressions and prejudi∣ces in their minds, concerning our Brethren in Plymouth Colony (as it is na∣tural for men in trouble to lay blame upon every body but themselves) sup∣posing that they have without just cause, engaged themselves and all these u∣nited Colonies in an unhappy War. Yea and that the Indians were provoked to do what they did, whenas (whatever may be said of some private persons, of whose injurious dealings no complaint was made & proved) it seems ve∣ry manifest to impartial Judges, that the Government in that Colony is inno∣cent as to any Wrongs that have been done to the Heathen, hy those where the Warr began. And therefore for their vindication, and for the satisfaction of those amongst our selves, (or else where) who are cordially desirous to have things cleared, respecting the Grounds of the Warr, I shall here subjoyn a Letter, which I received from Generall Winflow (whose integrity, and pe∣culiar capacity, (as being Governour of Plymouth Colony) to give information in this affair is well known) together with a Narrative of the beginning of those Troubles as it was presented to the Commissioners of the united Colonyes, in September last, for the satisfaction of considerate Brethren. The many Testimonyes you have given, not only of your good respects to my unworthy self personally, but also to thus whose Colony, manifested in your endeavours to vindicate us from undeserved as∣persions, that some ignorant or worse then uncharitable persons would lay upon us, respecting the Grounds of these troubles, calls for a greater Re∣tribution then a bare acknowledgment. But Sir, my present design is on∣ly to give you further trouble, by enabling you to say something more particularly on our behalfe; to that end I have sent you the enclosed Paper which is an exact Narrative given in by Mr. Hinkly and my self, to the first Sessions of the Commissioners of the Consederate Colonyes, September last; from which the Commissioners, and the Council of your Colony, and after∣wards your General Court, took full satisfaction, as you see by their subse∣quent acts and actions. Yet much more we can truly say in our Vindica∣tion, (viz) that we have endeavoured to carry in justly and faithfully towards them at all times, and friendly beyond their deserts. I think I can clearly say, that beforethese present troubles broke out, the English did not possess foot of Land in this Colony, but what was fairly obtained by forest the Indian Proprietors; Nay, because some of our people are of a coverous disposition, and the Indians are in their Streits easily prevailed with to part with their Lands, we first made a Law that none should purchase or receive of gift any Land of the Indians, without the knowledge and allowance of our Court, and penalty of a fine, five pound per Acre, for all that should be so bought or obtained. And lest yet they should be streightned, we ordered that Mount-Hope, Pocasset & several other Necks of the best Land in the Colony, (because most suitable and convenient for them) should never be bought out of their hands, or else they would have sold them long since. And our neigh∣bours at Reboboth and Swanzy, although they bought their Lands fairly of this Philip, and his Father and Brother, yet because of their vicinity, that they might not trespass upon the Indians, did at their own cost set up a ve∣ry substantial fence quite cross that great Neck between the English and the Indians, and payed due damage if at any time any unruly horse or other beasts broke in and trespassed. And for diverse years last past (that all occasion of offence in that respect might be prevented) the English agreed with Philip and his, for a certain Sum yearly to maintain the said Fence, and secure themselves. And if at any time they have brought complaints before us, they have had justice impartial and speedily, so that our own people have frequent∣ly complained, that we erred on the other hand in shewing them overmuch favour. Much more I might mention, but I would not burden your patience; yet we must own that God is just and hath punished us far less then our iniquityes have deserved, yea just in using as a Rod, whose enlightning and Conver∣sion we have not endeavoured as we might & should have done, but on the contrary have taught them new sins that they knew not. The Lord Humble us and Reform us, that he may also save and deliver us, as in his own time I trust he will. Sir, I have nothing of Intelligence worthy your knowledge. The Colds are very general amongst us and some very afflict∣ive. The Lord rebuke the mortal Distemper that prevailes so much in your Town, and all his Vistations to us. Thus craving the benefit of your Prayers, in this day of Gods Visi∣tation, I rest A brief Narrative of the beginning and progress of the present Trou∣bles between us and the Indians, taking rise in the Colony of New Plimouth June 1675. Given by the Commissioners of that Colony, for the satisfa∣ction of their Consederate Brethren, and others. Not to look back further then the Troubles that were between the Col∣ony of New Plimouth, and Philip, sachem of Mount-Hope, in the Year 1671. It may be remembred, that the settlement, and issue of that controversie was obtained and made (principally) by the mediation and interposed advice, and counsel of the other two consederate colonies, who upon a careful enquiry and search into the grounds of that trouble, found that the said Sachems Precences of wrongs and injuries from that Colony were groundless and false, and that he (although first in Arms) was the peccant offending party, and that Plimouth had just cause to take up Arms against him: and it was then agreed that he should pay that Colony a certain summe of Mony, in part of their Damage and Charge by him occasi∣oned, and he then not only renewed his ancient Covenant, of Friendship with them, but made himself and his People absolute subjects to our Sove∣raign Lord King Charles the II. and to that his Colony of New Plimouth, since which time, we know not that the English of that, or any other of the Colonies have been injurious to him or his, that might justly provoke them to take up Arms against us: But sometime last winter, the Governor of Plimouth was informed, by Sansaman a faithful Indian, that the said Philip was undoubtedly endeavouring to raise new troubles, and to engage all the Sachems round about in War against us. Some of the English also that lived near the said Sachem, communicated their fears and jealousies concurrent with what the Indian had informed: About a week after John Sansaman had given his Information, he was barbarously Murdered by some Indians, for his faithfulness (as we have cause to believe) to the In∣terst of God, and of the English. Sometime after Sansamans death, Philip having heard that the Governour of Plimouth had received some informa∣tion against him, and purposed to send to him to appear at the next Court, that they might enquire into those Reports, came down of his own accord to Plimouth, a little before the Court, in the beginning of March last, at which time the Council of that Colony, upon a large debate with him, had great reason to belive that the information against him might be in sub∣stance true: But not having proof thereof, and hoping that very discovery of it so far would cause him to , they dismist him friendly, giving him only to understand, that if they heard further concerning that matter, they might see reason to demand his Arms to be delivered up for their security, (which was according to former agreement between him and them) and he engaged on their demand they should be surrendred to them or their order. At that Court we had many Indians in Examination concerning the Murder of John Sansaman, but had not then tesmony in the case, but not long after an Indian appearing to testifie, we apprehended three by him charged, to be the Murderers, and secured them, to a tryal at our next Court holden in June, at which time, and a little before the Court, Philip began to keep his men in arms about him, and to gather Strangers to him, and to march about in Arms towards the upper end of the Neck in which he lived; and near to the English houses, who began thereby to be some∣thing disquieted, but took as yet no further notice, but only to set a Military Watch, in the next Towns of Swanzy and Rehoboth. Some hints we had that Indians were in Arms, whilst our Court was sitting, but we hoped it might arise from a guilty fear in Philip, that we would send for him, and bring him to tryal with the other Murderers, and that if he saw the Court bke up, and he not sent for, the cloud might blow over. And indeed our Innocence made us very secure, and confident it would not have broke into a War. But no sooner was our Court dissolved, but we had intelligence from Lieut. John Brown of Swanzy that Philip and his men continued con∣stantly in Arms, many strange Indians from several places flocked in to him, that they sent away their Wives to Narraganset, and were giving our Peo∣ple frequent Alarums by Drums, and Guns in the night, and had guarded the passages towards Plimouth, and that their young Indians were earnest for a War. On the seventh of June, Mr. Benjamin Church being on Rhode∣Island, Weesamoe (the Squaw-Sachim of Pocasset) and some of her chief men told him, that Philip intended a War speedily with the English; some of them saying that they would help him, and that he had already given them leave to kill English mens Cattle, and rob their Houses. About the 14. and 15th of June, Mr. James Brown went twice to Philip to perswade him to be quiet, but at both times found his Men in Arms, and Philip very high and not perswadable to peace. On the 14th of June, our Council writ an amicable, friendly Letter to him, shewing our dislike of his practi∣ses, and advising him to dismiss his strange Indians, and command his own men to fall quietly to their business, that our people might also be quiet, and not to suffer himself to be abused by reports concerning us, who in∣tended no hurt towards him; but Mr. Brown could not obtain any Answer from him. On the 17th of June, Mr. Pain of Rehoboth, and several En∣glish going unarmed to Mount-hope to seek their Horses, at Philips request; the Indians came and presented their Guns at them, and carried it very in∣solently, though no way provoked by them. On the 18 or 19th of June, Job Winflow's House, was broke open at Swanzy, and rifled by Philips men. June 20. being Sabbath day, the People of Swanzy were Alarmed by the In∣dians, two of our Inhabitants turned out of their Houses, and their Houses rifled, and the Indians were marching up (as they judged) to assault the Town, and therefore intreated speedy help from us. We thereupon, the 21st of June, sent up some to relieve that Town, and dispatched more with speed, On wednesday 23d. of June twelve more of their Houses at Swanzy were rifled. On the 24th Layton was slain at the Fll River near Pocasset. On the 25th of June, divers of our people at Swanzy were slain, and many Houses burned: until which time, and for several dayes after, though we had a considerable force there, both of our own, and of the Massachusets (to our grief and shame) they took no revenge on the Ene∣my. Thus flow were we and unwilling to engage our selves and Neigh∣bours in a War, having many insolencies, almost intollerable, from them, at whose hands we had deserved better; Josiah Winslow. Thomas Hinckley. Not to look back further then the Troubles that were between the Col∣ony of New Plimouth, and Philip, sachem of Mount-Hope, in the Year 1671. It may be remembred, that the settlement, and issue of that controversie was obtained and made (principally) by the mediation and interposed advice, and counsel of the other two consederate colonies, who upon a careful enquiry and search into the grounds of that trouble, found that the said Sachems Precences of wrongs and injuries from that Colony were groundless and false, and that he (although first in Arms) was the peccant offending party, and that Plimouth had just cause to take up Arms against him: and it was then agreed that he should pay that Colony a certain summe of Mony, in part of their Damage and Charge by him occasi∣oned, and he then not only renewed his ancient Covenant, of Friendship with them, but made himself and his People absolute subjects to our Sove∣raign Lord King Charles the II. and to that his Colony of New Plimouth, since which time, we know not that the English of that, or any other of the Colonies have been injurious to him or his, that might justly provoke them to take up Arms against us: But sometime last winter, the Governor of Plimouth was informed, by Sansaman a faithful Indian, that the said Philip was undoubtedly endeavouring to raise new troubles, and to engage all the Sachems round about in War against us. Some of the English also that lived near the said Sachem, communicated their fears and jealousies concurrent with what the Indian had informed: About a week after John Sansaman had given his Information, he was barbarously Murdered by some Indians, for his faithfulness (as we have cause to believe) to the In∣terst of God, and of the English. Sometime after Sansamans death, Philip having heard that the Governour of Plimouth had received some informa∣tion against him, and purposed to send to him to appear at the next Court, that they might enquire into those Reports, came down of his own accord to Plimouth, a little before the Court, in the beginning of March last, at which time the Council of that Colony, upon a large debate with him, had great reason to belive that the information against him might be in sub∣stance true: But not having proof thereof, and hoping that very discovery of it so far would cause him to , they dismist him friendly, giving him only to understand, that if they heard further concerning that matter, they might see reason to demand his Arms to be delivered up for their security, (which was according to former agreement between him and them) and he engaged on their demand they should be surrendred to them or their order. At that Court we had many Indians in Examination concerning the Murder of John Sansaman, but had not then tesmony in the case, but not long after an Indian appearing to testifie, we apprehended three by him charged, to be the Murderers, and secured them, to a tryal at our next Court holden in June, at which time, and a little before the Court, Philip began to keep his men in arms about him, and to gather Strangers to him, and to march about in Arms towards the upper end of the Neck in which he lived; and near to the English houses, who began thereby to be some∣thing disquieted, but took as yet no further notice, but only to set a Military Watch, in the next Towns of Swanzy and Rehoboth. Some hints we had that Indians were in Arms, whilst our Court was sitting, but we hoped it might arise from a guilty fear in Philip, that we would send for him, and bring him to tryal with the other Murderers, and that if he saw the Court bke up, and he not sent for, the cloud might blow over. And indeed our Innocence made us very secure, and confident it would not have broke into a War. But no sooner was our Court dissolved, but we had intelligence from Lieut. John Brown of Swanzy that Philip and his men continued con∣stantly in Arms, many strange Indians from several places flocked in to him, that they sent away their Wives to Narraganset, and were giving our Peo∣ple frequent Alarums by Drums, and Guns in the night, and had guarded the passages towards Plimouth, and that their young Indians were earnest for a War. On the seventh of June, Mr. Benjamin Church being on Rhode∣Island, Weesamoe (the Squaw-Sachim of Pocasset) and some of her chief men told him, that Philip intended a War speedily with the English; some of them saying that they would help him, and that he had already given them leave to kill English mens Cattle, and rob their Houses. About the 14. and 15th of June, Mr. James Brown went twice to Philip to perswade him to be quiet, but at both times found his Men in Arms, and Philip very high and not perswadable to peace. On the 14th of June, our Council writ an amicable, friendly Letter to him, shewing our dislike of his practi∣ses, and advising him to dismiss his strange Indians, and command his own men to fall quietly to their business, that our people might also be quiet, and not to suffer himself to be abused by reports concerning us, who in∣tended no hurt towards him; but Mr. Brown could not obtain any Answer from him. On the 17th of June, Mr. Pain of Rehoboth, and several En∣glish going unarmed to Mount-hope to seek their Horses, at Philips request; the Indians came and presented their Guns at them, and carried it very in∣solently, though no way provoked by them. On the 18 or 19th of June, Job Winflow's House, was broke open at Swanzy, and rifled by Philips men. June 20. being Sabbath day, the People of Swanzy were Alarmed by the In∣dians, two of our Inhabitants turned out of their Houses, and their Houses rifled, and the Indians were marching up (as they judged) to assault the Town, and therefore intreated speedy help from us. We thereupon, the 21st of June, sent up some to relieve that Town, and dispatched more with speed, On wednesday 23d. of June twelve more of their Houses at Swanzy were rifled. On the 24th Layton was slain at the Fll River near Pocasset. On the 25th of June, divers of our people at Swanzy were slain, and many Houses burned: until which time, and for several dayes after, though we had a considerable force there, both of our own, and of the Massachusets (to our grief and shame) they took no revenge on the Ene∣my. Thus flow were we and unwilling to engage our selves and Neigh∣bours in a War, having many insolencies, almost intollerable, from them, at whose hands we had deserved better; At a Meeting of the Commissioners of the United Colonies held at Boston September 9th 1675. WE having received from the Commissioners of Plimouth, a Narra∣tive, shewing the rise and several steps of that Colony, as to the present War with the Indians, which had its beginning there, and its pro∣gress into the Massachusets, by their insolencies, and outrages, Murthering many persons, and burning their Houses in sundry Plantations in both Co∣lonies. And having duely considered the same, do Declare, That the said War doth appear to be both just and necessary, and its first rise only a Defensive War. And therefore we do agree and conclude, that it ought now to be joyntly prosecuted by all the United Colonies, and the charges thereof to be born and paid as is agreed in the Articles of Consederation. John Winthrop. James Richards. Thomas Danforth. William Stoughton. Josiah Winslow. Thomas Hinckley. WE having received from the Commissioners of Plimouth, a Narra∣tive, shewing the rise and several steps of that Colony, as to the present War with the Indians, which had its beginning there, and its pro∣gress into the Massachusets, by their insolencies, and outrages, Murthering many persons, and burning their Houses in sundry Plantations in both Co∣lonies. And having duely considered the same, do Declare, That the said War doth appear to be both just and necessary, and its first rise only a Defensive War. And therefore we do agree and conclude, that it ought now to be joyntly prosecuted by all the United Colonies, and the charges thereof to be born and paid as is agreed in the Articles of Consederation. The above expressed Letter and Narrative will (I hope) tend to remove Prejudices out of the spirits of dissatisfyed persons, touching the grounds of the present Warr. Some have thought that if Philip (the Ring leader of all the mischief & misery which hath hapned by this War ) his solemn ingagement to the English, above four years before these troubles began, were published, it would farther clear the justice of the Warr on our part, and the more, in that he doth desire, that that Covenant might testifie against him to the world, if ever he should prove unfaithfull therein. I shall therefore here sub∣joyn what was by him together with his Council, subscribed, (in the presence of sundry appertaining to this Jurisdiction) and doth still remain with their Names set to it, in the publick Records of the Colonyes. It is that which followeth. WHereas my Father, my Brother and my self have formerly sub∣mitted our selves and our people unto the Kings Majesty of England, and to the Colony of New-Plymouth, by Solemn Covenant under our Hand, but I having o late through my indiscretion, and the naughtiness of my heart violated and broken his my Covenant with my friends by taking up with evill it tent against them, and that groundlesly; I being now deeply sensi∣ble of my unfaithfulness and folly, do desire at this time solemnly to renew my Covenant with my ancient Friends, and my Fathers friends above mentioned, and doe desire this may restifie to the world against me, if ever I shall again fail in my faithfullness towards them (that I have now and at all times found so kind to me) or any other of the English Colonyes; and as a reall Pledge of my true Intentions, for the future to be faithfull and friendly, I doe freely ingage to resign up unto the Government of New-Plymouth, all my English Armes to be kept by them for their security, so long as they shall see reason. For true performance of the Premises I have hereunto set my hand together with the rest of my Council. By all these things it is evident, that we may truly, say of Philip, and the Indians, who have sought to disposses us, of the Land, which the Lord our God hath given to us, as sometimes Jephthe's, and the Children of Israel, said to the King of Ammon, I have not sinned against thee, but thou dost we wrong to war against me; the Lord the Judge, be Judge this day between the Children of Israel, and the Children of Ammon. And as Iehoshaphat said, when the Hea∣then in those dayes, combined to destroy the Lords People; And now be∣hold the Children of Ammon, and Monb and Mount Stir, whom thou Wouldest not let Israel invade when they came out of the Land of Egypt, but they turned from them, and destroyed them not, behold how they reward us, to come to cast us out of thy Possession, which thou hast given us to inherit, O our God milt thou not judge them? Even so, when Philip was in the hands of the English in former years, & disarmed by them, they could easily but would not destroy him and his men. The Governours of that Colony have been as careful to prevent injuries to him as unto any others; yea, they kept his Land not from him but for him, otherwise would have sold himself out of all, and the Gospel was free∣ly offered to him, and to his Subjects, but they despid it: And now be∣hold how they reward us! will not our God Judge them? yea he hath and will do so.
N00163.p4	An earnest exhortation to the inhabitants of New-England, to hearken to the voice of God in his late and present dispensations as ever they desire to escape another judgement, seven times greater than any thing which as yet hath been. / By Increase Mather; teacher of a church in Boston in New-England. ; [Eight lines of Scripture texts]	[ "Mather, Increase, 1639-1723." ]	1676.	Printed by John Foster: and are to be sold over against the Dove,,	Boston :	eng	[ "Indians of North America -- Wars -- 1600-1750.", "King Philip's War, 1675-1676." ]	GOD who sometimes said unto Jerusalem, be instructed lest my Soul depart from thee, and thou become desolate, a Land not inhabited, doth by his solemn Judgements in like manner from Heaven upon New-England, saying, be thou instruct I depart from thee, and thou become desolate without an English Inhabitant, Wherefore we are to be exhorted (and Oh that we might be since we have been brought into such a bleeding state, to make a right im∣provement of this dreadful Dispensation. O let not the Lord complain of New∣England, as sometimes of Israel, My People know not the Judgement of the Lord. But to speak a little more fully and plainly: 1. Let us be duely and deeply affected with the awful hand of the most High. Our Friends in other parts of the World, that wish us well, are greatly affected with our miseryes. It was said of old, concerning Egypt and Tyre, at the report concerning Egypt, and at the report of Tyre, they shall be sortly payned, even so the report of Gods dealing thus with his New-England-Peo∣ple: the report of poor New-Englands Calamity; hath caused those that are in Lands afar off to be amazed and troubled; and shall not we our selves be affected with our own doleful state? shall it be said of thee? O New-England, shall it be said of thee, the Lord hath poured on thee the fury of his Anger, and the strength of Battel, and he hath set thee on fire round about, yet thou knewest not, thee, yet thou laydst it not to heart. A Sword, a Sword is sharpened, and also fourbished, it is sharpned to make a sore slaughter, it is fourbished that it may glitter, should we then make mirth Dismal things we see are come upon us, It is mentioned in the Scripture as a sad thing, Ephraim shall bring forth children for the Mur∣derer. And again the Lord threatneth his people saying, thou shalt beget sons and daughters but shalt not enjoy them, for they shall go into captivity. And in another place the Lord saith, your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camps to come in∣to your nostrills. Also God hath denounced it as an heavy Judgment which should come to punish that sin of mens unfaithfulness in respect of promises & ingagements one to another (which hath been very much the sin of many in N. E.) I will give them into the hand of their enemies, and into the hand of them that seek their life, and their dead bodies shall be for meat to the fowles of heaven, and to the beasts of the earth. Now all these things have been verified upon us. Is it nothing that so many have been cut off by a bloody and barbarous Sword? Is it nothing that Widdows and Fatherless have been multiplyed a∣mong us? that in a small Plantation we have heard of eight widows, and six and twenty fatherless children in one day? And in another of the Villages of our Judah, of seven Widows and about thirty fatherless children, all at once: How can we speak of such things without bleeding Lamentation! Shall not solemn strokes at last awaken us? The Inhabitants of the world would not have believed that the enemy should have prevailed so far, and done such in New-England; that so many Plantations should have been brought ! That so many Candlesticks should be removed out of their places! How are we spoiled? we are greatly confounded because our dwelling places have cast us out. Alas that New-England should be brought so low in so short a time (for she is come down wonderfully) and that by such vile enemyes, by the Heathen, yea the worst of the Heathen: that should be an affecting humbling Consideration to us, that our heavenly Father should be provoked to set vile Indians upon the backs of his Children to scourge them so severely, because of the provoking of his sons and his daugh∣ters, the Lord hath moved us to anger with a foolish Nation, and moved us to jealousie with those which are not a people. As the Lord begins to deli∣ver us, we are apt to forget the fears and sorrows which have been upon us, but that is the ready way to greater Calamity. Verily if we lay not these things to heart, there is cause to fear that those other Judgments (which nothing but wonderfull mercy hath saved us from) even Famine and Pestilence are not far off. We have seen the Lord come ri∣ding amongst us upon his Red horse, if this awaken us not, how can we expect other, but that ere long we shall behold a Black Horse, yea and a Pale Horse, and his name that shall sit thereon is Death. 2. Let due enquiry be made into the cause of the Lords controversie with us, We know in general, it is for sin, Mich. 1. 5. For the transgression of Jacob is all this, and for the sins of the house of Israel. God is never wont to forsake his People except they do first forsake him, 2 Chron. 15. 2, The Lord is with you whilst you be with him, but if you forsake him he will forsake you. Inasmuch then as God hath seemed to cast us off, and put us to shame, and hath refu∣sed to go forth with our Armies, he doth by his Providence testifie against us to our faces, that we have forsaken him. He would not have given us to the Spoil, and to the Robbers, if we had not sinned against him. But some one will say, how shall we know What sin it is that the Lord now contends with us for? Answer. Although that be a most needful Question to be enqui∣red into, yet I shall not say to it, besides what I have at sundry times expressed, when speaking in the Name of the Lord. 1. Take we heed how we embrace such notions as will lead us into mistakes about the causes of our misery, e. g. that imagination which some have, that all this is come upon us, only for tryal, and not for Correction on the ac∣count of sins, without doubt it is for both. Why should we suppose that God is not offended with us, when his displeasure is written, in such visible and bloody Characters? and truly before the present Judgement came upon us, it was evident that the glorious Lord was provoked against us: those general and continued Blastings, which were upon the fruits of the Earth, spake no less, when the like hand of God was upon the Land of Israel, though but for three years, David enquired of the Lord about the cause of displeasure. Interpreters observe, that the first and second year David made no inquiry, because he might possibly think it was nothing, but what according to the ordinary Course of Nature might well be expected, but when he saw that drought was upon the land for three years together, he concluded that it was for some sin that had provoked the Most High. So with us, God by a continued Series of Providence for more then three times three years, one after another, hath been blasting the fruits of the earth in a great measure; therefore we may know that God is angry for something. Again, that notion, that God is provoked for one sin only, or for some se∣cret unknown sin only, tends to lead into mistakes concerning the true cause of our miseries. Not but that there may be Secret sins which the Lord doth set in the light of his countenance, and which we ought diligently to search af∣ter: but when there are so many evils visible and manifest, it is the subtilty of Satan to perswade men that this judgement cometh for some one secret sin, that so he may keep them from taking notice of that which is indeed the Lords controversie, and from repenting of those evils, which if they be truly repented of, the Judgements which have been upon us will certainly be removed: Also that principle, that whoever suffers in this common Cala∣mity is the cause of it, will surely lead into misapprehensions concerning it. In the Primitive times, when Plagues and Wars arose, because the Heathen Nations in those times persecuted the Church, some Christians perished (as to their Estates, Bodies, Lives) in the common calamity, albeit it was not for the sake of their sins, but for the sake of unworthy dealings towards them, that those desolating Plagues came upon the World: look as wicked men do sometimes escape temporal Judgements, for the sake of the Righte∣ous amongst whom they dwell, so do the Righteous many times suffer great outward Calamity, because of the Wickedness of those they live among: once more, they that suppose this Judgement cometh on account of adhe∣rence to any principle alwayes avowed by the chief of the Fathers in these Churches, will (I doubt not) mistake in their conclusions. Those Princi∣ples which concern the Purity of Churches, the Authority of Elders, the Li∣berty of Brethren, a due extent of the Grace of the Covenant zeal for God in matters of the first as well as of the second Table, were alwayes asserted and pleaded for by the chief of the Fathers of New-England, when God did wonderfully own this People, and suffered no Weapon that was formed a∣gainst them to prosper: but all that did attempt to devour them offended, and evil came upon them, wherefore it will be in vain to Impute our Calami∣ties, unto any of the Principles (or practices according thereunto) which have been mentioned. 2. Search the Scriptures. The wayes of God are everlasting; wherefore brings the same Judgements upon his People now as in the dayes of old, in case there be the same transgressions: If then we would know why Droughts, Blastings, &c. have been upon our Land, let us search the Scrip∣tures, and see for what sins those Judgements have befallen Gods Israel of old. Was it not because the good Creatures of God were abused, to nourish pride and sensuality? and because Temple work was neglected, and because men were guilty of robbing God? are the same sins found amongst us? then we may safely conclude, that those Judgements have come in special for those sins: and let us look into the Scripture, and there see what sins have in for∣mer ages brought the punishment of the Sword upon a professing People: and if those very sins are prevailing amongst us, write upon it, then it is for them, that this Judgment is come upon us. 3. Hearken to the voice of God in the Ministry of his word, mind what the Messengers of God speak in his name, for surely the Lord will do nothing, but he revealeth his secrets to his Servants the Prophets, Amos. 3. 7. If I were to give Counsel to N. E. for my life, it should be the same that Jehosaphat gave to the people of God in his time, when circumstanced in respect of a Com∣bination of heathen Enemies, against them, as we are this day: 2 Chron. 20. 20. Believe in the Lord your God, so shall you be established, believe his Pro∣phets so shall you prosper. What though in these dayes Ministers are not in∣fallible? yet they are in respect of Office Watchmen and Seers, and therefore you may expect that God will communicate Light to you by them, yea they told you of these dayes before they came. Do not say that the Ministers of God cannot tell you why this Judgment is come, how then could they give you faithfull warning thereof long enough before it came? I pray you consider this one thing, What were the sins which the Messengers of God declared would certainly bring A day of Trouble upon this Land? And hath the Lord confirmed the word of his Servants? then you may without danger conclude, it is for those sins that the Lord is now contending: And truly if we refuse to hearken to the voice of God not only in the former Pro∣phets, but also by those who are still speaking in his name, why should we marvel that the Lord doth not incline his ear to our voice when we pray and humble our Souls before him? God cryeth to us by his Messengers, and we will, not hear; therefore it is that though we cry to God he will not hear. Isai. 65. 12. with Zacha. 7. 11, 12, 13. 4. Consider how this Judgment is circumstanced, If we mind where it began and by what Instruments, we may well think that God is greatly offen∣ded with the Heathenisme of the English People. How many that they are Christians in name, are no better then Heathens in heart, Conversation? How many Families that live like profane Indians without any Family prayer? Yea there have been whole Plantations that have lived from year to year, without any publick Invocation of the Name of God, and without his Word. And in most places Instituted Worship (whereby Chri∣stians are distinguished from Heathen) hath been too much neglected. Now there is no place under heaven where the neglect of Divine Institutions will so highly provoke and incense the displeasure of God as in New-England, because (as after shall be said) Religion is our Interest and that which our Fathers came into this Land for. 3. Let there be a sincere Reformation of those evills which have provoked the eyes of Gods Glory. Deliverance will never come in mercy, except we turn to him that smiteth us. It is true that this Judgment may possibly be remo∣ved, though there be not Repentance, but then another Judgment will come ere long that will be seven times greater then this. Wofull experience may convince us of the truth of this, for the Providence of God is very observa∣ble, in that the Blasting that hath been without Intermission for these many years, hath not been this last year as formerly, but behold another judgment seven times greater is come in the roome of it. Yea moreover, either Re∣formation must be, or else (as long as the 26th. chapter of Leviticus is Scripture) at the last Desolation shall be, I will make you desolate because of your Sins, Micah 6. 13. I remember it is storied concerning Tamerlain the great, that when he laid Seige against his enemyes, the first day he would set out a white Flag, to signifie mercy in case they did submit, and the next day a red Flag, to inti∣mate they must now look for the Sword, and the third day a black Flag, to signify utter destruction and desolation. Truly the Lord hath been display∣ing the white Flagg, for many years before us, but it hath been dispised, and now he cometh with his red Flag, if this doe us not good, we have cause to fear that the Black Flag will come ere long. How easily can the Lord de∣story us? there is not the most contemptible Creature, but he can arm it so as there shall be no standing before it. I have read of a great City that was destroyed by Ants; and of another that was destroyed by Rats, and of whole Countreys that have been depopulated by Frogs, yea by Fleas. Though the Indians are a Despicable Enemy, yet the Lord is able to cut us down by a small Indian . But though I thus speak, I believe that God will reform his people by this Judgment, by this shall the Iniquity of Jacob be purged, and this shall be all the fruit to take away his sin. Qu But what shall be done that so there may be such a Reformation as God will accept of? Ans. 1. These Evills which have been confessed before the Lord, and which are manifest let them be reformed. In that Order before mentioned respecting a day of publick Humiliation appointed by Authority there are ma∣ny Evills instanced in as matter of Confession and Humiliation before the Lord, let those sins be repented of, and turned from. We shall here take notice of some of them. 1. Manyfold abuses of Peace and the Blessings of God in this good land. Alas when we have had peace from enemies, we would not be at peace among our selves. And as the Calamity which is come upon us is General, so Conten∣tion is a sin which all sorts of men have been too guilty of: and now we see the bitter fruit of it, whilst the Sheep (yea the Shepherds too some of them) have been contending one with another, God hath let loose Wolves upon us all. And how have the Blessings of God been abused to serve Baal? The Plenty, which our Peace hath been attended with, hath been abused unto great Sensuality, and many Professors and Church-Members have been shamefully guilty in that respect. How common hath it been with them to haunt Taverns, and squander away precious hours, nay dayes in publick houses, which if but half that time had been spent in Meditation, Secret Pray∣er and Self Examination, it had been happy for them, and it may be for o∣thers for their sakes. When as our Fathers were Patterns of Sobriety, they would not drink a cup of wine nor strong drink, more then should suffice nature, and conduce to their health, mea of latter time could transact no bu∣siness, nor hardly ingage in any discourses, but it must be over a pint of wine or a pot of beer, yea so as that Drunkenness in the sight of man is become a common Sin, but how much more that which is Drunkenness in the sight of God. And how have the Blessings of God been abused to nourish pride? There hath been no small Provocation before the Lord in that thing, yea as to Pride in respect of Apparel. People in this Land have not carryed it, as it becometh those that are in a Wilderness, especially when it is such an humbling time as of late years hath been. And none more guilty then the poorer fort of people, who will needs go in their Silks and Bravery as if they were the best in the Land. Though it be also too true that the rich and honourable have many of them greatly offended by strange Apparel, especi∣ally here in Boston. A proud Fashion no sooner comes into the Country, but the haughty Daughters of Zion in this place are taking it up, and thereby the whole land is at last infected. What shall we say when men are seen in the Streets with monstrous and horrid Perriwigs, and Women with their Borders and False Locks and such like whorish Fashions, whereby the anger of the Lord is kindled against this sinfull Land! And now behold how dread∣fully is God fulfilling the third chapter of Isaiah. Moreover the Lord saith, (if the Lord say it who dare slight what is said) because the Daughters of Zion are haughty, therefore he will discover their Nakedness. Hath not the Lord fulfilled this threatning, when the Indians have taken so many and stripped them naked as in the day that they were born. And instead of a sweet smell there shall be a Stink, Is not this verified when poor Creatures are carried a∣way Captive into the Indians filt by and stinking Wigwams, yea when so ma∣ny English are faign to croud together, till it becomes loathsome and unsa∣voury? And burning instead of Beauty, is it not so when poor creatures are exposed to the burning heat of the sun, and burnt and turned thereby till they become of an hue like unto these Indians! Thy men shall fall by the Sword, & thy Mighty by the War. Hath not that word been fulfilled upon us when so many have fallen by the Sword, yea so many Captains in this War, and this is because of the pride of the Daughters of Zion. Oh then let that sin be reformed and repented of. 2. Another sin mentioned by the Council in that Order for a day of pub∣lick Humiliation, before hinted at, is, Ill entertainment of the Ministry of the Gospel of Peace. It cannot be denied but that the Ministers of God in this have for the generality of them, had miserable encouragement from men in the work of Christ. Through the undeserved mercy of God, and love of a dear People amongst whom I live, I am not at present under such personal temptation to speak in this matter as many better then my self are, but therefore I may the more freely speak in the behalf of my Brethren whose sorrows I greatly condole. How many of the Servants of Christ have there been, that though they have preached the Gospel, have not (as the Scripture saith it should be) lived on the Gospel? but when their whole time and studyes should have been taken up in attending Services for Christ and for his people, they have been constrained (as the Levites in Nehemiah) even to flee every one into his Field, and the house of God hath been forsaken. I doubt it will one day appear, that the coals which have been stolen from Gods Altar, have burnt down many of those Plantations which are now desolate. Worthy Mr. Davenport in a Letter which he wrote to me bearing Date. 12th. of 4 mo. 1666. thus expresseth himself, I have (saith he) long been of that mind that N.E. is guilty of great unthankfulness for the Gos∣pel, & strait-heartedness, & close handedness toward the Ministers. Your blessed Father in law Mr. Cotton, was sensible of it, as I can shew in his letters to me in answer of mine to him, his conclusion after some other expressions was, that the Ministry of the Gospel is the cheapest Commodity in this Land: when I consider these things I see cause of Admiration that the Gospel is yet continued in N, E. & that our Candlesticks are not removed: but it is from Gods pitty to some sucking Children that the Breasts are not yet dryed up. Thus Mr. Davenport. And verily I cannot believe, that God would have taken away so many of his Ministers out of New-England in so short a time, if the People had car∣ried towards God and them, as-ought to have been. Through the wrath of the Lord of Hosts is the Land darkned. He that holds the Stars in his right hand hath removed many of them, and great darkness hath followed. In about thirteen years space there have been (to my observation) no less then five and thirty Stars that have set in this Horizon, I mean five and thirty Mi∣nisters (and some of them Stars of the first magnitude) that have in so short a time dyed in New-England: why did we not behold the War a com∣ing when we saw the Lord calling home the Ambassadours of peace! I am not without fears lest that most awful passage which blessed Mr. Shepard hath (in his Sound Believer P. 250.) be prophetical, Verily I am afraid (saith he) such a dismal Night is towards, such sore afflictions of Famine, Wars, Blood, Mortality, Death of Gods precious Servants especially, that the Lord will fill the hearts of all Churches, Families, Christians that shall live in those dayes, with such rendings, tearings, shakings, anguish of Spirit as scarce any were, in the worst dayes of our Fore-fathers, and that this shall continue, until the remnant that escape, shall say, blessed is he that cometh in the Name of the Lord, Blessed be the face and feet of that Minister that shall come unto us in Christs Name. O then let this sin of ill entertainment of the Ministry be repented of and reformed. 3. Another sin which hath been confessed is, that of Formality in Religion. These are perillous times which we now live in, when men are getting their Bread with the peril of their lives, because of the Sword of the Wilderness, when they can scarce look out of doors, but they are in danger of being seized upon by ravening Wolves, who lye in wait to shed blood, when men go not forth into the field, nor walk by the way side, but the Sword of the Enemy, and fear is on every side: surely the times are perillous; and that which brings such times is, the taking up a form of godliness without the power of it: and is it not so with us, the first Generation which was in this Land, had much of the power of Godliness, but the present Generation hath the form, and as to the body of the Generation, but little of the power of Religion. Alas in our Churches, we have a form of Discipline, but little of the power of it, and how it is in Families, and in Closets God knows, yea and as to our publick and most solemn approaches before the Lord, how slight and formal are the most of men? little or no preparation for them, no brokenness of heart in them, in which respect we have no cause to wonder that sad tydings hath come to us so often on dayes of Fasting and Prayes. Historians observe that Pompey seized upon the Temple, when it was the Jews solemn Fasting∣day: and after that Sosius took Jerusalem upon a day of solemn Humiliation, the Jews were then exceedingly degenerated, having the form of these duties, but little of the power of them: hath it not been so with us in a sad degree us then no more content our selves, with having a name to live, and yet be Dead. 4. Another Evil, which we have confessed before the Lord is, that of inor∣dinate Affection to the World. Idolatry brings the Sword, and Covetousness is Idolatry. Land! Land! hath been the Idol of many in New-England: whereas the first Planters here that they might keep themselves together were satisfied with one Acre for each person, as his propriety, and after that with twenty Acres for a Family, how have Men since coveted after the earth, that many hundreds, nay thousands of Acres, have been engrossed by one man, and they that profess themselves Christians, have forsaken Churches, and Ordinances, and all for land and elbow-room enough in the World. Lot would forsake the Land of Canaan, and the Church, which was in Abrahams Family, that he might have better worldly accommodations in Sodome, and we see what came of it, God fired him out of all; his house and goods were burnt, and he forced to leave his goodly Pastures, which his heart (though otherwise a good man) was too much set upon. Is the interest of New∣England indeed changed from a Religious to a Worldly interest? that's a strange God, and if it be so, no wonder that there is War in our Gates: do men prefer their Farms and Merchandize above the Gospel? here is the rea∣son why Armies are sent forth against us, and our Cities are burnt up. In∣ordinate love to this present evil World, hath been the Fountain of all that mi∣sery, that we are bleeding under at this day; Those unhappy Indian-trading∣houses, whereby the Heathen have been so wofully scandalized, hath not co∣vetousness built them, and continued them for so long a time? and was it not from the same root of all evil, that the Indians have been furnished with Arms, and Amunition? would ever men have sold Guns, and Powder, and Shot, to such faithless and bloody creatures, if a lust of Covetousness had not too far prevailed with them? now then since these evils which have been mentioned (not to insist upon other particulars) have bin confessed, let us be sure to reform them, otherwise in our Confessions we have but dallied with the Almighty, who will never suffer himself to be mocked by any of the Sons of men. And besides these Iniquities which have been acknowledged, as hath been expressed, there are other evils manifest, in respect whereof Reformation is necessary, as ever we desire to see good times and happy dayes in this Land. For alas it may be said, that because of Swearing the Land mourneth; not only in that Swearing is become a common sin, which even Children in the streets are guilty of, but in other respects which few take notice of. It is well if the Freemans Oath be not violated by too many, who are acted by faction, then by Conscience. Solemn Oaths upon trivial differences are too frequent. The body of the present Generation is guilty of Sacra∣mental perjury in the sight of God, by breaking their Baptismal vow, and not observing all things whatsoever the Lord Jesus hath commanded them. Also wrath is come upon New-England, because the Sabbath hath been profaned. Persons under pretence of difference in Judgement about the beginning of the Sabbath (some being for the evening and others for the morning) keep no night at all holy unto the Lord. And it is to be feared that even since this War began servile works have been attended upon the Lords day, more then any necessity hath called for. And if we look into Families, Churches, or Common-wealth, we shall see such rebellious breaches of the fifth Command∣ment, as may cause horror when we think of it. That Spirit of Koraisme which blessed Mr. Wilson, when dying did so sadly bewaile, and testifie against, how hath it prevailed? and men will not be convinced of this evil, except God open their eyes by strange Plagues, which are yet behind, and it may be not far off. The breach of the fifth Commandment is one of the great and National sins, which the Indians are guilty of: their Children have no regard nor reverence towards their Fathers. If we learn the way of the Heathen, and become like them, God will punish us by them. And it is to me a sad and solemn thought, that this miserable War, hath been raised and fomented by proud and vain young men. The old Indians were very unwilling to en∣gage in a War with the English, but the young men would do it, whether their Fathers would or no, and did at last precipitate you also into it, to the ruine of both Fathers and Children. I pray the Lord, that ungoverned young-men in Families and Societies may not prove the ruine of New-En∣gland. If Fathers, if Abners will say, let the young men now arise and play before us, it may be it will be bitterness in the latter end. Moreover, what shall be said concerning that sin of Oppression, which is a general sin, and yet no man is guilty of it: since Day-labourers and Me∣chanicks are so unreasonable in their demands, and Merchants (some of them) so excessive in the prizes which they set upon their Goods, it is enough to bring the Oppressing Sword. And what a shame is it that ever that odious sin of Usury should be pleaded for, or practised in New-England, especially by such as should give a better example? Now for the Lords sake let such evils as these are be reformed, and no more heard of amongst us. And there is another evil, which although it hath not been confessed so much as should have been, yet it is a manifest provocation, and although I touch'd upon it before, yet I can hardly for bear inlarging upon that particu∣lar, I mean those woful Contentions which have made such a noise as is enough to provoke the Lord to turn us out of his house. This is a which doth escape altogether unpunished as to men, but therefore God will punish it, and the rather because his own Children and Servants have been found faulty in respect of a divided heart. No doubt but the Wars and Fightings which we have had one with another, have brought the Judge∣ments of War upon us, from the Lord. O that God would help those whose hands have been chief in this trespass, sadly to consider of it, lest an∣other evil greater then this overtake us in our security ere long. If we will be pecking at one another, it may be the God of Heaven will send a great Kite, ready to devour us all. 2. In order to Reformation: Let there be a due execution of wholsome Laws which are founded upon the Word of God. If there be any Laws a∣mongst us which cannot be warranted from the Word, change them and e∣stablish other in their room (I speak of Laws which respect the punishment of transgressors) but if the Scripture will justifie this or that testimony a∣gainst Transgressors; either of first or second Table, let that and only that be done which shall please God: I have read, that it is a Rule in Politicks, that a bad Executioner of Laws is worse then a violator of them. Our defect is not so much in respect of the want of good Laws, as in the non-execu∣tion of those Laws that are good. It were better never to make Laws for the suppressing of Evils that are provoking in the sight of God, then not to see them faithfully executed when they are made. 3. Solemn Renewal of Covenant with God in Jesus Christ, is a great Scri∣pture expedient in order to Reformation: we finde that the second Generation, of them who came out of Egypt whilst yet in the Wilderness having also a difficult undertaking before them, being to engage with their Heathen Enemies, and in other respects their state and case to be parallel with ours, they did most solemnly renew their Covenant with God. It seems to be of weighty consideration, that although the Lords People of old did frequeutly renew their Covenant with him, yet it was never done but a blessed effect followed thereupon, not so much as one Instance to be given in all the Book of God, when his People did explicitly renew the Covenant but a wonderful blessing did ensue. There is the nature of a Vow in this matter, Now Divines are wont to observe, that no instance can be men∣tioned out of the Scripture, when the Servants of God have vowed as well as prayed, but God hath heard them, we read that when the Canaanites fought against Israel, and took some of them Prisoners (just as it is with us) and Is∣rael vowed a vow unto the Lord, and the Lord hearkened to the voice of Israel, and delivered up the Canaanites, Numb. 21. 2, 2, 3. And in Hezekiahs time (to omit other Examples) he considering that there was wrath upon Je∣rusalem, and those that fell by the Sword, and whose Sons, and Daughters, and Wives were in Captivity (all which things may be said of us) It was in his heart to make a Covenant with the Lord God of Israel, that his fierce wrath may turn away from us, 2 Cron. 29. 8, 9, 10. If the Lord help these Churches to attend this thing with such seriousness and sincerity, as ought to be, without doubt we shall see good dayes in New-England. And that it may be done the more effectually, it is much to be desired that the Civil Authority would (though not impose yet) recommend this matter to the Churches, otherwise it will meet with insuperable obstructions in some places; also that not some only, but all the Churches engage here∣in: and that the special evils prevailing in this or that place, be particularly bewailed, and Reformation of them inserted, and (by the help of Christ) promised, in this renewed Covenant. Verily I do believe, the neglect of our duty in this matter hath retarded our deliverance for so long a time, why then should we not make haste, and not delay to keep the Lords Command∣ments? 4. One thing more I shall add, which if it be hearkned unto, to be sure Reformation acceptable to the Lord will be, It is this, Let every man strive to amend one. And who amongst us but have cause to think of Reforming? There are none of us so good but we may be better, we may (and should) grow in Grace and make progress in the work of Mortification. And God by the Judgment which is upon us, doth evidently point at, and call upon all sorts of men to the work of Reformation. As for our faithfull Magistrates (whom we have great cause to bless the Lord for) it shall be far from me to go about to discover the Nakedness of Fathers, or to say that which may tend to weaken their Authority amongst the people, nevertheless I will be bold to say, that if the Lord help them by this affliction to be more forward in the work of Reformation, more zealous in looking after the execution of wholesome, good and righteous Laws, more carefull to sanctifie God before the people, that in open Courts they may not (since God was angry with Mo∣ses upon that account) discover unseemly Passions, and more carefull to re∣strain their children that they may not (as Josias were, for which God at last punished them Zeph. 1. 8) either in their attire (or however) be evill exam∣ples, and thereby hinder the Reformation of others in that particular; we shall then have cause to magnify the faithfulness of that God, who hath brought such an affliction upon us and sanctifyed it to us. And as for us who are Ministers in the house of God (and some of us amongst the deepest Sufferers in the present Calamity) are there not with us even with us also sins against the Lord our God? Have all of us in every respect been ensamples to the Flock? Have we given our selves to Reading and Me∣ditation, and have we been very much in prayer for our selves and for the dear people of God? Have we been wholly in these things, without concern∣ing our selves in affairs not proper for us to ingage in? when we have been unworthily reflected upon by these or those, have we not been more mo∣ved at it, then hath become us to be in our own case, considering that we should shew our selves examples in Patience, and Long-Suffering? Have we abstained from all appearance of evill? Is there no one that hath brought reproach upon the Ministry? Have none of us affected worldly Gallantry more then becometh the Ministers of God to due, who should approve them∣selves Patterns of Mortification to all the world about them? Have we ru∣led our own houses aright? As for some of us, have not people seen our Relations, our Wives, our Children flnting of , and gaudy and Fashion∣able, whereby others have been scandalized: let us then be humbled and Reform, yea let us never leave Fasting and Praying, until the promise of the Father come upon us, and the Lord Jesus pour of his Spirit from on high upon us, in that measure as is needfull for men in that relation which we stand in before the Lord & before his people. And as it is noted of the great Athanasim, that by his Prayers and tears, and sweating labours in writing and Preaching, (like the bleeding of a chast vine) he cured much of the Le∣prosie of that tainted age wherein he lived, so let us endeavour to do the like. It may be, that God intends by the present fiery Dispensation, to pu∣rify the Sons of Levi, then shall the offerings of Jerusalem be pleasant unto the Lord, as in the dayes of old, and as in former years. And let not people think to free themselves by charging their Leaders with miscarriages. Through the abundant Grace of Christ towards his Servants there is no such cause of complaint, as some have made, whether against Moses, or against Aaron. It was most truly and solemnly affirmed by our famous, and now blessed Mr. Norton, in his last Election-Sermon speaking concerning the Mi∣nistry in New-England, I may (said he) say thus much, and pardon my speech, a more yeelding Ministry to the people, I believe is not in the world. Yea they have many of them stood in the Gap, and have turned away the wrath of God from this people. This Judgment had come sooner if they had not improved their interest in heaven to divert it, and if their counsels and ear∣nest Exhortations had been hearkned to, the present misery had never been. And therefore let all the People of the Land turn unto the Lord, and hear this Rod and him that hath appointed it, so will he soon subdue our enemies and turn his hand (a Turn of Gods hand will save us) against our Adversaryes, and the haters of the Lord shall submit themselves, then God will restore New∣England to its former state, yea it shall be better with us then at our beginning. 4. Let us beware of adding new sins to the old score. When the host go∣eth forth against their enemies, keep thee from every evill thing. There were provocations enough before this Calamity came upon us, from which we are not cleansed untill this day: But alas! How have we lengthned out our sorrows by fresh bleeding guilt in the sight of God? A Judgment may come upon a people for one sin and be continued for another, it may begin on the account of former Iniquityes, and be continued because of later transgressions, It is possible that those evills which have provoked the Lord to whet his glittering Sword, and his hand to take hold on Judgment, may be seen and acknowledged, and yet he may goe on to smite us because of some evills which the eyes of his glory have been provoked by, since this War began. I will (by the help of Christ) speak faithfully as I shall answer it before him that hath set me a Watch-man, another day. No man in the world could have perswaded me, that such a spirit would have been discovered amongst Professors in New-England, as hath lately been manifest. What unquietness hath there been under the hand of God, Bull in full of the fury of the Lord, of the rebuke of God? what murmurings have have there been against Moses and against Aaron, albeit thousands of the Children of Israel lost their lives, because they said, you Moses and Aaron have killed the Lords People, yea God was so angry for that sin, that he threat∣ned to consume them in a moment. Nevertheless how many with us have cause to charge themselves, & cry guilty before the Lord in this respect? I remem∣ber it is Pare his Observation, that whereas the Children of Israel were guilty of murmuring eight times whilst in the wilderness, the mercifull God passed it by diverse times, nevertheless when their Murmurings were attended with a ma∣lignant mutinous Spirit (as with us it hath been) some signal Judgment or o∣ther did alwayes follow. And hath there not been great Ingratitude amongst us? Have not men that have deserved well, been recompensed evil for their good Services? Have they not been slanderously reported? Have not some evil spirits fomented false Reports and others too ready to take them up? The Lord lay it not to the Charge of New-England. More over since this War begun, the Indians have been scandalized by the English: It is well if some English have not the guilt of Indian bloud upon their souls, yea if in their skirts he not found the bloud of the souls of poor innocents. And what could have been done more than hath been done by too many, to prejudice the Indians against the English interest, yea against the interest of Christ in this Land? what madness and rage hath there been against all Indians whatsoever? Yea what willingness to destroy those that (like the Gibeonites of old) are Proselyted to the Faith, and have put themselves under the Protection of the English Israel in this land, though they never did us hurt, but they have jeoparded their lives, and some of them lost their lives in the high placed of the Field that so they might save ours. Judicious Au∣thors conceive that the reason why the Lord did so plague his people Israel, when Saul had slain the Gibeonites, was because though Saul did it, yet the bo∣dy of the People approved of it and rejoyced in that bloudy fact when it was done. As also that so the world might see how much the Lord is delighted in the Conversion of Heathen. Surely then we have many of us cause to trem∣ble. How sad is it to consider, that an Indian should write a Letter to an English-man and thus express himself, When any hurt is done, you say that we have done it though we never did wronge to English-men and hope we never shall. You have driven us from our houses and lands, but that which most of all troubles us, is, that whereas we began to knew Jesus Christ, you have driven us away from serving God. Truely when I think of what things have hapned at Chelmsford my heart doth ake and bleed within me. Be mercifull O Lord unto thy people Israel whom thou hast redeemed, and lay not innocent bloud unto People Israels charge how hath the Indian work, I mean the work of Christ among them (which indeed hath been one of the Gloryes of New-England) been ighted, scorned, vilified? Albeit it is a sure prin∣ciple grounded upon Scripture, that God never sends his Gospel to be con∣stantly dispensed to any people, except he hath some elect amongst them, if the waters of the Sanctuary come, though it be into the dead Sea, there is some Fish be healed and made alive there: yet how many with us have condemned all Praying Indians, crying out, they are all nought, there is not one good amongst them? And what though some of them may be Hypo∣crites? are not some Praying English as perfidious, as hypocritical, in heart as profane as some 'Praying Indians? Shall we therefore condemn all? Is there such a spirit in this Generation, as that they are ready to destroy? (& hath it been an hard matter to keep their hands from shedding bloud?) the righteous with the wicked? cease then to wonder that Desolation is come upon Sanctuaryes, and that the Lord hath been cutting off from us the righ∣teous and the wicked. The Lord Jesus did intimate to the Jews that they should see many from the East & from the West sitting with Abraham and Isaac & Jacob in the Kingdome of God, when they should see themselves shut out, So I doe believe, that many English men that look with a disdainfull eye upon these poor Praying Indians, shall see a number of them sitting down with Abraham, Isaac and Jacob in the Kingdome of God, when I pray God they may not see themselves shut out. And truely, if it were only the pro∣fane world, that had been guilty of this Sin, it may be I should not have spo∣ken so much as I have, but Professors and Church-Members have many of them to lament before the Lord for this evill. Now from the Lord I Exhort and beseech you, whoever you be that have been guilty of murmu∣rings in any respect, or of casting a stumbling-Block before the Indians, go to God in secret places, confess your sin before him, pray that it may not be imputed to you or to your Families, or to the Land for your sakes. In the Love of Christ have I thus spoken to you. 5. Remember the Errand that our Fathers came into this Wilderness for, and pursue that Interest. In general, it was on the account of Religion, that our Fathers followed the Lord into this Wilderness, whilst it was a Land which was not sown. There are other out-goings of our Nation, besides these Colonies in New-England, but they were not built upon a Foundation or Interest purely Religious, as is to be affirmed of these Plantations. It was with respect to some worldly accommodation, that other Plantations were erected, but Religion and not the World was that which our Fathers came hi∣ther for? why did the Children of Israel of old go into the wilderness? was it not that they might serve God? for the very same reason did our Fathers come into this Wilderness, even that so they might worship God according to his Will, and that all things which concern the house of God might be according to the pattern shewed in the Mount Pure Worship and Ordinances without the mixture of humane Inventions, was that which the first Fathers of this Colony designed in their coming hither. We are the Children of the good old Non-Conformists: and therefore are we under the deepest en∣gagement, not only to reject Inventions Humane in the things of God, but to come up to the practice of Institutions Divine. As to our Ecclesiastical constitution, the Congregational way, as 'tis distinguished from the rigid ex∣treams of Presbyterianisme, and Brownisme, is that which we profess. And as to our Civil Polity, our Profession hath been, that they that are Rulers should be men that Fear God, and that they that choose them should be such also, and that Laws in the Common-Wealth should be regulated by the Word of God, that so the Lord Jesus may reign there. It was worthily spoken by blessed Mr. Mitchel in a Lecture Sermon, that there is much of the Kingdome of Christ in our Civil Constitution: and it will be sad for those who that put their hands to alter it, Such dash themselves against that stone, that whoso falls upon it shall be broken to shivers. There∣fore that Man of God solemnly protested, saying, Wo to that man, be he old or young, Church-member or non-member, Freeman or non-freeman, that shall go about to destroy, or basely betray the liberties of this People; it were better for him, that a Mill-stone were hanged about his neck, and he thrown with it into the midst of the Sea. Moreover, it was in a special manner with respect to posterity, that our Fathers came into this Land, that so their Children might not see evil exam∣ples, and be in danger of being corrupted thereby, as 'tis in other parts of the world, but that they might be left under the Goverment and Discipline of Christ in his Church, and be sure to have the great advantage of a Reli∣gious Education. And therefore that woful neglect of the Rising Genera∣tion which hath bin amongst us, is a sad sign that we have in great part for∣gotten our Errand into this Wilderness: and then why should we marvail that God taketh no pleasure in our young men, but they are numbred for the Sword, the present judgement lighting chiefly upon the Rising Genera∣tion. Yet more, our Fathers came hither to this end, that they might Pro∣pagate the Gospel, and be instrumental to set up the Kingdome of the Lord Jesus amongst the Heathen. And although some of the Lords Servants here have been sent forth (not without gracious success) to labour in that work, yet it is great pity, and I doubt one of the great sins which the English have been guilty of, that no more hath been done in order to the conversion of the Heathen: how great then is their sin, who do wholly despise and decry that work, and those beginnings of the Kingdome of the Lord Jesus, which is to be seen amongst them, our Fathers were of another Spirit. There is a Letter Printed which was written by my honoured Father () in the year 1652, wherein be declareth what himself (being one of those Elders who was sent to Natick formerly, to enquire into that affair) knew concerning the blessed success which the Gospel then had amongst the Indians: and he thus writes; There is so much of Gods work amongst them, as that I cannot but count it a great evil, yea a great injury to God and his goodness, for any to make light or no∣thing of it, to see and to hear Indians opening their months and lifting up their hands and their eyes in a solemn Prayer to the living God, calling on him by his Name Jehovah, in the mediation of Jesus Christ, to hear and see them, exhorting one another from the Word of God, confessing the Name of Jesus Christ, and their own sinfulness; this is more then usual, we saw them, and we heard them perform the duties mentioned, with such plenty of Tears trickling down the cheeks of some of them, as did argue to us that they spake with much good Affection and holy Fear of God; that it much affected our hearts. He that wrote these lines hath been in Heaven now above seven years, how would he mourn if▪ he were here at this day, to behold the strange degene∣racy that is in the spirit of the present Generation, who will neither believe that there is any good work begun amongst the Indians, nor yet desire and pray that it might be so? Believe it, if that holy designe of using means for the Conversion of the Indians be not duely prosecuted▪ the Prayers of our blessed Fathers will rise up in Judgement against us, yea the Patent it self will be produced as a Witness against this Generation at the last day, if that work be neglected. For it is pretended (and those Worthies who were the Patentees would not have made such a Profession if they had not been real in it) in the Patent, that one special ground and end of this Plantation was, that so the Heathen in these parts might be brought to the knowledge of Je∣sus Christ: The words in the Patent, concerning this matter are, That to win and incite the Natives of the Country, to the knowledge and obe∣dience of the only true God and Saviour of Mankind, and the Christian Faith, in the Adventurers free profession is the principal end of this Plantation. Yea more, the publick Seal of the Country will be a witness against this and succeeding Generations, if that design be not prosecuted: for we know the publick Seal of this Colony represents an Indian with these words Come and help us (as is to be seen in the preceding History, P. 15.) alluding to that Vision which appeared to the Apostle Paul, when there stood a man of Ma∣cedonia, and prayed him, saying Come over into Macedonia and help us, where∣by the Apostles gathered, that the Lord had called them to Preach the Gospel to the Macedonians: So did the Fathers of this Country conclude, that the Lord had called them to take an effectual course, that the Gospel might be Preached to the Indians, and therefore it is not to be wondred at, that the Lord hath afflicted us by the Indians since the body of the present Generation hath no more of an heart to endeavour their Conversion and Salvation. The Histories of our own Nation Declare, that whereas there were famous Christian Churches amongst the ancient Brittains, yet when in process of time, they scandalized the Heathen Saxons, who lived amongst them, and neglected to use means for their Conversion unto Christ. God was dis∣pleased with those Churches, so as to dissipate and drive them out of their Land by those very Heathen Nations, whose conversion they should have but did not endeavour, let us consider of it in the fear of God. And if we mind and seek the things of Christ as we ought to do, though our Enemies were more and greater then they are, and we fewer then we are, neverthe∣less we shall be victorious over them: As it was with the Waldenses, whilst they made Religion their business, and kept in with God, they prevailed wonderfully against those that waged War upon them. At one time eleven of them put to flight three hundred of their Enemies, & at another time five hundred of them destroyed five & twenty hundred of their Adversaries; and this is but according to what the Lord hath promi∣sed to his People as long as they are faithful unto that which is his and their interest. 6. Give not way to desperate unbelieving thoughts: say not there is no hope, the case is desperate. At first we too much despised the chastning of the Lord, let us not now faint when we are rebuked of him, we are apt to run into ex∣treams. Are there not some that once thought this Calamity would be o∣ver-past in few dayes, who now are ready to say it will never be? well, do not think that God will utterly destroy New-England as yet. It was said of the Children of Israel of old, when they were in as degenerate a condition as we are in, yea and far worse, the Lord was gracious to them, and had com∣passion on them, and had respect unto them, and would not destroy them, neither cast them from his presence as yet, 2 King. 13. 23. what may come on this sin∣ful Land at last I know not, nevertheless I am verily perswaded that utter destruction will not come as yet For Jesus Christ hath by a wonderful hand of providence dispossessed Sathan who reigned in these dark corners of the Earth, in ages that are past, and hath taken possession of this Land for himself. Now, shall we think that Christ will suffer the Devil to drive him out of his possession again presently? The Lord hath a great Interest in this Land which he will not easily part with: There are many Churches of Christ here. In this Colony of Mattachusets, that are (or at least were when this War began) seven and forty Churches, and in Plimouth Colony there are twelve or thirteen Churches: and in Connecticut Colony there are nine∣teen Churches, besides the three Churches in Long-Island: so that there are above fourscore, Churches in New-England. Surely the Lord will not bring utter ruine upon them all as yet: And there are some of the first Ge∣neration (alas that there are so few of them) as yet surviving, now we may hope that God will not utterly consume all things in their dayes. As a man that lived in Luthers time was wont to say, that he did not fear the ruine of Germany so long as Luther was alive, So neither doe I fear the utter ruine of N-England, so long as and of the first Generation who for the Gospels sake came into this Wilderness, are alive. Moreover though the bo∣dy of the Second Generation degenerate, nevertheless there are some of them (and through Grace many) that are eminently faithfull to the Lord Jesus and his interest, being of the same Principles & Spirit, that their blessed Fathers were of before them: we need not fear utter ruine in their dayes neither. Certainly I God intend to bring speedy destruction and upon this whole land, he will find some way or other to remove such of his Servants as stand in the Gap to turn away his wrath from people. Besides all this, the Children which have been born in New-England, are many of them the posterity of those who have had an eminent Interest in God, yea the posterity of those who have been great sufferers for his name and Truth. Divines observe, that whereas in the eight Beatitude they that are persecuted, are pronounced blessed twice over, it may intimate, that such shall be blessed not only in themselves, but in their Posterity. And if a due enquiry be made into that matter, I doubt not but that it will appear, that a special blessing hath attended the Children of those who have been Martyrs of Jesus: now the Children of New England are many of them the poste∣rity of such as have been eminent Confessors, and so in a degree Martyrs: If it should be said to a gracious Prince, behold here are Children, whose Fa∣thers lost their Houses and Estates, and ventured their lives for your sake would he not shew peculiar favour unto them? Truly we may plead it as an Argument with the blessed God, and say before him, Lord as for the Chil∣dren who have been born in New-England, their Fathers many of them ven∣tured their lives into a wilderness for thy sake, they left their Fathers Hou∣ses and possessions in this world, out of respect to thy Kingdome, and there∣fore, have thou compassion on them, God will have compassion on them for his Covenant sake: And indeed the mercy which the Lord hath shewed in the midst of wrath, since the Sword has been drawn amongst us, argueth that he hath no mind to destroy us: what a favour of God was it that the Army was not cut off at the Fort fight? and that they perished not with cold when they were abroad day and night in the Snow, in the depth of Winter, and that God preserved them from mortal Contagious Diseases, albeit a Souldier fell sick of the Small Pox as he was going to the Army, yet none else took the Infection of that Disease. And whereas that terrible Disease, was in an Ordinary here in the midst of Boston, at the same time, yet only one therein was sick and dyed, and then the Lord was intreated to stay his hand; these are signs that God hath yet a favour for us. It is also a wonder of mercy that the Indians have done no more mischief, how easily might they have swallowed up Plimouth Colony long ago, and most of the Towns in the other Colonies, had not our God restrained them? Moreover, the Providence of God is to be admired, in that no more lives have been cut off. In some of those Towns which are desolated, not many lives have perished, I cannot learn that at the writing hereof, there are many above six hundred among the English who have been slain by the Enemy since this War began, whereas we might have expected that above so many thousand should have lives, though the War had not continued so long as it hath. The that his design, in bringing this Calamity on us, is not destroy us, but us, and reform us, and to do us good in the end. Where although I am not without sad apprehensions, that will come upon the body of the present Generation in New-En∣gland, if not by this, then by some other Judgement ere long (if Repen∣tance prevent it not) nevertheless a Remnant shall escape: That Scripture is like to be verified in New-England, even that Zeph. 3. 12, 13. I will also leave in the midst of an afflicted and poor people: and they shall trust in the Name of the Lord. The remains of Israel shall not do inquity nor speak lyes, neither shall tongue be found in their mouth, for they shall feed, and lye , and none shall make them afraid. And as for the Enemy which is risen up against us, fear them not, the Lord our God will bring them down, who can do it, though we know not how to do it. It may be the Lord slayeth them not wholly and at once, but gradually lest his People should forget his mercy towards them, Psal. 59. 11. yet I do believe, that if the Lord had not had a righteous designe utterly to destroy those of the Heathen Nations who have refused and horribly contemned the Gospel, they had not been permitted to do what they have done, that so they might bring swift destruction upon themselves, God may bring us Low, but he will not make a full end of us; as he will with our Adversaries, who are implacably set against his name and interest witness that Scripture, Jer. 46. 28. Fear thou not O my servant Jacob, and he not O Israel, for behold I will save thee from afar off, and thy seed, for I am with thee, and I will make a full end of all the Nations whe∣ther I have driven thee, but I will not make a full end of thee, but correct thee measure, yet will I not leave thee wholly unpunished. And that Scripture, Psal. 79. 6, 7. Pour out thy wrath upon the Heathen that have not known and upon the Kingdomes that have not called upon thy Name, for they have devoured Jacob, and laid waste his dwelling place, yea and that Scripture, Isai. 41. 12. They that War against thee shall be as nothing, and as a thing of nought. Let us not then be faithless but believing. There hath been much prayer made before the Lord on our behalf, and now we hear that the Churches in Eu∣rope joyn with us in earnest cryes to Heaven, certainly those Prayers and tears will come pouring down at last in streams of blood, and fire, and ven∣geance upon the Heathen: the vengeance of the Lord, the vengeance of his Temple is not far off. The Lord hath a controversie with the Heathen, and therefore he hath suffered them (in a degree) to pull down his Temple, that so they might pull down vengeance upon themselves for ever, God hath wayes to bring them down that we cannot think of: he can soon mingle a perverse Spirit amongst them, and cause them to destroy one another, he that did sometimes set the Egyptians against the Egyptians can set the Indians against the Indians, & who knoweth but that the Lord may do as in the day of Midian? And it may be God will send the destroying Angel amongst them, it is noted in the Memorials of New-England (p. 23, 27.) that a little before the English came hither, the Indians were greatly wasted by Wars one with another, also the Plague was amongst them, and after that the small Pox, so as that the twentieth person was scarce left alive when the English arrived here, and they saw multitudes of skulls lying above ground, whereby they perceived that the living of them were not able to bury the dead. God is the same still, and will do for us as as he did for our Fathers, only he waits to be gracious, he waits to see when we shall be fit for such mercy. It was said to the Church in Thyatira, he that over cometh shall have power over the Nati∣ons, and as the vessels of a Potter shall they be broken to shivers, Rev. 2. 26. If the Lord Jesus help us to overcome the special corruptions and temptations whereby we have been carried away from God, those Nations who have risen up against us, shall be broken into shivers like a Potters Vessel, which all the World can never make whole again. I have been credibly informed, that a little before the beginning of this War, an Indian Squaw at Noss, being with Child, the Child was heard crying three weeks before it was born into the World, whether dismal things to come upon them, might not be in∣timated by that Prodigy, I know not. And of late the Lord hath appeared more for us, and more against our Adversaries, then at the beginning of this War, so as that there seemeth to be a beginning of revenges upon the Enemy. 7. When God hath perfected our deliverance, let us endeavour to be and better then ever heretofore. If the Lord speak peace unto us, let us no more re∣turn unto folly. Let us sin no more lest a worse thing come unto us. It is an awfull word which Ezra spake, when the Lords people of old were de∣livered from their heathen enemies, should we again break thy Commandments, wouldst not thou be angry with us till thou hadst consumed us, so that there should be no remnant escaping? So if people in New-England should again for∣sake God and his Ordinances out of respect to the world, what may we think would be the effect thereof at last? If the Lord restore peace unto this Land, and with all give us to possess the Lands of our enemies, it is to be feared that people will be apt to do as formerly, even to seek great things for themselves, with the neglect of the Kingdome of God, or with only a se∣condary respect thereto. That great Light of New-England, then whom no man was more instrumental in laying the foundation both of our civil and constitution, blessed Mr. Cotton, did in his time observe and testi∣fy against such a spirit of worldliness and Apostacy, even in those dayes pre∣vailing in this Country, wherefore in his Sermon on the third Vial, pag. he thus expresseth himself. Sit down no where without good Ministers, if it be possible, and sure possible it is, else Christians may resolve to carry where they are, as Ezra tarried by the river Ahava, in the 8th. of Ezra. 15. till he had got some Levites to go with them, that they might go and make a comfortable work of it that they might not leave the ordinances behind them, and yet there were some there before, whither they went. It is true some may go and make a beginning, but yet never make a beginning but where you may come and partake of the waters of Gods house every Lords day, and let them that cannot so travel, let them continue where they are, and drink of the waters of eternal life, rather then run such ha∣zards. You have seen when some have made a beginning without Mi∣nisters, they have staid three or four years before they have got any help, and when they have got them, they have had much adoe to settle, they have been suddenly unsetled, though they have not gone rashly about it, but with good advice: but for want of this, their not taking these Rivers and Fountains with them, they have been at a loss, and therefore in such a case let it be the wisdome of sincere hearted Christians, that come from old England for liberty and purity of the Ordinances, not to leave them now for fresh Meadows and Fountains, and for want of planting-ground and the like, it will not be suitable to those ends for which you left your native Country. Thus Mr. Cotton. Let there then be no more Plantati∣ons erected in New-England, where people professing Christianity shall live like Indians, without any solemn invocation on the name of God, and altoge∣ther without instituted Worship. What a sad thing is it to consider, that there are many Children, born in New-England, who although they are to , never heard of the Lords-Supper, nor did ever see a child baptized in their lives? I am perswaded that one reason why the faithfull, holy God hath let loose the heathen upon us, is that so this disease might be cured. And to this land if it be not so. Yea and when the Lord shall have ac∣complished our Salvation, we ought to doe some singular thing tending to the honour of his name, as testimony of our gratitude towards him who hath by his own arm saved us. I have read concerning the States of Holland, that when they were miraculously delivered from the Spaniaras great Army, to shew their thankfullness, they erected a Collage at Leyaen, & indowed it with goodly priviledges, and many famous lights have there been there, for whom the would hath had cause to bless God; Poliander, , Scalger, Heinsius did sometime belong to that University. And what can be thought of amongst us, which will have a greater tendency to the Glory of God, and good of the Souls of men then to take effectual care about that matter? That Academical Learning, (and with it Religion) may not fail in succeeding Generations. We find in Scripture, that whilst the first Genera∣tion of the children of Israel, who came out of Egypt lived, religion was up∣held. Yea and whilst the of the second Generation continued▪ But when Joshuah and Eleazer (the leaders of that Generation) slept with their Fathers, sad degeneracy and misery soon overwhelmed the rising Generation. The Lord awaken us to do our utmost to prevent the like in New-England, but there will be no preventing of it, if due care be not taken, that there may be meet and able Instruments by whom the truth and Religion may be maintained and propagated. The Centuriators and other Histoins have noted that the Apostles and primitive Christians were greatly sollicitous in that thing. And so we see our Fathers of the first Generation in New-En∣gland have been therefore did they erect a Colledge at Cambridge, which in their dayes was signally owned and blessed by the Lord and what a dark miserable Land had New-England been before this day, had it not been for the Blessing of God upon that Society? most of the Churches being supply∣ed with Teachers who have there been educated. Should Academical Lear∣ning fall in this land, it would be one of the saddest Omens that could be, Ignorance and Barbarisme would overspread the face of succeeding Genera∣tions; darkness shall then cover the earth, and gross darkness the people Papists are wont to reflect upon Protestants, as if they were nor duly care∣full in erecting and encouraging Seminaries of Learning and Religion. The most learned Voetius, was able to reply, that whereas there are no less then ten Provinces in Popish Belgium, there are but two Universityes therin, when∣as although there are but seven Provinces in reformed Belgium, there are less then five Universityes, and one Academical School, besides other illustri∣ous Schools. It will be a great mercy and happiness to Posterity, and we shall have where with to answer Adversaryes, if after this War more encou∣ragement be given respecting the Colledge and other Schools of Learning and if ever God shall give us the lands of our enemies, I cannot think how they can be disposed of better, or more to Gods Glory, and publick advan∣tage, then in such a way and towards such an end, as hath been expressed. And what a wonderfull providence will it be, if Barbarians should occasion the promotion of good Literature.? 8. In the last place let me assume the boldness to speak to any in other parts of the world, into whose hands this may come. Let not those that bear us ill-will say in their hearts Aha so would we have it. Will not the Lord remember the chil∣dren of Edom, who in the day of Jerusalems Calamity said rase it, rase it to the foundation thereof? Psal. 37. 7. And say unto the Ammonites hear the word of the Lord God, thus saith the Lord God, because thou saidst Aha against my Sanctuary when it was profaned, and against the land of Israel when it was desolate, and against the house of Judah when they went into Captivi∣ty, behold therefore I will stretch forth my hand upon thee, and will cause thee to perish. Ezek. 25. 3. 7. Neither let the world be offended at these things that have hapned to New England, as though neither we nor our Fathers were built upon right Foundations of Truth, because of this misery which our sins (and back slidings which are many) have brought upon us. It is famously known, that those ancient and orthodox Christians, the Al∣bigenses and Waldenses, no less then ten hundred thousand were by barbarous and bloody Enemies, even Heathenish Idolatrous & when the Bishop of Tolosse endeavoured therupon to perswade them that they had not a righteous cause before them, they replyed, it is written in the Book of Revelation, concerning the Beast, that unto him was given Power to make War against the Saints, and to overcome them; and therefore, not withstanding the success which you have had you may be the Beast, and we may be the Saints of Christ. Nor is it any sign that these poor New-English Churches do not pro∣fess the Truth and way of Christ because such a Judgment hath overtaken us, therefore let no one make that use of it; but rather be awakened to take war∣ning thereby to prepare for Troubles, for if this be done to Immanuels Land, what may other Lands expect ere long? Are not the things that have hap∣ned to New-England a Sign that the wine-cup of divine fury shall be given to all the Nations? and they shall drink, and be moved, and be mad, be∣cause of the sword which the Lord will send amongst them. In which re∣spect I pitty and marvel at the folly of those who are removing out the Country, lest they should meet with trouble. To what end is it for you? It is as if a man did flee from a Lion, and a Bear met him, or went into the house and leaned his hand on the wall, and a Serpent bit him. Shall not the day of the Lord be darkness & not light? even very dark, & no brightness in it The time is come that Judgement must begin at the House of God, and if it first begin at us, what shall the end be of them that obey not the Gospel of God? verily I am perswaded, that the Calamity which is come upon New∣England, is a solemn warning from Heaven, that dismal things are hastening upon the English Nation, and not only so, but indeed upon the whole World, that it will not be long before that Scripture be fulfilled, Zeph. 3. 8. where the Lord speaketh, saying. My determination is to gather the Nations, that I may assemble the Kingdomes to pour upon them mine Indignation, even all my fierce anger, for all the Earth shall be devoured with the fire of my jealousie. Howe∣ver, certain it is, that the most terrible changes are coming upon the Earth that ever were known since the world began. There are indeed glorious times not far off, glorious things are spoken of thee, O thou Citty of God. After the destruction of Rome the Conversion of the Jews; and the fulness of the Gentiles shall come in (which things I know and am perswaded by the Lord Jesus, that they are nearer then some imagine for) peace and pro∣sperity shall run down like a River, and like a mighty Stream, the whole World throughout, the Nations shall learn War no more, but a little before that, there shall be distress of Nations with great perplexity, mens hearts failing them for fear, and for looking after those things. The powers of Heaven shall be shaken, the Sun shall be turned into darkness, the Moon in∣to blood, and the Stars of Heaven shall loose their shining, Alas who shall live when God doth these things? There shall be such a time of trouble as ne∣ver was since there was a Nation even to that same time, Dan. 12. 1. And as for those who in this or that place do in sincerity call upon the name of our Lord Jesus Christ, their Lord and ours, be intreated to remember New∣England, in an your solemn addresses before the Throne of Grace, pitty and pray for us, who knoweth but the Lord may be gracious to the remnant of Joseph, through the help of your Prayers, yea, we know that God hath begun to answer your Prayers for us already: And therefore you who as yet have escaped the Sword, go away, stand not still, remember the Lord afar off, and let Jerusalem come into your minds, yea let New-England come into your minds, who spreadeth forth her hands, and shall there be none to comfort her, at this time when the Lord hath afflicted her in the day of his fierce an∣ger? poor New England cryeth unto you (as sometimes sorrowful Job un∣to his Friends) have pitty on me, O ye my Friends, have pitty upon me, for the hand of the Lord hath touched me.
N00167.p4	A thankefull remembrance of Gods mercy to several persons at Quabaug or Brookfield: partly in a collection of providences about them, and gracious appearances for them: and partly in a sermon preached by Mr. Edward Bulkley, Pastor of the Church of Christ at Concord, upon a day of thanksgiving, kept by divers for the wonderfull deliverance there. / Published by Capt. Thomas Wheeler. ; [Five lines from Psalms]	[ "Wheeler, Thomas, ca. 1620-1676.", "Bulkley, Edward, 1614-1696." ]	1676.	Printed and sold by Samuel Green,	Cambridge [Mass.], :	eng	[ "Hutchinson, Edward, 1613-1675.", "King Philip's War, 1675-1676.", "Brookfield (Mass.) -- History.", "Thanksgiving sermons -- 1676." ]	THe said Captain Hutchinson, and my self with about twenty men or more marched from Cambridge to Sud∣bury, July 28. 75. and from thence into the Nipmuck Country, and finding that the Indians had deerted their Towns, and we having gone until we came within twenty miles of New Norwith, on July 3. (only we saw two Indians ha∣ving an Horse with them, whom we would have spoke with, but they fled from us and left their Horse, which we took) we then thought it not expedient to march any further that way, but set our march for Brookfield, whither we came on the Lords day about Noon. From thence the same day (being August 1.) we under∣standing that the Indians were about Ten Miles Northwest from us, we sent out four men to acquaint the Indians that we were not come to harm them, but our business was only to deliver a Message from our Honoured Governour and Council to them, and to receive their Answer, we desiring to come to a Treaty of Peace with them, (though they had for several dayes fled from us) they having before profes∣sed Friendship, and promised Fidelity to the English. When the Messengers came to them; they made an Alarm, and gathered to∣gether about an hundred and Fifty fighting men as near as they could judge; The young men amongst them were stout in their Speeches, and surly in their Carriage; But at length three of the chief Sachems promised to meet us on the next morning about eight of the Clock upon a plain within three miles of Brookfield, with which Answer the Messengers returned to us. Whereupon though their Speeches and Carriage did much discourage divers of our Company, yet we conceived that we had a cleer to go to meet them at the place whither they had promised to come. Ac∣cordingly we with our men accompanied with three of the Principal Inhabitants of that Town marched to the plain appointed; but the Treacherous Heathen intending mischief (if they could have op∣portunity) came not to the said place, and so failed our hopes of speaking with them there. Whereupon the said Captain Hutchin∣son and my self with the rest of our Company Considered what was best to be done, whether we should go any further towards them, or Return, divers of us apprehending much danger in Case we did pro∣ceed, because the Indians kept not promise there with us: But the three men who belonged to Brookfie were so strongly perswaded o their Freedome from any ill intentions towards us, as upon othe grounds, so especially because the greaest part of tose Indians be¦longed to David one of their chief Sachem, who was takn to be great Friend to the Enlish:) That the said Captain Hutchinso (who was prinipally Intrsted with the matter of Treaty them) was thereby encouraged to proceed and march forward to∣wards a Swampe where the Indians then were. When we came near the said Swampe, the way was so very bad that we could march only in a single File, there being a very Rocky Hill on the right hand, and a thick Swampe on the left. In which there were many of those cruel blood-thirsty Heathen, who there way-laid us, waiting an opportunity to cut us off; there being also much brush on the side of the said Hill, where they lay in Ambush to surprize us. When we had marched there about sixty or seventy Rods, the said perfidious Indians sent out their shot upon us as a showre of baile, they being (as was supposed) about two hundred men or more. We seeing our selves so beset, and not having room to fight, Endeavoured to fly for the safety of our lives. In which Flight we were in no small danger to be all Cut off, there being a very miy Swamp before us in∣to which we could not enter with our horses to go forwards, and there being no safety in retreating the way we came, because many of our Enemies, who lay behind the Bushes, and had let us pass by them quietly; when others had shot, they came out, and stopt our way back: so that we were forced as we could to get up the steep and Rocky Hill: But the greater our danger was, the greater was Gods mercy in the preservation of so many of us from sudden destruction. My self being gone up part of the Hill without any hurt, and per∣ceiving some of my men to be fallen by the Enemies shot: I wheeled about upon the Indians, not calling on my men who were left to Ac∣company me, which they in all probability would have done had they known of my Return upon the Enemy. They firing violent∣ly out of the Swamp, and from behind the bushes on the Hill side wounded me sorly, and shot my Horse under me, so that he faultring and Falling, I was foced to leave him, divers of the Indians being then but a few Rods distant from me, My Son Thomas Wheeler flying with the rest of the Company missed me amongst them, and fearing that I was eher thin, or much endagered returned towards the Swampe again, though he had then received a dangerous wound in he Rs; where he saw me in the danger aforesaid: Whereup∣on he endeavoued to , shewing himelf therein a loving ad dutifl , he advening himself into great peril of his Life to help me in that distress, there being many of the Enemies about him. My Son set me on his own horse, and so escaped a while on Foot himself, until he Caught an Horse whose Rider was slain, on which he mounted, and so through Gods great mercy we both escaped: But in this Attempt for my deliverance he received another dangerous wound by their shot in his left Arm. There were then slain to our great grief eight men viz. Zechariab Philips of Boston, Timothy Farlow of illericay, Edward Coleborn of Chelmsford, Samuel Smed∣ly of Concord, Sydrach Hopgood of Sudbury, Serjeant Eyre, Serjeant Prichard, and Corporal Coy the Inhabitants of Brookfield aforesaid; It being the good pleasure of God, that they should all there fall by their hands, of whose good Intentions they were so Confident, and whom they so little mistrusted. There were also then five persons wounded, viz. Captain Hutchinson, my self, and my Son Thomas as aforesaid, Corporal French of Billericay, who having killed an Indi∣an was (as he was taking up his gun) shot, and part of one of his Thumbs taken off; and also dangerously wounded through the Body near the Shoulder, the fifth was John Waldoe of Chelmsford, who was not so dangerously wounded as the rest; They also then killed five of our horses, and wounded some more, which soon died after they come to Brookfield Upon this sudden and unexpected blow gi∣ven us (wherein we desire to look higher then man the Instrument) we returned to the Town as fast as the badness of the way, and the weakness of our wounded men woud permit, we being then Ten Miles from it. All the while we were going we durst not stay to stanch the bleeding of our wounded men, for fear the Enemy should have surprized us again, which they attempted to do, and had in probability done, but that we perceiving which way they went, wheeled off to the other hand, and so by Gods good Providence to∣wards us, they missed us, and we all came readily upon, and safely to the Town, though none of us knew the way to it, those of the place being slain as aforesaid, and we avoiding any thick woods and riding in open places to prevent danger by them. Being got to the Town we speedily betook our selves to one of the largest and strongest hou∣ses therein, where we fortified our selves in the best manner we could in such straits of Time, and there resolved to keep Garrison, though we were but few, and meanly fitted to make Resstane against so many Enemies. The News of the Indias Treacherous dealing wth s, and the loss of so many of our Company thereby, did so amaze the Inhabitants of the Town, that they being informed thereof by us presently left their houses, divers of them carrying very little away with them, they being afraid of the Indians sudden coming upon them: and so came to the house we were entred into, very meanly provided of Cloathing, or furnished with Provisions. I perceiving my self to be disenabled for the discharge of the duties of my place by reason of the wound I had received, and appre∣hending that the Enemy would soon come to spoyle the Town, and Assault us in the house, I appointed Simon Davis of Concord, James Richardson, and John Fiske of Chelmsford to manage Affairs for our Safety with those few men whom God hath left us, and were fit any Service, and the Inhabitants of the said Town; who did well and Commendably perform the duties of the Trust committed to them with much Courage and Resolution through the Assistance of our gracious God who did not leave us in our low and distress state, but did mercifully appear for us in our greatest need, as in Sequel will clearly be manifested. Within two hours after our co∣ing to the said house, or less, the said Captain Hutchinson and my self posted away Ephraim Curtis of Sudbury, and Henry Young of Concord to go to the Honoured Council at Boston to give them as Account of the Lords dealings with us, and our present Condition. When they came to the further end of the Town they saw the Ene∣my Rifling of houses which the Inhabitants had forsaken. The Po fired upon them, and immediately returned to us again, they discern∣ing no safety in going forward, and being desirous to inform us the Enemies Actings, that we might the more prepare for a sudden Assault by them. Which indeed presently followed, for as soon as the said Post was come back to us, the Barbarous Heathen upon us in the house with great violence, sending in amongst us like haile through the walls, and shouting as have swallowed us up alive; but our good God for us, so that there was but one man woun viz. said Henry Young who looking was mortally wounded by a Shot two dayes after. There was the but the house, a Son of Serjeant the house wherein we were, to his Fathers house not far from it, to fetch more goods out of it, was Caught by those Cruel Enemies as they were coming towards us, who cut off his head, kicking it a∣bout like a Foot-ball, and then putting it upon a Pole, they set it up before the door of his Fathers house in our sight. The night following the said blow, they did roar against us like so many wild Bulls, sending in their Shot amongst us till towards the Moon rising, which was about three of the Clock; at which time they Attempted to fire our house by Hay and other Combustible matter which they brought to one Corner of the house, and set it on fire. Whereupon some of our Company were necessitated to expose themselves to very great danger to put it out: Simon Da∣vis one of the three appointed by my self as Captain, to supply my place by Reason of my wounds as aforesaid, he being of a lively Spirit encouraged the Souldiers within the house to fire upon the In∣dians; and also those that Adventured out to put out the Fire (which began to rage and kindle upon the house side) with these and the like words, That God is with us, and fights for us, and will deliver us out of the hands of these Heathen; which Expressions of his the In∣dians hearing, they shouted and scoffed saying: now see how your God delivers you, or will deliver you, sending in many shots whilst our men were putting out the Fire. But the Lord of Hosts wrought ve∣ry graciously for us, in preserving our Bodies both within and without the house from their shot, and our house from being consumed by Fire, we had but two men wounded in that Attempt of theirs, but we ap∣prehended that we killed divers of our Enemies. I being desirous to hasten Intelligence to the Honoured Council of our present great , we being so remote from any succour, (It being between venty miles from us to Boston, where the Council useth our Ammunition would not last long to continued so to Assault us, I spake to Ephraim again on that Service, and to Attempt it on, there was most hope of getting away , and accordingly went out, but very where thereabouts, that he could of Life, so he came back again, Ephraim adventured forth the third time, and was fain to creep on his hands and knees for some space of ground, that he might not be discerned by the Enemy, who waited to prevent our sending if they could have hindred it. But through Gods mercy he escaped their hands, and got safely to Malborough, though very much spent, and ready to faint by Reason of want of sleep before he went from us, and his sote travel night and day in that hot Season till he got thither, from whence he went to Boston▪ yet before the said Ephraim got to Marlborough, there was Intel∣ligence brought thither of the burning of some houses, and killing some Cattel at Quabaug by some who were going to Connecticot, but they seeing what was done at the End of the Town, and hearing several guns shot off further within the Town, they durst proceed no further, but Immediately returned to Marlborough, though they then knew not what had befallen Captain Hutchinson and my self, and Company, nor of our being there, but that timely Intelligence they gave before Ephraim Curtis his coming to Marlborough, occasion∣ed the Honoured Major Willards turning his March towards Qua∣baug for our Relief, who were in no small danger every hour of be∣ing destroyed; the said Major being when he had that Intelligence upon his March another way as he was Ordered by the Honoured Council, as is afterwards more fully expressed. The next day being August 3d. they continued shooting & shout∣ing, & proceeded in their former wickedness blaspheming the Name of the Lord, and reproaching us his Afflicted Servants, scoffing at our prayers as they were sending in their shot upon all quarters of the house And many of them went to the Towns meeting house (which was▪ within twenty Rods of the house in which we were) who mocked say∣ing, Come and pray, & sing Psalms, & in Contempt made an hideous noise somewhat resembling singing. But we to our power did endea∣vour our own defence, sending our shot amongst them the Lord giving us Courage to resist them, & preserving us from the destruction they sought to bring upon us. On the Evening following we saw our Ene∣mies Carrying several of their dead or wounded men on their Backs, who proceeded that night to send in their shot as they had done the night before, & also still shouted as if the day had been certainly theirs, and they should without fail▪ have prevailed against us which they might have the more hopes of in regard that we discerned the com¦ing of new Companies to them to Assist and strengthen them, and the unlikelihood of any coming to our help. They also used several Stratagems to Fire us, namely by wild fire in Cotton and Linnen Rags with Brimstone in them, which Rags they tyed to the Piles of their Arrows sharp for the purpose, and shot them to the Roof of our house, after they had set them on Fire, which would have much endangered the burning thereof, had we not used means by cutting holes through the Roof, and otherwise, to beat the said Arrows down, and God being pleased to prosper our Indeavours therein. They carryed more Combustible matter as Flax and Hay to the sides of the house, & set it on fire, & then flocked apace towards the door of the house, either to prevent our going forth to quench the Fire, as we had done before, or to kill our men in their Attempt to go forth; or else to break into the house by the door; whereupon we were forced to break down the wall of the house against the Fire to put it out: They also shot a Ball of wild Fire into the garret of the house which fell a∣mongst a great heap of Flax or Tow therein; which one of our Souldi∣ers through Gods good Providence soon espyed, & having water ready presently quenched it; and so we were preserved by the keeper of Israel, both our Bodies from their shot, which they sent thick against us, and the house from being consumed to Ashes, although we were but weak to defend our selves, we being not above twenty and six men with those of that small Town, who were able for any Service, and our Enemies as I Judged them about (if not above) three hundred, I speak of the least, for many rhere present did guess them to be four or five hundred. It is the more to be observed that so little hurt should be done by the Enemies shot, it commonly piercing the walls of the house, and flying amongst the People, and there being in the house fifty women and Children besides the men before mentioned. But abroad in the yard one Thomas Wilson of that Town being sent to fetch water for our help in further need, (that which we had be∣ing spent in putting out the Fire) was shot by the Enemy in the upper Jaw, and in the neck, the anguish of which wound was such at the first that he cried out with a great noise, by Reason whereof the Indians hearing him rejoyced and triumphed at it; But his wound was healed in a short time, praised be God. On Wednesday August the 4th. the Indians Fortifyed themselves at the meeting house, and the Barne belonging to our house, which they Fortified both at the great doors, and at both Ends with Posts, Rails, Boards, and Hay to save themselves from our shot. They also devised other Stratagems to fire our house on the night follow∣ing, namely, they took a Cart, and filled it with Flax, Hay and Candlewood, and other Combustible matter, and set up Planks fasten∣ed to the Cart to save themselves from the danger of our shot. Ano∣ther Invention they had to make the more sure work in burning the house. They got many Poles of a Considerable length and bigness, and spliced them together at the Ends one of another, and made a Car∣riage of them about fourteen Rods long, setting the Poles in two Rows with peils laid cross over them at the Front End, and dividing them said Poles about three foot asunder, and in the said Front of this their Carriage they set a Barrel, having made an hole through both Heads, and put an Axle-Tree through them, to which they fastened the said Poles, and under every joynt of the Poles where they were spliced, they set up a a pair of Truckle wheeles to bear up the said Car∣riages, and they loaded the Front or fore-end thereof with matter fit for firing, as Hay, and Flaxe, and Chips, &c. Two of these Instru∣ments they prepared, that they might Convey Fire to the house, with the more safety to themselves, they standing ar such a distance from out shot, whilst they wheeled them to the house: great store of Arrows they had also prepared to shoot fire upon the house that night; which we found after they were gone, they having left them there. But the Lord who is a present help in Times of trouble, and is pleased to make his peoples Extremity his opportunity, did gracious∣ly prevent them of Effecting what they hoped they shuld have done by the aforesaid devices, partly by sending a showre of Rain in season, whereby the matter prepared being wett would not so ea∣sily take Fire as it otherwise would have done, and partly by Aide coming to our help. For our danger would have been very great that night, had not the only wise God (blessed for ever) been pleased to send to us about an hour within night the Worshipful Ma∣jor Willard with Captain Parker of Groaton, and Forty six men more wih five Indians to relieve us in the Low Estate into which we were brought; our Eyes were unto him the holy one of Israel; In him we desir to place our Trust, hoping that he would in the time of our great need appear for our deliverance, and Confound all their plots by which they thought themselves most sure to prevail against us; And God who comforteth the Afflicted, as he comforted the holy Apostle Paul by the coming of Titus to him, so he greatly comforted us his distressed Servants both Souldiers and Town Inhabitants by the coming of the said Honoured Major, and those with him in whose so soon coming to us the good Providence of God did marveilously appear; For the help that came to us by the Honoured Councils order (after the tydings they received by our Post sent to them) came not to us till Saturday August 7. in the afternoon, nor sooner could it well come in regard of their distance from us, i. e. if we had not had help before that time, we see not how we could have held out, the number of the Indians so encreasing, and they making so many Assaults up∣on us, that our Amntion before that time would have been spent, and our selves disenabled for any Resistance, we being but few, and alwaies fain to stand upon our defence; that we had little time for Refreshment of our selves either by Food or Sleep; The said Honour∣ed Majors coming to us so soon was thus occasioned; He had a Commission from the Honoured Council (of which himself was one) to look after some Indians to the West-ward of Lancaster and Groa∣ton, (where he himself lived) and to secure them, and was upon his March towards them on the foresaid wednesday in the morning, Au∣gust 4th. When Tydings coming to Marlborough by those that re∣turned thither as they were going to Connecticot, concerning what they saw at Brookfield as aforesaid, some of Marlborough knowing of the said Majors march from Lancaster that morning presently sent a Post to acquaint him with the Information they had received; The Major was gone before the Post came to Lancaster; but there was one speedily sent after him, who overtook him about five or six miles from the said Town; He being acquainted, that it was feared, that Brookfield (a small Town of about fifteen or sixteen Families) was either destroyed, or in great danger thereof, & conceiving it to require more speed to succour them (if they were not past help) then to proceed at present, s he before intended, and being also very desi∣rous (if it were possible) to afford Relief to them, (he being then not above Thiry Miles from them) he Immediately altred his Course and mached with his Company towards us: and to us about an hour after it was dark as abovesaid; though he knew not then, neither of our being there, nor of what had befallen us at the Swampe and in the house those two dayes before. The merciful Providence of God also appeared in preventing the danger that the Honoured Major and his Company might have been in, when they came near to us, for those Beastly men our Ene∣mies Skilful to destroy, Indeavoured to prevent any help from com∣ing to our Relief, and therefore sent down Sentinels, (some nearer and some further off) the furthest about two miles from us, who if they saw any coming from the Bay they might give notice by an Alarm. And there were about an hundred of them who for the most part kept at an house some little distance from us, by which if any help came from the said Bay, they must pass, and so they in∣tended (as we conceive) having notice by their Sentinels of their approach to way-lay them, and if they could, to cut them off before they came to the house where we kept. But as we propably guess, they were so intent and buisy in prepa∣ring their Instruments (as abovesaid) for our destruction by Fire, that they were not at the house where they used to keep for the pur∣pose aforesaid, and that they heard not their Sentinels when they shot; and so the Majors way was clear from danger till he came to our house. And that it was their purpose so to have fallen upon him, or any other coming to us at that house, is the more propable in that (as we have since had Intelligence from some of the Indians themselves) there were a party of them at another place who let him pass by them without the least hurt or Opposition, waiting for a blow to be given him at the said house, and then they themselves to fall upon them in the Reare, as they intended to have done with us at the Swamp, in Case we had fled back as is before expressed. The Major & Company were no sooner come to the house, and understood (though at first they know not they were English who were in the house, but thought that they might be Indians, and therefore were ready to hve shot at us, till we discerning they were English by the Majors speaking, I caused the Trumpet to be sounded) that the said Captain Hutchinson, my self, and Company with the Towns Inhabitants were there, but the Indians also discerned that there were some come to our Assistance, whereupon they spared not their shot, but poured it out on them; but through the Lords goodness, though they stood not farr asunder one from another, they killed not one man, wounded on∣ly two of his Company; and killed the Majors Sons horse; after that we within the house perceived the Indians shooting so at them, we hastened the Major and all his Company into the house as fast as we could, and their horses into a little yard before the house, where they wounded five other horses that night; After they were come into the house to us, the Enemies continued their shooting some Con∣siderable time, so that we may well say, had not the Lord been on our side when these Cruel Heathens rose up against us, they had then swal∣lowed us up quick, when their wrath was kindled against us. But wherein they dealt proudly, the Lord was above them. When they saw their divers designes unsuccessful, and their hopes therin disappointed, they then fired the house & barne (wherein they had before kept to lye in wait to surprize any coming to us) that by the Light thereof they might the better direct their shot at us, but no hurt was done thereby praised be the Lord. And not long after they burnt the Meeting house wherein their Fortifications were, as al∣so the Barne which belonged to our house, and so perceiving more strength come to our Assistance: they did as we suppose, despaîr of effecting any more mischief against us. And therefore the greatest part of them towards the breaking of the day August the fifth went away and left us, and we were quiet from any futher molestations by them; and on that morning we went forth of the house without danger, and so daily afterward, only one man was wounded about two dayes after, as he went out to look after horses by some few of them sculking thereabouts. We cannot tell how many of them we killed in all that time, but one that afterwards was taken confessed that there were killed and wounded about eighty men or more: Bles∣sed be the Lord God of our Salvation who kept us from being all a prey to their Teeth. But before they went away they burnt all the Town except the house we kept in, and another that was not then finished. They also made great spoyle of the Cattel belonging to the Inhabitants; and ater our Entrance into the house, and during the time of our Confinement thee, they either killed or drove away almost all the horses of our Company. We Continued there both well and wounded towards a Fortnight, and August the thirteenth Captain Hutchinson and my self with the most of those that had escaped without hurt, and also some of the wounded came from thence; my Son Thomas and some other wound∣ed men came not from thence, being not then able to endure Tra∣vel so farr as we were from the next Town, till about a Fortnight af∣ter. We came to Marlborough on August the Fourteenth, where Captain Hutchinson being not recovered of his wound before his coming from Brookfield, and overtyred with his long Journy by Rea∣son of his weakness quickly after grew worse, and more dangerous∣ly ill, and on the nineteenth day of the said moneth dyed, and was there the day after buried, the Lord being pleased to deny him a re∣turn to his own habitation, and his near Relations at Boston, though he was come the greatest part of his Journy thitherward. The In∣habitants of the Town also not long after, men, women, and Children, removed safely with what they had left to several places, either where they had lived before their planting or sitting down there; or where they had Relations to receive and entertain them. The Ho∣noured Major Willard stayed at Brookfield some weeks after our coming away, there being several Companies of Souldiers sent up thither and to Hadly and the Towns thereabouts, which are about Thirty Miles from Brookfield, whither also the Major went for a time upon the Service of the Country in the present warr, and from whence there being need of his presence for the ordering of matters concerning his own Regiment and the safety of the Towns belong∣ing to it, he through Gods goodness and mercy returnd in safety and health to his house, and dear Relations at Groaton. Thus I have Indeavoured to set down and declare both what the Lord did against us in the Loss of several persons Lifes, and the wounding of others, some of which wounds were very painful in dressing, and long ere they were healed, besides many dangers that we were in, and fears that we were exercised with; and also what great things he was pleased to do for us in frustrating their many At∣tempts, and vouchsafing such a Deliverance to us. The Lord avenge the Blod that hath been shed by these Heathen who hate us without a Cause, though he be most Righteous in all that hath befallen there, and in all other parts of the Country; He help us to humble our selves before him, and with our whole hearts to return to him, and al∣so to improve all his mercies which we still enioy, that so his anger may cease towards us and he may be pleased either to make our Ene∣mies at peace with us, or more, destroy them before us I tarried at Marl∣borough with Captain Hutchinson until his death, and came home to Concord August the 21. (though not throughly recovered of my wound) and so did others that went with me. But since I am Rea∣sonable well, though I have no the use of my hand and Arm as be∣fore: My Son Thomas though in great hazard of Life for some time after his return to Concord, yet is now very well Cured, and his strength well restored. Oh that we could praise the Lord for his great goodness towards us. Praised be his Name, that though he took away some of us, yet was pleased to spare so many of us, and adde unto our dayes; He help us whose Souls he hath delivered from Death, and Eyes from Teas, and Feet from falling to walk before him in the Land of the Living till our great Change come, and to sanctifie his Name in all his wayes about u, that both our Afflictions, and our mercies may quicken us to live more to his glory all our dayes. What shall I Render unto the Lord for all his Benefits toards me. THere is no Condition of men here below so good, but there is need of duty; There is none so bad, as to be past duty. In all Estates we must be doing: no Pro∣vidence exempts from duty; yet several Conditions re∣quire several duties▪ The Christian Conversation is like a wheel every Spoke taketh its Turn; God hath planted in man Affections for eve∣ry Condition; grace for every Affection, and a duty for the Exer∣cise of every grace, nd a Season for every duty; in which it is most beautiful; In the day of Trouble and Affliction, the duty then is Prayer and Petition; In the time of Deliverance and Prosperity Thanksgiving; giving praise to the God of our Salvation; and it is wisdome to perform what is most seasonable, Jam. 5.13. Is any Af∣flicted, let him pray? Aske mercy and deliverance from the evils at Gods hand. Is any merry by Reason of mercy received, let him sing Psalms of praise! exalting the Lord for his free goodness and bounty therein. Accordingly the holy Prophet (very probably David) in this Psalm sets before us the Exercise of his grace in various Conditions which befell him: He tels us what he did in the time of great Af∣fliction and Distress; he prayed, He called upon the Name of the Lord: ver. 3, 4. and being delivered and helped what he did, and was resolved to do: He loved the Lord, and would walk before him in the Land of the Living; He was thankful, and would express his gratitude in his Conversation; yea, is Inquisitive, what further to do therein; as in the Text, what shall I Render, &c. The Psalm then is Eucharistical; or Gratulatory, wherein the Psalmist giveth praise to God for his favour and mercy in a great Deliverance from a deadly danger and distress; and so suitable to the present occasion of our meeting at this time; If David were the Penman thereof, the Deliverance may be that mentioned, Psal. 18. Title: His preservation from Sauls furious and malicious Persecuti∣on, and the rage and violence of all his Adherents, and all others that sought his Ruine. The words read contein a Pathetical Exclamation and Enquiry; what shall I render, &c. as if he should say; The Lord hath bestowed mercies, yea, many and great mercies upon me; He hath heard my prayer when the sorrows of death encompassed me, helped me when I was brought very low; something is to be returned to him, that even Reason suggests, yea, much is to be done; but what that is I am (as it were) at a Loss, I would do any thing to please and honour him, who hath done so much for me. In the words there are two parts. 1. An Inquisition; wherein we may Consider: 1. The Subject or matter enquired after: what shall I render: 2dly. The Object or person concerning whom the Enquiry is made, and to whom the Return is to be made, and that is Jehovah; Not man but the Lord. 2dly, The Reason of the Inquisition, and that is the Consideration of all his Benefits; There was just occasion to be so sollicitous; Gods Benefits, set out, 1. By an Amplification All, All his Benefits. 2dly, By an Application, towards me; All his Benefits towards me. In this verse we have the Question, In the verses following we have the Resolution; He will take the Cup of Salvation, &c. and He will pay the Vows which he had made in his Trouble and Distress. For Explication of the Terms [Render] The word Imports a kind of Requital; It is attributed both to God and mn▪ and that in Relation to a good thing done, and signifies to reward, and to an Evil, and signifies to Revenge: Here it is Attributed to man in Re∣lation to God, but not as importing any possibility and satisfaction, but only a readiness and forwardness to do any thing that might be ac∣ceptable to him. [Benefits] The word in the Original is derived of that Verb which in the seventh verse is Translated [dealt bountifully] Gods Bounties: And these the Prophet stiles His Benefit, acknowledg∣ing all the good he received to come from him. The Verse then is a Description of the frame of heart of a faith∣ful Thanksgiver. 1. In his Observation of Gods dispensation towards him, in the Benefits bestowed on him. 2dly, In his Sollicitousness what to do by way of Retribution, and his willingness to do whatsoever he knows may be acceptable to him and approved by him. Hence this Doctrine may be raised. Doct. A person or people in a right thankful frame upon the Obser∣vation of Gods Benifits, and Bountiful favours towards them, are very Sollicitous what to return to God for them. Or such as are after God heart upon their Observation of mercies and deliverances bestow∣ed on them are Sollicitous what Returns to make to God for them: There be two parts in the Doctrine. 1. That a gracious Heart observes and takes notice of Gods goodness towards him. 2dly, He is thereupon Inquisitive what to Return to God. 1. The Prophet takes notice of Gods goodness; His Inquisition what to return, for it argues his Observation of it; If he enquires what to Render, It argues his takng notice of the Benefits; yea, of the variety and multitude of them, in what God had been doing for him. So David tels us Psal. 139.14. marveilous are thy works and that my Soul knoweth right well. So also in Psal. 103.1, to the sixth verse, Neh 9.7, to 27th verse: They take notice of the great and manifold mercies which God had bestowed upon his people Israel in former as well as latter times. The Reasons hereof ae▪ Reason 1. From the worth of every on of Gods mercies. There is not one of All of Gods Benefits, and the blessings which we enjoy but it is worthy of noice, for it is the Lords work; the Operation of his hands, every mercy is Gods gift, and therefore to be Eyed and ob∣served, Psal. 111.2. The works of the Lord are great, sought out of all them that have pleasure therein. As your deiverance from the great anger you were in at the Swampe, and afterwards in the House: It's worthy observing and remembring: how much more, All our mercies at all time and in all places. All comes from God, Jam. 1.17. Every goood and perfect gift commeth, &c. Reason 2. From the Thankfulness we owe to God for every mer∣cy being unworthy of the least of them; as Gen. 31 10. Jacob hum∣bly acknowledgeth. Now, how shall we be Thankful for them if we do not observe them. Hence the Prophet to Induce men to Thankfulness, and to bless God for his goodness and mercy adviseth men to take notice of his kindness towards them: Psal. 100.3, 4. And when the Lord upbraids his people for their great Ingratitude towards him, he gives this as one Cause of it, and so expresseth it, they did not know nor Consider, Isai. 1.3. and Hos: 2.8. she did not know that I gave, &c that is, she did not seriously Consider of it, that thereby she might have been stirred up to Thankfolnes in obedience. Reason 3. From the great difficulty of raising up our dull and slug∣gish hearts to that gret duty of praise and Thankfulness, especially, in a lively and spiritual frame; and therefore there is great need to observe not only some, but All his Benefits: Though one mercy▪ should raise our Hearts to Heaven; yet the more to quicken and en∣large them, we should take notice of All; the variety of them; as praise is a dfficult duty, so it is difficult raising our hearts to the du∣ty. We are dull and Listless to all duty, but especially to Thank∣fulness; We are slow to go to God for mercy in our Troubles and Di∣stresses, but more slow to Return praise after Deliverances vouchsa∣fed. Hence that Expression in Psal. 107. Psal. 8.15.21., 31. Oh that men would praise the Lord; as if he should say: It's rather to be wished then expected, Luke 17.17, 18. There were Ten cried Lord have mercy upon us, but only one Returned to give Thanks to Jesus Christ when cured. The second part of the Doctrine. Gracious and Humble Hearts observing Gods goodness towards them, are studious and Sollicitous what to Return to him. So the Prophet here, what shall I Render to the Lord, &c. so 2 Sam. 7.1. when God had brought him to Rest in his Kingdome after so many wandrings; he was studying how to advance the honour of God, who had done so great things for him; had so delivered him, so advanced him to honour and Renown, 1 Thes. 3.9. what Thanks (saith the Apostle) can we Render. &c. The Reasons hereof are, Reason 1. From the Consideration of the Nature of the Benefits, Gods people enjoy; The Prophet here may well say, what shall I Render, &c. and so may every Child of God say; All that are in Covenant with him; what shall we Render for the Benefits we have received from our God. 1. They are great mercies; even very great; as the promises of good to be given are great Promises, 2 Pet. 1.4. so the good promi∣sed and bestowed. They are great favours, especially in spiritual blessings. He gives great Deliverances; as Psal. 18.50. he doth great Things for his, as Psal. 71.19. and 86.13. 2dly, They are very many; There is an All of them, as in the Text; an All that is beyond Expression, Psal. 139.14. more in num∣ber then the sand. There is a multitude of them: This was an Ag∣gravation of Israels sin, that they remembred not the multitude of Gods mercies, Psal. 106.7. 3dly, They are Everlasting mercies, Psal. 136. In every verse thy mercy endures for ever; Gods people see and acknowledge Ever∣lasting mercy, even in outward and temporal blessings; much more in spiritual and Eternal: Because though the mercies themselves do not Indure for ever, yet the Foundation of all to Gods people is Ever∣lasting grace & mercy; And besides even these do in some degree tend to further their Everlasting blessedness; helping them on in their way to their Fathers house in heaven; therefore there is Reason to study and be Sollicitous what to render to God for them. Reason 2. From the Consideration of the person from whom the Blessings and Deliverances come, and to whom the Return is to be made, and that is, the Lord, what shall I Render to the Lord for His Benefits. 1. All the good we enjoy is from the Lord: we are the Receivers, He the giver. They are his Benefits: yea, the gifts of the Lord of Lords and King of Kings, the great and mighty God, who Inhabits the Throne of glory. Oh that the God of glory should have any re∣spect to us dust and Ashe, that he should do so great things for us orthless ones; Psal. 13.5, 6, 7. who is like unto the Lord our God who dwelleth on High; who humbleth himself, &c. He raiseth the poor out of the Dust, &c. A good look from a Prince or some other great and honourable person, is more then a greater thing from a meaner person. 2dly, Our Returns are to be made to the Lord, and therefore we had need be Careful what we present to him: This Reason God him∣self gives why he Curseth the deceiver who hath a male in his Flock, and offereth to God a corrupt thing; because he is a great King: Mal. 1.14. and therefore he sharply reproves them for offering the halt and blind. vers. 8. Persons are usually Careful how they carry themselves towards a great man in returning Thanks to him for favours received from him; much more here ought there to be Care; The Return is to be made to God. Solomon gives this Reason of the magnificence of the house he was to Build, It was for the Lord who is a great and glorious one: 2 Chr. 2.5. Any manner of house would not serve the turn, the best Tim∣ber and stone must be provided, and it must be wrought in the best manner, and by the most Skilful persons that could be procured. This was Abel Commendation, that he brought of the Firstlings of his Flock and of the fat thereof, Gen. 4 4. and to him God had Re∣spect and to his Offering. Reason 3. From the Consideration of the person that is to make the Return to God; what shall I Return; I that am so unworthy of the least mercy: I that have had so many mercies, so great Deliverances, I that am notable to Render any thing beseeming his Majesty; I that am un∣der so many Bonds and Obligations; I that am so priviledged by God; what shall I Render, &c. Hence that Expression, 2. Sam. 17, 18, 19, 20. What can David say, &c. David the youngest of all my Fathers Sons, and yet was preferred before them; David that was a Shepard, and now advan∣ced to Regal dignity; David that was so persecued by potent and cruel Enemies, and hath been so graciously and wonderfully pre∣served. This makes a thankful heart studious, especially, Conside∣ring these three things therewith. 1. All that we can Return is but little to his mercies; but mites for Talents; words for wonders; All is as nothing▪ 2dly, What we Return to God is (and by Reason of sin in dwel∣ling will be) mixt with many Imperfections; our best Services are but as torne Rags, menstruous Cloaths, Isai. 64.6. Even our Robes, our best Services need washing in the Blood of the Lord, Revel. 7.14 3dly, All that we can give to God is His own; and is but little of his own; and therefore the Saints are sensible of their own Ina∣bility to make any meet Requital to God. Mark holy Davids Expressions after his and the Princes offering towards the Building of the Temple, 1 Chron. 29.10, to 15. vers. a full place to prove all these three particulars before mentioned. Use I. By way of Instruction or Information. Instruct. 1. A Soul in a thankful frame, in a Tune of Thanksgiv∣ing can never be sufficiently satisfied in thinking and speaking of Gods mercies and favours towards him. The Prophet had before in this Psalm spoken of Gods goodness towards him; acknowledged his Bounty, what God had done for him; yea, again and again, repea∣ted it: and yet he is here still at the same work in the Text: What shall I Render, &c. yea, again, Psal. 16.17. How great hath Gods goodness been in hearing prayer, rescuing me from deadly dangers, helping me when I was in a low Estate, delivering mine Eyes from Tears, &c. bestowing so many Benefits, loosing my bonds, Ps. 136. In every verse, Thy mercy endureth for ever. Oh praise, give thanks for his mercy: and when he was concluding, he was ready to begin again: Oh give Thanks, ver. 26. Oh give Thanks to the God of Hea∣ven, for, &c. A thankeful heart in a lively frame takes delight to speak of the goodness of God towards him, Is not soon tyred nor weary thereof. All Repetitions are not babling: and therefore let us beware of so judging them; sometimes out of the Aboundance of the Heart Christians go over and over the same thing in petition of good from God and in Thanksgiving for good received at his hands. Instruct. 2. The Lord so dispenseth mercy to his people, as there∣by he leads them unto special and solemn seasons of Thanksgiving: Though he do afflict them, visit them with Rods, yet in the midst of those Exercises, he so dispenseth favours that they have Cause and just occasion, not ony of ordinary, but also Extraordinary praises. Their mercies come in a more then ordinary way, and so call for more then ordinary praises. Sometimes God giveth them mercies through many difficulties, as water out of the Rock: Deut. 32.13. which together with their ne∣cessity made the water as hony and Oyle: God could give them a∣nother way, he goes that way, that thereby he might provoke them to Thanksgiving: Divers Instances we have in Psal. 107. some he casts into Exile, and delivers them: others into Bonds and Imprison∣ment, and releaseth them, others he makes sick and heals them, that they may praise him. He brings them into great dangers, and Distresses at Sea and Land, that they may Render Praise in their Redemption, Thus hath been Gods dispensations towards you here met: you were in great distress, i. e. and he hath not left you without signal Providences, gracious discoveries of mercy: and so given you occasion of Solemn Thanksgiving. He brought you Low, and hath raised you, that you might praise him. Instruct. 3. A Thankeful Spirit is a Resolute and Inqusitive Spi∣rit, Inquisitive to know, and Resolute to do what it knoweth may please the Lord. 1. It is Inquisitive to know what it may, what it should do: This is the property of gratefulness either to God or man, as in David respecting the Posterity of his dear Jonathan. Is there any of the house of Saul, &c. 2 Sam. 9 1. so also in Elisha respecting the Shu∣namite, who had shewed him so much kindness, 2 Kings 4.13.14. What is to be done for her? Grateful Children and Friends will de∣sire to know what may please their Parents, Friends. And so it is with the Children and Friends of God: They desire to know the mind and will of God what he requires of them: and what may be an acceptable Sacrifice to him. Hence they pray for knowledge and understanding as David, Psal. 119.33, 34 Hence also they will search the word of God, that they may understand his will, and understand∣ing it, do it, Rom. 12.2. 2dly. It is a Resolute Spirit resolved to do what ever may express the Thankfulness of his heart to God, according to his will. As he purpoeth in his heart not to sin by doing the Least Evil, Dan. 1.8. so he purposeth and resolveth to do, (though not in his own strength) what is pleasing to God, Psal. 119.8. I will keep thy Preceps, and in the Text, what shall I Render, &c: I will stick at nothing, will do any thing; as when Joseph supplyed the Egyptians with Corne, they yield to any Terms; Let us find grace in the sight of my Lord, and we will be Pharoahs Servants, Gen 47 25. And as David was ready to do what ever Barzlla should request of him, 2 Sam. 19.38. In testimony of his Thankfulness for his Loyalty and Bounty at such a time; so a gracious Soul much more towards God; It is re∣solved to do any thing, to suffer any thing whereby God may be honoured. As Paul, Acts 21.14. How ungrateful then are they that will not do what they know to be pleasing to God, though i be clearly set before them, and strongly urged on them? young men are called upon to turn to God quickly; elder and younger ones to seek after him in all his holy Ordnances; to forsake their Lusts and vain Company; but they will not; they hold fast deceit and refuse to Return. They know what is good, but will not do it. Many know their duties in their Relations towards Superiours and Inferiours, but will not yield to them. And though some for Carnal sinister Respects do many things; as Jehu, Herod, &c. yet at something they stick, some Dalilah they will keep, some Lust they will not part withal, some duty they will not perform. Especially how farr are such from Thankfulness that resolve not to do, what God sets before them: as they, Jer. 44.16, 17: The word that thou hast spoken to us in the Name of the Lord we will not do. Such are most Ingrateful ones for all the mercies they receive from him. Instruct. 4th. To be truly thankful to God is an high, and a ve∣ry Spiritual Service; It is a Rendring and making Returns to God: what shall I Render to God, &c. For man to be fit to receive from God is a great matter, but it is much higher for us to Render to God, that man dust and Ashes should make a Requital to the great and glorious God. Therefore David so magnifies God that they should offer so liberally to him: 1 Chron. 29.10, &c. It is a great matter to be admired, that God should honour us, therefore saith the Pro∣phet, what is man that thou art mindful of him, &c, Thou hast Crowned him with glory and honour; but for us to honour God is greater; It is an high duty for the Sons of men, which are but worms to rise so high as to honour God: paising of God is an ex∣tolling or Exalting God, Exod. 1.2. He is higher then to be exalted by us, yet this we are said to do, in an Acknowledgement of his hand, giving him the glory of his wisdome, power, goodness, Faith∣fulness and mercy in the operations of his hand about us. Think it not an easy thing to praise the Lord; It is not only a lip labour, an easy Service; It is a Rendring to God. To play on Musick is plea∣sant, but it is hard to set the Instrument in Tune to play well; It is hard to get the heart in Tune, in a Spiritual lively, humble frame; Hence David so stirs up himself to it, Psal. 103.1, 2, and Deborab calls upon her self to awake, Judg. 5.12. Instruct. 5th. Gods doings are the matter of the Saints Acknow∣ledgements in their Thanksgivings and praises of him. The word Translated Praise signifies Confession and so often Rendred by Mr. Ainsworth. Confess the Lord, &c. Now the Lords doings are the matter of their Confessions: [his Benefits] what he hath done for me, and others of his people, the works of his hands for mine and others deliverance and Salvation. When we praise the Lord, we do but sing over what he hath done, He acts it, and we acknowledge it; As in this Salvation vouchsafed to you from the Enemy, from their Attempts by Assaults, Fire, &c. An Eccho is little else but a Reflecting Repetition of the first sound; so our praises are Repetitions, reflecting the work on God; He heard, he helped, he delivered and saved; This is the Lords doings. There is an Amen in Thanksgiving, our Amen to the Truth of Gods dis∣pensations; we say Amen to them; so they are, and we acknow∣ledge it. To give Thanks is to give God a Tribute in the Confession of his goodness; It is Retribution: This is to Crown the Lord, we owne him the Author of all our manifold Comforts, Deliverances, supplies in one kind or other. There is a distinction made between glory and glorification; glory is an Essential Attribute, though there were no Angel or man; but glorification is the acknowledgement of his power, goodness, mercy in his works by the Rational Creaure. What are you then to acknowledge this day? Even the Lords doings in your marveilous preservation: If you would glorifie him this day then say: the Lord hath done great things for us. Thi is the Lords doing, and it is wonderful in our Eye! Instruct. 6th. One special particular mercy received from God, ought to raise up our Harts to a Consideration of all other mercies formerly bestowed on us: And so it should be with you meet to praise the Lords glorious Name for that great Dliverance at the Swampe, and in the Garison. The Prophet addes that general Particle All, to shew that from that present Benefit which God had Conferred on him in that great Deliverance mentioned vers. 2.3. his heart was extended to a Consideration of other favours which the Lord from time to time had shewed him. Thus it will be with a grateful Heart: Not that we can think on every benefit, so as to leave out none, they being so Innumerable: but it is to be taken of the several kinds: as general, particular, publick, private, temporal and Spiritual, and of as many several and distinct branches of these as we can, Psal. 103.2. Forget not all, nor any of his Benefits, and Psal 105 2 Talk you of all hi wondrous works. This is the means to enlarge the heart, and Inflame it with holy Zeal, in praising God, as more Fuel brought to the fire makes it greater. Here is a good help to this great duty this day, and at other times, observe all kinds of mercies, and call to mind what God hath done for you formerly, for your persons, Families, Relations, for the Churches to which you belong, for the Country. Instruct. 7. The Consideration of mercies bestowed on our selves, and our Interest in the mercies bestowed on others is a great means to provoke to Thankfulness: so the Prophet here. For all his Benefits towards me. so Psal. 103.1, to 6. vrs. Bless the Lord O my Soul, &c. who forgives all thine iniquities, and heals all thy Di∣seases, &c. We are most sensible of kindness done to our selvs, the sweet where∣of our own Souls tast, & according to the Sense and tast of any kind∣ness, is the heart quickned and stired up to Thankfulness. Oh take special notice of such mercies, as n particular concern thy self: For in the Case and bussiness of your present meeting: one may say, I was spared and ot touched, when others were dangerously wounded: Another may say, I was only wounded, when others were killed: I am recovered, when others wounds proved mortal: God hath given me my Life, when others are taken away by Death: I am retuned to my Relations, or my Relations are come home in safety, when others have not enjoyed such a mercy. Consider withal, how you are Interested in the mercies of others, either particular persons, or in the Common and publick mercies of the Town and Country. You have an Interest in rhe mercies of your Yoke-fellow, Children. In the mercis of the Town, Church state: If the Town be spared (when others are consumed) It is mercy to eve∣ry particular: If husband be returned home safe, It is a Benefit to me, may the wife say: If the Father be returned, It is a Benefit to me, may the Child say: so may the Father say in the Childs Return: The mercies in Magistracy, and Ministry are our mercies, They are Gods Benefits to us. self Interests are affecting Interests. Consider how thou art Interested in any mercy, Deliverance, Immediately or me∣diately, and this will further our Thankfulness for it. As this is a way to affect the Heart with the Churches affliction, to Consider our Interest therein as members of the same Body, so also to affect our Hearts with Gods goodness to others, to Consider how we are con∣cerned therein. It may be some may say, I have more Cause to Fast and Pray in regard of Gods hand on me and mine rather then to Rejoyce and Feast: Do but Consider thy many personal mercies, thy Family mercies, and thy Interest in Common-wealth, and Church mer∣cies, and thou mayest see aboundant Cause of Thankfulness. It is a Certain Truth, that a Child of God when he is in the worst Case he can be in here upon earth, hath more Cause of Gratulation then of Petition. His mercies are greater then his miseries: His Enjoyments more then his wants, besides his hopes of all good at last in an Un∣changeable Estate. Instruct. 8th. If Temporal mercies be carefully to be observed, and Return made to God for them, how much more for Spiritual and Eternal mercies If Deliverance from a temporal Death, how much more Deliverance from Everlasting Death. Spiritual mercies are the great mercies. They are the Fathers gifts to his Children: other mercies he gives to them that are hated and abhorred by him. They have some Relation to God as his Creatures, Servants in his great Family: and therefore they shall have somewhat here, a portion they shall have in these common fa∣vours, vile and ungodly men often escape deadly dangers as well as precious Saints, nay, they may be preserved, when others better then they are taken away suddenly, and by a violent death. These Temporal Benefits will not evidence Gods special favour in Christ. What Cause have you to whom God hath given those great be∣nefits, of Justification, Adoption, Sanctification, and hopes of glory in Heaven, for to say with the Apostle Paul, Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ who hah blessed us with all spiritual Blessings in Heavenly places in Christ Jesus. And with the Prophet in the Text: what shall I Render to the Lord, who hath done so great things for, to deliver my Soul from the Nethermost-Hell, and to call me to Eternal glory by Jesus Christ: say therefore with the Apostle Peter, To him be glory and Dominion for ever and ever, 1 Pet. 5.10, 11. Use II. For Humiliation, Hence we have a ground of humbling and abasing our selves, in the Consideration of our great neglect of serious observation of Gods favours towards us, and also of our short returnes we have made to him for them; may not the Lord complain of us as of Israel; Do you thus requite the Lord, &c. Deut. 32.6. It may seem unsuitable and unseasonable to urge this at such a time, and on such a day, when met to praise the Lord for his great mercies; But they may well Consist; An heart sensible of its own Ingratitude, and scant Returns to God, with a bewailing of the same, and an heart desirous to praise him, and breaking forth in thankful Acknowledgements of his manifold Benefits, may stand to∣gether. The Consideration of our former unthankfulness, and the greatness of our Evil therein, and Humiliation for it, may help for∣ward our Thankfulness for present and future times. Use III. By way of Exhortation. 1. To imitate this holy Pro∣phet of God in taking notice of Gods mercies, and in special of mer∣cies to our selves; Take notice of all. Consider the times when mercies have been given out to you. All times. Mercies in your mothers womb, mercies in Childhood, mer∣cies in single and married Condition; Common dayes mercies, Sab∣bath dayes mercies; view the places where you have received mer∣cies; In Old-England, on the Sea; In this Country; In one Town, Family and other, ship mercies and Shoar mercies, mercies at home, and mercies abroad, mercy at the Swamp, mercy in the house or Gar∣rison. Consider the kinds of mercy, spiritual, temporal, preventing, spar∣ing supplying, affording succours in a time of great need; as in your late danger, healing wounds, restoring health and strength, forbear∣ing, and giving further space and time of Repentance, those that have been taken away, if they were not prepared for their Change, have no time any more to work in for Eternity. Consider the Interest in others mercies publick or more private; Every one of you may say, It was mercy to me, that the rest of the Company were then spared besides my self: If several others had been cut off besides those that fell, had not those that escaped been much more endangered, what unlikelihood of your preservation af∣terward. It is mercy that God made you Instrumental for the pre∣servation of so many persons as were then in that place, men, women, and little ones. Consider that it is the Lords doing that you are Re∣turned, and hitherto preserved in your habitations. Behold the work of God, as in what he did against you, so in what he hath wrought for you. Mot. 1. Consider it is a great Evil not to ponder on, and to Consider of the operation of his hands whether in afflictions, or in mercies, in Salvations, Psal. 28.4, 5. 2dly. If we be not observing Christians to discern and mark all Gods wayes about us, we cannot sanctifie Gods Name therein as it is our duty to do, 1 Pet. 3.15. All Gods works are a part of his Name, he makes himself known in his wisdome, power, love, goodness and mercy therein. If we sanctifie not his Name, he will be sanctified upon us. Therefore, Behold and see, take notice of all his Provi∣dences 3dly. If we do not observe them our selves▪ how shall we declare them to others? This is a duty incumbent on us, Numb. 22.31. Psal. 22.31. and Psal. 66.18. How can we tell to others what God hath done for us, if we take not good notice of it our selves? 2dly. Be studiously sollicitous what to Return to the God of your Salvation; as the Prophet here was, what shall I Render, &c. I. There is something that God would not have returned to him; there is a return that in stead of finding acceptance with him is a provocation to him. It provokes him to wrath and Indignation. 1. God would not have sin returned to him; yet thus did many in Israel, Deut. 32.6. Israel Gods peculiar people, in Covenant with him, after great things done for them, did wretchedly and un∣gratefully deal with him; they turned away from God, and walked after the imagination of their own evil hearts, they forsook the foun∣tain of living waters, and changed their glory, for that which could not profit. To receive good from God and return sin to God is vile & abominable. It is a very foolish thing to give way to sin against God, when we have received mercies, even many and great mercies from him; and therefore it is called folly: Psal 85.8. that they return not again to folly. This God complains of in Israel, in Isai. 1.2, 3 I have brought up Children and they have rebelled against me. Beware every one of you here this day that you give not the Lord Cause so to complain of you; I have brought up these persons, I have blessed them in themselves, and in their Relations, I have pre∣served them in such deadly dangers, I have rebuked the destroyer, I have given them their lives for a prey, I have brought them in safe∣ty to their habitations and Relations, I have healed their wounds, re∣stored them to health and strength, and Behold they still rebel against me, they follow their Lusts, their revelling and vain Company still, they spend my Sabbaths loosly still, they are still unsavoury in their Communication; still proud, froward: The Lord takes special notice how persons carry it after signal mercies, Isai. 26.10: In special take heed of wantonness of Spirit, and kicking against God in the enjoyment of his mercies, kicking against his word; against Reproofs, against his Ordinances in Magistracy and Ministry; against his Institutions in his house; as too many do in these dayes, Deut. 32.15. Jesurun waxed fat and kicked; Israel should have been Jesurun. i. e. righteous or upright before God, but were nothing less, when filled and fatted, then they kicked, like some young, when they have sucked, kick the Damms dugs. Though Parents be liberal to their Children, yet they would not have them wanton, and trample good meat under their feet, and yet such a Spi∣rit there is in us; we are ready to turn the very grace of God reveal∣ed in the Gospel into Lasciviousness as they did, Jude 4. and many now do. When Gods mercies make us wanton, this God takes ill; Take heed of snffing and trampling mercies under feet: Be not wanton, secure, proud, scornful, after such a deliverance as this, say as Ezra. 9.13.14. shall we after such a deliverance again break thy dments, &c. Let not sin the only object of Gods hatred be turn you make to God for his sparing, preserving mercy, &c. Consider. 1. This will be a great aggravation of all your other and former Evils, to sin after such mercies; as Israels murmurings Rebellions in the wilderness after their deliverance at the red Sea, and mercies vouchsafed, Nehem. 9.10. with 16.17. verses. 2. This will bring worse and greater Evils, in one kind or other, John 5.14. sin no more, (saith Christ) least a worse thing come. You that escaped without the least hurt may come to be dan∣gerously wounded; the Bullet may hit you as the Arrow did Ahab; you that were then only hurt, when others were slain: take heed that God cut you not down ere long for such evil requitals of him for his great goodness. Your late preservation may be but a reserva∣tion to soarer Judgements. 2dly. Return not a lame and halt Requital; a body without a Soul, the lip without the Heart, a verbal without a real Sacrifice; external duties without the Spirit, Mal. 1.13, 14. you have brought the torn, &c. but cursed be the deceiver who hath a male in his flock, &c. 1 Chron. 29.14. David and the Princes not only offer liberally towards the Temples building; but he blesseth God that they should offer so willingly, so heartily, This is that he principally wondereth at, It is a greater mercy from God to give a man a willing heart to offer what he doth, then to give him that which he may offer to him. 2dly. Affirmatively, Render to God that which he calls for at our hands. 1. In general; Render to God that which is Gods, Math. 22.21. As that which is Caesars must be rendred to Caesar; so that which is Gods must be rendred to God: God that which is his Owne: give God his due, as Psal. 29. give to the Lord the glory due to his Name. As that which we offer to God must be his owne; of his own Appointment and according to his own mind, so what is his own should be rendred to him. 2dly. More particularly. 1. Render your selves to God: so the Apostle exhorts us, Rom. 12.1. that we give up our bodies as a liv∣ing, and holy, and acceptable Sacrifice, &c. what ever we are or have, it is from the Lord: you are the Lods by right of Creation, Stentation, by right of preservation, in the great perils you were lately in, &c. The Lord hath the most right to you. But many give God his right; They are and will be their own, Their are their own, as Psal. 12 4. Their Estates their own to dispose they see good, as Nabal, 1 Sam. 25.11. My Bread and my Flesh, Their time is their own to spend as they please, they will not be ruled by God, nor by those whom God sets over them in Family, Church or Common-wealth: Oh give up your selves Souls and bodies to be for God, 1 Cor. 6.19, 20. glorifie God in your Souls, &c. Thus did Paul Acts 27.23. whose I am, and whom I serve. He was Gods, and he gave himself to the Service of God in the work he set him about. As all that comes from God doth not satisfie a gracious heart with∣out the Lord himself; no more is the Lord pleased with what cometh from is without our selves. 2dly. Return love to God, Psal. 116.1. I love the Lord because he hath hard, &c. This is a good Return. Have not we that have pray∣ed to God in any distresses formerly or lately, or know what prayer mean Cause to say, The Lord hath heard the voice of our Supplica∣tions; Oh love the Lord greatly, intirely with all our hearts. Have you ben in great streights, and you have prayed, and God hath sup∣plye you? Have you been in doubts, and God hath resolved you▪ Have you been in Terrours of Conscience, affliction of Spirit, full of feas of Gods Everlasting wrath, and you sought God and he an∣swered you, scattered your fears, and caused the Sun of Righteous∣ness to rise and shine upon you, and given you peace? Have you been n deadly dangers by sickness, by Enemies that have risen up against you, by wounds, and you have prayed for healing and delivering mer∣cy? oh then Render Love to God for his goodness, mercy, and sal∣vation. Mot. 1. Consider, gratitude requireth it at our hands. All our good temporal and spiritual is from him; And all is freely bestowed; yea, his mercies bestowed on us are more then the hairs of our Head: His preventing, sparing, delivering, supplying mercies. He is there∣fore worthy of our Love not only in respect of his Excellency in him∣self, but also of his benignity and grace towards us, especially his rich mercy in Christ Jesus. 2dly. Love is the ground of all duties acceptably performed to God. All is nothing without Love to God and man, 1 Cor 13 1, 2. are comprized under it, Luk. 10.27. It is of the Law; Love to God is the fulfilling of the first and man the fulfilling of the second; where Love abounds there will be much cheerfulness, willingness and readiness to do any thing to please him that is loved. 3dly. No love shall be lost that is cast upon the Lord; he knows loves him in sincerity, and he approves them, and will love them aga, and manifest his Love to them, and from his love to them do onderful things for . Their laor of Love shall not be in vain, Exod. 20.7. Deut. 7.9, 13. John. 14.21, 23. Oh love the Lord who hath redeemed you out of your distresses, and given you cause to re∣joyce in his great goodness in Answer of your prayers; And let your Love to God appear in these things. 1. In hearing the voice of his Commands, and inclining your Ear to what he calls for from you; This is Equitable. If God har us, let us hear him: shall Gods Ear be open to our Requests, and our Ears shut to his Command, yea, Intreaties and beseechings, when he beseecheth us to give up our selves more to him, to follow him and cleave more to him? may not the Lord say when we are du, and ow to hear and hearken to his voice; Is this your love and kindness, do you thus requite me for answering your prayers in the da of your trouble? 2. In shunning all that may separate from God, and separate b∣tween God and you; and that for this very cause, because they do cause a separation: And that is sin, Esai. 59 2. wants, persecutions cannot separate, but it is only sin, The true Love of God is a Love of Vnion, and therefore there must be a shunning that which caus∣eth separation; Let us therefore all Evil in our selves and others, and manifest our hatred in seeg the Extirpation and destruction of it, Psal. 97.1 Rom. 12.9. Abhorre that which is Evil, thereby we depart from God, Heb. 3.12. The Servant that loved his master would not depart from him. 3. Shew your Love in Carefulness to please him in all things; Children that love their Parents will seek to please them; so it is with Gods Children, Christ loving his Father sought to please him in all things, ohn 8.29. Walk as before the face of God, Psal. 116.9. And where there is a Care to please him, there will be a readiness to yield willing obedience to any Command given even in the most diffi∣cult duties & Services, Iohn 15 10. 1 Iohn 5.3. unless love prevail in the Soul, some Command of God or other will be grievous. Love makes them easy, as to David, Psal. 119 97.127. All will say they love God, but little Care appears in many men and women to please God. Some will please themselves whither God be pleased or no. 4. Manifest your Love to God in your Love to the Church of God, Psal. 122.6. 1. In loving Church Assemblies, Psal. 42.1, 2. and 26.8. and the Fellowship of all Saints, Psal. 16 3. 2. In grieving in the Churches affliction, and rejoycing in its prosperity as Iethro, Exod. 18.9. and Neh. 1.4. 3. In seeking and promoting the Churches welfare in our mea∣sure and according to our power and opportunity, so David promi∣sed, Psal. 122.7, 8. so did Mordecai, Esther 10.3. so Paul, 2 Cor. 11.28. 4. Manifest a sincere love of God in minding the things of God, whereby he may be honoured, his Name advanced, his Truths pro∣pagated from generation to generation. Love will stick at nothing whereby it may honour God, It is a Bountiful affection. Gods love to man did make him part with his only begotten Son, he spared not him but gave him to dye, &c. John 3.16. Abraham will part with his Isaack at Gods Command: nay, Love never knoweth when it hath done enough; It knows no such thing as too much, or too soon; The Soul thinks it cannot be too quick, too forward in any Service of God. It cannot have too much holiness, &c. nay, when one hath done his best, yet he is ashamed he hath done so little; and though he takes comfort in what he hath been enabled to do, yet he looks at all as nothing, as Paul, 2 Cor. 12.11. and prayes for sparing mercy, as Nehem. 13.22. Thus return love to God▪ This is a good Return, whereby the Soul takes more Content in God, more delight in ellowship with him, which is the nature of Love, Deut 10.1. That mercy do an affliction to , that doth not engage our hearts to love God ; they should not take off our hearts from the love of God, to abound in more love, Psal 31 23. And therefore been delivered Consider, It is now in that distress, and had such a remarkable deliverance, Is your lov to God Increased by it, Care to please him, and to walk in obedi∣ence to his holy Commandments, know it, this return God expects from you; and therefore see that you fail not his Expectation. 5. Return worship to God▪ so David promiseth to do upon the receipt of mercy from God, Psal. 5.7. In thy fear will I worship, &c. This we are exorted to, 1 Chron. 16.29. worship the Lord in the beau∣ty of holiness Worship him in all his holy Institutions in his house. Let such of you as have neglected some Ordinances of his worship and preparation of your selves for them, take heed of neglecting still; God is a Jealous God, he accounts them haters of him that do not worship him in his own Institutions, when they have liberty and opportunity to enjoy them, Exod. 0.5. you that are not in ful Church Communion, either you are prepared or unprepared with re¦spect to your present state; If still unprepared, yet in a Carnal state, what would have become of you, if you had dyed at the Swampe, or in the Garrison, if you had then been taken away? f you be prepared having a true faith in Iesus Christ, and you neglect his Ordinances God may cut you down by some temporal Judgement, though you, be not damned for it. Consider that place, Numb 9.13 The man that is clean, and forbeareth to keep the Passover, the same Soul shall be cut off from his people, because he brought not the offering of the Lord in his appointed season, that man shall bear his sin As for you that do enjoy all Ordinances in Gods house be you exhorted to wor∣ship God in the participation thereof, more spiritually and chearfully, serve him with more joy and delight, with more Reverence and Fer∣vency of Spirit. In special, Return prayer to God; which is such a principal part of worshp, that it is sometimes put for the whole worshp of God, Rom 10.13. Be much with God in prayer: Thus the prophet here, Psal. 116 2. and 13. verses, God having anwered his prayer and given him so great a deliverance, he shall therefore call upn God as long as he lives. This will be one thing that he will Render to God fo mercy received, he will be sti calling upon Gd. Let us improv all the Answers we have received from God o encourage us to fur¦ther prayer to him. Mot. 1. Consider, we cannot weary the Lord with often going to him; It is sometimes an Argument of Encouragement in request∣ing help or kindness from men: He is an old friend, a tryed friend, he hath helped me when I was in a great streight, and therefore I will go to him again: much more here; But, though men may be weary of our often coming to them, yet God will not; he taketh it as a good return, when we are much, yea, more in prayer with him. Mot. 2. When we have prevailed with God for any special mer∣cy, deliverance or help in a day of trouble, there is yet great need of prayer and Continuance thereof. 1. For a thankful heart to the giver of every good and perfect gift; the God of our Salvations. 2. For the Continuance of the mercy, that it may not be taken away from us; that the Evil removed may not again return. 3. For the Sanctification of the mercy and blessing to us, need to pray for an heart to use it in a right manner to the honour of Gods Name and others good. That it may not be an occasion of sin to us, that it may not be abu∣sed by us; That when God is good to us, we may not be the worse in our wayes towards him. There is great need of prayer to God in a time of prosperity, that we may improve it to glorifie him in our particular places wherein we are set by him. 4. we shall be yet needing more and renewed mercies daily, whilst we are here in this world, and therefore we must be Beggars till we get to Heaven: we need more grace, wisdome for our work and bu∣siness in our stations; more mortification of our Corruptions, more power against our great Adversary Satan, &c. And therefore have we prayed, and obteined what you asked; pray still that you may receive still from the same bountiful hand gracious Answers of your Requests. As we are to go to the Throne f grace in our wants; so also in our Receipts of mercies, that they may be Continued and Sanctified to us, and also improved by us according to his will. 4. Render to God the Vows that you have made to him in the time of your Trouble, in the day of your great distress; pay your Vows to the most high God; Thus the Prophet in this Psalm, 14 15. vers. whether your Vows have been more solemn, or only a bare Resolu∣tion of you Heart. Have you vowed to forsake any sit, to leave any evil Custome; to walk more exactly with God, to be more Careful in Relative duties, to seek more after God in all his wayes, to be more Reverent in attending to Gods worship; Oh now be Careful to discharge what you have promised and resolved; now pay what you vowed, Ps. 56.12. There saith David, thy Vows are up∣on me O God; the Vows which he had made to God in his danger, lay upon him, as a Bond which he must look to free himself from; he had fast bound himself to God, but he will loose himself by paying them. Mot. 1. It is folly to Vow and not to pay; and God taketh no pleasure in Fools, Eccles 54 5, 6. It is hateful folly; Better not have vowed, then vow and not pay. 2. It is a great Aggravation of sin, when it is against solemn Vows; and therefrre take heed to your wayes: If you did not vow in that time of danger, yet you have vowed in your Baptisme; that you would be the Lords Servants, & keep his Commandments, But I doubt not, but that you had serious thoughts then on those two or three dayes while your Trouble chiefly asted, that if God would return you in peace & Safety to your Habitations, to the Enjoyment of your Re∣lations, you would walk more to the praise of his Name, and the ho∣nour of the Gospel: That if the Lord would preserve you from vi∣olent and ungodly men that sought your Ruine, you would be more faithful Servants to him: Oh take heed to your selves, that you forget not the promises wherein you have bound your Souls: After de∣liverance had from God, Return not to folly, Psal▪ 85.8. 3. Consider, God hath the Bond, and it will be called for. Though we may forget and little regard our Vows and and the payment of them, yet God remembers all our Vows and Engagements; one time or other, we shall be put in mind of them. God put Ja∣cob in mind of his Vow, when he went from his Fathers house, &c. Gen. 5.1. &c. God had told him of it once before, Chap. 31, 13. It may be, God was displeased with him for his slackness to go to Bethel and pay it; and therefore though he did not chide him, he being then in heaviness, yet takes the opportunity, and gently minds him what was his duty, and would be for his safety, when so full of fears of the Counries rising against him; by Reaon of that act of his Sons aganst the Semes. Did you then Vow, when in so great danger; It was a seasonable time of vowing; Take also the fittest season for payment. And that is Now, the present time, Psal. 116.14, 18. Now in the pre∣sence of his people: Deferre not. 5. Return fear to God; That the Lord expects, that the more he discovers his grace and goodness, his mercy and Salvation to us, we should fear him the more, Psal. 130.4. There is forgiveness with thee, that thou maiest be feared; This is also foretold of Israel; that at their Return out of Captivity, they shall fear the Lord and his goodness in the latter dayes, Hos. 3. ult, The more good you receive from God, the more do you abound in the fear of God; so shall it be with Gods ancient people when the Redeemer shall come to Zion, and shall turn ungodliness from Jacob, the fear of the Lord shall pre∣vail mightily in their Hearts, more then ever, The greater Gods goodness, the more shall the fear of God be upon their hearts. All their joy in God and his goodness shall be mixed with a Reverencial fear of God; They shall serve the Lord in fear and rejoyce with trem∣bling, as Psal. 2.11. so let it be with you, Heb. 12.28. Serve the Lord with Reverence and godly fear; fear to offend so good a God who hath had such mercy on you, wrought such deliverances for you. And in all your rejoycings and praisings of God for his goodness, see that there be a mixture of fear; work out your Salvation with fear and Trembling, Phil. 2 12. And manifest the fear of God in your hearts by your Care to de∣part from all Evil, Prov 16.6. And by your using the very Name and Attributes of God with great Reverence; by Reverencing Gods Sanctuary, by endeavouring to walk with a good Conscience towards all men: not oppressing any, Levit. 25.17. not avenging our selves though injured, Gen 42.18. Being faithful in all Trusts committed to us, Neh 7 2. Be not high minded, but fear: not with a slavish fear, to fear him only for his wrah and Judgements, but also for his Compassion and goodness. And therefore let our fear of God be joyned with a love of God, to fear him in Love, and Love him in fear: Let not our fear drive us from God, as Cains did, but cause us to cleave closet to God, as God promiseth in Jer. 32.40. 6 Render true Sanctity to God. Be perfecting holiness in the fear of God, 2 Cor. 7.1. Math. 22.21. Render to God the things that are Go: Thus Christ spake upon their shewing him the penny that had Cars Image on it, that man might know that God requireth of man his own Image in man himself, in which he at first Created him, & with which he at first adorned & beautified him, & which was mans chief Excellen∣cy & glory Caesar would have his Image upon his Coine: The Lord would see his Image in us: The Image of his grace and holiness. Let it be more hining: And let it more appear, and be manifested in our doing justly, loving mercy, and walking humbly with the Lord our God. Be you holy, for the Lord your God is holy: yea, in all manner of Con∣versation, 1 Pet. 1.15 16 Be you merciful as your Father is merci∣ful, Luk. 6 36. As God is an universal good, doing good to all, so let every one labour to be a publick good, doing good to as many as we have opportunity, Psal. 16.2, 3. my goodness extends not to thee, (saith David) but to the Saints, &c. Gal. 6.10 As we have oppor∣tunity let us do good to all, espcially to these that are of the Houshold of Faith. Let us now labour to be like him in holness, goodness, Righte∣ousness, & we shall be like him hereafter in glory and Blessedness. Let us more & more approve our selves the Children of God in rsem∣bling him, following of him, walking after him, Ephes 5.1. 7. Render to God the fruit that he calls for under his Husbandry, and the wayes he takes with us, that we might be fruitful in well do∣ing. This he calls for and expects from a people for whom he hath done as for us in this wilderness: to whom he gives the Gospel of the Kingdome who have Sanctuay Enjoyments, to whom he vouch∣safeth protection from their Enemies, Math 21.43. The Kingdom should be taken from the unfruitful Iews, and given to them which should bring forth fruit, render it in the season, Isai. 5 2 3, 5, 7▪ vers. God tells us again and again what he looked for; He looked for sweet grapes, good fruits. These fruits are the good works required of us in our Conversati∣on in duties of godliness Righteousness, Love, goodness and mercy, which God hath ordeined, that we should walk in them, Ephes. 2 10. This was the Apostles prayer for the Philippian, Chap 1.11. that they might be filled with the fruits of Righteousness, &c. and for the Colossis, Chap. 1.10. that fuitful in every good work The Lord takes great pains with us in his house: He is pinning of us by the Af∣flictions he brings upon us, that we might be more 15.2 Bring forth the fruit of Ordinances, and Providences: the fruit of your dangers, troubes, fears, and also of your Deliverances and Expeinces of Gods help in the time of distress; Live more to God, less to your selves, less to the wold. Labour to abound in the work of God, doing good in all places to all with whom you Converse. Do good in your Communication, Col. 4 6 by yr Example; as the Thessolonians did, 1 Thes 1 7. and the Corinthians, 2 Cor 9 2. Their Zeal provoked very many. Be fruitful Trees in Gods Vine∣yard, both in word and deed, doing good to all as you have occasi∣on ministred to you, provoking them to love and good works by be∣holding your forwardness in the wayes of Christ Jesus. Mot. 1. Consider, it is an honour to the glorious and blessed God, when those that are his people are fruitful; when the Trees that he hath planted are laden wih good fruit: when a vine is full of goodly Clusters. It is a Credit to the Vine dresser, when ground yields great Increase. It is not only the profit, but the honour of the Hus∣bandman, when Ewes bear Twins, It is the Shepards honour; and so when Christians are fruitful; It is the honour and gloy of God who is the Husbandman, John 15 1. their Shepard, Psal. 23.1. The Lord accounts himself honoured, John. 15 8. Herein is my Father honoured, &c. Hereby others are stirred up to praise God, Math. 5.16: 2 Cor. 9.12. Phil. 1.11. They are by Jesus Christ to the praise and glory of God. Let this quicken us to Fruitfulness; For this is the great End of our Lives to bring glory to God, the God of our Life. This ought to be our highest End in all, 1 Cor. 10.31. 2. Fruitful Christians are the Lords delight: They are Hephzi∣bah, his delight is in them, They walk worthy of the Lord to all well pleasing, Col. 1.10. The Lord promiseth to be as the Dew unto Is∣rael; and then his beauty should be as the Olive Tree, and his smell as Lebanon, Hos. 14.5, 6. The beauty of the Olive Tree is to be full of Olives; such Christians are beautiful in Gods Eyes; Lebanon was full of sweet Trees and fragrant Flowers, and filled all the parts thereabouts with a sweet smel; and so should Israel be a sweet savour to God; when they brought forth good fruit to him. The Philip∣pians fruitfulness in well doing communicating to Paul was an odour sweet smell, a Sacrifice acceptable and well plesing to God, Phil. 4.8. 3. Fruitless Professors are near unto a Curse, and in danger of being plucked up or cut down, Math, 21 19. Heb. 6.8. If we bring not forth fruits of mercies, deliverances, Ordinances, Affictions, if bar∣ren under all, the Curse may come, and God say never fruit grow on you more; yea, God may cut us down by the Axe of his Judge∣ments which he hath brought upon us, Math. 3.10. Now God is lay∣ing the Axe, if not to the Root, yet he is lopping off many branches: and therefore the more need to take heed of unfruitfulness. The Jews were a fruitless Vine Christ layed the Axe to the Root of the Tree, &c. Luk. 13.7. Cut it down, &c. would we not be cut down and cast into the Fire, let us be fruitful and that in due season. 4. The End of Fruitfulness in Gods wayes is Everlasting Life and Blessedness, Rom. 6.32. The good we do in Family, Town, Church, being done in uprightness will turn to good Account in the great day of Christs appearance, Phil. 4.17. All good fruit which we here bring forth is as Seed sown, 2 Cor. 9.6. Prov. 11.30. It will yield great increase, 1 Tim. 6.18, 19. 2 Tim 1.16, 17, 18. you would willingly have the Reward, then do the work; If you would have a good Crop in the Harvest day, now be sowing and that not sparingly; serve the Lord faithfully and diligently in duties of holiness, Righte∣ousness, Love, kindnes, Bounty and all goodness, 1 Cor. 15.8. know∣ing your labour is not in vain in the Lord. Labour to be more and more fruitful, that your works may be more at the last, then at the first; as Christ speaks of them, Rev. 2.1. yea, be fruitful in Age, honouring God, and adorning the Gospel in all things, Psal. 92.14. 8. Make this Return to God for all his Benefits, and the great de∣liverances received, to make him your Trust and Confidence all your dayes. Trust upon the Lord, & live in dependance upon him for further mercy and Salvation. In Experience of what you have re∣ceived from God, rest upon him, we need daily from God, and the Lord gives out daily unto us, let us act Faith daily upon God. Make this use of Gods gracious apparance for you, never to di∣strst him what ever your dangers and streights, or distresses may be, so it was with holy Paul, 2 Cor. 1.10. who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. Be not overmuch Caeful or fearful in these evil and trou∣blesome dayes. Be not sollicitous what you shall eat, or what you shall drink, or whire with you shall be clothed, or how you shall be pre∣served; Trust on the Lord Jehovah in whom is Everlasting strength, Isai. 26.4. the Lord provided for his people daily in the wilderness, though they had no bread left in the Evening: yet they had it near their doors in in the morning: he was a shadow in the day time from the heat, &c. Isai. 4.5, 6. This was Davids Resolution having had such wonderful deliverances from all his Enemies, he would still trust in God, Psal 18.2. And therefore in his greatest fears there shall be his Confidence, that he will not fear what man can do to him, Psal. 56.3, 4. He is, and will be a Buckler to all those that trust in him, Psal. 18.30. It is a very ill Requital not to trust him by resting on his promises: not to rely upon his wisdome, power, faithfulnss when we have had much Experience of his Care, Love, Compassion and won∣derful works for our good. It is high Ingratitude. Hence the Lord was so angry with Asa for sending to Benhadad for his help, (though there were other evils in it) that he relyed not on God, when God had given him such a glorious victory over that mighty Host of the Ethiopians, 2 Chron. 16:8, 9: Thereby he provoked God from that time to afflict him with Warrs. Learn to trust in God in the most deadly dangers: Let him be your Refuge in all Storms: He is able to keep that which is committed to him. To him belongs the Issues from death, Pal 68 26: 9: Make this Return to God for all his Bounty and mercy to you, to make God your exceeding joy, as David did, Psal: 43:4: and to re∣joice in him the God of your Salvation: yea, the God of all Salva∣tions Temporal, Spiritual, and Eternal: You cannot praise the Lord aright,, nor wak worthy of him, except you rejoyce in him, Psal, 33 1 Rejoyce in the Lord you Righteous, for praise is comely for the upright. This duty is urged upon the Saints, Phil. 3.1. and 4 4. Rejoyce in the Lord alwayes, and again I say Rejoyce. We should not only rejoyce before the Lord in his blessings that he vouchsa∣feth us; as Life, health, Corn, &c. Deut. 12.12.18. That God alloweth, yea, enjoyneth his people, but, Rejoyce in the Lord; Let not our joy be Carnal in our preservation from death, in the Lifes of our Relations, in Crops, houses, Lands, Children; but let our joy be Spiritual. Let not our chief joy be in Church Priviledges, and Ordinances; but on Christ Jesus. Such are the true Circumcision, who rejoyce in Christ Jesus, and put no Confidence in the Flesh, Phil. 3.3. Psal. 97 12. Rejoyce not in sin, that is an ill Requital; the plea∣sures of sin are but for a Season, and that joy will End in sorrow: but Rejoyce in the Lord, and that joy can no man take from you. And that we may the more rejoyce in him; Let us endeavour to be more clearing up our Interest in him, as our God in Christ Jesus. That we may be able to say, as Psal. 48.14. This God of Salvation is our God; well may they rejoyce in God that have him for their God, for then he will be their guide unto death, their God for ever & ever. 10. and Lastly: Render to God praise and Thanksgiving, so the Prophet promiseth in verse after the Text, I will take the Cup of Salvaion; wherein he alludes to their solemn feasts, wherein they had Cups, and in the use of them they returned praise to God for the blessings they had received from him. Commemorate Gods mercies to our selves and others, and praise his great, his holy, and Reverend Name, this we are frequently exhorted to, Psal. 22.25. And 61.8 And 107:13, 14, 15: you were as prisoners shut up for a time, but God hath brought you out into a large place: Oh give Thanks to the Lord for he is good, for his mercy endureth for Ever. Mot: 1. God hath given you your desires, and Answered your prayers, therefore do you Answer his Expectation, what Cause have you to bless the Name of the Lord, Psal. 66:19, 20: so David, veri∣ly God hath heard me, he hath been Attentive to the voice of my prayer: Blessed be God which hath not turned away my prayer nor his mercy from me, as Hannah said to Eli, 1 Sam. 1:27. For this Child I prayed, &c: so may we say, for this mercy I prayed for this deliverance, for this Return to our Habitations, and Relati∣ons, for this dayes liberty we sought the Lord, and he hath given us, our hearts desire; he might have made more breaches, continued our distresses longer, let therefore the Redeemed of the Lord say; The Lord is good and gracious for his mercy endures for ever. 2. This is the way to keep and hold Gods blessings still with us. It is via Conservandi; God will not take away his mercies from us, from the Country, if we Return praise to him; They giving God his Rent, the Tribute he expects, he will not turn them out of doors, not strip us of his Benefits, By giving praise we glorifie him, Psal. 50.23 He that offereth or sacrificeth praise glorifies me. He acknow∣ledgeth his glorious Attributes, as in going to God by Petition, so in the Sacrifice of praise and gratulation. 1. In praising him we give him the glory of his goodness in the Com∣munication of good to us, Psal. 119.68. Thou art good and dost good, &c. Bonum est sui diffusivum: It is the nature of goodness to be Communicative. 2. The glory of his mercy, in pittying us in our misery, doing so much for us, who had plunged our selves into a Sea of misery. Con∣fessing our own Indignity, we acknowledge all to be from mercy, Lam. 3.22. as the Church then, so may we say now; It is the Lords mercy we are not consumed. 3. The glory of his wisdome, in ordering all Events for his peo∣ple good, and ruling all the world for his Churches benefit: All is theirs, 1 Cor. 3.2, 22. 4. The glory of his power, in Effecting all those things for us, which we our selves could not do, we cannot help our selves with any mercy; not make the Sun to rise, a drop of Rain to fall, nor Cause the Earth to bring forth, &c. All is the work of God, 1 Chron. 29.11, 12. Isai. 26.12. 5. The glory of his Truth in his Word; making good the same to us, and to his Church, Rev: 15.3. so in that Song after their Victory over the Beast; Just and true are thy wayes. Mot. 3. This will open Gods heart and hand to give more; and so it is medium impretandi, a means to prevail for more mercies, 2 Chron. 20.22. And when they began to sing and to praise, the Lord set Ambushments against the Children of Ammon, &c. a an puts in but a Bucket full of water into a Pump, but it return∣eth more: The more praise we return, the more good shall we re∣ceive. A thankful Christian is a blessed Christian; would you have future mercies be thankful for present mercies, say not: If I had such a mercy I could be thankful, and praise the Name of the Lord; prai im for what thou hast received, and thou maiest have more; God will showr down his blessings of grace and goodness upon thee 4thly. These praises of God rightly performed are very accep∣table to God; They are delitiae Caeli, God delights in them, Heb. 13.15. Psal. 69.30, 31. And that should make us more delight in this du∣ty▪ because it is so pleasing to God, Psal. 22▪3. He Inhabits th praises of Israel; He loves to sit by them, and to hear them when their hearts are in Tune, when they sound forth his high praises. 5thly. It is a signe that the good things which we enjoy are gi∣ven a blessings from the hand of a Fathers love, when they work this in us, to carry up our Affections to be much in blessing him for them; A man may abound in good things which are in themselves blessings, and yet be no blessing to him that hath them; but be turned into Cuses: How may I know (will some say) that this and that gift, these deliverances are blessings to us? even hereby, when they work this disposition in us to bless and praise the Lord who hath so blessed us. 6thly. It is a most Heavenly duty, the very work of the Saints in Heaven; When all other work Ceaseth, this shall not Cease to all Eternity. The more you are in the Exercise of this Spiritual Ser∣vice, the more there is of the Life of Heaven upon Earth. This day you meet together to praise the Name of the Lord, who were together in such a danger, that you almost despaired of Life; as the Apostle saith, 2 Cor. 1.8. Look that your praises be such that God may be well pleased with them; and with you in the perfor∣mance of this Service. 1. Let them be Cordial, with the heart, yea, with the whole heart, Psal. 9.1. 1. See that your hearts be taken up with an Admiration of Gods favour and Bounty towards you, as David, Psal. 139.14. Ad∣mire the Lords sparing, delivering, and restoring mercy. 2. All our Service and worship of God must be with the heart and from the heart; God calls for the Heart in all, Prov. 23 26. He would have the Heart in prayer, praise, hearing the word, and all other performances; the Lord is n Spirit, and will be worshipped in Spirit and Truth, John 4.24. 2. Let them be Veal, Psal. 34.1. and 51.15. Hos 14.2. We will enr the alves of our lips. 1. In singing Psalms, a duty in Gospel times: Cl 3 16 And then most when God gives Cuse of Rejoyement , ames▪ 5▪ 3. If any be merry let him sing Psalm, 120.1, 2. wen the Lord the Captivity of , &c. and our Tongue▪ with siging. 2. In declaring Gods goodnes unto others; Extolling his Name▪ speaking of his loving kindness, Psal. 66 18. Come hither (saith the Prophet) all you that fear God, and I will tll what he hath done for my Soul. What Deliverances I have received, and Victories I have obtained, what Answers of prayer I have had. So Psal. 14 21▪ my mouth shall speak the praise of the Lord, &c. In Luk 8.8, 39. Christ Commands the man out of whom he had cast the De∣vils to shew how great things God hath done for him. 3. Let them be real praises; praise him not only in our words, but in all our wayes; living to the honou of his Name, which is called upon us, and of the Gospel professed by us, Phil. 1.27. Only let your Conversation be at becomes the Gospel of Christ; That is a main thing to be attended to, Psal. 50.23. He that will offer praise aright, must also order his Conversation aright; Confession and Conversation must go together in a thankful man, Psal. 116.8, 9. I will walk before God in the Land of the living; Inward Affection must be manifested in our outward Conversation. Therefore look well to your wayes, Elder and younger; walk holily and Righte∣ously; live soberly, Righteously and goly in this present world, else all your paises are vain; The Lord will not accept them. Let our praises be Continual, Psal. 34 1. and Psal. 63.4. I will bless thee while I live; Rest not in the work of a day, but remember Gods mercies all your dayes; Be not like the Israelites, Psal. 16.12. They sang his praises, but soon forgot his works. You that are young remember the Lord in your best dayes, and let us all both Elder and younger remember him all ou dayes. Re∣member him, to Love him, serve, honour and glorifie him. Remem∣ber your Promises and Engagements to him. If we remember not his mercies to praise him, he will remember our Ingratitude against him therein, by Cutting us short of his blssings, and plaguing us with his Judgements. 5. Let all our Sacrifices of praise e offered up to God in the Name of Jesus Christ, that so they may be a sweet avour before him. God smelled a sweet avour in Noahs Sacrifice, after that wonderful preservation from the Floud of waters, Gen. 8.20. Noah ooked to Christ, Heb. 13.15. C 3.17. In him God will be well with you. And tat you shall have ue day from hm, that you pleased him in your returns to him: Let us thus ow Render to God whiles we are here on Earth, and we shall Reap the Fruit of all in the great day of Christs appearance, when God will Render to every one according to their works, Rom. 2.6, 7. Then those that have carefully observed all Gods dispensations about them, and been sollicitous what to Render to him; giving up themselves to him. Loving, fearing, and obeying him, walking in holy Fellow∣ship with him in his own Appointments, they shall be received by him into his Everlasting Kingdome, there to be with him, singing praises to him that sits on the Throne, and to the Lmb for Evermore.
N00168.p4	The heart garrisoned or, The wisdome, and care of the spiritual souldier above all things to safeguard his heart. Delivered in a sermon which was preached to the honoured gentlemen of the Artillery Company, on the day of their election, at Boston in New-England June, 5. 1676. / By Mr. Samuel Willard. ; [Five lines of Scripture texts]	[ "Willard, Samuel, 1640-1707.", "Ancient and Honorable Artillery Company of Massachusetts." ]	1676.	Printed by Samuel Green,,	Cambridge [Mass.], :	eng	[ "Artillery election sermons -- 1676." ]	THat the Life of a Christian is a continued War∣fare, is a Truth, proved not only by the Infalli∣ble Testimony of Scripture, but also by the un∣failing Observation and Experience of the Peo∣ple of God in all Ages; whose Entrance into Christ by Con∣version, is a listing them Souldiers in his Camp. This Warfare, being attended with so much dnger, managed with so much difficulty, and the Issue being a matter of so great Consequence, as is but darkly shadowed out by all the Warr and Com∣bustions which are upon Earth; hence the Scripture affords its spiritual Tracticks, and Directions for the prosperous ma∣nagng of this holy Warr: Commending you therefore to the Field, for the Exercise of Skill, and improving of your selves in what may belong to your Military Function as men at Arms, give me feave to Rub up your memories lit∣tle, in some plain and practical duties of a Christian Soul∣dier· The words of my Text are the great Charge given by Jesus Christ, the true Solomon (Captain General of the Hosts of his People) to all those that are under his Colours, enga∣ged in his Service. That the phrases or Terms used here are Metaphoical, or Allusive to matters Military, such as are Conversant in the Original Language do understand. In the words observe four things. 1. The Subject about which this Charge is Conversant, the Heart, and that under a Limitation, or especial Intima∣tion, thy Heart, the Heart is here Compared to a Castle or Fort, under the Service and Command of God, exposed to the Assaults of Enemies, and in danger of damage by them; and every one hath a heart of his own to which he ows a par∣ticular Respect, and over which he hath an especial Charge. 2. The Charge it self, which is given: Keep thy Heart, the word signifies, to Fortifie, Protect, and defend; to keep a thing with Locks, and Barrs, and a strong Guard, as Am∣munition or Treasure is kept, when an Enemy is expected to make an Assault upon it, see Nah▪ 2.1. A Noun from this Verb is translated a Watcher or Watch-man, Jer. 4.1. and another, a Tower or place to watch in, Hab. 2.1. 3. The Emphasis which is put upon this Charge; with all Diligence, the English of the Phrase is, with all keeping: or, as the Hebrew affix doth bear, and is often used, above all keeping: the word is often in Scripture Translated, to preserve; and it properly signifies to be careful to keep off, or prevent any mischief, that is likely to be done, if not lookt to; it signifies to preserve in Safety, Gen: 28 10. It is a Me∣taphor from a Watchman in a Tower, or a Garrison in a For∣tification; hence a Noun from this Verb, is Traslated a Watch, or a place to discry danger from, Hab. 2.1. and ano∣ther is that signifies the Watch, or time allotted to a several Company in their Turns to stand out upon Observation: Exod. 14.24 Lam 2.19. and another that signfies a Watch that is set, Neh. 13.30. 4. The force or weight of the Charge is added: for out of it are the Issues, or outgoings of Life; q. d. if here thou be negligent, thy Life goes for it: it is the Storehouse and Trea∣sury of Life? Of all Laws, those that are Military are the most strict and severe, to put men upon the more Care and Vigilancy; hence to neglect the heart is here presented as a Capital Crime: It is as much as a mans Life is worth to be Se∣dulous, and Vigilant in his Charge. Hence, It is the most weighty and solemn Charge lying upon every one that marcheth under Christs Standard,Doctrine. diligently to keep his own Heart: there is indeed a great deal else which he hath to look to, as follows in the Sequel of the Chapter: his mouth, Lips, Eyes, Hands, Feet, but all this is in order, and Sub∣ordination to the Heart. The word heart in Scripture use, comes under various Ac∣ceptaions: It is taken properly for that Organ in the Body of a living Creature, which is the Fountain of Life, Seat of the Vital Spirits, & Spring of motion & Operation: Metaphori∣cally, for the midst or Inside of any thing, so, the heart or midst of the Oak, 2 Sam: 18.14. the heart or middle of the Sea by a Metonimy of the Subject, for the Soul in general, for the wil, unedrstanding, Conscience, Affections, memory, & lastly, for all the Faculties and Operations of the Soul Collectively taken, whose prime Seat is in the Heart, so in the Text, the heart of man is a little Kingdoms, or Dynasty which ows Fealty to the Crown and Empire of Heaven, understanding, will, Affecti∣ons, and all their Operations are to be employed in Gods Ser∣vice. The keeping of the heart here required implies, and intends both danger and duty. I. Danger, or else the work were Superfluous, and this danger is twofold. 1. That the Heart is exposed to Enemies which will seek the Life of it, who are alwaies watching to make a surprize: where no Enemy needs to be suspected, no garrison needs to be kept, to train up Souldiers in times of peace, were an Emp∣ty Flourish, were it not that Warr may arise; The Spirit of God would not have us to be secure: or think our selves to be beyond the reach of spite and malice, to do us harm, but to account that we dwell among Murderers, and in the midst of deadly Enemies, who seek, and would gladly rob us of the Life of our Souls. 2. That to lose the heart to those that wait for it, is a great and sore Loss; that it is not a piece of Lumber, which is little to be Cared for, but a owel to be preserved with utmost Care. In times of danger, it is better to draw off from, and abandon such places as are of no Consequence, then to Expend fruitless and Excessive Charges for the main∣teining of them; where the Charge out-bids the Rational Benefit, it is foolishly laid out, it's better left to the Enemy, but is not thus in regard of the heart, and therefore we are Commanded not to seek a safe Retreat from it, but stoutly to stand to it, and upon no Terms to forgoe it. 2. Duty, summarily Conteined in three things. 1. That the Heart is to be kept for God, whose Right and Prerogative it is to have the Rule over, and obedience of it: he challengeth it as his own, Prov. 23.26. my Son give me thy heart; he requires it as our duty of Allegiance, as the performance and discharge of our Sacramentum mili∣tare, to look after it, neither are we to account any Service tedious, or hazards superstuous, that we undergo in this de∣signe. 2. Hence it is to be kept from all those that would rob him of the Rule and Command over it, all that would usurp his Title, and Challenge to themselves Dominion of the Soul: we cannot serve two Masters, if we are for God, we must be for no other, there are many that bid much for this Rule, and would fain hold the Scepter, and have the Command of the heart; But, socium habet neminem, he must have the sole and whole ordering of it, according to his own good pleasure without Controul. 3. Hence we are bound to supply our selves with all ne∣cessaries requisite for the defence and preservation of our hearts from the force or fraud of the Enemies of our Souls: what is a Souldier without Arms? or Arms without Skill? or Skill without prudent Conduct? or all without Careful and watchful Improvement? so that in all these things we are to be Furnished, that nothing be wanting, least through our defect, and heedlessness we come under the deserved blame of Imprudent and Careless Subjects. I shall pass over the Reasons briefly. Reason1. From the worth or Excellency of the Heart, or Soul, this is the Nobler part of man, the most Honourable, the man is cal∣led from it frequently in Scripture, it is the most useful, take-it away, and the Body is left a Lump of unserviceable mat∣ter, a meer piece of Corruption: it is more worth then a world, Math. 16.26. it is the Palace of the great King, the Throne of the Spirit of God, the Treasury of Heavenly Riches, if we had a Thuosand of natural Lives to lose, the Loss of all were Inva∣luable, & to be despised, if Compared with the Loss of this one· From the great price which was paid for the Redemp∣tion of the Soul; it was once in the hands of Enemies,Reason 2. under the Power of destroying Evils, in slavery to cruel ma∣sters; but there was a great Summe laid down to procure its Ransome: It is true, Christ redeemed the whole man, Soul and Body are joyntly his Purchase; but the Soul was the great thing, hence there is an Emphasis put on that, Psal. 16.23.3.30.3.33.22.35 3. Answerable therefore to the great Cost which was laid out in Redeeming should be the Care in keeping: he that hath been once in the Enemies hand felt his Rage, tasted deep of his Cruelty, and for a great price Ransomed, will look to himself. From the many Enemies which seek the Ruine of the Soul. Satan, whose great design is at that;Reason 3. In all his Indentures which he makes with any, his Bargain is for the Soul; the drift of all his Assaults, and forcible and Po∣litick Temptations, is to deceive the Soul: the Trade which he drives is to Attempt all Courses that he may devour it: he besiegeth the Heart, and if he can but get and keep his Throne there, he is Content: As the Pope Answered to the Question, whether the Recusant Papists should expose them∣selves to suffer Banishment, or rather go to the Publick As∣semblies; let me have their hearts (said he) and let the Queen have their Bodies: Satan is willing men should do, and take pains in doing outward Services, he suffers them to read, hear, pray, give Alms, &c. they may go as farr as they will in bodily Service, only let him have the Homage of their hearts: this is the strong hold whereof being pos∣sessed, he endeavours to keep it with all his Force. The World; what is the designe of the men of the world, but, as Satans Souldiers, either by force or fraud to get the Con∣quest of this, either to draw the heart away from God by Temptations, or fright it from Godliness by Persecution? and what use doth Satan make of the things of the world, but to make Traps and Snares, and baits to enveagle Souls, and allure them after him, that he may make a Seizure on them? the world it is the great Engine of Battery, which is used in the Siege which Satan layes to the Soul. And Lust within; what doth this lurke in the Soul for, but as a Spy watching its Season and Advantage to betray it? what else is its business, but to do all it can, to make the heart a Semina∣ry of sinful thoughts, to entertain all manner of wickedness? to keep Intelligence upon all the inward motions and stirr∣ings, and seek opportunity to Communicate it to Satan? lying in wait to kill every good thought in its Birth, nay, to stifle it in its Conception? to make a party strong within, that in a stress and shock of Temptation, may vote a Resig∣nation, and forcibly open the door thereunto? to be alwayes plotting and practising secret Treason against the Crown of Heaven? thus are all our Enemies combined to drive this one designe to destroy our Souls. Reason4 From the danger the Heart is Exposed unto, if it be not Carefully and Resolutely kept: it is alwayes in danger of being led out of the way, by these cunning Cheaters, drawn into snaes with fair and Insinuating Speeches, trained into Ambushments, and so be surprized by its Enemies; It dwels among Murderers, such as are very sly and wise to do mis∣chief; it is Environed on all sides without, and within are Enemies, and if it Catch a wound, how dangerous must that wound needs be? wounds in the Heart are mortal, a prick with a pin brings Death there, which a deep gash in a Limbe will not do: nothing but the Balme of Christs Blood will the wounds of the Soul. Put these things together, and they will spell to us the Truth of this Doctrine. Use I. Of Information. 1. That the Life of a Christian here is a stat of Militan∣cy; every man indeed is a Souldier, either under Christ or the Devil; Engaged in a Warr, which will Issue either in his Happiness or Ruine: the Christian especially is called into a field of warr, where he must grapple with Enemies Fierce & Cruel; fight for his life, or else lose it; sadly therefore are they mistaken, who hope to Arrive at a Crown of glory before they have first engaged themselves in a warfare, hc iter Elysium. 2. Hence the Life of a Christian is a Laborious Life. A Souldiers Employment, if duly followed, is no matter of Ease or Pleasure, but he must learn to make a Recreation of that which another would account a Death; to satisfie himself with hunger, and Thirst, and Cold, and Travailing, and Watching & Battails: how much more the Christian, who hath, 1. A Watchful Enemy, & therefore he must not sleep: he hath an Enemy who is alwayes lying in wait to find him at a dis∣advantage, and having so found him, he will be sure to fall on, and at such a time we may be sure it is no little mischief that he then doth. 2. A busie Enemy, that loves not to ly still, and therefore he must not expect long to be out of Actual Service; let matters go either way, Satan still pursues his designe, Mar∣cellus-like, of whom Hannibal said, that he could never be quiet, nec Victor, nec Victus; beating, or beaten, all was one. 3. An Vnwearied Enemy, and hence the Christians Ex∣ercises must be Constant, whom alwayes fresh Forces of new and Vigorous Temptations are sent up against. 3. See here the Reason why so many Professors fall into Snares, are Caught in Ambusher, & get so many wounds; It aiseth through the great neglect that there is in the world of the practice of this duty: It is the Judgement of some, that it is nothing to be a good Souldier, needless to have, and if needful, easie to attain to Skill: many more there be, who think it nothing to learn the Rules of a Christian Lf▪ & indeed a thing needless to acquaint themselves with the wayes of God, and how to keep themselves out of the Enemies hand, neither do they regard how many wounds they receive, or what harm the Enemy doth them; having (as they pretend) that Panpharmacon, the Blood of Christ to eal all: Let this therefore reprove that great neglect which is found among the Army of Professors, of this so Important a Duty: Oh! what little looking to, and careful keeping of our Hearts? the most of men think it enough to look to their outward Conversation: how few attend this Duty in its Extensiveness, to use all Endeavours about it? in its In∣tensiveness, to improve all diligence? in its Eminency, to keep their heart above all keepings? there is a great deal of Care now used, in these Times of danger and Warr, to keep our bodily Lives from the Commn Enemy, to save our goods, we look after our Flocks, and our Hrds, and we can give very good Reason for that; but are not hearts mean while neglected? where almost is the man that useth dili∣gence, Care and endeavour about this how loose and Remiss, how Careless and Secure are we? how open do we lay our Hearts to Satans Assaults? how little fortifying is there a∣gainst the Enemy, and standing upon our Gua? this is a matter to be lamented; hence it comes to pass that Religion lies a bleeding, and many strong men fall before the Force and Fraud of their Enemies: this deserves a Reproof; Is not the Heart undervalued? men use to be most Careful of that which they most pize, especially in Times of danger; and shall that which is most worth, have least esteem? o do we know our Enemies? is either the or Froud, or En∣mity of Satan discovered? neither do we set a due Esteem on the Glory of God, shall we sin that grace may abound, God Forbd. Nay, it Argues, that men are not acquainted with their own Hearts, Jehu like, they presume their heats are right, know not, and therefore fear not hose Traiors that are secretly lodged within; and certainly the things of the world have too high a price set upon them, mn have not a true Judgement nor Valuation of things: well, these things will bring sore Losses, and at the last in sad Lamentai∣on and Mourning. Vse2. For Exhortation and Direction: and here let me Challenge this whole Audience to look upon themselves as Concerned in it: you see here what God expects at your hands, and wth what great Solemnity e equires it: every one of us ows a heart to God, and he look, hat we should keep it for him; there are many that seek to Rob him of his Right, and herefore the more diligence and Industry ought we to use; sad is their Condition who have Alienated Gods Right, and betrayed to Satan, World, and their own Lusts, the Hold, and Possession of their Hearts: let such mourn for their Apostacy, and lament for their Infidelity, and sigh to Heaven for Deliverance, imploring the help of God for their Recovery; get your Hearts into Subjection unto God, and then keep them for him: let him have the Lordship and Do∣minion over them; suffer no Vsurper to assume his Throne. For Motive. 1. Consider, the Equity of your Cause; no Change of Suc∣cess can groundedly put it into question, it is a defensive Warre, your Souls are Hostilely Invaded, the whole Country of your Heart is filled with Enemies; there may be many Nce Scruples against a Forreign Invation; and I do believe that the People of God oftentimes engage in needless Quar∣rels, and if they are beaten soundly they may thank them∣selves: thus Josiah goes uncalled against Necho, to meet a Death he might have avoided had he kept his place; but self Preservation is a Rule written in the Law of Nature, practiced by all Ranks of Beings, and legible enough in the Hearts of fallen men: your Cause is just, it is in Gods Right, which is undeniable; it is for your own Preservation from Eternal Ruine, which is Indubitable; it is against usurping Enemies who cannot make good the least true Title against Cruel Enemies; whose tender mercies are cruelty, and it is better dying in a good Cause then Conquering in a bad one: 2. Consider, the weight and greatness of the Cause you are engaged in: Remember you carry your Life, Honour, Glo∣ry, Liberty in your right hand, which must either manfully be defended, or basely lost: they are poor and trifling things which the men of the world scufle and fight for, i compa∣red with the Exigencies of this Warfare: In particular. 1. Consider, the worth of that you fight for, and what you must lose, if you lose the day: it is to keep your Harts, your Souls from the Destroyer; you may a little Rae the worth of them if you Consider, either the value which the whole Trinity sets upon them, God the Father in those choice Decrees of Election and Reprobation, when he intended the highest manifestation of the glory of his Name in such as should be Eternal monuments of it, he chose Souls to be the Subjects thereof: and God the Son in the great price of Redemption which he paid for Souls, to buy them out of the hands of Divine Revenging Justice, and purchase them for himself, that he might have Everlasting Society with them, to which End he counted not his precious Life too dear to Sacrifice to the displeasure of a justly provoked God: or God the Holy Ghost, in the Labour and Care which he layes out about them, in striving and Endeavouring with them in Or∣dinances and Providences with great patience for the pro∣moving of their Eternal good: or the holy Angels, in that Cheerful Ministration of theirs to, and for the good of Souls: or Devils in their Constant and Indefatigable pains which they take for to gain Souls to themselves, 1 Pet. 5.8. Or, Consider the Soul in its Capacities, it was made after the Image of God, Aurae Divinae particula, endued with an Vnderstanding capable of the most Sovereign Truh, and Will fitted for a Closure with the chief good, Capacitated for the Everlasting Fruition of God in Glory: is there any Excellency in man above other Creatures, it is by this? Is there any worth in the body, it is made so by this? and when it leavs it, it is an useless Carkass. 2. Consider, what great difficulty is in keeping the Heart, think therefore how many Enemies it hath that are practi∣sing against it. 1. The Rebellious Flesh, which bears an Enmity against the Spiritual good of the Soul, Rom. .7. there is a world of this Rebellion in the best of us, which is both Irreconcile∣ably Opposite against God, not to be perswaded by Promi∣ses, nor Terrified by Threatnings, Rom 7 5. and exceeding subtle to deceive, full of Carnal Reasonings, and Politick Ar∣guings: and also Resolute and Violent in its way, heady in the Prosecution of its designes, glect the Careful Inspecti∣on over it, but for a moment, and it breaks Prison, and it playes Rex. 2. The Power and Poicy of Satan, called Powers of Dark∣ness, from their great Force; Spirits from their Nature, and Spiritual Approaches which they make, wily Adversaries, because of their sly and subtle Stratagem; Foulers, having from the beginning employed their Devilish wit to lay Ambushes in secret places to Ensnare Souls; adde to this their Sollicitous Endeavours without discouragement, their Constant Sedulity without weariness in the pursuit of their designes; these things render Satan Formidable. 3. What great matter of Temptation there is in the world; from the men of the world, partly by feigned Friendship to draw away the Heart from God, and partly by professed En∣mity, and practiced Cruelty to fright it from his Service: and from the things of the world, which are in their Nature so fitted and Accommodated to seduce and allure, to draw away the Heart after them, and hold it in Compliance, and so to lead the Creature into the Snares of the Devil. 3. Consider, what depends upon this Duty attended or neg∣lected: keep thy Soul, and keep thy Life: though God saves none for doing, yet he doth it in a way of doing: If we keep not our selves, God will not keep us, but in this way are we led to Eternal Life: to neglect our Care and Watch, and guard, hazard our Everlasting Ruine: God requires this of us as a Duty, to neglect it is to break the Laws of Gods Camp: if the Heart be not kept, it will be lost, and it will be an unspeakable Loss, so much as the Sul is worth, such is the Loss: Consider what is lost when the Soul is lost, God is lost, Christ is lost, Heaven is lost, a Kingdome of glo∣ry is lost: and if all this be lost for want of looking after, thou wilt when it is too late Cry out of thy Folly and mad∣ness. 3. Consider, what Encouragement thou hast to put for∣ward in this Service; For, 1. God himself looks or, he observes all thy Labour and Fi∣delity, and he will own all that thou dost for him, thy sin∣cere, though weak Endeavours shall be accepted, yea, and Crowned too, and he so stands by thee, as one that ready is to lend thee an helping hand when thou art in a Strait, and be thy strength against Enemies that are more and mighty then thou art; be but true to him, and thou shalt never want As∣sistance from him, nor be discountenanced in what thou dost for him. 2. Thou marchest under a brave Commander, Jesus Christ the Captain of our Salvation, valiant, prudent, successful; who never turned his back, when he was Confronted with the Powers of Earth and Hell, and set upon by the wrath of an angry God; upon whom his most watchful Foes could never take the least Advantage, who never marched into the Field, but came out again a through Conquerour; who hath led Captivity Captive, overcome the World, triumphed over Devils; he will both lead us up, and bring us off, what Coward would not be valiant under such a Leader. 3. Thou shalt have both Success and Wages, do but resist, by the grace and strength of God, and thy Enemies shall fly before thee; hold out with a holy Resolution in the Cause of God, and thou shalt receive a Crown of glory, Im∣mortality, and Eternal Life: in this Engagement none ever were slain fighting; all the harm comes by flying: none ever that engaged in this Cause had any Reason to complain that they served an hard Lord. Now would you manage this business to Advantage, and defend this Fortress, so as that it may be kept for God, and in his obedience, labour to be, and shew your selves good Souldiers of Christ. I must needs acknowledge it farr better for me to occupy a lower place in this body, or part of the Army of the Church Militant, as being fitter to receive then to give Instruction; but, it being the Lot and Custome of these dayes to call forth, not alwayes the most Skilful, to Ezercise others, and therein to quicken up themselves, & to put forward in Military Skill. I submit to, and owne the Providence of God, and crave of him, who teacheth the Hands to warr and the Fingers to fight, to direct these following Directions. 1. Get the Heart and Spirit of a Souldier: there are some Virtues belonging to this Vocation, without which kept in Exercise a man can never be Renowned: These are— 1. Prudence for the managing of affairs; without this, great strength attended with never so much of Resolution, is but like Poiphemus without an Eye: It was the Com∣mendation of Alexanders Army, though but small for so great an undertaking as the Asian Conquest was, yet he scarcely had a Common Souldier, but was fit to lead a Squa∣dron, nor a Captain of a Phalanx, but knew how to ma∣nage an Amy: and to this prudence is rquisite, Skill to Consider, an Compare ll Cases, and suitably to apply them; and hence, both an Acquaintance▪ with the History of for∣m mes, and Ability to Judge between Raional, and ei∣ther meerly Casual, or Supernatural Events. It is not enough to know what hath been done, but why, else we may follow Presidents to our harm; thus Vano, in that Fa∣tal Battel of Cann, takes Example from former Leaders, and draws up his Army, narrow in Front, deep in Flake, forgetting that that had been done against the Elephants, whereas there were at that time none, and so expsed him∣self to be gaud by the horse, o which the Enemy had great plenty, which lost him the day. The Enemies of our Souls are wily, they come not up alwayes in one way or method, but have many Straagems, and subtle devices, and we must nei∣ther be ignorant of them, nor yet of the way how to Cir∣cumvent and avoid them. 2. Prowes or Fortitude: Courage is the Life of a Soul∣dier; Cowardice is the most disgraful Epithee that can be put upn him, hence that, Eph. 6.10· be strong or Couragiou: the proper work or Service belonging to Warr requires this Spirit of Valour; he that is called to look danger in the Fac, to expose himself to push of Pike, dint of Sword, to meet with Rage and Fury, to see men falling on the right and left hand, to pass through Fields scattered with dead bodies, and gar∣ments rolled in Blood, had not he need to have some Spirits in him? this is a Christians Constant Employment; his Enemies are potent and furious, his hazards eminent, his Battels frequent, and many of his Fellow Christians, some bleeding of deep and dangerous wounds which they have gotten, and others Cowardly running away from their Co∣lours, and betraying of their Cause: oftentimes is he left, with Paul, alone, and no man to stand by him, or second him when beset with Enemies; he had need then to streng∣then his Resolution. 3. Hardiness: hence is that Counsel given to Timothy, 2 Tim. 2.3. as a good Souldier of Christ endure hardness; Souldier must expect to be acpuainted with hardships, and should therefore harden himself for them: tedious marches, hard lodging, Course Fare, to be pinched back and belly, ex∣posed to Storms and Tempests, stand out upon watchings, be ready to run up upon every Assault, and not be afraid of blows▪ nor faint under wounds, these are the Lessons of the School of Warr; hence men delicately brought up are no waies fit for Field Service: great and sore are the difficulties that attend a Christian in his Course and Pilgrimage here, every step of his way is Encountred with fresh Trials, he goes not to Heaven in a Feather Bed of Ease and delicacy, but it is through much Tribulation that he enters into glory. 4. Fear: the Scripture saith, blessed is the man that fear∣eth alwayes; there is a fear not unbecomig a Souldier, nor a disgrace to his Courage, a fear of exposing himself to unnecessary dangers, undertaking needless Tasks, running up∣on unneedful hazards, pulling upon himself disadvantages, a Fear of Caution not to make Imprudent Attempts, nor such Charges as savour more of vain glory then wisdome, and bring a man Credit but by Accident: it is an easy mat∣ter to lead men up against an Enemy, and Engage them in a Fight, but to bring them off again with honour and Safety, his Labor, hoc opus est; It was a Counsel given by a Fool, but well becoming a wiseman, when the King of Spain con∣sulted his Nobles how to get an Army over the Alpes; nay rather, said he, Consider how to get them back again? Satan hath as well his Ambushes to Catch the heady, as his Troops to pursue and overtake the Cowardly Christian: Fabious Maximus did more against Vafrous Hannibal cun∣ctando, by prudent and Considerate delayes, then Servilius Marcellus, and many other Hot-Spurs by furious Assaults, whom he never failed to draw into Snaes; and it is valour enough, in many Cases, not to be afraid to stand upon our Guard, and keep our ground, till further and better Oppor∣tunity. 5. Sobriety: he that striveth for the mastery is temperate in all things, 1 Cor. 9.25. observable is that of the Poet: Invadunt urbem summo vinoq sepultam: the world is full of sad Examples upon this Account: when was Babilon taken, but when Belshazzar had been solemni∣zing his Birth day with his Court, (and doubtless his Soul∣diers rock pattern from him) in his drunken Festival: yea, the vanities of the world are the very weapons which Satan useth to wound the people of God withal, who, through Intemperance and Exs in lawful things, betray the Cause of God: in licitis perimus omnes: how many are there who having begun in the Spirit, have ended in the Flesh, being bribed and Corrupted by the pleasures, profits, and honours of a vain world: sober Christians are most like to be true and valiant: then was Rome in a rising posture, when the Scep∣ter and the Ploughshare could Interchangeably take their turns, as occasion equired: he that can be content with a dinner of Herbs, will not be tempted with Pyrthu's gold, said, Fabritius to the Embassadour, seeking to draw him away, to betray his Country to the Enemies of it: could we but seek and use the world and things of it with a Spirit of ndffrency, we were then fit for Christs Camp, as long as Satan can Catch us with these things, we shall make poor work of it. 6. Fidelity: this, though it be last named, is not the least Vertue of a Souldier: he that will not be true to his Trust, is not fit to be trusted: Treachery is a thing so ha∣ted among men, the worst of men, that they who, for the turne to their own Advantag, love the Treason, yet never can endure the Traitour, and hence they speedily take him out of the way, and that is most frequently his Reward: God requires Truth in the inward part, that the Soul be for him, and stedfast in his Covenant, and hold on without war∣ping: Satan will present and proffer many Bribes, tender and promise great things; worldly Accomodations, Ease, plea∣sure, honour, &c. but the Christian hath sworn to God, and must perform, and if he be faithful unto the Death, if he hold out against all alluring Temptations, he shall have a Crowne; but if he look back, he shall be judged as a Trai∣tour, unworthy of Life. 2. Provide your selves with Armour of Proof, and Skill to use it: The Scripture directs us to a and gives us full and plain Rules for improvement. A good Souldier, if unarmed, is not fit for Service, some pieces may seem troublesome to carry, but they will be missed in the Fight if left behind: well may he expect to be shot through that wants his Shield; how shall the head be defended with∣out the Helmet? what hurt can he do his Enemy, that is without his Sword? and be sure it be the Armour of God, no other will save us, or harm our Enemy a Soul void of true grace is easily carried by every Assault that is made upon it▪ get a Shield of Faith, a Helmet of Salvation, a girdle of Truth, a Breastplate of Righteousness, the Sword of the Spirit, &c. and learn how to use your Arms; handling of Arms indeed begins to be accounted but a meer Flourish, and unnecessa∣ry point of Discipline, and thereupon it begins to be laid aside as useless: but I assure you, the Christian hath to do with Enemies Skilful to do harm, and if he himself be a bun∣gler, he shall get many a scratch, yea, and deep wounds too, yea, and it may be harm himself with his own weapon: God is a man of Warr, he is the Teacher of Israel, go to him for Instruction: pray much, and practice much, so shall the graces of the Spirit be in use, and you shall rhrough Divine Assistance be able to repel your Soul Enemies. 3. Make it your Calling and Employment to guard your Hearts, defend your Souls, keep off your Enemies, and use all Courses to tht End appointed in the Word of God, and which have by the people of God been found to be Ad∣vantagious in this designe: here observe, the Warr is pro∣perly Defensive, the Heart is to be kept, you are garrison Souldiers: therefore. 1. Fortifie thy Heart with all Care: he that knows his own weaknes, and his Enemies both strength and Polic, never thinks he hath done enough, Phil. 3.11, 12. present grace will not do; some are ready to say that Forts are only occasions to take off the Edge of true Valour, but our sad Experience hath taught us that the want, or weakness of them hath cost many a Life: he that hath done most this way to his heart, shall find work enough to defend it, and trial sufficient of his Courage, it may be we have some time found our selves in the Assaults of Temptation to come off with shame and sorrow, through neglect of seasonable streng∣thening our hearts against them: this should excite us to the work especially, Considering we know not how soon we may be called to run with Horsemen. I know the stur∣dy Spartans lived long without Walls, and prospered; but Christians, like the Conies, are a feeble Folk, and it is there∣fore their wisdome to take the Advantage of the Rock. 2. Prudently cut off all supplies from your Enemies, it is an Impolitick Course to leave an Enemy that makes an Invasion, any thing behind to live upon: make no Provision for the Flesh, is the Apostles Counsel; i. e. Cut off all Provision when it comes to Assault you let it find none, hence, morti∣fie Carnal desires, call in wandring Affections, get your Hearts off from the things of the world, is there any thing in thy heart, that cannot be useful and serviceable for Christ, set fire to it, least the Enemy reap Advantage by it. 3. Be Careful in Reparations: a Fort alwayes Assaulted is liable to Breaches, Engines of Warr make many gaps, Temptations oftentimes make a way into the Soul: observe therefoe, where they are made, and how: take this here as a Rule, if you would not be mistaken here, that a breach is not only then made, when thy heart is drawn in to give its Consent to the Commission of sin, but when the strength of thy Resolution against it is weakned; here the Enemy will soon clap his Ladders: if God help thee to oppose Temptation with a full Resolution of grace, the Bullets then are dampt; but if thou do but so much as deliberate the Wall is shaken: having therefore found it, stop it presently, call off vain and Impertinent Thoughts, and not only so, but, in a way of Re∣pentance, renew thy Vows, Promses and Resolutions, little Breaches will soon grow great ones, if not speedy made up. 4. Look well to the Watch: our Saviour Christ gives strict Command again and again, upon this Account; to sleep on the watch in time of a Siege is a Capital Crime. It was a tart, but a just Sarcasme of that Captain, who in walking the Rounds found one that should have been watching, asleep, drew his Sword, and ran him through, saying, dead I found thee, dead I leave thee: how many Examples of sad Consequence hath the world Experienced upon this Ac∣count: look to all within: knowest thou not that thou hast a Soul Enemy lurking in thy bosome, that will readily upon Advantage open the gates to Satan and the World? keep a holy Jealousie upon thy Faculties, disarm thy Affections, and do severe Execution upon any Lusts that are found rang∣ing: keep an Eye upon Satan; walke the Rounds of thy Soul continually; look to the Cinque Ports, set a strong Guard upon every Sense, and know who stands at the Eye, Ear, &c. beware what motion thou openest the door to; it is easy for an Enemy to put on the habit of a Friend; stop every Suggestion without, and well examine it: every thing that complains against sin is not grace: you know the Story of Zopirus, when his Master could not take Babilon by orce, he mangles and cuts himself, and so falls off, com∣plaining of his Lords Cruelty, which won him so much Cre∣dit as lost the City. Leave no place unguarded, trust none to its own strength, what seeming Impossibilitis have been done upon such Advantages; beware of being Imposed up∣on, Satan freuently Alarums us loudest, where he intends the least Assaults, sends up Drums and Trumpets on one side, to draw us thither, whiles he comes siently upon our backs. Keep your Eyes in your heads, and looking round. 5, Put forward in evry Assault, and fight Couragiously: when thou art Assaulted by Temptation, fly not before it, much less lay down Arms, and cry Quarter, here is no mer∣cy to be expected, our spiritual Enemies are Vnreconcle∣able, think this, If I yield I dye, if I resist I can but dye, think of thy Oath given to God, remember none ever were over∣come but by yieldng; and count it a quarrel worth the ven∣turing thy Life in. It will be a Death or worse to thee to bear the brand of a Coward, for throwing away more then the World can Repair, for want of Resisting. 6. Finding thy own strength to fil, which thou wilt do, call in help: much debate is in the world about using Aux∣iliary Aid. I shal not now mddle with the Question: though I know Abraham made use of help, and that of Hea∣tn too; this I am sure of, the present Case is out of dis∣pute, nther admits of those Obiection which are made against humane Aid, Christ is both able and willing, and Faithful too: keep therefore before thee a Constant Ap∣prehension of thy own Insufficieny, let that direct thee to him. When I am weak, I am strong, a Christian is never in more danger then when Carnally Confident: this wound∣ed Peter, and a Saint besides; Consider thine Ene∣mies, remember what poor things have tempted thee▪ hence, when Temptation comes, first, with Jacob, wrestle with God, and then wrestle with the Temptation by Faith, 1 John 5.4. keep an Eye to Heaven, resolve by the grace of God, never to yield, do all thou hast to do through him strengthening thee. 7. After every Victory gotten or Politick Retreat of thine Enemy, beware of growing Secure and Remiss: how often have a few wounded and beaten men gotten signal Victories on such Advantages: Satan sometimes Retreats, and seems to fly, like Hannibal, on purpose to draw us into an Am∣bush: but if God Assisting, he be worsted, yet will he Rally again, thou art in a Country that will never be Clear of Ene∣mies, yea, Enemies whose Scouts are alwayes out, and keep∣ing Espial upon thee; thank God for every Battel gained, but remember still, thou art in the Field upon thy high pla∣ces, and must therefore sing, not with thy Harpe, but Arms in thy hand, when was David surprized worst, but when he thought himself clear of danger. I have now done with the Directions, give me leave to speak a few words in the Head of the Company, and so I shall deliver up my Commission: Remember, if you are Christians, you are bound for Heaven, your way lies through the Enemies Country, and you have a great Charge to carry with you, a Soul more precious then what the world accounts most worthy Account; a Soul given up to God, & devoted to his Service; a Soul which there are many who seek to Rob you of, and ly sculking in every bush to surprize: be therefore vigilant, be sober, be Couragious, be Faithful to God: Heaven is a prize reserved for him that keeps his heart: keep this, and you keep all, lose it, and you lose all, neither is there any Redemption or Ransome Valuable for its Reco∣very: God, and Christ, and Angels look on to behold the Battels, and there is an Arm stretch from Heaven to afford you help in time of need: be not dismayed, God is with you, whiles you are true to him: be not discouraged, you shall shortly see all your Enemies dead at your Feet: be not weary, after a few more Skirmishs, a little more Scuffling with sin, & Satan, and World, and the Warr will be at an End; and that which is Laborious and hard in doing, will in the Re∣view be delightful: —haec olim meminisse. How Cheerful can Souldiers after the Battel, discourse together of all the hazards of the ght? Heaven will be never the more unpleasant to remember what we went through for it: Behold Christ is coming, and his Reward is with him: be thou Faithful to the Death and thou shalt have a Crown of Life; hold on to the End, and thou shalt be saved; if Christ lives, you shall live also: the Conquest is sure, only be you Resolute, the day shall certeinly be yours, and in the End of your Warfare, you shall be pos∣sessed of an Inheritance, Incorruptible, and that Fadeth not away, Reserved in Heaven for you, where you shall enjoy Everlasting Triumph over all your Enemies, and Reap the Fuit of your Labour, even Life Eternal.
N00169.p4	George Fox digg'd out of his burrovves, or An offer of disputation on fourteen proposalls made this last summer 1672 (so call'd) unto G. Fox then present on Rode-Island in New-England, by R.W. ; As also how (G. Fox slily departing) the disputation went on being managed three dayes at Newport on Rode-Island, and one day at Providence, between John Stubs, John Burnet, and William Edmundson on the one part, and R.W. on the other. In which many quotations out of G. Fox & Ed. Burrowes book in folio are alleadged. ; With an apendix of some scores of G.F. his simple lame answers to his opposites in that book, quoted and replyed to by R.W. of Providence in N.E.	[ "Williams, Roger, 1604?-1683.", "Charles II, King of England, 1630-1685, dedicatee." ]	1676.	Printed by John Foster,,	Boston :	eng	[ "Fox, George, 1624-1691. -- Great mystery of the great whore unfolded.", "Fox, George, 1624-1691. -- Address to the magistrates and officers of government of the colony of Rhode-Island.", "Burrough, Edward, 1634-1662.", "Society of Friends -- Doctrinal and controversial works." ]	HAving long heard of the great name of G. Fox, (a man cried up by the People called Quakers) and having read his Book in Folio (some years since) against,The Occasion of the Dispu∣tation. as I think above six score Books and Papers (written by pious and able Pens against them) and now this Summer hearing of his coming into these Parts of N England,G Fox his Book in Folio weigh∣ed. and the poor cheated Souls the Quakers with joy expecting his coming, as the coming of an Angel of light from Heaven: I read over his Book afresh (as in the holy presence and eye of God, (with a single Eye and Heart) and more clearly finding his Answers so weak and silly, so Anti-Christian and Blas∣phemous, and yet so Imperious and Scornfull, so Cursing and Censorious, Damning and Reprobating all that bow not down to their new Upstart Image; my Spirit rose up within me, and I be∣lieve the holy Spirit of God (in answer to my poor Petitions and Meditations) resolved and quickned my Spirit to the present Undertake and Service. And therefore for his most holy Names sake, and the Name of his most holy only begotten, the true Lord Jesus the God-Man and Mediator &c, And for the honour of the most holy Spirit of God (so horribly torn in pieces by this foul Spirit of the Quakers) For the vindicating of many of the precious Truths of the old Christian purity, and for the sake of so many precious Souls lying slain and bleeding before me, I made this Offer following to G. Fox, and any or all his Followers or Associates, then together at New-port on Rode-Iland. Tis true G. Fox was at Providence some few dayes before, and spake pub∣lickly; and it was free for me publickly to have heard him, and op∣posed him; But going the last year to one of their general As∣semblyes at New-Port, and having begun to present to them some Considerations about the True Christ and the false, the True Spirit and the False and being cut of in the midest,A Spirit of con∣fusion in the Quakers Meet∣ings. by the sudden Prayer of one, and the Singing of another, and then by the Prayer of another and the sudden dissolving of the Assembly, I resolved to try another way, and to offer a fair and full Dispute, according to Ed. Burrowes (and therein G Foxes) Offer in his large Epistle to Foxes Book. To this Purpose I drew up my thoughts into fourteen Propositions; and knowing that New-Port was the chief Town on Rode-Iland and Providence on the Main, and that G. Fox. had spake at both places and bewitched many with his Sorceries, I sent this Paper following to G. Fox at Newport, viz, To G. Fox or any other of my Countrey-men at New-Port who say they are the Apostles and Messengers of Christ Jesus,MY Offer of Disp. on 14 Propositions. In humble Confidence of the help of the Most High, I offer to maintain in Publick, against all Comers, these 14 Propositions following, to wit, the first seven at New-Port, and the other seven at Providence: For the time When, I refer it to G. Fox and his Friends at New-port. Only I desire 1 To have three dayes Notice before the day you fix on. 2 That without Interruption (or many speaking at once) the Conference may continue from Nine in the morning till a∣bout four in the afternoon. and 3 That if either of the seven Propositions be not finished in one day, the Conference may continue and go on some few hours the next day. 4 That either of us Disputing shall have free uninterrupted liberty to speak (in Answers and Replyes) as much and as long as wee please, and then give the Opposite the same Liberty. That the whole may be managed with that Ingenuity and Hu∣manity, as such an Exercise, by such Persons in such Conditions, at such a Time, ought to be managed and performed, the Proposi∣tions are these that follow. First That the People called Quakers are not true Quakers ac∣cording to the holy Scriptures. 2 That the Christ they profess is not the True Lord Jesus Christ, 3 That the Spirit by which they are acted is not the Spirit of God. 4 That they doe not own the holy Scriptures. 5 Their Principles and Professions, are full of Contradictions and Hypocrisies. 6 That their Religion is not only an Heresy in the matters of Worship, but also in the Doctrines of Repentance Faith. &c. 7 Their Religion is but a confused mixture of Popery, Armine∣anisme, Socineanisme, Judaisme &c. 8 The People called Quakers (in effect) hold no God, no Christ no Spirit, no Angel, no Devil, no Resurrection, no Judgment, no Heaven, no Hell, but what is in man.. 9 All that their Religion requires (externall and internall) to make Converts and Proselites, amounts to no more then what a Re∣probate may easily attain unto, and perform. 10 That the Popes of Rome doe not swell with, and ex∣ercise a greater Pride, then the Quakers Spirit hath exprst, and doth aspire unto, although many truly humble Soules may be captivated amongst them, as may be in other Religions. 11 The Quakers Religion is more obstructive, and destructive to the Conversion and Salvation of the Souls of People, then most of the Religions this day extant in the world. 12 The Sufferings of the Quakers are no true evidence of the Truth of their Religion. 13 That their many Books and writings are extreamly Poor, Lame, Naked, and sweld up only with high Titles and words . 14 That the Spirit of their Religion tends mainly, 1 To reduce Persons from Civility to Barbarisme. 2 To an Arbetratry Goverment, and the Dictates and Decrees of that sudden Spirit that acts them, 3 To a Sudden cutting off of People, yea of Kings and Princes opposing them. 4 To as fiery Persecutions for matters of Religion and Consci∣ence, as hath been or can be practised by any Hunters or Persecutors in the world. Under these forementioned Heads (if the Spirit of the Quakers dare civilly to Argue) will be opened many of the Popish, Protestant, Jewish and Quakers Positions, which cannot here be mentioned, in the Dispute (if God pleas) they must be alleadged, and the Examina∣tion less to every Persons Conscience, as they will answer to God, (at their own Perills) in the great day approaching. THis Paper above-said I sent inclosed in a Letter to my kind friend Capt. Cranston Deputy Governour of the Colony, that being such a publick person, he might timely be informed of such a publick Assembly, and as also might vouchsafe (as afterwards he carefully did) to afford his Countenance and Assistance to such Peaceable and Pious Exercises. But before the Boat went down with the Letter aforesaid from Providence to Newport, I sent a Copy of my Positions to a Neighbour J T.The first usage to the Author & his Proposals whom I heard was inclining to them. He takes a Copy of them and reads them in their Meeting, before John Crosman Master of the Boat (one of them also) who presently the same hour, called me Blind Sot in the open Street, upbraiding me, how I durst send my 14 I yes to such a man as G. Fox (one of them called him) the eternall Son of God; so that before my Letter went to Newport (which Crosman carried) by Letters, & Crosman his and other Relations, all was known,The deceitful∣ness of Fox & Foxians. even long before my Letters were opened, or delivered to the Deputy Governour: For in the Junto of the Foxians at Newport it was concluded for Infallible Reasons, that his Holiness G. Fox should withdraw, seing there was such a Knot of the A∣postles of Christ Jesus now at Newport together, (especially John Stubs, a man knowing the Greek and Hebrew) Therefore that it might appear that such a Nehemiah as he would not fly, it was agreed that my Letters should not be delivered to the Deputy Go∣vernour, untill G. Fox was gone; so that it might be truly said,one of the sub∣til Tricks of this subtil Foxviz. to steal handsomly from the Dis∣pute & yet not to seem at all to run for it. that he never saw the Paper which I sent unto him. I had a touch of this Leger de main trick in our Dispute at Newport, and the Deputy Governour did publickly testifie that my Letters to him were dated the 13 of July (which he said he wondered at) but were not brought to him untill the 26th of the said Moneth, and untill G. Fox was some hours departed. John Burniat profest that that he knew nothing of the detaining of the Letters, only he knew that G. Fox never saw my Paper. G. F. supposed I would be forced to be as plain in my Proofs as I was in my Positions. He knew that I was furnished with Artillery out of his own Writings. He saw what Consequences would roll down the mountaines upon him from his p oud and Insolent, yet poor and bald Writings; and how far some of his present practises were fallen out with his Writings, and therefore this old Fox thought it best to run for it, and leave the work to his Journey-men and Chaplains to perform in his absence for him. Before I come to Transactions between those three left behind him [John Stubs, John Bunet, William Edmundson, and my self] I think fit to tell the Reader what a preparatory Conflict the most holy and only Wise Lord,A great pri∣vate Conflict before my publick. was pleased to exercise me with, before I came to the Publick. My former antient Neighbour and friend J. T. being bit by such infectious Teeth himself, fell on me, as a man would fall upon a Toad or Serpent, and sent me this following Letter, notwith∣standing he was but newly bitten by them; and for forty yeares pretended no small love and respect to God and me. He first gave fire upon me in this following Letter. THy Scurrilous Paper in thy Propositions to G. Fox.J T. his Let∣ter to me upon the sight of my Propositions to G. Fox. and others (who in scorn are called Quakers) I advise thee to refrain any further publishing therof, and as it is written keep thee far from an evill matter, thy paper being full fraught with impudent Lyes and Slanders, with high flown airy ima∣ginations, which if thou shouldst live the dayes of Methuselah, thou couldst not perform. In Love to thy Person and Name, which ought to be precious, I advise thee not upon a sudden mo∣tion (as thou termest us to act by) but from the spirit of Truth and tender love unto thy soul, which Spirit by thy writing ap∣pears thou art a stranger to. Consider thy latter end, least with Cardinal Mazarin,A Note of thou cry out in a dying hour Oh my poor Soul, what will become of thee? whither art thou a going? And said, if he should longer have lived, he would leave the Court, and be a Capuchin. Time is precious, Repent, Repent, and mind the manifestation of the Spirit, which is given to every one to profit withall., and knocks at the door of thy Heart, for entrance, which being rejected will be thy Condemnation. If thou rejectest this my faithfull witness for the Lord, I then say with John in the Revelation, let him that is filthy be be filthy still, and so remaines thy friend and Neighbour J. T. Having read this Letter, and knowing this my Neighbour of late to have declined much from his former profession of Godli∣ness, and many wayes by his Loosness had grieved my Soul, I won∣dered not much at his Lines, (though now much unexpected of him) as knowing the Quakers spirit, to be a ready Ditch or Gulfe, that readily sucks and draws into it Soules affrighted easily to skin over their Sores: Proud and Self-conceited ones, who gladly close with the Spirit of,Fuel for the Quakers Fire of Hell. and Children of Pride, and Loose facing Professors, of which sort the Quakers Meetings do much consist, as not being able to walk close with God, not daring to turn who∣ly Profane, or Atheists, and so daube up the breach with untem∣pered Morter (the wild and foolish notions of the Devils Whisper∣ings, under the cloak of the immediate Inspirations of Gods holy and heavenly Spirit) Many thoughts I had to pass by his Af∣fronts, and Insultatians: But considering that it was not my Name (not worth the while) but the most High, Eternall Majesty; and his most holy Spirit thus fouly pierced and debased, I return'd this Answer following. IF you pluck out the eyes of your Understanding,My Answer to the fre-go∣ing Letter from J. T. Profession, and Experience, yet (through the mercy of the Father of Lights and Mercyes) I cannot do so with mine. You tell me my Paper to G. Fox, is Scurrilous, &c. full fraught with Impudent Lyes and Slanders, &c. And say you write in Love, from the Spirit of Truth, to which (you say) I am a stranger. You mind of Death &c. and bid me Repent, Repent, or else be filthy still, and be damned. To which I will not Answer as G. Fox answered H. Wrights Paper with a scornfull and shamefull Silence. Thus I say in generall, you are my Witness, that I have long said with David (and I humbly hope have made it good) I hate and abhor Lying, but thy Lw do I love, for which I have lst in my time some∣thing, &c. If I had not loved his Law, and abhorred Lyes, I had long ere this bowed down against my Conscience,Crying sins in N. England. yea I had fired the Countrey about this barbarous Land (as some in this Colony have done) I had murthered the Indians, and English by the Powder and Liquor trade, to which you know I had Temptation, as much as your self, or any others in N. England, but I loved the Name of God. For your self, if the God of heaven have terrified your Soul, (which I believe is the case of most Quakers, and of the Devils themselves) and made it tremble at the Wrath to come, you must not think to run from his flaming Eyes and Hand (as Adam) amongst the Thickets;The infinite Justice of God must be satis∣fied. you cannot talk of Mercy with∣out a way of Satisfaction to an infinite Justice. (Who payes the Old Score)? It is impossible that all created Powers, in Heaven or Earth, can discharge for one sinfull Thought. There must be an Equivalent discharge, not by filthy Rags, and monstruous Clouts of our own Holiness: which must be thought of before we can say, We can sin no more against God, than he can sin against us; as you know who Blasphe∣mously and Horribly maintain it. In your lines I pray you to Consider, First. Your Irrationality, for how can you imagine that a serious Christian, in humble Confidence of the of the merci∣full Presence, and gracious Assistance of Gods holy Spirit,The of the Quakers Spirit. and of no little Affliction and Suffering, should be so easily stird (as a Rock with a Feather) by your bare crying Repent, Repent or be Damned, hearken o the Light within thee? &c. 2. Can Reason imagine, that after much strugling with∣in my self, and the Birth of my Propositions and Resolutions, that I can so suddenly strike Sail, and bear up, and immediately Stifle, and Smother, and Burn my Conceptions and Reso∣lutions, as soon as I hear your simple and childish spirit Coun∣termand me? 3. Is it not unmanly Childish and effeminate, to cry out a Scurrilous paper, Lyes, Lyes, impudent Slanders &c. and yet give me not one Reason, or one Scripture against any one of them? Is it not too like the irrationall and bruitish Answer of Humphrey Norton (to a sober and Sollid Paper of Thomas only s son.) crying out, Lyes, Lyes, 224 Lyes, without any serious Examination of Particulars? 2. I charge your Lines with Impiety,The Manifesta∣tion of the Spirit. 1. Cor. 12. where you infer that the most holy Spirit (from that Scripture [The manifestation of the Spirit &c.) is poured forth upon every Individuall person in the World. Did the Oyl most precious and holy, the holy Ointments and the Blood in the Law, respect the whole world, or the Messiah, the anointed and his Members (Christians or anointed also)? Was not 1. Cor. 12. written to the Christians, or Saints gathered into the Christian flock or Congregation at Corinth, unto whome the Father of Spirits (as in that place) vouchsafeth those three heavenly Favours. 1. Gifts, which he shews there to be different. 2. Ad∣ministrations, Ministeryes or Offices. 3. Operations, Works or Successes, all wrought in the Saints by the holy Spirit, for the Glory of the same Father, Lord, and Spirit, the mutual comfort and edifiing of the Saints, yea and for the Convicting and draw∣ing of other poor Sinners, out of the World to God. The Lord mercifully awaken your Souls to the Love of God, and the Love of his holy Truth, for the not beleiving of which but the profane playing with it,Gods wonder∣full Justice. the most high and righteous Judge of the whole world (in a way of Judicial Sentence) deli∣vers up poor Souls to believe Lyes, and that so strongly, as to give their bodyes to be burned for them. The Papists catch hold upon a Letter [This is my body] You as simply as doe the Generalists catch hold upon the Let∣ter [All, every man that comes into the world &c.] where∣as the Scope and Connection in all writings,The words All and every one, Considered. and in all mat∣ters in the world are rationally to be minded. The Sence and Meaning is in all Speech and Writng, (in our own and o∣ther Languages) the very Speech or Writing it self; These Words [All and every one] in our own and other Tongues, are aften used figuratively: it is so all the Scripture over, and thrice in one verse, Collo 1. 28. where Reason cannot imagine that Paul did literally and individually admonish every man, teach every man, and present every man that comes into the world, perfect in Christ Jesus which could not, cannot possibly be true without another Sence and Exposition, then the words literally hold out. 4, Again, you are dangerously bold to say that you write from the Spirit of Truth, wherein you Father these your childish Irratio∣nalityes, your profaning of the holy Majesty of God, his holy Scrip∣tures and writings, and your rash Judging and Examining of others, upon the holy Spirit of God: But I do humbly hope to evince, that the spirit you boast of, is so far from the Spirit of God, that it falls beneath the foot of a sober and well grounded Humanity. At present I only Instance in that whorish and monstrous act of your Women and Maidens,The Impu∣dency and Un∣cleaness of the Quakers Spi∣rit. stripping themselves stark naked, by your Spirit, and with a face of brass coming into the open streets, and publick Con∣gregations of Men and Youths. This Spirit (though defended by G. Fox and others) is such a piece of unnaturall and bruitish Impu∣dence, that I cannot hear of the like amongst Jews or Gentiles, yea not amongst the most Savage, Base and Barbarous of them all (all Circumstances considered.) 5. In the last place I observe your Fickleness and Inconstancy, what, and how often have I heard you speak of the Chief of the Qua∣kers now at Newport? How lately and how much have you uttered John Crosman his Cross and froward spirit (even since he pre∣tended the Spirit) yea how inhumane and injurious to your self in the way of his Calling? now all on a sudden (for I heard but little untill I say your Lies) you are got up into the lofty Chair of Judging and ready to say, God I thank thee I am not as this Pub∣lican, I beseech the Lord to you savngly to remember that Word [God that is sets himself in Hostility against the Proud, but he giveth Grace unto the ] so prayes I had hoped that I had Conjured down (at least for the pre∣sent) that Waspish spirit, but he ves ou against me (within a few dayes) in this second Letter following. ANcient Friend and Acquaintance, his se∣cond Letter to me. I read thy Note four dayes after the subscribing it, that so thy Councellors might throughly be informed of thy continued Zeal in a dangerous Case. What I write to thee in Love hath a contrary ffct in thy Spirit, being so preju∣diced against us; according to the Proverb, Nothing is well spoken, that is not well taken, Upon Discourse thou dist say the Quakers could not be believed on their Words or Writings, having a se∣cret Reservation with in them, which gives me to conclude, that wee are Judged before wee Speak. For my charging upon thee Slanders and Lyes, Examine but thy Positions, which will make manifest what I say. As for the Terror which thou speakest of &c. I leave it to thee to consider what thou art about, least thou be called to Ac∣count for it before thou art ready. As for charging me with Irrati∣onality for not alleadging Scripture for what I write, you I alleadg∣ed three Scriptures, one of which thou wrestest, adding what I wrote not, so that if I had urged more, I should have had the like Catching: But we both must come to give an Account of what is done in the Body. In this my Letter thou see my witnessing against most of thy Slanderous Propositions. Concerning the Spirits mani∣festations, 1 Cor. 12, 13. I freely consent that they were the Saints by Calling, who are there Considered. As thou alleadgest the Papists Catch at a word [This is my body] so we catch at a word [All] and misapply Scripture; so that I perceive thou hast not a Guide to thy mind, but utterest thine own Concvings. John. 3. 1. The Pro∣mise is to them that Believe, and not to All. Again, Thou findest fault with my rash judging thee, and abusing Scripture: Take it to thy self, for the word Damning, thou foistest in thy self, neither dare I pass Sentence of Damnation upon any: For Judgment belongeth to the Lord, and we must stand or fall to our own Master. As for my Fickleness and Inconstancy, Lay thy hand upon thy mouth and Consider thy Windings and Turnings, in the Judgment and Practice, how thankfull thou ast o J. Burnet, whome thou highly commendest after thou camest home, and now reproach the Truth, which then thou assentest to: and in thy 14 Positions, thou hintest (by thy wicked Surmises) what the sudden spirit of the Quakers is, to take away the Lives of Kings, &c. but I told thee in my first Letter, thou art a stranger to that holy Spirit we act by. But further thy Malice appeareth in going to one thou saidst, that if the spirit of the Governour were to out of his head, he must doe it. Call to mind what thou didst to thy peaceable Neighbours seeking their Blood, crying out Treason, when the Court discerned thy Blood thirsty spirit, which thy friends at Newport were ashamed of and thy Accusations proved Invalid. How childish aidst thou act to swear against One, when another told thee of somewhat spoken to allay thy Fury against William Harris? Call to mind thy Books written, and see thy Fickleness, wanting a Guid to thy mind, being for and against Persecution. Thou chargest me to have gotten into the Chair of Judging: thy two Scripts I return upon thy self, Physitian healthy self. The Wisdom of mn puff th up; but the Wisdom of God humbleth, that God may be all in all. I desire thee to look back to thy Lines, and where thou mentionest the Satisfaction of infinite Justice: who payes the old score? &c. Also to consider my Irrati∣onality, that thy great Education, great Search &c. as also thy great Travels and Struglings to being forth thy Positions,The high Opi∣nion G Fox his Followers have of him yet he & for it. all being in thine own will, and in the Apostacy wherin the great Whore hath made all Nations drunk with her Fornications, which the Lord will in his Time, consume with the breath of his mouth. I know thou hast undertaken a great Burthen in Challenging G. Fox to answer thy Potions; I wish thee to provide thy Armour of Proof, as Golias that defind the Army of Israel, G Fox is furnished with that Ar∣mou that thou hast no skill to make use of; having also the Sword of the Spi to cut down all thy airy Imaginations: Therefore cease from further troubling the: a Word to the Wise is Sufficient, if thou hae a heart to make use of it. To this Second Letter I Replied in this following NEighbour, in this your second Letter (misdated as well as mine) you pass by many Particulars which I wrote G. Fox, Hump. Norton, your self, and the stripping your Women Stark naked in publick, amp;c. you insist upon my Irrationall dealing. 2. For your charging my Positions to be Lyes, and Impu∣dent Slanders, without giving me one Scripture or Reason to prove them so;Unreasonable kind of . and here you say [For my charging upon thee Lyes and lnders examine but thy Positions, which will make ma∣nifest what I say] But is this any more Rationall or Man-like? or is it not to say, you are a Lyar because you are a Lyar; Or you are a Lyar because you say these Positions are true, and offer to prove them. It is a Man-like spirit to lead a Beast with an Halter, but a Man with Reason; but to lead or drive a Man with an Halter or Cudgel, and not with a Reason, (in Naturalls and Rationalls, most of all in Spirittalls) is not the Spirit of God nor of Humanity: For what will my Chargings, and Censures and Clamors, and Cursings, and Damnings effect and beget upon a rationall Soul, without a proof of Reason, but an Opi∣nion of my wicked false bruitish and irrationall spirit? 3. Tis true in your Exhortation to me, you bid me hearken to the Manifestation of the Spirit which is given to every man &c. This I acknowledg Scripture. You say I wrested and added to an other Scripture, but you mention it not, so I am in the dark what you mean. And for this of the Manifestation of the Spirit, your self now confent to me, that it was spoken to the Saints or Christians at Corinth, and therefore I spake true in saying, that as to my Positions (by you call'd Impudent Lyes and Slanders) you gave me not then, nor now any one Scripture or Reason to prove any one of my Positions to be so. 4. As to John Burnet, I said before him and afterwards, that he delivered many Truths: yet withall, I then at the same time (in their Publick Assembly at Newport) I told them, that it lay upon them to manifest to their own Souls and others, 1. That their Christ was true 2. That their Spirit was Gods, and the rather because they were charged with denying the Institutions of Christ Jesus,I can give ma∣ny Instances of their abusing the Ordinance and Name of the Spirit of Prayer for a sudden Silen∣cing of their Opposites. and with the setting up of many Will-worships, as Preaching of Women &c. And I went on purpose to Discourse of these matters (this being the time of their Generall Assembly, and a great Concourse) I was stopt by the sudden praying of the Governour's Wife, who also told me of her asking her husband at home (meaning Christ which I had toucht upon) I rose up and said, if a man had so alleadged, I would have answered him: But I would not Countenance so much the violation of Gods Order in making a Reply to a Woman in Publick: Hereupon J. Nicols stood up and said [In Christ Jesus neither male nor female &c.] I was Replying to him and to J. Burnets Speech also concerning their Spirit, but I was stopt by John Burnets sudden falling to Prayer, and dismissing the Assembly. I resolved (with Gods help) to be Patient and Civill, and so I ceased, not seing a willingness in them for me to proceed; which experience made me not to trouble G. Fox and the Assembly at Providence, but rather to make a fair and Solemn offer of Dispute about these matters: so that it is notoriously false, that I Owned or Countenanced any of their O∣pinions. 5. You tell me of my foisting in that word Damning, and I tell you that those words of Condemnation and Damnation are all one in your Greek and Latine and English and other Languages: So that in your telling me that if I hearken not to you, it will be my Condemnation, you (all one) tell mee it will be my Damnation. There are two Damnations, one which all Mankind is under, (He that believeth not is condemned already) the other, that finall Sentence [Goe ye Cursed] my Charity bids judge that you meant not the latter: But my Knowledg tells me that amongst Jews and Turks, Papists and Protestants and Pagans (with all of which I have conversed) I never met with such a Judging Censuring Re∣viling spirit as is the spirit of the Quakers. 6. As to my saying in my 14th Position, that the spirit of the Quakers tends to a sudden Cutting off of people, yea Kings and Princes: It lyes upon me to prove it; and you do only up∣braid me with it but offer no disproof, nor can you or any other evade it, when the Roots of Affairs and Actions are dig'd up and examined. 7. Next you cry out against my Blood-thirsty spirit in William Harris his Case: and I answer that it is not the sign nor the part of Loyall and gratefull subjects having received such wonder full Favours and Priviledges from so mighty a Monarch, so to Slight and damn,W. Harris his late Case of de∣nying that the King hath pow∣er to dispence with his Sub∣jects in Religi∣ous matters. to Null and make void such Royall Grace and Favour. Is it not high and monstrous abominable Presumption for any man to quarrel with Soveraign Majesty for granting Fa∣vour and Mercy to the Souls and Bodyes of their Subjects (which he ought to doe, even in Conscience to God) and for dispensing with Laws made for Superstitions and Oppressions. I think you have been an Officer your self in a Corporation in England: I question how you durst then (or durst now) omit to take Cog∣nizance of such Actings, against your Corporations safety, and the Honour and royall supream Authority of his Majesty. I was in place and ingaged more then others to maintain the righteous splendor of the Kings Crown and Majesty and Prero∣gative, and the Colonyes safety peace and Liberty, and yet I acted not without the Counsel and Concurrence of all the rest of the Magistrates, who did no more but what belonged to our Duty and Alleagiance as faithfull Officers to his Majesty and this Colony under him: nor did we any more then Necessity and common Prudence compeld us to, for who knoweth what after Reckonings may befall us? Did not W. Harris (when in place) more then justifie us, by judging himself bound to hurry your self, and a∣bout twenty more to Newport, to answer for Contempt of the Kings Authority, though but in an accidentall, peaceable, and (by his Covetous violence) occasioned Meeting. Was not Mr Clark (though favourable to W. H.) so amazed at W. Harris his desperate Presumptions, that he readily acted with us in Examina∣tion and Commitment? Yea did not W. Harris (upon the ) Confess that we could not but Commit him, and therefore pro∣vided beforehand his Bedding, and other Conveniences for a Prison? 8. It is not true that either in Word or Writing I cryed out Treason against him. But it is notoriously known, that he and his Complies lay in Wait, and at Catch at every word as Foxes and Lyons for Mr. Greens Blood and mine, as Traitors against King Charles for our pleading the Colonyes proceeding against W Harris in the time of the Parliament, and Oliver . O Friend, whither will thy poor Soul next be hurried? Is not the Gap and Gate now left open for W. Harris or any man to Dispute openly against the Kings Prerogative,His Majestyes Declaration a∣gainst W Haris presump∣tuous Attempt and tell him that he knowes not, nor his Councill nor Judges the Laws? that e can∣not dispence with penall Laws on the Consciences of his Subjects, Papists or Protestants, at Home or Abroad? But see the of the most High! the Kings Majesty (as if he knew all our proceed∣ings against W. Harris▪ his presumptions, debasing the Kings Power and Prerogative) in the present juncture of Affairs, sent forth his Royall Declaration to the World, asserting his Su∣pream Power and Authority in such matters, and by virtue of many Statutes and Acts of Parliament. 9. In the last place, that your self and others may admire your new spirit, how much, and how often, and how long hath your own Mouth and Hand (and Cat. Fener and diverse with you) declared and remonstranced to the Generall Assembly against W. Harris (which Assembly therefore fined him and oued him) as the restless Fire-brand of Town and Colony, and who hath with all his power now kindled and blown this Fire between Conecticut Colony and our selves. Yet now in your, and the Qua∣kers bosom, must W. Harris be hug'd, as an innocent and peace∣able Soul, and the Kings faithfull Officers reproached and threat∣ned as thirsty and cruel Oppressors. 10. You bid me mind my Books, and my being for and a∣gainst Persecution: But through Gods mercy I can look at them with humble Thanksgiving and peace, without any recoiling thought to Persecution (as you falsly intimate) from them. 11. As to G. Fox his Armour, Sword, and Cuttings with which you threaten me; I desire to think as low of my self, &c. as you or G. Fox can think high of himself. It is infinite mercy that I live, and as a Living Dog▪ may wait for Crums of mercy, clearly to See, dearly to Love, uprightly to Follow, and constantly to Maintain the eternall Crown and Glory of the true Lord Jesus Christ, and his most holy Spirit and Scriptures, with whose gra∣cious Assistance I hope to prove that the Quakers spirit, and Christ have no Communion. THe Ingenious and upright Reader might now well suppose the Contest were over: but it is not the Light of Truth or Reason or Scripture or Experience, or the Testimony of the Pdent or their own Consciences that will satisfie this white Devill of this pretended Light and Spirit within them, and there∣fore must I crave the Readers Patience while I produce I. T. his third and last Letter to me and my Answer to it. COncerning the mistaking the Date of my Letter a thou writest,J. T His third and last Letter to me. which could not be, seing I sent it thee the same day I writ it, but thine, I heard of it some dayes before I received it. As for my passing over many particulars (which did not concern the matter in handling) I willingly omitted them, discerning thy subtil spirit, in no respect answering by scripture or reason my loving Admonitions to thee: But in thine own words, is it not bruitish, irrationall, child∣ish to affirm we are worse then Bar barians, which thy sordid Positi∣ons do hold forth? How childish, yea how foolish dost thou shew thy self in thy first Position, for G. Fox to prove what he and all friends disown, and in scorn thou callest Quakers. And in thy 12th Posi∣tion dost affirm, That our Sufferings are no Evidence of the truth of our Religion, Thou mightest have spar'd thy paines in bringing forth this Brat,a Where is as bold in her , as a Chast Wife in her Inocency. which is of thine owne begetting: But we are sure it is an Evidence against thee, & all other of thy Spirit, which perse∣cute, that they have drunk deep of the Cup of Fornication, upon whom the Violls of Gods wrath are powred forth in spirituall Fornications. How darest thou find fault with me in not alleadging scripture, no reason in declaring against thy impious Charges mentioned in thy rail∣ing & impious positions? Wouldst thou have me to take the matter in hand (which thou challengest G. Fox to answer) to give like a fool scripture & reason for what thou assignest another to doe? Oh what Serpent-like spirit dost thou act by, that dost not own my plain dealing with thee in owning the scripture & wrestest & foistest in, as J meant not, nor writ: thy spirit were reall (as before men thy words seem to import) thou wouldest not then shew a smiling Counte∣nance when War in thine heart, in witnessing against thy Neigh∣bours secretly, against that Golden rule, Doe as thou would'st be done by. Thou countest it open violence for a Woman to speak in the Church: but if thou knewest what Woman that should not speake thou would'st have spared me these lines writing, & have eased thy selfe of thy great struglings & strivings within thee to bring forth on Abortive. Thou chargest me in making a great Out-cry a∣gainst thy Blood-thirsty spirit, concerning W. Harris, as though thou didest a no time cry out Treson Treason. Answ. how dost thou shift of as one that is guilty, and dare not mention the case I writ upon, shufling it to be his last imprisonment, which I know not the ground of, but as I had it related by thee: But the Circumstances considered, it cannot possibly be paraleld (as my Letter declareth) with this last Case of W. Harris. First, thy taking Oath against my wife upon an other mans word an purpose to allay thy furious spirit against W. Harris, he not thinking thou wouldest have prosecuted against her, also against sixteen of thy peaceable neighbours, Can thou deny that at that Court thou cryed not out Treason Treason, making all as guilty as W. Harris? Thou sayest I bid thee mind thy Book written against Persecution, and yet thy self a Persecutor of thy peaceable Neighbours even unto death. Answ. How canst thou in peace (through the God of peace, (as thou sayest) look upon thy wicked Tra∣vels to murther the Innocent as thou didest at Newport, crying out Treason being President. Also what I have spoken against W. Harris touching his firing the Town and Colony, I thought so, and therefore contended a∣gainst him, but I never sought his life, note that R. W. Thou sayst thou art not conscious of any recoyling in thy spirit,If there were any Colour for any of thse horrible Out∣cryes, I should have heard of them from W. Edmunson who rak'd up all he could against me both in the Dispute at Newport and Providence. so much as in a thought. Here thou manifest's an impious spirit that seekes to mur∣ther the Innocent: what Fury possesseth thee to talk of the God of peace & yet retainest a murtherous mind, not haveing repented of thy wickednesse, how is thy heart hardned in seeking the lives of such as thou thy self hast confest to be the Children of God? Oh murtherous man that hath not any Remorse for thy long-liv'd Wickedness, I am sorry for thee, though thou slight all my writings & counsells, & take all in the worst sence; yet J beseech thee to consider thy latter end, & my desire for thee is that the Lord would awaken thy Soul & give thee Repentance unto life. In the last place thou writest how highly I esteem of G. Fox. and thou desirest to think as low of thy self: How will this agree with thy boasting of great Education, great Experiences, great struglings and strivings within to bring out thy Positions and Con∣clusions, which all my loving Testimonyes against (as issuing from a diabolicall spirit) did no more take place with, then a Feather against a Rock. Call to mind the preaching of Jonas to Ninive, yet forty dayes and Ninive shall be destroyed (a short speech) yet they repented and the Lord pardoned: And so I desire thou mayest repent and find mercy with the God of mercy. THus Reader it pleased the Infinite Wisdom of the most holy and only Wise, to pierce through my heart with the thrusts and stabs of a of a foul mouth'd slanderous spirit, by the hands of long professed friends and lovers, yet pretending the name of God and of Scripture, as wel as my self. How doth it behoove us then to make sure that we can in truth say as Jeremiah, Lam. 3. Thou art my portion saith my Soul O Lord; Thou and none else, Thou alone without Health, Strength, Beauty, Honour, Lands, Goods, Friends, &c. How should we make sure that with Tho∣mas, we may say unto the Lord Jesus, my Lord and my God? for whose sake we ought joyfully to bear what false Christs, false spirits and their Souldiers can dart from Earth or Hell against us. My Answer was as followeth. MY ancient Friend,My Answer to J T. his 3d As∣sault upon me it pleafeth the most High to give to all mankind (his Children also and them especially) many bit∣ter Cups, and that oftentimes by the hands of dear friends and dear Relations, that we might fall more in love with himself then ever who is infinitely more sweet, and even Holiness and Power and Wisdom and Love it self. Your Lines (in this your third Fury against me) being full of Bitterness in themselves, are more bitter to my Spirit upon diverse accounts. But the most High and only Wise will have it so, and your judgment and Conscience (and mine) will have it so, yet that will not acquit us, we both say we must come to ano∣ther Barr, and there stand or fall eternally. In this, First. You tell me you willingly omitted the Particu∣lars I mentioned as not concerning the matters in handling:A deceitfull way of Answ. I am not of your mind, it is an Easie yet a Suspicious way of an∣swering, and implyes not only unwillingness, but a willing Igno∣rance and Guilt also: For is it not concerning the matter in hand (especially when so personally provoked) to vindicate our selves and friends, our Teachers and Apostles, our Spirits and Religion also? 2. Next you blame my subtle spirit, for not answering by Scripture or Reason your loving Admonitions: I gave you my Reason, shewing how simple it was for you to give fire upon me, and tell me my Paper was Scurrilous, full fraught with impudent Lyes and Slanders, and yet give me not one Scripture nor Reason to prove any of them to be so. 2. I shewed you how irratio∣nall it was for you to think, that I should so suddenly renounce my understanding and Conscience and Positions upon the sudden sound of your Outcry Repent, Repent. 3. You tell me it is childish,The horrid Nakedness of the Q Women shews the worse then barbarous na∣kedness of their Spirits. bruitish and irrationall, to say that you are worse then Barbarians: Answ. I said not so in generall, you and all the world ought to abhor the particular case, viz. the stripping Naked of your Women and Maidens; a case worse then Savage and Barbarous, only practised by the Bruites, and sometimes by Indians, and whores in their drink, when all Modesty and Reason is overwhelmed with more then common Drunkenness. Who can but abhor to think of such who∣rish and monstrous Immodesty, such an hellish Incentive to filthy Lusts, and that under the most holy name of the Spirit of God. 4. As to my first Position, you now tell me that it is childish and foolish for G. Fox to prove (I suppose you mean,the name Quakers. for me to desire G. Fox to prove) what he and all friends disown, and thou in scorn callest Quakers: Answ. I know the Quakers say that name is given them in scorn, and yet we also know it it hath its denomination from those great bodily Shakings which have been believed to have come in mightily upon them by the power of Devillish spirits (for many Reasons of which after ward) However G. Fox in 370h. page of his Book in Folio writes thus in the title of each page [The Quakers answer. The Quakers An∣swer] I know what may be said; and I know may be said and justly to that excuse, and what shall be said in the Dispute follow∣ing. 5. As to my 12th. Position, of Suffering of the Quakers, and you say it is a Brat o mine own,The Quakers Sufferings. and that is an evidence against me, and all of my Persecuting Spirit. Answ. I shall (by Gods assistance) prove that you doe make it an Evidence of your Re∣ligion, and then it must be your one Brat and Bstard. As to my persecuting spirit, the most High hath been a holy witness to my Travelsand losses and hazards and other sufferings, in my vindicatingand procuring Soul-liberty: and I humbly hope in his mercy, he will preserve me from being like many Quakers, ouly fallen from their former Christian Religion 6. You say, How darest thou blame me for not giving Scrip∣ture or Reason against thy railing and impious Positions, when thou challengest and assignest another to doe it G. Fox. &c. Answ. I only blamed J. T. for being so fierce and furious, so hot and hasty in crying out a scurrilous Paper fraught with lyes and impu∣dent slanders, and yet gave me not one Scripture or Reason a∣gainst any one of them: common Modesty and humane Sobriety would have taught a little Patience, till G. Fox had answered, or untill you had answered something of Scripture or Reason your self. 7. Nextly you tell me of my Serpent-like spirit in witnessing against my neighbour secretly: To which I say before the most High, I know not what you intend 2. I know it not to be any Crime (much less a serpent-like spirit as your railing pen phrases it) to give a true testimony, and witness in private and publick, even against the highest and dearest, In the matters of God and Truth, which ought to be only High and only Dear unto us. 8. As to Womens preaching in the Church, you tell me that I know not what that Woman is,Womens Preaching. Answ. I know the allegoricall Interpretations given of both those Scriptures, to the Corinths and Timothy, But where the holy Scripture is plain, and agrees even with Nature itself; where the holy Spirit of God gives Rea∣sons why Scripture should be so expounded (which is an extra∣ordinary signification of Gods soveraign will and pleasure) where else one part must be Literall and an other part Allegori∣call, (which is most improper and not suiting to the Majesty and Purity of Gods Spirit) what can be soberly in the fear of God and with any sober reason collected, but that the most High, the God of Order (and all Order and Wisdom it self) is pleased there to set down the Order of his Worship in the Christian Congregations. 9. Concerning W Harris you tell me I shift of the matter, for you meant not W Harris his last Imprisonment: You prove it by my taking Oath against your Wife upon another mans word on purpose to allay my furious spirit against W Harris. These are your words, which may be taken three wayes, but neither of them can I call to mind: God knowes I truly desire to See, Lament and forsake every Idle word or thought, which my soul may be satisfied is so: for I dare not goe beyond (as you proud∣ly doe) that Direction of the Lord Jesus, dyly to cry [Forgive us our Trespasses] I dare most confidently deny that simple Charge, viz. that I should cry out Treason Treason, against your Wife and others, labouring to bring them into the same guilt with W. Harris. whose facts and courses others (of no small Authority and Prudence amongst us, with whome I advised) saw to be desperate high Treason against the Laws of our Mother England, and of this Colony also. When W. Harris, sent his wri∣tings or Books to the Main and to the Iland, against all Earthly Powers, Parliaments, Lws Charters, Masgistrates, Prisons, Pun∣ishments, Rates,W Harris his former practi∣ces against all Government Saints as the Quakers now speak. vea and against all Kings, and Princes under that Notion that the People should shortly cry out, no lords no masters; and had in open Court protested, (before the whole Colony as∣sembled) that he would maintain his Writings with his Blood. Was it my Fury (as you call it) or was it not Honesty and Duty to God and the Colony and the higher Powers then in England, to act faithfully and impartially in the place wherein I then stood Centinll? And it is not true that I sought his life as you upbraid me, much less theirs, who purposely (as the most high God is witness) were presented, that some prudent course might be taken by the Court for the preventing of thi greater danger, and the Colony's also. By your reason the Kings Majesty, his Judges (yea all Judges) yea the King himself, yea the most High, and King of Kings shall be condemned as Blood-thirsty, bloody seekers of the lives (though of high handed wilfull and dangerous Transgressors) as though Justice and Mercy, true Pitty and just Sverity might not har∣monize, and make up the blessed concord of Peace together. 10. You mind me again of my Books against Perscution, and yet my self a Persecutor of my peaceable Neighbours to the Death, murthering the Innocent, yea that I still retain a Murther∣ous mind, and you cry out against me, Oh murtherous Man &c. To which I say, I am not better than David, nor (in this case) are you better then Shimei, who rak'e up Stones and Dirt, and flng them with Railings at David, crying out Come out thou bloody Man, and this in the name of the holy Spirit also. As to W. H.My Righteous∣ness as to my dealing with W. H. I never appeared In Town or Colony against him for any private matter (although many wayes extraordinarily provoked and wronged by him) but alwayes in Witness (as I humbly appeal unto God) I say in witnessing against his running down and destroying the Publick (as at this day) for his Private Covetous and Contentious Ends. And for your self,The horrible Murhring of the Indians by Liquors which be Q have fly practiced. who cry out so much of Blood and Murther for my being impartiall to God, to the King and the Countrey: I heartily wish that your hands were wished from the bloody trade of Liquors to the Indians, which even the Quakers have practised, telling the Indians that the Quakers only know God, and therefore would sell them Powder and Liquors haper, and they would not mix water with Rham as others did: so that by many sudden deaths, what by Consumptions and Dopsies the Barbarians have been muthered, hundreds if not thousand in the whole Countrey, and more in this Colony than in any part of the Countrey beside that I have heard of, against which I have witnessed from Court to Court in vain. 11. You ask me how I can think as low of myself, as you high of G. Fox, when I of Education &c. I answer, I boast as Paul did, who confest himself the least of all Saints, and the chiefe of Sinners; and vet reckons up the Priviledges end Favours, which God had to him, a∣gainst the foule Clamours of his in licious and Oppo∣sites, the false Apostles. 12. You conclude with advising my Repentance, and you propose to me the case of Nineve, telling me that forty dayes is a short Speech. Answ. I humbly beseech the Lord to help you and me, hum∣bly and faithfully to examine our true laying of that Foundation of a true Repentance, which is a totall of our Soul or Spirit up to God; not Fear or self ends, as do; but in Marag love with God that it might be said unto us, thy Maker is thy Husband. As to your speciall Hint to me of forty dayes. I can say it (through infinite mercy) that more than forty or fifty yeares, I have been acquainted with Death, and have (not seldom) famili∣arly discoursed with the Grave and Pit of Rottenness: I love de∣sited to be ready at a minles warning, warning for a wind to transport me (as Paul speak) unto Christ Jesus in Abrahams bo∣some which is best of all. I pray you to know that I believe there is a black Familiar that haunts the Quakers. it may be he Whispers to you that within forty dayes you shall be ridd of me except I repent;They were the Dog-dayes when these hot and dged barkings were made at me. he may see into the crazy temper of my house of Clay. (These Dog dayes not to continue and abide a little of that time) Or God may suffer him by some immediate Revelation to employ some malicious soul to Murther me, that this soul Lyar and Murtherer may extollaud predicate himself in print by your Pens, that he was a true Prophet, applauding and tri∣umphing in the righteous Judgment of God against a Blasphemer of your gods and godesses. I believe that every Hair of mine head, and every Minute of my Life is in the mercifull hand of the Father of Spirits. I doe not simply and blasphemously think as G F. that my Soul is a piece or part of God:Death and the Resurrection. nor can I (as the un be∣lieving Quakers) slight the Rising of my body; Steven fell asleep, and so (among Stones or whatever his holy Wisdom pleased) I humbly hope shall I, and rise again in the Morning. Hitherto (gentle Reader) have been the Skirmishings of my Forlorn Hope; I hasten now to the relation of the main Bat∣tle, for after this my third Letter and Answer, I heard no more of that soul and slanderous spirit: I should rejoice to be instru∣mentall to his casting out of my ancient friend J T. however he pluckt in his horns as G Fox himself did, and I have yet heard no further. Within some few dayes after that our Deputy Governour had delivered my Paper to them, the strange Quakers (as was agreed with G. Fox) came to Providence. John Stubs, John Burnes, and others,The first Pro∣vidence of the Qa and my self. and came to my house six or seven together: their Sa∣lutations were (like the meetings of their dumb spirit) in silence. I bid them welcome &c. John Stubs began and said, they had received a paper from me, and they came to me to tell me, that they accepted my Offer, and that they had appointed (according to the liberty given them by my self in my Paper) the 9th. of the present August to be the day at Newport. I told them they were welcome, and the more welcome because they brought me tidings of their Resolution: for I longed for Opportunityes of such Exercises, to which I thought the most High invited us by our precious Libertyes &c. I added that my Paper was in the first place directed to G. Fox: but they suddenly catcht at my word, and John Burnet told me that G. Fox was departed before my Letters were opened,G Fox his cun∣ning Departure and that G. Fox never saw my Paper (and probably as afterward in the dispute he spake honestlie not know∣ing the Mistery) John Stubs added that my Paper gave liberty to G. Fox or his friends. I said therefore I would not fail (if God pleased) to meet them at the place, and by nine in the morning, on the day they had appointed. They departed (after drink offered and accepted by some) but the next morning being the first of the Week I sent them word in writing, that diverse of our Neighbours were grieved that the Conference should be caried away from Providence to Newport wholly,My care of in∣gaging them to my whole Offer and of discussion, the seven at Providence. (as some of them had also spoken) I told them that the accepting of my Proffer necessarily included the Conference about the latter seven at Providence: I told them their Consci∣ences and Credits lay on it, and therefore desired them to fix on a day for the dispute of the latter seven at Providence before their departure hence. This Paper was delivered to one of their Company in the room where they were together, but whither on purpose or (as tis possible) by mistake, they say the Paper was lost: so receiving no Answer from them, I late in the evening sent them another writing, signifiing, that I could not hold my self ingaged to meet them at Newport about the first seven, without their promise of discussing the latter seven at Provi∣dence. Then they wrote to me that I had seemed willing, and that they had given notice, and the Countrey would come in, therefore they challenged me to appear and prove my malicious and bitter charges against them, and withall promised that upon the finishing of the first seven at Newport, some of them would give me a meeting at Providence &c. Upon the receipt of this, I sent them a third writing signifiing that I rested in their Pro∣mise, and therefore (if God pleased) I would not fail to be with them at the time and place appointed. And God graciously as∣sisted me in rowing all day with my old bones so that I got to Newport toward the Midnight before the morning appointed. Then I sent them a fourth Paper (with a Copie of my first that miscaried as they said) and signified to them, that is would be convenient to agree about some Order of Transition, or passing from one position to another: as also since they were many and I but One, I presumed their Reason told them that I expected but One at once, and that if another desired to speak, the first should hold his peace;Scruples a∣bout meeting in the Quakers Meeting house at Newport. as also I signified that some were scru∣pulous of going into the Quakers Meeting-house, and therefore I desired some thoughts about it: they thought it convenient to send H. Bull to request me to goe to his house to them; I went; they urged the Capciousness and Conveniency of their house, and I told such as scrupled, that it was one thing to goe into a Jewish Synagogue, or a Popish Chappell to worship, or countenance, their Worships: another thing to Profess and Contest against them, in which respect Paul disputed many dayes in the Jewes Synagogues against them, and I could freelie goe into the Popes Chappel, to dispute against the Pope and his Worship. I knew our aged Governour Mr. Nich. Easton & otherthe way to conquer. Magistrates (of their judgment) would be there, & so the Civill Peace maintained, & I had a strange assurance given in to my spi∣rit from God in answer to my poor requests &c.viz, that by Moderation and Patience I should conquer their Immoderations, and impatiencies, I therefore thought it in vain to spend time a∣bout a Moderatour: Tis true they gave me no Answer either by Speech, or writing concerning their coming on me one at once, but to their seeming great advantage they constantly fell on me all at once, and one of them William Edmundson, with grievous Language and insulting. When I came into the place aforesaid I found three able and noted preachers amongst them,The Persons Disputing with me. viz John Stubs, John Burnet, William Edmunson sitting together on an high Bench with some of the Magistrates of their Judgment with them: I had heard that John Stubs was learned in the Hebeew and the Greek (and I found him so) as for John Burnet I found him to be of a mode∣rate Spirit, and a very able Speaker. The third W. Edmundson was newly come (as was said) from Virginia,W Edmundson described. and be proved the Chief Speaker, a man not so able nor so moderate as the other two: For the two first would speak Argument, and discuss and produce Scripture: but William Edmundson was very ignorant in the Scripture or any other Learning: He had been a souldier in the late warres, a stout portly man of a great voice, and fit to make a Bragadocia (as he did) and a constant exercise meerly of my Patience: he would often Vapour and preach long, and when I had patiently waited till the Gust was over, and began to speak, then would he stop my mouth with a very unhandsome Clout of a grievous Interruption: so that sometimes I was for' to play the Moderator, and to protest that such practises were against the sober rules of Civillity and Humanity. It pleased God to help me with such Patience to weather them,J Stubs his I genuity. that John Stubs openly confest twice, that though some others had given them some interruptions, yet that I had not done it. I took my Seat at the other end of the house opposite to them, and began telling them that the most High was my witness,The beginning of the Dispute. that not our of any prejudice against, or disrespect to the persons of the Quakers (many of whome I knew and did love and honour) nor any foolish Passion of pride or boldness (for I desired to be sensible of my many decayes of my house of Clay, and other waye) nor any earthly or worldly ends I had that occasioned this trouble to my self and them. I was first commanded this work from Heaven:The Occasion of it. Why should not this Argument be good for mee and for others as well as the Quakers? they say their commands are immediate (for Interpre∣tations are immediate) but I say they herein suffer Satan to cheat them, for they say they pray, they fast, they wait, they listen, they judge of the motions that arise within them, and so have I done. The great maker and searcher of all hearts knowes, that none but his holy Majesty was privy to the Conception of this business. 1. My end was, the vindicating his most holy Name,My ends. which my Soul saw was trodden in the dirt by Sathan clothed with Samuels Mantle, and the bright garment of an Angel of Light, which once he was, but pride deceived him. 2. I had in mine eye the vindicating this Colony for receiving of such persons whome others would not, we suffer for their sakes, and are accounted their Abbettors: that therefore toge∣ther with the improvement of our Liberty's which the God of Heaven, and our Kings Majesty have graciously given us, I might give a publick testimony against their Opinions in such a way and Exercise, I judged it incumbent upon my Spirit and Conscience to doe it (in some regards) more then most in the Colony. I may also truly say that. 3. I had also in mine eye, that this exercise might occasion some Soul Consideration in many. I told them that we had a dolefull Alarum and instruction lately,Nicholas Davis drowned at Newport a little before the Dispute. we were taught what Salvation and saving was, in the late death and drowning of a per∣son so known to us (and all N. England) Nicholas Davis. I told them our case, and the case of all mankind is his (in Spiri∣tuall and Soul matters) Oh a world for an Oar, Rope, a Plank. Only it must be to all of us our work, to try whether our Savi∣our our Salvation be reall, and not failing in so great a Straight. Some of these blessed ends it hath pleased God to propagate by this occasion all this Colony over, and all of us round about have put forth our selves in Disquisitions and Searchings after the true grounds of the Christian Religion and Worship. I had many thoughts of beginning such an exercise with Prayer unto God for his Presence:What Prayer was used. but I knew I could not joyn with them nor would they owne my Prayers: I had thoughts (as Eli∣ah among the Baalites) to have prayed in the singular number: But some Considerations made my spirit content with this kind of Petition unto God: For not only in my Closet and my heart, but publickly before them all I said, I doe humbly hope and beg of God the Father of Spirits so to order and direct our Spirits in these our Agitations, that his holy name may receive glory, and the Soules of all of us some Soul-profit and Advantage. I began with the first Position, which I think W. Edmunson also read out of the Paper. viz. That the People called Quakers are not true Quakers according to the Scriptures.The first Po∣sition. 1. I said I knew they did not owne that name Quakers, as imposed on them by God, or taken up by themselves, but given them in scorn and derision, as G. Fox, Ed Burrowes (and I had heard John Stubs who joined with them) declared;The name Quakers. and that one Gervace Bennet, a Justice in Derby first so called them in the year 160 And yet I had cause to judg that the name was given by Justice Bennet and others to them from that strange and un∣couth possessing of their bodyes. with quaking and shaking of their Bodyes even in publick Assemblyes and Congregations, which extraordinary motions I judged to come upon them, not from the holy Spirit and Power of God, but from the spirit and power of Sathan for diverse Reasons. First. Although they pretend that Moses and David and Hab∣baccuck and Daniel were Quakers, yet as to the Christian Pro∣fession, and the dayes since our gallant fore-Fathers in Germany (at Spiers) protested against the whore of Rome, and from that Protestation, by the Papists, they were called in scorn and wrath the Protesters,The Rise of the Prote∣stant. or Protestants (about 150 years since) unto this day. I say as to the Protestant Professors and Confessors, the Quakers are but a new upstart party or Faction risen up little above 20 yeares since in the northern parts of England, Lanca∣shire &c. Tis true, tis probable they are the Offspring of the Grindletonians in the same Lancashire about two yeares before,The Grindle∣tonians. who held those two grand Points (though many wicked paths of Doctrine and Practice were amongst them) viz. 1 That God doth all. 2. They could not sin. taking it according to the Letter. These Grindletonians were the Offspring of the late Nicholaitans, (as all of them are in truth justly so called) from Henery Nichols who put forth his Books of the same Poison in K. James his time, (which long since I read) and were confuted by many, and by Mr Ainsworth and Mr Robinson, precious and powerfull Witnesses of Christ Jesus. H. Nichols and his Nicholaitans were the Litter of those Spiritualls and Libertines which spread in Germany and France in Calvin's dayes; against whome that heavenly soul,The Libertines gave his powerfull and heavenly witness in his Book against the Libertines. These Libertines Satan raised up about the Protestant Reformation from the ruines and rubbish of the old Manicheans and Gnosticks, and other blind Guides who swarmed in the first third and fourth Christian Centuryes, until the Pope swallowed up all the lesser Serpents, and so became a Dragon with seven Heads and ten Horns, forcing all with fire and Fagot to deny Christ Jesus, and to martch under Anti-Christ (the Anti-Christ the man of sin) his Colours. Some of these Particulars I could not then express, but think fit here to remember the former dayes, for Information of such as doe desire it. These People came from Lancashire and other northern parts to the Southward of England and to London. I spake with some of their Chief then in London; I knew it was the old proud spirit which had appeared in so many soul lyes in their former decei∣ved and deceiving Leaders, and I was the more confirmed in my thoughts when I saw their soul spirit so transport them, not only in lying Doctrines, but lying Quakings and Trembling, lying preaching through the Streets Repent, Repent: and lying and ab∣ominable Nakedness of men and women, untill their ugly Child and Daughter Rantisme rose from their Bowels and practised Na∣kedness of men and women in the Streets and in their religious Meetings, as Adamites:The Ranters are but the Qua∣kers Daughter. when it is notoriously known they fell into many uncleannesses and Aaulteryes. To my face and to the world in print they maintaind, there were no sins in them: Saying That the Saints could not sin, and God did all and was all, and they were as pure as Adam and God himself, this is known by their Writings extant &c. 2. Again I said unto my Antagonists that the manner of these quakings and shakings were not as of those quakings and trem∣blings of David, Moses, and the Corinths receiving Titus with Trembling,True Quaking or the working out Salvation with Fear and Trem∣bling: for that may many wayes be proved to be the Soul and Spirit, out of a holy Aw and Dread of the Majesty of Heaven with whome we have to deal, who only can pitty and help us in our deplorable and forlorn conditions: Hee it is who worketh the Will and the Deed, and therefore with deep impressions of Aw and Dread we ought to attend upon all his holy meanes ap∣pointed, wherein (as of old in the Tabernacle and Temple) he hath promised to come to us. Beside, as it is naturall for he Body to tremble when the mind doth, as we see in many Persons in the beginning of a Battle, or going over a deep Water, or go∣ing to suffer Death, or looking over a high Clift into the sea &c. So when the Bodies of those holy men, or any now doe so tremble Experience proves it that it is no ordinary motion, but extraor∣dinary, and upon extraordinary occasions, and those holy and heavenly Occasions, as may be instanced. But the quaking and shaking motions of the Quakers (as I shall prove) they proceeded not from those holie Affections proper to Gods Children,The horrid shaking of the Quakers. so also they were horrid and mon∣strous casting their bodies into horrid and monstrous motions and Gestures which mine eyes have seen: Besides the abundance of notorious Instances, what strange horrid motions are those which Theera John (as he madly calls himself) and John Toldervy were ost and tumbled up and down with? which cannot be im∣agined to proceed from the holy Spirit of God, but from Sathan to delude and cheat poor sinners with. To this purpose I told them that at the first coming of this spirit to London and Westminster, some Parliament men told me that themselves went to one of the Quakers Meetings about Charing Cross, but were so affrighted with the shaking of their own bodies, and of their Chairs and Stooles under them, that they could never again be got into their Assemblyes. I added, that such Shakings, Motions, Extasies,Satans Coun∣terfeit moti∣ons. &c. were known to be the frequent workings of Sathan upon his Servants in all ages, Such were the furious motions of Baals Preists, the motions of the Possessed mentioned in the Gospells, and other Historyes, and known to be amongst the Barbarians, our Neigh∣bours about this time. John Burnet and William Edmunson rose up and said that I had laid many deep and heavy Charges upon the people of the Lord,The Quakers Answer. which I should be never able to prove: I had denied them to be Christians, and so had wronged the good Spirit of God in them, and their Profession of worshipping God in the Spirit: Yea I had taken away their being (as men) out of the World, as a dangerous People to Nations and Kingdomes & Common-weales, yea to Kings & Princes, and so not fit to live a∣mongst men in the World. These Speeches were often uttered and enlarged by one or other of them, and that with Zeal (and Passion in W. Edmunson) I waited patiently till these Gusts of their angry Spirit was over, and then I told them I had not wronged them in a title: But by the help of the most High I would make all good against them, & toen leave it to every mans and womans Soul to judge at their own Perill. About this time John Stubs alleadged that of Paul; Phil 2. Work out salvation with fear and Trembling. I replyed in no way opposed the awfull and most serious im∣pressions of Gods Majesty in all his appearances & ordinances upon the Soules and Spirits,Quaking and Trembling. yea and Bodyes of Gods Children. But I denied that those places to the Corinthians and Philippians concerned any such bodily shakings and quakings as we now de∣bated. Beside I said if Quaking and Trembling were a Command and an Ordinance,No Ordinance of God and institution of God to be practised, then was in constantly to be practised (as the Jewes say of Cain that the Mark which God set upon him was a constant Trembling) O if not alwayes, yet alwayes in Worship, or if not alwayes in worship yet at some certain times. But the plain truth is, the Devil will be Gods Ape in most things:Counterfeit Quaking and Trembling. He subornes and substitutes a ba∣stard Quaking and Trembling of the body in Imitation of David, Moses &c. on purpose to thrust out the true Fear and Trembling which ought to be constantly in us, raising up all our Affections and all within us to a due sence of the Terror of the Lord, the dreadfulness of our Danger, and the wonder of our Deliverance (which we can never make too sure) from sin and wrath to come to all eternity. I also declared, that the most High and holy one, was free as he pleased to cause the trembling of the Soules of his People to over flow with influence upon their Bodyes also, asin Moses, David, Daniel, Habakkuk, Paul, &c. this is like to be in some extraordinary cases and Conversions or turnings to God, as Paul's was, and that especially in bringing of great Sinners or old Sinners unto himself &c. There were some few Speeches, some from the Governour and his Wife, and some few others that spake, some in favour of, and some against the Quakers, but neither did my Opposites nor I so far attend them as to engage with them, excepting some Turnes that were between William Edmunson, and William Hitchcock (an Inhabitant of Newport) who (as others did) witnessed against their upbraiding me with my age (Old man, Old man &c.) as also for their Interruptions. Mine own Brother Mr Robert Williams, School-Master in Newport, desired to speak: nor he nor others dissenting from them could be permitted, except they would set their hands to my Paper. My Brother (unknown to me) put in a paper to them. which he took the liberty to read,A Paper put in of two great Considerations desiring that two things might be answered by the Quakers. 1. The matter of the true sence of Sin as Sin. 2. Of the Materiallity of such a Person as the Lord Jesus Christ, and the materiallity of his Bloudshedding. This Paper they took but waved it. W. Ed∣munson openly charged me with breach of Covenant, viz. That if any would speak on my behalf, they should set their hand to my Propositions. Tis true it was desired by one of them at my house at Providence, that if any joined with me, they should sub∣scribe to my Paper. But I answered that I was alone in the Bu∣siness, I had not consulted with any others but the God of heaven himself: so that I denied vehemently that there was any such agreement,The unequall Termes of the Quakers en∣joyning Sub∣scription. or any colour for it. Besides it was ridiculous to put either such a Bar and Limit upon any mans spirit, and least of all upon Gods Spirit, viz, that no man should desire leave to object or querie &c. except first he would subscribe my Pro∣posalls. But I took the boldness justly to charg them with pal∣pable and gross Partialityviz. that W. Hitchcock and others, (opposing or dissenting) might not speak,& their open Partiality. but W. Harris, W. Dyar or any favouring of them might speak without exception, because all that speak for their pretended light, it must be sup∣posed that they speak from the Spirit of God himself: others out of Ignorance, Malice and Envy: this will appear more after∣ward. However, there were these few debates about the liberty of speech in the Auditory and By-standers, and the Quakers deniall and enjoining of Subscription: yet the most High, Father of Spirits did so compose all spirits, that it was wonderfull that such Opposites should goe through such a work and Conflict all day untill night, without more Interruptions and Disturbances. I was ready and waited to put forth my third Reason to prove they were not true Christian Quakers, it was from Isai. 66. To this man will I look that is poor and contrite, and trembleth at my Word. I told them that G. Fox in his Book all along was so far from trembling at the Word of God in the holy Writings or Scrip∣tures,The Quakers evill spirit the holy Scriptures. that he could not endure they should have that name, or be once called the Word of God, Tis true I know his pretence, that Christ Jesus is called the Word of God, Rev 19. But I know tis true also that he grants the Scriptures to be true, and inspired from the holy Spirit of God, and to be Gods words, though not his Word. Well, to pass by the simplicity of the Distinction, and let us take what he grants, and is it not prodigious and mon∣strous Contempt that these holy Words, this holy Book and Wri∣ting of God should be so undervalued and slighted, yea vilified and nullified,The Light of each man in the World above the Scriptures. if compar'd with their pretended new found Light within them, which was (say they) before the Scriptures, and gave forth the Scriptures, and therefore was above the Scriptures and gave forth the Scriptures, and therefore was above the Scriptures, and therefore is not judged or tried by the Scrip∣tures, but they by it. Yea, and thus light must be in every one of mankind in the whole World: Hence it was that these holy Writings were so disused in their own private Readings, in their Publick Worship,The Pope and the Quakers great affection and ownness against the holy Scriptures. and in their Families. I told them God was little beholding to the Pope and the Quakers for their humble Reverence and great Affection to his holy Letters, Declarations and Proclamations. The Pope had his Infallibility as well as they, his mmediate Inspirations as well as they: They both owned, and yet did not owne the holy Scrip∣tures, the Pope and they only must interpret Scriptures, they only give the Sence, they only judge all Controversies: yea they dispence with the Scriptures, and if they were quite lost and bur'd and not a Copy of them left in the World, yet there were no loss but a good Turn, a good Riddance, for then the Pope and the Quakers Infallible spirit and its immediate Inspirations, would be more esteemed and set by. I produced an Instance of one Thurston an Apostle of theirs who came to Providence with extraordinary long hair hanging over his shoulders;An Instance of a long-haird profane Qua. fighting Na∣ture and the Scriptures. It was so long that an aged Soul (captivated for present amongst them) the wife of C. S. demanded of him why he ware it so long since Nature it self did teach it to be a shame for a man to wear long Hair, as the holy Scripture affir∣med? He would not say, He car'd not what Nature or the holy Scriptures said, but he said as much in effect (as she told me her∣self, and may with true fear and trembling still think on it) viz. when that God that bid me wear it, bids me cut it off, then cut it off. As if he would say, what tell you us of the teaching of Nature (as we see in that monstrous case of their womens Nakedness) or what tell you me of Scripture? I have a Light within me that made that Light, was before it, gave it forth, & is above it. This mans hair was so offensive and odious, that meeting of me, and saying, Fear the Lord God, I could not but answer him in these words, viz.What God dost thou mean a Russi∣ans God? alluding to that of Paul to They profess to know God, but in their Works they deny him. I told them the rage of the Devill in all Ages had been most fierce against these heavenly Records, in which the most gracious God and King, out of the infinite depths of his Wisdome and Goodness, had provided for the Ages and Generations to come the glorious Appearances of the eternall Invisible King in the former Generations of mankind from the creation of the World, as also the Wonders yet to be finished till time should be no more, all which were in the holy Scriptures. I remembred them of a profane bloudy Wretch in Ireland who in the late horrid Massacre,An horible Instance in Ire land against the Holy Scriptures hunting (among other bloudie Wolves) after the Goods and Lives of the Protestants, found a Bible, and with Indignation (the same which I believe is in most Papists and Quakers) he flung it into the Kennell, and stampt upon it with his feet saying, A Plague of God take this Book, this hath caused all the Quarrels among us. Whether I spake all these Particulars at one individuall time or Turn I cannot clearly remember, only I am certain thus I spake and more. My Opposites once and again had Turnes of Speech, but still the only sum of all was, that they owned the Scripture, but yet the Spirit that gave it forth was above it, withall they urged that I could not prove where in the Scripture, the Scripture was cal∣ed the Word of God. I Answered, That many things were infallibly so,The Scriptures the word of God. and true although not in so many Terms and Words mentioned: But yet there were abundance of Scriptures wherein the Prophets did ex∣presly say, Thus saith the Lord, The Word of the Lord came un∣to me, Hebr. 1. The Lord spake diverse wayes, and at diverse times in the Prophets, but now he hath spoken by his Son. Sure his Speech is his Word: Hence the Word of God is the Word preach∣ed, as Paul, 2 Thess.1. Not as the word of man, but as it is indeed the Word of God, Act. 19 which preaching of the Word & grow∣ing of the word were not competent and proper expressions to be affirmed of the person of the Lord Jesus; especially I told them I would use the words of the Lord Jesus when he sought with the Devil that famous Combate, Math. 4. No other Weapon did he use against him but It is written, and again, It is written, It is written, here Christ Jesus quotes Dut 8. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God: where Moses and Christ Jesus affirm that God hath many words, contrary to what some Quakers have affirmed to me saying, that God hath no more words but one, and Christ Jesus here affirmeth. That every appearance and pro∣vidence of God, is a word proceeding out of the mouth of God, as well as this holy Scripture he alleadged. Though yet it is true, that Christ Jesus is the Word, or declared Mind of God, incompa∣rably above all his spoken or written or providentiall Words and Expressions: He came out of the Bosoms of the Eternal Father and brought the brightest Revelations of his eternal God-head & Councels, and therefore is most justly and eminently stiled the Word of God. I urged that the Word or Words of God were Figurative Speech∣es, for properly God had no Mouth, nor Tongue, nor Lips, nor Heart nor Brains &c. but as our Kings Majesty his Declaration touching Religion, his royal Charters, his Letters from Brda are often insisted on and urged by the Quakers as the word of a King, though his writings contain many hundred words; so it is with the King of Heaven his Scriptures and writings &c. I had oft occasion to mention G. Fox and Ed. Burrowes their Book in Folio called The great Mystery &c. upon which W Ed∣mundson reproved me for speaking of G. Fox and E. Burrowes in scorn and derision (so his words were) I guest he took me as if I had scornfully intended G Fox in his Burrowes,The Occasion of the Title of this Book. but I openly purged my self, protesting before the Lord, that I had no such thought, yet this Passage was the occasion of the Title of the Book For the singer of Gods most wife and holy Providence is often wonderfully seen in small, unexpected & inconsiderable Turns and Occasions: In such poor shells oftimes may be found the Ker∣nels of rich and usefull Observations. Sure (thought I) Gods holy Finger is in it, that G. Fox and Ed. Burrowes (Men so qualified and named) should so notoriously conspire against the true Lord Jesus Christ in their dark and subtle hellish Contrivings and Imaginations. It was also Gods overruling hand that W. Edmundson should so upbraid me, and first put the Conceit and thought of such a Consideration into me, which I apprehended as Digitus Dei the finger of God directing and pointing me to so proper and pertinent an use and Application. Thus the only wise and Righteous King catcheth the craftiest Foxes in their own Burrowes, and turns their proud Surmises & Gensures upon their own Pates. This occasioneth me with Amaze∣ment and Astonishment to cry out O God how deep are thy Be∣ing, thy Attributes, thy Providences, thy self and all thy wayes be∣yond our thoughts and finding out! To proceed, I had observed and prepared many Quotations out of G. Fox his Book, but they desired not to hear them read, as in the following dayes of Conference they were read by my continual importunate Urgings: I say at first I could not get op∣ortunity to insist upon some Particulars, a Last whereof I think now fit to present the Reader with. In Page 155. of G. Foxes aforesaid Book he brings in one J Stallam their Opposite saying [To say the Light in, every man gave forth Scripture, and will open Scripture to us, is palpable Dark∣ness, and contradicts the Scripture] G. Fox answers, [All be in utter Darkness and know not the Scripture, untill they come to the Light that every man was in that gave forth Scripture, for the Light lets them see to what it was spoken, and Christ the end of them. The english of that Answer is,G Fox his pro∣d Folly and Impiety. That every man, that is all Mankind Men and Women if they will, can give forth Scriptures, or write holy Scriptures: I know they call this Light, God, and Christ, and Spirit, the Covenant of God, the Life, Truth and Grace of God. I asked them in publick [Since this Light comes into this world in and with all Mankind,Pertinent Queryes and whether it comes into them at the Conception, or at the Birth, or when else? Whether it was in all Mankind before the coming and death of Christ Jesus or whether to those that are in the world since his coming, or both? Whether it be in the Under standing, Will, Memory, Affections in any of them severally, or lodged in all of them jointly? For it was a prodigious Fable to imagine such a Sun to shine in every Room of an house, and yet none of the In∣habitants, nor any that come into the house discern and see it: Christ Jesus saith, as the mouth is, the heart is, and before a true turning unto God, we are in darkness, we are darkness, we hate the light of God and endure not to see it, but wish there were no God, no Father of Lights to discover and plague us for our dark Courses: yet our Hearts are so cunning and cheating that they will tell us that we have Light and Christ and God within us, and that we can speak and write holy Scripture, not remembring that (as Christ Jesus said of the Temple) ou hearts are Dens of Thieves and (like painted Tombs) full of dead mens bones and rottenness, untill a second Birth by the Word and Spirit of Christ Jesus. Again, in the some Page G. Fox brings his Opposite saying, [And to say every mans Light is the true word of Prophecy is an old Fable, no man shall be able to spell out a syllable of the Gospel by all that is written in a mans Heart.] This subtle Fox answers, [The Light that enlightens every man is Christ, and the sure Word of Prophecy to him he shall find it] In this Passage who can but see their horrible and simple profaning and wresting of plain Scripture: Is it not clear as day to him that is not willingly blind, that this word of prophecy in Peter, is the Word which the Prophets spake and writ of Christ Jesus, unto whom the spirit of God in Peter sends us, as being a more sure and convincing word to us then that voice which Peter and John affirmed that they heard from heaven in the Mount of Transfiguration? But thus profane∣ly and simply do others of them affirm this Light to be that Pro∣phet which Moses wrote of, Deut. 18. whereas the holy Spirit in Stephen Acts 7. applyes expressly that Phophesie to the Person of the Lord Jesus, that God-man in one person, whome Moses and Stephen preached the great Messiah, or Christ the anointed Pro∣phet,The tumultuous time of he in Priest and King unto all that receive or believe in him. Now diverse observing the publickly expressing how unsuitable it was that three of the ablest Speakers amongst them should Con∣sult openly and whisper and utter themselves one immediate∣ly after each other, and sometimes all together as one man against me: W. Edmondson answered and excused it saying, that it was mine own Paper (which he often produced) which exprest my Offer to make good my Position; against, all Comers; But I replyed (once and again) That as God is a God of Order, and doth all things in Number, Weight and Measure, in Most admira∣ble Order and Method, so I had thought that (according as I writ and spake to them) they would have had so much Ingenuity to conceive, that nor I nor any man was so simple as to offer to Dispute with, to oppose and to answer twenty or thirty or one hundred at once: But thus like subtle and impudent Foxes and Jesuites they pleaded and practised from the beginning of the Conference unto the end of the 4th day,Tis had to hold the Foxi∣ans or any Quil∣ty to a fair Dispute. resolving to make use of and (like dying men by drowning) to catch at any ridiculous Ad∣vantage though unchristian and uncivill. But the truth is, this and many other Dicouragements and Dis∣advantages and Difficultyes the Lord Jesus graciously and faithfully (For his name sake) enabled me to cut through, otherwise I saw the Debate would not have held on so many Hours as it did Dayes, I knew they had as much mind to this work (no nor any guilty Soul in the world) as Bears to be tyed to a stake to be baited: and I must humbly declared and predicate it (to the praise of the Father of mercyes, and for the incouragement of others to be Patient for Christ Jesus sake) that an hand from heaven caried me through to the end of each day, and to the end of the whole business. Sometimes I offered to proceed to another Point, but all this first day was spent upon the first Point of true and false Quakers: For though many upon a sudden spake as Mr. Coddington Mr. Easton (then Governour, who spake sharply) William Dyer, William Harris and others against me, yet I minded closely what my Antagonists vented, who were placed on high in their Desk against me: John Stubs and John Burnet were more sober and manly, but W. Edmundson (who was the junior of three) would speak all like Solomons foolish woman, loud and clamorous, simple and knowing nothing, being in truth nothing but a flash of wit, a Face of Brass, and a Tongue set on fire from the Hell of Lyes and Fury. One Instance here fell out, for when I urged that it was not what man had within him already, and brought into the world with him, that made a true Quaker, but the Spirit of God accom∣panying and blessing the Reading and Hearing of the writings of God preached and opened: I said the Heart of man was shut up lockt and ba'd up in willing Ignorance and darkness untill the finger of God in the use of those and other blessed meanes, pick open in a more gentle way, or break open by great afflictions and and terrours the Soul and Spirit of man. I said that Paul preached the word by the River side, but the Lord opened the heart of Lydia: and while I was saying that, It was not Paul nor Pauls Preaching nor the word that he preached— at this word W. Ed∣mondson clamour'd out, He speakes Blasphemy: But it pleased God to move the heart of our Deputy-Governour Capt. Cranston justly and seasonably to witness against this Interruption saying,W. Edmondson justly improve by the De∣puty Governor Capt Crawston Let him have liberty to make out his mind: So I proceeded and said, it may be W. Edmnndson is offended as thinking I spoke a∣gainst the word Christ; but Christ Jesus knowes that I had no such thought, but of the words which Paul spake. And I added that it was not Lydia nor all her Light within her, nor Paul nor his Preaching, nor the word nor words that he uttered, but the Finger of Gods Spirit (according to Election) that set the word or words of Paul home, opening her heart and not every heart, (shewing what free grace is against the Popish and Arminian and Foxians exalting of Cursed Nature) and then it was that she being by the Lord turned, she turned to attend & apply to her soul the words which were spoken by Paul, as a poor Rams-horn made use of in the hand of God. Toward the end of the day W. Edmondson fell into a long Invective, how I had falsly standered the People of God, not on∣ly in this place,The Forians boast of their Number. but the whole Body of the People of the Lord called Quakers in all parts: For said he we are a great people, many thousands in England, many thousands in London, besides in Virginia and Barbadoes and other places, and N-England. And he and they said, hast thou any more to say to make out thy Lyes against them. I Answered (as at other times) that the Papists the common Protestants, the Jews and the Mahumitans and Pagans &c. fir∣ed the world with their Numbers, and yet we jointly opposed them in Religious matters notwithstanding their innumerable num∣bers: And as for more proof that they were not True Quakers, and so truly Fearing and Trembling before God, I told them I would produce an Argument, that they were so far from being Christians, that they were a to be exploded and abhorred of all Mankind, as being fallen beneath the common temper and na∣ture of the Humanity of men and women, yea of the Savage and Barbarous in the world, viz. their stripping stark naked their Men and Women and Maidens and pasting along in publick places and Streets unto the Assemblyes of Men and Youths and so were beheld and gazed upon by them! and this under a pretence of being stir∣red up by God as a Service or Worship unto God, as an act of Christian Religion proceeding from the immediate moving of the most holy Spirit of God, most glorious in purity, and purity and holiness it self. At first W. Edmundson seemed to make strange of the matter as if it could not be proved that any of their women should so appear in the Assemblyes of People.Two of the Fox∣ian women na∣ked in New-England. I told them the matter of fact was so notorious that it would be loss of time and Impudence to question it, being so fouly and openly practised both in Old and New England. Also I added further, that G. Bishop of Bristow, one of them∣selves, in his second part of the Persecutions of New-England, re∣lates in print the names of two women in N-England that did so practice: and he complains of N-England Persecution because those women suffered Whipping for those actions by the Courts and Officers of N-England. John Burnet said that the People called Quakers, were a People known to abhor all Impurity and Uncleanness and the Appearance of it, and if any of their women should so practice, they should condemn it in them, yet nevertheless if it should please the Lord God to stir up any of his Daughters so to appear as a Sign and Testimony against the Nakedness of others, they durst not con∣demn it. John Stubs said, that they did condemn all immodest Appearan∣ces in women, both in Behaviour and Gestures. But if God stirred them up and commanded them to this service to discover the Na∣kedness of others, they could not but acknowledge Gods hand, and submit to it: And he further added, that it was a great Cross to a sober womans spirit so to act, as well as an affliction and suffer∣ing to her body. John Stubs likewise alleadged the Prophet Isaiah, (as also did W. E.) and the Sign of the Prophet Ezekiel: and John Stubs read the 20th of Isa. where Isaiah was commanded to goe naked for a Sign to the Egyptians and Ethyopians, to prophesie and de∣nounce that they also should go naked with their buttocks un∣covered as the words are: and this is (said they) a proof that the People of the Lord might be stirred up by God to such actions for Signs unto others.Isai. 20. discus∣sed touching Nakedness. I Answered, That this was in the dayes of Figures and Signs, Shadows and Ceremonyes: And though this was G. Fox his Answer (in his Book which I had there by me) yet G. Fox through∣out all this his Book in Folio, turns of the Allegations and Argu∣ments of many of his Opposites with this Answer, to wit, The Substances is come, the Body is come, Christ the End of the Law, the End of the Command, the End of the Scriptures, the End of the Prophets, and of all Signs and Shadows and Figures. 2. Although it were so threatned that the Ethiopians and Egyptians should so goe totally and stark Naked, and that Isaiah did so, which is much questioned: yet it is not to be questioned but that the Egyptians and Ethiopians in their flight, would cover their Secret parts with the first cloaths or raggs they could get, as it is no question but the Prophet Isaiah did. 3. The difference of Nakedness of Mankind and Womankind is very great in all Nations. The Sex of Women is more fitted and framed by God for a Covering, for Retiredness and keeping at home and for Modesty and Bashfulness; nor do we ever read, that ever God commanded such a thing to Women, or that ever it came into his heart, or that ever any Godly Woman did so prac∣tice: there is no shadow or colour of Proof from the holy Scrip∣ture, nor from any Civill and sober People, no nor from the naked Barbarians themselves, who though they suffer their Male Children to go naked till about seven years old, yet cover they their Females from their birth: Tis true it is said in Brasil and other bruitish places some Savage bruits go so, but they are Cani∣bals, Men-eaters &c. and other Barbarians do not so except in Drunkenness and Madness. They still answered, that they would not Countenance any such Practice but if the Lord God so commanded his Sons and Daughters it must be obeyed. I demanded of them how it should be known that it was the voice and command of God,The true voice of God, and ma∣y false and retended. the God of Holiness, and not the command of the unclean spirit? for I told them under that Cover that one of them might be so commanded, and sent of God in such a posture and behaviour amongst men, why might not ten or twenty, yea all the women in this present. Assembly be so stirred up as it were by the Spirit of God to the horror and amazement of the whole Countrey yea of the whole World? They seemed to me to be Confounded with this Argument and weary to hear of it, and not willing to speak to it: I therefore took occasion my self to say that it was true in former Dispensa∣tions. The Command of God came to Abraham to kill his own Child, his son Isaac, and this fact enjoined him did seem as hor∣rible unnatural and cruel, as this Nakedness of the Women unwo∣manly and unnatural. But, 1. It was in the day and dispensation of such wonderfull Signs and figurative teachings unto men. And 2. I said God did furnish them with a Spirit of discerning the true dream from the false,Immediate In∣spirations and Revelations. the true voice from the false, the voice of God from the voice of Sathan: But in our day wherein God had altered his Dispensations and Revelations which he used to the Fathers, and had spoken to us by his Son, and had left his mind both in the old and new Scriptures or Writings: We have the example and President of the Lord Jesus, that is, to attend to the holy Scriptures only, and to use the weapon of [It is writ∣ten it is written] against Satkans immediate Inspirations and temp∣tations. Here W. Edmondson fel into a great heat against me and said that I spoke Blasphemy, in saying that Abraham and the Saints then! had a way and Spirit of discerning the Spirits which we had not, implying that Gods Spirit was not the same: He added, that I had kept them long and had proved nothing, and yet we had not done with the first Position. I replyed, that I had produced such Grounds as should never be shaken, and that I presumed did ap∣pear to the Consciences of many, and I heartily desired might also appear unto their Spirits, Soules, and Consciences. Some of the Auditors spake to this Purpose, especially W. Hitchcocks who in∣sulted upon the Water Baptisms. And thus by Gods Mercy and Patience the Discourse of the first day ended: which very day was notable and significant as to the created Sun in the Heavens,The Eclipse of the Sun in the midst of the first dayes Disputa∣tion. who in the midst of our Contest was eclipsed, and hid his Face remarkably, and preached aloud to us, that although the true Lord Jesus Christ the Sun of Righte∣ousness, do suffer (in his infinite wisdom and and Patience) false Christs and false Prophets and Herod and Pontius Pilate, and his e∣nemies of all sorts, Jewes and Gentiles, to cloud his Face and Glory a little from the World and his own People, yet he will break forth again in his eternal brightness, splendor and glory. When that heavenly young Martyr or Witness of Jesus Christ William Hunter was burnt at Burnt-wood in Essex it was a close and gloomy day,A note of W. Hunter burnt in Essex at Burnt wood. but this gallant young Champion of Jesus Christ crying out aloud at the stake, Son of God look on me, Son of God shine upon me! immediately that most wonderfull Light & Fire of Hea∣ven the Sun tore the clouds and brake forth and shined gloriously and remarkably upon the face of this blessed Witness at the suffer∣ing of the flames of fire, son Jesus his truth sake against the who∣rish Principles of both the Papists & Quakers: and thus do the holy writings tel us, that this most glorious light the Sun of Righ∣teousness, visibly appeared in his glorious and glorified Form and Shape to the visible eye of his servant Steven while he patiently suf∣fered for the true Lord Jesus the murthering Stones to lay him down to sleep. THE second day of our Spiritual Contest & Battle being come (being the tenth of the sixth Moneth Angest (so called) I heartily wished that I might rather have kept my Bed then have gone forth to a whole dayes fresh Dispute with such (reputed) able and noted Champions. Not that the most high Lord Jesus whose cause and Name I was that day to manage, for the next point was about the true Lord Jesus Christ) not that I say he faild me in my Resolution to march on against Men and Devils for his Name sake, nor that he faild me in my cheerfull Confidence that he would carry me in the everlasting armes of his Power and Good∣ness through that dayes Conflict (as he had done the day before) but that he was pleased to try me with more than ordinary Wea∣ness and mouldring of my house of Clay, that so my strength might be in a great respect immediately from Heaven, consider∣ing my great unfitness for this dayes Service: for thus it was, bo∣dy to the second dayes Contest. My continued loud Speech all the day before had left an impression of Hearsness upon me, and much rain falling that afternoon (after the Eclipse) I took some wet in my feet that evening, so that my Hoarseness increased, and all that day my Head was afflicted with pain, and my voice with a painfull Hoarsness. I lookt up to hea∣ven,Prayer and, Patience. and desired to wait as a Begger at the Gate, and as a Dog under the table of Mercy, and my Spirit was chearfully resolved not to give occasion of Reproaching the name of God to them who (I knew) waited and watched for it, nor any Disappointment to such as were resolved to attend the Meeting. This day I chose a middle Seat neerer to the Seat of my three Antagonists J. Stubs, J, Burnet, W. Edmondson that so I might be heard the better with less straining of my Voice and Breast. I began and stood up and said, the holy Scriptures by the Pro∣phet Jeremiah told us of certain Bow-men,Spiritual Bow∣men & some that bent their Tongues as Bowes for Lyes and complain'd that none were Valians for the Truth: I told my opposites that they and I were met as Bow men, and I could heartily desire that all our Arrows might fly one way, to wit in the defence of the true Lord Jesus Christ against the false: But since I had charged them in my second Po∣sition to have set up a false Christ in stead of the true Lord Jesus I should address my self to make probation of my second Position. Yet before I enter upon it, I pray the Readers Patience to be ac∣quainted with some Particulars. First. Though my head was ill, and my voice & speech hoarse and painfull, yet the Lord graciously carried me through the the whole day with little hindrance in my self, and little disad∣vantage to the understanding of the Auditors. Secondly. This dayes Discourse was but accidental and additi∣onal,The second days Contest. for they and I desired to have finished the the whole first se∣ven Positions in one day at Newport, only in my paper I added, that if the whole seven were not finished in one day, the Conference might continue some few hours the next day following: on this second day therefore was a great Assembly, the Governour, Ma∣gistrates, Inhabitants and strangers, Men and Women, &c. And this dayes Contest also held unto the Evening. Thirdly. As I had beg'd of god a Spirit of Patience to hear all their Censures, Reproachings, Revilings, Vapourings and Insultings, so it pleased God to exercise me with one notorious though pri∣vate,A black and senceless Impa∣tation. That I was Drunk, and could not speak that day as I had done the day before: But my Daughter Hart, at whose house I lodged, and John Trip sen. who lodged with me can testifie that I com∣plained of Illness, and eat but a few spoonfulls of milk with Mr. Trip at Breakfast: and though my daughter kindly offered me a Dram for my Illness, but I refused it knowing it might curdle the milk I had taken, and so increase my cold and Obstruction: & this the most holy God knowes, and these Witnesses know was all I took that Morning which might conduce to that soul Slander, of being of Drunk that I could not speak plainly that day. Fourthly.The confused spirit of the Qua∣kers. This day also I encountred with that Disadvantage of all the three aforesaid Disputants at once with all their might fighting for their Idolls and Images against me: I spake of it, and so did others again and again: But W. Edmundson still bruitishly pleaded that it was mine own Offer to undertake all : I answered as before, that I took them to be rational Men, and by all Comers not to understand ten or twenty or an hundred confu∣sedly at once, but in a fair and equal way, one after an other: it was grievous & often exprest by some of the Audience: But as be∣fore on the first day I resolved not to lose time, or suffer a Breath: and the Lord was pleased to make my Yoke easie and Burthen light. Now to the proof of my second Position which was,The second Po∣sition. That their Christ was not the true Lord Jesus Christ. Here I prayed their patience to suffer me to tell them that they were not Christians,Concerning true & false Christs nor Professors of the Christian Religion: They might (with Jewes & Turks & Papists) profess one God, yet Christians they could not be: but as the true Lord Jesus told us, many false Christ and false Prophets should come, who like Mountebanks instead of true Physitians, and false and counterfer: Monty instead of true,Traitors & Re∣bills against the King eternal &c Mrtherers of him. should with Satans power and policy pass up and down and deceive Peoples and Nations, so I must affirm and de∣clare that for their parts they had cut of the head of the Christian Religion, the true Lord Jesus Christ, and they had set up a false Christ, a false King, an Usurper in his stead, they had like Michal put a wooden Image, upon a pillow of goats hair in Davids bed, but David himself was gone, the true David, the true Lord Jesus Christ was not to be found amongst them: this I spake expresly, and they did hear me awhile. My proof was, First. Because the Description and Character which the holy Scripture gives to the true Lord Jesus, no way a∣grees with the Image which they have set up. I told them that it was known that the word Christ was a greek word signifiing as the word Messiah in the Hebrew did.The true Lord Jesus Christ I said this true Lord Jesus was one Person made up of two Natures, God and Man united into one person, I said one Individual person, whatever S Fisher blasphemously utters against it. That as to humane Nature or being Man, all the Figures and Ceremonyes, al the Priests and Sacrifices pointed to him as the great Prophet, the great anointed priest the great anointed King and Governour &c. humane na∣ture which G. Fox all night long so barks a∣gainst. 2. As to his humane Nature and being a man and One Man Moser and the Prophets wrote of him: of his Mother a Virgin, of the place of his birth Bethlehem, of his bringing up at Naza∣reth, of his Scourging and other sufferings, drinking Vinegar and , she of his hands and feet, the numbring of him with Malefactors, the parting of his Garments and casting Lots, his banying, rising and Asscending &c. and I said all those Prophe∣sies and many more were exactly, literally, and punctually fulfil∣led in and upon that Individual Person: so that I affirm, there is such an exact material and literal Harmony between the Prophesies and the historical Narration of his Birth, Life, Death, Resurrecti∣on, &c. that he must needs be an Unbeliever, (Jew or Gentile) that doth not acknowledge the admirable Consent and Musick of them, in a literal and historical Declaration. On the other hand I affirmed their Christ was but half a Christ, a Light,The Quakers Christ allegori∣cal and Fancy destroy∣ing the History. an Image or Picture or Fancy of a Christ made up of the Godhead and their flesh, I said they had set up a Christ within them which was but an Imagination, an Image, a Christ in the mysti∣cal Notion: but in reality Nothing: For as the Papists make use of the name Christ, and the Pope saith he is Christs Vicar and Lief∣tenant, and he doth all for Christ, and the Jesuites (soaring above all Christians pretend the name Jesus, and yet the Protestant Witnesses have made it to appear that in many respects the Papists are infinitely against both Christ and Jesus, and so are not Chri∣stians but Antichristians: so I told them did they, they blew a Trumpet for Christ Jesus, God in Man, the everlasting Father, that we are bone of his bone and flesh of his flesh, that he was so born at Bethlehem and dyed at Jerusalem &c. And yet all these fair Flourishes and Colours are but as an English Flag in a Spa∣nish or Dutch or any other Enemies Bottome: For do not all their Books declare that Christ is Spiritual, that Christ God and Man is within us, that his Birth, his Life, his Death, his Burial, his Resurrection, his Ascention are wrought within us, so that like the Oracles of Apollo, and the Ecchoes of the Jesuites the Quakers say Christ was born at Bethlehem and dyed at Jerusalem, but intend in truth and reallity no other birth nor life nor death &c. but what may be extant and wrought in the heart of man.Humphrey Norton deales plail against the Person of Christ To this purpose I told them that Humphrey Norton (one that blew the Trumpet and beat up his Drums in the Name of Christ Jesus as loud as any of them) expresly writes openly in his Book printed at London after his return from hence, to wit, Is not Christ God and is not God a Spirit? you look for a Christ without you, from what coast or Countrey shall be come? what Country-man is he? You stand gazing up in the clouds after a man, but we stand by in white chiding of you. So that if you fix now really and truly upon a Man the Manhood and Humanity of Christ, and that he did consist and still doth of body and soul (as we doe) then you are gone from, (and Christopher Houlder in his late Answer to Nathaniell Morton) are gone from your former Religion, Te∣nents and Principles,The Equivocati∣on of the or else you are miserably bewilder'd in your Souls and Consciences, and some of you most fearfully equivocate, and others must be fearfully up to the ears in Boggs & Swamps not knowing what to hold between this Christ without, and the Christ within which you so much charge upon all except they e Reprobates. I told them I acknowledged Christ within as much as any of them, & infinitely more, for I did confess that every believing did bring home and apply the power and virtue of Christs Birth, and Life and Death &c.Eph. 3. 10 The true union that is between Christ Jesus & Believers. according to that clear Scripture Eph. 3. 10. That Christ may dwell in your Hearts by Faith. I said there was a nearer union between Christ Jesus and a Soul be∣lieving on him, then between a Man and his Wife, and between the Soul and the Body. That Union is Earthly and dissolving: but that between Christ Jesus and the Believer, it is eternal in Gods Decrees and Councells, it is temporary in Gods calling of his Chosen our of the World, to Repentance & belief in the Me∣diator Christ Jesus, and it perpetuated and continues to Eternity. I told them that (as the holy Scripture saith) they preached not Christ Jesus but Themselves, yea they preached the Lord Jesus to be Themselves: that whatever were their Pretences (as the Pa∣pists) of God & Christ & Holiness & Mortification, yet they held not the Head (as the Scripture speaks) and if their Head be but a painted and an Imaginary Head,The Quakers painted Christ. they are but a painted and Imagi∣nary Body. Their Sun of Righteousness they talk of is but a Sun painted upon a Sign or Wall which is not the true Sun, but the picture of the Sun of Righteousness. I told them they set up this Christ within, opposite to Christ without, as Opposites & Contraryes, Denying & Destroying one an other:Christ within and Christ with out. for as it is with a King and his Palace, if his person be without, his person at that time is not within, though he be with∣in by his Right, Authority and Influence: if his Person be with∣in the Palace at that time it is not without. But the most clear Truth is though these subtle Foxians sometimes speak of a Christ without that dyed at Jerusalem agreeing with the Christ within, yet they presently declare their meaning to be Mystical: For ask them but these two Questions, and if they make any Answer you will see the Cheat,Two Questions to Quakers. the Equivocotion and the Mistery of Iniqui∣ty in it. 1. Do they not hold the Light within every man to be All, to doe All and to suffer All within which the Christ without, Is or Did or suffered without. 2. Ask them what is now become of this Man, this person that thus suffered at Jerusalem, and they are forced to confess he is within, and can give no other account of him, as they answered to me at Newport the last day of the Conference. But to return, I told them what I said I would prove out of their Writings, and especially out of G. Fox attested by Ed Bur∣rowes his large Epistle, and as it was thought by John Stubs present. John Burnet declared not, (nor any of them) against what I spoke: but said (as said the rest) if G. Fox have spoken or written any thing that is not right and truth, we profess not to follow him: and they were willing I should produce out of G. Fox his Book what I could that might make for my proof, viz. That they did not profess the true Christ. I said G: Fox had pikt out some particular Lines, Sayings & Sentences out of the Books and Writings of his Opposites, (it is not to be questioned but to his utmost Advantage,G Fox his Book in Folio produ∣ced. Page 3. as knowing best how to Answer what he chose and call'd out) and since they were tree and willing, I would produce some Instances: I took up the Book and read in the 3d: page, where he brings in his Opposite Samuel Eaton saying [The Saints have not Christ in the Flesh] G. F. his Answer is [Contrary to Christ and the Apostles Doctrine, who said they were of his Flesh, and of his Bone, and should eat his Flesh, and they that eat his Flesh have it in them.] Whence I affirmed that Christ Jesus had such a Body as might be really and materially in the Saints, and it was clear that they were one with the Papists in their sayings and Doctrines denying the Flesh,The Papists & Quakers de∣stroy the Person of Christ. Body and Person of Christ Jesus: For as the Papists in stead of a Spiritual feeding upon his blond and Merits, they sub∣stitute and bring in a Real, Material and Carnal, in their horri∣ble and fantastical Transubstantiation; so do the Quakers pro∣fessing to eat Christ spiritually, wholy destroy his material and fleshly being. I proceeded saying, in the 4th Page G. Fox brings in the same Opposite saying, The Saints do not see Christ, the Heavens con∣tain him.. And G. F. Answers And the Apostle saith they sate with Christ in heavenly places: so he is contrary to the Apostle, and Christ was in them and walked in them, and God dwelt in them and Christ in you except you be Reprobates. I said that as the Papists were up ridiculously & odiously with Hocest Corpus me∣m,The being of Christ in the Heavens This is my Body &c. so they with The Light within you the Light that enlightens every man, Christ within you except you be Reprobates &c. For if the Heavens do contain that Man Christ Jesus bodily. (as they gran in word) saying, They believe he dyed, rose, and ascended: then in that same sence and respect the Saints cannot now sit bo∣dily with Christ in heavenly places, and therefore to alledge Christ within, and their sitting with Christ in heavenly places, was but irrational Nonsence and Jesuitical Equivocation: The truth is they were gravel'd with these Considerations, and they were willing that G. Fox his book and his Answers should answer for them,The Quakers endure not try∣ing but are wil∣lingly ignorant. and although the oppositions of G. Fox his Op∣posites were mighty, and G Foxes were meer simple barkings of dogs or foxes compar'd with the rational and prudential An∣swers of a man, yet when I began to open and compare the Asser∣tions of the Opposite and Fox his answer, they would cry out (es∣pecially W E. like a galled horse winthing) Why dost thou make thy Observations upon G. Fox his words? G. Fox his words need not thy Expositions, let G. Fox his words alone they are able to speak for themselves. I told them it was a senceless business for me to alleadge, (and they to be willing I should) G. Fox his saying and his Answers, and we should not debate and discuss the Sence, and I make out my Proof out of G. Fox his words, and his Adversaryes compar'd together: when they had spoken they knew their liberty to take of my Answers with their own, and leave what was spoke to every ones Conscience in the sight of God. They were Obstinately (that is in Greek Heretically) resolved to avoid this Course,Willing Igno∣rance. therefore I was glad to hale my Tacks & Bo∣lings close home, and make my best of a bare Wind and now and then loof up into the wind, and get liberty to say something and omit abundance of my Thoughts. Once I was forced to say to W. Edmondson: Friend yesterday you quoted the 9 of Nehem. how it pleased God to send them his good Spirit to guide them: I pray remember now a word in the 8 of Nehem.Nehem 8 they gave the Sence. They read and gave the Sence and caused the Peo∣ple to understand the Reading. Without this searching for the Sence and meaning, the Pith and Marrow of the holy Scriptures, or any other Scriptures or Writings we make use of, what are our Readings but the Papists Latine,The Quakers nonsensical Spirit. the reading Ministers, the pratling of Children and Parrets? yet notwithstanding all that I could say and urge, it is known to all the Audience the Song was, let G. Fox words alone to Speak for themselves, if thou hast any more to bring forth let us have them: so that as before I was forced to wave my Observations and Intentions, and pass on to new Allegations: Though now I shall crave liberty to touch and point at (as with the finger) the Opposites Assertions of Truth and G. Fox his unsavoury and rotten Answers. In Page 8.John Bunyan Christs twofold Presence. He brings in John Bunyan &c. saying [The Lord Je∣sus Christ is a far in his bodily presence] and G. Fox answers [And yet he saith the Lord is at hand, and the Apostle said he was in them and Christ said he would dwell with them] I here observe and re∣ply, the holy Scripture abundantly tells us of a twofold presence of Christ. 1. His bodily visible Presence, which John Bunyan speaks of and the Quakers in words grant. The 2. His Spi∣rituall, invisible Presence, of which many Scriptures speak and that most clearly. Eph. 3. 10. That Christ may dwell in your hearts by believing &c. Concerning this visible bodily presence, of which the Question is. First. G. Fox his impertinent and silly Answer is not to the Point no more then the East and the West is to one point of the Conpass. 2. He fallaciously, (most unchri∣stly and impiously) denyes the body of Christ Jesus to be any where,The Quakers Conjure with Christs Body. and as Conjurers do (Hoas Pas) that which all now see is gone & vanished, so that with the ancient enemies of Christs Hu∣mane Nature, the Manicheans, they say and unsay and at last af∣firm a Christ only God and Spirit dwelling in them, and in all man∣kind also. About this time these subtle Foxes minded to spin out Time, and to wave the close Fight of examining Particulars concerning Christs humanity.The Quakers endure not sen∣ces or Mean∣ings just as the Papists and yet talk all of light. G. Fox his Book was brought forth (the same with mine) John Burniat took it and went along with me in the Quotations, I read and alwayes endeavoured to make my proof out of the Allegation: But W. Edmundson kept strict watch and stood Centinel, that no Observations of Sences or Meanings should pass, resolving to keep out the Fire and Light of Christ Jesus with Stand, or let fly a Fire (from Hell) upon you. Well, I knew what froward Children and bruitish Spirits I dealt with, & resolved to go softly and to speak softly, and as I could gain ground by inches (at least) for liberty to give my witness for the Lord Jesus In Page 9. He brings in John Bunyan &c.The old of Christs Pre∣sence. affirming that the Son of Mary, God-Man is absent from his Church, G. Fox answers, but never touching Scripture about it. [contrary to Christs words, I in them and they in me: and I will be with you to the end: and Christ the Head of the Church & where two or three are gathered &c. and the Saints are bone of his bone and flesh of his flesh. I Reply, here half an eye may see as before, how he gives no other Presence or Absence of a Christ but invisible and Spiritual, and subtilly affirms that Christ Jesus hath no bodily Presence at all in the sence which all Christians of what sort or Sect soever (but these Juglers (and themselves also in word and horrible hy∣pocrisie) do acknowledge and profess, In Page.10.Fox & Bonner no difference. He brings in the same Author saying [Christ was not in his Disciples when he said I am the Light of the world] G Fox answers. [And so corrected by Christ, I in you and you in me] Pag. 12. He brings in the same Author, saying [The Body of Christ is out of the sight of all his Saints,] G. Fox Answers, (they sat with Christ in Heavenly places, the Saints are Flesh of his Flesh, and Bone of his Bone, were the Church which he is head of his Body:) In which I Answer,The Quakers pretend to owne Christs & yet it truth allow him no to shed. and all his Book over (though he own a Christ without, and that died at Jerusalem in word yet he allows in effect no other Body to Christ Jesus but what is Mistical and Spiritual: so that with notorious Jugling, and Jisuitical Im∣pdence, they would make their simple Followers believe that they own such a Christ as shed his Blood at Jerusalem, and yet leave him in his Body no more Blood to shed then is in a Spirit which hath no Bones, Flesh nor Blood to shed at all. Pag. 17.Enoch Howet. He brings in Enoch Howet Affirming [That it is Blasphemy to say that Christ is in Man as God Man,] G. Fox An∣swers (still like the Cuckow in one silly Note) How are they of his Flesh and of his Bones: And doth not the Scripture say, Christ in you, and God will dwell in you, and walk in you, and are not his Saints of his Flesh, and of his Bones, and there is one sentence added, are they not partakers of the Divine Nature? I Reply,The divine and humane nature of the Lord Je∣sus. This Participation of the Divine Nature is (saith Pe∣ter) in the Saints by those precious Promises, that is by receiving Christ Jesus, by believing in him according to that Ephes. 3. 10. (That Christ may dwell in your hearts by ) not that the Divine Being or Essence and Nature or God communicable to a finite Creature: from hence these Smpletons fancie (and some have been such bold as to say) they are Christ and God, as much as he that died at Jerusalem, Christed with Christ and Godded with God. It is remarkable that Nicholas the Deaton was the Father (as I believed) of the old Nicholaitans and Henery Nichols in King James his time the Father of the new Nicholaitans in London and other places,Nicholas the Deacon and Nicholas Fathers of the old and new Nicholai∣tans. crying up their perfection, their Spirituality and Godhead, all leading from the purity of Gods Worship and Authori∣ty of the Holy Scripture, and at last to carnal Filthiness as the Daughters of these the Ranters declare evidently. This Humane Nature,So Cristopher Houlder be boggles at the wor Manhood humane Soul and Body of Christ Jesus is so cross, opposite and contrary to their new whimsical Christ Jesus (the Light within them) that G. Fox in all this Book cannot endure to hear of the Word Humane, as being a new Name and never heard of in the Scriptures. As to the Word Humane,The word Hu∣mane considered such an odious Word and Bugbear to G. Fox in all this Book: I said publick; many Words truely and properly English were well and commendably used that were not in the Scripture in English: it is true the Word Humane comes form the word in Latin Humanns, signifying partaining or be∣longing to Man:used in the Scripture, 1 Cor. 10. so a Humane Soul or Body is no more but such a Soul or Body as all Mankinde have. Hence I told them, that the word Anthropinos peirasmos, 1 Cor. 10. (I presumed John Stubs knew) might have been turned Humane, but is truely turned no Temptation or Trial but such as is common to Men. This Fox knows, that if Christ Jesus be granted to have had such a Soul and Body as is Humane or Common to Men, down falls their Dagon be∣fore the Chest or Ark of God, viz. their Horrible, Monstrous Idol of a Christ called Light within them. We went on thus in alleadging Quotations, though not in a close Examination of them which they endured not, though ever and anon I made some sallies out upon them and had some Skir∣mishings, and sometimes sharp Disputes before I would retreat from the Quotation. In Pag. 282.Dan. Gandry Christ not seen as be is until the day of Judgement. He brings in Daniel Gandry saying [We shall not see Christ as he is until he comes Judgement, and then and not before we shall see him] G. Fox Answers, (You where you are see him not: nor know him as he is, we do believe you: but the Saints the true Church whom he is the Head of, in whom he is in the must and in whom he is, &c. I was not desirous to trouble the Audience with more Quota∣tions, but they still urged, haste thou any more, hast thou any more, &c. upon their provocation I Quoted many more (to make up an overwhelming Cloud of Witness against these Pro∣testant Jesuits and Judasites, Betrayers of the Son of God the true Lord Jesus Christ. In Foxes Answer to his Opposite Daniel Candry it is clear that he affirms the contrary to his Opposite, to wit. that Christ Jesus is as much now seen visibly as ever he shall be seen: in which I believe he speaks the heart of all the Antichristian Wolves and Faxes who quake and tremble at the thought of Christs return again to judgment:The personal of the Lord Jesus. and therefore these deluded and deluding Souls in their dark Prisons of willing Blindness, and the hellish Chaies of the pride and hardness and security of their hearts, they dream they sit in Robes of Glory themselves & now keep open the high Court of eternal Judgment and pass Sentence upon this Christ without as a poor Outside Christ and all that worship him. 2. I observe in Fox his answer that he can not keep out of his Burrew of confounding a visible eye and a Spiritual,A visible and visible eye and object. a visible and an invisible seing; you see him not saith he where you are, that is you that look upon such a real person indeed, such an one born living and dying as the History sets forth, you cannot see him as he is, but we that look at Christ Jesus and the history of him as Mystical, immediate, invisible, though we use to please you children and fools with the words of Christ dying at Jerusalem: we see him he is in the midest of us: and he is the invisible Head of the Church in God, while you talk of Visibles and seing him as Visible &c. In Page 276. he brings in Richard Meyo saying; that he did believe in a Christ that dyed at Jerusalem:Christ within & Christ without. and he that doth not believe a Christ within, and preach Christ within, is a Repro∣bate Colloss. 2. 2. Cor. 13. And he is not in a true Belief of Christ without, that doth not believe in a Christ within, but is in the Devils Belief, and believes as the Devils do. In this his answer an humble Soul may see how this subtle Traytor under the golden Name of Christ, and Christ within in the heart, he stabs at the heart of the true Lord Jesus, who suffered for poor Mankind in mans own nature at Jerusalem. 2. I observe his virulent and venemous Mind and Pen stab∣bing damning and reprobating all that truly believe in the true Lord Jesus,The Papist and Quakers Christ is where. whome he confesseth to have been a real man dying Jerusalem, &c. except they can believe that he is now no where to be found but in every mans heart that cometh into the world, that is no where. In Page. 246. He brings in Christopher Wade saying, [It is whimsical to say Christ God and Man,Christoph Wade. Flesh and Spirit is in them] He answers. [Contrary to the Apostles Doctrine who said they were of his flesh and of his bone, and Christ in you, and he would walk in them, and he that hath not the Spirit of Christ in none of his, and they are of his flesh and of his bone, and Christ in you the hope of Glory] In the same Page he brings in the same Author saying [Flesh and bone cannot be a measure in one and a measure in an other] He An∣swers [wher as the-Apostle saith, we are of his Flesh and of his Bone, here thou art contrary to the Apostle, and that was more then one that had the Flesh of Christ, and his Bone and his Spirit. In Page 248. He brings in the same Author saying, [Its a false thing to say Christs Person is in man] He Answers, [which is as much as to say, none are of his Flesh nor of his Bone nor eat nor had not his Substance. And Page 249 The Saints bodyes are not Christs body. He An∣swers, How are they Christs? How dwels be in them? and how are they of his Flesh and of his Bone then? and how bruitish are you become in Knowledge? hath he not bought them with a price, and are they not his? And in the same Page he brings in the same Author saying, that neither Gods Essence, nor Heaven, nor Christs Person was in Pe∣ters holy body. He answers, but the Apostle said God will dwell with you and walk in you, and again, our conversation is in Heaven. And once more in the same page There is not whole Christ God and man in men. Answ. Then how must men grow in the measure of the fullness of the stature of Christ: and Christ and God will dwel in man and walk in man, God that made all things, and Christ by whome all things were made. I Reply, this Author Christopher Wade I know not many of his Opposites (living and dead, whome he here vapours to answer in his Book,The Author whome G. Fox and in Pride and ad∣ness a∣gainst. I know were worthy of Christian esteem and honour for the grace and Knowledge of Christ Jesus in them, and for other worthy respects: and whither this Opposite or any other whome he pretends to puffe at or Answer, have thought this audacious Quacksalver worthy of any Reply, I know not: For certainly (as he commonly concludes his Answer in his Book) Thy many notorious Lyes and Slanders and Blasphemyes are not worth the mentioning. however for the proof of my Position I am occasioned to follow this Fox into his holes and Burrowes, and to hale him out before God, Angls and Men as a most greedy audacious Fox and Wolfe, not sparing the Son and Lamb of God, nor his preci∣ous Lambs and Sheep. Now to all these last Quotations,The Quakers Christ but a whimsical Christ I say (as the Opposites to Fox said) that this Notion of Christ within opposite to Christ without is a most Frantick and Whimsical, Gross, and Blockish Fancy: For though he grant Christ Jesus to be a Man which ded at Jerusalem, yet making him only Spiritual, and such a Christ as is whole Christ, God and Man in every man in the World, he makes Christ Jesus to be but a Whimsical Christ, and that Man that died at Jerusalem but a Babylonian Fancy. In Pag. 221. He brings in the Author to a Book called Hosanna to the Son of David,Hosanna to the Son of David saying, [Christ is without the Saints in respect of his Bodily presence,] He Answereth, (They are of his Flesh and of his Bone, and eat his Flesh and drink his Blood: and how have the Saints his Mind and Spirit, and he with them and they with him, and sit with him in Heavenly places, and he is the Head of the Church: how then is he absent? the poor Apostates from him who feel not Christ with you, but he is with the Saints, and they feel him.) I Reply, I observe this Viperous Tongue saying to the unknown, heavenly Author, and Fox his other Opposites [Ye poor Apostates &c.] what is it but a heighth of Develish Pride going before de∣struction and condemnation? this proud swelling Bladder puft up with a Timpany of Wind and Vanity, what a huge swelling shew he makes? what a breadth of confident boldness and bruitish impu∣dencie he carries before him? what a gross, Frantick Papist is he become, that cannot, will not distinguish between Christs Spirit∣ual presence and his bodily?The Spirit of the Papists & the Quakers . that cannot, will not consider the dif∣ference between Spirits and Bodies, a Spirit that hath no Flesh nor Bones, and a Body which hath both, as Christ his Body had? that cannot, will not distinguish between their sinful Flesh and Bones, and the finless Flesh and Bones of that Man Christ Jesus? that cannot, will not distinguish between God manifested in the Flesh and Bones of that Man Christ Jesus, and manifested in the Flesh and Bones of Believers in him: O most Holy and Righteous are thy Judgements, O thou most High Judge of the World, who art a devouring fire and Justice it self, who thus castest down the Proud and Self-conceited into the Dungeon of such Black and Hel∣lish Ignorance! Pag. 217. Out of a Book mentioning the Quakers Cause, say∣ing, [To say Christ within is never to mention Christ without] He Answers, There is none knows Christ within, but he knows him without: the same yesterday, and to day, and for ever: And there is none knows him but they know him within, revealed of the Fa∣ther, which is beyond Flesh and Blood.The Quakers notoriously dis∣semble, for they do own and not own the Christ that dyed at Je∣rusalem. I Observe, This foolish Fox (for all his hiding Craft) is here found out: He professeth (against his Will and Heart) a Christ that died at Jerusalem, and therefore is he forced to name a Christ without: but when the Hole and Burrough is Digged the Fox is found: For Examine what is this Christ without! is he that litte∣ral, real and material Person the Son of Mary (as all professing Christs Name generally agree? Is this he whom the Quakers ac∣knowledge to have lived and died at Jerusalem? and do they intend a Material Crosse, a literal Death, a literal and real Jerusalem? some of them will say yes, but therein give the lye to others of them∣selves, and also to the rest of their own story, in acknowledging no other Christ but such as in every man: such a Christ as real∣ly and bodily died at Jerusalem, they scorn and hate and fly from as the Devils did, crying out, What have we to do with thee Jesus thou Son of the most High God, art thou come to torment us before the time? Hence the former Arch-deacon or Arch-bishop of these parts Humphrey Norton:Humph. Nor∣ton more plain in words then other Quakers. he mocks at an outward Christ, he asks what Countryman he was and shall be: He reproves the Fools that have their Eyes abroad, and gazing after a man into Heaven, he jeers at the Crosse, and asks what manner of wood it was made of, seeing we must take it up dayly? And Fox faith, this Jesus Christ without and within, is Jesus Christ yesterday, and to day, and the same for ever:Christ yesterday and to day therefore in the Logick or Reason of this Bruite, Christ had no body that was born at Bethlehem, or died at Jerusalem: For he was born yesterday, and to day, and he is born forever: he dyed yesterday, and he dies to day, and he dies for∣ever, which is a most Heavenly Truth relating to Gods purpose, Christs Merit, and to Forefathers, our present times, and such as yet must be born and follow after us. But such Mystical and figurative Scriptures (which are in them∣selves like Sampsons Lion and Riddle) through Satans Policy, and the proud simplicity of these simple Foxes, are made the common Holes and Burroughs where you may be sure to find them just like the Jesuites (whose Cosens, if not Brethren of one belly of Hell they are) who usually confound clear Scriptures with Spiritual and Mystical Illusions, and fly from Distinctions and openings necessa∣ry in places more dark, figurative and allegorical. In pag. 211. He brings in John Burton saying, That the man that was crucified his body is now in the presence of his Father, absent from his People as touching his bodily presence. He Answers. Doth not the Apostle say he is the Head of the Church? and doth not the A∣postle say they are of his Flesh and Bone and sit in heavenly places with Christ, and Christ saith, they must eat his flesh, and he is in them. As I remember at the reading of this Quotation, I urged that herein G. Fox did plainly deny (as indeed in all the rest I have quoted) Christ Jesus to have had such a body as could be born of a woman, wrapped in swadling Cloathes, &c. as could be hun∣gry,The Quakers endure not to be searched, tem∣r of false and spirits. weary, sleep, discourse, apprehended, buffeted, whipped, nail'd to the Gallomes, die, be buried, arise and ascend up visibly into these visible Heavens, now in the presence of his Father, and absent from his People on Earth, as touching his bodily presence: But one of my Opposites, (I think two of them) bid me not wronge G. Fox by my Observations, for his words were not so. I Answ. In effect and Substance they were, for G. Fox here, (and in all his Answers) maintains the Negative to what his Opposites Affirm.The Quakers & Aplines Ora∣cles the same. And 2. As to the grounds of his deniall it is clear that sometimes they are most plain and clear, and sometimes most subtle, and commonly such as will bear a twofold Sence, on which they commonly ground some Jusuitical equivocation. In Pag. 210.John Burton He brings in John Burton saying, Christ went a∣way into Heaven from his Disciples, and so not within them. He An∣swers, Did not be say that he would come again to them? Did he not say he was in them, I in you? And did not the Apostle say Christ was in them except they were Reprobates? the hope of Glory? was he not revealed in the Apostle and so in him? and did not the Apo∣stle Preach Christ within, and you preach Christ without? Again in the same Page [Those Believers that are in the body at this day are absent from the Lord:] He Answers again, Doth not the Aposte say Christ is in them except they be Reprobates? and he is in them the Hope of Glory? Jesuites in the world the Qua∣kers . and they have fellowship with God, and God will dwell in them, and walk in them, and he that believes believes in him, in Christ and so not absent. Again in the same Page, they say [He is absent from them as touching his flesh, He Answers, Doth not the Apostle say they are of his Flesh and of his Bone▪ and he that eates not his Flesh, hath no life in him, and they sit in heavenly places with him, and he that eates his flesh hath it in him. And again in the same Page they say [There is not any Heaven within into which the Man Christ is ascended, or can any man con∣tain a man four foot long?] He Answers [Christ is a Mystery, and is he not to be revealed within who is a Mystery? He who did de∣scend to be revealed and made manifest in his Saints in flesh and Spirit, that did descend, which is now manifested, that the World wonders at: that is ascended far above the Heavens, who is the Saints life living Bread and Drink: and where ever used the Mi∣nisters of Christ any such expression as thou doth, which shews that Christ to thee is a Mystery? Reply, In all these four Passages G. Fox expresly denies that Christ is ascended into Heaven from his Disciples: That Believers now in the Body are absent from the Lord: that he is absent from Man as touching his Flesh:The Quakers wonderful jug∣ling about the true Christ and that Christs Body is not containable in a place according to his stature and proportion. 2. In his Answers he notoriously jugles and equivocates as if he maintained Christ in Truth, he that lived and died at Jerusalem, and visibly ascended into the Heaven, though the whole scope and the plain open faced meaning of his words, with loud cries tend alto∣gether to another business, to wit, to set up himself by setting up the Image and Picture, this Imaginary Christ which he calls the Light within them. The same Author saith, Pag. 206. [A false Christ hath a new false Faith to apprehend this Crucified Christ within,] He Answers,John Burton: [which is contrary to the Faith of the Apostles which Preached Christ that's Crucified within and not another: Him that was raised from the dead was risen that Lord Jesus Christ within, the same yesterday, to day, and for ever, by whom the World was made glorified with the Father before the World began: it was be that was manifest in the Saints, that was, and is not another, for the other is Antichrist.] Again in the same Page, it is a Sceipture of the Devils making to apprehend this Christ within: He Answers, Now I say if there be any Christ but he that was crucified within he is a false Christ, and the Scripture holds forth this, and the Devil never made it, but he and his Messengers are against it: And he that hath not this Christ that was risen and Crucified within is a Reprobate though Devils and Reprobates may talk of him without. This Quotation was read again in their own Book by John Bur∣net, and they magnified the Christ within, but they would not suf∣fer me to observe the sence and argue from it,The Quakers Traitor & Re∣bels against the true Lord Jesus saying, G. Foxes Words were plain concerning the true Christ: And so indeed I say they are to any penitent Soul truly (like Paul) unbottom'd from weak and filthy self, and his own Dunghil Righteousness, and burn∣ing with sincere Affection to the true Lord Jesus: For these subtle, Foxes, and their Words discover (as the Sun at noon day) that as plainly as ever Absalom, Achitophel, Shimei, Sheba rose up in con∣spiracy and Rebellion against David, &c. as plainly as ever Judas and Peter (for a time) and Alexander the Copper-smith, and Hy∣meneus, and Julian the Apostate denied Davids Antitype the true Lord Jesus: so under the Cloak and Colour of Christ Crucified within, do their Rebellious Traitors bear Arms against the Medi∣ator between God and Man, the Man Christ Jesus: For although it be Scripture Phrase, that we are Crucified, Dead and Buried, and Risen with Christ: yet what a poor proof is this, that Christ was Born and Crucified &c. yesterday, and to day within us, and there is no other Birth nor Life, nor Death, nor Grave but what is within us, and all are Reprobates and Devils that bow not down to this painted devouring Monster. Still my Opposites were catcht in their own Craftiness they seemed well pleased that G. Fox should be heard in his Answers to his Adversaries.I have known the poor Lobsters catch the Foxes. and I restrain'd and stopt from making out my Proofs from the Sense, and Scope and Mean∣ing: I was yet glad that so much was discovered, that I had (by Catches) liberty to give fire sometimes, and intended to make use of this present Advantage (which I from the first intended, when I saw I should be stopt, and they would not afford me the liberty I gave to them without the least Interruption) as John Stubs con∣fessed. Page 135. He brings in Thomas Moor saying [Christ is absent from us while we are in this Mortal Body] He Answers contrary to the Apostle, who saith, the Life of Christ is manifested in their mortal Flesh.] And Page 136. The same Author saith [Christ is distinct from every one of us, and without us in our particular persons,] He An∣swers, [The Apostle said Christ was in them except thed were Repro∣bates: and they were of his Flesh and of his Bone, and they eat his Flesh and his Blood, then it was in them, and he is distinct from none but Reprobates who bates the Light.] Reply, I wondred not so much at this Thunder,The wonderful blindness and bardness of my Antagonists and Fire, and sinking Brimstone from this Foxes mouth, and that all are Repro∣bates with him that bow not down to his Carved Image: but I wondred at my Opposites, who declared (publickly as before) that they would not follow G. Fox but in the Truth. &c. and yet when I read all their plain Evidences to them of Foxes denying the true Lord Jesus, God and Man, and making only a Spiritual Christ, a Mystical Invisible Jesus, &c. that yet they should be so blinded and hardened, as to cover excuse and plead for G. Fox in all particulars, and stop me from drawing the Curtain and letting in the Light by Opening and Arguing from the Sence and Meaning. I do not remember that any one of my three Opposites gave any positive answer to any of my observations on Foxes Principles, Answers, and Evasion: All their work was to keep themselves within their renches or Burroughs, and to cry out [Thou must keep to Foxes Words] or, Wilt thou go on to another? In Page 71. He bring in Frances Higginson saying, [Christs Humane Nature] He Answers,Frances Hig∣ginson [Where doth the Scripture speak of Humane, the Word Humane where is it written that we may search for it:For Quakers endure not the word Humane Now we do not deny that Christ (according to the Flesh) was of Abraham, but not the word Humane: And Christs Nature is not Humane which is Earthly, for that is the first Adam.] Reply. This ignorant and simple Cavil (as I have before pro∣ved is to be from 1 Cor. 10.) is often brought by G. Fox. in this Book, in an horrible equivocation to overthrow and destroy that Humane Nature, that Flesh and Body of the Lord Jesus, who yet had such a Body they say that died at Jerusalem: These Traiterous Jesuits or Judasites tell us Humane is of the Earth or Earthly, and that it the first Adam, but Christ Jesus is of the Seed of Abraham according to the flesh, that is, in their mental Reservation, accord∣ing to their flesh, God in their flesh, Christ in their flesh suffering at a Mystical Jerusalem within them: They are Abrahams Seed, Isaaks Seed in whom all Nations (by this Christ the Light within them) must be blessed: And all that are not this Seed, this Flesh, this Christ (which they are) are in the Serpents Nature and Re∣probates.Act 513. Oned of Christs Hu∣manity. But amongst all the most full and heavenly Scriptures for the Humane Nature of the Lord Jesus: I shall touch but one at present, Act. 13. at Antioch, Barnabas and Paul in a Synagogue of the Jews made the Humane Nature of the Lord Jesus, (as also in other places) the great Subject of their Discourse and Preach∣ing: and concludes ver. 38. Be it known unto you therefore Men & Brethren, that through this Man is Preached unto you the Forgiveness of sins, and by Him all that Believe are Justified from all things from which you could not be Justified by the Law of Moses. By the meri∣torious Sufferings. Death and Blood-shedding of this Jesus (lite∣rally in the History born at Bethlehem as the Quakers say, &c.) is only forgiveness of sin, and justification, &c. and not by a Chimi∣cal and Diabolical Christ and Fancy within us, begot by the Devil on a proud and lazie Ignorance: Let therefore (as it follows) the Proud Despisers wonder and perish, believing not in him the true Light of the World, the true Brazen Serpent to all that look up unto him. In Page 37.Tho Collier He brings in Thomas Collier saying, [If the very Christ God Man be within those called Quakers he cannot come down from Heaven] He Answers, [Here he stands against the promise of Christ, that he shall come and dwell in you, and walk in you: I will come again unto you. And he hath revealed his Son in me saith the Apostle, and know you not that Christ is in you except you be Reprobates: and the Spirit of the Father speaks in you, and see how contrary thou art to the Prophets, Christ and the A∣postles.] I urged that here G. Fox did plainly deny the expected personal coming of the Lord Jesus:The second com∣ing of the Lord Jesus but they charged me to give none of my Sences and Meanings to G. Fox his words: but now I have leave (by Gods merciful hand) here to say, that their Hypocrisie and Deceit (whereby they cheat themselves and others) is so much the more gross and abominable, because they pretend in words to own Christ Jesus Humane descending, or Ascending as a Man into Heaven, and Christs there abiding until the time of the Restitu∣tion, and Christs return the second time: They know also that all those Scriptures they produce (as Christ in you except ye be Re∣probates, &c.) concern an inward invisible and Spiritual presence, and yet they bruitishly cry out contrary to the Prophets, Christ, & the Apostles. It comes to my mind that in reading & urging some of these Passa∣ges concerning these Foxians denying the Humane Nature and Person of the Lord Jesus, one of my Opposites John Stubs insisted upon that 9. of Isaiah where Christ is called the Everlasting Fa∣ther: and yet he said, He was the Son of Man, born of a Woman,The Everlasting Father Christ & how &c. I Answered, the Hebrew word rendred by our Translators, the Everlasting Father is Translated by some, the Father of an age, or the Father of Ages, alluding to the great increase and spreading of Christs Name, and the mighty increase of his Spiritual Seed (as the Lord promised to Abraham and Isaac) as the Stars of Heaven. John Stubs said the Hebrew word was [Abi Haad, &c.] and it was rendred Pater Eternitatis: I replied that it was rendred (and that more near the Hebrew) Pater seculi, or seculorum: But I told him it was not a seasonable time and place for him and me to spend much time about the Translation of the word: he said he had brought the Hebrew Bible with him,The Quakers wonderfull, changed & but in Dissimu∣lation as to learning & the Scriptures and it may be he understood the Hebrew and the Greek and other Languages as well as my self and better too: I was about to say that they were wonderfully al∣tered and changed from their former principles and practises, for heretofore they have professed to me that they had no need of Books, no not of the Scripture it self, for they had the Teacher within them, that gave forth Scripture, &c. if now they were per∣swaded to study the Holy Scripture, and the Translation of it, and to examine the Translations and the Copies of them, then they did err and sin before, (which they say the Saints cannot) in so wonderfully neglecting and slighting them as useless and needless things. Yea the truth is if their Light be so Alsufficient as they make it, to bring them to Heaven, to guide them immediately and infallibly &c. what simplicity is it in them to stoop to Pen and Ink, and mens fallible Translations, yea, many wayes charged with many failings. I know their Pretences of becoming All to All to win the more, and of removing the offence and stumbling block, viz. as if they denied the Scriptures, but the truth is, they look at the Holy Scri∣ptures still but as the Ceremonies which the Apostles dispensed with for a season: they re no more for the Scriptures then the Pa∣pists do, they are forced to make use of them for an end, but all their hopers in their Interpretations, which both Papists and Qua∣kers bend their utmost to secure. viz. the Priviledge of Interpre∣tation, and chair of Infallibility to themselves, or else down they tumble, for most sure it is the Holy Scriptures, and both Papists and Quakers are at irreconcilable difference, if the one stand the other must fall for ever. Although I desired to finish all the first seven Positions that day, and offered once or twice to proceed, yet W. Edmundson (speci∣ally) upbraided me that I kept them long,W. Edmund. and that I proved no∣thing, and upon a sudden a violent, tumultuous disorderly Wi or Spirit filled all his Sails, so that he rose up and fell into a down∣right Speech or Sermon to the People and Auditory: and first he declared how notoriously I had wronged them, in laying and pub∣lishing so many false, and some of them dangerous Charges a∣gainst them. 2 And how they had been so long patient towards me and suffer me to produce so many Allegations out of G. Fox his Book, and yet they speak nothing for me, but G. Fox his words cleared him from all my unjust challenges and charges. 3. He Appealed to the People, how willing they had shewed themselves to own the Scriptures, and to have all their Teachings and Diffe∣rences tried by the Scriptures. 4. He fell upon the two Hges of all the Quakers common Discourse. First, An Invective against the Priests, False Teacher, False Apostles, who had got on the Sheeps cloathing and sold the words of Scripture for their Game and Lucre and be amplified this much how all their care and study was to get a good Living or Bnifi of 50, 60, 100 or 200 pounds a year (more or less) and he that complained how I took up time, now (tediously) made us all to hear a Story, concern∣ing Benefices which he said he knew himself of one of the Priests that lived not many miles from the place where W. Edmund. lived, who told with his own Mouth unto William Edmund,viz. how that having a good Benefice, another Priest of his acquaintance came to visit him, whom he entertained kindly, and this his Guest told him that he was going to the Bishop of Dublin, who was his Friend: and the Priest the Host was afterward informed that this treacherous and ungrateful Guest, did use all the art he could with the Bishop of Durham (or Dublin) to get his Friends (that had en∣tertained him) his Living from him. 2. The second part of his Sermon was (as usually it is of all their Sermons) an extolling and magnifying of that Light which he said had appeared to him, which he advanced as the Principle and the Foundation, the Light, &c. he added how they had left all the Glory and Pleasures of the World for this Light:And his vain extolling of their Idol Light and how they had endured and suffered much for Preaching this Light to ungodly and ungrateful men, who had ill required them for their Message and Work was only to bring good News unto them, to tell them that they should be free from sin and have Christ Jesus live and dwell in them. I kept silence until this famous Apostle and 'Preacher of Christ Jesus had done this Speech or Sermon which he said he was moved in his heart to make unto them & (as he often said) to give an account of his Faith which he performed with very great zeal and fervency, both of mind and body. I had thought then to have spoke,John Stubs his Sermon but immediately Jo. Stubs stood up being moved (as he said) to Declare his mind and Thoughts unto the people also, and so he began a large Oration, Speech or Sermon also (though not so long as William Edmund∣sons) he declared how pleasant a thing the Light was, and how pleasant a thing it was to behold it? And he said, are you angry be∣cause we bring you the Tidings of the Light? This was the principle, this was the Foundation of all, the Light, &c. He added (for John Stubs his was but a Repetition of William Edmundsons his Sermon) that they had forsaken all the Glory of Honours and Pleasures of this World for this Light: and they had left their Wives and Chil∣dren, and exposed themselves to hard Travels and to many Hard∣ships and Sufferings for the Light sake: I heard him also pati∣ently and gave him to Interruption (as he twice openly confest that I had not interrupted them: but when he had finished his Sermon and I had gained a little calm and liberty of Speech, imme∣diately before I could finish one Sentence, that Pragmatical and In∣sulting Soul W. Edmundson stopt and Interrupted me, so that I openly complained of incivility and inhumanity: that hearing patiently their two Sermons,The Quakers interruptions they were set down, and common Reason said that it was my turn to speak, and every body desired what Answer I could rame to hear it, that then I should be di∣sturbed and stopt was the Societies of Civil and I then Answered,A short Answer to 2 Sermons these very Sermons or Ora∣tions which they had now made to the People were so far hereath an Answer to them that afforded and invisible Argument, that the Spirit of God was not the Author of them: For we all knew that the Spirit of God was most purely Rational, and a Spirit of pure Order, and did not prompt or move men to break Hedges and leap over one Or∣dinance into another: We were engaged in a mutual Conference and Disputation,The motions of Gods spirit not those of the Quakers we were in the midst of it, how came we then to fall into Popular Orations and Sermons? is it comely when persons are Disputing to fall upon our knees and Answer an Argument with a Prayer (as it is a frequent practice with the Quakers,) is it pro∣per to break off Prayer and fall to disputing, or out of Disputa∣tion into Preaching? But I said my Opposites Spirit was far from the Holy Spirit of God.The Quakers not orderly nor patient and his movings are far from the Motions with which my Antagonists were acted, for they had neither power to keep civil Order, nor to be patient, for not being able to answer nor bear my words W. Edmundson said expresly what should we sit here and suffer him thus to vent his Blasphemies and Lies? he hath kept us here two dayes, and hath proved nothing, &c. I took a little boldness and told them, that if Paul himself were present, or Jesus Christ himself in their bodily presence which they confessed he died in at Jerusalem, yet they would say unto them, even unto Christ himself, thou hast falsely charged but thou hast proved nothing: Paul himself should be an Enemy, and Jesus Christ should be a Blasphemer and a Beelzebub because he brought glad news of the Truth from Heaven to them. I further said, that I had more to offer in the name and in the cause of the true Lord Jesus Christ, and after I had got liberty of speech, I said that as they which denied the person of the true Lord Jesus denied the true Lord Jesus himself,The Offices of Christ Jesus so they which denied the Offices which God the Father had invested him with and designed him to fulfil, they denied the true Lord Jesus Christ. They demanded of me wherein they denied the Offices of Christ Jesus: I Answered, I had many things to declare in which they denied the Offices of Christ Jesus (as well as the Papists for which we se∣perated from them as Antichristians, not holding the Head the true Lord Jesus the Sacrifice and Sacrificer, the only Prophet. A∣postle and Messenger, bringing in the last times, the last Dispensation and Will of his Father: contrary to the Papists who set up (some of them) the Pope and (some of them) the general counsel above the Lord Jesus declaring his mind in the Holy Scriptures: and con∣trary to the Quakers who set up a voice or motion within them overtopping and over pouring the voice or Christ Jesus in the Scriptures, some of them maintaining that this Light within them is that great Prophet that was to come which Moses Prophesied of, Deut. 18. I said I would contract my thoughts,The Kingly office of the Lord Je∣sus. and speak at present only a little of his Kingly power and Office, and I plainly denounced that they were all notoriously guilty of High Treason against the King of Kings, the Lord Jesus, yea as far as in them lay, they robd him of his Crown, and Life, and All. In particular I told them I had abundant proof there ready to bring forth from G. Foxes Book, that he and his Associates denied (yea all of them) that visible Kingdome and Church and Institu∣tions which he as King over all his Subjects hath Sovereign Right unto, and most faithfully and wisely ordained to continue until his coming again.The visible Chri∣stian Church & Ordinances. I told them that G. Fox his Book and all their Books and Pro∣fessions denied any visible Church of Christ at all: and though they maintained and kept up Congregations (of pretended Chri∣stian) Worships and Worshippers (in a direct contradiction unto their own Tenents, yet) they maintained the Church was in God and so not visible: the Officers of the Church were invisible and immediately made by the immediate and invisible Spirit. The Ba∣ptisme was within, and only the Baptisme of the Spirit and of Fire: The Lords Supper appointed by the Lord Jesus to be a Spiritual Feast remembring him until his coming was with them nothing else but Spiritual joy, which they have one, in and with another, which they have by the second coming of the Lord Jesus to them, who they said was come again to the Apostles the second time, and unto themselves also. Upon this (as I remember) there fell out some words between my Opposites, and some of the people called Baptists: But some of them (especially John Stubs) demanded of me, why I thus charged them and was my self so guilty, not living in Church Or∣dinances myself.Touching the se∣verall Churches extant. I Answered, that it was one thing to be in Arms against the King of Kings and his visible Kingdome and Administration of it, & to turn off all to Notions and Fancies of an invisible Kingdome, and invisible Officers and Worships as the Quakers did: Another thing among so many pretenders to be the true Christian Army and Officers of Christ Jesus) to be in doubt unto which to asso∣ciate and to list our selves. After all my search and examinations and considerations I said, I do profess to believe, nearest to Christ Jesus that some come nearer to the first primi∣tive Churches, and the Institutions and Appointments of Christ Je∣sus then others, as in many respects so in that gallant and heaven∣ly and fundamental Principle of the true matter of a Christian Congregation,This was and I hope is the prin∣ciple of the N English Church. Flock or Society, viz.Actual Believers, true Disci∣ples & Converts Living Stones, such as can give some account how the Grace of God hath appeared unto them, and wrought that Heavenly Change in them; I professed that if my Soul could finde rest in joyning unto any of the Churches professing Christ Jesus now extant, I would readily and gladly do it, yea unto them∣selves whom I now opposed. But Thirdly. Not finding rest, they themselves knew, there is a Time of purity and Primitive Sincerity: there is a time of Trans∣gression & Apostacy,The various ap∣pearances of Christ Jesus there is a time of the coming out of the Babilonian Apostacy & Wilderness: there is a time of many Flocks pretending to be Christs and saying, Loe here he is &c. and a Command of Christ Jesus, goe not into the Wilderness, goe not into the private Chambers: There is a time when Christ Jesus his Doves and Loves cry out to him, O thou whome my Soul loveth, tell me where thou feedest, where thou makest thy Flock to rest at noon; for why should I be as one that turns aside to the Flocks of my Compani∣ons? I doe not remember that any Reply was made to this by any of my Opposites, nor heard I any more of this Objection. I now praied there patience to hear me a few words: I said we had spent two whole dayes from morning to night and had pro∣ceeded no further then the Debates of the two first Positions,M offer in the end of the second dayes conference. I told them if they were free I would attend them again in the Morning (being the first of the week) to fall upon the proof of my other five positions remaining for Newport: or if they were not willing to that, I would (if God permitted) attend them there on the second day called Munday, in the Morning to pro∣ceed upon the rest. W. Edmundson said,Lying pretenders to Gods service they had spent so much time already upon but two of them: and both he and John Stubs said they had other business in hand then to attend unto my false Charges which in all this time I could not make out: they said they must go about the work of the Lord to which he had called them. I told them I had used all diligence, I failed not to meet them a∣bout the exact hour appointed, and alwayes before the Audience was come. I never withdrew nor absented a Minute, but put my old Carcase to constant pursuit of my promise which lay on me to fulfil, and to make out my proofs, although they had spoke never a word until I had finished: I used all possible brevetie,The Authors just Apologie against the adjust of the Quakers and oft times suppressed my thoughts pressing in upon me for Utte∣rance and Audience; I rather chose thus to Apologize for my self, then down right to blame them, on whom (they saw well enough) I said the blame of our long proceeding. I told them I had spoken nothing to them but the Eternal truth of God, which sooner or later would arrest them, and using aloud the words of the Lords Jesus [viz.The words that I have spoken shall judge you at the last day.] I withdrew. Within a quarter of an hour they sent one to me to desire my coming in again to them and William Edmondson (commonly their proud mouth) told me that I had deeply charged them and laid many false Accusations upon them, and some of them dan∣gerous, both as they were Christians, and as they were men: they had used long patience in hearing of me, and yet because it should be seen that they were willing to hear the utmost that I had to say they would meet and spend a few hours with me on the second Day following at nine in the Morning, only they would not endure any long and tedious Discourses. I Answered that their own souls knew,A mutual agree∣ment for a third dayes confe∣rence. and the Auditors knew I used to be brief: and if they had pleased to have given me leave, I would have finished the whole seven by noon the first day: and I would now promise them (by Gods help) to finish what I had to say to the other five remaining in a quarter of an hour, so that in five quarters of an hour I would present them with what I had to say: W. Edmundson said they would expect I should so do, and all of them seemed well pleased that I offered to dispatch each Position in a quarter of an hour; I said they must not count me false & a Promise-breaker if I was not exact to a quarter of an hour possible I might be within a quarter, possible I might something exceed it, but I hoped not to exceed above a quarter. W. Edmundson replied, Nay Roger thou must be punctual if thou wil be a Christian: and indeed afterward at Providence he unjustly more then once upbraided me saying,A quarter of an hour Is this your quar∣ter of an hour? I answered that Christians, nor any prudent man would be so curious and critical as to raise Censures and Accusa∣tions upon the nicityes and uncertaintyes of a few Minutes, for unless we had and quarter-Glasses (as in some Ships) it was impossible to be exactly punctual: however by Gods help I said I would study such Exactness, that I would rather o∣mit much I had to say then fail in my promise to them. After this (as I heard) W Hitchcock of Newport held dispute with them about Water-Baptisme, I was withdrawn being even∣ing and weary. I was told by many of Providence, that I knew them they would not stand a Disputation: or if they did they would not con∣tinue without great Advantages and be as slippery as Eeles, and break off abruptly,The Quakers & policy as their spirit hurried them, I therefore studi∣ously endeavoured to tole and drive them to the finishing of my remaining five at Newport, and the other seven at Providence. And thus by the most wise and gracious hand of God we came to the end of the second dayes work, and the second Position and the end of the Week. It was queried by some why (at Newport and Providence after∣ward) they appointed the end of the weeks for the Disputation? and why since it was not finished they would not proceed on the first day? It is not immaginable that they cordially owne that day; (for the Quakers work upon it) but they wisely resolved to have the whole first day with the People to make up their Breaches,The Quakers would not dis∣pute on the first day and why. stop Leakes dress the wounds that might be in the foregoing Agi∣tations against their Consciences & Credits. It is dolefull that men of excellent parts, and of great Knowledge in the Scripture, should yet so ly under a Sentence of Gospel justice, that they can∣not but deceive as they are deceived, that they cannot but believe Lyes, and tell Lyes, horrible and blasphemous Lyes, as confidently as the Purest Truths, and suck in, and powre out the poyson of Dragons, the great red Dragon, the Eather of Lyes, instead of the sweet Milk and Wine from the Breasts of the Way, the Truth, and the Life, the son of God Christ Jesus. THe third day of our Conference being come,The third dayes conference at New-port being the second of the Week as was appointed, W. Edmundson be∣gan and said to this effect, Roger, we have waited upon thee two dayes already to hear what thou hadst to say to prove thy false Charges against us: we are here according to promise to spend some hours about the rest of the seven which yet remain: we must tel thee that we wil not give thee leave to make a long work of it: if according to thy promise thou wilt dispatch each af the o∣ther five in a quarter of an hour, we will keep our promise and hear thee. I knew it was in vain, (as in the other two dayes past I found it) to insist upon their obstinately continued Advantage of three con∣stantly engaged against me (beside their accidental speakers who had liberty when others were forbidden) I say notable and Chief men in their way and Sect:A Letter sent into all of us. and having just then read a Letter as I sate there directed to my self and all of us to be read in the Assembly, I begun with presenting the Letter to them, and told them that just now it was delivered to me &c. I knew not certainly from whome it came, nor of one Tittle of the Contents of it: only I judged it to be my Brother Robert Williams (School-Master of Newport) his hand: I read the Superscription and of∣fered if they pleased to unseal and read it, or I would deliver it into their hand so to doe. W. Edmudson answered that they came not thither to hear Papers, but to hear how I would make out my false Charges a∣gainst them and this he speaking none would whist against it, and this he did speak because my Brother beyond my expectation and thoughts spake some words the first morning against their Insulting and domineering over me, as also delivered a paper to them which was with much adoe handed and delivered to them but never read, containing these two great Points in every true penitent Converts eye, viz. the sight of Sin as Sin. And 2. The sight of the material Lord Jesus as the true Messiah or anointed, these were the two Daggers which they knew stab'd at the heart of their feigned Christ and Light within them. I knew my Brother patiently waited there the two first dayes, and was (with others) silenced:The letter refu∣sed to by the Quakers. and now I guessed he had sent them his mind and would trouble them no more. I told them the whole Assembly had Interest in the Letter, as directed to us to read to the rest. W. Edmundson and the rest desired the Auditors to speak if they desired to have it read: some of the Quakers said it might be read when the business was over: so I to make no breach put it up, and in the end of the day offered it again, claiming their Promise, but they regarded it not, so that after the Conference end∣ed (we of Providence being called away by a Boat preparing to depart) I stept to my Brothers house and acquainted him with Passages, who said that not only the Superscription was his hand but the Letter also, and I might open and read it, and (if it might be) present it to the intended Assembly at Providence: of which we shall hear when it pleaseth the mercifull hand of the Lord to bring us to those Transactions. In short,The Sum of the Letter it was refused there also & therefore I have judged it fit, since it was so solemnly flung out both at Providence and Newport that it should have as solemn a Publication to the whole world, and the rather because it is a witness of Truth as to the first dayes transactions,Myself repro∣ved in the Letter in 3 particulars impartially reproving my Opposites and me also where he conceived we were failing: It is true I am not of my Brothers Conscience as to the Discipline of Christ. viz. have admonished the Quakers in private, before I had so publickly &c. since they pro∣claim their sin like Sodom on the house top: and it is preposte∣rous to run from House-top sins to closet Concealments and Ad∣monitions. 2. Nor can I own the Quakers in their, wayes and worships to be Servants of the Lord (as my Brother calls them) any more then the greedy Wolves, devouring the souls of the Ephesians, Act. 20. were the meek and innocent Lambs and sheep of Christ. 3. Nor doe I think I charged them too deep or too sharply,The difference of the Quakers as my Brother speaks: I knew the Foxes and Wolves (the able Leaders amongst them) do not run away with Pigs and Worldly Swine only, but that some Lambs and Chickens of Christ Jesus are carried away in their (Soul bloody) jaws also, whom I beseech to remember themselves, and I humbly beseech the God and Father of mercies to pull them out, and help all that love his Name, to help to pull them out as Brands from the Eternal Burn∣ings. As for the Wolves and Foxes the Blind Leaders,Sharpness some∣times a duty the Chap∣men that by seigned words make Merchandize of Souls (2 Pet. 2.) mouths must be stopped, and the Prey rescued from their Jawe and because we ought to save what is saveable, and to recover poor sinners Leaders and Followers from their corrupt and rotten Profession we ought to use Sharpness, Tit. 1. Reprove them Sharply (Apotómoce, cuttingly) that they may be found, or reco∣ver in the Faith of Jesus. These three words I thought fit to say as to my self, let the Qua∣kers answer for themselves, who I fear will answer to my Bro∣ther as they did to me [Lyes, slanders, false Accusations, &c.] However the Reader is here presented with the Copy of it. LOving Friends, though the Lord in his Wisdome hath denied me from Nature the gift of utterance, yet in his infinite mercy he hath vouchsafed to me his free gift as to writing, whereby the private motions arising between God and my own Soul (without knowledge unto any) may be declared, being moved hereunto out of a sensible sadness, which is upon my Spirit in beholding the Cloudings and Vail∣ings of the most precious Truths of my Lord and Master Jesus Christ: But (Loving Friends) herein mistake me not at first: This is no charge nor discharge, but an appearance unto my Soul, even unto the moving of my Bowels within me: For my Beloved at his putting in his hand at the hole of the door, when all my Lovers, Priests and Elders gave up the Ghost in the City: (for gladness) is taken away, and joy out of the pleasant field, and in the vineyard there is no (true) singing, and the Treaders tread out no (pure) Wine, for the Lord hath made the Vintage shouting to cease: But to avoid Prolixity, I write not to charge nor admonish, neither for contending Argumentation, it being against my understanding, and as the taking of a Dog by the ear: But sincerely unto edification, in signifying the appearances unto my Soul in what I have gotten from these your so earnest and tedious Debates. Therefore I am humbly bold to speak unto all the contending Dispu∣tants in the plainess of my heart. And First unto the Complaining Disputant it appears unto my Soul that you have not dealt as a faithful Servant of the Lord Jesus, with your fellow Servants, for you should have admonished them both first and second time in private, and if they would not have heard you then to have told it to the Church, the great Congregation of God. 2. It doth appear unto my Soul, that you have assumed and pre∣sumed too much, being so large and high proposals, which do appear unto me not as charges, but in this first Appearance as Proposals, until they are maintained as charges by sufficient proof, wherein they may be molified: But in truth herein I am at a stand, for against whom were the true Apostles more bitter then against the False? which if the De∣fendants be so (which in charity I have reason to hope otherwise) your Conscience will be more cleared in your Lord and Masters service: yet know there may be a zeal without true knowledge, therefore let true zeal appear that is not in persecution, but for the Glory of God and truths sake, as it is in Jesus. 2. Unto the Defending Complaints (the loving Quakers) which I pray take not as a charge, but as appearances unto my Soul in that you never dealt faithfully in your Lord and Masters service, for both Complainants and Defendants are all but Servants unto one Lord and Master, and you must do that service which is ordained by you Lord and Master to do in your several stations (either in truth or falshood) there is no hindring of it, and when you have done all you can, you are but unprofitable Servants, falling short of your Lord and Masters infinite Glory, and in the end of your service, you shall as the Grasse wither, and as the Flower fade, but unto our everlasting com∣forts the word of the Lord shall stand for ever. First, That you have not done your Master faithful service by as∣suming and presuming beyond the bounds of Moderation and Christi∣anity: but as I said before take not these as charges, but as proceeding from your own Expressions and Behaviours in your late actings which have not been for that solid edification of the Auditors which was expected but for defending and advancing of self, which ap∣peard: 1. By your limiting the Holy one of Israel contrary unto your Lord and Masters Commission. 2. By breaking an Apostolical Command (so far as in you lay) as not to quench the Spirit. 3. You have not dealt faithfully and Christian like with your older fellow servant, and then what would you do with the Heir. To the first appearance you would not begin before you had stated by forced Covenant that none should speak (though with leave in mo∣desty and sobriety) but those that would joyn issue with the complain∣ant,True liberty in∣fringed and that under hand writing. And herein (loving friends) you have infringed upon those great Liberties and Mercies which God hath bestowed upon these parts, and which you do enjoy, and cannot en∣joy else where: And will you now shut up your common Wine-presses that we can have no fruit nor refreshing but what comes from your private Presses? Know (Loving Friends) this is a sad grievance that lies upon us. Yea, you do infringe not only upon our Souls but upon our Temporal Liberties. For in our Courts of Judicature there is a fundamental liberty stated for any to speak freely for Conscience sake in any Cause in the Bounds of Sobriety and Modesty. But this appears against the Rules and Practises of all Christianity, not practised by the Judicial Convocation, nor by the high Commission Court in our Native Country, where often I have been and the Metropolitan with the rest of the Bishops in Gravity and Christianity (though their pleadings were by Proctors, yet) gave liberty especially for Relations to speak: As in one Instance of a person whom you all have heard of, when he was to come upon Examination, his Wife being big with Childe came with him, the Arch-Bishop (though otherwise he might be improper) yet herein shewd great civility by considering the Womans condition, and gave liberty for speaking to the full, with replying no discomfor∣table Words, yea in Christianity delayed further prosecution until she was delivered, though afterwards they acted their improper perse∣cution. But into what a condition shall we be brought (I hope not into an high Commission nor Inquisition Court) if this Imprimator goes on, that none shall speak, no not so much as suffered to desire to speak, though they are great with Childe with the Man Christ Jesus: But I hope the People will see their Liberties, and your selves know this was not the true Apostles practices. 2. Your sad quenching of the Spirit when the motion of it arose in any for Soul-satisfaction in any to speak,Quenching of the Spirit you would not suffer them to be expressed but shift them in their coming forth: O dear Friends consider, you would not be so dealt with: For what did you know but the Lord might bring forth from any of the Auditors for witnessing his Eternal Truth and Glory? therefore as your Heavenly Master is bountifully free, be not you Niggards in shutting up his Bounties, and suffring none to pass but through your own Purses: I speak as the Apostle did after the manner of men. 3. Your Indecorum Behaviours both in words and gestures unto your elder Fellow-Servants & aged Father complaining as not perform∣ing your duty as young men according unto Rule of honouring gray hairsThe insulting Spirit of the Quakers 1. But by unseemly smiles of Derision, saying often (for a time) Thou old Man, thou old Man, thereby appearing to provoke to passion: 2. When that would not move his exceeding great patience, then of him with Blasphemy, and to prove his Blasphemy: 3. Again (not Apostle or Gospel like) seeking and taking advan∣tages against the Aged, and contrary to Covenant by three or four baiting him at once, unto the confounding of his memory, or stopping of his utterance, under the pretence of challenging all comers (when reasons considers of coming in Order) But your defence was that you were but one Man, then you should have been but one Mouth. Again your improper charging of the complainant with mispend∣ing of time, when in Truth it was your selves (in not suffering of him orderly to proceed) But by your often Iterations,The true cause of our long dis∣course at New∣port Tautologies, In∣decorum Behaviours and Expressions, with improper Preachments at that time, and yet lay the defect upon the aged, and would not be sa∣tisfied with his substantial Proofs, divine Reasons and Argumental Demonstrations. And herein your Conscience (if unsatisfied) had liberty in timely Order, to have made your substantial Defence, if pa∣tience had been suffered to have had her perfect work. It is acknow∣ledged by Auditors, that as the Complainant brought substantial proof (for so far as he proceeded) so you the Defendants also brought substan∣tial defence (in what was substantial) but now, who shall judge? ye will not suffer the Gospel rule, that the standers by, the Spirits of the Pro∣phets shall judge. Then both of your own private Interpretations doth aim to be judges, and so will be endless and true judgeless: And by proceedings, the cause of Christ Jesus (being now at stake) much dishonoured unto the sadness of my Soul and unsatisfied Conscience, and also the expectation of the Auditors which was for Soul edifica∣tion frustrated, and unto publick shame (as yet) only self-contend∣ings hath the supream Appearance. Therefore (Loving Friends) pleading and defending for your Lord and Masters sake, shew your∣selves faithful Servants of Christ Jesus on all Humility, self-denial, Love, Charity, Tenderness, in bowels of compassion, in Gospel Peace and Unity: only unto your Masters praise and Glory: that the Au∣ditors may receive the plain naked Truth of the Lord Jesus unto their Souls Edification, even the real Truth as it is in Jesus, and not as words of man which is only Vanity and vexation of Spirit under the Sun of eternal and universal Righteousness, whose infinite glo∣ry is witnessed by This was that poor Letter (condemned unheard by these high Saints who now keep Judgement day) to the fire and ever∣lasting silence: this was the two edged Sword which smote in the honest upright intentions of the Author every way reproving me, reproving them, and yet having so much Sugar with his Vinegar and Honey with his bitter Powder,The modesty of this letter that had it been unseal'd and read at Newport, or read at Providence, whose taste could it have offended, but theirs only who like the men of China, judge all the World to have no eyes but themselves excepting the Men of Eu∣rope to whom they will grant one eye, and that is more then our proud Pharisees will do to any that bow not down to their most grosse Phylacteries. But from this finger of God this providential Letter appearing upon the Wall before us: I return to the work of the day, which was the Discussion and Probation (on my part) of the other five Proposals remaining. I therefore (after the Letter was put up unread into my pocket) requested their Patience, while I produced my Proof of the third Position,The third Posi∣tion against the Quakers spirit Discussed which was, viz. [That the Spirit by which they were acted was not the true Spirit of God:] Tis true I had many things in my mind and memory) some of them I here express) but I was forced to pick and chuse and lay by: for I told them that according to my promise, and their expectation I would present them with the Substance of my proof of this Position in the com∣pass of about a quarter of an hour. I reminded them first of the nature of the Word Spirit in La∣tine Spiritus,The word spirit in Greek Pma, in the Hebrew Ruch and Ruach, signifying sometimes Breath, sometimes Wind, and from thence applied unto God himself, unto Angels, unto Men, as denoting a spiritual, powerful, invisible fine substances distinct from flesh and earthly Bodies: Hence God was said to be a Spirit, not properly but that his Being was pure, powerful, invisible, &c. 1. Whether God was properly a Spirit (as the Quaker af∣firmed) we had some controversie at Providence of which here∣after.) 2. Concerning Spirits, I observed two great Sects: 1 Those of the Pharisees (who were accounted to most Orthodox, Sound and right, holding such a Spiritual Substance in Angels and Spirits and a Resurrection. 2. The Sadduces which held neither An∣gel, nor Spirit, nor Resurrection, as at this day, &c. 3. It is clear there is a two fold Spirit: 1. Holy and pure: such a Spirit is God himself,The quality Spirits and the Holy Spirit proceeding from the Father by the Son, such are the Spirits of the Angels, the Spi∣rits of Gods Children in part, and the Sprits of just men made perfect (the Quakers say here, we say in the life coming.) The other Spirit is a wicked Spirit, a lying, and a murtherous Spirit in Sathan and his Children, yet often counterfeiting the Ho∣ly and pure Spirit, like the Oile and Ointment which God pre∣scribed and forbad the like of it to be made on pain of death. Therefore we are commanded not to believe every Spirit, but to try even the very Spirits, not only of men but of Doctrines, Churches, Religious, pretending the Name of God, (as do the Turks, Jews and Christians) and of the Son of God. as do all the Antichrists and Antichristians extant.All Spirits must be tried. 4. The Holy Spirit of God (being the seven Lambs of Fire, the seven Eyes, and seven Horns, Rev. 5.) he is pleased to work variously. First in an ordinary way of Regeneration and Sanctification, &c. common to all the lowest and youngest of Gods Children, (John 3. that which is born of Spirit is Spirit) Hence we read of the Spirit of Prayer, and of Holiness wrought in the Soul by the finger or power of God: so that the knowledge of the God, the fear, the love, the trusting to and in God, the calling upon God is natural to all Gods Children, Gal. 5. Abba Father, &c. The second is extraordinary and immediate, such as was pour'd upon the Lord Jesus, Isai 1 1. such as Christ breathed upon the Apostles, and by the Apostles hands upon others when they spke with Tongues, foretelling things to come, and penning the Holy Scriptures of Records, as did the Prophets of old, and the first Messengers the Apostles of Christ Jesus. I told them I had many things so say as to the false Spirits of the false Christs, and false Prophets, the Spirits of Devils as well as the Spirits of God (in the Revelation) and the three wayes of deceit mentioned, 1 Thess. 2. by Spirit, by Word, or by Letter: but I would contract my self, I say that their Spirit by which they were acted was not Gods Spirit. 1. Because the Holy Spirit of God was given by means, but the Quakers pretended all along in G. Fox and other Books,Gods Spirit given by Gods means that their Spirit was immediate or without means: I said in the 8th. of the Romans was a Golden Chain of Gods Order or Method of Working from Predestination to Glorification: In the 10th. to the Romans was a Golden Chain of the Means appointed, &c;. How shall a Man be saved?The Spirit of God working by means by calling upon God? How shall he call on him except he believe in him? How shall a Man believe in him except he hear of him? How shall a man hear of him except some Preach? how shall a Man Preach except he be sent, &c, Hence Peter Preaching Christ Jesus to the first Converts, they were some thousands brought to Christ, when they were pieced to the heart, and cried out what shall we do? Peter sends them not to a Light within them, but bids them Repent and be Baptized, Act. 14. Paul so spake that many believed, Act. 16. while Paul spake the Lord opened Lydias heart:The Quakers at Newport appealed too publickly and I appealed to the Consciences of those called Quakers at Newport there present, whether in a con∣tradiction this Spirit they now professed, descended immediately upon them from God (as they spake) or was not conveyed unto them by the Ministry of the former Preaching Quakers that came unto them: so that these now are but the waterers and confirm∣ers of this Doctrine of the Spirit in them. 2. As Believing and Conversion comes by hearing, &c. so these extraordinary gifts and powring of Gods Spirit was generally by means also: Christ used upon the Apo∣stles: the Spirit of God descended laying on of hands: Peters Preaching, Spirit of Tongues and Prophecy descended upon Cornelius and his company, and not before, yea, and what is that waiting in silence used in private, and in the publick Assemblies of the Quakers, but con∣fessed means in which they wait for the Spirit of God (as poem Souls they think) descending on them. I was then forced to omit the Allegations out of G. Fox his book then by me and ready, but I will now recite a few of them. In page 6. of this Book in Folio,Samuel Eaton G. Fox brings in Samuel Eaton saying [The Prophets and Apostles drew people to an outward Word] He Answers, Now is that which lives and endures for∣ever, outward? and did not they bring them to Christ the power of God, which is the end of words which is immediate. Again in the same Page Samuel Eaton [Is not the Gospel an Ex∣ternal way] He Answers No, the Gospel is a Living way which is revealed within, and is the power of God so Salvation. In the same Page Samuel Eaton [Are not they seduced who are drawn off from the External means by which the Spirit is given and Faith wrought, to wait for the receiving of the Spirit without any Word o convey it to them, which Spirit when they have it is not the Spirit of Truth but of delusion.] For Answer, [The Spirit and Faith is not conveyed to any Man without the Word, and they are seduced which rests in the External from the Eternal, and the Spirit is not given by Eternal means, neither is Faith wrought. I Reply, and observe how the wisdome of Men is enmity a∣gainst God, and how witty this Fox is to catch himself and others in the Traps of eternal Howling? how doth he here confound the audible words of preachings of Gods mercy in Christ Jesus, with the inaudible, invisible, mystical and metaphrocial word, Christ Jesus himself. 2. Who sees not his gross and impudent denying of the Spirit and Faith to be conveyed by means from God unto us. In Page 15. G. F. brings in Henoch Howet saying [There is nothing in Man to be ministred to but man] He Answers,Henoch Howet How then ministred the Apostle to the Spirit? And Christ spake to the Spirits in Prison: and Tim. was to stir up the Gift that was in him and the Spirit of the Father speaks within them: and the Light shines in the Heart: and the Son of God is revealed in me faith the Apostle: that which may be known of God is manifest in man, for God hath shewed it unto them, Rom. 1. and the Apostle was manifest to every ones Conscience in the sight of God, and that was of God which the Children disobeyed. I Reply, 1. (As in his late Book exalting his Heathen Light above the Holy Scriptures) he simply and prophanely joyns the Pilistain Priests, and Egyptian Conjurers with Holy Job and his Friends, &c. so here he confounds and jumbles together the na∣tural powers and faculties and Humane Light in all Mankinde with the Grace and Spirit of God both ordinary and extraordi∣nary as may be seen at the fist view. 2. His Scope is (abominably and horribly) to make the holy Spirit of God capable of being-preached unto, to be converted and turned unto God, yea to refuse and be damned, for it is not Man he faith that is preached unto. 3. How Sottish and Blind doth this Deceiver proclaim himself in the Christian Doctrines of Preaching,G. Fox ignorant of the true spi∣rit of God Conversion, Faith and the Grace and Spirit of God confounding Gold and Drosse, Pearls and Pebbles, Harps and Harrows (as all one) altogether. In Page 136, 137. He brings in Thomas Moor,Tho. Moor saying [Nor are we to wait for a further Revelation to be given forth then the Scripture for the Word of God came not first immediately to the Gentiles but to the Apostles:] He Answers, The Apostles that Preached the Word of God, it was immediate to whomsoever they preached it, for they had read it immediately for the word itself is immediate with more that follows to the same senceless and absurd purpose. Reply, As if all that receive G. Fox his Book simply pretended to be from the Spirit of God receive it without G. Fox his Brain and Hand,The use of means and Pen or Paper, Printing and Letters: or because a King delivers his minde to his Secretary, and commands him to Pen it in a Proclamation, Declaration, &c. therefore the Kings Word or Will comes to every man immediately without any such means, as the Secretaries composing his Clarks Transcribing, the use of Printing, Letters, Paper, &c. to talke after this sort, what is it but to talk Frantick and Bedlam, and without the guidance of a common rational Spirit. In Page 5. he brings in Samuel Eaton, saying [Though all the Saints have the Spirit of Christ dwelling in them, which is Eternal and Infallible, yet that this Spirit should do all which Saints do, and should say all that Saint say, and should judge for them, both persons and things after an infallible manner, and that they should neither say nor do any thing by any of their own but the Spirit: all this we deny] He Answers, Fox and the Quakers above all Kings and Princes. Popes & Emperors Saints and Angels Which is contrary to the Apo∣stle, who faith, as many as are he Sons of God are led by the Spirit of God: and Christ acts all in them and for them: and the fruits of the Spirit, &c. and the Spiritual man judgeth all things: And that is it which leads the Saints to divide and discerne all things both temporal and spiritual; the spiritual Wisdome of God which gives them a spiritual understanding, which men must rule withal, but not with their own which comes to nought: and you that have not that which is infallible to judge in you, know not the Spirit of Christ, neither can you judge of persons or things that have not the infallible judgement, nor have the Spiri∣tual man: neither have you the Word of God in your hearts, nor Christ which is eternal and infallible all which the Quakers have to judge persons and things.] I Reply, Mahomet the Grand Segnior, or Elder, and Prophet transcending Moses and Christ (as he and his followers Mahu∣metans say) he pretended that he had the mind of God by im∣mediate Revelation,The Mahumetans & Quakers considered and found one and that by Revelation of the Holy Spirit in the shape of a Dove, he wrote the Minde, the Word or Scri∣ptures of God the Alcoran; But poor silly Souls were Mahomet and all his Disciples compared with the Seraphical Doctors, the Foxians, who neither say nor do any thing with any understanding of their own, but the immediate and infallible Spirit of God says and does all in them: who are fit to be Kings and Princes, Gover∣nours, and Judges, Masters of Ships and Families, &c. indeed of any place of power or trust, but these walking Gods, and Christs, and Spirits, even the meanest of the Quakers? May not the meanest Youth or Wench, if but a pretended Quaker (according to this rule or rate of being immediately inspired in all they do or say) transcend all other Teachers,The Quakers Godsupon Earth & all others Brasts Repro bates & Devils Translators, Interpreters, Kings and Counsellors, Navigators, Historians, Geographers, Rulers and Judges, &c. It is true that Thomas Munster and Becold, and Knipperdoling, and Fifer pretended immediate Revelations, and so have other Leaders of these Nicolaitans in France and En∣gland, &c. but none were so large and open hearted as to com∣municate so freely and bountifully to all their followers, the im∣mediate Inspirations of their pretended holy spirit, as these foolish and filthy Dreamers do: for so faith Fox [All the Qua∣kers say or do is by the infallible and eternal Spirit] but how hor∣ribly their Spirits, Principles, Divisions, Miscarriages (in many sinful practices) and Apostacies amongst themselves give the lye and contradict this their infallibility is notoriously proclaimed on the house top: and I may say something more to this Head after∣ward. At present I return to my Antagonists, who (while I was Ar∣guing against their immediate Spirit) could not hold until my quarter of an hour, and this Head (about their Spirit) was fini∣shed but brake silence,The leading of the Spirits de∣bated. and they said (especially John Stubs) doth not the Scripture say, if any man have not the Spirit of Christ he is none of his: And as many as are led by the Spirit of God they are the Sons of God, and ye have an unction, and need not that any man teach you, and know all things? I then answered that there was a leading of a Beast by an Hal∣ter or Bridle, and there was a leading of a Man with a Reason when his understanding and judgement is satisfied, and if so, I presumed they intended, that the leading of the Spirit did not lead them as Beasts,Toe tryal of Re∣velations but as Rational, satisfying their Reasons and Judgements: and if so Reason grants that there are false Spirits, lying Prophets, Seducers and Deceivers, &c. Reason therefore fur∣ther faith, that every Soul must be satisfied, whether this Leading, or Anointing,Reason, sancti∣fied and right; improved or Teaching of the Spirit be by means of Praying, Preaching, Reading, Meditating, Conferring, &c. or immediate without the use of these: if motions without the use of these be pretended Reasons tells us that a Rational Soul must be able to try whether the Spirit pretending be a true or lying Spirit, and that it must have some Rule or Touch stone to make their Tryal by, that the Rule must be my own Reason, or some Testimony of unque∣stionable Witnesses satisfying my Reason, or some heavenly in∣spired Scripture or Writing which my Reason tells me came from God: Reason also tells each rational creature, that it is very suspicious to be a false, lying and develish motion, which flights the Holy Scripture and other holy means wherein the Holy Spirit, Presence and Power of God hath appeared to Gods people formerly Reason tells me, that if I finde my self weak (as who doth not) to fight against the Devil (the roaring Lion and old Serpent) and I am bound to seek out for help, and what help more powerful and proper then that of the eternal and all powerful Father of Spirits: and that it is best to take James his Counsel, if any Man want wisdome let him ask of God who gives to all Men liberally and upbraideth not: if so, then Reason tells us, that except we suffer our selves to be led as Beasts by Sathan (as the poor Qua∣kers are) we must come to the use of Means, or a mediate lead∣ing and teaching, and then what is become of these hellish fancies of only immediate Teachings and Inspirations? I told them that beside this Counsel and Command of God in James, the Lord Jesus tells us by an admirable fimilie, that the holy Spirit of God is given in the use of means,The Spirit gt∣ten of prayer Luk. 11. If you who art evil give good gifts unto your Children, how much more shall your hea∣venly Father give the holy Spirit to them that ask him? and that is Isa 11. the spirit of Wisdome, the Spirit of Knowledge, the fear if the Lord and all the Graces of the holy spirit.The Quakers Spirit It is clear that the Pen men and holy Scribes of Gods will unto us (in whom God did speak, and by whom he wrote immediately and infallibly those blessed chosen pens of his were not infallibly guided by an imme∣diate Spirit in all that they said and did about this Scripture, as these poor Dreamers say of themselves, and therefore must ne∣cessarily dash against the Holy Scriptures, and all holy means for∣merly used by the first Christians, yea and all rational means to pieces; for all that they say or do is the immediate Spirit, and Christ and God himself as Fox here affirmeth. I answered further,The omnisciency of the Quakers that if that Scripture alleadged by John Stubs [e know all things] be to be expounded literally, and (as G. Fox in this Book) viz. that the Saints know all things as God then why are not the Quakers Omnipotent and Almighty as well as Omniscient: yea as it is said of the Pope, if he can deliver all South out of Purgatory (if he please) without Money, surely he is very inhumane, impious and cruel that he doth not: so I said what impiety is it, what cruelty and inhumanity is it in the Qua∣kers said I, so infallibly knowing all things as God, not to reveal unto Men, and especially in their publick Assemblies so many disap∣points of the Godhead of Creation of the Holy Three in Hea∣ven and Earth, (which they confess) and all the deep Mysteries and Prophecies in the Holy Scripture, especially in John and Dan∣iel their Revelations &c. the Most Holy, Omniscient, and Jehovah knows that the Pope and his Purgatory, the Quakers are their Omnisciency are but Childrens and Frantick Persons Dreams and Phantasies,Knowing and doing all things and that the Saints knowing all things is the same with their doing all things through Christ which strengtheneth them that is not all things literally, (for that were ridiculous and blasphemous to affirm it) but all things figuratively and Compa∣ratively, which his holy Wisdome thinks fit to require them to know and do in order to his Glory and their Salvation. But John Stubs insisted, how they knew the Mystical number of 1260 dayes, the 42 Months, the Time and Times and half a Time, and that the Woman was come and coming out of the Wilderness in them, and that now they were Preaching the Everlasting Go∣spel to them that dwell upon the Earth. I Replied, it is notorious how many excellent men have been bewildred, and missed in the opening of these Mysteries. I said that if their infallible and their all-knowing Light could open all things and was now the Everlasting Gospel or Glad NewsTo Light with-ic the Word Eternal, &c. and that it was not only in the Quakers and their Saints, but in all Mankind, I desired to know what they meant by this Word within, whether they meant in the under∣standing (the eye of the Soul) or in the Will, or in the Memory, or in the Affections, or in all of these joyntly: for Light is only seen with the Eye, not with the Tongue, nor Ear, nor Hand: it is true in the 2 Cor. 4. it is said; that God hath shined in our Hearts,2 Cor 4 God hath shined in our hearts but there the heart must be understood the Understanding the Minde which is properly and nextly the feat of the Light and Knowledge of God, and this shining (though Fox make it to be natural or born with every Man) is said to be by Pauls Preaching as is there abundantly proved where it is as clear as the Noon day shining, that God shined, Christ shined, and Paul shined before the Light or Notice of the glad news of a Saviour come to the heart or ears of poor Sinners, and so thereby are turned from their natural hellish Darkness, to a Supernatural Heavenly Light. Who knows not (with Jeremiah) the heart of Man to be na∣turally dark,The darkness within deceitful, desperately evil and wicked, & Gen. 6. the imaginations of the heart of all men to be only Evil and that con∣tinually, and that it may be said of all men (as it is said of the holy God, in him is Light and no Darkness so) in them is Darkness and no Light, so that to hearken to, to turn to, to listen to any voice or motion within in heavenly things, in matters of super∣natural light, is as proper as in matters of law to go for Counsel to a cheating thief or rogue, in matters of health, to a known cheating Mountebank, as to turn within to a mans heart which was the arrantest Jugler and Cheater in the world. At this word W. Edmundson cryed out, Blasphemy, He speaks Blasphemy. I conceived he meant I called their immediate holy spi∣rit which they pretended to, the arrantest Jugler & Cheater in the world: My heart was warm,At Evidence that the Qua∣kers spirit and deceitful Heart are one and my tongue breaking silence, and longing to shew him his willing mistake, and that I mentioned not nor thought of the Holy Spirit, but every mans own deceitful heart (though clearly I have thought and proved their holy Spi∣rit is no other but Sathan himself aad every Mans own deceitful Heart: but I was prevented, for some of the Auditory spake aloud that he mistook me, and amongst others our Deputy Go∣vernour Capt. Cranston openly said that W. Edmundson mistook me,That testimony of the Deputy Go∣vernour Capt Cranst in and others against rashness for I expresly said that the Heart of man was the arrantest Jugler & Cheater in the world. This did not satisfie W. Edmundson, but he replyed, let the words be read then by him that took them in short-hand: so they cal'd upon one of theirs to read what he wrote: now I know∣ing what short-hand could doe as well as most in England from my Childhood, and that it is impossible for any to write Verbatim so fast as I then spake with vehemency, I concluded he had not ex∣actly my words: yet I am confident in a faction and partiality he seemed to read some words favouring my calling their spirit the arrantest Jugler and Cheater in the world, extreamly contary to my certain knowledge of my intentions, and of what I uttered, beside the sudden the quick exception of our Deputy Governour and others: but alas this was a small business: but I was about to say (as before I did say) from the holy Scripture Pro. 28. He that trusteth to his own heart is a fool, and till a spirit of Regenera∣tion and Conversion charge the heart of man, there is no other Christ nor Spirit within, but the Spirit of Sathan, which is the spi∣rit by which the Quakers are acted, and is the arrantest Jugler & Cheater in the world:The great Chea∣ter who cheats all Cheaters This Jugler is so cunning that he out-juges the Juglers, he catcheth-the craftiest foxes that catch so many others, he takes Captive and leads away in chains the Wise and Prudent, the High and Mighty, til the holy Spirit of Christ Jesus discover and break his snares and lead him Captive also. 2. I was adding another Argument from Isai. 59. and I did mention the place where the great promise,The great mag∣na Charta i Isa. 59. Grant or Charter is given by God the Father to Christ Jesus and his Posterity, viz. that his word and his spirit should be in Christs mouth, and in the mouth of his Seed, and in the mouth of his Seeds Seed from thenceforth and for ever. I said that that blessed Son of God and Son of Man the man Christ Jesus, lived and dyed a Batchelour, he never had any na∣tural Seed or Issue: Believers are his Ofspring, his Seed, his Chil∣dren and Grand-Children and so downward to as many as the Lord shall call.The true Seed And that Fox should not say the Word and the spirit are all one (as commonly G. Fox doth) and that the Father and the Son are one without Distinction (as boldly and Babilo∣nically he doth) Here is (most distinctly and exactly distinguish∣ing) 1 The Father promising. 2. The Son the Mediator re∣ceiving this Promise. 3. The Promise it self, which is of a Word to the Son (though that blessed Son is also called the Word) viz. of the revealed Doctrine, Will and Mind of God recorded from and by the holy Scriptures, viz. that this Word should be in his mouth and in the mouth of all his Seed, or Christian Children after him, especially his Messengers and Preachers to the end and Consummation of all things. I told them it was notoriously know how they slighted this holy Charter, how they joyned not the holy Word and Spirit toge∣ther but trod upon the Word of God under a cloak of advancing the Spirit, &c. But of this I shall speak in the next Position fol∣lowing. I was also mentioning a third Argument against their spirit from the Irrationallity and Unruliness of it, contrary to the Wis∣dome and Rationallity and Order and Holiness of the holy Spirit of God: this is apparent from their bitter Reviling, and often sence∣less and frantick Reviling in some of them, Devil, Devil, Devil The devillish Inquisitors,The railing spi∣rit of the Qua∣kers. Monks and Fryers, &c. exceed them not in spattering out Diablo, Diablo against such as dare to oppose them: indeed they are both Possessed by one spirit of blas∣phemous Railing and Reviling against the Witnesses: far from the holy Spirit of the Gospel who in Meekness instructeth those that oppose themselves. Was there ever fouler Language given by any poor Oister-woman at Billingsgate than is given by M. F. against Capt, Wiggans (to be seen in print to the shame of the Qua∣kers Spirit) of all their womanhood?Ttir Cursing What is all their notorious common censuring and cursing even of eminent and learned and holy persons) for Cains, judases, serpent Pharises, dumb Dogs, witches, Blasphemers, Reprobates, Devils, but a fruit of wicked and otten flesh, denying and defying the holy Spirit of God. It is true the Holy Spirit of God in Scripture is pleased to use Censures & Curses but not to every one, nor in such a manner as this soul-mouth'd Spirit doth: I mentioned before their Impu∣dency (which stinks up to Heaven and cries for vengeance) in the stripping stark naked of their Women, and discovering of them∣selves in the Assembly of Men and Youths, under the Cloak and Cover of the Spirit of God: as also the unnatural Preaching of their Women in publick Assemblies and Congregations, contrary to so many Reasons from Nature and Grace, so positively expressed by the Holy Spirit in Scripture. Preaching. What Spirits are their Dumb Spirits in their Dumbe Meetings but those soul dumbe Spirits mentioned in that Gospel, which the Lord Jesus will cast out and tumble down to Hell (whence they came) in his holy season. What is their monstrous way of Singing and Toning and Hum∣ming many at once,The monstrous ging of the Quakers. as they often do and notoriously did at Ports∣mouth on Rhode Island this last year, when no man is edified, nor understands what they say, and it may be not themselves (and this under colour of singing in the Spirit) what is it I say but ren∣dring their Tongues which should be their Glory and the Glory of God, their scorn and shame, and the holy Name of Gods holy Spirit contemptible also. 4. I did also mention a fourth Reason against their Spirit, and had prosecuted it but I knew that (by reason of my Adversaries interposure) I had exceeded my quarter of an hour:The true Spirit willing to be ex∣amined by the Scripture and . it was ta∣ken from the Holy Spirit of God subjecting it self to be tried, com∣manding all men to search the Records, commanding the Bereans for examining Pauls Preaching and Spirit by the Holy Scriptures. and this is the true meaning of the Spirit of the Prophets are sub∣ject to the Prophets, not that a true Prophet or Messenger of God can subject the truth of God (which he believes so to be and will rather suffer many deaths then relinquish) to be sentenced by all the Prophets in the Church to be false, and he acquiess or rest in, or subject his Spirit and Conscience to that Sentence: but that the true Prophets of God are willing to have their Teachings question∣ed, examined and made clear by the holy Records to the Souls and Consciences of all men. Hence i pleaseth God to give Rules for the trial and discerning between the true Spirit and the false,The false and Jglers endure not searching. 1 Joh. 3. & 4. chapters. On the contrary, I would have shewed (which indeed all men know) that the thief endured not searching the gall d Horse en∣dures not rubbing, the guilty Debtor endures not Reckoning, the false and jugling Spirits escape in a Mist, and by the help of dark Lanthorns, and under the covert of the night: who may not see this in G. Fox. all along his Book, running into the Thickets and Burroughs of Words of divers significations,The Quakers Cry is Light but they aare not come to it. Scriptures notori∣ously wrested, general, and sometimes uncouth and barbarous Language, which hath been the trade of the false and lying Mur∣therous Spirit in all ages, and will be until that short time be fini∣shed wherein the Lord will tread him under the Saints feet, and cast him into the Lake that burns with fire and brimstone. How oft have I been visited by the Quakers, crying Repent, Re∣pent, hearken to the Light within thee, &c. And I could never per∣swade them to sit down and examine their sayings by the Holy Scriptures, but when their Cuckoes note and song was over,The two pretend∣ed witnesses Reeve and Muggleton. and their Fools Bolt shot, then fell they to Cursing and pouring out the Thunder-bolts of Gods Judgement: and so be gone no less then Reve and Muggleton (pretending to be Gods two last Prophets and Witnesses) about twenty years since in London whose Cur∣sings were notorious. But to return, while I was beginning to urge the tryal of the Spirits, W. Edmundson said the Spirit of God was above the Scrip∣tures and not to be tryed by them; for it gave out the Scriptures &c. And I said and say it is easie to boast of the Spirit,The Quakers would set the Spirit and Scrip∣ture at odds. but the true Spirit (in a Sense) and the holy Scriptures are one, as the Fa∣ther and the Son are one, and therefore cannot but be willing to be examined by the holy Records, as every man or author will stand to his own scripture, work or writing: for the Writers were but Pens of Heaven writing, and used by the hand of the ho∣ly Spirit. And I remember that I said to W. Edmundson, Friend, You yesterday in your long Sermon alleadged that holy Scriptureviz,Men will not come to the light, least they should be reproved, because their deeds are evil: This is the true cause of your quar∣rel against the Scriptures, and of exalting the Spirit above them that is upon a true ballance, your own Spirit, yea the Spirit of Sa∣than to be God, and Christ, and Spirit and all. After some few interchanges and altercations,The 4th Posi∣tion concerning the Scriptures. we descended to the fourth Position, which they read out of the Paper (as they did all the rest) which was this, viz.That the People called Qua∣kers did not own the Holy Scriptures. In one Copy it was written Really own, vizThey did not really own the Holy Scriptures. I said there was a twofold owning the Holy Scriptures or the Writings of God as there is a twofold owning the Scriptures or writings of men, the Proclamations and Declaration of Kings and Princes. The one is verbal and literal,A twofold ow∣ning of any crip∣ture or Writing viz. that such a writing or Declaration, or Treatise is extant, and that it proceeds from the Kings Authority and Command. The second is real and actual, when the Authority of it is in all humble obedience submitted to and obeyed: when the Justice and Equity, and the excellency and goodness, as well as the royal Au∣thority is embraced and magnified. I said the Jews owned verbally and wonderfully that Writings of the Old Testament and the Papists owned both old and new but it is known that in many particulars they do in effect deny and damn them.The Jews and Papists and Quakers all of them in effect deny the holy Scriptures. 1. They both set up their rotten Traditions, their unwritten Verityes (as they speak) of equal authority with, if not (in cases) above the holy Scripture. 2. They set up the Papists by the authority of the Council of Trent, a most defective Translation, notoriously false in many places all over above the first Copyes of the Hebrew and Greek whence all Translations as Counterpanes and secondary Copyes or Duplicates ought to flow. 3. The Papists set up the Pope as the only infallible Judg & Interpreter in all Questions about the Scriptures and the Jews make their Rabbies as so many Popes also. 4. Their Interpretations are so forraign and strange and many of them so absurd & monstrous from the genuine & proper Sence of the Scriptures, and adulterated with wrestings and allegorizings &c. that is truly said of them that they bring not their Doctrines, Disciplines and Conversations to the Scriptures but force the holy Scriptures of God to attend and wait upon their Abomination as a Negro Slave or Lacquey. I said the Jews and Papists did not more disowne the holy Scrip∣tures upon the account of their Popes and Traditions and Inter∣pretations than the Quakers did up on the account of their Light and Spirit and Interpretations also.The Quakers slighting the ho∣ly Scriptures in many horrible Particulars. Who knows not that in the beginning of their Profession, they generally fell from the read∣ing of them by themselves or in their Families, or in their Publick Assemblyes, only crying up the Light within, the Spirit within, the Scriptures within, their Teacher within. They stil say The Scrip∣ture was not the Word of God, the Scripture is but a dead Letter, they have no need of Paper-Teachers having the spirit that gave it forth? Yea as the Papists say, if the Scriptures were lost and burnt out of the world, the spirit within them could give new Scriptures.A dissembling Show of Qua∣kers respecting the Scriptures. Tis true the Quakers in this Dispute-professed to be tryed by the Scriptures, which the first Quakers among us wholly denied, but only by the Spirit within them: But what avails this Confessi∣on? is it not but a subtle trick of Equivocation, when stil they profess to owne G. Fox all along, and he professeth the Soules of all men to be a part of God and the divine Essence, and that there is no distinction between God, Christ, and Spirit and themselves, what should hinder but that the Scripture is but a dead Letter and (compared with their spirit) a weak and needless Paper unto them that have such a light and Spirit within to guide them? I told them before and now that there was an Irish Papist in the late warrs that spoke the very heart and soul of Jews,An Irish Papist confessing the Truth. Pa∣pists and Common Protestants, and the Quakers, themselves, as to the holy Scriptures. In plundering and rifling a Protestants house he found a Bible and flung it in the Kennel, and kickt and trod upon it saying, The plague of God take this Book, it is the cause of all these Quarrels. My Opposites said they owned the Scriptures in their place as a Declaration of the Saints Conditions, & John Burnet took a Bible and read publickly that Passage in Luke 1. where Luke calls his Writing a Declaration. I urged that this will of God. (for this Declaration of what Christ said and did, and of all the rest of the Scripture, was a Declaration and Revelation of Gods Will to his People and to the whole World) this written and revealed will of God I said was the Judge and Decides of all Questions, the tryer of all Spirits, all Religions, all Churches, all Doctrines, all Opinions, all Actions. They answered they did owne the Scrip∣tures, and would be tryed by the Scriptures (which is a new trick, meaning according to their own not to be questioned Interpreta∣tions) I urged that they set up their Spirit above the Scriptures, (fathering all their Revilings Cursings and Abominations upon the holy Spirit) I asked whether they owned the Scripture as the square Rule or Guide according to whose sentence all the Knowledge of God and of our selves, the Knowledge of Gods Worship and Service and our own Blessedness and Salvation was to be determined, yea and the Spirit within them to be tryed, de∣termined, approved and condemned also. They still fled to this Burrough, the Spirit that gave forth Scripture is greater then the Scripture: the spirit is in us, that Spirit only opens the Scripture: the Spirit is immediate and in∣fallible and they only who have this Spirit know the Scriptures.The Scripture miraculousl pre∣servd to be Gods standing out∣ward Record & witness. I answered that I maintained the inward breathing of the holy Spirit more than themselves, fo quoted before Luke 11. viz. that we ought in all our Preachings, Hearings, Readings, Pray∣ings, &c. to beg the help of the Spirit called the Finger and Pow∣er of God: and yet I also maintained that this Record, this Word Will or Mind of God written and pen'd by chosen Pen-men as Pens in the hand of his holy Spirit, and so miraculously preser∣ved from the Rage of the Devils fiery Instruments, Babilonian, Assyrian, Roman and Popish Tyrants and that much among the Jewes and Papists (and much by their meanes also though they hate it) I say this Record is the outward and external Light, Lan∣thorn, Judge, Guide, Rule by which God witnesseth himself and his Truth in the World, comforteth and feedeth his saints in their Dispersions, discovers and reforms the defects and wanderings of his People (as in Josiah his finding this Record, and Ezekil & John eating the Book, out of which the holy Spirit inspired them to prophesie to Kings and Peoples &c. Tis true who doubts it but that God and the Spirit were before the Scriptures, and so he was before the Creation, before Christ Jesus was born, and his Redemption actually accomplished: are the works of God therefore, and the several Dispensations and Institutions and Instruments of God in the several times and places of any whit less power or esteem because the most holy God and his most holy Spirit were before them? John the Baptist faith that Christ Jesus was preferred before him, for he was be∣fore him, and he was not worthy to unloose the Shoe-latchet of Jesus the Lamb of God; and yet for the fulfilling of all Righte∣ousness the Lord Jesus must come to John to be baptized of him, and the holy Spirit of Light will declare himself to be true by the holy Scriptures, and discover all other Spirits to be spurious false and Bastards and notwithstanding their cracking and prating of Light if they slight this outward standing Record and Witness of God in the World it is because there is no light in them, One of these two must be done either we must subscribe to the Papists and by their pretended Spirit and Church find out and authorize the Scriptures,The holy Scrip∣ture the only out ward standing Rate & Record like the Records in the Tower just as the Foxians say, or else we must with Luther and his Associates, Calvin and his followers main∣tain Learning study the Scriptures, search the Originals, Copyes and Translations, and vindicate their Purity and Perfe∣ction, their Authority and sole external Direction how to judge of all pretending Christs and Prophets and Doctrines & Church∣es and Spirits. While we were thus discoursing W. Edmundson propounded this Smilitude,The Help Scrip∣ture are Gods Love-letters if I should write a letter to a friend and subscribe my name W. Edmundson, doth it follow therefore that the Letter is W. Edmundsons? I answer that the Quakers do affirm that the Scripture is within them, what is the english of that? but that the Light which they and every man in the World hath within them (the Christ the Spirit which every one hath) is Scripture, and in a sence I said it was a Truth that W. E. his letter to his friend was W. Edw. not only a Declaration of his word, mind or will to his Friend, but in a respect his mind and will it self that the sent in Writing to his Friend, and so the Scripture in a Sence is Gods mind and Will to us. Upon this occasion I told them that the Scriptures were the Love Letters of Christ Jesus to his Church, as the Love-Letters of some mighty Monarch to his Betrothed Queen or Empress, they are dear, not as common Peter and Ink, but as Good∣will, the dearest Love and heart of the King and Emperour him∣self: and thus are holy Scriptures highly prized embraced, and laid up in the heart and bosome of the true Children of God, listned to, and followed as the voice of Christ Jesus to his true sheep and Spouse: the Bastard Children and the Wolves covered only with the sheepskins: they have other Words, Letters & Spirits, 2 Thes. 2 whatever they, prate of Scripture, and speak brave swelling empty words as Jude speaketh. Tis true as G. Fox all along in his Book vapours that the Spirit was before Scripture, and gave forth Scripture: but I proved be∣fore, that their Spirit, their Light, their Christ, were but hellish Darkness, the spirit of Sathan, and a false lying Christ, &c. 2. The Dispensations of God were many and divers (as before the Law and after) but in this last and third dispensation, he hath spoken (that is his word, mind and will whatever) the Quakers as well childishly as Blasphemously prate to the contrary by his Son: And as the Son himself the Lord Jesus in his own person,The admirable excellency of the Scripture when he per∣sonally maintained that famous combat with the Devil used no other weapon but Prayer and Fasting and the Holy Scripture, so he left written this holy patern and example, that we through Pa∣tience and Comfort of the Scriptures might have hope, Rom. 14. Luther being demanded how he gain'd such knowledge and abili∣ties in such blind Popish darkness,Luther Light he freely confessed that the holy Scripture was his first help, the second Meditation, the third ear∣nest Prayer to God to vouchsafe his Spirit to bless the two former unto him.Joh 20.2. con∣sidered The Lord Jesus therefore not only ordained his Messen∣gers or Preachers of his glad Tydings to Jews and Gentiles, but his Penmen also, Joh. 20. for those two great ends (as to us) to wit, 1. These things are written that you may believe that Jesus is the Christ (to wit, that that individual person and man cal∣led Jesus was the Christ, the Messiah so long promised and expected (contrary to the Blasphemous Fancies of the Qua∣kers.) And 2. That Believing in him (that individual person called Jesus, and not in a Fancy within) we might have Life and Bles∣sedness. It is no wonder therefore, that the Devil (the great Thief) as he compasseth Sea and Land with the Pharisees, Jesuites and Qua∣kers to make Proselytes, so wherever he comes he labours to blow out the Candle of the Holy Scripture. It is the Spirit Breach or wind of the Devil in the lips of A∣theists, Jews, Papists, Quakers, Ranters, &c. that puffs and blows against this Holy Light (more precious infinitely then the Sun in the Heaven:) it hath been most wonderfully to amazement, pre∣served like the Sun in the Firmament, and shines most gloriously again and again, after the blackest and longest storm and night of Apostacies and Persecution. The Turkish Hystory tells us of a Woman appearing in the Heavens with a Book open in her hand,A famous vision in Turkey some of their Mahume∣tan Priests dared to say (for which one greatly suffered) that the Woman was the Christian Church, and the Book was their Bible or Scriptures which threatned ruine to their Mahomut and Al∣coran: John was not commanded (and in him the Protestant Witnesses) to stand still and listen to a Light, to a motion or voice within, but to eat up the little Book open (once again) in the hands of Christ Jesus, Rev. 10. and after this eaten up to pro∣phesie to Peoples and Nations, to Tongues and Kings. Whether this Book be the Book of the Revelation or the Book of the whole Bible or Scripture,The two Wit∣nesses cat up the book of Script. it is apparent that during the 42 Months of the Papal Reign and Darkness, Christ Jesus hath given Authority and power to his Witnesses to search after the Holy Records in the Original, Hebrew and Greek Copies, and to bring them forth by Translating and Preaching the Doctrine of them, &c. for which they have suffered Death and Burning,Tindal the first heavenly Trans∣lat or burned as Tindal and many other excellent men of God. The Walls of Rome, yea the Gates of Hell have shaken and felt the might of this Hea∣venly Artillery: It lies therefore the Devil and all his Messengers in hand to break to pieces, or to nail up their heavenly Or∣dinance. It hath been observed that there never were any (more then o∣thers) famous for Christianity, but they first were famous for an admirable Love kindled by God in their Hearts to the Holy Scriptures: It is true the Jews (to whom the Oracles of God were committed, to wit in the Old Testament: how studious have they been in it,The Jews out∣ward reverence to the Script. even to every Word and Letter? they accounted it a crime for any Book to ly upon it, but this alwayes to lye up∣permost. My self have seen the Old Testament of the Jews most curious writing whose price (in way of trade) was threescore pound, which my Brother a Turkey-Merchant had and shewed me: speak of an inward love, a Soul-love, &c. It is won∣deful Luther relates of that blessed Duke of Saxony, whom God stir'd up to favour and cherish Luther &c. viz. that he caused his six pages each of them to read to him daily everyone his hour in the Holy Scripture.The first Pro∣testants affecti∣on to the Scrip∣ture This was the affection in all the first Wit∣nesses the Waldensians, the Bohemians, the English, French, Dutch, Scotch, &c. who together with the Scriptures had mighty Affection to the study of the Hebrew and Greek in which golden Cups and Bowles the King of Kings was pleased to convey the Wine (like Abashuerosh) of his Eternal Majesty and Goodness to us. It is wonderful to consider how much the study of the Scri∣ptures and of the Hebrew and Greek Tongues confounded and put to slight the Papists,The Scriptures put both Papists & Quakers to slight and forced them to study the Scriptures and the Tongues also, both which the barbarous dark Spirit of the Quakers hate, as darkness hates and Light. It is no wonder this Spirit of Lying cries out so fiercely against the Schools of Learning in Old and New England, it knows that the right and regular propagation of natural, of civil, and espe∣cially of Divine Knowledge scatters the thick Fogs of the Qua∣kers affected hellish ignorance. The blessed Martyrs and Witnesses of Jesus in all ages has been ravished with holy delights like David in the holy Scripture, in Q. Maries dayes, that famous Ridley (called Bishop of Lon∣don) he had got most of the holy Epistles in Greek by heart, even before he left Pembrook Hall in Cambridge:Christs Martyrs or witnesses love to Scriptures and as the fire of Persecution grew hotter, so did those blessed Witnesses (like Je∣sus with Moses and Elias, and Paul at Troas) spend hours and nights in Prayer and holy Conference upon the Scriptures, and those things which the Lord Jesus should and hath now accom∣plished according to the Scriptures. It is true (in print) James Parnel spake like a Papist an A∣theist, and a Quaker of the holy Martyrs or Witnesses of Jesus Christ,James Parnel his horrible sin & Judgment and of the book of Martyrs it self. It is no wonder that the most Righteous and jealous Lord left him not to dye the common death of all Mankinde, but to Murther himself by a proud presumptuous attempt of declaring himself to be Christ by fasting 40 dayes and 40 nights, I believe this to be a Truth from the Testimonies I have seen of Parnels case (being my then in London) whatever, Fox & the Quakers impudently affirm to the contrary. It is true that James Parnel, and Fox, and all of them some∣times miserably (and after the Devils Method) make use of Scripture as a Shield or Buckler to fence themselves against the Scripture,How the Qua∣kers own Scrip∣ture and as a Sword to run through the Heart and Bowels of the Scripture, the Saints, and Christ, and God himself: they make use of it as Stirrops, and Ladders, and Scaffolds for their counterfeit Christ (in pretence but in reallity themselves) to mount up into their Saddles and Thrones of the Eternal power and Godhead that so the Earth may be theirs by Authority: So that as the Lord speaks of the Jews Sacrifices that they were not his: and of Jehoiakim that he did not know the Lord,2 King. 17. the Samaritans feared the Lord and yet feared him not. Jer. 22. and of the Corinthians, 1 Cor. 11. that they did not eat the Lords Supper though they did eat it: so I affirm (from all the premises alleadged) the Quakers do not own, that is truely and Christi∣anly (as they say Bonâ fide and in reality) but slight, and vilifie, and abominate, and nullifie the holy Scripture, that their un∣written Lies and lying Spirits may be exalted. We have a great word in use amongst Merchants and others, to wit the word [Effects] they desire to see effects of money or Goods,The word Ef∣fects for want of a real and effectual prizing and loving & obeying and magnifying the holy Scriptures. The Jewes & Pha∣rises, the Papists and Quakers do not owne the perfection & Au∣thority of the holy Scriptures, but set up their Traditions & Popes Councils & Spirits above them, and therefore the Jewes & Pa∣pists and Quakers do not owne the holy Scriptures. I freely acknowledge that many of these Particulars I could not then express because of my Confinement to a quarter of an hour, and sometimes the Interposrs of my Opposites. I remember I urged that dead and rotten esteem that both Papists and Quakers fling as dirt in the face of the holy Scrip∣tures,The Papists and Quakers call the holy Script. a dead Letter. calling it a dead Letter, a Nose of wax, a leaden Rule which may be pincht and bow'd to every mans Opinion: But First, They horribly bow and pinch that holy Scripture, 2. Cor. 3. which meddles not with all the Scripture but with the Covenant of the Law and Justice, opposite to the Covenant of Grace & Mercy, & calls the Law a killing Letter compar'd with the Grace & Mer∣cy of an offended God now reconciled by Christ Jesus. But Secondly. These poor Foxes fly to their Burroughs and confound the matter of the Scripture or Writing, being Paper and ink, &c. with the contents the purport, and (as I may say) the matter contained in the matter:The power of writing in all Affairs. we use to say what have you to shew for it? what evidences have you? what Records, and sometimes when no Witnesses are living or can be had, an old poor Record is produced which proves the life and spirit of the business: what Simpletons do these (only) wise ones shew themselves in affairs of men that know not, that (as Solomon sayes of the Tongue, Life and Death is in the power of the Tongue so) Life and Death is in the power of a piece of Paper: what hath an Executor (yea many thousand Executors to shew for their Estates sometimes of hundreds, yea thousands years but a little paper, and ink, and wax from the Testators? what gives life to a condemned soul but a Pardon or Reprieve in a piece of Paper? who knowes not that a Writ or Paper signed by his Majesty, the Lord Chancellour, the Lord ceief Justice hath Death in it, and fetcheth off the heads of many, yea the highest Offenders? The Quotations out of G. Fox which then I could not insist on, I shall present a few and then pass on to the fifth Position. In the 47th. Pag. G. Fox brings in Jos. Miller saying,Josh. Miller. It is an Errour (if not damnable) to say Christ is the meanes, and that there is no other meanes of Salvation. He Answers, And Christ faith no man comes unto the Father but by me: and he is able to the uttermost to save? and he shall be my Salvation to the end of the Earth saith the Lords and saith the Apo∣stle, God is in Christ reconciling the World to himself, and he that hath the Son hath Life, and the Father and the Son are one, and there is no salvation in any other. I reply: I shall now freely declare to the Sence of this Allega∣tion, though in the Dispute my Adversaryes would not suffer me to meddle with the Sence of G. Fox his words, contrary to our Covenant in my Writing,The Quakers notorious Cove∣nant Breakers. viz. that each Party should speak as long as they pleased, which Liberty they enjoyed without my In∣terruption: and first I doe not think that Jos. Millers words run so loosly in his own Book: I do not think that a man of Wisdom would call it an error to say that Christ is the meanes of Salvation: But to the second part, to which G. Fox opposeth, I believe it is an Error, and a damnable Error, and a Doctrine of Devils, to say there is no other meanes of Salvation: for this wretched Jugler subilly confounds the Instrumental Causes of Salvation with the Efficient in God the Father,Means of . and Meritorious in God the Son, Christ Jesus. 'TIS true, there is no Redemption and For∣giveness of sin, but in his Blood, Ephes. 1 though I know this Jugler (as before) means not a Christ, nor his Blood, nor Death as we do mean, but Imaginary within, &c. And yet as Means and Instruments: Christs Messengers are said to save themselves and others: The holy Scriptures are said to make wise to Salvation: A man may be Gods means or Hand to save his Wife, and the Wife her Husband: We are saved by hope saith Paul, and saved by Baptisme saith Peter, yea, Women are sa∣ved by Child-bearing, as God blesseth those painful Curses to be blessed means of bringing to,A Union be∣tween the Meri∣torious Cause and means, and the Instrumen∣tal and Efficient or worker. or growing up in Christ the Savi∣our. All these subtly and wickedly G. Fox sets at variance with the Meritorious Salvation by Christ Jesus, between which there is an Heavenly Union and Concord, as between a man sa∣ving his Brother by throwing a Rope, Or Oar, or Board unto him, &c. or a Midwife saving both Woman and her Birth in Child-bearing by the Means of Women, and Helps which her Skil and Labour administreth to her. To talk of this Immedi∣ate Christ and Spirit without Scriptures, without Preaching, and other holy means, is as silly, as Impious, as Blockish, as Blas∣phemous, and as Bedlam, and Frantick, as wicked and Anti∣Christian. Would not every body laugh at G. Fox, if he should say, that because the Kings Majesty graciously pardons Condemned Rebels at the Mediation of the Prince his Son, therefore the Com∣posing the writing, the proclaiming of the pardon, the bring∣of it to the Rebels hands Written and sealed with the Kings broad Seal, are no means of their Salvation and Deliverance? In Pap. 221. he brings in the Author of Hosanna to the Son of David,Hosanna to the Son of David. saying, [The sure Word of Prophesie the Apostle speaks of, is the Prophesie of Scriptures] He Answers, Doth the Scripture shine in a dark place until the Day dawne? Are they them that must be taken heed unto as to a Light? Can any see the Scripture, and know the Scripture, but with the Light within? Cannot a Cam, a Baalam, a Core bring Scripture that it is gone from the Spirit of Prophesie within, and then put the Letter for it? I Reply, 1. I know that Fox makes their Idol within called Light, to be the more sure word of Prophesie, and his usual proof is, [The Testimony of Jesus is the Spirit of Prophesie,] But first, why must all the Prophets or Messengers of God, who from the beginning of the world were Gods mouth and Pens, Concerning the Birth, Life, Death, Burial, Resurrection, Ascention and coming to Judgement of the Lord Jesus be here cast out from the Word of Prophesie? Is it nothing, Luk. 1. that God spake (surely Gods speaking is his word) God spake by the mouth of his holy Prophets,God speaking by his Prophets his Word. which have been since the World began. And Heb. 1. God spake sundry times and in divers man∣ners in Time past unto the Fathers, but how did God thus speake or utter his word, but by the Prophets: And Rom. 16. But now is made manifest, and by the Scriptures of the Prophets, ac∣cording to the Commandment, &c. Theréfore how oft is it written concerning the Lord Jesus. These things were done that the Scriptures might be Fulfilled,] in which regard, (as to our satisfaction and belief) the written word or Prophesie of the Prophets are a more sure Word and Evidence to us concerning the Lord Jesus then the Miraculous Appearance from Heaven of Moses and Elias, and the voice from Heaven of which Peter here speaketh; though in it self a true Testimony, yet not so sure, so firm and prgnant as the Word that God spake be the mouth of his holy Prophets from the beginning of the World, &c. Hence the Answer of Abraham, and indeed of Christ Jesus: If they, hear not Moses and the Prophets, neither will they believe though one should rise from the Dead. 2. How sure is the Quakers Light, their Word of Prophesie A sober mind can not but admire that Face and Forehead of Brass and Adamant with which God the Righteous Judge of the whole world hath plauged Satan and his Followers,The madness of leaving the Scripture and turning to a Spirit within. so that they blush not to prefer such a simple Image, a meer Babe and Childe Puppet of their Immediate Word of Prophesie before the Word, the mind and will of God by the mouth of all the Prophets? For is it not known in the holy Scripture, in all Histories, in all Ages, in all Nations, what Cursed Opinions, horrible Un∣cleannesses, Bloody Murthers and Slaughters have been Con∣ceived and brought forth from the Spirit within, and Revelati∣ons from Dullish Lights and Spirits, and the horrible End that generally the Authors and Promoters of such Spirits and Inspi∣rations have come to? 3. This Scripture,The workings of Satan by Spirits and Inspirations in all Ages. Revel. 19. The Testimony of Jesus is the Spirit of Prophesie, what is it but Goliahs Sword to fetch off the head of this proud Philistin, for, doth not the Angels forbid John worshipping of him upon this ground, viz. that the An∣gel was his Fellow Brother, Fellow Servant, Fellow Worshipper, Fellow Witness? Is not this the Argument whereby he prohibits him, viz. that one Testimony of Jesus was the work of Gods Spirit in the Angels, in their way, as well as in Johns and Pe∣ters in theirs, &c. and shall we say that the the Angels too are Quakers, and Christ hath enlightned them also, as well as eve∣ry man that comes, &c And Revel. 22. Doth not Christ threaten the Adders to, and Diminishers from the word of this Book of this Prophesie: what Affinity hath a written Book a written Prophesie with Immediate whisperings and Inspirations? 2. Why should G. Fox here mention Cain, Baalam, Core? what Scriptures could they bring? what Scriptures were written in their times?The Devil and the Quakers al∣leadging Scrip∣tures. I think it no breach of Charity to guess that the Quakers and G. Fox are so used to Cursing and Censuring their Opposites (at the first dash) for Cains, Baalams, Cores, that they could not well tell how to miss them: Such persons no question, and the Foxians, and the lying Spirit, the Old Fox and Serpent, bring Scripture: But doth the Divel cordially prize and love the word of Prophesie, the Testimony and Witnesses of Jesus? However, he plainly here Confesseth that the holy Scrip∣ture is so powerful that the very Counterfeit, the picture and Name of it will do him good Service, with such whom he desires to cheat and Ruine. And yet secondly this shews the Quakers horri∣ble wickedness, that although they love the holy Scripture (for the general of them) as well as doth their lying Father, yet turn they the Truth of God into a lye, and with the ugly Spider sucks that which he turns into poyson, even from the same Flowers of Pa∣radice, the holy Scriptures, from whence the hony Bees, the true Believers, suck the pure hony of Eternal Truth and Comfort. 3. Again, what madness is it for this bind Dreamer to ask his Opposite, whether the Scripture shines in a dark place until the dawne? & whether they must be taken heed unto as to a Light? For, how often is the holy Scripture even the very Law before the Gospel,K Light in the bold pretenders (to so much) the Quakers, or glad News was preached, adorn'd and beautified with the Illustrious Title of Light? and all the subtle Foxes in the world must know that if they attend unto whisperings and peepings, Isai. 8. and leave the written Law, the Word, and other Prophesies of Scripture, or written Prophesies, Words and Oracles of God! For all their Childish Vapourings and pratings of their Light, the Eternal Father of Lights proclaims them to be Children of howling darkness and that there is no Light within them: I speak it with horrour and Amazement, and also with sorrowful Confidence that he that shall find a spark of true Light either of the knowledge or grace of the true Lord Jesus in this their Fantastick Light, he shall find the Living among the Dead, he shall prove the Prophets that spake, and the Lord God of the Prophets whose word was spoke, to be Lyars, for saying there is no Light within them. But Fox again demands, [Can any know the Scripture but with the Light within?] And I ask him what Light have the Pa∣pists and Jews,The pure Scrip∣ture filthily abused. and the Divel himself, when they and he bring Scripture to Christ himself? I know very well what he means in his Jesuitical, Diabolical Reservations, by the Light within and by knowing the Scripture, his meaning is known and Com∣mon, viz. except he be one of those dark Souls called Quakers: But did not the Devil bring a pertinent Scripture and promise to Christ Jesus as ever Papist or Quaker could have alleadged, though pointed and directed as are the Papists, Jews and Qua∣kers Allegations to a Venemous and poysonous End. He brings in Henoch Howet saying,Pag 14: Henoch Howet. By the Weapon of the Scripture only Christ Conquer∣ed the Devil. [The Scripture to be the only Weapon whereby Christ overthrew the Devil,] He Answers, Who bruiseth his Head, and was before Scrip∣ture was, yet the Scripture is for Correction and Doctrine, furnishing the man of God in his place, and Christ was before the Scripture was: And all them that hath and not Christ can not overcome the Devil, you and the Papist do∣ing his work: for they that overcome him that is with the Pow∣er, and those have the Scriptures of Truth, which the Devil is out of. I Reply, How doth Christs bruising of Satans Head, and be∣ing before Scripture was, disprove Fox his Opposites saying, viz. the only weapon whereby Christ Jesus overcome the Devil was the Scripture? what is this to the point of the Compass? may not half an Eye see what a simple Sophister this is, to make such Yawes as not to cme near the Ships Course and point in hand. 2. Who sees not Fox in his Burrough of the divers Accep∣tation of the Word Christ? For in the Sense of his Opposite that man Christ Jesus who sought the Devil, and Fox Confesseth di∣ed at Jerusalem: was not before the Scriptures, But his Birth, and Life, and Death, &.. were Proppesied and declared by the holy Scripture long before he was born. 3. As for this saying, [They that have the Scripture and not Christ can not overcome the Devil] What News doth Fox tell the World, which no Body denies? and how doth this deny that Christ Jesus overcome the Devil by the Scripture? 4. Is all Scripture or writing given by Inspiration of God, and is profitable (though Fox alleadgeth this Scripture by halves) for Correction and Doctrine,The Scripture pro∣per Weapon a∣gainst the De. &c. then it clearly follows, that as Christ Jesus overcome the Devil by the Scripture, so by the same Weapon this subtle Fox, and all other of Satans Foxes' must be Corrected, Confuted Catcht and destroyed, (except they repent) for ever: But what is this Confession that the Scripture is profitable for Correction, &c. but a kind of grant to his Opposite that Christ did overcome the Devil by this Weapon, for he Confesseth it profitable for Correction, &c. though yet all this running about in and out into his holes in this Answer is a whispering, and yet enough to be heard, viz. that Christ did not overcome the Devil by the Scripture, 5. As for the Quakers Power here pretended in Opposition to the Scripture, as being those that have Scripture within them, and so overcome the Devil?The Devil a Fox too Crafty for all the Fexialts. How doth the Devil deal as one that pretends to Fight, with Children who lies down and Cries as if those poor Childish Souls had Overcome him? Thus sometimes a Devil of Dkenness, of Swearing, of Stealing runs away from the Sermons of the Quakers, as a naughty De∣vil, sometimes at the Chiding and juring of a good Watch! That the may get the faster hold by spiritual pride, hypocrisie, self Conceit, and Contradiction to the Scripture, by will wor∣ship and Superstitious Inventions against the holy Institutions and Commands of the true Lord Jesus Christ. Pag. 289. He brings in Francis Duke,Francis Duke. saying, [When Christ told the Devil that man should not live by Bread alone, but by eve∣ry Word that proceedeth out of the mouth of God, that was believ∣ing the Scripture: And this Word of God in the Scripture was the Ground of Christs Faith, and so to all that are his He Answers, Many may have the Scripture and never hear the voice of God, as the Jews in the fifth of John, and they said they believed the Scriptures, though they were out of the true belief: But receiving the Word from God, is, as they that gave forth the Scriptures: which man lives by and not by bread alone, and so knows him who was before Scripture was given forth: And for saying that the Scripture was the Ground of Christs Faith, he was afore the Scripture was writ, and so fulfils their Words, and is the Author and the Finisher of the Saints Faith, which was before the Scripture was given forth, him by whom the World was made, and is the Author of the Saints Faith, that bruised the Serpent under his feet, which was before the Scripture was. 1. I Reply,The Quakers Ridiculous for, and in their Tau∣tologies. How Notorious for Tautologies are these bruitish Clamours? Thrice in this small Answer have we of Christ, which was before Scripture was, who was before Scripture was, &c. shall we believe their Notorious Lyes, viz. that the Light within them gave forth Scripture, and that they speak and write as they are moved by the most holy and Infallible Spirit, when their writings are so weak, lame and Childish, just like the talk of Aged doting Women, and so full of Idle Repetitions? 2. What Answer is this, how bruitish and Impious, viz. that a man may have the Scripture and yet not be in the belief, therefore the Word of God was not the Ground of Christs be∣lief, so again, the Devil and wicked men may have the Scripture, and yet believe not in them, therefore Christ Jesus and his saints believe them not neither: this Inference is clear, you say Christ was before Scripture was, &c. I Reply, He was, and he was not,: But let Heaven and Earth Hear and abhor the Sophistry of these Deceivers, they would fain have no such Christ at man,The Quakers Fancies as to Christ and the Scripture. a Christ without, an out-side Christ, but a Spirit and God only, and in their Flesh: yet again, (for shame of the world) they are forct to Confess that there was such a man or person, &c. and yet to Cloak and Cover that Confession from Crossing their Principle, they say; that be∣fore Scripture was Christ bruised the Serpents Head, that is Christ that made the World, Christ the Light, the Word,; But this again, we say is false also, for the Promise is, Gen. 3. that the Seed of a Woman which was Christ in his Manhood, born in the Fulness of Time, Gal. 4. And let G. Fox or any of their Juglers Answer: If they speak honestly, and (bona fide) if there was really such a man called Je∣sus at Jerusalem, &c. as there was such a man called G. Fox lately in New-England, was there not such a man called Jesus, after the Scripture was written or penn'd?The Humanity of Christ. was dot this man for∣ty dayes tempted of the Devil, and did not this man called Jesus Christ Overcome the Devil by the Weapon of the writing or Scripture: and was not the holy Scripture the Ground of his Faith, as he makes the Will or Word of God declared in this holy Writing or Record the Ground of his saints Faith also? He brings in John Timson saying,Pag 16 John Timson [The Scripture is the Rule of Life: He Answers, Contrary to Christ, who said, the Spirit should lead them into all Truth: And they that are the Sons of God are led by the Spirit of God: and the Churches was to hear what the spirit said, for the spirit lead them to speak forth scripture. I Reply, If among the seven things that God hates, he is an Abomination that soweth Discord,The holy Scrip∣tures the Rule what is he that would Op∣pose and set a: Odds the most holy spirit, against the holy scrip∣tures Inspired by him? and in Effect declares that Gods Children are not to attend to the voice of God in these his holy Inspired writings, but to a secret Voice or whispering within them: Contrary to the scriptures Voice both before and since Christs coming, as I have, and shall further manifest. 2. As to the spirits leading into all Truth, and the sons of God are led by the spirit of God: Is not Fox here in his Burrough, not distinguishing between the Extraordinary leading of the ho∣ly Apostles Appointed to be the Eye Witnysses of Christs Death and and Resurrection,The leading of the Spirit. &c. and the first Messengers or Apostles to the Nations, in which Respect, the one Author of those three Gifts, Administrations, Operations, 1 Cor. 12. peremptorily asks the Question, Are all Apostles, are all Prophets, have all the Gifts of Miracles? and yet all Gods Children are Regene∣rated, are sanctified, are guided and built up an habitation of God through the Spirit: and yet also the gracious presence and work∣ing of the holy Spirit, may be hindred and quenched, by neg∣lecting of the holy Fuel of the holy Scriptures and other holy means appointed. And therefore the Lord Jesus Commands us to pray for the Spirit:Odds Spirit gi∣ven by means. and Daved cries out, Thy Spirit is good lead me, &c. and take not thy holy Spirit from me. And this is the Devils (the Old Fox) his Devilish Subtlety to make the Cloak of the Spirit Extraordinary Assistance, and the Angels Ex∣traordinary protection, a ground of Christ Jesus, and his Servants flinging themselves down from the Pinacle of the Temple, and this I say from the God of Truth will be the Breack neck of the People called Quakers, (without Repentance) every Soul of them. We now descend to the proof of the fifth Position with their Consent, fifth Posi∣tion which was, their Principles and Professions are full of Contradiction and Hypocrisies. I told them, that they knew well, that the Spirit of God had given us abundant Warning against false Gods, false Worships, false Christs, false Spirits, false Prophets; He Commands us in Scripture not to believe them,The danger of being deceived &c. but to try them, to try all things, as we do with Touchstones, and with Ballances, yea, with Fire it self. For, some Counterfiet Coyne hath been so like pure gold, so double guilt in the middle, and the Ring round about pure gold,Depths of Hipo∣crisy that it hath deceived the Touchstone. The Devil himself as black a Fiend as he is, the Spirit of Darkness, yet he knows how to wear Samuel Mantle, and the white Robe of an Angel of Light, &c. I told them it was Common for Spanish, Tur∣kish, or any other Enemy in Time of Wart to hang out English Co∣lours, the more easily to deceive & Catch the poor Merchant man, and Judas the Traitour gave no other signe to the Jews in his be∣traying of his Lord and Master, the Lord Jesus, but God save my Master, and a Kiss. Most of this I Remember I spake, and then I told them that Paul tels Timothy of some that should speake Lyes in Hipocri∣sie: in Hipocri∣sie. I told them of these, there were two sorts. 1. Such as knowingly (for wicked and Devilish Ends of Profit or Preferment) take the Leading Stoff in hand, as 'tis more then pro∣bable, that the Misleader of so many Millions of Mahumetans did: and as one of the Popes in Merriment to his Cardinals Con∣fest it, saying, Quantum Lucrifecimus x hac Fabula Christi? What gain have we made of this Fable of Christ?Two forts of Soul Deceivers Thus Judas knowingly, for his Gain sought Opportunities to betray Christ Jesus. Thus the Schichemites (and Millions are their Successors as they are to Nebuchadnezzars Idolaters) under went that pain∣ful and shameful Ordinance of Circumcision, partly to please their Princes, and partly for that hope (as Schechem told them) that all that Israel ad should be theirs. A second Sort of Soul Deceivers that are, and yet know not in their Consciences that they are blind Guides or blind Followers, but for not loving Truth God hath given them up to believe Lyes, for Truths: false Christ and Spirits, for true Christs and Spi∣rits; yea, and with Paul to think that they verily ought to do many things against Jesus of Nazareth, yea, and as the Lord Je∣sus Positively Foretold they shall think to do God Service to kill himself, in killing his Servants. I told them my Charity, bid me hope that the Quakers and themselves present were not of the first, but of the second sort, and I prayed them to be as patient as they could while I must prove that their Principles and Professions were full of Lyes and Contradictions, and of Hipocrisies, and Dissimulations. I wondred that my Opposites and Auditors bare all this Load so si∣lently? But at this word W. Edmundson and the rest brake out saying, We regard not what thou thinkest and sayest of us, nor do we need thy Charity, but go on to thy proofs, &c. I then said, tha their many Books, and G. Foxes (that there∣by me) and their Professions,The Quakers of late Chang∣ed of their Spirit, or else more notori∣ously Equivoca∣tors. did so exceedingly Clash one with another: and some of their latter Books (as Christopher Houldsworths)and some of theis latter Professions and Practi∣ces were such that many of their Observers Conclude, that ei∣ther they had altered their Religion in many of their Principles and Practices, and were turned from what they formerly held, and were amongst us: Or else their Hipocrisies and Dissimulati∣ons were more and more prodigiously Abominable. I came to Instances, and told them that when they were Charged to deny that man Christ Jesus, they profess and preach they are wrong∣ed, for they believe in that Christ which was born of a Virgin, and died at Jerusalem,The Jugling of the Quakers a∣bout Christ. and yet for all this, it is but in Truth a Spiritual, and Mistical, and Allegorical Christ, which (under boord and in the bottom) which they hold. For, in New-England (before G. Fox came) H. Norton and others say, Is not Christ God, and is not God a Spirit, and is there not a Spiritual Virgin, a Mistical Bethlehem, an Heavenly Jerusalem? And do not G. Fox and Ed. Burroughs all along hold our such a Christ, whose Body is not now to be found? and such a man as is in every Saint, or Quaker? and in every person in the world except he be a Reprobate? Again, 2. They say, they hold the Christian Church, the Christians Ordinances,About the Church and Or∣dinances. the Christian Ministry, the Christian Baptism, &Supper the Resurrection, the Judgement, the Life Everlasting, but search their Books, Examine their preachings and professings, and you shall see, and may admire their Juglings and Dissimulations: Do not Fox and Burroughs all along disclaim any Church Ministers, Baptisme, &c. but what is Immediate and Invisible? Do they really own any Supper but Christs inward Supping with them, and they with him? Or any Resurrection but the tising of their Bodies to perfect Holiness? or any Judgement and Eternal Life, but what they have now attained, and are now passing Judge∣ment upon the world? 3. Again, though they do deny any Church but Invisible, yet their Churches and Congregations are known and Visible and stated (not attending Invisible Motions) both first day and other dayes with prayers and Preachings, and singings, and real joyn∣ings or Addings to them &Castings out: These things necessitty forceth them to practice, or else they cannot possibly keep to∣gether, although in Monstrous Dissimulation they disclaim it. 4. They profess that their Saints have an Uction, yea, that every person in the world so enlightned by Christ Jesus,I and and out∣ward Preacher so that he hath Christ and Spirit, and the Kingdome , them, (as the Pharisees had, and the very same the Saints have) and if they will, they have Teaching enough to Justifie, Sanctifie and save them: and yet again what a noise is there in the World about the Quakers, Teachers, He Apostles, and she Apostles, such as the Lord Jesus never sent either the Twelth or the Seventh, or their Successors. How do they boast to be the only Ministers of Christ Jesus sent into Old England and New-England, into Scotland and Ireland, yea, into Italy and Turky, and other Nati∣ons as diligent and zealous as the Pharisees to pervert and poy∣son Souls with a false Conversion and Salvation. 5. You profess the Scriptures to be the words of God,As to the Scrip∣tures. but not the Word of God, and yet now you profess to be tryed by them: Anon again, you need not the Scriptures, you have that Light and Spirit within you that gave out the Scriptures, and if all the Copies in the World were burnt yet you have the Scrip∣tures within you,G Fox his last Book Exalting the Heathen therefore you not only (as the Spirit of God faith) deceitfully handle the Scriptures by deceitful Interpretati∣ons, but by deceitful owning, and not owning, and as G. Fox in his late Book in Exalting Heathens above Christians own∣ing them, and yet Exalting the Spirit in the Philistian and Egip∣tian Sorcerers above them. 6. As to Magistrates, how full are their Books and Ser∣mons against Persecution and Persecutors,As to Magi∣strates and yet how plainly do their Principles persecute all others that subject not to their Light, when they have attained such godly Magistrates as they are (as they speak) in the Light. I told them I was Concern∣ed to make this out more fully in the proof of my Fourteenth Position, and therefore at present I would trouble them but with one Quotation out of G. Fox, Pag. 170. where I Read, and Iohn Burnet Read also, how G. Fox brings in Iohn Stallam say∣ing,Pag 150 John Stallam [And the Magistrate is not to Level the Law with the Light in every mans Conscince,The Quakers are for Persecution Again, if the Magistrate be in the Light and discern the mind of Christ, and discern his Law, is he to Compel all the Nation and Common-wealth to come to the practice of his Light?] G. Fox Answers, The Magistrate of Christ, the help, Govern∣ment for him, he is in the Light and power of Christ: and he is to subject all under the Power of Christ, into his Light, else he is not a Faithful Magistrate: and his Laws are agreeable and Answer according to that of God in every man: when men act contrary to it they do evil, so he is a Terrour to the Evil doers, discern the precious and the just from the vile, and this is a praise to them that do well. I urged from hence, that the Quakers (and G, Fox in his Book in many places) owne no Magistrates but such as are god∣ly that is in their dark Sense, that be Magistrates for their Christ, be in the Light and Power of Christ,The Quakers Zealous Perse∣cutors. for then say they, their Laws are agreeable to that of God in every man. 2. These their Magistrates (in the Light) ought to subject even the Consciences and Souls of all that be under them, by Corporal punishments to come under the Power of Christ into the Light. 3. This is Confirmed and sealed with a peremptory Doom upon the neglecter and failer, viz. [Else he is not a Faithful Magistrate.] 4. I observe the Reason and Equity which they alleadge of this subjecting all Subjects to the Light of Christ, because such Magistrates, Laws and Edicts are witnessed by God in every man, and therefore he sins against God himself who breaks such a Magistrates Command, and therefore is justly punished, &c. Upon my urging of some of these particulars some of them desi∣red to hear the Quotation read again: So John Burnet read the whole passage again,Yet will not own and said, that G. Fox pake not there of matters of Religion and Conscience, nor of the Magistrates compelling men to be of his Religion and Conscience, but of punishing them for matters of wrong between man and man, which are against the Light in every mans Conscience, as Drunkenness, Whoredome, Murther, Stealing, and the like. I Replyed, the Terms were such both of the Question by the Opposite, and the Answer by G. Fox which argue and Compre∣hend the matters of Religion and Conscience, viz. If the Magi∣strate be in the Light, and discern the mind of Christ, & and G. Fox his Terms are the same about Christ and the Light and bringing them subject to Christ. 2. It is not Imaginable, that the Opposer would question whether the Civil Officer ought not to punish such Incivilities and Inhumanities as Drunkenness Whoredome, Steal∣ing, Murther, &c. Therefore G. Fox must intend that their Magistrates for Christ must Fight for their Christ against all their Opposites, though they cry Persecutors, Persecutors, &c. In Pag. 221. G. Fox brings in the Author of the Book cal∣led Hosanna to the Son of David saying,The Quakers Perfection, and yet in Measure Pag. 221. Hosan∣na to the Son of David. [They know not abso∣solute Perfection that are admitting of Measures and Degrees, nor come to the Day and the bright Morning Star, is not Risen.] He Answers, did not the Apostle speak that they were Chil∣dren of the Day, and the night was over, and knew the whole Body, and yet said, he would not go beyond his Measure? And doth he not speak of the Stature and Measure and Fulness of Christ? and were they not come to Perfection, and spoke wis∣dome among them that were perfect? I Reply: As to their Monstrous pride I shall speak, when I come to Compare the Pope and them in the Tenth Position: At present I Ask them, whether Paul speak of his Measure in Holi∣ness and Grace, or no? Some of them say that they are not on∣ly perfect as God in Holiness, but also in Power Omnipotent, Omnipresent, Omniscient, &c. But if Paul be not brought in to speak of such a Perfection in Holiness as is in God, G. Fox beats to Air, &comes not near the Question: to save their Doctrine of Perfection from being a perfect Contradiction & Lie,The Old Romans with their DiMinores or los∣ser Gods and the Papists and Qua∣kers all one. and they would fain make themselves &others believe that they are as tru∣ly perfect in their Holiness as God is, though their Holiness be not so much: As if they were perfectly Gods, (though but little Gods) as God himself being a great God, and so are forct to shew their Contradictions, and wheel about to Perfection of parts as a Child is mankind though not a perfect man, and a drop of water is true water,The Perfection of the Godhead and may be as Salt as any drop in the Ocean: having the Quality of, but not the Equality with the Ocean As otherwise, G Fox foolishly & blasphemously speaks of God in this Book, Moreover, since these high minded Souls dare to say that they are as pure as God and (some say what they think) that they can no more sin against God, then God can sin against them, &c. I Ask them whether there be any Measures and Degrees in God? whether his Perfection in Holiness be not Holiness it self? Wisdom itself, goodness it self, unto which there can be no Addition or growth as we are Commanded to grow in the grace and knowledg of Christ Jesus. To talk therefore of Measures &Perfections, is as sil∣ly as for G. Fox when he hath begun to sow a Shoo, and hath as yet taken but a few stitches, yet to boast Confidently that the Shoe is perfect. We deny not, but a Dram Cup may be as perfectly full of wine as a Pipe or Butt,The Quakers Fallacious per∣fection. and so Johns little Children as perfectly, that is, as truly Gods Children, as his strong men or Old men: But to say this Cup or Spoon is equal in quantity to a Pipe or Tun, a Child is equal to a strong man, much more for a poor Pot∣sheard to say he is equal with his Porter, and a Worm of the Earth equal to his Maker, what is it but a bloccish and blasphemous Fallacy and Contradiction? and a wheeling about to a Perfecti∣on of parts which none deny. In 222. He brings in the same Author saying,Hosanna to the Son of David. [Christ is with∣out his Saints in respect of his bodily presence.] He Answers, How are they of his Flesh, and of his Bone, and how do they eat his Flesh, and drink his Blood? And how have they his mind and Spirit? And he with them, and they with him? and sit in Heavenly Places: And he is the Head of his Church, and how then is he absent? yea, poor Apostates from him feels not Christ, but he is with the Saints, and they feel him. I Reply, and Ask, is this Eating of his Flesh, and drinking of his Blood after a Corporal, Bodily manner, visible and real as to other,G Fox his Falla∣Presence of Christ Senses Or is it Miraculous and Spritual? Or is it Spiritual & Mistical by Faith, and by believing as the Protestants say? After the first Corporal way the very Papists affirm not:Visible and Na∣tural or Miracu∣lous and Super∣natural Eating of Christ. After the second way you will not say it is: Nor would you be thought to be so gross Papists as to hold Transt stantiation? and therefore must it be the third way which is by believing: and then you poor Jugling Souls, what is it to a Bodily presence, that you Eat him by believing? 2. Whereas you say, you sit with him in Heavenly Places, you are one with him, &c. he is Head of the Church, &c. Here I must Ask you you hold him to be such a Visible Head of the Church, as the Pope faith He is, and if you say yea, I then Ask you where will yea direct us to such an! Individual Man,Christ Head of the Church or person as the Pope is, and may be directed to, as we know from so great Art all the World over, If you say No, what is this then to talk of a bodily presence of Christ (which is the point) and then Flap me in the mouth with a Fox Tail, and tell me (in a Childish and Equivo∣cating Contradiction) that you mean not a Bodily presence, but a Spiritual. 3. As for the poor Apostates, and your feeling of Christ, which the poor Apostates do not. I Reply, An Adulterous Wretch, Accused Joseph of Whore∣dome, who was a pattern of pure and holy Chastity: For, whom do this Whorish Brood of Foxians thus brand for Apostates, and fling among them Firebrands, Arrows and Death? Are they not all the Children of God that are, or ever were, or shall be called? Are they not the Souls under the Altar who have been slain Thousands and Ten Thousands for the Testimony of Jesus a∣gainst these horrid Delusions? Are they not the very first Chur∣ches, and the Apostles of Christ Jesus,His Bodily pre∣sence from whom Christ in his Bodily presence was departed, as he often Forewarned them, and (as the holy Scriptures abundantly Recordeth) is Fulfilled? For,The Quakers Count all Gods Children Apo∣states. see the Jugling of these Deceivers, when this Bodily presence is Examined, they mean no such Individual Man and person, but a mind and Spirit, and such a Christ as hath no Individual Bo∣dily Presence, as we and all men have. If G. Fox when he is in New-England should say he is in London in his Bodily Presence, and that his Friends feel (as he speak) his Bodily Presence there,G Fox his Jug∣lings and dreams about the person of Christ because they feel his Love and his Affections in their minds and Spirits: What Hocas Pocas and Jugling Christianity is this? All the Saints and Children of God must all be Apostates, fallen from God and Christ, and Grace, that cannot Skill and Feel this Horrible Egiptian Canting Language. I will turn my Thoughts higher. O thou most glorious Sun of Righteousness, Truth and Holiness shine forth, and let it be seen, how the Devil called the Lord Jesus Beelzbub: The Trea∣cherous Revolters and Apostates from thee, they call thy self, and thy Saints Revolters and Apostates. They boast with the bloody Papists and other Traitous Rebelt against thee,An Apostrophe or to the Lord Jesus of their Right and Interest in thee, of their possessing and feeling of thee, feel∣ing thy Scriptures and thy Bodily presence within them: Oh let thy glorious Light declare, who these poor Apostates and Revol∣ters are, who brake down thine Altars, burn thy Temples, scoff at thine Institutions, Cry up a false and Hellish Christ within them, Christen him with the Name of Light, though he be thy Conquered Slave the Devil, telling us he is thine Angel of Light, who with his Counterfiet Souldiers of Light, Crucifie thee and pierce thee, and mock and Curse thee, (the only true Son of God and Son of man) as ever Herod and Pilate, the Priests and Judas, the People and Souldiers did. In Page 259,259 James Brown He brings in James Browne saying, [the Kingdome that is in the Saints, is not in the Pharisees.] He Answers, [That is, in the Saints, is in the Pharisees in a Measure, though it be but as a Gram of Mustard Seed, which is like to Leaven little.] I Reply, 1. What If I should send you to some of your Mar∣gents where the Greek word [Entos] is rendred amongst you: that is,Christs King∣dom in, or a∣mong the Phari∣sees unto you, upon you, as Luke 11. If I by the Finger of God cast out Devils, surely the Kingdome of God is Come upon you? The Pharisees expected (and so did all the Jews, and Christ Dis∣ciples were not free) I say look for a glorious Temporal King that should make his Ingres with Pomp, and [Meapu oteresio] as the Scripture speaks with observation, but he came in as some Kings in disgu ze, and (as they speak) Incognito, and yet his Kingdome was among them, in the midst of them, by his per∣onal presence, his powerful preaching, and his glorious Miracles. 2. Since (in Opposition to Christs Visible Kingdome his Church) you predicate a Kingdome within, Consisting of Righte∣ousness, peace, and joy in the holy Spirit: do you think indeed that the Hipocritical Cursed Pharisees were such Righteous, peace∣able and joyful Souls as your selves. As sure as God is Light: They and their Successors your selves, will find your selves when you wake, in horrid Quaking, and except you repent Hell Flames about your Ears, as the Lord Jesus told those whited Walls and painted Sepulchres. 3. Must you take Measure of the Pharisees, and tell us that the Pharisees in a Measure as a grain of Mustard Seed and eaven are the same with your selves?Horrible and Chri∣stianity Do not you Cry out that you are perfect, not in Measures and Degrees, but that you a call one in Quality and Equality of Power and Glory with Gods and must this must be the same with Christ Jesus and his Saints, and you and the Pharisees all together? Can two walk together, live and love together, board and bosome together and not be agreed to∣gether, no other wayes then Light and Darkness, Christ and Belial, Righteousness and unrighteousness? What stinking work do these provd Pharisees make of Christianity? How justly doth the Son of God give them their proper Titles, Ye Fools and Blind? 4. If it be the same Kingdome in Christ Jesus and in Saints, and in the Pharisees, and every wicked man in the world, though but as a grain of Mustard Seed, and Leaven, what is the Rea∣son this Mustard Seed grows not up,A Monstrous King and King∣dome of the Qua∣ers. this Leaven spread not in them? Can a Nation be subject to the King of England, of Spain, or any other Prince or Monarch, and yet not know how, nor have no knowledge nor feeling of it at all? Can there be such a God, such a Spirit, such a Fire? yea, but such a Mustard Seed, or Leaven,Abominable Lyes in hipocrisie. such a Teacher, and yet not grow, not prevail, not prosper, nor be perceived? ye Fools and Blind are all your Mu∣stard Trees stunted all the world over, no Shelter for the Hea∣venly Birds, your pure flowre of Holiness and sincerity, mixt and∣blended with the black Weeds, Cockle and darnel of open Idola∣tries and Prophaneness, and Pharisaisme, and Hipocrisie: What abominable Contradictions and Lyes in Hipocrisie are here? The Pharisees have Christ and his Kingdome of Righteousness, peace and joy in the Holy Spirit within them,The Pharisees and Quakers Hi∣pocrisie . and yet live in pride and Covetousness, and Extortion, and Excess, and Cruelty, and Hi∣pocrisie, and Blasphemy, and all this Rottenness and Deadmens bones stinking and ruling all within, notwithstanding all the white and paint, and garnishing without your selves, (their Hipocriti∣cal Off-spring) have, and live in, you say, this Kingdome of Christ Jesus, this Kingdome of Righteousness and Joy in the holy Spirit, as perfect and pure as God himself? all one with us, Infi∣nite in Majesty, Holiness, Power and Glory, not only in Quality, but Equality, &c. (as this wretched G. Fox affirmeth) And yet within and without Idolatrous and Superstuious, Inhumane and uncivil, passionate and fierce, Censorious and Cursing, and most Impudent and worse then Barbarous, in some of your Impudently, monstrous and avowed practices Having dispatched our Agitations about the fifth Assertion, and the Quotations out of G. Fox which I could not then In∣sist on in publick,The sixth Posi∣tion; I descended to the sixth Position which was, viz. [The Religion of the Quakers is not only an Here sie in the matters of Gods holy worship, but also in the Doctrines of Repen∣tance, Faith, &c. This Assertion hath two main Branches: First, that the Qua∣kers Religion is an Heresie, and themselves Hereticks in the mat∣ters of Gods worship. 2. Not only so,The Heresie of the Quakers. (about the Circumstances of which Gods own dear Servants themselves greatly differ) but also (which is more Lamentable and dangerous) in the Doctrines of Repen∣tance and Faith, and the rest of the graces of Christ Jesus. I told them first, that the word Hairesis Heresie, in Greek, (from whence the word Hairetkos an Heretick) signified an Opinion or Opinions, chosen and stood in by one or more against the Christian Religion. I said, the matter might be aggravated, and augmented from the Greatness and Vitallity of the matter of the Opinions, but the Formality and Nature of it lay in the will and obstinacy thereof. John Stubs stood up and said, that Heresie was defined by some to be an Opinion obstinately stood in against the first Chri∣stian Purity:Heresy what I Answered, yea, and the Opinion of some was, that Heresie was an Error in the Foundation obsti∣nately stood in: But I said we had not time to enter upon a Dispute about the word or thing at this time, the Substance of my Affirmation was, that their Religion, Sector way was false, and gone from the Institution and way of the Lord Jesus deliver∣ed by himself and his Apostles, or Messengers: 1. As to worship, they denyed the Converting and gathering of the Saints into visible Assemblies, or Congregations: affirming the Church to be Invisible, the Ministers Invisible, the Bapitsme and Supper Invisible, &c. The second (which was aur Position) was in those two great Fundamentals, the Beginning, or A. B. C. of the Christian Religion,The Quakers He∣reticks against all the Christian Principles, and more Heritcal against the first Christian Religion viz Repentance from dead works and Faith towards God: As for those: two Doctrines of laying on of hands, and of Baptismes they concerned the Church, and worship, (concern∣ing the Circumstances of which God is pleased to permit his Children to be lovingly differing and discussing;on then any Pro∣testants or Pa∣pists. the other four Repentance, Faith, Resurrection and Judgement (in which gene∣rally Goods Children agree) in these also as well as in the mat∣ter of worship, these wandring Souls are Hereticks, that is, ob∣stinately maintaining Notoriously false and Anti-Christian Abo∣minations, In so much that the many Sects amongst the Prote∣stants, yea, and the Papists themselves do not so differ from a true Protestant and true Christian as do these wilful, ignorant, and wandring Souls. 1. Then as to Repentance,The Quakers Heresy in mat∣ter of Repen∣tance. I said it was the first heavenly and saving work of God upon the Soul, wherein he turned back home again the whole Soul unto himself, being revolted and run from him into Arms of Rebellion in the Fall of our first Parents. This was the great point preached by Moses and the Prophets, and more expressly by John the Baptist, and by the Lord Jesus himself: and when he sent abroad his Apostles or Messengers in∣to all Nations,This 24th. of Luke I earnekly Insisted on. they were to preach the Gospel or glad News of the Forgiveness of sins according to Luke 24. viz. that Repen∣tance and Remission of sins should be preached in his Name unto all Nations, beginning at Jerusalem: Here about I remember they told me that it was known that they preached the Doctrine of Repentance and of turning from all sin unto God, &c. I Answered, that the Papists and they made a shew and Co∣lour of Repentance, but it had not the Life and Substance of Repentance in it: It was no more but an empty Title and shadow of Repentance:The Papists and Quakers Repen∣tance. we know the Papists define their Repentance by these three. First, Contrition, Secondly, Confession, and Third∣ly, Satisfaction or Restitution. But I said the Protestants protested against this Repentance of the Papists, and so against the Quakers, for, who knew not the sorrow and Confessions of Saul, and Ahab, and Pharaoh; and the Philistins, and Judas, yea, and also the Restitution which Judas made, (not daring to keep in his hands that which he had unjust∣ly and gotten) and yet who can truly ascribe unto these mens Repentance, the Character and blessedness of a true Chri∣stian returning and coming home to God. 2. I said it is known in daily practice, that when some times Notorious, and openly Flagitious Persons profess to be Quakers, (for all their craking of fear and trembling and Quaking) there hath appeared no Sense of godly sorrow, of godly Contrition and brokenness of heart in them, for their sinful Nature and Life against so Infinitely pure an Holiness and Majesty? but immed∣diately (upon their bowing down to Satan,The Quakers Converts. and owning him as a Light, and Christ, and Spirit within them) they are, having left Prophaneness now pure and holy as God is, they can no more sin then Christ can! the Mistery of godliness is God manifested in their Flesh, I know some of them say they come to perfection by degrees, yet they say the least of their new-born Quakers can not sin, and what is that but Perfection? yea, they are Christ and God: and therefore why should they give respect to any King, or Kings, &c. why should they not Thee and Thou the Aged, Learned, holy, and High, why should they not sit silent even scores and hundreths of them (possessed with a dumb Spirit) as in a Form and Order of Christian worship waiting for this Spi∣rit, and then be perfect Christians? 3. The Protestants both English, French and Dutch, &c. have manifested against the Papists, and therein against the Qua∣kers, that Repentance is a turning of the whole Soul from all sin as sin to all of God as God:The Protestants Repentance. from the sin of Nature, and that Heart filthiness which we bring into the world with us, and from whence, even from within, as Christ Jesus tells us? what ever Satan and the poor Quakers prate proceed our evil thoughts, Adul∣teries, Fornications, Murthers, Thefts, Covetousness, Wickedness, Deceit, Lasciviousness, an Evil Eye, Blasphemy, pride, Foolish∣ness, Mark. 7. &c. 4. I urged, that their Proselites and Converts are but like the Pharisees of old, though oftentimes dearly bought by Sea and Land, I say, but turned from one sin to another, from one Image to another, from one Devil of Drunkenness or Swearing; &c. to a Devil of Pride, horrible pride, the worst of all prides in Earth or Hell, to wit, a Spiritual Pride swelling with the Drop∣sies and Tympanies of their Conceited knowledge, Concerted Re∣pentance, Conceited Faith, Love, patience, joy, holiness, Justificati∣on, Sanctification, Mortification and Salvation. 2. How horribly do they despise the true broken hearted Pub∣licans; who can see nothing but sin and Damnation in them∣selves,The Quakers despising and cry out for mercy and Forgiveness? How do they Su∣perciliously and Pape-like belch out at from, Hell, God I thank thee that I am not like these Publicans? 3. How bitterly do they Instantly raise and revile, Condemn and Curse,And Revili others. breathing out Fire of Damnation as Fire and Brim∣stone from the Mountains in Sicily, or else Hell it self against all that oppose them? as far from the Teaching of Christ and his first Messngers as Lambs and Doves, are from the Ravenous, popish and Devilish Lyons and Eagles. 4. To name no more at present, How doth the Devil of worldliness and Covetousness domineer over many of them?Their Covetous∣ness. By a strict Profession all persons are taken off from Drunkenness, Whoredome, Swearing, &c. and put on Theiftiness and In∣dustry, and if their hearts Center and fix not on Christ Jesus, and the Heavenly Records of Christ, the Scriptures: and on the Life to come, but upon Self, Exalting self, a self Christ, and Spirit, and Heaven, and Resurrection, &c. which is the Truth and bottom of the Quakers Religion, what can the most of them run in but a Course of greedy gaping after, and getting, and ra∣king, and gathering the muck and dung of this present Life? It is true, that many that hold the same Fanciful Notions with the Quakers, yet are of Ranting, jovial, spending Spirits, but the Spirit that haunts the Quakers most is a soure, proud, and Melan∣choly Devils,A sowre Spirit is the Common Spirit of the Quakers. and his Commission is to turn such persons into the Gadarens Swine rooting up all that ever they come at for their own Ends and Belly: How many are the Instances even in this Colony in some especially, as able and as active Souls as any in this Colony or Country, and as guilty of murthering the Natives by the Liquor Trade as any: and as suddenly and strangely snatcht away by the hand of Gods Power and Justice, as any usually can be, but being departed I will touch no more upon this string. From their Doctrine of, and their Heresie or Obstinacy in a false Repentance, I touch next upon their false Faith:The Quakers false Faith. I said it was true they spoke much of faith and Justification, &c. as the Papists did, and as G Fox in his Book (by me) did: yet if they pleased I would demonstrate by Instances out of his Book all along that he Confounded and made all one, both Faith and Ju∣stification, yea , and made believing in Christ Jesus but a meer Babel and Chaos of Nonsence and Confusion. For although (which is Foxes Common Burrough)he that Faith hath Repentance,G. Fox his hor∣rible Confound∣ing of Faith and all other Christi∣an Virtues and Graces together hath Justifications Sanctification, and all Chri∣stian graces, yet to Confound and make them all one, is as to go into a fair Garden, and say a Rose is every Flower in the Garden: or to say, that the Letter. A, or O is every Letter in a Printers Box, or Book: Or to say, that a Rebels receiving the Kings pardon, that is the King himself his receiving it is the pardon it self, that is the Rebels Conviction, Conversion, Condem∣nation, Execution, Resurrection, Acceptation, Exaltation, and Adoption into the Favour and Communion with the King for the Future. All this Monstrous and Nonsensical Language is the Tongue or Speech of the Quakers, and G. Fox especially. 2. I told them that although (with the Quakers and Papists) G. Fox talkt much of Faith in Christ: yet I had proved and fur∣ther should,True Faiah what it is that the Quakers put out and obliterate the true Christ or Object to be received and believed on, as before in the matter of Faith, they put out the true living Eye of Faith, and put in a painted, or Glass Eye in the Room of it. True Faith is a Receiving of Christ Jesus as my only King, Priest and Prophet: It is a believing on, or receiving of Christ distinct from God, John 14. You believe in God, This true Lord Jesus Christ the Quakers turn into a meer Fiction,The Quaker, Transubstatiation worse then the Fantastick Tran∣sustantiation of the Pepists Dream, or Imaginary Christ in the mind of a man, or Woman: a Popish Transubstantiated Christ, all Spirit and no Body, and so not con∣sisting of Flesh and Spirit: He hath no Flesh of his own, as you make him: and yet Flesh of his own, because your Flesh is his Flesh, and yet your Flesh you say also must dye and rot, and ne∣ver rise again, and so you have blown up and Jugled away the Flesh of Christ Jesus, both his and your own also altogether. This is a Trick of the Father of Lyes, and Juglings beyond that Monstrous Fancy of the Papists Transubstantiation, for al∣though they turn the Bread into the Flesh of Christ, yet they turn not the Bread of Christ, nor the Flesh of Christ into their own Flesh: The Quakers can give no Account what is become of the Flesh or Body of that man Christ Jesus, these Foxes have devoured the Lambs of God. Miraculous and Monstrous is the Papists blasphemous and Bloody Fancy of Transubstantiation, but not more miraculous and monstrous, &c. then that of the Quakers, which granteth Christ Jesus to have been born, lived and dyed as We, &c and yet now Transubstantiated into a Spirit, and the Quakers Flesh. So that in the Upshot, the Christ in whom they believe is vanished (by an Hellish Chimistry) into themselves, and it is most certain, (the Lord open in great mer∣cy some of their Eyes to see it) they do believe on themselves, and that lying Spirit within them. I Remember, that hereabouts John Burnet said, that it was not true that they preached not true Repentance, and herein he fell into a Speech or Sermon to the People,John Sermon. professing that the Quakers maintained Repentance toward God and Faith in Christ and Godliness, and Righteousness, &c. and he continued I Judge above half an hour, (though not so long nor so furious as William Edmundson the day before. I listned carefully and watcht his Ending (being desirous to say something least another of them should fall into a Sermon al∣so and put me by) and I speedily said (to this Effect) Friend you have here delivered many holy Truths of God (at this there was deep silence,And my Answer as if I had turn'd a Proselire, at least it pleased them to be applauded, I went on and said concerning Repentance and turning from all sin, of the Blood of Christ, and of being saved by his Blood, of living soberly, Righteously, and godly in this present World, &c. but withal I said, they did not reach me nor any thing that I had spoken as proof against them, for I and all their Adversaries the Protestants preached Repen∣tance and Faith, &c. but theirs was an Anti-Christian Repen∣tance,The Quakers and the Papists gene∣ral Faith and Repentance and Faith, &c. because either not true Repentance and Faith as Protestants argue against the Papists and Quakers, or else in general Terms not distinguishing between true Repentance and false, and shewing the difference between the true Faith and the false: So that I said you might have preacht this Sermon even in Rome before the Popes face in his own Chappel, yea, the Pope and the Cardinals and Friars, and Jesuits deliver the same Doctrines (in general Terms) daily:The Jugling of the Papists Quakers But as Thieves Juglers, and Counterfiets when they come to Examination, their Impudent sayings and Swearings prove but the paints of Whores and Har∣lots? so do the Devilish Doctrines and Devilish Conceit and Fancies of Papists, Quakers, and all Fantastick, Formal, Carnal Protestants, who Cry Lord, Lord, &c. but are Answered by Christ Jesus with I know you not, Depart from me ye that work Iniquity. I cannot Affirm that I spake all these Individual words, nor have omitted ought that I or they spake: yet I remember no more, though being Confined (by their great desire and my self) to a puarter of an hour, for each point I was forced as all may judge to omit many Amplifications and Illustrations which now I crave the Readers patience, while I present him with some of them. I Intended to have Charged them with the falseness of their Hope,The Hope peace and Joy of the Quakers and Love, and Peace, and Joy which they often Crake, (though they pretend quaking and Trembling) their Heaven con∣sisteth, and all the Eternal Life to come, they look for, they are now in present, full Possession of. What Scripture is more common in the mouths and pens of the Quakers, then that of Paul to the Colossians, Chap. 1. which is, Christ in you the Hope of Glory:Christ the Hope of Glory whereby they Insinuate two of their grand Deceits and Lyes, First, that there is no other Christ but what is in every man in the World. Secondly, That there is no other Glory to be hoped for in, or by, or with the Lord Jesus, but what the Saints, that is the Quakers enjoy, and are already possessed of within them in this Life. To which I say, how many painted Anchors and painted Hopes are there? How many Hopes as in Job like the Spiders web swept away to Eternity? If there be e're a painted Anchor or e're a Spiders web in the world this of the Quakers. Hope is one, as in time I may furthet demonstrate. For, do they not overthrow the very Nature of Hope which they prate of, and give the Spirit of God Rom. 9. the Lye, which tells us that Hope is not of things in possession, o which we see? doth not Paul there tell us almost in plain Terms, that it is sim∣plicity and Non-Sense to talk concerning Hope after such a Rate?The Simplicity as well as Impie∣ty of the Quakers Hope Doth not 1 Pet. 1. tells us of a Living Hope (opposite to paint∣ed and dead Hopes) and this Living Hope called in other places the Hope of Righteousness, the Hope of the Redemption of our Bodies? the Hope as of Heirs for an Inheritance? of the Glory that shall be revealed in us, which is a state of the manifestation of the Sons of God, though faith John, We are now the Sons of God, 1 John 3. we know not what that is, all that is now enjoyed is but as the first Fruits to the Harvest, as the Spirit speaks. 2. Again, what Ignorance and simplicity is it to call Christ or God, the Glory or the goodness, or good things which we hope for, Literally and properly upon the Promise, and the Power, and goodness of God, no Christ Jesus? Can the Eternal God in any Literal Sense be called the Hope of Israel, Jer. 14. but in the same Figurative Sense whereby Moses cals him Our Life, and the Length of our Dayes? and we in Common Speech call such a man, or his Promise, or any Creaures dear to us, Our Hope, our Love, our Joy, &c. that is the Ground or the Object of our Hope &c Their great Blunderer Humphry Norton he deals as plainly and roundly as G. Fox (his oemulous Corrival) falsly and frau∣dulently,Humpry Norton his Hope when that holy Scripture [If in this Life only we have Hope, &c.] was here objected to Humphry Norton, he clapt his hand on his Breast saying. He had it there already, that is opposing it to (and denying the Hope in) the Life to come, especially, as to their Bodies which are not raised up (they say) Spiritual Bodies, being (though of late) more subtly and hipo∣critically all one with those deceived Souls that said the Resur∣rection was past already. It is true, they will pretend to owne the Scriptures, Christs humane Nature, the Resurrection, and Judgement, and Faith, and Hope, ahd Repentance, &c. as true and found as any Protestant: but still it is no otherwise, but as G. Fox and Ed. Burroughs say in this Book, that is, (as I have and shall open) in a most Jugling and deceitful Sense and mean∣ing. It is reported that some of them at their Death have used those words [Lord Jesus receive my Spirit,The Quakers Hope of life come ] some have Charitably thought that they intend thereby their going presently into the presence of Christ Jesus, but as to the Truth and bottom, howev∣er they blind the world, and the weakest of their Followers, (un∣til they be fit to wean and fall to strong meat) others of them Covertly say & write and others of them more plainly say, viz. That they believe no more Rising of their Bodies then the rising of a Dog: and as to their Spirits they believe their Souls are patts of God, and go unto God and into God: and therefore their saying, Lord Jesus receive my Spirit, is no more then Lord Jesus receive thy self, according to some of their plain Expres∣sions: To whom should I pray? my self? to whom should I give Thanks? my self? wherein their woful, black, and filthy Spirit Contradicteth it self amongst themselves, though they agree in the Devils Bait,The Quakers bait by which Satan takes them (which Catcht himself, and with which he Catcht our first Parents and all his Posterity) viz. Ye shall be as Gods, live as God, know as God, be Gods and Christs for Evermore. I shall now crave the Readers patience to hear some few Quo∣tations out of G.John Bunyan Fox, (which my quarter of an hour would not then permit) declaring their Apostasie and Heresie in the mat∣ters of Repentance, Faith, &c. In Pag. 127. he brings in John Bunyan saying, [It is a Coun∣terfietlng of the New Birth for men to follow the Light wherewith men coming into the World are enlightned.] G. Fox Answereth, [which none comes to the New Birth, but who comes to the Light, wherewith every man, &c. which believ∣ing in is a Child of the Light: believing and receiving comes to re∣ceive power to be the Sons of God.] I Reply,The new Birth of the Quakers none are truly Converted, born again, &c. but in a true Sense they come to Christ Jesus: For the Scripture saith, He gives Repentance to Israel, He is the Author and Finisher of our Faith: But that Jesus Christ as God, (so the Quakers owne him) and as man (for so they also owne him) should be in every man, and Woman, and Child in the World, I have proved and shall prove it to be a blockish and Devilish Fancy. 2. If this Light, this Christ the Mediator between God and man be only a Spirit and not man, why do the Scripture, why do the Quakere madly say there was such a man, though they can∣not: tell now what is become of him except he be (as they say) within, &c. 3. If this Light, this Christ, this Mediator be in every man, what should be the Reason that so many Thousands and Ten Thousand of Millions see him not? only a few persons Cursing and Reviling all the rest, and that say all but the Quakers are de∣ceived I Can the Sun be in a Chamber and persons not blind, but seeing and awake, and using his Light and yet not see it. Certain∣ly it is but a painted Sun that doth not shine equally on all, it is but a painted Fire that doth not burn, and the Quakers are but Pictures of Christians, and pictures of men to argue after such a Rate, that Christ not only as God, and Creatour should be in every man, but also as the Mediator, as the Spirit, and yet not operate according to the Nature of the Sun and Fire: It is true, the Lord Jesus came into the dark would, and their darkness com∣prehended him not to be He that was to come, the true Messiah: but when Christ Jesus as Mediator, the true or only Light shall dwell in the Understanding and Will, and Memory, and Affe∣ctions of a man or Woman, and those persons be savingly in∣lightned by him as you write, and yet not Converted and saved by him, it can be the Language of none but those that peep and mutter, Isai. . but have no true Light, but a false and painted Light within them. Lastly,The true and false new Birth. saith Fox this turning to the Light within is the New Birth: But the Holy Record saith, that till the preaching of the Word, or Gospel, or glad News come to the mind of a man, (ordinarily by the Ear, and hearing, and preaching, Rom. 10.) there is no Faith, nor Covenant, nor Christ, nor God in the Soul, Ephes. 2. and we are not only in darkness, but darkness it self, Ephes. 5. and only by the holy Word and Spirit preached the blessing, Isai. 59., God shineth in our hearts, and not by any such Immediate Fantastick Faith or Spirit, as the Anti Christian Qua∣kers dream of,The Quakers per out the Eyes of their own Ex∣perience. yea, against the Light of a twofold Experience in their own Souls. 1. That of many of them being enlightned and formerly Con∣victed by the reading or preaching of the Doctrine, Word or Will of God revealed in the holy Scripture. 2. That of their new Light (as they falsly and foolishly prate) pretended to be brought unto their Ears and knowledge by the means of these new Apostles, Preachers, and Ministers, so pretended of Christ Jesus. When God hides (that is by Spiritual Judgements) the Light of Scripture, of the Spirit of Reason, and of Experience, &c. who can find it out? No man, no nor Devil can subsist one mi∣nute without the power of Christs Eternal Power and Godhead: but when Christ Jesus comes into the Soul as Mediator of the new Covenant, and be thus idle and not operative in all mankinds in the World, and not to Convert, and work belief in them, which must be either because he cannot, or because he will not, as the Leaper said, is as black and blasphemous a Fancy as any Athe∣istical or Anti Christian Soul can harbour. He brings in George Willington saying,Pag 44. George Willington [He is Justified by Faith alone without good work] He Answers; [What without Faith that works by Love.] I Reply: In this passage, and in many others, this subtle man clearly discovers what he makes true Justifying Faith to be, viz. not one hair breadth more then the Faith that may be to God in the first Covenant, the Covenant of works, and a looking to be Justified and saved be God for a mans own Abilities, performan∣ces and Righteousness, far from the Faith of the Gospel, which though good works in Love follow it, yet not one good work in the world goes before it: Nor one good work in the world goes with it in the point of Justification,The Quakers mean Jewish and Popish or pardon of our Trans∣gressions: and therefore G. Fox hath not only George Willing∣ton his Opposite, but the express word and Declaration of the Spirit of God saying, [Rom. 3. Therefore we Conclude that a man is Justified by Faith and not by the works of the Law.] Alas porr Bankrupts who owe more Infinitely to God then we are worth: who are over head and Ears in Debt to God, to our own Souls,The doleful state of all men till mercy not Ju∣stice put them to Men and Angels, and the whole Creation, having sinned against Heaven, &c. that have not one farthing toward the discharge of so many Infinite Millions of Talents: God of his rich Infinite mercy convinceth some of the proud Sons and Daughters of men of their deplorable Condition, makes them cry for mercy, and for Christ Jesus sake and Mediation, he freely Justifies and forgives them. Thus saith the Scripture all along, and that our Faith, our believing or receiving of this grace though it be followed with Mary Magdalene Love, Contributes not one farthing toward the payment of our Infinite Millions, no not so much as one good Thought. He brings in Joseph Miller saying,Pag. 47. Joseph Miller [It is an Errour to say, we are Justified by that which Christ doth in us He Answers, Contrary to the Apostle, who saith, We are Justified by Faith in his Blood: And the Faith is in the Heart, and the Blood is in the Heart that purifies it,The Quakers Jus∣tification with∣in us. and held in a pure Conscience: And the Word of Faith is within, Rom. 10. And Faith gives Victory over the World, and that which gives Victory Justifies, And Christ is within you who is Justification, Sanctificotion and Redemption: either of them is found within, and thou art in the Errour, and not fit to talk of these things thou understandest not. I Reply: Grant that in a true Respect and Sense, Faith is within, and the Blood within, and the Word of Faith within, and Christ within, and Justification and Sanctification within, will it therefore follow I say, will it therefore follow with any Colour of Common Reason,Fox his Babilo∣nith tumbling of all in a Croud and Heap toge∣ther that therefore in one and the same Sense they are all within, and they are all one, and they were not without before they were within? I know this subtle Fox and He that helps his deluded pate to bind up such a Bundle of wrested Scriptures, would have it so, that he may jumble and blend all together in a Babilonish Mystery, and subtly deny the Truth of the holy Scriptures History. It is true, Cheist dwtls in our Hearts by believing, Ephes. 3. and Consequently his Cross, yea, his Manger, yea, his Blood, yea, his Grave are within, &c But that Christ Literally shed his Blood within us, as a Ransome to his ather for the sins of the whole world, is as Fine and bruitish a Fancy, as that the Cross, the Spear, the Souldiers, the High Priests, Scribes and Pharisees and People, Pilate, the Romans, Jerusalem, Jude, & the whole world (as some of them have idly & oftuprated) are Literally within us. It is true in a Sense, the King and his pardon, and Counsellours and Scribes, and writings, and Seals, &c. are all in a Rebels heart, as he believes and applies all these within him,Justification opened. and his belief works by love: But if they be within otherwise then we Affirm, &c. and as G. Fox would have it, then they are not without also, (which is the mark all these Arrows from Hell fly at,) and Consequently Christ Jesus and his Blood shedding, and a Literal Jerusalem, and a true and real man Christ Jesus, and the holy, real Literal Scriptures are blown up and vanished altogether. Pag. 10. He brings in John Bunyar saying, [It is not Faith and works that justifies a man before God, but it is Faith and good works which justifie in the sight of men only, and such works will not justifie in the sight of God: and he saith, that works is only to justifie their Faith to be true before men.] G. Fox Answers, Abraham was not Justified only to men by his Obedience,The Quakers Popish Justifi∣cation by works. but to God: And where is Faith there is Iusti∣fication which works by Love: And the Saints Faith and works were not only to Justifie them in the sight of men. For the work of God is to do what he saith, & the will which who doth not is not Justified by so doing, but to be beaten with stripes: who seek to be Justified by their Faith and Works in the sight of men are dead, Faith and works both. I Reply, He that reads this passage may without doubting Conclude that G. Fox and his Foxtans are as perfect Pharisees (Jewish and Popish) as ever burroughed in Rome or Ierusalem, maintaining a Covenant of works,The Papists and Quakers see no need of Christ. Justification by works, and renouncing Christ Jesus his Blood and merits: For if Abraham was Justified and received his pardon by his Obedience to God what need was there for him and us, to look out for a Surety, a Re∣deemer, a Mediator to pay his Blood for our Ransome, and to fetch us out of the miserable state of Sin; Death, and Hell, &c. 2. Whereas G. Fox asketh what is the work of God, but to do what he saith. I Reply, 1. The work of God (according to Christs Doctrine) is to believe on him whom God sent. It is true, it is the Com∣mand of God to keep his Commands, but since the deadly Fall of man,The Papists and Quakers know not the differ∣ence between the two Cove∣nants. none, not one being able, Rom. 3. (though Fox deny it,) it is the work, the great Work of God to fly to that blessed Propitia∣tion for poor sinners, (throughout the world:) But G. Fox can∣not distinguish between the Covenant of works, of Iustice, and of Debt, and that of mercy, and of receiving all as a Beggar, and Condemned Rebels, poor proud Souls they know not any differ∣ence between the Blood of Christ Jesus and their own Blood, as we shall see afterward. 3. Whereas he saith, they that do not Gods will are not justi∣fied in so doing: I Answer, therefore it follows ronndly as his Conclusion, that they that do Gods will are justified in so doing: that is their sins are pardoned as David and Paul by pardon of Sin describe justi∣fication, Who sees not the subtlety of this Fox cheating himself and others with the divers signification of this Latin word Justification? It is true, a man can not be justified or defended for Thieving,Fox his playing with the work Justification. Whoring, Murthering, &c. Doth it follow therefore, that they that do not Steal, whore, murther, &c. by this abstaining from Sin, and by this their work they obtein the pardon, and stand by this their work, legally right and justified in the Court of Heaven! I Conclude, that by these hints a broken hearted sinner, who hath seen Sin as Sin, the sin of his Nature, his chief sin, &c. will see how far from the Doctrine of true Repentance, true Faith, &c these mens Teachings be, and (for all their boasting) what need they have to Examine themselves whether they be in the Faith, and whether there be any other Christ Jesus within them then a Counterfiet and painted Messiah, and whether their Counterfiet and painted Faith, Repentance and Hope will yield them another Fruit then a dolefully Counterfieted and perishing Salvation. At last by Gods merciful held I come now (with their glad Consent) to the seventh and last Position propounded to the dis∣cust at Newport,The last of the seven Positions at Newport viz. that their Religion was nothing else but a mixture of Popery, Arminianisme, Socinianisme, Judaisme, &c. Herein I knew I was not to exceed my quarter glass, and there∣fore I take liberty now a little to inlarge, to remember the Rea∣der of the old Proverb, that where God hath his Church, the De∣vil will have his Chappel: And that where Christ Jesus hath his Field of good Seed, while the Servants sleep, the Enemy will sow the Tares,The Quaker Re∣ligion pieced up o many old He∣resies of rotten Doctrines, and rotten Professors, who like Windefals, and Revolting Rebels fall from the holy Truths they have professed, being loose and weak believers, or only affrighted and Terrified Hipocrites, by Gods righteous Judgement delivered over to listen too, and believe Lyes as the only heavenly Truths of Jesus. I had purposed to have shewed how in matters concerning God, the Son of God, the Spirit of God, &c. the Quakers have followed, the Cerdonians, the Priscilliant, the Valentinians, the old Gnosticks, and Manicheans: but I Confined my self to the Terms of the Position, and declared that the Quakers were down∣right Papists in many points, some I then Infisted on, and the rest intended, I shall now mention. First, In magnifying the rotten strength and Arm of dead and rotten Nature: when it is Objected to G. Fox in his book, that by Nature we are all dead in sint and Trespasses: G. Fox Answers, by dividing all men into three sorts: Some are born holy from the wombe,Of Natures its Impurity as Jer. Some the Saints that is, only their Children born holy without any sinful Corruption. Thirdly, the wicked who will not turn to the Light within them, and they are only the Unbelievers dead in sin. But the Protestants, Da∣vid and his Followers Confess their Natures, Births, and Con∣ceptions to be all defiled with fin, and with a sinful proneness to all Iniquity, though miraculously some are Sanctified, or set apart to God from the wombe as Jeremiah, John the Baptist, &c. Some after a more peculiar and miraculous manner, as the Lord Jesus: Some by New Birth, and the wonderful Supernatural Power of the holy Spirie Changing, Regenerating, and as it were New Creating the Soul and Spirit, in Everlasting, Unchange∣able Holiness and Righteousness after the Image of his first and second Creatour. It is true, that the Papists come nearer the Truth as to Birth, Corruption and Defilement then the Quakers,The Papists righ∣ter then the Quakers acknowledging all so be Conceived and born in Sin, not that the Devil or the Papists care to acknowledge this Truth, but that they may use it as a Cridge over which they may pass to the Necessity of Baptisme on pain of Damnation: on which they may also build many other Superstitious Fanciee as to the holy Ordinances. But the Quakers, although they hold only their own Chil∣dren to be Conceived and born holy & without Sin, yet they jump into one step with the Papists,The power of natn e in spi∣rituals as to the Power of Nature in Spi∣rituals, ane that every man and woman in the world hath a suffi∣cient Light within him to see God and Christ, &c. and to turn themselves unto them to Eternal Life. Contrary to the Pro∣testants, who from the holy Scriptures maintain mans Natural Blindness and Darkness, Ephes. 5. Mans Natural Deadness, Ephes. 2. and that our wisdome can not discern any Spiritual thing, that is, Spiritually, 1 Cor 2. That our Quintessence of Nature, our very wisdome is Enmity to God: He hates us as we hate him, and are at deadly fewd and mortal Hatred like two men of War giving Fire one upon another,The way of Co∣version both of the Papists and this Quakers we resolving to sink by Ejods side, rather then to yield to God: but God in Infinite pitty, seeing our weakness and madness, and certain Destruction hangs out a white Flag, and offers a Parly, on purpose to save us from our desperate mind & Ruine, which by many heaven∣ly means of Free mercy he Effecteth? The Papists speak more like Men, and at last yield that men and Women have left them (since Adams Fall) power to listen too, and obey Moral Perswasions, and offers which God makes: The Quakers talk only (like Bruits) of no means, no means but Immediate Revelation of the Spirit: and yet in Contradicti∣on to themselves they make the Spirit an inward means, and their Apostles or Messengers an outward means, or else they make themselves idle Embassodors,The way of the true Protestants in vain and to no purpose. The Protestants affirm from 2 Cor. 3. that we have not one good Thought but from God, that it is God, not we, that turns the will, Phil. 2. that when the Word of Faith is preached, Rom. 10. and Faith or Belief is wrought by hearing: yet is it Gods free Grace that makes the diffe∣rence, 1 Cor. 4. when several Hearers are Assembled, and God opens Lidiahs heart and not others, Acts 16. the learn∣ed Academians mock, and only Dionifius and Damaris, and a few believe,Acts 17. Rom. 9. 2. because God sheweth mercy on whom he will, and whom he will, he bardneth. The Papists and Quakers both maintain that dolefully, un∣comfortable,Falling from Grace and desperate Doctrine of falling away from true and saving grace: The Truth is, neither of them seem to know Experimentally what true and saving grace is: It is true, they differ, the Papists make Saving Grace the Pro∣perty only of the Regenerate: The Quakers say it is in every man and Woman in the world, they have it, though they know it not, and will not turn to it, and believe in it: yet both agree that they loose it, whereas the true Protestants though they grant great Failings and Falls, nd Desertions of Gods Children,The true Pro∣testants Doctrine as to Falling away. yet they hold the Seed of God, the holy Spi∣rit and Word of God, Isai. 59. and 1 Cor. 3. that Incorrup∣tible, Eternal Seed, of which they are begotten, never Final∣ly? nor Totally to be Ecclipsed, and they justly account that Doctrine of Intercession,viz. when Son-ship or Childship is cut off by Sin, and Renewed by Repentance, to be a simple Fantastical Notion, as if David were a Child of God to day, a Child of the Devil to morrow, a Child of God this hour, and a Child of the Devil the next, &c. only they fix this Impiously upon mortal and great sins only, as if Adam Eating of an Apple were not sufficient to his and our Destru∣ction, as well as Davids sinning with Bathsheba and Uri∣ah, &c 3. I must be briefer, though not so brief as I was forced to be in our publick probations: I told them that Papists and the Quakers were great Confederates in their Endea∣vours to raze the Records of Heaven,The Papists and Quakers agree against the holy Scripture. and to rob the Saints and the world of this Inestimable Jewel and Treasure of the ho∣ly Scriptures. 1. The Papists own it not to be all the word or will of God revealed, but that there be unwritten Verities, that is, Gods mind revealed from Father to Son, by Tradition. The Quakers will not vouchsafe it the Name of the word of God, out of a simple pretence, because Christ is the word of God, that is, he is indeed the chief manifestation of all the Appearances of God. 2. The Papists horribly abuse, it, calling it a Nose of wax, a Lea∣den Rule, a dead Letter, &c. and so do the Quakers triumphing over it with base Insultations, as over a dead Letter, a Car∣kass, &c. 3. The whole world of Papists assembled in eighteen Years Labours,The Papists and Quakers Enmity against the He∣brew and Greek (& Chymical Laboratories at Trent) at last thundred out their Anathamaes and Curses against all that should not prefer the Vulgar Latin Copies before the He∣brew Copies and the Greek (in which it pleased the holy Spi∣rit of God first to write his mind and will or word unto us:) And do not the Quakers as simply and bruitishly bind them∣selves to the bare Letter of the Common English? Though they know the Hebrew and Greek Copies are the Foundati∣on and Touchstone of all other (though millions of) Transla∣tions: Though they know there be more English Transla∣tions: then one; Though the English Translations wonderfully differ; Though Ravis (that Famous Oriental Hebrician, &c.) proclaims above a Thousand Faults, and some gross in our last Translation: though some of them (as John Stubs) boast of their humane Learning produced his Hebrew Bi∣ble in our Conference: yet will these Ephesians cry out like Frantick mad) great is our Latin Translation, great is our English Translation: Yea, one of them boasted to my self, that the Spirit of God would teach them Scripture without the Hebrew and the Greek, or the English either. 4. The Papists set up a Judge in Controversies above the holy Scriptures,The Papists and Quakers Judge of Scripture who can dispense with Scriptures and do all that God can do. And say not the Quakers the same of their Spi∣rit which is above the Scriptures, for it gave forth the Scrip∣tures, and is in every man 5. The Papists though they will not deny to make the Scriptures the Rule,Interpretation of Scripture and profess to be tried by it, yet their Church, and the head of it the Pope must Interpret: And do not the Quakers herein the same concerning themselves, though some thing more bruitishly, for they will allow no Interpretations, nor meaning at all, but you must take the words as the Translators have given them us (right or wrong) and you must not enquire either into the meaning of words, or the meaning or mind of God in the place. Oh what a black, deaf and dumb, Lazie Spirit hath possessed the Souls of these great pretenders too and Monopolizers of the holy Spirit of God, both Papists and Quakers? 6. The Papists generally use not, nor have the holy Scrip∣ture, (no not in their Devotions) in their own Tongue, but in the Latine, (the Whores Tongue of Italy:) therefore no wonder they prize it not: but even the Lights or Lu∣minaries so pretending,The Papists and Quakers slight∣ing holy Scrip∣ture amongst them difuse it, Care not for it, read it not, &c. many have it not: So that Luther tels us that in Thirteen years or more he saw not a Bible in his Col∣ledge at Eford, until by Gods merciful providence he came to see one, to his own & the Comfort of Thousands, & Luther tels us that at one great Assembly of the Emperour and Prin∣ces, the Protestants of Germany had Conveyed a Bible on the Table: The Cardinal being first come he opened the Book, and read here and there in it, (it is like he had not seen it before in his Life,) In comes one of the Popish Princes, and askt the Cardinals Eminency what Book he had there? He Answerred, I know not: but I am sure it is against us, and it is laid here for that purpose. Oh the Infinite mer∣cies of God to us in our times, and our Infinite Debt to his Infinite goodness, and our Infinite guilt in neglect of it: The Quakers first took off themselves, Families and As∣semblies from any use of it:The Papists and Quakers would be rid of the Scripture Their Spirit they Crake that made the Scriptures supplies all, &c. The Papists and Quakers both have said and printed, that if the Scripture were consu∣med & quite taken out of the world, there would be no Loss, so long as they have the Spirit. The Truth is could by Arguments many make it appear that the Papists and Quakers love the holy Scriptures no better then Goliah loved Davids stone and sting? nor no better then the Devil loved Christs Gegraptai; It is written: It is written: for the Papists and the Quakers, and the Devil knows that if the holy Scriptures be Exalted; as the revealed will or word, or Declaration of the mind of God, down-falls their pretences of Traditions and Revelations, whereby the Devil deceive themselves and himself also.The Papists and Quakers unite against the Blood of the Lord Jesus. 4. The Papists and Quakers shake hands in the most hel∣lish Doctrine of Justification by what is within us, by what Christ works within us, in short, by what is called Sanctifi∣cation put for Justification, and the forgiveness of sin, in and for the merits of the Lord Jesus freely imputed and given to us: The Papists use the word Inherent Righteousness, but the Quakers bogle at the word not finding it in the English Bi∣ble, yet they agree that by the works of Obedience, yea, and also by the Acts of their own Inventions and Superstiti∣ons, they can-make a pardon under a hedge to themselves, and Crake that they have received a pardon and Justification sealed under the Broad Seal of Heaven to them, but it is against the glory of the King of Heaven, and against the glory of the Son of God, and his glorious Sufferings, and their own Salvation.The Infallibility of Papists and Quakers 5. The Quakers are Papists in that Spirit of Infallibility which they arrogate to themselves, pretending that the holy, Spirit shall lead them into all Truth, speak Immediately in them, &c. though herein they differ, the Pope infallibly expounds Scripture, but the Quakers speaks Scripture, and his word is Gospel, &c. yea, all men have this Spirit, and need no Teacher, and yet what an horrible Contradictions noise is there of the Quakers, Apostles, Messengers, Mini∣sters, Preachers. He and she sent into Old-England, and New∣England, Scotland, Ireland, Turky, Italy, to bid people hearken to the Immediate Spirit within? 6. The Quakers are Papists in that high lofty Conceit of their Perfection, when in Calvins time this Spirit came from Hell under the Name of Spirituals,The Quakers Popish Perfecti∣on. and when of latter years in Lancashire under the Name of Grindletonians, all their Re∣ligion turned chiefly upon these two Hinges. 1. They could not sin, were perfect, &c. 2. They did nothing, said nothing, but God and the Spi∣rit did all. 7. The Papists and Quakers are great Friends in their No∣tions & practice of Revelations,The Popish Re∣velations of the Quakers Visions, Dreams, Impulsions and Inspirations: He that hath known so much as I have known of both their Spirits this way, and-hath read their Le∣gends as I have done, and can Instance in particulars as I can, will say, it is a foul, Popish, Devilish Spirit that haunts them (both under this fine pretence) to turn both off from the words of Jesus,Pophists and Qua∣kers one in Ce∣remonies and Inventions. Luke 10. How readest thou? 8. What Cart Loads of Traditions and Ceremonies have the Papists, and I believe if the Quakers have opportunities and means (as the Papists have had) they will not be be∣hind them: what a noise is made about uncovering or bow∣ing the Head, Knee, for Courses of wearing of Lace, (yea, Bands and Hatbands by some of them:] Of saying you or Thou, of using Masick, Carving, painting, of sitting silent, (some hundreths together) of sighing and shaking of the Body? all which, as relating to Religion and Christians: &c they are but simple, Insignificant, and Idle, popish, Trash and Trumpery. 9. The Papists and Quakers are Brethren in Iniquity in their Affirmations that the Pope is not Anti-Christ, and that the Church of Rome is not the great Where: The Papists Af∣firme that Anti-Christ is not yet come,The Quakers and Papists agree that Pope is not An∣ti-Christ and that he shall come just in the end of the world, and shall finish all those wonders in the Revelations in three years and an half: the Quakers though they hold Papists and Protestants (all ex∣cept the Quakers (to be Anti-Christians: (& as Fox doth) cast back all the Prophesies of false Christs, false Prophets, and Anti-Christ to the time of the Apostles themselves: yet the great Whore and the Devil, and sin, (upon the point) they simply Confound and make all one; as may be seen in Fox his Title to this great Book, and other of his and their wri∣tings. 10. It may be wondred why the Popes when made or crea∣ted by an humane & Devilish Fiat,The Quakers not owning freely their Names. they change their Name, and why the Quakers guided by the same Hellish Spirit and Fancy, are so dainty and tender about owning their Old Names: The Histories say, the Original with the Popes was with him who was Osporce, or Swines snout, by Name, and was not thought fit being raised so high to bear so low and sordid a Title. If it were so then, yet it is noting now but their horrible pride being in their Conceits so high, so In∣fallible, so perfect, to scorn to be like other men that are but Hogs Snouts, &c. 11. The Papists and Quakers are led by one Spirit of feign∣ed holiness,The Quakers and Popish Monks and Munns all one Devotion, monkish Solitariness, &c. Their Monks and Friers and Nunns must be sequestred from the world, medle with no saecular and worldly business, which is no more but the Beggars Life, and therefore justly called Fratres Mendicaes Begging Friars, and the Indians Life, formerly the men laying all Labour upon the women, and all this is no more then hunger and Ease, the Dogs Life al∣so. It is true, the Apostles by a true Light ought to have worldly maintenance, but Paul wrought day and night with his hands, which I never read of any of these lying Apostles,The Papists and Quakers Curing Quakers in all their Travails to have done. 12. The Papists and Quakers tongues are both spitting and belching out Fire from one Fire of Hell: All that have not the Church their Mother, our Church say the Papists have no God to their Father: the Protestants hope and speak Charitably of the Salvation of many among the Papists, but the Papists have no Charity for any that bow not to the Image: and Quakers (as G. Fox for the rest) Judge all that differ from Christ that is themselves to be in the De∣lusion, in differing from them, and if they dare to oppose them, Dogs, Serpents, Reprobates, Vipers Cains, Pharisees, Devils, &c. 13. The Papists and Quakers are Firebrands both in the matter of Persecution or hunting such as differ from them.The Persecuting Spirit of the Pa∣pists and Qua∣kers It is known that the Papists cry out that they persecute none but the Tares, (the Lottards, the Hugenoit, the Wolves, the Hereticks, &c.) That the Quakers, as do all Papists and Protestants cry out against all Persecution when it is their own Cases, I say the Quakers most vehemently cry out against violence, against Creatures, but against their Cor∣ruptious and Corrupt Principles: And yet as for the Pa∣pists let it be Considered whether there be any one Religi∣ous state known in the world that Answers that woman drunk with the Blood of the Saints, and Witnesses of Jesus Comparably so near as doth the Estate of the Romish Church and Profession. And for the Quakers two things I say: 1. Their Tongues are the most Cutting and bitter of any that I can hear of professing the Protestant Reformation, and it is certain,The Quakers Tongue and hand where the Tongues is so, that the Heart is so first, and where the Heart is so, the Tongue and Hand do never part Company: and therefore they will be as bitter and Cut∣ting in Hand also, where God pleaseth to permit a Sword to fall into it. 2. I have proved, and shall prove in this discourse, that G. Fox, Ed. Burroughs and John Stubs, &c. maintain in their writings not only a Magistratical: Power in the Qua∣kers, and in none else, rashly not only to punish by the Ma∣terial Sword Transgressions against men, but also sins against God, his Church, his Christ, his worship and Religion. 2, As for the Agreement between the Arminians and the Quakers, I told them that the Papists and the Arminians, the Pelagians and Semipelagians, and the Quakers were so Confederates and one, that in naming one I named the other 1. As to the Power of Nature and Free Will in heavenly and Spiritual matters 2. As to the loosing of true Saving Grace. 3. As to Election and predestination in time, upon Obedi∣ence.The Quakers One∣ness with the Ar∣minians. & Rejection and Reprobation upon Rebellion and Disobe∣dience. Contrary to the true Protestant Doctrine of a Cer∣tain Number of Gods Elect or Chosen drawn by mercy, out of the Lumpe of Lost Mankind according to Gods Appoint∣ment from Eternity, by his Call in Time, by his holy Word and Spirit: and all from this Grace and Spirit of Regene∣ration, or New-Birth, it was not, it is not possible the Da∣vid or Peter, or any Child of God be un-Childed, can Final∣ly or Totally depart and Fall. 3. The Quakers are Brethren with Socinas and the Socini∣ans following him, in making Christ a Type and Figure, a pattern and Example how Christians ought to walk:The Quakers and Socinians One∣ness Not that the Blood which he shed upon the Cross at Jerusalem was a sufficient price and Satisfaction unto God for the sins of the whole world. Thus all the Quakers more Explicitly or Implicitely speak, and Humphry Norton in print, viz.Can one mans Obed∣ience and Suffering pay a price to God for another mans sins? It is true, Socinus magnifies the Free Grace of God in par∣doning Sin, and sending that man Christ Jesus to be a pat∣tern and Leader to all that will follow him. But they endure not to think that the Flesh and Blood of one man being Finite should be able to satisfie Gods Infinite Justice, and to pay a price of Infinite worth and Value. What is this but the Summe and Substance of all the Quakers Teachings? For although they preach Gods mercy and Grace, and talk of such a Thing as the Blood of Christ Jesus: Yet upon the point, that Body, that Blood, that Death &c. is nothing but a Fancy,Christ Jesus but a Fancy with the Quakers and Christ Jesus his Birth, his Life, his Death, his Burial, his Resurrection, his Ascention, his Return again to Judgement are all but a Mistical and Al∣legorical, and not a Literal, Real and Substantial matter; And when they are forced to Confess such a man to have been (though the Term Humane, G. Fox doth bogle and start at as at a Ratle Snake) yet then examine them (as I have done) what is become of him: then he is vanished into a Spirit and Ghost, and there was never any such thing as a Man you talkt of: And this is a Devilish Jesuitical Trick the Quakers have beyond the Socinians concerning the Body and Sufferings of Christ Jesus. I might here Insist upon the Quakers Notorious Sabellia∣nisme, taking clearly away (with Sabellius) the distinction of the Father and the Son,The Sabellians and Quakers all one. and Confounding Father, Son and Spirit in One, as G. Fox in all his Book doth. At present I Insist upon the Position in my Paper,viz. that there is much Judaisme in the Quakers Religion. 1. In that great point of Righteousness, Reconciliation with God, and pardon of Sin: They were Zealous (as the Quakers are) in the works of Righteousness, thinking there∣by to please and pacifie God, and to satisfie his Justice, put∣ting their own dirt and dung, Swines Blood and Dogs necks upon Gods. Altar, instead of that One spotless Lamb of God, that Man Christ Jesus who alone Expiateth, and taketh away, the sins of the World. 2. The Jews were Zealous for their Additions, Traditi∣ons and Superstitious Inventions,The Quakers Judaisme. which (as the Lord Jesus speaks) they preferred before the Commands of God: as the washing of their hands, and of their Bodies, and of Pots and Cups; and Beds, and Platters, and other things upon a Conscientious and Religious Account. The Quakers (if they had their Scope) scorn to come be∣hind the Jews, or Papists for Ceremonies and Traditions, which it was necessary for them both to add (as Apples and Nuts, &c. to still poor Children from Crying after Gods Worship. 1. I named some of the Quakers Traditions and Inventi∣ons in our publick Conference, (unto which I shall now name some more) I told them,The Quakers Traditions and Ceremonies and now do, of the Un-Christian and unnatural Invention of Women Ministers, Women Apostles, Women Embassadors to all Nations: a business that all the Apostolical first Christian practice, and all sober and modest Humanity abhor to think of. 2. Their dumb and silent meetings (their dumb and deaf Spirit) without Colour of Common Humanity or precept,Dumb Worship or practice, or promise of Christ to such a worship. 3. Their bruitish Salutations of strangers, yea, and of ac∣quaintance, Foes or Friends: It is true, that some of them will admit of those two words,Either none or Immodest Salu∣tations How do you, and Farewel, as if there were some holiness in these two, and in none other, and they might practice this holiness toward the world, &c. 4. Their New Way of feeling and grabling the hand in an uncouth, strange and Immodest way, and this instead of kissing, called the holy Kiss amongst Christians, and a Token of Love and Reverence to men also in sober and Civilizd Nations. 5. Their bruitish Irreverence to all their Superiours either in Age or in any other way of Preheminence, a most proud and monstrous Bestiality against so many Commands and Ex∣amples of holy Scripture,The Quakers dis∣respect to all Su∣periours. and against the very Light of Bar∣barous Nature it self, for the Indians use both Reverent words and Gestures towards their Sachims, Wiyouhs and Rulers. Contrary to which, some of us have heard the Children of the Quakers brought up and taught to say to their Fathers George thou lyest: Mary thou lyest to their Parents, a Language which deserved little lets then Death by the Law, which God delivered to the Jewish Nation, and sure∣ly deserveth severe Punishment at this day. 6. Their Crying down of Musians ond musick,The Quakers against Musick. (so Ex∣cellent a gift of God) as a foolish and Devilish practice, though confirmed by so many Reasons from, and before Christs time in Scripture, and in all sober Nature and Civi∣lity, though it is abused, as all the gifts of God are. 7. Their own un∣Christian,Fantastical sing∣ing Fantastical, absurd, and un∣profitable way of Toning and singing. 8. Their Condemning of the Commendable and Ing eni∣ous Arts of Carving,Carving, paint∣ing Embroydering, and Painting, so ap∣proved of, and Commended by God himself in Scripture, &c. 9. Their Crying out against Ornaments of garments, and otherwise,Ornaments against that Order God hath set in is works, and that Variety of his gifts for necessity, for Conveniency, for delight, even to Astonishment and Admiration in all his glorious works. All these particulars (and more) I had not time, nor have I now to reckon up and amplifie, I remember no Material Exception, or Objections I had from my Antagonists. On∣ly John Burnet spake against my great charging of them, and William Edmundson he thundred out continually how deep my Charges were, and how weak my proofs, and that I had proved nothing. I told them that if Paul or Christ Jesus himself were there in presence,The Conclusion of the Confe∣rence at Newport they propably would be Answered as I was, viz. that they made many deep and false Charges against the peo∣ple called Quakers, but they could prove nothing: but I said, I momitted the Examination and Consideration of all passages unto every mans Conscience, and the praise and Is∣sue only unto God. After some turns of this sort, &c. I praid their patience to Answer me one question,The quickest and last turn about where Christ is viz. where is now that Man Christ Jesus which they had Confessed to me was born at Bethlehem, and died at Jerusalem, &c. At this they were all a while silent, and then John Burnet Answered saying, he is where the Scriptures say he is. I Replied, where do the Scriptures say he is, John Burnet Replied, the Scripture say he is within: I rejoyned to this purpose: Then must his Body be Ubiquitary, as the Tran∣substantiators and Consubstantiators are forced to hold: Then must he have Infinite multitudes of Bodies, them must his Monstrous Body or Bodies come from within his Saints, yea from within all mankind to Judgement, &c. Just here it pleased God so to Order it, that from the Boat (ready to set Saile for Providence) I and others were called upon to depart: So I was stepping down,An Unexpected yet Seasonable and true Testi∣mony from Eli∣zabeth Williams the Lord opened the mouth of the Elizabeth Williams my Brothers wife, one of the Society of the Baptists in New port, who hearing their Clamours, their only Refuge, he hath proved nothing and said aloud: The man hath discharged his Conscience: He hath fully proved what he undertook to prove against you, and the words that he hath spoken shall Judge you at the last day. And thus Father of Lights, the first and last, the Alpha and Omega graciously carried me through all alone these three dayes Contests, as in a shadow of Death with these Deceived, and Deceiving Souls: through my La∣bours of making out my proofs, the burthen whereof lay wholly upon me though they had been silent,) through their Censures Reproaches, Falling on me so many at once, their Interruptions, and other Disadvantages and Provoca∣tions, his holy Name be ever praised and magnified. AFter we were thus (as above said) parted: They Remembered their Promise to me of dis∣cussing the other seven at Providence, and accordingly John Stubs and William Ed∣mundson sent me a Note of their willing∣ness to come to Providence the last day of the next week being the 17th.The Conference at Providence. day of the sixth Moneth called August. I Returned them from the Shoar side another Note sig∣nifying, that (if God permitted) I would then and there be ready to Receive them. That day it pleased the goodness and patience of God to bring us to, and being met thus at Providence, I first presented them with the Letter which was sent to them and me (God knows) without my thought or knowledge, at Newport, in publick Assembled. Put there they thrice refused it, and here at Providence Wil∣liam Edmundson Answers, that they came not to Pro∣vidence to hear Papers,Passages about Reading the for∣mer Recited Let∣ter. but to hear me make out my Charges against them: One of my Neighbours Tho∣mas Only Senior an able and Leading man amongst the People called Baptists at Providence,Thomas Only moved also for the Reading of the Letter, William Edmundson said to him who art thou? Art not thou a Baptist? hast not thou seen it already? and further said to him, Thou art an Envious and filthy man, upon no other Pro∣vocation but his Rational desire the Letter might be Read. William Edmundson though he had on either side of him an able John,viz.John Stubs and John Cartwright spake all, and at last was forced to say that if the Letter Contained matter tending to prove my Positions it should be read. But in the End I put up my Letter again, at the motion of Captain Hol∣den of Warwick, as I did at Newport, in the morning of our third dayes Conference, for I observed that for all their bruitish Clamour of Diana, their Light or dark Lantborn, they could not endure to be Informed, Admonished, Counsel∣led, least of all Reproved by any: and I also resolved to wait upon Gods mercy for a Season of publishing it on the House Top, and therefore the Reader hath it Faithfully presented in the Eighty seventh Page in the beginning of the third dayes Conference at Newport,About a strange Query put to my Autagonist by Captain Green. this time stood up Captain John Green of Warwick one of our Magistrates, who observing the Insulting Carriage especially of William Edmundson, he desired leave to propose one Query, which being granted he said, he spake not as a Magistrate with Authority, but as an Auditor and sitter by, and he said, I desire to know whether Mr. Williams be here as a Delinquent Charged to Answer at the Barr, or as a Disputant upon equal Terms. This Query they waved as well as they could, and I wav∣ed it also, and bore what seemed Intollerable to some that we might not bed scouraged to go on in our business, about this time Mr. Caverly of Warwick desiring leave to speak, motioned for the Choice of a Moderator between us,A Moderation motioned. William Edmundson Answered that Roger Williams bad himself pro∣vided a Moderator, and he produced and Read my Paper of Position,, wherein I desired that all matters might be left to every mans Conscience and Judgement. &c. I knew with whom I had to deal, and therefore purposely waved, what ever I thought they would bogle at, & purposely gave them all possible Advantages, &c. and I humbly wait∣ed on God for patience for his sake to bear with all Incon∣veniences, Insultings, Interruptions, &c. and then, I knew there would be no great need of a Moderator. Having thus cleard the way,The first of the Positions deba∣ted at Providence I told them, I would briefly fall on my proof of the first, of the seventh Positions to be debated at Providence, William Edmundson took forth his Paper and Read it, viz. [The People called Quakers in Ef∣fect hold no God, no Christ, no Spirit, no Angel, no Devil, no Re∣surrection, no Judgement, no Heaven, no Hell, but what is in man. I told them that it was true, that in words and Terms they professed and maintained all these, as other Protestants did, but if their writings were Examined, and especially this of G. Fox which I had there by me it should appear that what they professed in one place they overthrew in another: I told them that they had there George Fox his Book as well as I, and if John Stubs wou'd turn to them I would name the Quoted Pages, and read them and he might read them also. I named Pag. 273. where George Fox brings in Alexander Ross saying,Alexander Ross [It is horrible Blasphemy to say the Scripture is not the Word of God, and to say the Soul is a part of God.] He Answers, [The Scriptures are the words of God, Exodus 20. and the four Books of the Revelations, but Christ is the word in whom they End. And it is not Horrible Blasphemy to say that the Soul is a part of God, for it comes out of him, and that which comes out of him is of him, and Rejoyceth in him, I said here what George Fox meant by the four Books of the Revelations, Fox his Non∣Sense I knew not, and if they did they should do well to declare. But they past it by and so dist and fisted on the matter which was that G. Fox imagined such a God and Godhead as is partible and divisible,Quakers blas∣phemous about God and the Soul. which might be divided into parts and pieces, and by this strange communication of his Essence, made him dissol∣vable, and so corruptible, &c. against the Purity & Majesty & Eternity of God: For this renders the Essence or Being of God capable of falling from his purity as man hath done and doth, and capable of punishment and condemnation in Hel-Fire as the Soul of man is, all which and more necessary Consequences of of that opinion are horrible and blasphemous to imagine, much more to be uttered of the eternal invisible and infinitely and only Wise God. John Stubs here read the words of G. Fox and said, the reason was to be weighed which G. Fox used which was,About Gods Breath. For it came out of him, and that which came out of him is of him, and rejoyceth in him. To this end he desired the word in Gen. 2. might be viewed, which he turned to and read, viz.God breathed into him the breath of life and man became a living Soul. About this time Sam. Gorton sen. desired to speak, and said If it be affirmed that God can be divided, & that man was a Part of God, the God-head was destroyed and the Soul of man, and upon the Basis all the rest would follow which was asserted in this Position. And whereas John Stubs read it as it is in our Transia∣tion,viz.God breathed into him the breath of life, Mr. Gorton said it was Lives in the Margin, the breath of Lives, which John Stubs acknowledged. It is frequent in their Books, (when they will speak plainly) for them to confess that God breathed forth himself into Adam, and that therefore mans Soul or Spirit is a part of the Divine Essence, that the Soul is an increated substance:The Quakers Gross conceit of soul & body. that as for the Body, it comes from the Earth, and returns to the Earth, and dust and rottenness, and however they sometimes preach and print that the Body shall rise again, yet others again of them speak plainly, that as the body of a dog or beast so it vanisheth: But as for the Spi∣rit, they say that returns to God, that is into God. And although they talk to blind our eyes of a Resurrection and Judgment, and of Souls being punished with the Devil and his Angels, yet others of them affirm that all Souls return into God, and that the soul of Ju∣das is now as happy in God as the Soul of Peter, yea others of them speak plainly that they are Christ & God: therefore one of them being desired to give thanks at dinner, asked roundly, to whome should I give thanks? to my self? and Cavin relates ow (long ago) one Quinitinus in his time a Leader this way, being demanded how he did?Their high resolutely answered, How can Christ doe but well? and yet at that time he was very sick. About this time W. E. said, what dost thou tel us of storyes what this man said and that man said we will not believe thee! But just here rose up a neighbour Joseph Jinks, who said he had to prejudice against the Quakers; yet he could witness to the truth of these speeches of the Quakers, for one of the spoke as much to his face lately at Newport on Rhode Island: but I still la∣boured to keep down heat and therefore I told them I would not trouble them with Proofs from elsewhere, but from their own wri∣tings, and from that of G. Fox there present, and therefore I pray∣ed them to turn to Pag. 39.Pag. 89. Mag∣nus Bine. where G. Fox brings in Magnus Bine saying, The Saints are neither in the fulness of the God-head nor part, away with this Blasphemy which saith this is, &c. Fox an∣swereth, The work of the Ministry was to bring People to the Knowledg of the Son of God, to a perfect man, to the unity of the Faith, to the measure of the stature of the fullness of Christ: and Christ will dwell in the Saints, and God will dwell in them: and thou syest they have no part of the Fulness of the Godhead and John saith, of his fulness have we all received, in whome dwels the Godhead bodily, and ye be all in the Blasphemy, that be out of this part of the Fulness. I said, that G. Fox rose up contrary to what Magnus Bine affirmed, to wit, That the Saints are not in the fulness of the God∣head. the ful∣ness of the God head: But W. E. bid me let G. F. his words alone, his meaning a∣lon, and keep to the words. I told them the substance of my proof lay there in the substance of G. Fox his answer to his Ad∣versaryes: I took Fox his own word for the Quotation out of his Adversary, which may be thought to be taken with as much Favour and advantage to himself as may be: Reasoning. and therefore if they stopt me from opening and comparing the words in a ra∣tional and just way, they stopt e in the bringing forth of my Proof and Arguments. I think here it was that W. E. said further, If thou goest on to make out G. Fox his Sence and meaning, we tell thee that we will stop thee, &c. But since our business is with G. Fox s well if not more than with W. E. especially because of his Book, we shall now more inlarge upon the words &c. and Sence and Meaning also. For the Fulness of the Godhead is one thing, and another thing our (and all his works and Creatures) partaking of that Fulness, in some mercifull likeness and coformity, as Moses and we behold his Back or dark Resemblance, and by Reflection, (as we behold the Sun) take in some weak low thoughts and conceits of the E∣ternal and Invisible incomprehensible and inconceivable Power and Godhead. Thus to partake of some drops of the Ocean of his Wisdom,The great temp∣tation of know∣ing and holy People. Pow∣er, Goodness, Holiness, &c. is not to become an Ocean of Power, Wisdom, Goodness, Holiness, yea Wisdom it self, Power it self, Good∣ness it self, Holiness it self as God is. This devilish Pride was the Sin of the Devils, or wicked spirits, this was the Sin of our first Parents unto which the Devil beguiled them; and this is Sathans but still to catch all Wise & Rich & High, and especially Holy People with, viz. to be as God, to be in the fulness of the Godhead, to be God himself. 2. However this Jugler speaks here of the Fulness of the God∣head bodily in Christ,The Quakers make themselves God and Christ yet if he be examined and searched it is clear that by Christ he meanes the Body, the Quakers, and every one of their Bodyes is Christ in whome the Godhead dwels bodily: and the great Mystery of which the Holy Scripture speaketh, 1 Tim 3. Is God manifest in their flesh, and therefore Sam. Fisher useth in his Writing; Christ Jesus (as Peter did in his denying of him saying [that Person whome you call God-Man] is as high Treason against the Kings of kings, and King of Saints, as hath ordinarily been acted since God most wonderfully gave life to a lump of Clay, which now perks up to the eternal Power and Godhead. Pag. 90. G. Fox brings in the same Author saying;Magnus Bine. There is a kind of Infiniteness in the Soul, and it cannot be Infiniteness it self, He answers, Is not the Soul without beginning, comeing from God and returning into God again which hath it in his hand? which hand goes against him that doth evill, which throws down that which warrs against it, and Christ the Power of God, the Bishop of the Soul, which brings up into God, which comes out fro God, his a beginning and ending, and is not this infinite in it self, and then all the World? I Reply in these few lies, let him that hath his make common sence and English of some of them.The Soul of man infinite. However this is express that the Soul is without beginning or ending, coming out of God, and returning into God: [Hath this (saith Fox) a beginning or ending, and is not this infinite in it self and more then all the World] I know I have had better Opinions and better Reasons from these poor Natives of America then this poor self conceited God and Christ, G. Fox expresseth concerning the Soul and Spirit of Man: what is here but a bruitish notion of the Spirit of man, and a bruitish notion of the Eternal Power and Godhead? Among the six or seven Opinions of the Soul of man, this is one (and one of the grossest) viz. that Mans Soul is an efflux, afflation, that is a slowing or breathing out of the Essence of eter∣nal and infinite Godhead. This worst and most Blasphemous O∣pinion of the rest, the old Serpent hath taught those Foxians, in so much that these bewitched Souls say and print, that this World is God,The Quakers are the old and the Godhead, manifest no variety of appearances, and returning all again into the center of the Godhead: in which they shew horrible ignorance and Blockishness in heavenly or earthly matters: for reason tells us that be innumerable and yet numerable in time, his but Infinite is but one. The Quakers and Manicheans are but one in many particulars Manichens held two infinite powers or One infinitely good, the other infi∣nitely as bad, which they say is the reason (in some Disputes I have had with them) why God nor the Devil, good nor evil gets the final victory one over another in this World. But this of two infinite or boundless Beings, is soon found simple and bruitish for an infinite or boundless cannot possibly receive a Neighbour a Competiou, or second infinite or boundless, for then the second would terminate and bound the first a dit self and so not one infinite at all be granted Beware of Dogs saith Paul & the Holy Spirit saith (Cant. 2. 6. ware of Foxes [take us the foxes] sure it is:The Infinite of God we are to with them in these bruitish so also to fly from these their bruitish Barkings, and Blasphemings against the Glorious and in conceivible Excellences of God and amongst the rest has in∣comprehensible patience, which could not bea such horrible were not his patience himself, infinite and incomprehen∣sible: Alas poor lump of clay and dust and ashes: poor va∣pours we are, that are so far from being infinite that: (in a sence) we are infinitely Blocks and Beasts, and not able to give a guess at what Infinity, and an infinite Majesty, and Godhead is. I quoted Pag. 67.The Quakers obstinate in hor∣rible fancies & Blasphemies where against Fr. Higinson he saith [Again thou makest a great Puddle that one should witnes he is equall with God] G. Fox answers that the English Divines in their Ca∣techisme say [that Holy Ghost and the Son are equall in Power and Glory with the Father] yet if any one come to witness the Son of God revealed in him: or come to witness the Holy Ghost in them as they that gave out Scriptures to witness the mind of Christ and witness that equality with the Father, that equality which you speak of you Priests destroy, that which you have put forth to the Nation, and cry out horrible Blasphemie. I Reply, let these horrible Blasphemous lines be examined, and when the black and hellish joyce is prest out of them, will it not be this, viz.[The Quakers say that they are equal in power and Glory with God the Father, Son, and Holy Spirit? Pag. 182. I will adde to this Pag. 282. where G. Fox brings in Daniel Gaudry saying,Daniel Candry surely they cannot be perfect here nor here∣after in equality but in quality. G. F. answers, Christ makes no di∣stinction in his words but saith, be ye perfect as your heavenly Fa∣ther is perfect, and be you Merciful as he is, and as he is so are we in this world. &c. I Reply, whether it be G. Fox his ignorance of the difference between Quality and Equality, or whether it be his flinty Impu∣dence,The Quakers challenge an equality with God. or both, sure I am there is an horrible, monstrous Brat of hellish Blasphemy hatcht amongst them, viz. that poor dust and ashes may not only (by infinite Grace) be like the King of Glory is Holiness, &c. but he may be (and the Quakers are) thank by with him as great a King Prince and Monarch as he, equal in Power, Wisdome, Goodness, Justice, Holiness, Mercy; and all these Eternal, Infinite and Incomprehensible. G. Fox would not endure this in his own stinking Dignity and Preheminence: for although he suffer his inferiour and petty Saints to be like him in (his pretended Holiness, Goodness &c.) yet he is so great a , and so jealous of his Crown, that Humph. Norton himself must nor dare to touch that simple Bable, but himself and blind followers must all adore the Godhead, and none must dare to be equal; or Corrival with him. Unto this I adde, Pag. 248. where G. Fox. brings in an un∣named Author saying. To say that God is substantially in man, and essentially one with him, can be no other but the Man of Sin, the Devil himself hath transformed himself into an Angel of Light, and if it were possible would deceive the very Elect. G. Fox. Answers, That God will dwell in man, and the Saints bad unity with the Father and the Son &c. In which Answer it is plain, 1. that G. Fox. maintains that the Godhead is essentially and substantially in man. 2. That his proof is only some Mystical and figurative Expres∣sion, as viz. of Gods dwelling in Man, and walking in man, &c. whence he impiously & ignorantly confounds that relative by believing in the Son of God, into an Essential or Union of ∣ings with the eternal Creator himself: a Union of finite and tem∣poral shadowes, with the most Infinite and Eternal Creator; of visi∣ble and vanishing and foolish dust, with the invisible immortal and only wise God, which no truly humble Soul can but tremble to hear and think of. It is clear in these Passages,The Quakers make themselves Father, Son & Holy Spirit 1. That the Quakers make them∣selves Father, Son and Holy Spirit. 2. They make no other work of Redemption on Justification, &c. but what is wrought in their spirits, minds and fancyes, called within them. 3. They make no other state of Heaven, Resurrection, Judg∣ment or Life to come, then is in them and their Bodyes at present. Now concerning their bold and blasphemous ascending into the Throne of God we shall hear a little more in G. Fox making no Distinction between the Father and the Son, with that known He retik Sbellius. and 2. In his making no distinction between Christ Jesus himself, and his Saints or Believers in him. In Pag. 246. He brings in Christopher wade saying, God the Fa∣ther never look upon him humane Nature. G. F. answers, God was in Christ reconciling the world unto himself And art ignorant of the my,christ, wade God manifest in the flesh; and is called the e∣verlasting Fathers. As for the word which is from the ground, it comes from thy own Knowledge which is Earthly. And Christ took upon him the of Abraham and David according to the flesh, and this is Scripture-Language. I reply, in the former part of this Narrative I have shewn how simple & irrational G. F. his clamour is against that word Humane, and that the bottome is their impious,H. Norton more plain then G F. unchristian and hypocriti∣cal denying of Christ Jesus to be a man, one individual person as every man is: therefore Humph. Norton (G. Fox his Corrival) is more plain and down right, saying, is not Christ God, and is not God a Spirit, and chiding us for gazing after a man, &c. I ad to the former page 293. where G. Fox brings in one Fer∣gison,Fergison. saying, that Christ and the Father and the Spirit are not one, are distinct, &c. G. Fox answers, this is a denying of Christ Doctrine,G. F against the mystery of Fa∣ther Son and Spirit who saith, I and my Father are one: and the Holy Ghost proceeds from the Father and the Son: and he was conceived by the Holy Ghost, and they are all one and not distinct, but one in unity: that which comes out from him leads the Saints into all Truth that ever was given them from the Spirit of truth, and so up unto God the Fa∣ther of truth, and so goes back again from whence it came. Again the same Author saith, it is Blasphemy to say the Son is not distinct from the Father, &c. G. Fox Answers, the Father and the Son are one, the Father in the Son, and the Son in the Father: so that which is in him is not distinct from him, and they Blaspheme which say, the Son is not in the Father, and deny Christs Doctrine. I reply, G. Fox all along his Book calls that blasphemy which the most holy and eternal Lord calls heavenly Truth. He hath like some witches and other notorious wretches so inur'd himself to poyson,The Quak blas∣phemies as to the most holy Spirit. that it is all one to him to swallow down the most sensual and sensless Dreames, even concerning the fearfull mysteryes of the Father, Son, and Holy Spirit, when the holy Scripture tels us concerning these Mysteryes, that in this life we know but in part, is through a glass darkly &c. 2. For his Proof, it is the Childs song in the streets, they are one and therfore not distinct: I fear he knows, but will not know the nature of several respects and accounts viz. that in one respect Christ Jesus saith, I and my Father are one, and in another respect my Father is greater then I; thus in one serce a Father is one with his Children, an Husband with his Wife, a Captain with his Souldiers, a Skipper with his Sea-men, a King with his Subjects. And yet in another respect, the Son is not the Father, the Wife is not the Husband, the Master is not his Servants, the Captain is not his Souldiers, the Master is not his Sea-men, and the King it not his subjects. And thus though G F. and M F. be one in mariage, and one in a spirit of notorious railing,The Quakers Chaos & yet she her self will not say but she is the Woman and he is the Man, she the wife and he the husband and this Distinction God in Nature the Law of our Country and all Nations will force them (will they, nill they) to acknowledge: otherwise (like the man possessed in the Gospel) I fear no Chains of Humility nor Modesty would hold them from throwing off all Chains of Conscience, and from flinging all upon heaps of con∣fusion without all due respective respects and distinctions. There are four great points of the Christian Belief:The Quak di the root of a Christianity in the great Do∣ctrines thereof 1. The Doctrine of the Father, Son and Spirit, and these they will not distinguish but make all one, and all to be in man. 2. The Doctrine of the Fall, Redemption, Justification, Sancti∣fication, &c. and these are all in man by their Tenents. 3. The Doctrine of the Church, the Officers, Baptisme, the Lords Supper, and these (say they) are all invisible, and within man. 4. The Resurrection, eternal Judgement, Eternal Life. Heaven and Hell, Angels, Devils, & these their Professions and Printings proclaim to be in Man also: yea, so within him that they are only within him, and that without there is no God, no Christ, no Hea∣ven nor hell, &c. In Page 38.The Collier G. Fox brings in Tho. Collier, saying [The King∣dome is not come, nor the refreshing from the Spirit of the Lord.] G. F. Answers, which shews they are unconverted, gadding here and there,: And Christ tells them the Kingdome was in them. And they that are not turned to the Light which comes from Christ the Re∣fresher whereby refreshing might come, and so are not come to Repen∣tance yet. Reply, Who sees not that G. F. speaks not here of the King∣dome of Christ (so often promised in the future and to come, and the times of refreshing, Act. 3.) but that he cuts off all future hopes and expectations to come, and appropriates, and confines, and fixeth, and stakes down all to the present moment of this vanishing life, and to what is (in this moment) in the minds of Men and Women? The Holy Scripture tells us, and Experience tells us that Hypo∣crites have no solid peace and joy here,The Quak. hold to Heaven nor Hll to come nor solid hope of joy or glory to come: and yet (to still the deen and clamour of Con∣science) abhorring the thought of a judgement and reckoning to come, they foolishly and atheistically please themselves with a childish Dream of no Heaven nor refreshing, no Hell nor torment but what is now within us. Pag. 101 he brings in John Clapham, saying [To witness Hea∣ven,John Clapham and Hell, and Resurrection within is the Mystery of iniquity.] G. Fox Answers, [which shews thou never knew Heaven in thy self nor hell there, nor Christ the Resurrection and the Life, which they are blessed that are made partakers of the first Resurrection, on them the se∣cond Death shall have no power, and the Scriptures do witness Heaven within, and if Christ that was offered up, the Resurrection and the life be not within thee thou art a Reprobate] I Reply, If G. Fox would speak of Heaven, and Angels, and Hill, and Devils, and of the Resurrection, and Life to come, by way of allusion and similitude, or by way of first Fruits or Tast of them, he might profitably do it, but to speak of them in opposi∣tion to a rising again, an Heaven, an Hell, &c. to come, what is it? I say, what is it but to proclaim their Revolt from, and their Re∣bellion against all the Christian Faith and Religion, and their won∣derful hardening against whatever is yet to come, either here or in the eternal state approaching? Pag. 214. He brings in some (nameless, saying, [To say Hea∣ven and Glory is in man, which was before man was, they are sottish and blinde.] He Answers, [There's none have a Glory and a Heaven but within them, which was before man had a Being.] Unto this I adde. Thomas Pollard saying,Tho Pollard for a perfection of Glory to be attained to on this side the Grave, I utterly deny.] G. Fox Answereth [Where Glory is (in the least degree) it is in perfection,The & the Quakers one Sect. and who have no: Glory, and doth not attain to Glory on this side the Grave they are in a sad condition: for the Saints rejoyce with joy unspeakable and full of Glory, &c.] I Reply, as the Swinish Epicures and Dives's of this World, (what ever they formally and loosely profess) have no solid hope of peace and joy to come after this life, and therefore (like Bruit Beasts) practically confess it saying, (in their hearts and Life) let us eat and drink for to morrow we shall dye: so do this cynical or doggid kind of Philosophers (the Quakers) profess plainly (though some would cover it) no hopes of a rising of the Body but what they have here, no hopes of a Heaven but what they have here, no hell but what they (in their minds) have past through: no Judgement but what (as Saints) they are now executing. I know that some of the Quakers will not believe that G. Fox and others of them deny the Resurrection, &c. but (if they will not willingly fish) let them read and consider these my Quotations from G. Fox, Ed. Burrows and John Stubs their Book in Folio, and let them also know that whatever they profess against this that I have said, that is but horrible Hypocrisie and Deceit, for they would not in all our Disputations depart one hair from those hor∣rible and monstrous Blasphemies, and bruitish Reasonings in G. Fox and Edward Burrowes. We came to the ninth Proposal,The 9th Positi∣ons proved the second in order to be de∣bated at Providence,viz[all that the Quakers Religion requires exter∣nally and internally to make Converts or Proselytes, amounts to us more then what a Reprobate may easily attain to and perform.] I did not (the Father of Spirits is my holy witness) fling this in as a Firebrand of Reprobation against either Teachers or Fol∣lowers called Quakers: it is true they do so against all that ever were not or are not or shall not be in their Opinion, but my hope is, that many amongst these misled and wandring Souls may come to Abrahams Bosome, &c. yet this I assert, that thousands and ten thousands may be of their Religion, and may have gotten all that their Religion requires or performs, yea, all that their Principles call for outwardly or inwardly, and yet not be accepted but reje∣cted from the holy and gracious presence of God. I told them that I had this notion from a man famous in his day (Mr. W. Perkins) who having been a deboist young man in Cam∣bridge, after the call of God to him he proved famous in Preaching and Writing,Mr Perkins saying of the Papists and mine of the Quakers. and (with a lame Club hand) he wrote admirably against the Papists, and maintained that all Popery preacht to the making of Converts or Proselytes amounted to no more then what Reprobates may easily attain unto. I say the same of common Protestants, and of the Quakers: they may have a great measure of sorrow for sin: great resolu∣tions, great Reformations, great Rejoycings, great and wonderful performances endure great persecutions, endure burning of the Body in the Flames, and yet be far from the true Protestant Reli∣gion either in the true Doctrine and Principles, or in the true life and practise of it. For the Foundation both of the Papists and Quakers Faith is laid upon the Sand of Rotten Nature which they (both) only adorn and trim as the dead Carcasses and Cossins with Roses and Lillies and other Flowers and Garlands,Neither Papists nor Quak skil how to pay Gods justice their own penances, satisfaction, Alms, Prayers, Fastings, Suffrings, which are but Womens filthy Clouts, and Dung of Men and Beasts put into the ballance of Gods infinite Justice, instead of the infinite Righteousness and Satisfa∣ction of the Son of God: poor Souls, they know not that the whole Creation (visible and invisible, seen and unseen, known and unknown, cannot reach Gods most holy and inconceivable justice, for the least evil word or thought. Neither of these (not mil∣lions of Protestants, much less millions of millions in one evil word or thought, then in all the sorrows and calamities felt in this life, or justly feared in the life a coming. With the Quakers 'tis known, that if a notorious Drunkard, &c be convinced,The Character of a Quaker and come to hearken to a Spirit within him, to say, Thou and Thee, and think himself equal and above all his former Superiours, &c. he is Justified, he is Sanctified, and so Holy that he cannot sin in Thoughts, Words, and from this high Mount looks down on all others (especially if opposite) as Pharisees, Publicans, Cains, &c. Thus they pretend Repentance, Faith, and a change of heart because they have changed their talk, their Gar∣ments, &c. But, 1. I told them that true Repentance lay in a discovery of sin as sin, as greater then the greatest filthiness in the world: no poverty, no shame, no loss like unto it, &c. 2. In an utter inability to contribute one mite,What true turn∣ing to God is. either from self, or from the whole Creation towards satisfaction to infinite Majesty and Justice for the least evil thought or imagination. 3. That as blessed John Bradford said to God: Lord, thou are Heaven, I am Hell,viz. that in the best natural Soul in the World, there is nothing but a Kennl, an Hogstie, a den of Atheisme, Mur∣ther, Thess, Fornication, Adultery, and all kinds of Wicked∣ness. 4. That I have not so much in me as to desire Deliverance, nor to be sensible of any need of it. 5. That it is only mercy and rich free Grace that worketh in me or any Soul a Sence of my Condition a Sence of Justice a Sence of Mercy.Jacobs Ladder of Christi∣anity. 6. That it is Mercy only worketh a willingness, a new desire, new Affections towards my Maker, towards my Ransomer, who paid his Bloud, his Heart Bloud, the Bloud of God to ransome and redeem me. 7. That in this work, Mercy not only worketh a Sence, a thirst after Pardon and Peace with my Maker, but also after a Conformity and Likeness unto God. 8. Because I cannot reach this, the Mercy and Pitty of God worketh in my Soul a longing after God, and after the turning of the whole Soul unto God, and after those seven Evidences of true Repentance, 2. Cor. 7. 9. This is in true Christian Repentance and turning of the whole Soul unto God, viz. to receive every thought, every motion, eve∣ry desire upon the account of Mercy and Pitty, as ever poor Dog received Crum or Bone under the Table. Much of this I spake publickly, as also that no Papist nor Qua∣ker by their grounds could get up this Jacobs Ladder, much less upon those higher grounds and steps of casting off Self, of doing all purely for God, and in Gods eye: of meekness and Mercy to other poor drowning Soules,The Quakers and of pure Love to God for Himself for his Holiness, Mercy, Goodness, yea for his Justice: of quiet and and thankfull resting in his holy Pleasure, whatever he take from us or bring upon us. I said and say, that neither the teachings of the Papists or Qua∣kers will help them to get up one Step of this heavenly Ladder, for by the utmost strength and activity of Nature no man can advance and climbe higher then to love God and Christ and Heaven for it Self, and Self-ends, which is no more but Flattering of God, base and dog like Fawning and Hypocrisie. I cannot call to mind ought that was opposed by my Antagonists against these Considerations:The Quakers but John Stubs said, Dost thou count our Religion an easie Religion, for my part said he, we have not found it so easie to forsake all the glory and pleasure of this world, to forsake wife and children &c. to goe about the work of the Lord in strange Countreys, &c. And W. E. said thou sayest our Religion is an easie Religion: For my part said he I have not found it so. I have not found it so easie to forsake all the glory and honour and pleasures of this World,A close fight as to Religion and to expose our selves to hardships, to forsake our Wives and Children, Friends and Relations, and to goe about in strange Countreys &c. And W. E. further said in that thou our Religion is an easie Religion, it is a plain evidence that thou that talkest so much of Religion, and of the Religion of the Qua∣kers thou yet never knewest what Religion is, with more to this effect: and they (according to their wild spirit) insisted vehement∣ly on the wronge which I did them, and the People called Qua∣kers: and that as for themselves they were but a few, but the people called Quakers were a great Body: they were many thou∣sands all over England, they were many thousands in London, as also in Barbadoes, and New-England and Virginia, and other places. I replyed, that my time would not give me leave as they knew, to say much to their greatness and number,The easiness of the Quakers Religion yet I said their Re∣ligion like the Papists, was easie and agreeable with Nature, they had the wind and tyde of natural corruption to Joyn with their spi∣rit, which knew this well enough. 1. It was easie to perswade the Quakers to change one fowle Spirit and Devil for an other, a Devil more gross and ugly, for a Devil more refined painted and guilded:On Devil chan∣ged for another, yea sometimes one for saved their pride in Cloathes and fantastical Fashions, to pride in self conceit and fantastical Opi∣nions, their Drunkenness and Gluttony, with Wine and Flesh to Intoxications, with high and proud Vapours: How many millions travel on the broad way to Destruction, and yet prate of a strict and narrow Path? What wonderfull hardships doe both Turks and Papists endure in their religious Pennances? How doe they macerate and whip themselves, even till the bloud of their tender Women hath streamed down upon the ground from them? Yea how zealously (in the cause of their Religion) have the very Jewes themselves cast away their Lives, as Spain and Portugal can witness. Besides, I told them it was a poor lame thing to talk of numbers when the Council of the only Wise was so clearly revealed con∣cerning his Little Flock opposed to the vast and monstrous Herds both of civilized and wild Nations. I put them in mind of the innumerable multitudes that follow∣ed after that stupendious Cheater Mahomet, even thirteen parts of the world, divided into thirty, as very knowing Cosmographers or Describers of the World have computed. And if so be that the Pope,The Quakers simple boast of numbers and Church of Rome be the eight Head, the great Where that fits upon many Waters, Kingdomes and Nations, what a poor Slut is the Quakers Fancy compar'd with the Baals Priests, the Romish Proselites; the Beast whome the whole world wonders after? 3. Again it is to me and may be to all men, wonderfull that since the Religion of the Quakers is so easie &c. that ten thou∣sands more of people in old and new England, Scotland, Ireland and other parts, have not listed them selves under this new Ma∣homet, pretending so much from the Dove from heaven as Ma∣homet did. Tis true G. Fox and Foxians,The carnal weapons pretend the two horns of the Lamb, and that their weapons are not Johnes nor Baals Priests, but that they have forsaken all Carnal Weapons: but this I shall shew to be an horrible Lye when I come to the last Position. The Devil and the Papists and the Quakers know that the Quakers only want a Sword to subdue as many Proselites as ei∣ther Mahomet or the Pope hath done. The Quakers some prate subtilly, others childishly against Carnal Weapons, Carnal Weapons &c. but I shall shew (if God please) in my 14th. and last Positi∣on, what a Devil of Pretence this is. At present the Devil knowes they want but a Sword (not Hearts nor Hands nor Principles) whereby to subdue as many Proselytes as the Pope or Mahomet hath, and literally and materially thrash the Mountains with Flails of iron, and make the Nations turn (in an easie Hypocrisie and Dissimulation) Dissembling Qua∣kers. I wonder and adore the Councels of the Eternal, that any of these three should be Cheated by this spirit. First. Any of those truly fearing God; for their Principles spi∣rit and practices being so notoriously opposite to the meek and patients Spirit of the true Purity and Holiness,The Quakers Spirit far from purity and Ho∣liness. and evidencing them to be lead by a dumb and dogged Spirit. 1. Their high and shame∣less Pride and Vapouring is notoriously known, of which in the next Position. 2. Their mouth full of Cursing and Railing above any or all that profess to march under the Christian Name and Colours. 3. They spit not out their Venome so fiercely against any as against the most conscientious Preachers and Professor of the Protestant Faith, as appears all along in this railing of Fox in Fo∣lio against them. 4. They easily fall in with openly profane and ungodly persons, and with carnal ad luke-warm Laodiceans, who can swim with the tyde, sail with every wind. If they can but say Thee and Thou &c.The Spight the Quakers Spirit 5. It is wonderfull how their spirit (professing to be Pro∣testants) can so wickedly strike in with the bloudy spirit of the Papists, against the Witnesses and Martyrs of Jesus, compiled by that heavenly J. Fox. in the Book of Martyrs which this bloudy spirit (in James Parnels Watcher) upbraidingly calls [Your Re∣cord] as if it were none of theirs, nor the bloudy Papists, against whose bloudy practices under their Popes, and the old proud Ro∣mans, the Romane Gods and Emperours, that heavenly Book shews how those heavenly Martyrs or Witnesses overcame by the Bloud of the Lamb, the word of their Testimony, and not loving of their Lives unto the Death. 6. That most Savage and worse then Indian Spirit of their stripping their women stark naked, and so to enter into the streets and Assemblyes of men and youths, which Piety Christianity and common Womanhood and Modesty abhor to think of. Secondly. As I wonder how any godly Soul, so how any Learn∣ed Soul, who hath studied the primitive Copyes of the Hebrew and Greek Scriptures,The ignorance of the Quakers can yoke with such rude Bablings and Repetiti∣ons of simple ignorant Praters. Tis true the Lord Jesus and his Embassadors were not all traind up as Paul was at the feet of Gamaleel, yet had they before the whole World the miraculous effusions of fiery Tongues, and heavenly Oyl upon them, which these poor Simpletons ridiculously like Puppets in a Shew pretend too. Beside, the Commons among the first Christians were as learned if not more then our primest Academians, the Hebrew being their Mother Tongue, and the Greek and Latine familiar, by the Greek and Romane Conquests over them, all which Helps the most of the Leaders of the Quakers want, only pretending to un∣derstand supernatural and miraculously (in a trice and immedi∣ately) what is to be gotten by honest and faithful Labour and in∣dustry, the holy will and mind of God from the true Original Copies. Thirdly, I do admire that any sober, modest Woman (made so by nature, and much more by Grace) should ever dare to come into their Assemblies:The abominable Spirit of the Quakers na∣kedness. it is certain that the Ranters is a Sister or Daughter of them: though they quarrel, and fight, and scratch one the other: The Ranters more plainly (according to their Principles make the Nakedness of Men and Women, a part of wor∣ship unto God, unto which they say they are restored by Christ Je∣sus the second Adam. This Adamites Fowle spirit is no New-come spirit; I have known it almost sixty year, and what a motion was made and urged by some (whome I can name) for Plantations in warmer Countreyes, where they might practice that Ordinance of Godviz.Of Nakedness of men and women in Gods worship. These our Adamites are led by a more Savage and Barbarous, and Monstrous Spirit, the which under the vzrd and mantle of Religion deceives them, and of being a sign to others: And this very bruitish practise hath kept some Women (too much inclin'd to them) from falling into their filthy puddle,Quakers drives on by the old Spirit of the A∣damites and of returning some which were left by Gods justice to go too far amongst them sure we are the holy Spirit of God (all along) abhors the appear∣ance of uncleanness, and commands the vailings of Women (especially in Christian Meetings) I have been too long upon the easiness of their Religion, and of the agreement of it with corrupt and rotten Nature which slides into it as easily as Brooks and Rivers and run down into the Ocean. There be two other causes of falling into false Religions or ways of worshipping God. 1. Hope of Gain, which was the Sechemites Bait: (the sweet Musick propounded by Nebuchadnezzar.) &c. 2. The fiery Furnace, &c. These moderate times have not driven the Quakers to bow down to their Spirit for fear of perfection, of the Quakers and the fiery Furnace but Sathan knew well enough that the Corruption of Nature, and the hope of Gain and Glory would cheat to purpose (as all may see it hath done:) Sathan knows that some have a moving and travelling Spirit, and cannot rest in a sedentary or quiet life: Some are of arising, aspiring Spirit (though neither from Birth nor Breeding, nor abilities) and therefore cry down all Honour or respect to be given to any (but themselves) some are false and rotten in their Profession, and ready to fall and tumble when any stronge wind of Temptation blowes upon them. 7. Some may be Sincere and upright to God in the Root, but weak, and not so rooted in the Holy Scriptures, as the Dis∣ciples themselves, who wondered for a time what the Rising from the dead should mean,Diverse Sorts suffered by God to fall into the Quak Ditch. and had need of their Lord and Masters Take heed and beware of the Leaven of the Scribes, and Pharisees, and Sadduces, &c. Some truly fear God, but have neglected the purity and chastity of Gods holy Worship, and have reserved in a weak Conscience a liberty of playing the whore against a jealous God and Husband. But generally they that are taken by the Quakers Bait are such as never truly loved Christ Jesus in Sincerity as the Scripture speaketh, (neither within nor without, and therefore suckt in Ni∣colds and Nailors,But especially for Male and Female Prote∣stants. and Foxes dreames of a Christ, within them op∣posite to Christ without: of a Christ a Light a Spirit within, which had no Humane Body, or if he were humane, or a man they know not now what is become of him. The Lord Jesus tels us that some will plead with him at the last day, that they have heard him Preach, that they have been at his Table, that they have prophesied themselves, cast out Devils in his Name, and in his Name done many Wonderfull things: should not this make every Soul that calls it self Christian, startle and look about them, especially when they hear Christ Jesus say, depart from me I know you not ye workers of Iniquity. I told the Quakers that their Theora John pretended to write after the Spirits Dictate, a volume in Hebrew, Greek, Latine, Arminiack, &c. which he confessed he understood not: what if it should please Gods infinite Wisdom, to suffer the Quakers or others to speak and understand all Languages, to work great Miracles, yet if they come under the Note Christ gives them, of Workers of Ini∣quity, they fulfill the termes of my Position, and prove but False and Reprobate. This is the true and infallible distinguishing Character between the true Legitimate and the Bastard and false Christian:The great di∣stinguishing of true and false, Pre∣tenders. The soul of the True as broken for Sin, as Sin, as opposite to God, as filthy in his eye: The soul of the False is broken for Sin as bringing temporal Loss or shame, or pain, and beside temporal, Eternal. The soul of the true, is broke off from Sin, from the least Sin, from the appearances of sin from the occasions of Sin, from the thought of Sin as worse then all the Afflictions of this life, or the Torments of Hell to come. The soul of the False, hath secret Friendship and Correspondence with Iniquity (as Church-Papists with Popery &c) in the secret chambers and Closets of the heart, at which they willingly wink, and to find it (when they are put to it, yea and seem to doe it) they are willingly remiss and negligent. Hence it was a famous principle of the first New-English Re∣formers,viz. to be Christianly carefull that their Members gave Christian Evidence, (so far as godly eyes of Charity could reach of the truth of their Conversion and turning unto God, which for ought I know is not changed by their Successors. It is dolefully true that many seemingly Elect, prove Reprobate, and many truly Elect fall into many great Sins and Sorrows. How black and dolefull then is their Condition (such as the Papists the Quakers and others) whose Religion Principles and Practices, arise no higher then what a Reprobate may attain unto. We came to the tenth Position,The 3d. Positi∣on debated at Providence. (the third in order to be dis∣cussed at Providence) which they read out of their paper, viz.That the Popes of Rome do not swel with, and exercise a greater pride then the Quakers have exprest, and would aspire unto, although many truly humble Souls may be captivated amongst them. I have here two mighty Fields to expatiate and walk in,Two great Competitors the Popes and Fox∣ians. viz. The pride of Christ Jesus his pretended triple-crowned Vicar, and the pride of the new Papists pretending to be Christ himself: of which the holy Spirit speaketh, There is a Generation, oh how lof∣ty are their eyes and their eye lids are lifted up? In publick Discourse I knew I was but to take a short turn of a quarter of an hour, I am now at more liberty of inserting what I intended, but was forced to abbridge with all possible brevity at that time. I told them there was a pride in outward and external things, in Parentage, in Person, in Beauty, Strength, Wit, Aparrel, Houses, Money, Shipping, Land, Cattle, Offices, Relations, &c. this I now past by: All these (like Diogenes on Platoes carpets) the Quakers say they tread on &c. There was 2.Spiritual pride the devils pride the devils pride, and the devils Condemnation, a pride in Spiritual Knowledg, spiritual Gifts, spiritual Priviledges and Excellencies: This was the Devils Break-neck, and will be of the Popes and Quakers, and of all that aspire to the Eternal power and Godhead; for God or they fall to all eternity. I named then diverse Parallels between the Popes and Quakers, I will now name all I can remember I named, and will name some more at this present. First, The Popes have exalted themselves above all that is cal∣led God, above all Civill powers, Kings and Princes, riding upon their backs,The Popes & Quakers pride compared disposing of their Crow is, making them lead their horses, hold their stirrups, kiss their toes, yea lye down under their feet bodyes and souls, and submit their neck to this abomi∣nable foot of pride, as the Scripture calls it. As to the Quakers, they know that it is not yet time to put on the Lions and the Eagles, but the Sheeps and the Foxes Skin: but no man need question that if God should please to let loose the Quakers spirit to the full length of its redder, as he hath done that of the Popes,The Quakers boast of their number. the spirit of the Quakers would scorn to come behind the pope: For who sees not how at the first. ledging and creeping out of the Shell how they boast and vapour of their numbers? We (said W. E. to me in publick at Newport) are a great People, many thousands in England, many thousands in London, besides Virginia, Barbados, N-England and other pla∣ces: what would they say and doe if they had the popes Universa∣lity, and could boast of the many Waters Peoples, Nations, Tongues and Multitudes upon which the Whore itteth? Beside, W. E. (a man fit to make a Bonefacius or a Hildebrand) John Stubs also (though of a more prudent and moderate spirit) was up with the same boasting of their Numbers, and all of them are ready to cry up their Diana whome all Asia and the world worshippeth. But, 2. In their first creeping (like Hercules out of the Cradle,The audacious & impious fa∣s of the Foxi∣ans how doth this Spirit dare the Spirits of Kings, and Keysars, and Popes themselves (under the pretence of Translations and accep∣tations of words) to Thou and Thee to the faces of mighty Mo∣narchs? with what Brasen Faces have they addrest the Royal pre∣sence of our Gracious Dread Soveraign, without either bowing the knee, or baring the Head (signs of English reverence and civility) and this out of an horrible and lying pretence, that Christs amity (even in Civil things) respecteth no mans person, that they may trample as Gods on all man-kinde, &c. 3. I can say what mine eyes and ears have seen and heard, viz. our Honoured and Aged Mr. Nicholas Easton,Pope Edmond commanding & silencing the Governour Governour of this Colony under his Majesty, offering to speak once and twice in our late Contests at Newport (and no question would have spoke for the Quakers against me, yet) Pope Edmundson put forth his hand imperiously towards the Governour, saying, Whist, Whist, which whisting and silencing Language if they use to their Friends in Au∣thority, what will they say or Thunder to their Enemies if ever they get up into the Papal Chair? 2. The Pope sits in the Temple of God, as over the Churches and Consciences of the Christian Name and Worship, second Para∣lel between the 'Pope & Qua∣kers giving Canons and Decretals to be observed by all Christian People on peril of loss of Earth and Heaven, &c. And do not their new Popes (not regarding as the Apostles and Bereans the Holy Scripture) lay on the common Quakers Consciences and Congregations their Decrees? tis true G. Fox in his Book in Folio gives the immediate Spirit of Infallibility to all his Saints: yet must they (in a ridiculous contradiction) sit still possest with a Dumb Devil, except some He or She Apostle come a∣mongst them, who send word of their coming to call the Country in many dayes before, and seem to have a Command of their Dia∣bolical Spirit more then other Quakers have, though they (as I said before) in a ridiculous Contradiction) ascribe it unto all their Saints and Quakers. Thus did Humphrey Norton (a Pope) in his day in these parts) over topping and rating W. Brand at Newport,The Pope and Quakers usurp over the Souls of all men he confirmed the Decree for the weekly Meetings not only on the first dayes, but on the week dayes at Newport and Providence: he ordered their sit∣ting and departing Dumb, unless a He or She Apostle came a∣mongst them, he left in writing (which I can produce) an over∣throw of all civil Order and Government except in the hands of his Saints, entituling his Paper thus, the Saints Law and the Sin∣ners Law as G. Fox. his decree under the title of the Law. G. Fox succeeds (as Pope) Humph. Norton in these parts,Humph Norton & G Fox com∣pared. and being angry with his Predecessour (as some Popes have been) he lets loose the Dumb Devil and gives Liberty to all to Speak as the Spirit gives them utterance this shews what a lying Spirit of Unity they boast of (such an one as was in Nailors business) though they most proudly deny Unity to all but to themselves, as the Papists do: G. Fox. also gave forth his Decree of loosing them from bruitish and doggid Behaviour which W. Brand and Humphrey Norton left them in,G. F. a subtler Fox then. Hum. Norton. and by Word and Example commanded them to be more sociable and manlike, so that many of them will speak in Salutations, and shew some reverence by bowing the Heads, or uncovering it, as Fox himself did after his Sermon at Providence, uncovering his Head and bowing to the People, and passing through the midst of them (his Hat in his hand) with much respect and civility. And he blames those (as I hear) which violently and madly have flung themselves upon un∣necessary temptations and dangers: whence follows (in the eyes of the whole World) that either the latter or the former Spirit was not Gods, and perfect, and the Spirit of Unity of which they childishly so crake and vapour, as the chiefest Flower in their Crown of Pride. 3. The Pope lifts up himself as God over the Holy Scriptures:A third paral∣lel between the Pope & Quak. He is the sole Judge and Interpreter of them, and the sole decider of all controversies in Religion about the expounding of them: yea, he hath power to dispence with Peter and Paul, &c. yea, what Christ and God can do that gave forth Scripture, that can the Pope their Lieutenant do: hence all this Dispensations of Oaths, of Marriages, &c. Do not the Quakers also tread this Holy Scripture, this inesti∣mable Jewel of Gods Writing and Book under their proud feet,Both Papists & Quakers their Pride above the Scriptures as formerly I noted upon the fourth Position of their not owning the Holy Scripture? Do they not (upon the point) say that they made, they wrote and gave out the Holy Scripture? and though in our late Conference they said they would be tryed by the Scri∣ptures, yet (as the Papists) they admit no Interpreter but them∣selves, for the Spirit within them they say gave forth the Scripture, and is above the Scripture, and both they and the Papists, have said that there would be no losse if they were gone out of the World, for the Papists say their Traditions, and their infallible Spirit would supply the loss: and the Quakers say the Scriptures is with∣in them (in effect) they say that all that they do and say is Scri∣pture: so far are both Papists & Quakers from a Christian and Candid Profession of being tried by the Holy Scripture: that they most Horribly and most Hypocritically trample it under their proud feet. 4. These Romanists or Proud ones (as the Hebrew signifies) both Papists & Quakers most insultingly lift up themselves a∣gainst the Servants and Children of God all the world over that bow not down to their Images: be a Soul never so humble and penitent,The Pope and Quakers hor∣rible revilers Slenderours & cursers of the Righteous never so holy and mortified, believe the Scriptures, &c and give his life for the truth of them, yet he is damned if he be∣lieves not the Pope to be the head of the Church: and say not the Quakers the same of all that believe not in their pretended Lights: your Repentance is nothing, your Holiness nothing, your Zeal, Praying, Preaching, Fasting, Sufferings nothing: and they think they have reason to say so, because you believe not in the true Christ, and therefore you are in Cains Nature, in the Sa∣tanical Delusion, Reprobates, &c. so that all the blessed Souls under the Alter calling or vengeance against the shedders of their blood the Roman Emperour, or since the Roman Popes, they are all bran∣ded with a black cole of damned Souls and Reprobates by G. Fox, because they professed, preacht and died for a Christ without them though that Christ without them dwelt in their hearts (Ephes. 3.) by believing and for his sake they loved not their lives to the Death. I told them that the Pope and they were one in the great point of the Infallibility:The 5. Parallel they both pretended the Spirit of God as did the Apostles, &c. but I have proved their pretence is as true as that of Apollo's Worshippers, by whose Priests the Devil gave Oracles (Extripode) from their threefold stool,The infallibili∣ty of the Popes and Quakers Oracles and that so subtilly and cunningly that whatever Oracle or Voice it was, and whatever the event were yet the Devil would save his own: Apollo should be the true God of wisdome, and Apollo's Priests true Prophets. At last when Christ came Apollo being consulted and failing to give answer, the Devil was forced to answer that there was an Hebrew Childe born that stopt his mouth: I am sure this Hebrew Childe (the true Lord Jesus Christ) hath often also stopt the mouthes (in one sence) of Pope & Quakers, for their Predi∣ctions have not come to pass, (though some which the Devil could guess at) have: and he will shortly stop their mouths for∣ever. It was truely said of (that long eighteen years hatching) De∣vilish Junto of Trent,The Holy Spirit in a at the Councel at Trent that the Holy Ghost, (that is the Popes Holy Ghost) came every week from the Pope at Rome, &c. to his Legates at Trent, in a Cloak bag: and do not G. Fox his Books all their writings declare for their corrivality and competition with the Pope for this their pretended Holy Ghost:The Pope and Quak the two great pretenders and corrivals for the pretend∣ed Holy Ghost do they not up∣braid all other Ministers and People for being out of the infallible Spirit: Do they not say their Ministers and their Commissions are invisible because immediate and infallible? do they not assigne this to be the cause of all the Sects and Divisions among the Pro∣testants, because they have not the infallible Spirit as the Quakers have? Here (as I remember) John Stubs stood up and alleadged that place in 1 John 4. Hereby we know that we dwell in him, because he hath given us of his Spirit. And again, you have the unction and know all things. And W. Edmundson boastingly, and proudly said, that they had the same immediate and infallible Spirit which the Apostles had, and that John & Peter were but their elder Brethren. Unto which I answer, Peter I know, and John I know,The Quak pre∣tending to be Apostles but who are you! For 1. They were Eye-Witnesses of the Lord Jesus his Life and Death and Resurrection. 2. They were immediately endowed with fiery Tongues, and fiery hands to preach in all Lan∣guages, and to pen from Gods mouth his holy word and Pleasure and to work real Miracles,F F his Coun∣terfeit mirrclos not metaphorical ones only (as G. Fox said at Providence the Quakers did, that is open he eyes of the Blind by Conversion &c.) I added that it might please the infi∣nite Wisdom of God to send higher Pretenders to Apostleship then the Quakers, who should speak all Tongues doe Miracles: But as Gods Servants had a Rue Isa. 8. the written Law and Testimony, and were nor to believe their Dreames though they came to pass, Deut. 13. o have Gods Servants now, viz. The Doctrine of Christ Jesus both concerning Faith and Order, and to strive ear∣nestly for the Faith once delivered. The Pope like Baalam sayes, he is the Mouth of God:A 6 Parallel between the Pope & the Quak. whome he blesseth, they are blessed, and whome he curseth &c. there∣fore sendeth he his Curses like Thunderbolts, yea among Kings & Kingdomes in other Nations, and our own, as K. Henery 8th. K. Edward. 6th. Queen Elizabeth experimented &c. and is there any People bearing the name Christian, so like the pope their Father as these, whose Mouth (saith David) is full of Cursing and Bitterness, like Floods out of the Dragons Mouth, and fire-brands arrowes and Death crying out against the most Humble and Con∣scientious Cain, Saul, Judas, Viper, Serpent, Reprobate Dragon De∣vil (yea one of their Shee-Apostles, Devil, Devil, Devil, all at once to one that opposed her amongst us) and such foul stinking expressions (like the Quakers in London) about the Dung of Mankinde, that modesty especially the bashfulness and modesty of Women would have been far from. A seventh is that great point of horrible Pride in both Pope & Quakers, parallel be∣tween the Pope and Quakers exalting the Dung and Dirt of their own Qualificati∣ons, Excellencies, Graces, Labours, Fastings, Satisfactions, Be∣lievings, Sufferings as a price and satisfaction to Gods Justice, as a Merit or Desert for the pardon of for though they both Sophistically and Hypocritically mention the Blood of Christ; yet they count the business of this Christ (as the Pope said) but a Fa∣ble, and indeed and truth through the Pride of their high spirits they think God is beholding to them: I have spoken to this al∣ready, Parallel as to the inless condition of the Quakers and of that devillish Pride of their being without sin: yet in this Doctrine of perfection the Quakers exceed the Doctrine of the Papists: for generally the popes attribute this purity but to some of their rare Saints. And 2. Generally the Popes themselves con∣fess themselves to be sinners. 3. They give respect and civill honour to all estates, although in Spirituals and Civills too they overtop them: But the high and lofty Devill of the Quakers pride transcends all this: G. Fox makes all his Saints born of God, that (literally expounded) they cannot commit sin; Yea, G. Fox tells us that the Saints (that is his Foxians) are as holy and per∣fect as God,G F his proud Blasphemy as to God himself not only like to God in quality, but in equality also. They have the fulness of the Godhead in them bodily. That the mystery of godliness is God manifest in their flesh! Hence he saith there is no distinction between God and Christ, and the Spirit and themselves. Hence it follows, that they are the Father, Son and Holy Spirit (which by Devilish Chymistry) they can prove: and that they are the Three that bare Record in Heaven, and the Three that bare Record in Earth: The Scripture is within them: They made it, and all that they say and do is Scripture, what they say God saith, what they advise God adviseth, what they do God doth. &c It is true, this is not believed (no not by some Novices among them) but this and more, many of their lying Foul mouths & Books express, which may make a Soul that is truly humble to quake and rend his heart at such Blasphemy, the first Perfectist in these parts was one H. B. who came from Boston to Providence, who affir∣med that what he spake God spake,H B the first Perfect in thse parts, and most notorious for Imperfecti∣ons. what counsel he gave God gave, &c. It pleased God to leave him (though a subtle man) to ridiculous Folly amongst us, and at Barbados and London since, to worse practices: as commonly God punisheth such height of Pride even in this present life before Death seize upon them. I remember while we were declaring their proud Disrespect to all men, John Stubs said, That it was their practice to pay tribute to Casar, and to give Honour to whome Honour belong∣ed. And I answered to this effect, that it was against their Prin∣ciples and practices to shew respect to any mans Person in the World. As for tribute they paid none but what necessity and po∣licy forced them to, and notoriously backward here: But they knew that I and G. Fox knew, and all the world might know out of Fox his Writings, that the Quakers are the Higher powers,The difference a∣mongst the Qua∣kers as to these things. the Dignityes, the Most High God, and ought to have all Honour and Tribute paid to them by all the whole Creation. Tis true there seems to be a Change and some relenting and Giving of the Weather in G. Fox his own practice of Courtesie, and others from him: but while they own what G. Fox hath written, and that he writ it with a perfect spirit: I say untill they do make some Recantation or Retractation: or shew the Reasons why they doe not, H. Norton who keeps more plainly to his Principles is to windward of them, and the Foxians do but strip themselves naked to be more derided and scorned as the more notorious Juglers and Dissemblers. We came easily (with their Good-will) to the 4th Position of the latter seven,The 4th of the seven last Positi∣ons. which they read out of the Paper (as willing to be out of ther pain) viz.The Religion of the Quakers is more ob∣structive and Destructive to the Conversion and Salvation of Soules of People than most of Religions that are at this day extant in the world. I said for the proof of this it was requisite to take a short view of Religions and Worships in the world. We knew that the Sons of Men were justly divided all the world over into two Sorts. First. The wild and Pagan,The Indians Religion. whome God hath permitted to run about the world as wild Beasts all this great fourth Part of the World, and in some of the other three. They acknowledge a great supream God and Deity, Maker of all things, yet they acknowledge (as other famous Civilized Nations formerly have done) that there be many other Petty∣Gods and Deityes in Heaven and Earth, yea within their own Bo∣dies, yea whatever is extraordinary, excellent or strange to them, they are presently apt to ascribe a Deity unto it, though it be but Beast, Fowle &c. and say it is a God. It is commonly known that as their garments hang loose about their Bodyes,A Deity or high∣er Power ac∣knowledged by Indians so hangs their Religion about their Souls: So that (to my knowledge) they are so far from hindring any to come to God, that when they have seen the grave and solemn Worship of the English, they have often said of themselves and their own, that they are all one Dogs in comparison of the English The second sort of men are the Civill brought to Cloaths, to Lawes&c. from Barbarisme these also the infinite Wisdome of God hath pleased to leave of wayes of Worshipping the Heavenly Majesty, Amongst others we find four most known and eminent, First. The Jewish Worship famous from Gods own appoint∣ment by Moses &c. 2. The Turkish,The four chief of the . famous for spreading from Mahomet to most of thirteen parts of thirty in the World. 3. The Popish, famous for spreading over Europe and other western parts of the world. 4. The Protestant famous for so wonderfull a Revolt and Seperation from the Popish. All these four profess one God and supream Deity: but they differ in two things, 1. In the Prophet or Meanes by whome God speaks to man; the Jews cry up Moses, the Turks Mahomet, the Papists the Pope, the Protestants Christ Jesus in the Scriptures, The second great difference is in the Form of Worship, which every one of these four great Partyes practice in various and dif∣ferent wayes as they are perswaded. Our selves the Protestants are divided into two Partyes, The first is Episcopal and Presbyterian in Parochyal or Parishional Assemblyes. The second is Separate from those National and Parochyal As∣semblyes, some more some less, and those are now known to be First, the People called Independants. 2. The people called Baptists. We that pretend the Christian Name against the Jewes and Mahumetans, we mainly differ, 1. In matter of Doctrine, as Re∣pentance, Faith, &c. 2. Of Worship,The religion Discipline &c. And we ge∣nerally agree, that as the Mahumetan and Jewish Worship have little in them to tempt a Soul to turn into them compar'd with the Christian, so those Christians that differ each from other in point of Doctrine and Worship both, as he Papists and the Quakers doe to be farther from the truth of the Profession of Christ Jesus, and more obstructive and destructive to the Souls of men then the other partyes, yea and the Papists not so much as the Quakers, who wildly profess all Ordinances and Ministers to be invisible, and yea are hypocritically and ridiculously found to be as visible and opens as any. If the true Foundations of Repentance and Faith be cast down it is in vain to talk of saving of Soules,Fundamental Differences. it is in vain to talk of Wor∣shipping of God. The Quakers(for all their craking of Quaking and Trembling) their way is more easie of Worshipping God, and of bringing persons to their Worship of God, then the way of Jewes or Turks or Papists, who to my knowledge take more paines in Reli∣gion then do the common Protestants: I confess they all do but paint and guild over natures old and rotten Posts, only the real Protestants have and profess the greatest care of any in the world for true Faith and Repentance. The Quakers come not neer that care of N. England (I am sure at first) for the personal true Repentance and Holiness of their Churches and Congregations: For it is notoriously known, that if persons notoriously Deboist, come but to acknowledge a God and Christ within them,The Quakers Conversion and Churches, not comparable to the way of N-England. that is in English, that themselves are God and Christ, and can practice Thou and Thee, and Cheek by Joll with all their Betters, and can rail at and curse all that oppose them, and can come and bow down to a dumb Image and Worship without any great business of Contrition and Brokenness and God∣ly Sorrow, they are enrold and canonized for Saints and Gods &c. they are free from Sin, born of God and cannot sin, they now sit upon the twelve thrones and judge the unbelieving Jewes and Gentiles in their heavenly places. The wound lyes here (as it is with Papists, Arminians, and in∣deed with all mankind) in the soothing up and flattering of rotten Nature, from whence (from within the Lord Jesus tells us) pro∣ceed all the rotten and hellish Speeches and Actions. I told them it was in this case as it was with Kings and Princes there were two great Enemyes that haunted the Pallaces of Kings and Princes. I. Traiterous Spyes &c. 2. Traiterous Flat∣terers. Just here it was (as I remember) that W. Edmundson stopt me saying,Flatterers of Kings thou hast here been telling us Storyes of Turks and Jewes, but what is that to thy Charge against us? we are none of those that flatter Kings and Princes, we deal plainly with all men. I said they mistook me: for I did not say they flattered Kings, I used a similitude only, viz. that as Flatterers &c. of Kings and great men, were their deadliest Foes, so such Religions and Do∣ctrines as most flatter and sooth up our rotten hearts and natures they are most dangerous and destructive to us: I intended to add that the Quakers pretended to be as fine Flower sifted out from the common Protestants,The whorish Quakers, and whore of Rome. yea, from the Independants & Baptists, that Sathan was too subtle for the subtlest Foxes of them all, for he knows that by pretence he more easily & dangerously conveys the Poyson of exalting corrupt and cursed nature in the room of true Soul-saving Humiliation. I did say as the Whore of Rome deceived whole Towns, Cities, Nations and Kingdomes with her glorious Trimmings, and her Golden Cup: so that the Painted Quaker(as a Drunken Whore) should follow the Drunken Whore of Rome) drunk with the blood of Jesus, &c.) for the obtaining of (the of a Tobacco-pipe) the Riches and Honour of this World. There are two sorts of godly Soules catcht up a while by the Devils craftiness. 1. Weak and unstable (for there are Children, strong Men, & old Men in Christianity.) 2. The unwatchful and secure. The Devil a aring Lion The holy wisdome of God discovers in Holy Scripture, what the Devil, that Sathan an old Serpent is, viz. not only a Roaring, but a vigilant Lyon. David (Gods beloved as his Name is) he fails in his managing of Go∣vernment, therefore the Devil stirs up Joah and Achitophel to help (the grand Rebel) his Son Absolom: and afterwards Sheba, and all in wonderful Figures, in all Ages, and in this our age and day. A famous Jesuit prints it, that all the Religion in the World lies in competition between the Jesuits and Puritants, &c. About this time John Stubs told me that they (and I say, so do the Jesu∣ites pretend to do) had left the Glory and Pleasure of this world their Wives and Children, Friends and Relations, to Preach the Everlasting Gospel; For the Woman had been 1260 years 42 months in the the wilderness, and she was now come and coming forth, and they were now preaching the everlasting Gospel, and therefore they advised me to make haste and dispatch and not to hinder the Lords work. I spake what then I thought sit,The Quak pre∣tences to all pretending Preachers and now adde that the Pha∣risees, the Apostles, the Quakers and Jesuites do compass Sea and Land: but the Pharisees, Jesuites and Quakers will be found at last to be the Apostles Messengers, Heralds, Envoys, Embassadors, and Emissaries of Sathan sent out from Hell to predicate the goodness of rotten nature, hell and damnation, and that false and hellish Gospel (or good news) of poor rotten Natures Righteousness, Satisfaction, Penances, and to the damning of Souls, &c. The Devil knows that after the witnesses have done their work against Antichrist,True Preachers or messengers and after their slaughters! the Lord Jesus will send abroad his Messengers to other Nations (Jews & Gentiles) and New Jerusalem, or a new vision of peace shall then come down from Heaven among the Sons of men: but for the present he stirs up these Jesuites and Quakers (with brave titles and pretences) like so many Mahomets(under pretence of Diogenes treading on Platoes Carpets) to fish for the smoak of this Worlds Sodome, and no doubt but the Quakers will use the Sword as much as Mahomet or the Jesuites, under the cloak and colours of love to Jesus and saving of Souls. I confess that Charity hopes and believes all things, and yet I say, cursed is that charity that puts out the eye of Reason, the eye of Experience, the eye of true affection to Christ Jesus, his Father and his Wife to the Souls of his followers and the Souls of poor sinners Jesus & Gentiles. As to the saving of Souls,The Earthly & Heavenly Sword it was a Thunder from the heavenly mouth of Christ Jesus. They that take the Sword shall perish by the Sword: as if he should say, the Sword is not a saving but a de∣stroying Tool, in Soul-humbling, and Soul-saving: making worlds of Hypocrites, but not true Protestants, true Christians, & Follow∣ers of the true Lord Jesus, and of his Father, and of his Holy Spirit. The Spirit say the Quakers, why thats our Weapon! the Sword of the Spirit the Word of God, why thats the word of God Christ Jesus our Weapon: so saith G. Fox and all our Fantasticks out of weakness and madness, not weighing what a person the holy Records describe Christ Jesus to be,A great amongest Papists and Protestants but as foolish Children and Anticks in the Lord Mayors shews, they cry our Christ and the Spirit only for a shew and colour, I know it that the true Lord Jesus his Holy Father, and Holy Spirit is as odious both to Jesuits, and most Papists & Quakers as the Devil, yea infinitely more then the Devil himself, as with Gods help I have and shall make it as clear as the Noon dayes Sun. O you considering Protestants,Aword to the Protestants see you not how the Devil would rob you of that Sword with which Christ Jesus overcame him [The Holy Scripture] under the colour and cloak of the Spirit in the mouths of the Quakers? how, if the Holy writings must yet live, why he hath Fisher, and Stubs, and Pennington, and Bishop, and others that skill Tongues, and yet own the blockish spi∣rit of the Quakers: how if you blame the Popish Devil for a Blcokhead, he can puff up his Bladders the Jesuites, to a late won∣derful swelling of Tongues and Hutories, and all kind of Know∣ledge as in Bellarmine and his Associate and Followers and of late in those great Writers Petavius and Morinus. The eternal Word,The mystical Farmers and Son, and Sun of God the true Lord Je∣sus will more and more discover who are his true friends, his true Loves (that love Alexander more then the King) that are true Christians, true Jesuites, and that truly love and pity poor Souls: he will discover who are the great Farmers, who having a minde to the Farm themselves consult and say, come, this is the Heir(that is Christ Jesus in his true Messengers) let us kill him: kill him with Tongue, and Pen, and Sword, &c. the Inheritance of Heavenly and Earthly Glory shill then be ours, &c. and to this end only they talk of Souls, &c. We now descended to the filth and sorrowful point of suffering which they read,The 5th of the last 7 positions viz. [That the sufferings of the Quakers are no true evidence of the Truth of their Religion.] At the reading of this they told me, that although their Suffe∣rings were great in all places whither the Lord had sent them, yet they made not their Suffering and Evidence of the truth of their Religion, & therefore I might have been better advised then to put this in among the rest of my Lyes and Slanders as not consi∣derable,The suffrings of the Quakers and now not worth the mentioning, &c. I Answered, that I understood what they said, and I understood mine own affirmation also; and desired their patience also while I offered my Proofs to two Particulars, 1. That in their Books and Writings &c. they do make their Sufferings a great Evidence to themselves and others of the truth of their Way and Spirit. 2. This their Sufferings is not valid as to the proof of their Re∣ligion, Way and Spirit to be of God. So then they bid me prove it if I could, I told them that I could find no Jewes, and the Quak suffrings no Papists no Protestants, that did so magnifie and so exactly insist upon their Sufferings as the Quakers did. Tis true that Paul did more particularize his sufferings then other Saints in Scripture; but it was also true that they were so exceeding great that Paul seemed a None-Such; but beside that it was upon some great Insultings of the False A∣postles against not only himself, but against the Truth of Christ Jesus: neither of which is the Quakers case. Beside, the Qua∣kers Sufferings generally were not to be compar'd with Pauls, and yet they set down such exact accounts of every hour in prison every Stripe in Whipping, every pound lost: and this published to the world in print,The Quak. Suf∣ferings in Hi∣story of G. Bi∣shoprecorded. as if it were a Sign hung out with this Inscrip∣tion, L people these are the Evidences of Gods holy Truths, and Gods holy Spirit, of our Persecutors wickedness, and our Christian Faith and Patience, who for his Truths sake can endure all this. I said it was not rational to think, that men professing such high Wisdome and Conscience, should declare such Lysts and Catalogues of Sufferings(as G. Bishop doth to the world, of the Quakers Sufferings in N. England, in his first and second History) only in a childish Vapour, Ostentation and Vain-Glory, much less in hopes of Reparation or any worldly advantage, either in England old or new, Scotland or Virginia, &c. and therfore Reason per∣swades that these Sufferings are held forth (as the holy Spirit speaks of the Sufferings of the Thessalonians, 2. Thess.2.) as a manifest Token of the righteous judgment of God rendering Tribu∣lation to their Persecutors, and Rest to themselves suffering for the Kingdome of God. As I remember, John Stubs said, they did not boast of their Sufferings, but bare them patiently for the Truths sake which they preached and professed. I said I did not charge them to say in express terms, We have lost so much outward Gain, Favour, Friendship, worldly Advan∣tage for the Name of Christ within us, can you say the like for the Christ without you? We have endured Imprisonments Whip∣pings, &c. have you done the like? only this I say, that as all Religious Jewes, Papists, Protestants &c. are confirmed in their Perswations by their Sufferings, and do predicate them to others as Arguments and Signs of the truth of their Doctrines, and of Gods presence and Assistance with them: so do the Quakers and that with more Particular and exact Accounts then most of all the rest have done. I told them, I had observed much to this purpose in G. Fox & E. Burrowes in the Book by me. They bid me alleadge what I could out of them: I took up the Book,E. Burrowes his Epistle Quo∣ted. and they theirs, I directed them to the 12th. Page of Ed. Burrowes his large Epistle to G. Fox his Book in Folio where I read this passage viz.And this we did with no small opposition and Danger; yea oftentimes we were in danger or our Lives, through beating, a∣busing, punishing, haling, castings over walls, striking with staves & Cudgels, and knocking down to the ground: Beside, Reproaching, Scorning, Revilings, Hooting at, and Scornings and Slanderings, and all abuse that could be thought he or acted by evil hands and tongues, and oft carried before Magistrates with grievous Threats, and some∣times put in the Stocks, and whipped, and often imprisoned, and many hard dealings, against us, the worst that tongues or hands could exe∣cute, sparing life. Of this all the North Countreys can witness, And all these things are sustained and suffered from People and Ru∣lers because of our Faithfulness to the Lord, and for declaring against the false Deceivers. For nothing Save only the hand of the Lord and his power, could have preserved us and carried us through all this: neither for any Reward outward whatsoever, or advantage to ourselves would we have exposed our selves to sufferings, violence and dan∣gers which befel us daily. But the Lord was our exceeding great reward through all these things, and kept us in the hollow of his hand, and under the shadow of his wings, and gave us dominion in Spirit over all our enemies, and subdued them before us: and though Rulers and People were combined against us, and executed their violence and in∣justice against us, yet the Lord made us to prosper and grow excee∣dingly in Strength, Wisdome and Number and the hearts of the people inclined to us, and the Witness of God in many stirred for us: for to that in all Consciences, Words and wayes we did commend our selves to be known and approved. Hereto they suddenly said, What canst thou make of this, but that Edward Burrowes said the truth, that the Sufferings of the people called Quakers were very great, & that he acknowledged the powerfull hand of the Lord toward them in supporting and delivering them: But this was far from boasting or making it any Evidence of the truth of their Religion and Principles. I replyed, I prayed them to consider why pious and conscien∣tious Souls(as they would be reputed) should give so large a Catalogue of their Sufferings.The Quotation weighed. 2. Profess it was only for their Faithfulness to the Lord. 3. Declare that it was the hand of the Lord that kept them. 4. That he only could do it: I sayd the weaving and inter-weaving of these Particulars, speak plainly that for their Faithfullness to the Lord and his Truth in declaring and suffering for it, the Lord had been faithfull to them in supporting them and comforting them in all these Sufferings for his Name sake. Why should wise men use all these words but to this end, of Evidencing their Faithfulness to God, and Gods Faithfulness to them. After some words had about these kind of passages in Ed. Bur∣rowes and other of their Writings, I told them that we must come to that ancient and true Maxime, Causa facit Martyrem, not the Suffering of Burning it self that is the evidence of a true matter.What true Suf∣fering is. I therefore told them that' as it was in the case of Signs Wonders Deut. 13. though they be Signs which false Prophets give, which come to pass, yet God commands his Children not to be mo∣ved from his written word, and his holy revealed and recorded Ordinances and Institutions. I told them that I had other places which I had turned down in Edward Burrowes to produce; but these I had suppressed in my thoughts for expedition sake, and would if they pleased pass on to my proof of my next Position; to this they readily assented: but being now out of my Shackles of a quarter of an hour(to which I wink'd to draw them on) I crave the Readers Patience and leave to hear me say something now which then I could not say. First. To what I have said before of E. Burrowes insisting so largly on the Sufferings of the Quakers,True Scripture Language. and yet my Antagonists denying them to make their Sufferings an Evidence of their Truth, I present the Reader with a witness of G. Fox his words in his Pag64. [And there is a Proof to thee that the Quakers are sent of God who speak to thee of the Scripture right as thy are] He that reads the place shall see that G. Fox useth these words against his Op∣posite Jeremiah Jewes, because that his Opposite had said, viz. That the Word of God was contained in the Scripture: and G. Fox checks him for it and saith if he had said [the word which it speaks of] he had spoken right &c. And this G. Fox makes and Evidence of the Quakers being sent of God, that they only can speak proper∣ly. How much more is what I have produced (and have much more to produce) a Proof that they do roll their Souls upon their Sufferings as an Evidence and Confirmation that they are sent of God? 2. It is wonderfull what the Jewes and Papists have suffered for their Lyes and Biasphemyes:The wonderfull sufferings of Mreticks What a wonderfull Story doth Ma∣nasseh Ben-Isrel relate of a Noble man, a Portugal, turned Jew, burn'd in Portugal for the Jewish Faith? What Devotion and Zeal have many of the Popish Party shewn at Tiburn? Sure it is that a natural Valour and Magnanimity, a natural Melancholy and Stoutness, a natural Pride and Vain-Glory will give wings which fire and Burning cannot scorch and conquer. 3. I doubt not but that tis possible for not only Christians, but also Jewes and Papists &c. like Paul in his mad Conscience, to be zealous for his Conscience, and to put others to death for their Consciences, and yet neither of them to sin against their Conscien∣ces, but ignorantly as Paul did. 4. I believe that not only Paul,Great failing of Gods Chil∣dren in this life. and such as he, in Unbelief may so practice, but even the true Saints and Children of God. He that shall ponder the Fathers Poligamy, the best Kings of Judah suffering the High places, Davids slaying Uriah, Asahs imprisoning the Prophet, Peters rash using the Sword, Davids and Nathans unadvised Advise to build God a Temple, the Disciples calling for Fire from Heaven, and shall see cause to reprove the Quakers for their rash damning of others from whome they have suf∣fered. For, 5. As tis possible for Gods own Children to hold, and that obstinately, false Principles, so it is possible for other of Gods Children as obstinately to afflict and punish those others to Death, and so bring Affliction and Destruction one upon an other which is that the Devil aimes at. 6. Because the Quakers do so abundantly glory in their Suffe∣rers, and (in comparison of them) slight the Saints under the Al∣tar (in our Book of Martyrs, as James Parnel impiously calls it) casting all that differ from them into the Satanical Delusion, and Serpentine nature, as Fox doth. Pag.5. and 253. and 99. Who forbids to receive into their Houses, no not Kings and Princes, nor to bid them God speed that are not in their Light.True and False Sufferers for the Name of Christ. I think it fit to observe at this Turn some Differences between true Suffe∣rers and false, both pretending the Name of Christ Jesus. First, The Persons whome the heavenly man John Fox des∣cribes, they were men and women known to be of holy and hea∣venly Spirits towards God, and of low and meek Spirits towards all, yea their very enemyes. I would I could say so of the Qua∣kers(though no question but a a gold Ring may fall into the Chan∣nel,The Quakers described. and Jewel into the Dirt of worldly and Antichristian errors) But for the Quakers I have cause to fear that generally they are Proud, ambitious, and Worldly-minded Wretches. Some of them have literal Knowledge of the Scripture, and some stirring Affecti∣ons with the stony Ground, others with the thorny Ground have suffered formerly, but the Cares and lusts of this world have drild them into this way of Antichristian Worship. others are Fierce, Pragmatical, Discontented &c. and they must travel and be Apostles to preach and bring in Proselites.J Fox & G. Fox their Martyrs the contrary causes of their Sufferings. The Cause of John Foxes and of G. Foxes Martyrs differ as much as Day from Night, and Light from Darkness: For it is known that J. Fox his Martyrs or Witnesses (those blessed Souls under the Altar) were slain for maintaining the Authority and Purity of the Holy Scriptures as the revealed word or will of the Eternal God against the Traditions and Inventions of men. But G. Foxes Sufferers have generally suffered for their Child∣rens Banbles, fantastical Traditions and Inventions, for setting up a Dream of a Light and Christ within all Man kind, above the holy Scriptures, above the Son of God, above all Earthly Dignityes, and all their Betters: endeavouring (with the Pope) to trample all souls and Bodyes under their proud feer. 3. The carriage of these two Sorts of Sufferers differ as much as East from West, and Heaven from Hell. 1. The ground of Johns Sufferers was that which John so much writes of, viz. love to the heavenly Bridegroom, without which Paul slights burning it self:Heavenly love carried on G. Foxes even God and Christ & Spi∣rit. this appears in their wonderfull Love to the holy Scriptures, (the Love-Letters of Christ Jesus) and unto all that loved Christ Jesus also. The Quakers are known to be Fierce, Heady, Proud, Self conceited, Stout, Bold, and driven on by an Audacious and Desperate Spirit (which G. Fox and some subtle Foxes with him have of late blamed in H. Norton &c.) No question but some of them have a notion of Wrath yet to come, and therefore rather then to endure Hell Fire they will give up their lives to the Flames,Virgin love to God, &c. others of them fast 40 dayes, and yet be far from true Virgin Love to the Son of God. A Virgin that loves a man for Himself, will not slight his Love-letters, nor his Near Relations (least of all abhor them, and sink and burn them as these Foxians doe. 2. The carriage of J. Foxes Witnesses, though (in respect of Gods holy Truth) it was couragious and gallant, yet their low∣liness and humility did shine forth gloriously also. 1. As to God, being more sensible of their sins then of their sufferings: confessing with many tears that although God did turn their sufferings unto this Glory,The humility of Christs sufferers and although ungodly men (like Foxes and Wolves) hunted them like innocent Lambs and Chickins) yet they had deserved and calld for this Storm by their unthankfulness for their former peace and liberties, by their drow∣siness and sleeping upon the Earthen bed of worldly Profits and Pleasures. Contrarily it is known to all, that although sometimes the Qua∣kers will say we come in love to your Souls yet) the Quakers are far from confessing their sins,Devilish pride as having no more sin then God hath and (according to their Principles and some of them say it) they can no more sin against God then God can sin against them. As to Men Christs sufferers were meek, patient; respective, con∣tented, thankful. But as the Quakers hearts have an insensible brawniness and hardness (like frozen Rivers come over their hearts) in matters of God so as to men. 1. Was there ever a People (Men and Woman professing such an height of Christianity) so fierce so heady, so high-minded and (though generally not hardned) so censuring, reviling, cursing, and damning: and so savage and barbarous as in the stark naked∣ness of men and women &c. 2. As to Revenge, how patient, and pitiful, and praying for their Enemies were J. Foxes Martyrs or Witnesses, and G. Foxes, how spitting Fire & Brimstones?The predictious of the Quakers. (witness the second part of N. England judged by G. Bishop) because Christ in them is come to judgement) wherein he pronounceth Destruction to Bodies and Souls of N. England men, saying in his Epistle, that their judgement lingreth not, nor doth their damnation slumber. Tis true some of their Predictions have and may come to pass as do many also of Conjurers & Witches, for the Devil knows the Complexion of persons and things, and what is like to come to pass (as in Souls case and in other events) and still the poor Quakers (and other his Captive Slaves) with such Bables as these. I told you what weather it would be,Ablessed saying of blessed Mr. Dod. I told you where the Wind would blow: I told you what would come to pass,] and yet as blessed Mr.J. Dod used to say, though the Devil was up early, God was still up before him: for the Proverb is here true, God hath sent curst Cows short Horns: his infinite Wisdome, Power and Goodness is pleased to put an Hook into the Jaws of Sathan: he shews himself the pitiful sparer and preserver of men: When the Devil is a Fisher longing for troubled and bloody waters, yet God hath graciously proved many of the bloody prophesies of his wasp∣ish Prophets and Prophetesses, (as I can prove) to be lying and false already. We now descended to the thirteenth Proposal (the sixth to be discus'd at Providence) which was read by them,The 13 position discusd. and is this, viz. [These many Books and Writings are extreamly Poor, Lame, and Naked, swelled up only with High Titles and Words of Boasting and Vapour.] I told them that I had not shun'd (as in the presence of the most High) to read any of their Books or Letters I could come at: but the truth is, I could never pick out any Wheat (of solid, rational and heavenly Truth) out of their heaps of Chaffe, and Dreams, and Fancies of new Christs, new Spirits, &c. It is true that W. Edmund. said, that the Word of the Lord was a Fire, and a Hammer, &c. But I said the word they meant was but a painted Fire, and a painted Hammer, and that never broke, nor burned up sin as sin. Let a man read the Works of the Papists,Lutherans, Arminians, and amongst our selves,The Quakers and other Au∣thors compared the Episcopal and Presbyterian Writings: a man shall have wherein to exercise his Judgement, Memory, &c. he shall have Scripture proposed, Arguments alleadged, yea he shall read Answers and Replies, whereby to satisfie a rational Soul and Understanding. But in the Quakers Books &c Writings, Peter & Jude tells us (what I have found) clouds high of an imaginary Christ and Spirit high swelling words, strange from the Holy Scripture Lan∣guage, and all sober and Christian Writers and Speakers. Let Jo. Chandlers Writings, and the Writings, of Theora John (that Monster of Delusion) be viewed, whose bodily Raptures, and frantick Writings of the Quakers Principles, and of the Jews (in Hebrew, Greek, Latin, & Arminiack Writings (which he con∣fest he understood not) and let the rest of their Writings be brought to the Touch-stone, and see if an honest Goldsmith can find ought else but the Dross, Dreams and Fancies, in stead of the solid God of Heavenly Scripture. I have read Nichols, and Nailor, and Howgel and Burrows, and Parnel,OF his Writ∣ings poor and lame and Farnworth, and Fox, and Dewsbury and Pennington, and Whitehead, and Bishop, &c. And I could readily and abundant∣ly prove my position out of all of them, but my desire and inten∣tion was (as by my Paper to G. Fox appears) to have made it good to G. Fox himself, and to all Christians, how poor and lame, and naked G. Fox his writings are, who seems to be as Pighius and Echius amongst the Papists, and as Bellarmine the greatest Writer amongst them. I told my Opposites I would therefore Answer this Bellarmine, and I would not say Bellarmine thou liest:OF his book in lio considered but I would by Holy Scripture shew G. Fox and his deluding Foxians, how the old Fox the old Serpent was too crafty for them all, and had brought them and their Followers to the brim of the Lake that burns with fire and brimstone. First. then I said, let who will that understands true English, and are able to read and write true English (though he know no more) take G. Fox his Folio Book in hand, and tell me whether (though his whole Book) he writes like an English-man: And though he upbraid all his Opposites scornfully and ridiculously (as poor Children that know not the Bible nor their Accidence in say∣ing you to a singular, &c.) whether in many scores of places in his Book he confounds not the singular and the Plural: I confess when I urged this in publick, my Opposites desired of me no proof for this out of Foxes Bock and therefore (remembring quar∣ter hour Glasse) I spared Quotations, but now (through Gods patience and my Readers) my Tedder being longer, I shall give one or two brief Proofs and Instances. In page 282. in G. Fox his second Answer he faith, [You where you are sees him not] where it should be the Plural see him not, if this Proud Bruit had known either his Accidence or the Bible. In Page 300. he saith [The Scriptures is able to make wise, unto Salvation] which should be are able, &c. In Page 16. [The Churches was to hear] for, were to hear. In Page 110. [As thou doth] which should be, as thou dost:G. igno∣rance of com∣mon English And abundance more of this Boyes English all his Book over, which I cannot impute to his Northern Dialect (having been so long in the South, and London, and read and answered (as he dreams) so many English Books: nor to the Printer (the faults of that kinde being so numerous) but to the finger of the most High, and most Holy, whose property it is, and therefore delights to run thwart and cross the shins of proud and insulting Souls and Spirits. 2. I observe throughout his Book a Devillish Black Line of despising those that are Good(as the Scripture speaketh)He counts none Godly but himself and his Foxians: yea there is no God, no Christ, no Spirit, but what is in him and them feelingly, though they say he is in every man and woman in the world, and Christ Jesus the Sun of Righteousness,Horrible contradiction and the Holy Spirit, and the King∣dome of God, which they confess consists in Righteousness and peace and joy in the Holy Spirits, and yet (as they impiously and simply speaks) these Inhabitants and Hosts to all these Guests know nothing of their lodging and dwelling within them. G. Fox gives a shrewd suspition that he never knew what the true fear,The excellence men. and love, and peace, and joy of God mean; if he did, is it possible that he could puff at so many Writers (excellent for great Knowledge and godliness, denying any thing of God or Christ, or Spirit, or Grace to be in them: some of them (eminent servants of God) I have known:Whom G F in his book in folio tranpleth on as Dihclouts Dogs & Devils of others of them I have smelt the Sweet Odour of an Heavenly report from the mouthes of others and in their Writings. But as G. Fox will be found to adore an Image & Crucifix for the true Lord Jesus, so whatever he say of others will his Faith, his Love, his Spirit of Discerning, and Hope of Glory and Salva∣tion prove (without Repentance) dolefully false in the latter end. For, doth not this Proud Censor know that men may be true Saints in their persons, and yet be subject to sudden Epileptical & falling Fits? may not David walk with God with a perfect heart, and yet in the matters of Bathsheba and Uriah (and many other particulars) fall down like a Jewel into the Dirt? that Christ Je∣sus owns Peter and his Confession, &c. and yet in another case, get thee behind me Sathan? That Peter resolves to dye for Jesus, and yet denies with Cursing and Swearing, that he never knew him, and after Christs Resurrection and Ascention, even Peter plays the Hypocrite & Dissembler. Yea did not the high Fathers in Godliness, famous Kings in Gods Church live long in the incivility of many Wives, and the impiety of Worshipping in the High places,A difference of Sinners &c. to what purpose doth the Lord inspire his holy Pen-men to write these holy Histo∣ries: was it to shame his Saints departed, or to shame his own Holiness, and to cast a stumbling block, and a protection for after sinners and transgressors? or amongst other holy ends to teach us (like Moses) to distinguish between an Egyptian whom he slew and the Israelites whom he chid for wronging each other, since they were their Brethren;G. Fox no true Goldsmith. so that he is a poor Christian Gold∣smith, that knows not to discern the Gold of Holiness, and the Copper of Hypocrisie; yea, and to give the best Gold in the World its due allowance, with which it will pass currant in Earth and Heaven with God, and such who truly know and love him. But with G. Fox. in all this great Book, the most humble and able, godly and conscientious are with him but Vipers, Serpents, Cains, Judasses, false Prophets, Pharisees, dumb Dogs, Sorcerers, Witches, Reprobates, Devils, &c. 3. In this Book of G. Fox (all along) he denies the Scripture to be the Word of God: and he said, that every man in the world hath that Spirit that give forth Scriptures, and that all Saints are acted by the same Spirit immediately that moved the Prophets and Apostles and holy Pen-men of the holy Scriptures, all tending to vilifie and nullifie the Holy Scriptures. Besides, his Impiety in these Assertions (which half an eye of Mahumetans,Fox his subtil∣ty and yet sim∣plicity in gran∣ting the Script. to be the words of God. & Jewes & Papists & Protestants will see) I note his Simplicity (for a Fox though he be crafty is but a Beast still) For out of his Piety he grants the holy Scriptures through all his Book to be the Words of God, though not the Word of God: and for this his Grant be quotes Exod. 20. God spake all these Words, and the four Books of the Revelations, which I nor my Opposites could tell in publick what to make of: But if they are the Words of God, and some of them fearfully written by the in∣conceivable Finger of God once and twice, then every particular word of these words must needs be the Word or Will or mind of God every grain of gold is gold, and every drop in the Ocean is Water and Salt too, as I urged to them before concerning every word that proceedeth out of the mouth of God) else the Words of God when brought to particular examination, they are not the word of God, but of Angels or Men or Devills. How sweet are (not Words but) right Words: every man shall kiss his lips that gives a right Answer, how dirty then, how filthy and bloudy are those Lips that in so many places, debating with so many wise and learned and pious men, drop not Honey and Milk, but Wormwood and Gall the Venome and the Poyson of Asps to them that lick up such deceitfull and destroying Doc∣trines. 4. In G. Fox his Book I observe that all along he notoriously nibbles ar Words and quarrels at Words, which he faith are not Scripture, as that wicked word [Humane] relating to the Person of the Son of God and man. Also the word Trinity and Sacrament. Oh how zealous is this Fox for the purity of Language? Why may not the word Humane be used as well as the word Sabboth and Sabbaoth,The word Hu∣mane abominable above all words to the Quakers. and Bethlehem and Jerusalem which are Hebrew words, and as well as the words Baptisme and Jesus Christ which are Greek words, Scribes and Scriptures and Pretorium which are Latine words. That word Humane is odious &c. for Christ Jesus sake, and therefore the more I love and honour it, as expressing the appearance of God in Flesh, in that personal, Individual Flesh of Christ Jesus the Mediator petween God and Man, the Man Christ Jesus. 5. I observe the loose and wild Spirit of G. Fox in dealing with so many heavenly Champions. the Leaps and skips like a wild Satyre or Indian, catching and snapping at here and there a Sen∣tence, like Children skipping ore hard places and Chapters, pick∣ing and culling out what is common and easie with them to be paid of and answered. 6. Any sober Soul may read in most of their Books,The simple tau∣tologies of the Quakers. and in G. Fox his Book such Tautologies and needless Repetitions that may even Turn his Stomach, and make him abhor to touch a Quakers Book more. How many hundred times have you, Christ is within you except you be Reprobates: Flesh of his Flesh and Bone of his Bone &c. and I presume neer a thousand times if not a full thousand times repeated [That lightens every man that comes into the World, that lightens every man that comes into the world] &c. G. Fox had many Bullets flying about his eares, and therefore at every turn (like a man fighting for his life) he is forced to hold out a Pretence a Buckler a Breast-plate, simply cal∣led Light, and at every turn to cry Oh the Light, the Light that enlightens every man that comes into the World. 7. Through all his Book like some great Commanders or Generals by Land or Sea,The insulting & wild of G. Fox. yea like the Emperors or Dictators among the Romanes, so doth this wild devouring Soul give forth his high and haughty Sentences: this proud Bladder is big with Simon Magm his thoughts of being Some Body. I shall present one Instance, Pag. 253. His Opposite Henry Haggar saith,Hen. Haggar. you call [all men Dead and Carnall, in the Serpents nature in what form soever they differ from you] this proud Soul Answers, [All that be not in the Light that enlightens every man that comes into the World, which is the way to the Father, differeth from us, such be dead, such be carnal in the nature: for none comes to the life but who comes to the Light, in what form soever they be, and such as differ from us differ from Christ,Bloudy and de∣villish Price of the Foxians. for none comes from under the Satanical nature, but who comes to the Light] what Julian the Apostate, what Duke D 'Alva, what Wols could have spoken more imperiously insultingly & bloudily then this wila Fox hath done against all the true Servants &c. Wit∣nesses of the Most High that ever have been or shall be to the end of this world? they differ from Fox & therefore are Devils &c. 8. I observe that G. Fox all along his Book powres forth a stood of Fire & Brimstone against all his Oppsites and tells us that it is not Railing &c. for (his chief Adversary)the holy Scrip∣ture gives Instance of Christ Jesus himself giving such Language; and also it is no other then the Opposites to the Quakers give unto them: but Godly and Sober Souls will consider, 1. That Moses and the Prophets, and Christ Jesus and his Apostles do not universally absolutely and promiscuously fling out Fire brands,Fox his horrible railing. and shoot Arrowes and Death into the Sides and Souls of all that differ from them, as here G. Fox doth. We may observe in the holy Scripture, that generally they were high handed, hypocritical and hardned Sinners against whome the holy Spirit thundred out such Titles, threatnings and Judg∣ments: But Fox in this place makes no Distinction, but as boldly as Blind Bayard saith all that differ from us &c. 2. This is no rare business, but Fox, and his Foxians common Language and Barkings: Thou Cain, thou Serpent, thou Devil, (Devil, Devil, Devil, as one of their She-Apostles have said a∣mongst us. 3. It is G. Fox his bruitish and ridiculous Song in the Close of his Answers (and sometimes in the beginning) without any Truth, Humanity or Modesty, to cry out saying [And as for the rest of thy Lyes and Slanders,Fox his bruitish and rediculous Song. they are not worth the mentioning] when he hath pickt out a few Sentences or pieces of Sentences(easie for himself to carpe at &c.) his conclusion and Burthen of his brui∣tish ridiculous Song is [As for the rest of thy Lyes and Slanders] instead of holy Scripture, or solid Arguments with Answers to his Opposites Reasons and Replyes and Rejonders that an humble soul may see some footing to rest on. 4. As we say in the death of the Martyrs or Witnesses of Jesus, it is not the Suffering, but the Cause &c Spirit & Cariage is to be considered: So in bitter Language,What Railing is it is not lawfull to call every Prince or King, Fox. as Christ called Herod: nor every Oppo∣site Viper & Serpent, Fool and Blind and whited painted Wall and Sepulchre &c. They seemed to speak Reason to Christ upon his Cross [Thou that savest others, thou that destroyest the Temple &c. come down now save thy self] &c. and yet Gods Spirit calls this Re∣viling and Railing at him. 9. All may see what a simple Craking Sound of vapouring and boasting runs through all this Foxes Book▪ Doubtless Sysera and his Mideanites,Instances out of G. F. his Book Goliah and his Philistines, Rabshekah and his Assi∣rians were types of these Children of Pride, whose Vapours whose Prophesies (so me notoriously false, already proved) whose promi∣sed Victoryes, Spoils, Threatnings lye like black foul Blots of ink or grease over all his Papers and the Papers of most of them, far from that Closet Content and Sincerity of the true Saints who are content with the eye of God alone in secret. 10. For a more full proof of the Lameness and Stark nakedness of their Writings, I shall select and mention some Particulars out of this Grand Alcoran of G. Fox 1. His Opposites Words. then his Answer. And, 3. My Replyes &c. Page 1. He brings in Sam. Eaton saying, [He doth not believe that there is Substantial, Essential Personal Union between the E∣ternal Spirit and Believers.]Sam Eaton G. Fox. Answers [Though the Scripture saith the Spirit dwells in the Saints, 1. Cor. 6. And he that is joyned to the Lord is one Spirit, 1 Joh.1. As though the Saints had not Union with God which the Scripture say they have.] I Reply: concerning the Essence or Being of the Immortal, In∣visible, Infinite, Eternal, Omnipotent and Omniscient, and only Wise: we know no more then a Fly knows what a King is, and therefore 1 Time. 9. He dwells in the Light that no man can approach to: how fully doth the Holy Spirit in the Book of Joh, and espe∣cially in that dreadful Word or Voice of God in a Whirlwind knock cut the brains of all these proud Fancies? let this proud Fox, or any of the stoutest Lions or Lionesses amongst them, look but a few minutes upon the glorious Sun in the Heavens, and then tell us how their eyes do: and yet thus like proud and pratling Children do they make a noise about their Bibs, and Aprons, and Muckingers: and how they are one with God his Being and Essence, &c. Is it not enough for Sun,Gods being out of our reach Moon and Stars, and Men to be en∣lightned by his Infinity, but they must be God himself, and Light it self, in the highest sence, because God is Light, &c. What impudence would it be in a Wise, because she is one with her Husband in Relation, to say, She is the Husband himself, and not to keep her just distinction and distance? or in a Subject (be∣cause the Subjects and the King are Relatives, and in a sence one) therefore to say, that they are the King himself? Again, we know that the word Spirit is taken in Holy Scripture for a Spiritual Nature. Hence it is said that God is a Spirit, not that God is properly a Spirit, no more then he is Light (though my Opposites in our Dispute affirmed he was) but of such a Heavenly and Spiritual Nature:The nature of Spirits For the Devils also are Spirits, though defiled with sin and wickedness: thus Joh. 3. That which is born of the Spirit is Spirit, not that Spirits beget Spirits, and that a new Creature is a young holy Spirit or God himself, as I told one of the chief of the Quakers at Newport, And that 1 Cor.6. shews us in what respect he that is joyned to the Lord is one Spirit: For know you not (saith Paul) that your Bodies are the Temples of the Holy Spirit:How God and Christ is in us. and Ephes.2. For an Habitation of God through the Spirit. Thus God dwelt in his Temple of old, as a Man in his House, and a King in his Palace: not that a Mans House, or the Kings Palace is of his Substance or Essence no more then an house is of the Suns Essence, &c and no more was Gods Temple of old, nor his Temples his Saints now, after the blockish and blasphemous nonsence of the Quaker. In page 2.Sam. Eaton He brings in Sam. Eaton saying [The Scripture is to be judge of Doctrines and Manners.] G. Fox Answer [The Jews had not the infallible Judgement, that had Scripture but stood against Christ the Light, and judged him to be a Devil,The Scripture the Rule. that judgement was not infallible and that Doctrine and Manners of theirs was not right which goes against Christ the Light.] I Reply, as the Sun in the Heavens is the Epitomy or Center of all Natural Light, though some eyes are sore, look a squint, or are stark blinde. And as the Rule or Canon (though Fox simply bogles at that as not a Scripture word) is the same, for it is in the Greek, though millions know it not, and millions (as the Pharises) pervert and misapply it. The Holy Scripture is granted by G. Fox to be Gods Words (though in a subtle fancie, not his Word) but if it be every word of them Gods,The Holy Scrip∣ture a Lanthorn then is every Word as David saith a Light to our feet, and a Lanthorn to our Paths, though we despise it any wilfully refuse it (as some sometimes do Lanthorns) and wilfully stumble into the Ditch Eternal, and other poor Souls after us: Thus the Heavenly Sun-Dial is one and constant in its guidance and directi∣on to us poor Travellers, though we neglect to look on it, or be ignorant of the figures and lines of it, and be willingly ig∣norant,Try all things &c. We are not only commanded to read and meditate in the Holy Scriptures, and to search them as the Bereans did, but we are commanded to try all things, to try the very Spirits. The Papists flap us in the mouth with the infallible Spirit of the Pope, and that he is not to be judged: the Quakers say the same of themselves, which is no more then as I said in the Dispute (when W, Edmund. interrupted me, crying out Blasphemy) for a Man to go for Coun∣sel to an arrant Cheater and Jugler (then cheating most when he calls all others Cheaters.) In Page 3.Sam Eaton He brings in the same Author saying [That God did not intend immediate Teaching, nor to give out an immediate voice in after ages, which should direct and guid men in the way of Sal∣vation. He Answers, which is contrary to the Scripture, which saith, All the people of the Lord shall be taught of the Lord, and he that is of God heareth Gods word, and that is immediate and living, and doth endure for ever, there is no fallibility nor delusion in the Re∣velation of God, but all fallibility and delusion is out of it. I Reply, it is granted that God speaks mediately unto us by the Light of Nature within us;Gods mediate teachings, his word & voice and specified. doth not nature teach you that it is a shame for a man to have long hair, &c. 2. By his works of creation. 3. His Providence without us in his mercies and judgements, so that every drop of Rain and crumb of Bread, and grain of Corn is Gods word and witness: And 4. The pains of the Body, and Dreams in the night have much of Gods word and voice in them, Joh 33. God speaks one and twice but man hears it not and is not Gods speaking his Word? And 5. All grant that the words of Scripture are the words of God. And 6. The teachings of men, Ephes.4. are granted to be means, &c. both for the gathering of the Church, as Apostles, and for the Governing of the Flocks, as Pastors and Shep∣herds, &c. 7. The Water, the Bread, the Wine, &c. are appointed by Christ Jesus to be means while profession of Christ Jesus is made on earth to hold forth a remembrance of him until his second coming. 8. The private Prayers and Fastings and Meditations of the Saints day and night, are holy Meanes in and by which the E∣ternal God speaks Peace, Instruction, Reproof and Comfort to to them that fear him. 9. Sometimes it pleaseth God by the Ministration of his Mi∣nistring Spirits (the invisible Angels) to work by unknown and unseen wayes to us: thus in Pauls Light and Voice and Blindness,Pauls wonder∣ful mediate and immediate con∣version. and the Jailors Earthquake, but afterward in Ananias his sending to Paul(as Peter to Cornelius) and Paul to the Jailor, it pleased God to use his holy means and instruments of Men to men (Gods sweet and familiar way to men: the immediate Teachings of God by Dreams, by Vision, by Voices, by Motion, the Holy Scripture mentions many before and since the coming of the Lord Jesus,Immediate teach∣ings the Question is not whether it may not please the most Holy and infinite Prerogative of the most High, so to teach where, and when, and whom he please. But whether it be Christian obedience, or Diabolical laziness to fling off all means (as Fox all along teacheth) to sit still and listen to immediate Teachings (that is say I to the Devils whisper∣ings) I believe the Papists and Quakers would give much to be rid of the Scriptures: I know also, that notwithstanding their pretence of Spirit, yet both of them are forced to use means, Pray∣ing, Preaching, Congregating, and(in stead of the holy means by Gods Spirit) have appointed many Inventions and Supersti∣tions from a Satanical Spirit. G. Fox saith, there is no Fallacy in the Revelation of God? Ans. True, but will he say these seven things: 1. That all the pretended Revelations are the Revelations of God.Revelations con∣sidered in particulars 2. That Revelations may not pretend Angelical Light, and yet be Diabolical Darkness. 3. That we may receive any Revelations and Teachings (as Children and Mad Folks do) without chewing, and rational weigh∣ing, & consideration. 4. That God hath not appointed his old Scripture and Writing new since Christs coming as a Standard, Rule or Touch-stone to try all our own and others Inspirations by! 5. That Mahomets Inspirations are not one of the most prevail∣ing Snares, Traps, and Engines, whereby he hath catcht whole Nations and Kingdomes, and the greatest part of this poor world at this day. 6. That when God reveals his word or will in writing (which G. Fox grants to be the words of God, and they are slighted) it is not common and most righteous with God to deliver up proud lazy Souls to strong Delusions to believe Lyes (as at this day it is most wonderfull) 7. Whether there be any way in this world to escape the snares of Sathans Whisperings but by humble attending to the search and Meditation of the heavenly Records,The great busi∣ness of Revela∣tions by humble cryes to the Father of Spirits for his holy Spirit and help in all the Meanes by himself appointed, in Love and Pitty to the Souls of men. A 4th Instance of G, Fox his lame stuff is in Pag. 4 where he brings in the same Author Sam. Eaton saying,Sam Eaton [The Gospel is the Letter &c.] He Answers, [And the Apostle saith, it is the power of God &c. and the Letter kills, and many may have the Form but deny the Power, and so stand against the Gospel which is the Power of God. I reply, we all know that the word Gospel from the old Saxon is as strange to us English,What is the Gospel as the word Evangelium or Enangelion (the Latine and Greek)are: but we all agree that it may be turned (according to its meaning)Glad Newes. This wise cunning man tels us the Glad Newes is not the Glad Newes. Why so? Be∣cause it is the Power of God. who sees not here the simple subtelty of this Deceiver? The Gospel or Glad Newes preached is the power of God unto Salvation to every one that believeth &c. Rom. 1. Therefore this Glad Newes told, written, printed, preached, is not the Glad Newes: would he now perswade himself and us that Mo∣ses and the Prophets that wrote of this Glad Newes, and those four heavenly Pen-men (or Pens) which by the finger of God, (his im∣mediate Spirit) wrote the History of the Life and Death of the Lord Jesus, &c. wrote nothing of the Gospel or glad news, for the glad news is the power of God. 2. I know the trick of these old Cheaters and Juglers to hide themselves, and their cheating in the Bushes and Thickets of words of diverse Significations, or figurative Speeches, which all honest Rea∣son teacheth carefully to distinguish. I know it is Fox his trick, and all their tricks in his and their Writing,The horrible Cheat of the Foxians. to make God and Christ and Spirit & Gospel & Covenant & Justification, (as before I proved) to be all that one cheating Fancy called Light in them and in every one that cometh into the World. These bewitched souls will not owne a figurative speech when it makes not for their Idols. 3. is it not that the Lord calls the preaching of the Glad Newes the Power of God,Why the Gospel is called the Power of God. because of the wonde full effect of it to him that believeth this Glad Newes, which few or none believe, as being a foolish thing to believe (as the Jews and thousands others to believe in a beggars brat, laid in a Manger and a Gallowes-Brd &c.4. Paul calls this Glad news, his Gospel or Glad news,How it is called Pauls Gospel. Rom 2. Will the Foxians therefore say that ei∣ther Paul lyed, or else it is not Gods Gospel nor Christs, but Pauls although it is most true that as Paul had charge of it (as a Shepheard of another mans Flock, or a Mariner of an other mans Ship) it may be common Phrase of Speech (though not literal but figurative) be called Pauls (or any other Messengers of Christ) Glad news or Gospel. 5. There is a wild beast called a Fox, 1 subtle and pernicious creature: there was a famous heavenly Man, a famous writer of the Book of Martyrs, John Fox,Three Foxes and there is this poor deluded & delu∣ding Soul G. Fox, to whome I am now replying, ought not these to be distinguished? Is there not such a mischievous subtle Beast called the Fox because G. Fox bears(and that most justly and by a finger of Gods providence bears it) the wild Beasts name: or was not such a Learned & heavenly & wonderfully deligent & zealous man as J. Fox, because G. Fox bears that name also? 6 But further,The Scripture to word in glad news from If the Glad news may not be called the Glad news when tis Scripture (that is written)or preached, then not Glad news when spoken. 7. The Law de∣nounceth Sentence of Death against a Traitor &c. this Sentence is written, & in a Sence may be called a Killing Letter: the King par∣dons this Traitor, and this Sentence of Pardon is written: this gra∣cious word of a King is not less his Word because it is Written then it was when first spoken by him; and this word or pleasure of the King written may be called Gospel or Glad news, the Glad news or Gospel of his Temporal Salvation: will any sober man say as G. Fox impi∣ously and frantickly. that the writing of the Pardon and the Broad∣Seal is a Dead letter & a Killing letter &c. because Paper Parchment &c. If G. Fox from hunting after Souls by Sea and Land, arrive at any Port in England and send a Letter Post to his Wise & Friends, containing his many Deliverances, many Experiences, his safe Arri∣vall and his Purpose and Hope shortly to see them: shall now this Glad news(or Gospel)though but in a few raggs made (Paper) be stiled a Dead letter yea a Killing letter though it contain nothing (as the Christians Gospel or Glad news doth not) but glad news or Tiaings.Counterfeits destroy not true and own∣ers for even. 8. Hence it is that we read so often of Preaching the Gospel, of Be∣lieving the Gospel, and that as before Paul calls it his Glad news, or Gospel because it was his work to tell it. Yea but saith this Deceiver throughout his Book A man may have the Letter and Form, without the Power and Life. &c. I Answer Who knows not that? and that a Form & picture is not the man himself? who knows not that Judas notwithstanding his pretended Love and Kissing of Christ Jesus that yet he had not the Life & pow∣er of true Love and heavenly affection: but doth it follow that living and moving Bodyes have not Souls & Spirits within them, because that pictures have not? That none preach Christ Jesus truly because that G. Fox preacheth an immaginary and Allegorical Christ, in or∣der to establish himself the only true Christ, and the Eternal Son of God as many bewitched Souls call him. 9. What is this but to cheat poor Birds with the Chaff & Falacy of dividing the Body from the Soul, the Letter from the Meaning, the Instrument or Tool from the Workman or Husbandman using it, the Gospel or glad news from Be∣lieving of it. word to all Foxians. Ah poor cheated Souls (called Quakers all of you) why do you willingly (out of pretended Enlightnings & Experiences) shut your eye of common Sense and Reason, not daing to call to call good news, good news, because some, or the most will not Believe it? was it not so with the women preaching or telling the good news or gospel, al∣though few or none were found to believe that Christ was risen? 10. The truth is (search your cheating Familiars narrowly &) you will find that your selves and the Papists would make an Holy Day of that Day, in which all the Bibles in the world were burnt, that you may establish your infallible spirits & Traditions. I know I wronge you not, I have too much proof of it, which you would se if the heart were not the arrantest Cheater in the World, and your selves not willing to be cheated. Tis true Antiochus at∣tempted the burning of Moses and the Prophets out of the world:Gods wonderful preservation of his word or wil to poor mankind some of the bloudy Emperours followed on in Antiochus his bloudy Steps raging against the Scriptures also, the Romane Popes in theirs, and common reason may tell all men, and the Quakers themselves, that if the same power come into their hands as Antiochus & the Ro∣mane Emperours had the holy Scriptures shall not if they can effect it trouble them or others one day in the world longer. But of this more in the next and last Position. A 5th Instances is pag 10 where G. Fox brings in John Bunian saying. It is not Faith and works that justifie in the sight of God,John Bunian. but it is Faith and good works which justifie in the sight of men only. &c. He answers, Abraham was not justified to men only by his Obedience, but to God, and where is Faith there is Justification, which works by Love:The great Posi∣tion of Justifi∣cation. and the Saints Faith & works were not only to justifie them in the sight of men? for the Work of God is to doe what he saith & his Will which who doth not are not justified in so doing, but to be beat∣en with Stripes: who seek to be justified by their Faith and Works in the sight of men, are Dead Faith &c Works both. I Reply, In this business of justification & Pardon of Sin (which Luther called of Seperation between us and the Papists) I humbly lame this Fox is, and that he & his Arminians Socinians against the true Protestants in this fundamental business. For what is Justificati∣on but a Pardon written and sealed and declared from the King of Heaven to poor condemned Traitors.Justification what it is That this Pardon may be me∣rited by any Price that we or all the World can offer, is denied by true Protestants, but affirmed (in effect) by the proud unbroken Souls of Papists, Arminians, Socinians, and these Foxians called Qua∣kers. It is true after a condemned Soul hath received a Pardon or Justification from his King freely without Desert (upon the Princes Mediation) he declares his loyal and thankfull Obedience &c. but is this his Pardon & Justification as our subtle Simpletons imagine? Again that Abraham was pardoned (or justified, it is all one) for his Work sake as this blind Soul saith, how doth Rom 3, 4. and the Epistle to the Galathians cry out, and the experience of every true broken Heart cry out Lyar against such proud and Popish Blasphe∣mies. Further, If all the Righteousness of the best of men, that is their good Thoughts, good Words, good Actions Aims: Prayers, Preach∣ings, Sufferings, be but as Womens Menstruous & filthy Clouts, (as the Most High calls them) what Popish and frantick Madness is it in Fox to talk of Justification before God by works or by Obedience? A 6th. Instance is Pag 16. where he brings in Henoch Howet say∣ing. It is an Expression of a dark deluded Mind to say that God is no distinguished from the Saints. G. Fox Answ. But God and Christ is in the Saints, and walks in them, and he is is a Reprobate and out of the Apostles Doctrine. I reply to this Canting Gypsie, in Pag. 74. He denyes the Position of Ralph Farmer,The proud Qua∣kers affirm no distinction be∣tween God & themselves viz. That God the Creator is eternally distinct from all Creatures, and that Christ being God only is one Person, remains a distinct person from all Men and Angels. Also in the same Page, that God is distinct in his Being and Blessedness from all Creatures. I Answer, is it not Sufficient that poor Dust and Ashes, poor Chaff and Stubble may be admitted to a Parly with the Heavenly Majesty, and receive Smiles of his Countenance, in the Face of the only begotten Prince & Mediator? to be cloathed with the Virgins diverse Colours, and heavenly Affections, but with the Devil and our first Pa∣rents, we must aspire to the throne of the Incomprehensible Majesty and Godhead also? Besides, Let mans Common Sence be Umpire, is there no Distinction between Infinite and Finite? between the Infi∣nite Ocean of Majesty power, goodness, Wisdome &c., and the poor Dross of which Men & Angels are Partakers? The King dwells in White-Hall and in other of his Royal Palaces, is therefore no Distin∣ction between the King and his Houses, though some may be braver then others: And yet Fox saith his Opposite is a Reprobate. I ask why? The only Reason Fox gives is, because he licks not up the fil∣thy and hellish poyson of Foxes childish and hellish Blasphemy against the Eternal Godhead. A 7th. Instance is Pag. 22. where he brings in Joseph Kellet say∣ing, [They be all alienated from God, and Enemies until Faith] G. Fox Answers,Joseph Kellet [So they have denied their School-Master, which is until faith which will keep them out of the Alienation which is the Law. I Reply with Joseph Kellet, (and the rest of those excellent men whom Fox useth as Dishclouts that by nature our Alienation from God is so great,Our natural A∣lienation from God that the finest and sweetest nature in the World is so alienated and opposite unto God, that it resolves like some Ships (against a Turk or other Enemy) we resolve to kill or be killd, yea and to sink by his side before we will yield to be taken by him: therefore doth the Holy Spirit so often speak of mans hating of God and Gods hating of him, yea of mans abhorring of God, and Gods abhorring of him, and Rom. 8. that not only mans wisdome is at enmity but en∣mity it self against God. Hence it is, few Kings, few Councellours, few Nobles, few Schollars, few Merchants, &c. (who use to be the wisest of men) relish the Doctrine of the Manger and the Gallowes:Few excellent men saved for the more natural Wisdome the more aversation from the foolish∣ness of the glad news to poor, lost, drown'd and damn'd Mankind. 2. Again, I say as Solomon, the legs of the lame are not equal, &c. for how doth it follow that we deny the Law to be a School-master point∣ing unto Christ, because we deny the Law can bring us to Christ, which is so indeed in the English, Gal. 3. but is not so in the Greek, yea, how could the Law of Ceremonies, pointing out the Lamb of God, or the Law of Do this and live, keep out of the Alienation, do they (more then the Law of Creation) leave any converting Im∣pression from the Soul, until Gods hand open a door of Believing? The Dyal points to the Sun, &c. but who receives benefit by it but e that skills it, and looks upon it, &c. and yet the Dyal is not the Sun, &c. but points as all the Proyhecies, Ceremonies, Commandments, (before his coming unto that God Man, the Sun of Righteousness) Christ Jesus. As to the rest of his Answer, viz. [Which will keep them out of the Alienation which is the Law] it is a piece of bruitish Nonsence (as are not a few more in his Book) and it may be taken (like the Answer of the Devil at Delphos) many wayes:Our alienation from God for it may be taken, that Faith will keep them out Alienation: or, the School∣Master will keep them out of the Alienation: or whether the Alie∣nation is the Law, or Faith is the Law, is doubtful, and if his meaning should be that thy Law either of Ceremonies, &c. should keep them from being Alienated from God; and so being actually to God, how not only will all the Holy Scriptures but all Mankinde, Jews and Gen∣tiles call him a simple ane destroying Lyar? An eighth Instance of Foxes poor, lame Answer is in Page 27. where he brings in Richard Baxter,Richard Baxter saying [To say that any is per∣fect and without sin is the Devil speaking in man;] G. Fox Answers, contrary to the language of the Apostles and Christ, who bid them be perfect, and the Apostle spake Wisdome among them that be per∣fect: and said they were made free from sin, and it is the Devil speak∣ing in man that speaks for sin while Men are upon the Earth, for the Devil holds him up that makes men not perfect which Truth makes men free again from the Devil, & speaks in Man, and says be perfect. I Reply (whether this willingly ignorant Soul knows or no) I know that the Devil knows that there is a Fallacie in this word Perfection, 1. Sometime in Scripture,The matters of perfection it signifies no more then Sincerity & Up∣rightness, (and so is translated) sometimes Compleatness & Fulness in its kinde, though but in a small Vessel; sometimes Fortified, Strong & Armed; and sometimes the Fulness of the Godhead, to whose in∣comprehensible Ocean not one Drop can be given, nor one Drop taken from him. In Mat. 5. Be ye Perfect, &c We are not exhorted to be equal with God in Holiness, for that is to be God our selves, and being set down in the Throne of the Godhead, to thrust the Eternal God out, for there can be but one in the Throne of the God∣head: But we are commanded to labour to be like unto God who not only is kinde to his Friends but to his Enemies also: As when we are bid to be like the Sun to shine upon the Bad as well as the Good: will a sober Soul imagine that we are bid to be as Pure, as Glori∣ous, as Vast, as Swift as the Sun is: but the Spirit tells us of a Gene∣ration that are pure in their own eyes, and yet are not cleansed from their filthiness. Yea, but faith Fox, Paul spake Wisdome amongst them that were perfect,Phi. about perfection Phil 3. I answer, what if the Translators had turn∣ed that word among them that be strong intelligent, capacious as the word often, and there signifies, why doth Paul also speaking of such a strength or capacity as the Saints may to in this life profess that he was yet (as it were but up the Hill) this is the vote of all the highest Saints to menting their Brethren, and Inabilities, and the Battle and the new: Of which Battle G. Fox and his Sathan having Possession all is in peace. It all Gods Children are like high and wit∣tingly endure,The estate of Gods Children upon Earth not is the Holy ugly Fiend as the Devil should touch them thought. 3. They are like Fields & Gardens in which the Handman and Gardiner allows not, nor endures no a Weed but with grief and en∣deavour of their extirpation. 4. And this is far from being Proc∣tors and Advocates for sin (as G. Fox most simply and impudently urgeth) for the known truth is, that Fox and his Foxians fall most foolishly and fiercely upon such as profess most holiness, most since∣rity, and most Mortification, most love to God, and his only begotten the Spirit of Holiness, & the Holy Scriptures or written Will of God. A ninth Instance is in page 28. where G. Fox. tells how the same Author preacheth an external word [Which the Scripture speaks not of,Richard Baxter but of the word that lives, abides and endures for ever, and of the Scriptures of Truth that cannot be broken: and of Gods words and Christs words, and that is not external: this is not agreeable to sound words that cannot be condemned: but that is like his Doctrine that knows not the Eternal: but the Ministers of Christ did not tell of an exter∣nal word, but you being made by the will of man speaks to the People of an external word.] I Reply, The word (whether external, internal, or eternal) is a similitude, for we know God hath no Mouth, nor Tongue, nor Words as we have: but as Kings, and Generals of Armies or Navies, or any Commanders in chief signifie their minds by Speech, by Writing, yea by sign (at a distance) this Word or will, which was before in the Kings breast, and internal is now outward or external. Hence Christ Jesus above all other wayes of Gods manifesting himself ex∣ternally or outwardly is called the Word of God, and the Word which was God. Hence in common speech we call our Thoughts our selves [So I think, &c. this is my Word, my Vote, or Mind.] And as it is in the Field: If a General himself who first gave the external Word from his own internal Thoughts:The great conse∣quence of a word if he forget the word in the night a common Sentinel will make him stand, or fire upon him: and shall men be so careful in these transitory businesses, and shall we suffer open Enemies to the true Lord Jesus presumptu∣ously to pass without the external word or mind of God, and auda∣ciously to deny such a word at all to be? When Christ Jesus Luke 4 spake out of the Prophet Isaiah: and when Paul disputed three Sab∣bath dayes out of the Scriptures, and when Apollos mightily convin∣ced the Jews from the Scriptures that Jesus was the Christ, did they not use external, audible Expoundings and Applyings of that written word or mind of God as the external and outward manifestation of his internal and eternal holy Pleasure. A tenth Instance is in page 32. where G. Fox brings in Ellis Brad∣shaw saying [The Quakers Spirit doth teach them to honour no Man.Ellis Bradshaw] He Answers, [That is a Lye: for it teacheth them to have all Men in esteem, and to honour all men in the Lord; yet they are convinced by the Law to be Transgressors if they respect Mens persons as you doe] I Reply, I have spoken of their proud and lofty behaviour toward all men, the Highest, the Eldest, the Holyest, upon the 10th. Position, of their Pride &c. and therefore briefly say, 1. That all men may see how truely they honour and esteem all men in the Lord, and what Lord and honour it is that they mean: when G. F. his first word to his Opposite is in that most provoking Term,The honour which the Qua∣kers give to others viz. [That is a Lye] in his very pleading and the very first words of it. It is true Christ Jesus and his Servants the Prophets and Apostles used sharp and bit∣ter Reproofs, Similitudes &c. but thus suddenly at the first dash to give fire Thou Lyest, That is a Lye &c. It shews neither Religion nor Civility but a Barbarous Spirit, for they that know the Barbarians know how common that word is in all their mouths. Tis true of late divers of Fox his followers have followed him in courtesie looking toward you, taking you by the hand, bowing and half unco∣vering the head more or less &c. But this is but a Revolt and Apo∣stacy from their first Rigid Spirit and Cariage as Humphrey Norton rightly maintains against them. Yea. 2. it is against all Foxes and their first Writings, and this very place of James here urged, viz. they are convinced by the Law if they respect mens Persons. Again, tis true in Christ Jesus there is neither Bond nor Free, Male nor Female, and consequently no Master no Man, no Father no Child no King no Subject, but all are one in Christ Jesus, and the second Birth: as all are of one kinde in the first Adam, and the first Birth. 1. Yet first how full is the Holy Scripture of Commands and Ex∣amples of Gods Children,Civil respect giving respective Words and Titles, and Bowings, even to persons that knew not God? 2. Fox grants dif∣ference of gifts, and saith that some (in comparison of others of them not so grown, &c. are Elders, & sure this is some respect of per∣sons, according to that of the 1 Cor. 12. Are all Apostles, are all Prophets, are all Teachers, &c. Therefore how ever they Hypocriti∣cally lye, and pretend to honour all men in the Lord: yet the most Holy and only Wise knows how proudly, and simply, and barba∣rously they have run into uncivil and inhumane Behaviours towards all their Superiours, the eldest and highest, how that they have decla∣red by principle and practice, that there are no Men to be respected in the World but themselves as being Gods and Christs. Tis true our English Bibles and Grammar (as Fox his great Learning often objects) makes thou to a single person, and Thou in Holy Scripture is used in a grave and respective way unto Superiours, unto Kings, and Parents, and God himself: But 1. (As I have said) the Hebrew and the Greek signifie no more Thou then You, and so may be truly turned. 2. Every Nation, every Shire, every Calling have their particular Properties or Idioms of Speech,Thou & Thee which are improper and ridiculous with others: Hence these simple Reformers are ex∣treamly ridiculous in giving Thou and Thee to every body, which our Nation commonly gives to Familiars only: and they are extreamly and insufferably proud and contemptuous unto all their Superiours in using Thou to every body which our English Ideom or propriety of speech useth in way of familiarity or of Anger, Scorn and Conte I have therefore publickly declared my self,incivilities ght to be mo∣derately punisht that a due and moderate restraint and punishing of these incivilities (though pretending Con∣science) is as far from Persecution (properly so called) as that it is a Duty and Command of God unto all mankinde, first in Families, and thence into all mankinde Societies. Having thus through Gods mercifull help gone through the 13th Position in publick and this private supply of some few Instances of their Lame writings of out G. F. reserving the liberty (if God please) of presenting the Reader with a further Apendix or Addition of some few further Instances our of G. Fox his Writings. I hasten to the 14 Proposition, the last of the seven at Providence. They read it publickly, viz.the spirit of the Quakers tends mainly to the reducing of Persons from Civility to Barbarisme,The 14 Position debated. to an Arbitrary Goverment, and the Dictates and Decrees of that sudden Spirit that acts them. 3. To a sudden cut∣ting off of People yea of Kings and Princes that oppose them. and 4. To as fierce and fiery Persecution in matters of Conscience as hath been, or can be practised by any Hunters or Persecutors in the World. I told them I could adde more Branches to this Head, as unto the peace and civil Societyes of Mankind in the world: but I remem∣bred my promise of Brevity, and W. E. was often remembring me saying, Is this thy Quarter of an hour? for I believe they stood here upon Coals and were not willing that I should insist upon it my full Quarter;W. E. &c. stan∣ding upon coals. and they hasted me on to prove that their spirit tended to Barbarisme: they said (one and an other) that their spirit was an ho∣ly Spirit, the Spirit of God, and the Grace of God had appeared to all men and had taught them to deny all ungodliness and worldly lusts, and to live soberly, righteously & godly in this present world. I told them that in our Native Countrey, and in all civilized Coun∣treys, the civility, Courteous Speech Courteous Salutation, and re∣spective Behaviour was generally practised,Civility and Courtesie. opposite to the cariage of Barbarous & Unciviliz'd People. This I said was according to the com∣mand of the holy Spirit in Paul Eph 4. and in Peter, 1. Pet 3. Be pi∣tifull, be Courteous, &c. Such a Spirit was Christ Jesus of, even to his greatest Opposites, and to the greatest Sinners, insomuch that for his Courtesie & Gentleness & Sociableness with open Sinners, the dog∣ged proud and sullen Pharises counted him a Drunkard and Glutton, a friend and Companion of Publicans and sinners. We English were our selves at first wild and savage Britains: Gods mercy had civili∣zed us, and we were now come into a wild and savage Countrey, without Manners, without Courtesie, so that generally except you be∣gin with a What Chear or some other Salutation,N. Eng. one work to civilize a Barbarous People. you had as good meet an Horse or a Cow, &c. And hath not the Quaker spirit been such a Spirit amongst us? have we not known persons formerly lo∣ving, courteous &c. and as soon as this Spirit hath come upon them have not our eyes seen them pass by their Familiars, their Kindred, their Elders and Superiours, and though kindly spoken to, not give a Word or a Look toward them?The Quakers monstrous Inci∣vility. as if they were not worthy of a word or a look from such High Saints &c. How like indeed have they been to the Popish Saints in a Procession, that See not, Hear not, Speak not, &c.? or like these very Barbarians, and therefore I said, 2. G. Fox in his book affirms that the Conversation of these very Barbarians, in many things was better then his Opposites &c. I mused in my self (being much acquainted with the Natives) what G. Fox should mean, he not having been in N. England when he wrote that passage, but since I have heard that the Quakers have commended the spirit of the Indians; for they have seen them come into English Houses and for down by the fire, not speaking a word to any body: But this cariage of the Indians proceeds from a bruitish spirit,The Indians and Quakers of one Spirit. for generally they have boldly come in without Knocking or asking of leave, and sit down without any respect in word or gesture to the Governour or chief of the Family whosoever (just the Quakers general fashion and Spirit). Further I told them, that in some respect the spirit and cariage of the Quakers was worse then that of the Indians, for if they were sa∣luted by the English in the high-way or coming into an House, they are very ready to receive your Salutation kindly, and to return you an other: But commonly we know that it is not so with the Quakers bruitish spirit. 2. The Indians morning and evening, and upon all meetings, they give a respective and proper Salutation to their own Superiours, and sometimes in gesture as well as speech. 3. Although the Indians are bruits in their Nakedness both men and women, yet they never appear (no not in private houses) stark naked as the Qua∣ker men and women doe: yea they so abhor such a bruitishness, (except it be in there mad Drunkenness, for then they will be stark na∣ked) that as to their Female kind, they will carefully from their birth keep on some modest covering before them. W. E. rose up and fed they did abhor Uncleaness as well as our selves or any, their women were sober, holy and Modest, and would not endure (some of them) to have a Toe to be seen naked:The Quakers a gain maintain their womens Nakedness. but he said if the Lord God did stir up any of his Daughters to be a Sign of the nakedness of others he believed it to be a great Cross to a Modest womans Spirit, but the Lord must be obeyed. John Stubs immediately seconded him, and quoted again the Command to Isaiah, Chap. 20. to go naked & he added, whereas I said at Newport that it was in the time of Signs, Types, Figures &c. He would now prove that all Signs were not a∣bolished by the coming of Christ, for Agabus Act. 20. took Pauls girdle and bound himself. I replyed that was indeed one of my Re∣plyes at Newport, and I was yet far from binding the sweet Influences of the holy One by Dreams, Visions, immediate Impulses Revelations, Signs &c. but withall I said that before the coming of the Lord Jesus and at his coming was the time and season of such Appearances from God:Signs and Fi∣gures discussed. now he hath fully declared his mind to us by the Personal and most wonderfull coming of his Son out of his Bosome: who had com∣manded his Pen men to write his Birth, his Life, his Life his Doctrine his Miracles, his Death, Resurrection, Asscension and promise of Re∣turn to us: he had also preserved these holy Writings & Records most wonderfully that (Joh 20)we might believe in him, follow him and live with him. But 2. I said what did this concern the monstrous stripping their women naked, of which we never heard a title either at coming of the Lord Jesus, or in those proper seasons of such Admini∣strations before his Appearance.The Quakers spirit enraged. John Stubs said he had been a Qua∣ker 19 years and yet had never seen a woman Naked, and some of the Quakers said to me aloud, when didst thou see any of our women Naked? and another of them said, We did not think that thou wouldest have been such a wicked man. These two (though of the Quakers spirit) yet of long time had been Loving and respective to me, but now they were enraged, so that I said unto my Antagonists, seeing some Heat is risen about these matters, I will if you please go on to the second Branch of this 14th Position.The Quakers spirit tending to Arbetrary Go∣verment. I told them the 2d. Branch was, That the Spirit of the Quakers tendeth to bring in an Arbetrary Go∣verment. I said we all knew how it had cost the blood of thousands & ten Thousands this matter of Goverment & Lawes: that the Most High & only Wise choosing one People and Nation of Israel to be his own, he wrote them Laws (some with his own inconceivable finger written) and some by Moses his inspired Pen man, it pleased him not to leave their Wisest and Holyest Kings & Governours without written known Lawes, with Rewards and Penaltyes annexed. But I argued if that were true that all the Quakers were guided in all they said and did by the immediate Spirit of God (as I proved Fox maintained) then if they obtain higher or lower Governours of their Spirits,The Quakers have no need of Scripture much less of the writ∣ten Laws of Surely it shines there is no need of Laws for them to rule & act by, for Scripture, and seing the Immediate Inspirati∣on of them to erre in Judgment, for as they said had no need of it, for they had the within them, and all that they of God, &c. So I said much more might it be said of Mens Laws & Writings; that surely they had no need of them: for what could be more just and equal, more pure & holy in all Cases Contoversies & Businesses, then the immediate Voice of God? W. E. said, What dost thou fill peoples ears with strange Notions, as if the People of God called Quakers were a lawless people and would bring all Government and all Laws to nothing? We are for righteous Goverment, and righteous Lawes, we are not for any to rule by Force, and more he spake to this purprse. I Replyed, that he mistook me, by an Arbetrary Goverment I did not intend a Goverment ruling by Force (for there could be no Go∣verment in the world without the Sword) but Arbitrary I said came from Arbitrium which signified Will or pleasure:The Quakers & none else is the World fit for Government as they judge and so my Argu∣ment was, that Persons immediately speaking from God, it was im∣pertinent and profane to clog and cumber them with Lawes, for the Voice of God (the Law of all Laws) proceeded out of then mouth, then which there could be none more Just, more Wise, more Holy. Here stood up an Aged man (and as able as most in the company, T. A.) though much of late adhering to the Quakers and said, Me∣thinks there is Weight in Mr. Williams his Argument. He being a noted man, and his voice very audible (and so heard by all) W. E. was forced to take notice of his speech, and said, wherein is there any weight in it? T. A. Answered, why if a Magistrate be immediately inspired by God, and speaks Gods Laws & Sentence, sure there seems to be no need of any other Laws.T. A. his Testi∣mony They saw they were in a Pound, and I perceived it, and yet (not being willing to grate upon them but) watching my time (as I was glad all along) to pass handsomly from one Point unto another, I said unto them: if they pleased I would pass on to the Third Branch,The 3d Branch viz. That the Quakers Spirit tending to the sudden cutting off of People, yea, Kings and Princes that oppose them. I here told them that I must crave their patience whiles I must profess my fears, least that Spirit by which they were guided, might run them upon their own and others temporal De∣struction. I told them I thought they had no such thing in their Thoughts or Eye at present: but if power of the Sword come into their hand, it was easie to imagine that whom their Spirit (infallible) decreed to Death, Peasant or Prince, if it were possible, he must be executed, &c. W. Edm. said, Thou here makest a false and lying charge against the People of God, who are peaceable and quiet and yielding to Magistrates, &c. I Replied, I charge them with no matter of Fact: but I charge them and their Spirit with a tendency, &c. For why might they not say, that Abraham, with an impulse was killing Isaak Moses the Egyptian, Ehud killing Eglon the King of Moab, Samuel hewing Agag the King of Amelech in pieces, and Paul, Ananias and Saphira, &c and why not Sathan stir up his Instruments to pretend the like Spirit, as we know he hath done both in former & latter days? My Antagonists joyntly bid me shew when any of the Quakers had done so: 1 Answ. They spake not to the point, &c. for I did not charge them to have done so,Immediate im∣pulses but that their Spirit tended to it: I was saying that Faubord at Grindleton was killing his Son in imitation of Abraham, if his Sons crying out, and the breaking open of the House had not prevented: and that James Parnel moved by this Spirit to Fast forty dayes, &c. perished the eleventh day, &c. but perceiving more then ordinary heats, and that, W. Edm. charged me that I had a false heart of mine own, and would measure others by my bushel: I told them of the wonderful actings of Tho. Munster, and J Becold, and Fifer, & Knipperdoling, &c. in Germany, and of their Pretences, Murthers, Poligamies, and all by the Spirit, &c. I told them that our Royal Sovereign his Grandfather Henry 4th.The Kings Grandfather H. 4. of France murthered upon pretence of a vision of Angels of France (that famous and wonderful Man) he was stabd to death by a Frier pretending a Vision of Angels on Christmas night, who commanded him from God to dispatch and kill the King, which he most desperately effected. W. Edm. interrupted me, and spake (to this effect) why should we suffer this man thus to wrong the innocent people of God? we will measure him with his own Bushel: For thy Book declares thy ap∣proving of the killing of the Kings Father, and said where is the Book? At which word W. Harris (a Fire-brand of Town, and Co∣lony & Country) rose up, and carried a Book (which they said was mine) to W. Edmonson: 1 perceived that W. Edm. & W. H. who was for any Religion,W. Edm. & W. Harris their malice towards me and a malicious mortal enemy to all good had been a plotting: and I said openly I knew what malicious bloody counsel had been between W. Har. and themselves: but they would finde themselves befooled, for there was nothing in the matter but ridicu∣lous malice: for all of us knew that W. H. loved the Quakers (whom now he fawn'd upon) no more then he did the Baptists (whom he till now fawn'd on) but would love any, as a Dog for his Bone, for Land, which he had a long Suit for as was known to all the Country and their cost. Hereupon Capt. Green of Warwick (Magistrate) desired that such matters might be forborn, and others spake to the same purpose: and J. Stubs and others are said to speak to W. Edm. to forbear, so that the Book was laid aside and delivered again to that malicious bloody Soul W. Harris. I challenged them again and again to read and improve what possibly they could, which I knew was no more then some words applauding the Parliaments Justice and Mer∣cy: which these Bloody Sophisters would (like Wolves & Foxes con∣strue as my approving the Kings Death, which God knows I never approved to this day. Upon this Occasion I may now inform the Reader,W. Harris his character and practise how easily the malicious Spirit of W. Edm. & W. Har. met in one: formerly no man amongst us had spoken more scornfully of the Quakers then W. Harris, now he extremely, privately and pub∣lickly fawns upon them, seeing them my Enemies, who had ever been his Friend, and never his Enemy but in his outragious practises a∣gainst Town, & Colony & Country. He was a Pretender in Old En∣gland, but in New my experience hath told me, that he can be one with the Quakers, yea Jesuits or Mahumetans for his own worldly ends and advantage. He is long known to have put Scorns & Jeers upon the eminent Inhabitants of Town and Country. He hath been notorious for quarrelling, and challenging, and fighting, even when he pretended with the Quakers against Carnal Weapons; so that there stands upon Record in the Town-book of Providence an Act of Dis∣franchisement upon him,W. H. & the Q the higher pow∣ers as they simp∣ly affirm for fighting and shedding Blood in the street, and for maintaining and allowing it (for ought I know) to this day. Then he turns Generallist, and writes against all Magist-ates, Laws, Courts, Charters, Prisons, Rates, &c. pretending himself and his Saints to be the Higher Powers (as now the Quakers do) and in pub∣lick writings he stir'd up the People (most seditiously and desperately threatning to begin with the Massachusets) and to cry out no Lords, no Masters, as is yet to be seen in his Writing: this cost my self and the Colony much trouble. Then (as the Wind favoured his ends) no man more cries up Magistrates: then not finding that pretence, nor the People called Baptists (in whom he confided) serving his ends. He flies to Connecticut Colony (then and still in great Contest with us) in hopes to attain his gaping about Land from them, if they prevail over us: to this end he in publick Speech and Writing applauds Con∣necticut Charter, and damns ours, and his Royal Majesties favour also for granting us favour (as to our Consciences) which he largely en∣deavours by writing to prove the K. Majesty by Laws could not do. My self (being in place) by Speech & Writing opposed & Mr. B. Arnold then Governour, and Mr. Jo. Clark Deputy Cranstone and all the Magistrates, he was Committed writing against his Majesties Honour, Prerogative, & lay some time in Prison until the General Assembly, where the Quaker (by his wicked, ungodly, and disloyal plots) prevailing he by their means gets loose, and leaves open a door for any man to challenge the Kings Majesty for being too Godly or Christian, in being too fa∣vourable to the Souls of his Subjects against his Laws, &c. I had thought to have declared thus much publickly, and how sea∣sonably the Kings Declaration came over against him: also how that one General Assembly,W Edm. his ig∣norant and im∣pudent zeal and upbraidings and another, and another had been troubled with him, &c. and fined him, &c. but now my Lord Edmundson grew hot, and told me that I had charged the People of the Lord with ma∣ny great and grievous Charges, which he said I could not prove, yea, he said he would speak it before the Lord, I had not proved one of them, and therefore he warned me, being an old Man, that I should not carry such a Burden on my back to my Grave, and (among other angry insultings) he said he heard I had been a Magistrate, and said I was a fiman to be a Magistrate that would so wrongfully charge the Innocent. Jo. Stubs spake to the same effect, and how I had hindred them from going about the work of the Lord; he said also, that it was only the Light which they had spoke for, and that some had in∣terrupted them, but he confeit that Roger Williams himself had not done it: I saw God in their Confession. And for the last point and Branch of the 14 Position, viz. [Their Persecuting Spirit) having spoken to it before and finding them un∣willing to mention it,The point of persecution I urged it not, having (at Newport) shewed from Page 170 of G. Fox his Book. [That the Magistrate (that is the Magistrate in their Light) ought to Subject the Nation to his Light, else he is not a faithful Magistrate.] In page 90 & 96.So many Quak. so many Popes G. Fox. sets up his Saints (as formerly W. Harris his Antagonists) to be the higher Powers, as knowing who Worship God aright, and who not, and only able to judge of Powers, Magistrates, Kingdomes and Churches. Herein W. H. and the Quakers are one, &c. It is true that W. Edm. declared that the People of God were not to meddle with Carnal Weapons:The pretended meekness of the Quakers. as also that before time, many of the People of God called Quakers, had been Souldiers, Captains and Colonels, yet now coming to the Light, they had laid down their Carnal Weapons: but if Fox say true in his Book, either they Mope or Equivocate: for Fox speaks of the Magistrates for Christ in the aforesaid page 170. he discerns who be Idolaters, who not, which true Churches, which not, and are to praise the Well Doers, and terrifie the Evil Doers with the Car∣nal and Material Sword, or else they talk nothing. But 2. If this Confession & Profession of theirs were not; yet if Christ Jesus say true, viz.The Tongue tells to all the World what the Heart is: was there ever People pro∣fessing the Name of Christ Jesus (except the Papists) so Reproaching the Pro∣testants,The tongue of the Quakers is the Vipers what will their hand be and amongst the Protestants was there ever any so Reproaching & Revi∣sing the Professing and Conscientious People as Quakers do: was there ever any known (professing the fear of God in so high a measure) so sharp and cutting in their Tongues even to eminently, knowing and Conscientious persons [Then Lyar, thou Serpent, thou Cain, thou Judas thou Hipocrite, thou Devil] &c. Shall we rationally question whether their hands (like Simeons and Levyes) will not be as fierce and cruel,The Quakers common language if the most holy and only Wise permit Whips & Halters, Swords & Fagots to fall into their Hands? and what did Sam. Fisher, & Ed. Barrowe write less to the Souldiers at Dunkirk, that if they received the light they should on to Rome. 3. Have we not known the deceitfulness of mens hears fly out into greater matters then Persecution? Hazael earnestly asked whether the Prophet thought him a Dog that he should doe such matters &c;.The cheating of mans heart Pendleton vow'd his Collops should fry ere he would to Mass in Q Maryes dayes, and yet to Mass he went and persecuted others also that would not how to the Image as he had done. Just here Capt Green of Warwick desired leave to speak to two things, 1. To immediate Revelations, such as Abraham and Moses and Ehud had. 2. As to the Soul being a part of God:Capt. Green his 2 points with my Antagonist I was weary and withdrew, but af∣terward Capt. Green told me that none of them were willing to speak punctually to either of these two, but rather desired to wave them as a abstruse and high matters and Mysteryes. Then Pardon Tillinghast (a leading man among the People called Baptists at Providence) he prest against them the continuation of Christs Ordinances untill he came. The Quakers said Christ was come again to his Disciples. He replyed, that after Christs Ascention he spake of another Coming,Pardon Tilling∣hast his dis∣course with my Opposite his second Coming, Heb. 9. W. E. fel to Prayer, (as with me he fl to Preaching) Pardon Tillinghast (as him∣self told me) declared to them, that he was free to discourse with them, but he was not free to joyn with them in Worship: so he departed, and after W. E. his Prayer, the whole Assembly. And thus it pleased the God and Father of Lights and Mercyes to bring us to the end of this 4th dayes Contest,The Conclusion was ordered by the Father of Mercies with much peace and quietness which had not been if I had insulted & unbraided as W. Edm. did. and the end of the whole matter, in much Peace and Quietness, and the Consideration of matters left to every mans Soul. and Conscience, and so doe I this Narrative, which God knows is the Sum and Substance of all our Transactions: Unto his Eternal Majesty therefore I humbly offer Eternal Praise, by and in the Eternal Son of God the true Lord Jesus Christ: whome fire joyfully to ex∣pect to return from Heaven, as literally and personally as all true (bristians unbraided as w hold (Act. 1.) he is ascended.
N00170.p4	Righteousness rained from heaven, or A serious and seasonable discourse exciting all to a serious enquiry after, and continued waiting for the effusions of the spirit, unto a communication and increase of righteousness: that faith, holiness and obedience may yet abound among us, and the wilderness become a fruitful field, as it was delivered in a sermon preached at Harford [sic] on Connecticut in New-England, May 10. 1677. Being the day of election there. / By Mr. Samuel Hooker, Pastor of the church of Christ in Farmington. ; [Eight lines of Scripture texts]	[ "Hooker, Samuel, 1635?-1697." ]	1677.	Printed by Samuel Green.,	Cambridge [Mass.]: :	eng	[ "Election sermons -- Connecticut -- 1677." ]	IN the Words foregoing, the Prophet giveth Israel a discovery of the uncomfortable tearms on which they stood at this time with God: they had been disobe∣dient, and undutiful in their behaviour, as appeareth in the 1, 2, 3, 4, and 5th verses he was grieved and angry with them, as in the tenth [It is in my heart to chastise them.] The way by which he was minded to do this was the Inrode of the Heathen [And the People shall be gathered against them.] The God of Israel is the Lord of Hosts. He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth. He hisseth for the flies that is in the utmost parts of the Rivers of Egypt, and for the Bee that is in the land of Assyria, and maketh them to rest in the place where he appointeth, Isai. 7.18, 19. it became Israel therefore when they saw the Nations gathering against them, to eye God who in his anger had muster∣ed and given them a charge so to do. The Assyrian is the rod of his anger, and the staffe in their hand is his indignation, they move not til he sendeth, they make no spoile until he giveth the word of command, 2 King. 24 2, 3. And the Lord snt against bands of the Caldee, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammo, an snt them against Judah to destroy it. Surely at the commandment of the Lord came this upon Judah. The Prophet addeth [When they shall binde them in their two furrows] here Interpreters are variously minded: some take the words to signifie the ground, and some, the event o the ensuing War; those that incline to the former, conceive the Prophet to compare the people to untamed Bullocks, impatient of the yoke, and disused to plow, that will not keep the furow, but tun, now on the right hand, and then on the left; so this people, instead of going right forward in the way of truth, wich is but one halted betwixt two, balked in their obedience, and perverted their way: their heart was divided, as in the second verse of this chapter, they were crooked in their doings, and fixd in their frowardness, here∣fore God was purposed to chastise them▪ vide Znch. in locum. Others carry the words to dnote the issue of the War, which was like to be sad on Israels part; fo tough they did and binde themselves wth utmost resoluion, to abide in their trenches or furrows, for their own defence▪ yet al in vain, Gods counsel should stand, and the Heathen aving a charge from him would certainly tread them don So Cavin, Their Enemies pevailig against them, would enfoce them to miserable bondage and sla∣very, makng them drudge like Oxen at plough. So Mercer. But why will God do thus b is people? It is answered [Ephraim is a Heifer that is taught, an veth to tread out the Corn] In those times they were wont to tread out the Corn with the tramp∣ling of beasts: and God had commandd concerning the oxe, while improved in that service, that he should not be muzzled: this was pleasanter work then plowing: and this Ephraim was for, a cheap Religion pleased him. They were grown sensual, slggish, remiss and wanon in their Profession, 1 Kin. 12 26, 27, 28. Jeroboam said in his heart, now shall the kingdome return to the house of David, if this people go n to do sacrifice in the house of the Lord at Jerusalem: whereupon he took counsel and said unto them, It is too much for you to go up to Jerusalem, Behold thy Gods O Is∣rael. If they might pick and chuse among Gods Precepts, take and leave as they listed, well and good: but to be at so much pains as a conversation commensurate to all Gods commands required they could not bear. Thus Phaah The Lord be so with you as I will let you go, Exod. 10.10. I will order the matter, and let Jeho∣vah comply and take up with what I shall see cause to appoint; But God resisteth the proud. It followeth therefore [But I passed over upon her fair neck,] God had dealt bountiully with Israel, made hm ride on the high places of the Earth, that he might eat the increase of the field, and he wa grown fat, Deut. 32.13, 14. but they abused his kind∣ness, waxed proud and unruly, and would serve no further then would serve their own turn, making their own pleasure not Gods the rule of their obedience: wherefore God had already passd, over their neck, laid afflictions upon them, and had made their glory ten, and the fatness of their flsh lean, if thereby they might have been tamed and reduced unto a thorough subjection to his will: but this did not do; wherefore he addeth [I will make Ephraim to ride] inasmuch as lesser chastisements did not avail, God threanth to deal more roughly with them, with a stronger hand, violenly to break in upon them, and send them in∣to Captivity. So the word [Ride] someimes importeth, Job 30.21, 22. With thy strong hand thou opposest thy self gainst me, thou lftest me up to the wind, thou causest me to ride, and disslvest my substance. Judah shall ploug, and Jcob shall break his lods the rest who went not into cptivity should see a great deal of hardshp and abaement, thugh not so much as those that rode and were scattered amog te nations. Upon this in the 12th verse, He exhorteth them unto reforma∣tion and amendment of their wayes [Some to your selvs in righte∣ousness] that their reformation might be sound, and such as would hold, he counselleth to bottome it on repentance, [Break up your fallow ground] whatever men may pretnd at present, or promise for the future, unlss they repent, and sorrow after a godly sort for sin past, their reformaion proveth like seed scat∣tered on Land that never was brokn up, which cometh to no∣thing in the issue. Reap in mercy] Though their Repentance and Reformation could merit nothing▪ yet if they would sowe in righteousness, and break up their fallow ground. Mourn aright for sins past thorough the forbearance of God, and amend their doings: then they should reap a blessing and inherit prosperity, through the benignity and kindness of God: denoting that they must be be∣holding to mercy when they had done all they could, Ephes. 2.8. By Grace ye are saved thorough Faith, and that not of your selves, it is the gift of God. So we are come to the Text. For it is time to seek the Lord till he come and rain righteousss upon you. In which words the Prophet amplfieth on his former Exhortation, partly directing in it, and partly exhorting to it. 1. He directeth in it, Seek ye Jehovah; set not about this great work of Reformation in your own strength. Take God along with you, ingage him in it; your plowing and sowing will sig∣nifie nothing unless he rain down a blessing on your endeavours. 2. He exciteth to it, and encourageth in it. It is true, that the way of man is not in himself, neither is it in him that walketh to direct his own steps. You can do nothing without him, but he can do all for you. Although judgement riseth not out of the dust nor doth righteousness spring out of the ground, yet he that ri∣deth in his excellency on the sky can rain it down, Isai. 45.8. Drop down ye heaven from above, and let the skies pour down righ∣teousness, let the Earth open, and let them bring forth salvaion, and let righeousness spring up together, I the Lord create it. He can by the power of his spirit mightily change; when that is poured out from on high, Judgement shall dwell in the wilderness, and righte∣ousness remain in the fruitful fild, Isai. 32.15, 16. Therefore in the sense of our own nothingness, and beleving Gods power and grace: it becometh us suitably to apply our selves unto him. So much for the scope of the words: More particularly for their meaning. For it is time] The season calleth rd: If the Husband-man loseth his season, he loseth all, now is your opportunity; you are chastened but not destroyed, you have a breathing tim yet left: two things seem to be implyed in it. 1. Matter of encourage∣ment, there was yet hope in Israel concerning this thing, in as much as God was willing to be intreated for their help, therefore let them be encouraged: it was not altogether too late. 2. Mat∣ter of awakening; It was hgh time to lok about them, no allow∣ance left for sloth or security: now is the acceptable time, now is the day of salvation; to day if ye will hear his voice harden not your hearts. To seek Jehovah] Seeking is the use of meet endeavours to finde, Mat. 7.7. Ak and it shall be given you, seek and ye shall find. Prov 8 34, 35. Blessed is the man that heareth me, waitng at the posts of my doors, for whoso findeth me findeth life. So that when the Text saith, it is time to seek the Lord, the meaning is, that it is time to wait on God in the use of all suitable means until he come] He is the most glorious agent, none can do like God, He [Performeth] all things for me, Psal. 57.2. you may speak fair, resolve and promise much, when under the dint of some signal providence, Ier 2.20 Thou saidst, I will not transgress, when up∣on every high hill, and under every green Tree, thou wanderest, playing the Harlot. Others may wish you well strive and la∣bour for your betterment, and yet righteousness not be wrought, Hos. 11.7. They called them to the most high, but none at all would exalt him: but if Jehovah come, he will make work with you, he will do the thing. Raine] This implieth, that in Jehovah our righteousness there dwelleth all fulness. He hath abundance of righteousness with him, and he can shed it forth upon us abundantly, Tit. 3 5, 6. ac∣cording to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundant∣ly, through Jesus Christ our Lord. Righteousness] This in Scripture Phrase signifieth variously, sometimes it is put for commutative justice, or strict, honest dealing, as opposed to goodness, Rom. 5.7. scarcely for a righteous man will one die, peradventure, for a good man some would even dare to die. Sometimes it importeth conformity to the second Table, especially when joyned with, and yet distinguished from holiness, Luk. 1 75. That we might serve him without fear in ho∣liness and righteousness before him all the dayes of our life. Sometimes it is put more largely, and signifieth the same with Godliness, implying a heart and life evangelically conformable to Gods holy Law, Luk. 1.6. and they were both righteous be∣fore God, walking in all the Commandments and Ordinances of the Lord blameless: Thus it familiarly passeth when put in oppo∣sition to wickedness, and iniquity, Psal. 45.7. Thou lovest righ∣teousness, and hatest ickedness, Psal. 11 5. The Lord trieth the righteous, but the wicked his soul hateth. This sence seemeth to suit hee, as opposed to wickedness and iniquity in the words im∣mediately following, ye have ploughed wickedness, ye have reaped iniquity, ver. 13. On you] The posterity of righteous Abraham, Isaac, and Ia∣coh, the Lords portion, the lot of his inheritance, least you dege∣nerate into the plant of a strange vine, and be laid wast at last. The series therefore of the words runneth thus, you have sinned and God hath afflcted you [He hath passed over your neck] moreover you are still threatned [It is in his desire to chastise you] But you are not destroyed; he hath not stirred up all his anger, you have yet a space to consider your selves and recover your stength: now therefore it is time to seek Jehovah; O that the Heavens would now drop down from above, and that the skies would pour down righteousness: that which you need, and without which the land is desolate, is the rain of Gods power. The effusion of his holy spirit, to accompany and influence word and ordinances, providences, mercies and afflictions unto righteous∣ness. That you may be a repenting, reformed, religious, holy people. That is, 1. That you may cast out the love of all known sin, renounce confidence in your own righteousness and strength, and be righ∣teous by faith, having the merits of Christs active and passive o∣bedience imputed to you, by the efficacy of the infinite grace of God in the new covenant, Rom. 4.6. Phil. 3.9. 2. That you may be inherently righteous, putting off the old man which is corrupt, and put on the new, which is created after God in righteousness and true holiness, Eph. 4.24. that the very God of peace may sanctifie you wholly, 1 Thess 5 23. 3. That you may be practically righteous, denying all un∣godliness and worldly lusts, living soberly, godly and righteousl▪ in this present world; purging your selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. These three go together, and in them consisteth the righteousness com∣mended to us in the Text. The words thus opened afford us this Doctrinal Conclusion: Doct. When a sinful People have been chastened, and are still threatned, but not destroyed, it is time for them to seek Ieho∣vah till he come and rain righteousness upon them: that is, Till he by the efficacy of his almighty spirit make them a believing, sanctified, obedient People. Zeph. 2.2▪ 3. Before the decree bring forth, before the day pass as the chaffe, before the fierce anger of the Lord come upon you, before the day of the Lords anger came upon you. Seek ye the Lord, seek righteousness, seek meekness: it may be you shall be hid in the day of the Lords anger. Ephraim at length found this to be good counsel, Ier. 31.18. Thou hast chastised me and I was chastised, turn thou me and I shall be turned; Lord thou hast made me to know sorrow, to see and taste the bitterness of afflction; thou hast taken away my health, my peace, my pleasant things, O take away my sin too: make me to see and know that it is an evil and bitter thing that I have forsaken thee. Thus the Psalmist in behalf of the Church, when her shadow was departed, her hedges broken down, and the Boar out of the For∣rest laid her waste, Psal. 80. for this he beseeched the Lord thrice, with growing importunity and earnestness, lke one in an agony, Turn us again, O God, ver. 4. Turn us again O God of Hosts, ver. 7. Turn us again O Lord God of Hosts, ver. 19. Daniel mentioneth it as matter of bitterness in the days of his solemn mourning, that they had failed in this, Dan. 9.13. All this evil is come upon us, yet made we not our Prayer before the Lord our God, that we might turn from our iniquities, and under∣stand thy truth. It is a lamentable thing, for a person or a peo∣ple to be in great afflction, and yet make little of righteousness: This is that King Ahaz, 2 Chron. 28 22. Reas. 1. May be taken from the great necessity and pre¦cious excellency of righteousness: 1. Its necessiy: Righteousness is the one thing necessary. There is no living for us without it, Prov. 10.2. Treasures of wic∣kedness profit nothing, but righteousness delivereth from death. As Iob said, we may all say, If I be wicked wo be to me, Job 10.15. for so saith God also, Isai, 3 10.11. Say to the righteous, that it shall be well, but wo unto the wicked. The eyes of the Lord are upon the righteous, and his ears are open unto their cry: but the face of the Lord is against them that do evil, or cut off their remem∣brance from the earth: Psal. 34.15. The wicked are men of sor∣rows and death, many sorrows shall be to the wicked. If there∣fore we be wickd, no wonder though Blasting and Mildew, sick∣ness and Sword come upon us. The worst of miseries belong to such, Psal. 9.17. The wicked shall be turned to Hell, with all the Nations that forget God. And it is not parts or parentage, or riches, or worldly bravery. It is not a form of godliness, a name to live, or external Ecclesiastical priviledges that can deliver. Nothing but righteousness will do it, If we be godly in Christ Jesus; if we do righteousness and be righteous as he is righteous: this, this will stand us in stead in a dark day, Isai. 38.3, 4 Remember now O Lord, I beseech thee, that I have walked bfore thee in truth, and with a perfect heart, and have done that which is good in thy sight: on the other hand, what is the hope of the wicked? yet a little while and the wicked shall not be, thou shalt diligently consider his place and it shall not be, Psal. 37.10. What a necessity doth this Text put upon Righte∣ousness. 1. Be Righteous, or you will be nothing: yet a little while and the wicked shall not be. Such as take pleasue in unrighteousness drink in iniquity like water, are in their element when sinning, live, walk, and love to live in the commission of known sin, they are wicked, 2 Thess. 2.12. and such shall perish and consume away into smoke, Psal 37.20. 2. Thou shalt consider his place, and it shall not be. O the distaste with which the holy God is carried against the wicked. They are an abomination to him, his curse is in their house, Prov. 3.33. the very place in which they live is cursed for their sake, and in danger to be desolate, Psal. 107.33. When righteous Lot with his little company left Sodom, and few or none but wicked were left there, you know what followed, Gen. 19.24, 28. Then the Lord rained upon Sodom and Gomorrah Brimstone and Fire from the Lord out of Heaven, and lo, the smoke of the Country went up as the smoke of a furnace. And if Jerusalem will not be instructed unto Righteousness, she may expect to be desolate, a land not inhabited, Jer. 6.8. 3. A little time bringeth it to this; yet a little while and the wicked shall not be. The triumphing of the wicked is short, and the joy of the Hypocrite for a moment, Job 20.5, 6. He shall flee a∣way as a Dream, yet a little while, and the graceless, unbelieving sinner is damned, Mark 16.16. Yet a little while and a people having a form of Godliness, but denying the power of it, will in likelyhood come to nothing. Moreover, Righteousness is an excellent thing, Prov. 12.26 the righteous is more excellent then his neighbour. If God do per∣swade you to imbrace and receive Jesus Christ offered in the Go∣spel, to be your Lord and Saviour, Joh. 1.12. If your hearts be clean and mngled not with any known sin, Mat. 5 8. If you chose the way of Gods precepts, and walk in his fear, you shall be a Treasure, Exod. 19.5. The excellent in the Earth, Psal. 16.3. But if wicked, you are little worth, Psal. 10.20. Chaff and dross in Gods account, and he will deal with you accordngly, Psal 1.4. The ungodly are not so: but are like the chaffe which the wind dri∣veth away, Psal. 119.119 Thou puttest away all the wicked of the Earth like dross, therefore I love thy testimonies. Yea the wicked are foolish and simple, vile, and loathsome, Prov. 1.22. How long ye simple ones will ye love simplicity, and fools hate know∣ledge: The foolish shall not stand in thy sight, thou hatest all work∣ers of iniquity, Psal. 4.5 a wicked man is loathome, and cometh to shame, Prov. 13.5. It is well for the land when such are kept down When the Righteous are in Authority the people rejoice, but when the wicked beareth rule, the people mourn, Prov. 29.2. In a word our persons, our prayers, and all our works are by God much, or little set by, as we have or want righteousness, Gen. 4.4, 5. God had respect unto Abel and unto his offering, but unto Cain and to his offering, God had no respect. The Author to the He∣brews rendreth the reason of this, Heb. 11.4 Abel was righteous but Cain wickd. The sacrifice of the wicked is an abominatio to the Lord, but the prayer of the righteous is his delight. In further demonstration of the excellency of Righteousness, look upon it in that one effect menioned, Isai: 3 2:17: And the work of Righteousness shall be peace, and the effect of Righte∣ousness, quietness and assurance for ever: Great peace have they which love thy law, and nothing shall offend, Psal: 119:165: Great peace, multiplied peace: (1) Peace with God. (2) Peace at home, in their own bosoms: (3) Peace with men. 1 Peace with God, Rom: 5:1: Being justified by faith, we have peace with God: The righteous God loveth Rghteousness, his countenance doth behold the upright, Psal: 11:7▪ He and they are good friends; his secret is with the righteous, Prov: 3:32: But there is no peace to the wicked, saith wy God. Isai: 57:21: He is sat from them, Prov: 15:29▪ and they may thank their own naughti∣ness for it; He is the very God of peace, but the ungodliness, and unighteousness of men kindleth his wrath, Rom: 1.18: They will not meet him in the thing that is right: And truly if Israel will none of him, Psal: 81:11: None of his wisdome to guid thm, bu lean to their own understandings: None of his Autho∣rity to rule them, but walk in the way of their own hearts: None of his goodness to satisfie them; but go to broken cisterns, change him for husks, carnal contentments: Slight his favour, despise his loving-kindness, forget him, put away the remembrance of him, say to him, depart from us, we desire not the knowledge of thy name, like not to retain him in their knowledge; hate the light, hold down the truth in unrighteousness; love pleasures more than God; are studious to be seen of men, but careless to be accepted of Jehovah; seek not his kingdome and righteous∣ness, but worldly things and to suit their sences in the first place: do not love, fear and obey him as God, but in their hearts set up another as their chief good; rob him, break in upon his preroga∣tive, profane his Sabbaths, call not upon his name, do his work negligently, not as they do their own; carry their hearts with them when they go into their shops, and fields; leave them be∣hind them when they go to his house and worship; fight against him with his own goodness; turn the edge of his kindness a∣gainst him, not serving him with joyfulness and with gladness of heart in the abundance of all things, (but as much as in them ly∣eth) make his power and providence, ouny and care to serve with their iniquities; no wonder thogh on these tearms, the holy God will not be at peace with them. If thou dost well shalt not thou be accepted, Gen: :7: But these things are not well, they are not right, they are iniquity, there is no fairness, no equi∣ty in them: Wisdome and truth will not, cannot own them, Mc. 2:7: O thou that art named Jacob, is the spirit of the Lord straened, are these his doings? no, no, let the wicked forsake his way, and the unrighteous his thoughts, let him turn to the Lord. Wash you, make you clean, put away the evil of your doing, cease to do evil, learn to do well, seek jgement and God will reason with you, Isai: 1:17, 18: It is true, there is not a just man upon earth that doeth good and sinneth not. The best at their best fall exceedingly short of that love and obedience which the Law in its perfection requireth: But yet the delibeate fixed desire and choice of their hearts; the settled bent of their endeavours is to be righteous, Psal. 109 5, 30, 80 O that my wayes were directed to keep thy statutes. I have chosen the way of truth, thy judgement have I laid before me, let my heart be sound in thy statutes, Psal▪ 139:23▪ 24 Search me O God, and know my hart, try me and know my thoughts and see if there be any wickd way in me, and lead me in the way e∣verlasting. How eanestly doth Paul in hi desires and end av reach after righteousness, Phil. 3, 12, 13: Not as though I were al∣ready perfect, But I foow after, reaching forth unto those things that ae before. Now as a Father pittieth his childe, so the Lord pittieth them that fear him, owneth them weak, but knoweth they are not wicked, reckonth them acording to the better (which is also the rising, prevailing) put, and will in time drive out the other, accepteth them according to what they would and can do. They having a glorious Advocate at his right hand, who maketh their welfare his business, Ro: 8:34. Who is he that condemneth? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, wo also maketh intercession for us. It is his wok, he is alwayes at it, anticipating complants, sup∣plying defects, answering for, and rectifying what is amiss; so that as long as Jesus liveth, the peace of the righteous shall live also, Eph: 2:14: He IS our peace▪ and as long as he IS. their peace will be. This man doeth the deed, Mch: 5:5: He holdeth the Father and all the Saints together, so that nothing can sepa∣rate them and the love of God, Rom: 8:3▪ They are compleat in him, Col. 2:20: so that being considered n what Christ hath done, and will do for and in them, behold there i nothing want∣ing: but they are without spot or wrincle or any such thing Glory to God in the Highest. 2 Peace at home, inward contentment and quietness: This is an other fruit of righteousness, Isai: 32:17, 18: and the effect of righteousness shall be quietness and assurance for ever: It is one of the woes of the wicked, to be like the troubled Sea, when it cannot , Isai 57 20 In the fulness of his sufficiency to be in straits, Joh 20 22 So that though he knoweth not well what to desire more, yet he is not contented. It was wicked Haman complaint, when he had told his Fiends of the glory of his riches, and the multitude of his children, and all the things where∣ the King had promoted him, Esther 5 13 yet all this availeth m nothing. Whereas godliness in the vigorous lively exercise of it, leadeth the soul home to God the fountain of goodness, in whom there is enough of that which is adquate and very suit∣able: Hence cometh satisfaction, as with marrow and fatness. Godliness with contentment is great gain, 1 Tim: 6:6. The Lord shall satisfie thy soul in drought, and make fat thy bones and thou shalt be like a watered garden, Isai. 58 11. But the rebel∣lious dwell in a dry land, Psal. 68.6. they fall short of God in Christ, who is all in all, and hence in the midst of all their Ha∣vings, indeed possess nothing. According to the method of the Gospel, Grace prepareth the way to peace, Rom 17. 1 Cor. 13. Grace be unto you, and peace. No grace no true peace; not but that wicked men (while carnal contentments flow in upon them) may like Benhadad and his complices, 1 King. 20.16 drink themselves drunk in their tents, and ruffle awhile: But it is not peace for all that, while Consci∣ence is asleep, they may be secure to their cost: But God and an enlightned, awakened Conscience that speaketh after God, saith, Peace only to the Righteous. The truth is, when a wicked mans case is searched to the bottome, he will be found not to be at peace with himself, or on good terms with his own heart: To the wicked there is no peace, their own thoughts and hearts will fall out with them, accuse and condemn them, in that day when God shall judge the secrets of men by Jesus Christ, Rom. 2.15, 16 Surely he shall not feel quietness in his belly, terros are upon him, Job 20 20 But mark the perfect man, and behld the upright, the end of that man is peace, Psal 37 37 It is God that justifieth him, who is he that condemneth. As soon therefore as the tumult is over, and the righteous man can hear what God saith, Psal 85 his heart will be quiet, and there is one anointed to preach glad-tidings to the meek, who will not fail in his trust, in whose hand it is to speak down all trouble, and create the fruit of the lips, peace, peace. 3 Outward prosperity, peace one with another, Isai 32 17, 18 and the work of righteousness shall be peace, and my people shall dwell in a paceable Habitation, and in sure dwellings, and in quiet resting places: Unrighteousness is the great trouble of Is∣rael, and indeed the Achan of the world, 2 Chron 15 3, 4, 5 When Iael had forsaken the tue God, there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the countries, and Nation was destroyed of Nation, and City of City, for God did vex them with all adversity. If God will vex a people they shall be vex∣ed. They therefore that vex his Holy Spirit, shall have trouble enough. He can create darkness and evil for them: but if a peoples wayes please the Lord, he maketh even their enemies t be at peace with them, Prov. 16.7. There are two happy effects of the rain mentioned, Psal. 69.9, 10. It settleth the Earth, and inricheth the land, both these are eminently true of this spiritual rain, Isai. 33.6. and wisdome and knowledge shall be the stability of thy times, and the fear of the Lord his treasure. O how would a soaking shower of righte∣ousness settle our shaking times, repair our losses, and restore the years which the Caterpillars, the Sword, and the Mildew have ta∣ken from us. This would establish Sion, and make it a praise in the earth. We need not than fear our enemies, God would soon subdue them: this would also mend our peace one with another; Unrighteousness maketh a Isai. 5.7. He looked for judgement and behold oppression, for righteousness but behold a cry: the less righteousness the more complaining there will be in likelihood a∣mong us, and until we can obey the truth in doing right each to other, is it to be expected that contention will cease, Rom. 2.8. To them that are contentious, and obey not the truth, indignation and wrath. Reas. 2. Because it is Gods prerogative to help in this case, Jer. 14.22. None of the gods of the Heathen can cause this rain, neither can the Heavens give it: Art not thou Hee O Lord our God, therefore we will wait on thee: Job 37.16. Does thou know the ballancings of the Clouds, the wondrous works of him which is perfect in knowledge. Godliness is a great mystery, 1 Tim. 3 18 the fundaion of it is laid in hidden wisdome, 1 Cor. 2 7. how great and costly a work is it to make a generation of snners righ∣teous. It is far easier to call in the treasures of the snow, dis∣solve the ice, and renew the face of the earth, then to make judgment dwell in the wilderness, and righteousness remain in the fruitful field. The dffiulties which lye in the way of it, taken from the strength of the law, and divine revenging justi, the subilty, power and rag of the Apostae Angels, the wor∣less, strengthless, dead estate in sins and trespasses, in which we all lie naturally, are even to amazment. Hence until infinite pow∣er set a work by free gace, influenced with the merit of the pre∣cious blood and obedience of the Son of God steppeth in, it will not be done. A masse of miracles meet together in it. The blind is made to see, the deaf to hear, the leper is cleansed, and the dead quickened. Eph: 2.1, 2. & 1:19, 20 He that raised up the World out of nothing by the word of his power, must create it, or it will not be; you are his workmanshp created in Christ Jesus unto good works, Eph. 2 10. Isai 45.10. It is in the day of Gods power that sinners are made willing to turn to Jesus Christ, Psal. 110.3. and until that day cometh, Paul, Apollos and Cephas are nothing. Changs of men, and gifts avail not, Jer. 7 25. Since the day that your fathers came out of Egypt unto this day, I have sent unto you all my servants, the Prophets rising early and sending, yet they hearkened not unto me, nor inclined their ears. 2. Mercies melt not; Let favour be shewed to the wicked, yet will he not learn righteousness: hat could have been more in this way then was done to Jeseon, Deut 32.15. but he grew worse under all. 3. Corrections amend not Jer. 5.3. O Lord thou hast smitten them but they have not grieved, thou hast consumed them, but they have refused to receive correction, Dan 9 13 all this is come upon us, but we have not made our Prayer before the Lord our God, that we might turn from our inquities; their captivity was al∣most ended, but the work of righteousness and reformation need∣ed to be begun. 3. Because the way which God in his wisdome and good pleasure hath appointed for us, to obtain his helping hand in this weighty case, is to seek him, Mat 7.7 Ask and have, seek and find, Zech 10.1 Ask ye of the Lord rain in the time of the latter rain, so the Lord shall make bright Clouds, and give them showers of rain. But he will be enquired of by the house of Israel to do this for them, Ezek 36:37: 1 Not that God needeth to be told our indigent state; no, he knoweth us quite thorow, and round about, Psal 139.1, 2, 4▪ 7▪ 2 Or that he is slow to help: No, he is very pittiful, and of tender mercy, James 5.11. ready to save, Isai: 38:20. 3 Or that we can merit any good by our seeking and striving, Rom: 9:16. It is not of him that willeth, or of him that runneth, but of God that sheweth mercy. 4 But he is minded that we in the sence of our own weakness should acknowledge him in all our wayes, and be trained up in a constant dependance upon him, Prov: 3:5, 6. 5 This honour also he is willing to put upon man, to imploy and improve him as far as may be in working out his own welfare Phil: 2:12, 13. The Use that we should make of what hath been said, is to Exhort, and Perswade us to take the counsel given in the Text, Seek we Jehovah until he come and rain righteousness upon us: Till he make us a religious, godly, righteous people. That he would not only continue, but powerfully influence the means of grace, by his good spirit, for the turning of our hearts unto himself: that we may be a God-omnifying, Christ-admiring, Sin-hating, Self-denying, World-despising People. That the Vine brought from far and planted here, may still retain its ancint Nobility: even the same Spirit of Holiness which came after God into this Wilderness when it was a land not sowen That we lose not our first love, our first heavenly-mindedness, our first purity, our first peaceableness, humility and seriousness; but may grow up in godliness and honesty as those to whom the Gospel hath come, not in word only, but in power, and in the Holy Ghost, and in much assurance: That we may not only name the name of Jesus, but depart from all iniquity, and converse as becometh the Gospel. The Lord God of our Fathers even the God of all grace say so too: Seek him, O seek him, that it may be thus: To perswade to this, 1 Consider whether it be not time to seek him on this account; this argument is urged by the Prophet in the Text: doth not the season cal aloud? what think you, is it not time to ask this rain of God? (1) Is not the old generation almost gone? when the old stock is spnt, unless God visit the Earth and water it, sending a fresh supply, there is no living: what a critical day was it with Israel of old, when Joshua and the Elders that out-lived Ioshua and all that Generation, which had seen all the great works of the Lord, were gathered unto their Fathers, Iudges 2.7, 10: and [This rain failing] there arose another generation that knw not Jehovah, and then ho soon did their prosperity and welfare fail also. They did evil in the sight of the Lord, and they forsook the Lord God of their Fathers, and the anger of the Lord was hot against Israel, Mich. 7.1. Wo is me, for I am a when they have gathered the Summer fruits, as the grape gleanings of the vintage, there is no cluster, the good man is perished: Time was, that good men grew in this land by clusters, but now how thin; Lord visit the Earth, and water it. 2. Doth not our mourn for the want of this? how long shall the land mourn, and the herbs of every field wither for the wickdness of them that dwell therein, Jer. 12.2. How long shall we be smitten with Sickness, Drought, Caterpillars, Blasting and Sword. How many Villages are already forsaken of their Inha∣bitants, their High wayes unoccupied? how many chosen young men are fallen upon the high places of the field? how many Wi∣dows left solitary among us, with their tears on their cheeks? how many mothers in Israel, weeping for their children, and refuse to be comforted? because they are not: shall the sword devour for ever, shall it not suffice? Is it not time therefore to seek righte∣ousness, that desolation and spoil may come to an end. 3. Hath not a great deal of cost and precious pains been laid out upon us, that we might (if pssible) be righteous? When the principal Wheat is cast into the Earth, and Seed time over, Rain will soon be needed, and if it come not, the Husband-man looketh out earnestly; for alas, all is gone if God send not rain. We have been instantly preached to for a long time: eminent fa∣vour also hath been shewed us; what a long day of bounty and patience have we enjoyed. At sundry times also, and in divers manners we have been afflicted, especially in later years: now shall all this be in vain? truly, if there come no rain, if God send not his spirit to water, word and Providences all will be lost. And if we be preached to, but without profit, favoured but not taught righteousness, chastened but not amended, what shall we do in the end thereof? If a man setteth at a high Rent, and hath no increase, but his crop faileth him year after year, he breaketh at the last: truly un∣less the rain cometh, and righteousness springeth up in the wilder∣ness, considering at what a Rent we set, we cannot expct to hold it long: to be barren under so much bounty, undutiful notwith∣standing so many corrections and fatherly chastisemnts: To have so many Sabbaths, Counsels, Instructions, Warnings, the la∣bour and lives of so many of Gods pecious servants to answer for, will surely sink us at last, Isa. 5 4, 5. therefore whn I looked that it should bring forth grapes, brought it forth wild grapes, and now go to, I will tell you what I will o o my Vineyard, I will take away the Hedges thereof, and it shall be eaten up? 2. Consider your selves who you are, and of what consequence it is, that righteousness be rained down on you;] Have you not Abraham to you Father? are you not the off-spring of the righteous, and will you degenerate into a strange plant? dare you continue wicked? will you not be lke your Fa∣thers? It is noted of Nabal, 1 Sam 25 3. that he was chulish, and evil in his doings, and he was of the house of Caleb. Alas, alas, of the house of Caleb; he was a man of an other, of an ex∣cellent spirit; what a fool and of the house of Caleb; a son of Belial and of the house of Caleb; On that such a branch should spring out of such a Stock Shall the faithful City become an Harlot, it was full of judgement, righteousness lodged in it, now Murtherers, Isai. 21. It was an aggravation of their sin, Iudg. 2.17. that they turned quikly out of the way which their fathers walked in, obeying the commandments of the Lord; but they did not SO; your Fa∣thers were a humble, holy, obedient people, and will not you be SO: your Fathers did Justice and Judgement, and will not you do SO: Your Fathers wakd with God, kept their seasons of retie∣ment to their close, to pray and seek God, do you do SO? your Fathers called the Sabbath honourable, the Holy of the Lord, and were conscientiously careful not to do their own wayes, nor finde their own pleasure, nor spek their own words,: are you for any manner of talk when the Sabbath is come? do you say, what a weariness is it? and account it the burthen of the Lord of Host, did your Fathers do SO? were the Sabbaths wonted to be spent in the houses where you dwell as you spend them? shall the holy example of those that have beaten the way to Sion before you, be of no account in your eyes, in a Land of uprightness; will you deal unjustly and not behold the Majesty of the ord, Isa. 26:10: Verily, we had need to seek the Lord till he come and ain righteousness on us. That when he shall look into our houses, he may not say, what have I here? Isai. 52.5. Is this the house of such a precious godly man? are these his childen? is this the Nation that I gathered out of the midst of a Nation, with a mighty hand, and a stretched out arm? Is this the people for whose sake I rebuked the Heathen, saying, (when they were few in number, and strangers in the land) Touch not mine Anointed, do my Prophets no harm. Were they a proud, idle, intemperate, unmerciful Generation of men, were not their faces set for Hea∣ven, their language the language of Canaan? was not holiness to the Lord written on their wayes? and will you be worldly and prophane, drink and swea, riot and be wanton, deride Religion; scoffe at the wayes or servants of God: O take heed, take heed, lest the names you bear, the houses you dwell in, the estates you inherit, the places you sustain, rise up in judgement against you, and increase your condemnation at the last. Believe it sirs; tis a dangerous, a very dangerous thing to for∣sake the wayes of truth and holiness, when sweetned, and in a manner naturallized, by the pactise and example of godly Pa∣tents, 2 Chron. 21.12 and there came a writing to Jeboram from Elijah the Prophet, saying, Thus saith the Lord God of David thy Father, because thou hast not walked in the wayes of Jeosaphat thy Father, nor in the wayes of Asa King of Judah, &c. Behold with a great Plague will the Lord smite thy People, and thy Children, and thy Wives, and all thy Goods; and thou shalt have great sickness by disease of thy bowels, until thy bowels fall out, by reason of the sikness day by day. 3. If God rain not righteousness on you, it may be expected that he will rain something else: Seek this gentle rain, that the storm of his wrath fall not on you, Psal. 11. Vpon the wicked be shall rain Snares, Fire, Brimstone, and on horrible tempest, this shall be the portion of their cup. 4 Weigh the advantage that cometh by righteousness, that is much every way; Godliness is profitable for all, 1 Tim 4.8. having the promises of this life, and that which is to come: it will stand you instead while you live, when you dye, and to eternity. (1.) While you liv Mat 6.33. First seek the Kingdome of God, and his righteousness▪ and all these things shall be added: If God give you righteousness he will give you all, Rom. 8 32. Psal. 37 27. Depart from evil and do good, and dwell for evermore, i. e. live as long as life is good, God doth not grudge, but delight in the prosperity of the righteous, Psal. 35.27 (2.) When ye dye; the sting of death is sin, when that is out there is no danger. Hence Righteousness delivereth from death, the death of the righteous is scarce worthy the name of Death, Psal. 22 26. they shall praise the Lord that sek him, your heart shall live for ever. Death (though an enemy to nature) shall thorough grace in Jesus Christ do them no harm, but futher their good and welfare, lfting them home to their Fathers house, where there is fulness of joy and pleasure for evermore, Rev. 14 13. Blessed are the dead which dy in the Lord, that they may rest from their labours and their work follow them. (3.) Righteousness is profiable to eternity, Mat. 25.46. These shall go into evelasting punishmen, but the righteos nto life eternal: God will never a done shewing kindness to the godly man. How many are the good wayes and the comfortable words which he hath spoken concerning such. 1. He loveth them dearly, and that the world shall know be∣fore all be done, Ioh. 17.23. That the world may kow that thou hast loved them as thou hast loved me: he loveth to see their faces and hear their voice, Cant. 2.14. when he speaketh of righteous Noah, how doth he repeat his Name over and over, as if it were sweet to him, and he loved to have it in his mouth, Gen. 6.8, 9. Noah was a just man and perfect in his generation, and Noah wal∣ked with God, and Noah, &c. why might not once naming of Noah have served thorough that short discourse, but to declare that his name is sweet. Noah, Noah, O Noah, I love Noah, Noah is a godly man, a good, holy man: God hath set apart him that is godly for himself, Psal. 4.3. when he makth up his Jewels men shall return and see a difference, Mal. 3.17, 18. 2. God will bless them greatly, Psal. 5.12 For thou Lord wilt bless the righteous with favour, wilt thou compass him as with a sheld. 1. He will take care of their persons, Psal. 121 7.8. The Lord shall preserve thee from all evil, he shall peserve thy soul, the Lord shall preserve thy going out, and thy coming in, from this time forth and even for evermore. 2. He will bless their substance: The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just, Prov. 3 33. A little that a righteous man hath is better then the riches of many wicked, Psal 37.16. 3 He will not forget their names, Psal. 112 6. The righteous shall be had in everlasting remembrance. 4. He will show kndness to their relations also, Psal. 128.2, 3, 4. Blessed is every one that feareth the Lord, it shall be well with thee, thy wife shall be as a fruitful ine, thy cildren like olive plants: the seed of the righteous shall be delivered, Prov. 11.21. The mercy of the Lord is from everlasting to everlasting, upon them that fed him, and his righteousness unto childrens children. 5. He will shine on their endeavours, Psal. 1.3. All that he doth shall prosper, but one sinner destroyed much good: wicked Ahab having a share in Iehosaphats ships spoiled the voyage, 1 King 22 48, 49. 6. He will make them blessings, Gen. 12.2. I will bless thee and thou shalt be a blessing. If you be righteous many shall be the better for you: your counsel, your company, you example will now be all precious; your tongues shall be as choice silver, and your lips feed many, Prov 10.20, 21. your prayers will avail very much, Iam. 5.16. your fellowship will now be desirable; a godly man is a companion for a Prince. Psal. 119.63. I am (saith King David) a companion of all them that fear thee, and of them that keep thy precept, and good reason, for their fellowship is with the Father and the Son, 1 Joh. 1.3. He withdraweth not his eyes from the righteous, bt with Kings are they on the throne, Job 36.7. moreover righteousness will advantage you for places and imployment of trust, Neh 7.2. I gave my Brother Hanani charge over Ierusalem, for he was a faithful man, and feared God above many. The integrity of Davids heart did greatly meliorate the skilfulness of his hand, and was the main thing in Gods eye, when he took him from the sheep-folds to be King in Israel, 1 Sam 16 7. In a word, the only true foundation of universal bles∣sedness is laid in righteousness, Prov. 10 25. As the whirl-wind passeth, so is the wicked no more, but the righteous is an everlasting foundation. 5 Consider the sweet and inviting terms on which God standeth with us in this matter, Mat 7▪ 7 Ask and have, Jam 1.5 If any man lac wsdom▪ God▪ who givet be all to to all, and i shall be given him, Luk. 11 13. How much moe shall your heavenly Father give hs Holy Spirit to thoe tha ask Quest. But how may we so seek God as to find him, and a supply of righteousnes from him? Answ. 1. Seek him heartily and sincerely, Isai. 26 9. With my soul have I desired thee in the night season, with my spirit with∣in me will I seek thee, Jer. 29.3. And ye shall seek me and find me, when you shall search for me withal your heart. God will not be mocked in any case, much less in this which is of such high im∣portance. It was Israels folly of old, Psal. 78.36.37. when he slew them then they ought him, they enquired early after God, nevertheless they did flatter him with their mouth: they lyed unto him with their tongues: take we heed least we fail here. It is time to make righteousness our design, to Preach for this, Pray for this, Hear for this sincerely, heartily; least while in shew we seek his, but with our hearts go after other things, we lose this and other things too, Mat. 6.33. Blessed are those that hunger and thirst after righteousness: for such will be beyond complement, and seek in truth. 2. Seek seasonably, early, speedily, 2 Cor: 6:2: Behold now is the accepted time, behold now is the day of salvation; to day if you will hear his voice hardn not your hearts. Lose not you day, while God calleth, while his spirit moveth, while life lasteth, while you have liberty, means, helps and advantages about you, before the decree come forth, seek righteousness least the Clouds return after rain; least your Sabbaths be again turned into dayes of labour, and weariness, hazard and hardship: lest instead of the voice of the Turtle, you have the noise of War, least you come too late to be accepted, Numb: 14:6, 7: The Spirit of God strove earnestly by Ioshua and Caleb, to perswade Israel to go for∣ward, but in vain, for in their frowardness and fit, they let up their spirits, and would not hearken. Wherefore in the 28: and 29: verses, God giveth forth his de∣cree, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you, your carkases shall fall in the wilderness: after this they changed their mind, ver: 39, 40: The People mourned greatly, and they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo we be here,, and we will go up unto the place which the Lord hath promisd; but their motion take not. Though they rose early, though they mourned, and went up to the mountain. Obj. But hath not God said that those that seek him early shall find him, Prov. 8.17. A. True: but mans early is many times Gods late, Prov. 1.28 Because I have called, and ye refused, I have stretched out my and and no man regarded, but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity, they shall seek me early but they shall not find me. 3. Seek him earnestly: Seek first the kingdome of God and his righteousness, with that intention and height of desires, which becometh the worth, excellency and necessity of the thing sought. Righteousness is the principal thing life is in it: win it and you win all, miss it and all is lost; O therefore seek importunately, not only with your hearts sincerely, but with al your hearts strong∣ly. Warm your spirits with the consideration forementioned, reallize them, mix them with faith, meditate much on them, that you may be suitably raised in your desires and endeavours after righteousness. 4. Seek him humbly, with a heart broken down and abased in the sence of sin and misery, weakness and unworthiness. The sacrifices of God are a broken spirit, a broken and a conte heart he will not despise, Psal. 51.17. He forgetteth not the cry of the humble, Psal. 9▪12. but until our fallow ground be broken up, it will not be Gods time, to come and rain righteousness upon us. It behoveth us therefore, to remember the Wormwood and the Gall, and to have our souls humbled within us: to sit alone and put our mouths in the dust, if there may be hope for us, accept∣ing the punishment of our iniquity: for our desuction is of our selves, our own sword hath devoured our children: we have procured these things unto our selves: but our help is not in our own hand. Be it that eternal salvation, the welfare of our whole man, the preservation of the land, our lives, our little ones, our peace, our liberty, all good depend upon our unfained urning to God in Christ, and being righteous; yet this is wholly beyond our power, we have no might for it, Turn thou me, Jer. 31.18. herein appeareth the etchedness of a natural man. Should God pass by all former provocations, and say to him, do but this one thing and all shall be well, love the fountain of good∣ness, who is also thy life: although nothing can be more rational then this, yet he is unto nothing more impotent and averse, Rom. 8.7. The carnal mind is enmity unto God, is not subject nor can it be. Moreover we cannot deserve that God should turn us, we are ungodly and enemies as well as without strength, Rom. 5.6, 10. If therefore after many other judgements which have come upon us for our sins, God should now give us up to a blind mind, and a hard heat, fill us with our own devices, leave us to a reprobate sence, make the heavens over us to be brass, command the clouds that they rain not on us, withhold his free spirit, send a dry wind not to fan, nor to purge, but to blast all means, making his word and ordinances, changes of mercy and affliction to be a savour of death unto death. He would be righteous, tis true, without righteousness we perish. It is as true that nothing but infinite grace, working without, ye against deserts of ours can make us righteous. When therefore we pray for righteousness, we may well take Davids words, Psal. 9 1. Have mercy upon us O God of our righteousness, and hear our prayer. 5. Seek him believingly, with a holy dependance upon the mercy, power, truth and faithfulness of God in Jesus Christ. Re∣member James His BUT, Jam. 1.6. But let him ask in Faith. (1.) Our sins are indeed many, and our iniquities very great but there is merit enough in the blood of Jesus to redeem them from all, 1 Joh. 1.7. (2.) Though all means are of themselves, weak, and utter∣ly insufficient to subdue our corrupt and rebellious wills, yet with the Lord Jehovah there is everlasting strength; if he will he can convince, enlighten, humble, perswade, sanctifie, quicken and enlarge uncontroleably, when he will work none can let. It is nothing with him to save, 2 Chron. 14.11. (3) You have the countenance of Gods command to encou∣rage in going to hm for righteousness: so the Text before us: thus Zeph. 2.2. Seek righteousness, Mat. 6.33. now let us improve this word, not only to awe conscience, but to strengthen and an∣nimate faith, Mark 10.49. Be of good comfort, arise, he calleth thee. (4.) You have the shadow of the promise to sit in and wait Luk 11 13. how much more wil he give his Spit to them that ak him. (5.) Consider the example of poor needy sinners that have gone before you: what happy welcome found Ephraim, Jer 31 19 surely I have heard Ephraim bemoaning himself thus, Thou hast chastsed me and I was chastsed, turn thou me and I shall be turned, Is Ephraim my dear childe? It is unto God a most accep∣table request, to ask of him the rain of righteousness: He had rather we should seek him for the meat which endureth to eter∣nal life than for that which perisheth. Let it be to him for a name and a praise for ever. Oh the depth of the riches of the wisdome and love of God, who knowing our frame, and how eager we are, in our pursuit of inferiour things, maketh a bait of them, wherewith to draw us to him for such as are infinitely better, even his Kingdome and Righteousnes, Mat. 6.33. 6. Seek him unanimously: The stress lieth here, therefore life together. We in New-England are a poor and an afflcted people: It is not for us to rejoice with other Nations in ou num∣ber o our strength; but that mattereth not, if God be with us we shall do well enough, notwithstanding our poverty, our little∣ness, and mean outward estae. Past experience proclaimeth it, that our hazard lieth not in these things. If the muntion of Rocks be our defence we are safe: Can we desire greater serenity peace, and safety, then we have injoyed in years past. Jehovahs arm is not shortened, there is no shadow of turning with him. If we be righteous he will love us, and we shall dwell safely by his side. If any thing undoe us it will b sin, ou unighteousness our want of the fear of God, our want of love to Jesus Christ, our forsaking the fountain of living waters, our undutiful and provoking carriage to the Angel that leadeth us by the way: but if righteousness be rained on us all will be well. It is enough, O therefore let every one put in for that with all the strength he can make. 1. Fathers, Ancient Christians, yee have been at the begin∣ning of the wok of God in this Country, and you are greatly concerned in the progress of it: lose not the things ye have wrought, for which ye have prayed, and wept, and travelled, and ventured so much: you have in some measure experienced the worth of Righteousness, labour as for life that it may live when you are dead: your Glass is even out, you are almost at home, strengthen the feeble knees, brighten your example, shine in the fear of God, let not your sun go down in a cloud, your prayers avail very much, O spak yet again unto God for this poor land in which you sojourne, least he bing evil upon it by slaying your Sons. 2. Young men, ye are strong, let not sin overcome you: consi∣der the price that is in your hands; Religion priviledged as some∣times it hath been, and thorough grace still is in this Lnd, is a costly Legcy, tke heed you do not forfeit it: let not the fear of God dye as long as you live: shall it be said in time to come, that godliness dwelt in the land until you arose, but then failed: shall this ruine be under your hand; O seek the Lord till e come and rain righteousness on you 3. Ye Masters of Families, will not you and your houses serve the Lord? surely it is time for you to seek him also: The foun∣dation of all societies is laid in families; you therefore who are Leaders in them, and have the fist seasoning of young ones had need look to your selves. If the Foundations be destroyed, what can the righteous do? If the Springs be corrupt what will the Streams be: consider the grea tust which God hath committed to you, and command your children and Houshold after you to keep the way of the Lord, to do justice and judgement, that the Lord may bring upon them that which he hath spoken of the righteous: see that your example be good, that hose who come after you, and tread in your steps may walk afely. Let not your vain conversation be a stumbling-block in the way to Heaven, least your children rise up and call you cursed at the last, for the ir∣religion and prophaness which you have taught them. 4. Ye house of Aaron, this matter belongeth in a special man∣ner unto you; Ye are the Lords Ministers, O weep betwixt the Porch and the Altar, and say, Rain down Righteousness on thy People Lord; and give not thine Heritage to reproach; wherefore should the Heathen say, where is their God? It is your Office to teach Jacob Gods Judgements, and Israel his Law: Tak heed therefore to the Ministry which ye have re∣ceived in the Lord that ye fufil it. Preach Righteousnes o your Congregations, plainly declare and powerfully pess that Grace of God which bringeth Salvation: Mke it yur work to watch for Souls, as those that must give an accunt: Be instant in season and out of season, reprove, rebuke, exhort, wih all long suffering and doctrine. Ske your Sermons in payer, print them in your practise and conversation. Follow the example of the Baptist, who was the voice of one crying in the wilderness, Joh 1.23. (all voice) his word and his works, his language and his life spake this, make strait the way of the Lord, go ye, and do likewise. 5. Ye also who are Judges in the Land, the Lord make you higher then the rest of the people from the shoulders and upward in wisdome and holiness: the Lord give you an open mouth for righteousness, Prov. 31.8, 9. Let your eyes be upon the righteous in the Land to encourage them, promote Religion, bear up a∣gainst sin, suppress iniquity; put life into your wholsome Laws by vigorou execution; thus do in the fear of the Lord aihfully, and with a perfect heart. Be it that the Battel is against you before and behind, yet be of good courage and play the men for your people, and for the Cities of our God, and the Lord do what seemeth him good. 7. Seek him persveringly, minde the language of the Text Seek the Lord (until) he come; then shall we know if ye follow on to know the Lord, Hos. 6 2. pray alwayes with this prayer, and do not faint, Luk 18.1. ye therefore which make mntion of the name of the Lord, give him no rest till he ain down righ∣teousness on the land. To Conclude, Seek God by all means, in all his own wayes: 1. Maintain a high esteem of the Word and rdinances of God: wo be to you if your souls loathe the Manna, or call i a light food 2 Take heed you be not overcharged with the love of the world, and the cares of this life, these choak the Word. Be cloathed with the Sun, and let the Moon be under your feet. 3. Study the method of conversion held forth in the Word and fall in with the good spirit of God breathing in the same, to the wonderment of men and Angels, life and immortality are come to light, thorough the Gospel. There is a sure way to save sinners opened thorough Jesus Christ: admire it, study it, labour to know it: set your hearts to it, and follow it: let wisdome en∣ter, and understanding be pleasant: love the light, but on a hum∣ble teachable frame of spirit, entertain conviction kindly. Be content to know the worst of sin, look upon it in that peculiar, direct opposition in which it standeth to the wisdome and good∣ness, authority and holiness of God in the cmmand: see it in its sad effects; the end of these things is death. Behold it thorough the bloody glass of Christs sufferings; look on it from a death-bed, and as it will lok on you at the last. Give that ho∣nour to God, to believe that he hath good reason for all that he hath said against sin in his word, concluding that at length sin will prove to be as he hath spoken, and if God and you can be of one mind about sin, the geat difficulty is over Fall in love with Jesus Christ, let him have a name in your hearts above every name that is named in this world or that which is to come, Cant. 5.10, 16. Hate all the pleasures of sin, let all external priviledges, personal performances, and worldly imploymnts, be dung and dross in comparison of winning him and being found of God in him. Do duty with conscientiu cae and dilgence, but say not to the works of your own hans, Ye are our Gods. Go not about to establish a righteousness of your own, but submit your selves to the rghteousness of God. Abraham foud by experi∣ence that the Hand-maid taken into Sarahs place brought with her great vexation, insomuch that at length he was put upon it to cast her and her Son quite out of doors. But least I be tedious let me shut up all with this word: Be not discouraged: To the Lord belongeth righteousness and salvation, although to us confusion of face. The residue of the spirit is with him, who knoweth ut he may return and make his work appea to his servants, and his glory to their children? Jeru∣salem was greatly fallen, Isai. 1.21. when of a faithful City she was become a Harlot, and from being full of righteousness and judgement to be full of Murtherers: But God lifted her up a∣gain, Jer. 31.23. Thus saith the Lord of Hosts, the God of Israel, as yet they shall use this speech in the land of Judah, and in the Cities thereof, The Lord bless thee O habitation of justice, and mountain of holiness. He can strengthen the things that remain, which are ready to dye. There was a time mentioned, Mark 9 14, 15. in which Christ being withdrawn to the mount, his Disciples were hard put to it below. The poor man brought to them his Son whch had a dumb Spirit, but they could not cast him out, at length Jesus came down, took to himself his mighty power, rebuked the soul Spirit, healed the Childe comforted the Father, and sent the multitude away amazd, and wondring at all the things which he did. Truly we have had a time wherein to experience the naugh∣tiness of our own hea how bent we are to backslide and go off from God, as also the weakness and utter insufficiency of all means in themselves considered to keep vs with God, or reduce us to him when turned way▪ But it may be Christ will shortly come down, and then all will be mended, Jer. 17:14 Save us O Lord and we shall be saved, heal us and we shall be healed, fo thou art ou praise. Let us seek him therefore till he come, for he loveth Righteousness, and hath not forsaken them that seek him.
N00171.p4	A narrative of the troubles with the Indians in New-England, from the first planting thereof in the year 1607. to this present year 1677. But chiefly of the late troubles in the two last years, 1675. and 1676. : To which is added a discourse about the warre with the Pequods in the year 1637. / By W. Hubbard, Minister of Ipswich. ; [Twelve lines of quotations] ; Pnblished [sic] by authority.	[ "Hubbard, William, 1621 or 2-1704.", "Shepard, Jeremiah, 1648-1720.", "Tompson, Benjamin, 1642-1714.", "Leete, William, 1612 or 13-1683. dedicatee.", "Leverett, John, 1616-1679, dedicatee.", "Winslow, Josiah, ca. 1629-1680, dedicatee.", "Foster, John, 1648-1681, engraver." ]	in the year 1677.	Printed by John Foster,,	Boston; :	eng	[ "Pequot War, 1636-1638.", "King Philip's War, 1675-1676.", "Indians of North America -- Wars -- 1600-1750.", "New England -- History -- Colonial period, ca. 1600-1775.", "Poems -- 1677." ]	KNown unto God are all his works from the foundation of the world, though manifest to us, only by the events of time, that fruitful mother of all things, which in the former age did bring forth, at least did bring to light the knowledge of this western World, called America, that in all foregoing times and ages, lay hid in this obscure and remote Region, covered with a veyle of ig∣norance, and looked up from the knowledge of all the rest of the Inha∣bitants of the Earth. To whom the honour of its investigation doth of eight more properly belong, is sufficiently declared by the Hystory and Reports of such as were ey witnesses thereof, and not in ended to be any part of the preent disquisition. The most considerable part of all the North side of America, is called New England. In the fertility of the Soyle, salubriousness of the Air, and many other commodious advantages, most resembling the Country from whence it borrowed its appellation. For the knowledge thereof the World is most behol∣ding to the discoveries of the English, under the conduct of Sebastian Cabbot a famous Porreguez about the year 1497. though since much perfected by the industry and travels of Captain Gosnold, Captain Hud∣son, Captain Smith, and others of the English Nation. North-America this posthumous birth of time, is as to its navity, of the same stand∣ing with her two elder Sisters Peru and Mexico, yet was suffered to ly in its Swadling-clothes, one whole Century of years, nature having pro∣mised no such Dowry of rich Mines of Silver and Gold to them that would espouse her for their own, as she did unto the other two, which possibly was the reason why she was not so hastily deflowred by her first discoverers, nor yet so early courted by any of the Princes of Europe, lying wholly neglected as it were, until a small company of Planters, un∣der the command of Captain George Popham, and Captain Gilbert were sent over at the charge of Sir Iohn Popham in the year 1606 to begin a Colony upon a Tract of Land about Saga de hoch, scituate on the south side of the River of Kennibeck and about that called Shipscot River, a∣bout twenty miles south-West from Pemmaquid, the most Northerly bound of all New-England. But that design within two years expiring with its first Founder, soon after some honourable persons of the West of England, commonly called the Counsel of Plimouth, being more certainly informed of several Navigable Rivers and commodious Ha∣vens, with other places fit either for Traffick or Planting, newly disco∣vered by many skilful Navigators, obtained a Grant by Patent, under the great Seal from King Iames of blessed memory, of all that part of North America, called New-England. From the 40 to the 48. gr of North Latitude. From which Grand and Original Patent, all other Charters nd Graunts of Land from Pemmaquid to Delaware Bay, along the Sea-coast, derive their Linage and Pedigree; thus was that vast tract of Land, after the year 1612. cantoned and pacelled out into many les∣ser Divisions and parcels, according as Adventurers presented, which said Graunts being founded upon uncertain, or false Descriptions, and Reports of some that Travelled thither, did many of them interfere one upon another, to the great disturbance of the first Planters, and preju∣dice of the Proprietors themselves, as is too well known by any that have had occasion to stay never so little amongst them, many of whom are yet surviving. For notwithstanding the great charge and vast expences the first Adventurers were at, the first Proprietors of the whole Province of Mayne and others (reaching from the head of Casco Bay North-east to the mouth of Pascataqua River about sixty miles Westward) and the hopes they migh have conceived of being the first Founders of New∣Colonies, and of enlarging their Estates and Inheritances by those new acquired possessions and Lordships, there was little profit reaped from thence, after the rich fleeces of Beaver were gleaned away, nor any great improvement made of those large portions of Lands, save the erecting of some few Cottages for Fishermen, and a few inconsiderable Buildings for the Planters, which were on those occasions drawn over the Sea, to settle upon the most northerly parts of New-England. But whither it were by the imprudence of the first Adventurers, or the dissoluteness of the persons they sent over to manage their Affairs, or whither want of faithfulness or skill to manage their trust, they were by degrees in a manner quite deserted almost of Laws and Government, and left to shift for themselves, by which means at last they fell under the Jurisdiction of the Massachusets Colony, not by Usurpation, as is by great mistake suggested to his Majesty, but by necessity, and the earnest desire of the Planters themselves, to accept of whom, those of the Massachusets Colony were the more easily induced, in that they appre∣hended the bounds of their own Patent, by a favourable Interpretation of the words describing the Northern Line [Three miles beyond the most Northerly branch of Merimack River] do reach somewhat be∣yond Pemmaquid, the North-west limits of all New-England. This was the first begining of things in New-England, at which time they were not unlike the times of old, when the people of Iudah were said to be without a Teaching Piest, and without Law; and no wonder things were no more successfully carried on. In the Year 1620. a Company belonging to Mr. Robinsons Church at Leyden in Holland, although they had been courteously entertained by the Dutch, as Strangers sojourning amongst them, yet foreseeing many inconveniencies like to increase, and that they could not so well provide for the good of their Posterity, under the Government of a forreign Nation: they resolved to intreat so much favour from their own Sove∣raign Prince King Iames, as to grant them liberty under the shelter of his Royal Authority, to place themselves in some part of New-England, then newly discovered; wherefore having obtained some kind of Patent or Graunt, for some place about Hudsons River, they set sayle from Pli∣mouth in September for the Southern parts of New-England, but as they intended to bend their course thither ward, per varios casus, per tot dis∣crimina rerum; they were at last cast upon a bosome of the South Cape of the Massachusets Bay, called Cape Cod, about the 11th of November, from whence the Winter so fast approaching, they had no opportunity to remove; and finding some incouragement from the hopefulness of the Soyle, and courtesie of the Heathen, they resolved there to make their abode for the future, which they did, laying the foundation of a new Co∣lony, which from the remembrance of the last Town in England they sailed from, they called New-Plimouth; containing no very considerable Tract of Land, scarce extending an hundred miles in length through the whole Cape, and scarce half so much in breadth where it is broadest. The first Founders of that Colony aiming more at Religion then Earthly Possssions, aspiring not to any large dimension of Land, in their setling upon those Coasts. At Weymouth also was a Plantation begun by Mr. Weston in the year 1622. but it came to little. The North and South Border of the Massachusets Bay being thus planted, the middle part was the more easie to be filled up, which thus was brought about. Some Gentlemen and others, observing how it fared with those of New-Plimouth, were desiring upon the like ground to make the same attempt for themselves, wherefore having by a consi∣derable sum of money purchased of the Councell of Plimouth, all their right and interest in a Plantation there begun in the Massachusets Bay, and having attained a confirmation thereof by Patent from King Charls of famous memory, in the year 1628, they sent over a Governour with several persons to lay some foundation of an other Colony in the Mas∣sachusets Bay: and in the year 1630, more of the persons interested in the said Patent (thence commonly called Patentees) with several other persons, intending to venture their lives and all with them, trans∣ported themselves and their Families into the said Massachusets, who did in a short space of time by the accession of many hundreds, who e∣very year flocked after them, make such increase, that in the space of five or six years, there were twenty considerable Towns built and peo∣pled, and many of the Towns first planted, became so filled with Inha∣bitants, that like Swarms of Bees they were ready to swarm, not only into new Plantations, but into new Colonies, insomuch that in the year 1635 a new Colony began to be planted upon Connecticut River, partly by combination amongst themselves, removing from some Towns about the Massachusets Bay, and partly by the interest of a Patent purchased of that honourable Gentle man Mr. Fennick, Agent for the Lord Sey, and Lord Brook, the Lords Proprietors of the said River Connecticut, at the mouth of which River they had built a fort, (called after their own titles Sey-Brook Fort) commanding the passage of the said River. Yea such was the Confluence of people making over into those parts, that in the year 1637 a fourth Colony began to be planted, bearing the name of Newhaven from the first Town erected therein, seated near the mid∣way betwixt Hudsons River and that of Connecticot. The Sea coast from the pitch of Cape Cod to the mouth of Connecticot River, inhabited by several nations of Indians, Wmpanoogs (the first Authors of the present Rebellion) Narhagansits, Pequoes, Mohegins, as the more inland part of the Country by the Nipnets (a general name for all inland Indians betwixt the Massachusets and Connecticut River) The Sea-coast South∣west from Plimouth was first possessed by some discontented with the Go∣verment of the Massachusets Colony, from which some being exiled, o∣thers of their friends accompanying of them, setled themselves upon a fair Island to the South-west of Cape Cod, now called Road-Island, others setled upon the Mayn, at a place called Providence, and so by degrees planting toward Narrhaganset Bay, made another Plantation called Warwick, which places are since by Patent conferred upon the Inhabi∣tants of Road-Island; the rest of the Country from Pequod River to the River of Connecticot, falling within the bounds of Connecticot Colony by Patent also, since confirmed to the said Colony. Things had been very prosperously and succesfully carried on in all the foresaid Colonyes and Jurisdictions, from the year 1620, to the year 1636, at which time the Pequod Indians, the most warlike and fierce of all the Indians in that part of the Country, who had made all the rest of the Indians to stand in awe, having committed many barbarous outrages upon their neighbour Indians, both Narhagansets on the east side, and Mohegins on the west side of them: and also upon the English and Dutch, as they came occa∣sionally to traffick with them: and in the year 1634, having barbarou∣sly murthered Capt. Stone and Capt. Norton, as they were trading with them. Afterwards one Oldham coming amongst them upon the like account. In lke manner having committed several outrages upon the planters about Connecticut River, the Inhabitants of all the Colonyes, unanimously setting upon them in the beginning of the year 1637, they were easily suppressed, about 700 of them destroyed, the rest either fled to the Mohawkes, by whom they were all cut off that escaped, or else sheltring themselves under the Narhagansets & Mohegins their neigh∣bours, they were by the power of the English all subjected to one of those two Nations of the Indians. Miantonimoh the chief Sachem or Lord of the Narhagansets, expecting to be sole Lord and Ruler over all the Indians, after the pequods were subdued, began to quarrell with the Mohegins upon the account of Soveraignty, notwithstanding a firm A∣greement was made betwixt the English and the said Narhagansets in the year 1637, when they had helped to destroy the Pequods, and also notwithstanding the tripartite League between the said Narhagansets, the Mohegins, and the English at Hartford (the chief Town of Connecti∣cut Colony) made in the, year 1638, wherein the said Indians were so∣lemaly ingaged not to quarrel either with the Mohegins, or any other Indians, untill they had first asked the advice of the English, to whose determination they had likewise obliged themselves to stand, in all fol∣lowing Differences among them. Yet did these ambitious Narhagansets specially their chief Leader Miantonimob; bare such an inveterate hatred against the Mohegins, that they were every year picking quarrels with them. The Mohegins on the other side though not so numerous, yet a more warlike people and more politick, alwayes made their recourse to the English, complaining of the insolencies of the Narhagansets, con∣trary to their League, so as they would hardly be kept from making open warre against them, when they say all other attempts to kill and de∣stroy Vncas the Mohegin Sachem, by Treachery, poyson, & Sorcery prove ineffectual. Insomuch that at last the malice of Miantonimoh and his Narrhagansets grew to that height, that they began to plot against the English themselves, for defending of Vncas. But it being discovered by Vncas and some of his men to the English, Miantonimoh was sent for by the Massachusets Cort to come to Boston when he came there, he would have denyed those things laid to his charge, he was convcted by one of his own fellowers; and instead of standing to his promise, to deliver him to the Mohegin Sachem whose Subject he was, going home∣ward he cut off his head, to prevent his telling mre tales. And with great discontent as he was going home said he would come no more at Boston, wherein he proved a truer prophet then he himself believed when he uttered the words, for in the end of the same year 1643 making war upon Vncas, he was taken prisoner by him, and soon after by the advice of the Commissioners of the four Colonyes, (at that time united firmly into a League offensive and defensive, on which account they were after that time called the united Colonyes of New-England: though since that time they are reduced but to three Colonyes; that of New-haven and Connecticot by the last Patent being conjoyned in one) his head was cut off by Vncas, it being jutly feared, that there would never be any firm peace, either betwixt the English and the Narhagansets, or betwixt the Narhagansets and the Mohegins, while Miantonimoh was left alive: how∣ever the Narhagansets have ever since that time borne an implacable malice against Vncas, and all the Mohegins, and for their sakes secretly against the English, so far as they durst discover it. In the years 1645, and 1646. they grew so insolent, that the Commissioners of the united Colonyes were compel∣led to raise Forces to go against them, but when they perceived that the English were in good earnest, they began to be afraid, and sued for peace, and submitted to pay a tribute to satisfy for the charge of prepa∣ration for the warr, but were alwayes very backward to make payment untill the English were forced to demand it by new Forces, so that it appeared they were unwillingly willing to hold any friendly correspon∣dence with the English, yet durst they never make any open attempt upon them, untill the present Rebellion, where in that they had no small land, is too too evident, notwithstanding all their pretences to the con∣rary, as will appear in the sequell of this History. Thus it is apparent upon what Terms the English stood with the Narhagansets, ever since the cutting off Miantonimoh, their chief Sachems head by Vncas, it being done from the advice and Counsell of the En∣glish Anno 1643. As for the rest of the Indians, ever since the suppres∣sing of the Pequods in the year 1637 untill the year 1675, there was alwayes in▪ appearance amity and good correspondence on all sides, scarce an English man was ever known▪ to be asslted or hurt by any of them, until after the year 1671, when the son of one Matoonas, who s was supposed, being vexed in his mind that the design against the En∣glish, intended to begin 1671 did not take place, out of meer malice and pight against them, slew an English-man travelling along the Road, the said Matoonas being a Nipnet Indian, which Nipnets were under the command of the Sachem of Mount-hope the Author of all the present mischiefs. Upon a due enquiry into all preceding transactions between the Indians and the English, from their first setling in these coasts, there will appear no ground of quarrell that any of them had against the En∣glish, nor any appearance of provocation upon one account or other; for when Plimouth Colony was first planted, within three moneths after their first landing, March. 16. 1620. Massasoit the chief Sachem of all that side of the Country repaired to the English at Plimouth, and entred into a solemn League upon sundry Articles printed in N. E. Memorial 166. P. 24. the words are as followeth. The which League the same Sachim, Sept. 25. 1630. a little before his death, coming with his eldest Son, afterward called Alexander, did renew with the English at the Court of Plimouth, for himself and his Son, and their Hours and Successers: and after that he came to Mr. Browns, that lived not far from Mount Hope, bringing his two Sons, Alexander and Philip with him, desiring that thee mght be Love and Amitv after his death, between his Sons and them, as there had been betwixt himself and them in former times: yet it is very remarkable, that this Massasoit, called also Woosamequen (how much soever he affected the English, yet) was never in the least degree any wayes well affected to the Religion of the English, but would in his last Treaty with his Neighbours at Pli∣mouth when they were with him about purchasing some Land at Swanzy, have had them engaged never to attempt to draw away any of his People from their old Pagn Superstition, and Devilish Idolatry, to the Christian Religion, and did much insist upon it till he saw the English were resolved never to make any Treaty with him more upon that account, which when he discerned, he did not further urge it: but that was a bad Omen that notwithstanding what ever his humanity were to the English, as they were Strangers) for indeed they repayed his forme kindness to them, by protecting him afterwards against the insolencies of the Nar∣rhagansets) he manifested no small displacency of Spirit against them as they were Christians: which strain was evident more in his Son that succeeded him, and all his People, in so much that some dicerning persons of that Jurisdiction have feared that that Nation of Indians would all be rooted out, as is since come to pass. The like may be observed concern∣ing he Narrhagansets, who were alwayes more civil and courteous to the English then any of the other Indians, yet never as yet received the least tincture of Christian Religion, but have in a manner run the same fare with the rest of their Neighbours of Mount Hope, there being very few of them now left standing. Nor is it unworthy the Relation, what a person of quality amongst us hath of late affirmed, one being much con∣ersant with the Indians about Merimack River, being Anno. 1660. invited by some Sagamores or Sachims to a great Dance (which solemni∣ties are the times they make use of to tell their stories, and convey the knowledge of fore past and most memorable things to Posterity) Passa∣conaway, the great Sachim of that part of the Country, intending at that time to make his last and farwel speech to his Children and People, that were then all gathered together, to whom he addressed himself in this manner: I am now going the way of all Flesh, or ready to dy, and not likely to see you ever met together any more. I will now leave this word of Counsel with you, that you take heed how you quarrel with the English, for though you may do them much mischief; yet assuredly you will all be destroyed, and rooted off the Earth if you do: for, said he, I was as much an Enemy to the English, at their first coming into these parts, as; any one whatsoever, and did try all ways and means possible to have destroyed them, at least to have prevented them fitting down here, but I could no way effect it (it is to be noted that this Pas∣s conaway was the most noted Pawaw and Sorcerer of all the Country) therefore I advise you never to contend with the English, nor make war with them: And accordingly his eldest Son Wonnalancet by name, as soon as he perceived that the Indians were up in Arms, he withdrew himself into some remote place, that be might not be burt by the English, or the Enemies, or be in danger by them. This Passage was thought fit to be inserted here, it having so near an agreement with the former, inmamtting some secret awe of God upon the hearts of some of the principal amongst them, that they durst not hurt the English, although they bare no good affection to their Religion, wherein they seem not a little to imitate Balaam, who whate∣ver he uttered, when he was under the awful power of divine illumina∣tion, yet when left to himself, was as bad an Enemy to the Israel of God as ever before. But to return, whence there hath been this Digreffion: After the death of this Woosamequen or Massasoit, his eldest Son succeeded him about twenty years since, Alexander by name, who not∣withstanding the League he had entred into with the English, together with his Father, in the year 1639. had neither affection to the English∣mens persons, nor yet to their Religion, but had been plotting with the Narhagansets, to rise against the English; of which the Governour and Council of Plimouth being informed, they presently sent for him to being him to the Court, the person to whom that service was committed, was a prudent and resolute Gentleman, the present Governour of the said Colony, who was neither afraid of Danger, nor yet willing to delay in a matter of that moment, he forthwith taking eight or ten stout men with him well armed, intended to have gone to the said Alexanders dwelling, distant at least forty miles from the Governours house, but by a good providence, he found him whom he went to seek as an Hunting House, within six miles of the English Towns, where the said Alexander with a∣bout eighty men were newly come in from Hunting, and had left their Guns without doors, which Major Winslow with his small company wise∣ly seized, and conveyed away, and then went into the Wigwam, and de∣manded Alexander to go along with him before the Governour, at which message he was much appalld, but being told by the undaunted Messen∣ger, that if he stird or refused to go he was a dead man; he was by one of his chief Counsellors, in whose advice he most confided, perswaded to go along to the Governours house, but such was the pride and height of his Spirit, that the very surprizal of him, raised his Choler and indigna∣tion, that it put him into a Feaver, which notwithstanding all possible means that could be used, seemed Mortal; whereupon intreating those that held him Prisoner, that he might have liberty to return home, pro∣mising to return again if he recovered, and to send his Son as Hostage till he could so do; on that consideration he was fairly dismissed, but dyed before he got half way home: Here let it be observed, that although some have taken up false Reports, as if the English had compelled him to go further or faster then he was able, and so fell into a Feaver, or as if he were not well used by the Physitian that looked to him, while he was with the English, all which are notoriously false; nor is it to be imagined that a person of so noble a disposition as is that Gentleman (at that time imployed to bring him) should himself, or suffer any else to be un∣civil to a person allied to them, by his own, as well as his Fathers League as the said Philip also was; nor was any thing of that nature ever ob∣jected to the English of Plimouth, by the said Alexanders Brother, by name Philip, commonly for his ambitious and haughty Spirit nicknamed King-Philip, when he came in the year 1662. in his own person with Sansaman his Secretary and chief Counsellor to renew the former League that had been between his Predecessors and the English of Plimouth: but there was as much correspondence betwixt them for the next seven years as ever had been in any former times, what can be imagined therefore, besides the instigation of Satan, that either envied at the prosperity of the Church of God here seated, or else fearing lest the power of the Lord Jesus, that had overthrown his kingdome in other parts of the World, should do the like here, and so the stone taken out of the Moun∣tain without hands, should become a great Mountain it self, and fill the whole earth, no cause of provocation being by the English; For once before this in the year 1671 the Devill, who was a Murderer from the beginning, had so filled the heart of this salvage Miscreant with en∣vy and maice against the English, that he was ready to break out into open war against the Inhabitants of Plimouth, pretending some petite injuryes done him in his planting land, but when the master of controver∣sie came to be heard before diverse of the Massachusets Colony, yea when he himself came to Boston, as it were referring his case to the Judgment of that Colony, nothing of that nature could be made to appear, whereupon in way of submission, he was of necessity by that evident conviction forced to acknowledge that it was the naughtiness of his own heart, that put him upon that Rebellion, and nothing of any provocation from the En∣glish, and to a Consession of this nature, with a solemn renewal of his Covenant, declaring his desire, that this his Covenant might testifie to the world against him, if ever he should prove unsaithfull to those of Plimouth, or any other of the English Colonyes therein, himself with his Counsellors subscribed in the presence of some Messengers sent on purpose to hear the difference between Plimouth and the said Philip. But for further satisfaction of the Reader, the said Agreement and Sub∣mission shall here be published. VVHere as my Father, my Brother and my self have formerly sub∣mitted our selves and our People unto the Kings Majesty of En∣gland, and to this Colony of New-Plimouth, by solemn Covenant under our hand; but I having of late through my indescrition, and the naughtiness of my heart violated and broken this my Covenant with my friends, by taking up Armes, with evill intent against them, and that groundlesly; I being now deeply sensible of my unfaithfullness and folly, do desire at this time solemnly to renew my Covenant with my ancient Friends, and my Fathers Friends above mentioned, and do desire this may testifie to the world against me if ever I shall again fail in my Faithfulness towards them (that I have now and at all times found so kind to me) or any other of the English Colonyes; and as a reall pleage of my true intentions, for the future to be faithfull and friendly, I doe freely ingage to resign up unto the Goverment of New-Plimouth, all my English Armes, to be kept by them for their security, so long as they shall see reason. For true performance of the premises I have hereunto set my hand together with the rest of my Council. TO which for the further clearing the Justice of the present war, the Result of the debate of the Commissioners of the united Colonyes a∣bout the matter of the Warre shall here be inserted. VVE having received from the Commissioners of Plimouth a Nar∣rative, shewing the Rise and several steps of that Colony, as to the present Warre with the Indians, which had its beginning there, and its pro∣gress into the Massachusets, by their insolencies and outrages, murtbering many persons, and burning their Houses in sundry Plantations in both Co∣lonies. And having duly considered the same; doe declare, that the said War doth appear to be both just and necessary, and its first Rise only a defensive Warre. And therefore we do agree and conclude that it ought to be joyntly prosecuted by all the united Colonies, and the Charges thereof to be borne and paid as is agreed in the Articles of Confederation. Yet whatever his submission was before, or his subjecting himself and his people to our King, or his ingagement to pay a sum of money in part of the Charges then occasioned by him (nor have the English in or about Plimouth, since, or before that time been any wayes injurious un∣to him, or any of his people) all which are fully declared in a Narra∣tive given by the Commissioners of the Colony of Plimouth, wherein they also signify that the settlement and issue of the former controver∣sie between Philip and them; was obtained and made (principally) by the mediation, and interposed advice and counsell of the other two confede∣rate Colonyes, and also in a letter under the Governours hand, in these words,— I think I can clearly say that before these present troubles broke out, the English did not possess one foot of Land in this Colony, but what was fairly obtained by honest purchase of the Indian Proprietors: Nay, be∣cause some of our people are of a covetom disposition and the Indians are in their Streights easily prevaited with to part with their Lands, we first made a Land, that none should purchase or receive of gift any Land of the Indians without the knowledge and allowance of our Court, and penalty of a Fine, five pound per Acre, for all that should be so bought or obtained. And le yet they should be streightned, we Ordered that Mount-Hope, Pocasset and se∣veral other Nicks of the best land in the Colony (because most suitable and con∣venient for them, should never be bought out of their bands or else they would have sold them long since. And our neighbours at Rehoboth and Swanzy although they bought their Lands fairly of this Philip and his Father and Brother, yet because of their vicinity, that they might not trespass upon the Indians did at their own cost set up a very substantial Fence quite cross that great Neck between the English and the Indians, and payed due damage if at any time any unruly horse or other beasts brake in and trespassed. And for diverse years last past (that alloccasion of offence in that respect might be prevented) the English agreed with Philip and his, for a certain sum yearly to maintain the said Fence, and secure them selves. And if at any time they have brought Complaints before us, they have had Iustice impartial and spee∣y, so that our own people have frequently complained, that we erred on the other hand in skewing them over much favour. Marshfield, May 1. 1676. Jos. Winslow. I think I can clearly say that before these present troubles broke out, the English did not possess one foot of Land in this Colony, but what was fairly obtained by honest purchase of the Indian Proprietors: Nay, be∣cause some of our people are of a covetom disposition and the Indians are in their Streights easily prevaited with to part with their Lands, we first made a Land, that none should purchase or receive of gift any Land of the Indians without the knowledge and allowance of our Court, and penalty of a Fine, five pound per Acre, for all that should be so bought or obtained. And le yet they should be streightned, we Ordered that Mount-Hope, Pocasset and se∣veral other Nicks of the best land in the Colony (because most suitable and con∣venient for them, should never be bought out of their bands or else they would have sold them long since. And our neighbours at Rehoboth and Swanzy although they bought their Lands fairly of this Philip and his Father and Brother, yet because of their vicinity, that they might not trespass upon the Indians did at their own cost set up a very substantial Fence quite cross that great Neck between the English and the Indians, and payed due damage if at any time any unruly horse or other beasts brake in and trespassed. And for diverse years last past (that alloccasion of offence in that respect might be prevented) the English agreed with Philip and his, for a certain sum yearly to maintain the said Fence, and secure them selves. And if at any time they have brought Complaints before us, they have had Iustice impartial and spee∣y, so that our own people have frequently complained, that we erred on the other hand in skewing them over much favour. Yet did this treacherous and perfidious Caitiffe still harbour the same or more mischievous thoughts against the English then ever before, and hath been since that time plotting with all the Indians round about to make a general insurrection against the English in all the Colonyes; which as some prisoners lately brought in have confessed, should have been put in execution at once, by all the Indians rising as one man, a∣gainst all those plantations of English, which were nex them. The Nar∣rhagansets having promised, as was confessed to risewith 4 thousand sigh∣ting men in the Spring of this present year, 1676. But by the occasion hereafter to be mentioned about Sausaman, Philip was neccssitated for the safety of his own life to begin his Rebellion the year before, when the Design was not fully ripe. Yet some are ready to think, that if his own life had not now been in jeopardy by the guilt of the foresaid Murther of Sausaman, his heart might have failed him, when it should have come to be put in execution, as it did before in the year 1671. which made one of his Captains, of far better Courage and resolution then himself, when he saw his cowardly temper and disposition, flg down his Armes, call∣ing him white Liver'd Curre, or to that purpose, and saying, that he would never own him again, or fight under him, and from that time hath turned to the English, and bath continued to this day a faithfull and esolute Souldier in their quarrel. That the Indians had a Conspiracy amongst themselves to rise against the English, is confirmed by some of the Indians about Hadly, although the plot was not come to maturity when Philip began, the special pro∣vidence of God therein overruling the Contrivers: For when the be∣ginning of the troubles first was reported from Mount-Hope, many of the Indians were in a kind of a Maze, not knowing well what to doe; sometimes ready to stand for the English, as formerly they had been wont to doe; sometimes inclining to strike in with Philip (which at the last they generally did) which if it had been foreseen, much of that mis∣chief might have been prevented that fell out in several places, more by perfidious and treacherous dealing then any other wayes: the English never imagining that after so many obliging kindnesses received from them by the Indians, besides their many engagements and protestati∣tions of friendship, as formerly, they would have been so ungratefull, persideously false and cruel as they have since proved. The occasion of Philips so sudden taking up armes the last year was this, There was one Iohn Sausaman a very cunning and plausible Indian well skilled in the English language, and bred up in the profession of Christian Religion, imployed as a Schoolmaster at Natick, the Indian Town, who upon some misdemeanour fled from his place to Philip, by whom he was entertained in the room and office of a Secretary, and his chief Counsellor, whome he trusted with all his affairs and secret coun∣sels: But afterwards, whither upon the sting of his own Conscience; or by the frequent Sollicitations of Mr. Eliot, that had known him from a childe, and instructed him in the principles of our Religion, who was often laying before him the heinous sin of his apostacy, and rurning back to his old vomit, he was at last prevailed with to for sake Philip, and return back to the Christian Indians at Natick, where he was haptized, manifesting publick Repentance for all his former offences, and made a serious Prosession of the Christian Religion: and did apply himself to Preach to the Indians, wherein he was better gifted then any other of the Indian Nation; so as he was observed to conforme more to the English manners then any other Indian: yet having occasion to go up with some others of his Country-men to Namasket; whither for the advantage of Fishing, or some such occasion, it matters not; being there not far from Philips Country, he had occasion to be much in the Company of Philips Indians, and of Philip himself: by which means he discerned by several circumstances, that the Indians were plotting anew against us; the which out of faithfulness to the English, the said Sausaman informed the Governour of, adding also, that if it were known that he revealed it, he knew they would presently kill him. There appearing so many concurrent testimonies from others, making it the more probable, that there was a certain truth in the information, some inquiry was made into the business, by examining Philip himself, & several of his Indians, who although they would own nothing; yet could not free themselves from just suspicion; Philip therefore soon after con∣trived the said Sausamans death, which was strangely discovered; not∣withstanding it was so cunningly effected, for they that murdered him met him upon the Ice on a great Pond, and presently after they had knocked him down, put him under the Ice, yet leaving his Gun and his Hat upon the Ice, that it might be thought he fell in accidentally through the Ice and was drowned: but being missed by his friends, who finding his Hat and his Gun, they were thereby led to the place, where his body was found under the Ice: when they took him up to bury him, some of his friends, specially one David observed some bruises about his Head, which made them suspect he was first knocked down, before he was put into the water, however, they buried him near about the place where he was found, without making any further inquiry at present: never∣theless David his friend, reported these things to some English at Taun∣ton (a Town not far from Namasket) it occasioned the Governour to inquire further into the business, wisely considering, that as Sansaman had told him, that if it were known, that he had revealed any of their plots, they would murder him for his pains: wherefore by special War∣rant the body of Sansaman being digged again out of his Grave, it was very apparent that he had been killed and not drowned. And by a strange providence, an Indian was found, that by accident standing un∣seen upon a Hill, had seen them murdering the said Sansaman, but dirst never reveal it for fear of losing his own life likewise, until he was called to the Court at Plimouth, or before the Governour, where he plainly confessed what he had seen. The Murderers being apprehended, were convicted by his undeniube Testimony, and other remarkable cirum∣stances, and so were all put to death, being but three in number; the last of them confessed immediately before his death, that his Father (one of the Councellers and special Friends of Philip) was one of the two that murdered Sansaman, himself only looking on. This was done at Pli∣mouth Court. held in Iune 1675. insomuch that Philip, apprehending the danger his own head was in next, never used any further means to clear himself from what was like to be laid to his charge, either about his plot∣ting against the English, nor yet about Sansamans death: but by keeping his men continually about him in Arms, and gathering what Strangers he could to joyn with him, marching up and down constantly in Arms, both all the while the Court sat, as well as afterwards; the English of Plimouth hearing of all this, yet took no further notice, then only to order a Military Watch in all the adjacent Towns, hoping that Philip find∣ing himself not likely to be Arraigned by Order of the said Court, the present Cloud might blow over, as some others of like nature had done before; but in conclusion, the matter proved otherwise, for Philip find∣ing his Strength daily increasing, by the flocking of Neighbour Indians unto him, and sending over their Wives and Children to the Narhagan∣sets for security (as they use to do when they intend War with any of their Enemies) Immediately they began to Alarm the English at Swanzy (the next Town to Philips Country) as it were daring the English to be∣gin, at last their insolencies grew to such an height, that they began not only to use threatning words to the English, but also to kill their Cattle and rifle their houses; whereat an English man was so provoked, that he let fly a Gun at an Indian, but did only wound, not kill him, where∣upon the Indians immediately began to kill all the English they could, so as on the 24th. of Iune 1675. was the Alarm of war first funded in Plimouth Colony, when eight or nine of the English were slun in and a∣bout Swanzy: They first making a shot at a company of English as they returned from the Assembly where they were met in way of Humiliatin that day, whereby they killed one and wounded others, and then like∣wise at the same time, they slew two Men on the High-way, sent to call a Surgeon, and barbarously the same day murdered six men in and about a dwelling House in an other part of the Town, all which outrages were committed so suddenly, that the English had no time to make any resist∣ance: For on the 14th. of the same Month, besides endeavours used by Mr. Brown of Swanzy one of the Magistrates of Plimouth Jurisdi∣ction, an amicable Letter was sent from the Council of Plimouth to Philip shewing their dislike of his prastises, and advising him to dismiss his strange Indians, and not suffer himself to be abused by false Reports, con∣cerning them that intended him no hurt, but no answer could be obtain∣ed, otherwise then threatning of War, which it was hoped might have been prevented, as heretofore it had been, when things seemed to look with as bad face as then they did. However the Governour and Coun∣cil of Plimouth, understanding that Philip continued in his resolution, & manifested no inclination to peace, they immediately sent up what Forces they could to secure the Towns thereabouts, and make resistance as oc∣casion might be, and also dispatched away Messengers to the Massa∣chusets Governour and Council, letting them know the state of things about Mount-Hope: and desiring their speedy assistance: upon which care was immediately taken with all expedition to send such supplye as were defired: But in the mean time two Messengers were dispatched to Philip, to try whether he could not be diverted from his bloudy en∣terprize. so to have prevented the mischief since fallen out, hoping, that as oce before, viz. Anno 1671. by their mediation, a stop was put to the like Tragedy; so the present warre might by the same meanes have been now turned aside: For in the said year Philip had firmly engaged himself, when he was at Boston, not to quarrel with Plimouth untill he had first addressed himself to the Massachusets for advice and approhation: But the two Messengers aforesaid, finding the men slain in the Roade Iune 24. as they were going for the Surgeon, apprehended it no safe to proceed any further, considering also, that a peace now could not honourably be concluded after such barbarous outrages committed upon some of the neighbour Colony: Wherefore returning with all speed to Boston, the Massachuset Forces were dispatch∣ed away with all immaginable hast, as the exgent of the matter did re∣quire, some of them being then upon, or ready for their March, the rest were ordered to follow after, as they could be raised. The sending forth of which, because it was the first engagement in any warlike pre∣parations against the Indians, shall be more particularly declared. On the 26th. of Iune a Foot-Company under Capt. Danil Henchman, with a Troop under Capt. Thomas Prentice, were sent out of Boston to∣ward Mount-Hope; it being late in the afternoon before they began to march, the central Echpse of the Moon in Capric. hapned in the even∣ing before they came up to Naponset River, about twenty miles from Boston, which occasioned them to make an halt, for a little repast, till the moon recovered her light again. Some melancholy Fancyes would not be perswaded, but that the Eclipse falling out at that instant of time, was ominous, concriving also that in the centre of the Moon they dis∣cerned an unusual black spot, not a little resembling the scalp of an In∣dian: As some others not long before, imagined they saw the form of an Indian Bow, accounting that likewise ominous (although the mis∣chief following was done by Guns, not by Bows) both the one and the other, might rather have thought of what Marcus Crassus the Koman General, going forth with an Army against the Parthians, once wisely replied to a private Souldier, that would have disswaded him from mar∣ching that time, because of an Eclpse of the Moon in Capricorn [That he was more afraid of Sagitarius then of Capricornus] meaning the Ar∣rows of the Parthians (accounted very good Archers) from whom as things then fell out, was his greatest danger. But after the Moon had waded through the dark shadow of the Earth, and borrowed her Light again, by the help thereof, the two Companies marched on to∣ward Woodcocks House, thirty miles from Boston, where they arrived next morning; and there retarded their motion till the afternoon, in hope of being overtaken by a Company of Volunteers, under the Command of Captain Samuel Mosely, which accordingly came to pass, as on Iune 28th. they all arrived at Swanzy, where by the advice of Captain Cu∣worth, the Commander in chief of Plimouth Forces, they were removed to the Head Quarters, which for that time were appointed at Mr. Miles his house, the Minister of Swanzy, within a quarter of a mile of the Bridge, leading into Philips Lands. They arriving there some little time before night, twelve of the Troop unwilling to loose time passed over the Bridge, for discovery into the Enemies Territories, where they found the rude welcome of eight or ten Indians firing upon them out of the Bushes, killing one William Hammond, wounding Corporal Belcher, his Horse being also shot down under him; the rest of the sard Tropers having discharged upon those Indians that ran away after their first shot, carried off their two dead and wounded Companions, and so reti∣red to the main Guard for the night, pitcing in a Baricado about Mr. Miles his house. The Enemy thought to have braved it out by a bold assauld or two at the first; but their hearts soon began to fail them when they perceived the Massachusets, & Plimouth Focs both engaged against them: for the next morning they shoued hce, at half a miles distance, and nine or ten of them shewing this side the Bridge: our Horsemen with the whole body of the Privateers under Captain Mosely, not at all daunted by such kind of Alarms, nor willing so to loose the Bridge, ran le down upon them over the said Bridge, pursuing them a mile and quarter on the other side: Ensigne Savage, that young Martial Spark, scarce twenty years of age, had at that time one bullet lodged in his Thigh, another shot through the brms of his Hat, by ten or twelve of the Enemy discharging upon him toge∣ther, while he boldly held up his Colours, in the Front of his Company: but the weather nor suffering any further action at that time, those that were thus far advanced, were compelled to retreat back to the main Guard, having first made a shot upon the Indians as they ran away into a Swamp nearby, whereby they killed five or six of them, as was under∣stood soon after at Narhaganset: This resolute charge of the English ces upon the Enemy made them quit their place on Mount-Hope that very night, where Philip was never seen after; till the next year, when he was by a divine Mandate sent back: there to receive the reward of his wickedness where he first began his mischief: the next day Major Savage (that was to command in chief over the Massachnset Forces, being come up with other Supplies about six a clock over night) the whole Body in∣tended to march into Mount-Hope, and there beat up the Enemys quar∣ters, or give him Battle, if he durst abide it: but the weather being doubtful, our Forces did not march till near noon, about which time they set out, with a Troop of Horse in each wing, to prevent the danger of the Enemies Ambuscadoes; after they had marched about a mile & and half, they passed by some Houses newly burned: not far of one of them they found a Bible newly torn, and the leaves scattered about by the Enemy, in hatred of our Religion therein revealed, two or three miles further they came up with some Heads, Scalps, and Hands cut off from the bodys of some of the English, and stuck upon Poles near the Highway, in that barbarous and inhumane manner bidding us Defyance, the Commander in chief giving Order that those monuments of the E∣nemies cruelty should be taken down, and buried: the whole body of the Forces still marched on, two miles further, where they found divers Wigwams of the Enemy, amongst which were many things scattered up and down, arguing the hasty flght of the Owners; half a mile further, as they passed on through my Fields of stately Corn, they foud Phi∣lips own W gvam; every place giving them to perceive the Enemies haty departure from thence; after they had marched two miles further they came to the Sea sid, yet in all this time meeting with no Indians, nor any sign of them, unless of their flight to some other places. The season like to prove very tempestuous, and rainy, Captain Cudworth with some of the men of Plimouth passed over to Road-stand. The Forces under Major Savage were forced to abide all night in the open Field, without any shelter, notwithstanding the abundance of rain that fell, and in the morning, despairing to meet with any enemy on Mount∣Hope, they retreated back to their Quarters at Swanzy, in the way meeting with many Indian dogs, that seemed to have lost their Masters. That night Capt. Prentice his Troop for conveniecy of Quarters, as also for discovery, was dismissed to lodge at Seaconke or Rehoboth, a Town within six miles of Swanzy. As they returned back in the mor∣ning, Capt. Prentice divided his Troop, delivering one half to Leiutenant Oaks, and keeping the other himself, who as they rode along, espyed a company of Indians burning an house; but could not pursue them by reason of several Fences, that they could not ge over till the Indians had escaped ito a Swampe. Those with Leiutenant Oakes had the like discovery, but with better success, as to the advantage of the ground, so as pursuing of them upon a plain, they slew four or five of them in the Chase, whereof one was known to be Thebe a Sachem of Mount-Hope, another of them was a chief Counsellor of Philips; yet in this attempt the Lieutenant lost one of his company, Iohn Druce by name, who was mortally wounded in his bowels, whereof he soon after dyed, to the great grief of his companions. After the said Troop came up to the Head-Quarters at Swanzy, they understood from Capt. Cudworth that the enemy were discovered upon Pocasst, an other neck of Land lying over an arme of the Sea, more towards Cape Cod: However it was resolved that a more narrow search should be made after them, both upon Mount-Hope, and upon the ground between Swanzy and Rehoboth to scoure the Swamps, and assault them if they could find where they were entrenched. Capt. Henchman and Capt. Preentice were ordered to search the Swamps; while Capt. Mosely and Capt. Paige with his Dra∣goons attending on Major Savage, should return back into Mount hope that they might be sure to leave none of the enemy behind them, when they should remove to pursue them elsewhere. About ten a clock the next morning, Iuly. 4. Capt. Henchman after a long and tedious March, came to the Head Quarters, and informed that he came upon a place where the enemy had newly been that night, but were escaped out of his reach: But that night before they were de∣termined of any other motion, Capt. Hutchinson came up from Boston with new Orders for them to pass into Narrhaganset, to treat with the Sachems there, and if it might be, to prevent their joyning with Philip. Capt. Cudworth, by this time was come up to the Head Quarters, having left a Garison of fourty men upon Mount-Hope Neck. The next mor∣ning was spent in consultations how to carry on the Treaty; it was then resolved, that they should goe to make a peace with a Sword in their hands, having no smal ground of suspition that the said Narhagansets might joyn with the enemy wherefore, they thought it necessary to carry all the Messachuset Forces over into the Narhaganset Country, to fight them if there should be need; Capt. Mosely passed over by water to attend Capt. Hutchinson in his dispatch; the other Companys with the Propers iding round about: as they passed they found the Indi∣dians in Pomhams Country (next adjoyning to Philips Borders) all fled, and their Wigwams without any people in them. After they came to the Narhaganset Sachems, three or four dayes were spent in a treay, after which a peace was concluded on sundry Arti∣cles between the Messengers of Connicticut Colony (who were ordered to meet with those of the Massachusets) and the Commanders of the Forces sent against Philip: Hostages were also given by the said Nar∣hagansets for the performance of the agreement. A Copy of the said Agreement, and the Articles on which a Peace was concluded, here fol∣low. It being alwayes understood, that Plimouth Colony was included in the said Agreement, although their Forces were not then present, but re∣mained at home neer the enemies Borders, to secure their Towns, and oppose Philip as there might be occasion, if he offered to make any new actempt in the mean time, I. That all and every of the said Sachims shall from time to time carefully seize, and living or dead deliver unto one or other of the abovesaid Gover∣ments, all and every of Sachim Philips Subjects whatsoever, that shall come or be found within the precincts of any of their Lands, and that with greatest diligence and faithfulness. II. That they shall with their utmost ability use all Acts of Hostility a∣gainst the said Philip & his Subjects, entring his Lands or any other Lands of the Egsh to kiland dstroy the said Enemy, until a cesstion from War with the said Enemy be concluded by both the abovesaid Colonies. III. That the said Sachims, by themselves and their Agnts, shall care∣fuly search out and deliver all stoln goods whatsoever taken by any of thir Subjects from any of the English, whether formerly or lately, and shall make full satisfaction for all wrongs or injuries done to the Estate of any of the Subjects of the several Colonies, according to the judgement of inifferent men, in case of dissatisfaction between the Offenders and the offnded Parties, or deliver the offenders. IV. That all Preparations for War, or Acts of Hostility against any of the English Subjects, shall for ever for the future cease; together with all manner of Thefts, Pilferings, killing of Cattle, or any manner of breach of pace whatsoever shall with utmost care be prevented, & instead thereof their strength to be used as a Guard round about the Narraganset Country, for the English Inhabitants safety and security. V. In token of the abovesaid Sachims reality in this Treaty and Conclu∣sion, and for the security of the several English Goverments and Subjects, they do freely deliver unto the abovesaid Gentlemen, in the bhalf of the above∣said Colonies, John Wobequob, Weowchim, Pewkes, Wenew, four of their near Kinsmen and choice Friends to be and remain as Hostages in seve∣ral places of the English Iurisictions, at the appointment of the Honoura∣ble Governours of the abovesaid Colonies, there to be civily treated not as Prisoners, but otherwise at their Honours Discrtion, unil the abovesaid Ar∣ticles, are fully accomplished to the satisfaction of the several Goverments, the departure of any of them in the mean time to be accounted breach of the Peace, and of these present Articles. VI. The said Gentlemen in the behalf of the Goverments to which thy do belong, do engage to every the said Sachims and their Subjects▪ or any of them shall seize and bring into either the abovesaid English Gover∣ments, or to Mr. Smith Inhabitants of Narhaganset, Philip Sachim alive, he or they so delivering, shall receive for th pains, forty ruckig cloah Coats, in case they bring his Head they shall have twenty like good Coats paid them: for every living Subject of said Philip so delivered, the delive∣rer shall receive two Coats, and for every Head one Coat, as a Gratuity for their service herein, making it appear to satisfaction, that the Heads or Per∣sons are belonging to the Enemy, and that they are of their seizure, VII. Thesaid Sachims do renew and confim unto the English Inhabitants or others, all former Graunts, Sales, Bargains or Convyances of Lands, Meadows, Timber, Grass, Stones, or whatever else the English have here∣tofore bought or quitly possessed and enjoyed▪ to be unto them, and their Heirs, and Assigns for ever; as also all former Articles made with the Confederate Colonies. Lastly, The said Counsellors and Attorneys do premeditately, seriously, and upon good advice, Covenant, Conclude and Agre all abovesaid solemnly, and call God to witness they are, and shall remain true Friends to the English Goverments, and perform the abovesaid Articles punctually, using their ut∣most endeavour, care and faithfulness therein: During this Treaty of Peace with the Narhagansets, Captain Cud∣worth with the Forces of Plimouth under his Command, found some∣thing to do nearer home, though of another nature as it proved, sc. to make War whilst the other were (as they thought) making peace: in the first place therefore he dispatched Captain Fuller) joyning Lieuten∣ant Church together with him in Commission) with fifty in his Com∣pay to Pcsst, on the same account, as the other went to Narhaganset eiter to conclude a Peace with them, if they would continue Friends and give Hostages for the confirmation thereof, or fight them if they should declare themselves Enemies, and joyn with Philip; himself in∣tending to draw down his Forces to Rehoboth, to be ready for a speedy March to Tauton, and so down into the other side of the Country upon the news that some of the Enemy were burning and spoiling o Middleburrough and Dartmouth, two small villages lying in the way betwix Pcasst and Plimouth. Upon thursday Iuly 7. Captain Fuller with Capain Chrch wen into Pocasset to seek after the Enemy, or else as occsion serve, to treat with those Indians at Pocasset, with whom Mr. Church was very well acquainted, alwayes holding good cor∣respondence with them: After they had spent that day and most of the night, in traversing the said Pocasset Neck, and Watching all night in an House which they found there, yet could head no tidings of any In∣dians; insomch that Captain Fuller began to be weary of his design: Mr. Church in the mean while assring him that they should finde Indians before it were long: yet for greater expedition they divided their Com∣pany, Captain Fuller taking down toward the Sea-side, where it seems after some little skirmishing with them, wherein one man only received a small Wound, he either saw or heard too many Indians for himself and his Company to deal with, which mde him and them betake themselves to an House near the Water-side, from whence they were fetched off by a Sloop before night to Road Island. Captain Church (for so may he well be stiled after this time) marched further into the Neck, imagning that if there were Indians in the Neck, they should finde them about a peas-field not farr off: as soon as ever they came near the said field he espyed two Indians in the pease, who also had at the same time espyed him, and presently making some kind of shout, a great number of Indi∣ans came about the field, pursuing the said Capt. Church and his men in great numbers to the sea side: there being above fifteen with Church, yet seven or eight score of the Indians pursuing after them. Now was a fit time for this young Captain and his small Company to handsel their valour upon this great rout of Indians, just ready to devo them: But victory stands no more in the number of Soulders, then Verity in the plurality of voyces: And although some of these fifteen had scarce courage enough for themselves, yet their Captain had enough for him∣self, and some to spare for his friends, which he there had an opportuni∣ty of improving to the full. When he saw the hearts of any of his fol∣lowers to fail, he would bid them be of good Courage and fight stout∣ly, and (possibly by some divine impression upon his heart) assured them not a bullet of the enemy should hurt any one of them; which one of the Company, more dismayed then the rest, could hardly believe, till he saw the proof of it in his own person, for the Captain perceiving the man was not able to fight, made him gather Rocks together for a kind of shelter and Baricado: for the rest, that must either of necessity fight or fall by the enemyes. It chanced as this faint-hearted souldier had a flat stone in his armes, and was carying it to the shelter that he was making upon the Bank, a bullet of the Enemy was thus warded from his Body by which he must else have perished, which experience put new life into him, so as he followed his business very mafully afterward, insomuch that they defended themselves under small defence hastily made up all that afternoon, not one being either slin or wounded, yet it was cer∣tainly known that they killed at least fifteen of their Enemies: and at the last, when they had spent all their Amunition, and made their Guns un∣serviceable by often fiting, they were fetched all off by Capt. Goldings Sloop, and carried safe to Road-Island in despight of all their Enemies; yea, such was the bold and undaunted courage of this Champion Capt. Church, that he was not willing to leave any token behind of their flying for want of courage, that in the face of his Enemies he went back to fetch his Hat, which he had left at a Spring, whether the extream heat of the weather, and his labou in fighting had caused him to re∣pair for the quenching of his thirst an hour or two before. It seems in the former part of the same day, five men coming from Road-Island, to look up their Cattle upon Pocasset Neck, were assaulted by the same Indians, and one of the five was Capt. Churches Servant, who had his Leg broke in the Skirmish, the rest hardly escaping with their lives: this was the first time that ever any mischief was done by the Indians upon Pocasset Neck. Those of Road-Island were hereby Alarmed to look to themselves, as well as the ret of the English of Plimouth, or the Massa∣ehusets Colony. This Assult rather heightened and increased then daunted the courage of Capt. Church; for not making a cowardly flight, but a fair retreat, which providence offered him by the Sloop aforesaid, after his Amunition was spent, he did not stay long at Road Island, but hasted over to the Mattachuset Forces, and borrowing three files of Men of Capt. Hench∣man with his Lieutenant: Mr. Church and he returned again to Pocasset, where they had another skirmish with the Enemy, wherein some few of them fourteen or fifteen were slain, which struck such a terror into Phi∣lip, that he be ook himself to the Swamps about Pocasset, where he lay hid till the return of the rest of the Forces from the Narhagansets, like a wild Boar kept at a Bay by this small party till more hands came up. Thus were the Plimouth Forces busied, during the time of the Treaty with the Narhagansets, which being issued as it was. On Friday Iuly 15. Our Forces Marched for, and araived at Rekoboth where having no intelligence of the Enemy nearer then a great Swamp on Pocasset, eighteen miles from Taunton; they marched next day twelve miles to an House at Matapoiset (a small Neck of Land in the bottome of Taunton Bay, in the mid-way between Mount-hope and Pocasset Neck) from whence they marched for Taunton. Iuly 17. whither after a te∣dious March of twenty miles they came in the evening, and found the People generally gathered into eight Garison Houses: On Monday Iuly 18. they Marched eighteen miles before they could reach the Swamp where the Enemy was lodged, as soon as ever they came to the place, Plimouth Forces being now joyned with them, ou Souldiers resolutely entred in amongst the Enemes, who took the ad∣vantage of the thick under-wood, to make a shot at them that first entred whereby five were killed outright, seven more wounded, some of whose wounds proved mortal: After the first shot, the Enemy presently reti∣red deeper into the Swamp, dserting their Wgwams (about an hundred in all) newly made of green Barks, so as they would not burn: in one of them they found an old man, who confessed that Philip had been lately there; having spent some time in searching the Swamp, and tired themselves to no purpose, yet it was said one half hour more would have at that time utterly subdued Philip and all his power. The Commander in chief, (night drawing on apace) not thinking it safe to tarry longer in so dangerous a place, (where every one was in as much danger of his fellows as of his foes, being ready to fire upon every Bush they see move (supposing Indians were there) ordered a Retreat to be founded, that they mght have time to dispose of their dead and wounded men, which accordingly was attended: Plimouth Forces who had entred in the rear, retreating in the front. It was judged that the Enemy being by this means brought into a Pound, it would be no hard matter to deal with them, and that it would be needless charge to keep so many Companies of Souldiers together to wait upon such an inconsiderable Enemy, now almost as good as taken: whereupon most of the Companies belong∣ing to the Massachusets were drawn off▪ only Capt. Henchman with an hundred Foot being left there, together with Plimouth Forces, to attend the Enemies motion, being judged sufficient for that end. Maor Sa∣vage, Capt. Paige with Capt. Mosely and their Companies returned to Boston: Capt. Prentice with his Troop were ordered toward Mendham, where it seems, about the middle of Iuly, some Indians, wishing well to ilips design, had made an assault upon some of the Inhabitants, as they were at their labour in the Field, killing five or six of them: as soon as they had done, away into the Woods, so as they cold not easily : The Inhabiats of the some Village, lying so in the heart of the Enemies Country begn to be discouraged, so as within a little time after they forsook the place, abandoning their Houses to the ury of the enemy, which by them were soon after turned into ashes. But to return to king Philip, who was now lodged in the great swampe upon Pocasset Neck, of seven miles long: Capt. Henchman and the Plimouth Forces kept a diligent eye upon the enemy, but were not willing to run into the mire and dirt after them in a dark Swamp being taught by late experience how dangerous it is to fight in such dismal Woods, when their eyes were muffled with the leaves, and their heads pinnioned with the thick boughs of the trees, as their feet were continually shackled with the roots spreading every way in those boggy Woods. It is ill fighting with a wilde Beast in his own den. They resolved therefore to starve them out of the Swamp, where they knew full well they could not long subsit: To that end they began to build a Fort, as it were to beleaguer the enemy, and prevent his escape out of the place, where they thought they had him fast enough. Philip in the mean time was not ig∣norant of what was doing without, and was ready therein to read his own doome. so as if he tarryed much longer there, he knew he should fall into their hands from whom he could expect no mercy: The cse being therefore desperate, he resolved with an hundred or two of his best fighting men to make an escape by the Water, all passages by the land being sufficiently guarded by the English Forces. The Swampe where they were lodged beg not far from an arm of the Sea, coming up to Taunton, they taking the advantage of a low tide, either waed over one night in the end of Iuly, or else wafted themselves over upon small Rtes of timber very early before break of day, by which meanes the greatest part of his Company escaped away into the woods, leading in∣to Nipmck Country, together unknown to the English Forces, that lay encamped on the other side of the Swamp. About an hundred or more of the women and Children, which were like to be rather bur∣densome then serviceable were left behind, who soon after resigned up themselves to the mercy of the English. Philips escape thus from Po∣casst could not long be concealed after the day appeared, there being much champaign Lard through which he was to pss, so as being disco∣vered to some of Rhoboth, the Inhabitants presently followed him, toge∣ther with a Party of the Mohegins (hat a little before come to Boston, off ring their Service against Philip, and were sent up into those parts to be dered by Capt. Henchman but be oe they came to him were ea∣sily perswaded to go along with any of the English that were gged in the pursuit of Philip) News also thereof was carryed to Capt. Hench∣man, who as soon as he could get over with six files of men (rowing hard all or most part of the day to get to Providence) followed after the enemy. The Mohegins with the men of Rehoboth, and some of Providence came upon their Reer over nigh, Hw about thirty of them, took much plun∣dr from them, without any cosideable to the English. Capt. Henchman came not up to them (pursuing them only by the Track) till the Skirmish was over, and having marched twenty two miles that day was not well able to go any further that night; on the other hand, the Foces that came from Rehoboth and that belonged to Plimouth, having left their horses three miles off could not goe back to fetch them with∣out of time, and therefore looking at it altogether bootless to go after them in the morning, returned back the next day, leaving Capt Henchman with his six Files, and the Mohegins to pursue the Chase to Nipstchet, which he dd the next morning. Capt. Henchman, that he might the better engage the Mohegins to march with him thirty miles gave them half his povision, and was himsef recruited again by the care of Capt. Edmunds of Providence, & Leiutenant Brown, who brought provision after him to the Nipmuck Forts. Mr. Newman the Miniter of Rehoboth deserved not a little Commendation for exciting his neigh∣bours and friends to pursue thus far after Philip▪ animating of them by his own example and presence: But wat the reason was why Philip was followed no further, it is better to suspend, then too critically to en∣quire. This is now the third time when a good opportunity of sup∣pessing the Rebelion of the Indians, was put into the hands of the En∣glish; but time and chance hapneth to all men, so that the most likely meanes are often frustrated of their desired end. All humane endeavours shall arive at no other success, then the Counsel of God hath preordain∣ed, that no flesh might glory in their own Wisdome, but give unto God the praise of all their Successes, and quietly bear whatever Miscariages he hath ordered to befall them. It appears by the issue of these things, that although this wound was not incurable, yet much more bloud must be taken away before it could be healed. But by this means Philip escaped away to the Westward, kindling the flame of Warre in all the Western plantations of the Massachusets Colony wherever he came, so that by this fatal accident, the fire that was in a likely way to be extinguished, as soon almost as it began, did on the sudden break out through the whole Jurisdiction of the Massachusets, both Eastward and Westward, endan∣gering also the neighbour Colony of Connecticut. Which hath also suf∣fered somewhat by the ury of this Flame, though not considerable to what the other Colonyes have undergone. While things after this manner proceeded in and about the Colony of Plimouth, the Commissioners of the rest of the Colonyes were con∣sulting and advising what was to be done for preventing the mischief threatned from spreading any further, fearing (as indeed there was too much cause) that although Philip only appeared to make the first attempt yet more either already were, or soon might be be perswaded to joyn with him in acting this boudy Tragedy. It hath been already declared what hath been done for the securing of the Narhagansets; those that were sent as Messengers on that errand, alwayes reported that the elder people were in appearance, not only in∣clinable to peace, but seemed very desirous thereof, insomuch as their two eldest Sachems expressed much joy when it was concluded; but as since hath appeared, all this was but to gain time, and cover their treache∣rous intents and purposes, that they might in the next Spring fall upon the English plantations all at once, as some prisoners lately brought in have owned and confessed; not have any of those Indians with whom the present War hath been, ever regarded any agreements of peace made with the English, further then out of necessity and lavish fear they were compelled thereunto, as may be seen by the Records of the united Colo∣nyes from the year 1643 to the present time, notwithstanding all their fair pretences; for Ninigret, the old Sachem of the Narhagansets, who alone of all the rest of that Country Sachems disowned the present war, and refused to have any hand therein, yet was it proved to his face be∣beore the Commissioners, in the years 1646 and 1647, that he had threatned they would carry on the war against the Mohegins, whatever were the mind of the Commissioners, and that they would kill the En∣glish Cattle, and heap them up as high as their Wigwams, and that an English man should not stir out of his doors to piss, but they would kill him; all which he could not deny; yet did this old Fox make many pro∣mises of peace; when the dread of the English ever since the Pequod-war moved him thereunto; foreseeing as he is said to have told his neigh∣bours, that they would all be ruined if they made War with the English, as is since come to pass. However the good hand of God was seen in so ordering things, that the Narhagansets were for the present restrain∣ed from breaking out into open Hotiliy against the English, at that time when Philip began▪ which if they had then done, according to the eye of reason, it would have been very difficult, i possible for the English to have saved any of their inland plantations from being utterly destroyed. Thus hath God in his Wisdome suffered so much of the rage of the Hea∣then to be let loose against his people here, as to become a Scourge unto them, that by the wrath of men, praise might be yeilded to his holy Name, yt hath he in his abundant goodness restrained the remainder that it should not consume. The next thing in order to be related, is the calamity that befel the Village of Brookfild, which notwithstanding all the care that was taken, fell into the hands of the perfideous Nipuet Indians, as shall here in the nex place be declared; only as we pass along to remind the Rea∣der in a few words, what wa the issue of Capt. Henchmans pursut of Philip: the Plimouth Forces being returned home, as was said before, Cap. Henchman with his six Files of men, and the Mohegin Indians, ha∣ving continued in the pursuit of Philip till they had spent all their provi∣sion, and ied themselves, yet never coming within sight of Philip; the Mohegin Indians in their Company directed them to Mendham, and then leaving them, returned also to their own Country. Capt. Henchman in his march toward Mendham, or at Mendham, met with Capt. Msely coming up to bring him Provision, and advertizing him of what succss he had met withal in the pursuit; they attend their couse, for Capan Henchman was sent down to the Governour and Council, to know what they should do: they presenly reminded him to Pocasset, and ordered him to stay there if there were need, or else to draw off▪ surrendring the Fort he had been building to Plimouth Forces, which last was chosen by those of Plimouth, whereupon Capt. Henchman returning to Boston, was ordered to disband his men. Capt. Msely was ordered to march to Qabaog or Brookfield, where he continued a while, the other Captains sent up for the relief of the people thee, and to sek after the Enemy in those Woods, and after sometime spent in rangg the Country the e∣abous, and not meeting with any of the Infidels, he with his Company came downwards, searching the Woods betwix Lancaster (where a Man and his Wfe with two Children were slain on the Lords-day. Aug. 22.) and Malberough, where also a Lad keeping Sheep, was shot at by an In∣dian that wore a sign, as if he had been a Friend: the Indian was supo∣sed to belong to the Hassanemesit Indians, at that time confined to Ml∣beroug, where they had liberty to dwell there in a kind of a Fort: The next day the Inhabitans sent to demand their Guns, Capt. Mosely ac∣quainted therewith, marched to the Fort and found much suspition a∣gainst eleven of them, for singing and dancing, and having Ballets ad Slugs, and much Poder hid in thei Baskets; insomuch that eleven of them were sent down Prisoners to Bston upon suspition, that they had an hand in killing the fou at Lancaster, and shooting at the Mlbrough Shepherd: But upon Tyal, the said Prisoners were all of them quied from the Fast and were either released, or else were with others of that so, sent for better securiy▪ and for preventing future trouble in the like kind to some of the Islands below Boston toward Nantasket. About this time Capt. Mosely was sent with a Company of Souldiers to some Indian Plantations up Mrriack River, as high as Penny-ook; but they found no Indians there; thos that belonged to the plce ha∣ving withdrawn themselves from that Nive place, that they might, no meddle in the presence quarrel, as is confidently believed that Woonalans the Sachim of that Country had so resolved. That Coast being clear of the Enemies, Capt. Mosely soon after was sent up with his Men to the Towns Westward about Haly, if it might be, to subdue the Enemy, who a little before▪ and at that time, was doing all the mischief he could in those Wetern Pantations, both by Fire and Sword. But to return and pursue the Rebellious Indians, and keep pace with them in our History, though our Forces as yet could never overtake them in the Woods. The Governour and Council of the Masschusets were sensible of as much danger from the Nipnet Indians, as from the former: they being the Inland part of the Country betwixt the Sea∣coast and Connecticut River Westward, and the Towns about the Mas∣sachusets Bay Eastward, whereupon some persons that used to Trade with the said Nipnets, were sent to found them, and find how they stood affected, for which also there was the more reason, because they were alwayes in subject on to the Sachim of Mount-Hop; and so we the moe like to engage in the present quarrel; of which there had been sufficient proof already: when on the 14. of Iuly, some of the Nipnet Indians next bordering on Philips Country, set upon some of Mendham (a Town scituate Northward from Mount-Hope, within 36. Miles from Boston,) where they killed four or five persons which was the first mis∣chief done upon any of the Inhabitants within the Jurisdiction of the Mas∣sachusets, acted as was said by one Matoonas who was Father to him that had committed a murder soon after Philips first Rebellion, An. 1671. The Messenger that was sent thither, brought word back that they ound the said Indians wavering; the young men very furly and insolent, the elder ones, shewing some inclination to maintain the wonted peace: Soon af∣ter, Iuly 28. 1675. Capt. Wheeler was sent to assist (Capt. Hutchinson with a party of twenty Horse to Treat further about the Peace, who go∣ing first to Quabaog or Brookfield a Town scituate about sity or sevnty miles from Boston, in the Road of Connecticot. lying about twenty five miles from the said River, and not far distant from the chief feat of the Nipnet Indians. The Inhabitants of the said Brookfield had been so de∣luded by those Treacherous Villains that they fearing no danger, first obained of those Nipnets, the promise of a Treaty upon the second of August, whereupon some of the chief of the Town riding along unarmed with the said Wheeler and Hutchinson, with their party of Horse until they came to the place appointed, but finding no Indians, o secure were they, that they ventured along further, to find the Tcels at their chief Town, never suspecting the least danger, but when they had rode four or five miles that way, they fell into an Ambush, of two or three hun∣dred Indians, laid in such a narrow passage, betwixt a steep full on the one hand, and an hideous Swamp on the other, that it was carce possi∣ble for any of them to escape, eight of them being shot down upon the place (whereof three were of Brookefield) and three mortally wounded whereof Capt. Hutchinson was one, Cap. Wheeler also was near loosing his life, whose horse was shot down under him, and himself shot through the body, so that all manner of hopes to escape had been removed from him, had it not been for his Son, who was (by Gods good providence) near or next unto him, being a man of undaunted courage (notwith∣standing his own Arm was broken with a Bullet) yet with great nimble∣nes and agility of body, dsmounting himself, speedily mounted his Fa∣ther upon his own Horse, himself getting upon an other, whose Master was killed, by which means they both escaped, and were afterwards cured. Much ado had those that were left alive to recover Bookefield, which in all probblity they had never done (the common Road being way laid with Indians on every side as was afterwards known)▪ had it not been for one well acquainted with those Woods, who led them in a by path, by wch means they got thither, a little before the Indians, who quickly came oking into the Town, with full intent to destroy it with fire and Sword. But by special providence the Inhabitants were all gathered to the principal house of the Village (there being scarce twenty in the Town) before the barbarous Misreans came upon them, immediately setting fire upon all the dwelling houses, with most of the other Buildings in the Town save that one into which the Inhabi∣tants were retired, the which they several times attemped to burn, but were almost miraculously defeated of their purpose by the immediate hand of God. In the Mount of the Lord it shall be seen. For when they had for two dayes assaulted that poor handfull of helpless people, both night and day pouring in shot upon them incessantly with gunns, and also thrusting poles with Fire-brands, and rags dipt in brimstone ty∣ed to the ends of them to fire the house. At last they used this devilish Scratagem, to fill a Cart with hemp, and other combustible matter, and so thrusting it backward with poles spliced together a great length, after they had kindled it; But as soon as it had begun to take fire, a Storm of rain unexpectedly falling, put out the Fire, or else all the poor people, about seventy souls, would either have been cosumed by merciless flames, or else have fallen into the hands of their cruel enemyes, like Wolves continually yelling and gaping for their prey. Thus was that distressed Company strangely delivered, who have for ever cause to say with the Psalmist, Blessed bthe Lord, who hath not gi∣ven us a prey to their teeth, our soul is escaped as a bird out of the snare of the Fowlers, the snare is broken and we are escaped. For the next night Ma∣jor Willard, by accident hearing of the danger the People were in, as , came with forty eight Dragoons to their relief. The occasion which bought Major Willard and Capt. Parker of Greton with forty six more, so timely to their relief was this Major Willard in pursuance of his Commission from the Governour and Council, was upon Wednesday August the 4th in the morning, marching out after some Indians to the Westward, to secure them: just as they were set∣ting forth, some of Malberough, who had intelligence by those that were going to Connecticot, and forced to return, what distress Brookfield was in, and knowing of Major Willards purpose to go out that morning from Lancaster, sent a Post to acquaint him therewith, which though it did not find him in the Town, yet overtook him before he had gone a∣bove four or five miles from the place: whereupon, conceiving it more needful to succour Brookfield in so eminent danger, then to proceed fur∣ther upon his intended design: he altered his course and marched di∣rectly thither, being about thirty miles distant when the tidings were bought him; so he arrived there that night very seasonably, about an hour afer it was dark, or else in probability they had all perished before the relief sent up from Boston could have reached them, which was not till three dayes after. The providence of God lkewise in bringing in the said Major so safely, as well as seasonably to their relief, was very remarkable. For the Indians had subtilly contrived to cut off all re∣lif sent, before it could come at them, by laying Ambushes, and placing their Scous, at two or three miles distance round the Town: About an hundred of them were lodged at an house not far off in the way toward Boston, to cut off any Succour that might come from thence: but it is supposed they were so intense upon the project they were about for firing the House, concluding it would without fail take place, that either they dd not minde their business of Watching, or making such a noise for joy thereof, that they did not bear their Sentinels when they shot off their Guns, at two miles distance. It is said that another party of the Indians, let the Major and his Company purposely pass by them, with∣out any opposition, waiting for the blow to be given at their first ap∣proach near the house, then to have themselves fallen upon their Rear, and so to have cut them all off, before the besieged understood any thing thereof. But it pleased God so to order things in providence, that no notice was taken of them by the Besiegers, nor were they at all discerned by them till they had made themselves known to their Friends; and were admitted within the Court of Guard; which when the Enemy had no∣tice of, they poured in their shot abundantly upon them, but they were now sheltered from the danger thereof: only it seems their Hor∣ses were exposed to their fury, so as many of them were mamed and killed, as were most of the Cattle belonging to the Inhabitants of the place soon after. This Honoured Person Major Willard continued at Brookfield after this famous exploit for the preservation of the poor be∣sieged at Brookfield, divers weeks to order such Companies as were sent up that way for the securing of the Plantations on that side of the Country; and not long after he went himself also to Hadly upon the like service of the Country in the present War: But after some time spent in those parts, he returned back to his own place, to order the af∣fairs of his own Regiment, much needing his presence, and leaving the Forces about Haly under the command of the Major of that Regi∣ment. But to return to what was in hand before, after the Indians under∣stood that succours were come in to the beseiged, they fired all that they had left standing for their own shelter while they had beseiged the place before mentioned, ran all away into their own dens, in the neigh∣bouring woods: however it was confessed by one of themselves, that the enemy had eighty of their men klled and wounded in this business. But ere we pass any further in pursuit of the History of these matters, it will not be amiss to let the Reader understand the horrible perfidi∣ous and treacherous dealing of these Nipnet Indians, who of all other had the least reason as to any pretence of injury, yet did most deceit∣fully and barbarously joyn with Philip and his Indians, after they had been several times sent unto by the Governour and Council of the Massachusets, by the advice of Plimouth, to have prevented their Rsing, as well as the rising of the Narhagansets, and also had faithfully promi∣sed not to meddle in the quarrel, as may more fully appear by the Engagement under the hands of their Sachems, some time before Capt. Hutchinson and Capt. Whler were sent up to them, which by reason of the hast and unskilfullness of the Messengers on that behalf sent, is not so fit for publick view: but the account of it from their eurn, under their hand and oath, Iuly 24. 75. when Leiut. Ephraim Curtice spake with five of the Nipnet Sachems, four too many to govern so small a people, but lying upon the head of the principal Indian Territoryes, they were divided into so many small partyes, two of whom, viz. Sam Sachem of weshcum, and Netaump were executed together afterward at Boston. All of them did at that time solemnly renew their Covenant and promise under their hands to come to Boston to speak further with the Governour, instead of which what they perfidiously did against Capt Hutchinson and others, hath already been declared. Upon the report of this sad Disaster that befel the Inhabitants of Brookefield, Forces were sent up under the Command of Capt. Lothrop and others, to pursue after those Indians, harbouring about those pla∣ces, and if it might be, to prevent them from joyning with the Indians upon Connecticut River, who as yet had not discovered themselves as willing to espouse Philips interest, but rather made some semblance to the contrary. There was much time spent by Major Willard, and se∣veral Companyes of Souldiers left under his command, about the Nip∣net Country, but all to no purpose; for partly by the treachery of some of the Indians that came to their assistance, that seemed to favour the English, but rather acted in behalf of the enemy, partly by the subtle∣tyes of the enemyes themselves, who could easily by their scouts discrn the approach of our souldiers, and by the nimbleness of their feet escape them: our Souldiers could never meet with any of them, but only by that means driving them further Westward, they gathered all the Indi∣ans they could to their party about Pecomptuck. aliàs Dearfield, Swams∣cot, and Squakeag, where were some plantations of the English newly began, whom they assaulted in the next place, and did what mischief they could upon them. It is here to be noted that although that worthy patriot and experi∣enced Souldier Major Willard hearing of the distress of Brookefield by some that were travelling to Connecticut was the first that relieved the distressed people of Quabaog or Brookefield, yet Major Pinehon of Springfield also by accident hearing of their Calamity, had not only sent word thereof to Hartford (from whom he received a supply of five and twenty or thirty souldiers under Capt. Wats) but did also send a Band of men under Lieut. Cooper (who was afterwards villanously slain by Springfield Indians) who with those sent from Hartford, and some Indi∣ans belonging to Springfield (seemingly forward to help the English) made up four score or thereabouts; these marched down to Brookfild the same day that Capt Lothrop and Capt. Beens came up from the Massachusets, who having spent some time in searching the woods a∣bout Springfield, and finding none of the Indians, did the next day march up to a place called Meminiisset by the Indians, where Capt. Hutchin∣son and Capt. Wheeler were assaulted, and finding no sign of any Indians amongst those woods and Swamps; the Company that came from Springfield, left the other Souldiers (who returned to their Quarters at Brookfield) and went up themselves further northward, at least twenty miles from the said Brookfield, and finding no track of Indians in all those woods, they returned back to Springfield, leaving enough to de∣fend the people of Brookefield, and the garison there. By this it appears, that the Indians by this occasion were driven more westward into the woods between Hadly and Squakheag. where they soon effected their design, viz. to leaven the Indians on that side the Country with the same prejudice and malice against the English, with which they themselves were (though without cause) in bittered; for in a few dayes the device took place amongst Hadly and Dearfield In∣dians, and was presently put in execution by the said Indians, with∣drawing from the English and assisting Philip and the Nipnets to spoile and destroy all the towns westward, as soon after came to pass: yet at the first some of the Hadly Indians pretended real friend∣ship to the English, and offered themselves to fight against Philip, but the Mohegin Indians that came afterward from Harford began to suspect the Treachery of the other, and told the English plainly, that no good would be done, while any of that Company went along with them in pursuit of the Enemy, for as was said, they would alwayes give some shout when they came near the Enemy, as if they should thereby wish them to look to themselves; insomuch that the said Hadly Indians fell into great suspicion with the English, and for a proof of their Fidelity, they were required to bring in their Arms to the English, but upon that motion they delayed a little, but that very night they fld away from their Dwellings, which was in a Wooden Fortification, within a mile of Hatfield, whereby they plainly discovered that they had secretly plotted to joyn with Philips Party, as far as they had an opportunity to do them any eminent service: some think the English failed in point of prudence not managing that business so warily as they might, which if they had done, their deection had been prevented, but it is most probable that Philip had hired them to own his quarrel, by sending them gifts in the Spring, and that the body of the said Indians were most readily inclined thereunto: But the Sachims and the elder ones of them, seemed loth t first to engage against the English. In conclusion, when they had so falsly left their Dwellings, and were running after Philip and the Nip∣net Indians (at that time harboured in those Woods) the English were so provoked, that were under Capt. Lothrop and Capt. Beers, that they pursued after them very early the next morning, and overtook them a∣bout ten miles above Hatfield, at a place called Sugar loaf Hill, and had a small skirmish with them, wherein there were nine or ten of the English slain, and about twenty six Indians: yet the rest escaped; and so joyned with Philip and his Company, presently after which accident, they were so emboldned, that upon the first of September, about seven dayes after they set upon Dearfield, killed one Man, and laid most of the Houses in ashes. About two or three dayes after they fell upon Squakeag, ano∣ther new Plantation, fifteen miles higher up the River, above Dearfield, where they killed nine or ten of the People, the rest hardly escaped into the Garison house. The next day, this disaster not being known, Captain Beers, for fear of the worst, with thirty six men, was sent up to the said Squakeag, with supplies both of men and provision to secure the small Garison there, but before they came very near to the Town, they were set upon by many hundreds of the Indians out of the Bushes by a Swamp side, of whom Capt. Beers (who was known to fight valiantly to the very last) with about twenty of his men, were by this sudden surprisal there slain, the rest flying back to Hadly. Here the Barbarous Villains shewed their insolent rage and cruelty, more then ever before, cutting off the heads of some of the slain, and fixing them upon Poles near the High∣way, and not only so, but one (if not more) was found with a Chain hooked into his under jaw, and so hung up on the Bow of a Tree, (tis feared he was hung up alive) by which means they thought to daunt and discourage any that might come to their relief, and also to terrifie those that should be Spectators with the beholding so sad an object: in∣somuch that Major Treat with his Company, going up two days after, to fetch off the residue of the Garison, were solemnly affected with that doleful fight, which made them make the more hast to bring down the Garison, not waiting for any opportunity to take revenge upon the Ene∣my, having but an hundred with him, two few for such a purpose. Cap∣tain Appleton going up after him, met him coming down, and would willingly have perswaded them, to have turned back, to see if they could have made any spoil upon the Enemy, but the greatest part advised to the contrary, so that they were all forced to return, with what they could carry away, leaving the rest for a booty to the Enemy, who shall ere long pay a sad reckoning for their Robberies and Cruelties, in the time appointed: but the sufferings of the English were not as yet come to their height, for after they were come to Hadly, the Commander in chief taking Counsel with the Officers of the Souldiers, ordered them that were then present to Garison the Towns about; some to be at North-Hampton, Hat field, Dearfield, and some to remain at Hadly where were the Head-quarters of the English. But perceiving that little good was to be done upon the Enemy in those parts, it was agreed that what Corn was left at Dearfield, being threshed out as well as they could in those tumults (about three thousand Bushels was supposed to be there standing in stacks) should be brought to Hadly, and wait further time to fight the Enemy. It came to C. Lothrops turn, or rather it was his choice with about eighty men to guard several Carts laden with Corn, & other Goods, the Company under Capt. Mosely then quartering at Dearfield intended that day to pursue after the Enemy. But upon September 18. that most fatal day, the saddest that ever befel New-England, as the Compa∣ny were marching along with the Carts (it may be too securely) never apprehending danger so near, were suddenly set upon, and almost all cut off (not above seven or eight escaping) which great defeat came to pass by the unadvised proceeding of the Captain (who was himself slain in the first assault) although he wanted neither courage nor skill, to lead his Souldiers; but having taken up a wrong notion about the best way and manner of fighting with the Indians (which he was always wont to argue for) viz. that it were best to deal with the Indians in their own way, sc. by skulking behind Trees. and taking their aim at single persons, which is the usual manner of the Indians fighting one with another, but herein was his great mistake, in not considering the great disadvantage a smaller Company would have in dealing that way with a greater multitude: for if five have to deal with one, they may surround him, and every one take his aim at him, while he can level but at one of his Enemies at a time: which gross mistake of his, was the ruine of a choice company of young men, the very flower of the Coun∣ty of Essex, all culled out of the Towns belonging to that County, none of which were ashamed to speak with the Enemy in the gate: their dear Relations at home mourning for them, like Rachil for her children, and would not be comforted, not only because they were not, but because they were so miserably lost. (The like mistake was conceived to be the reason of the loss of the former persons, slain with the said Lothrop, pursuing the Indians that ran away from Hadly, and of the twenty slin with Capt. Beers men, who betook themselves at first to their Trees and at the last a few got to their Horses soon after their Captain was shot down.) For had he ordered his men to March in a Body, as some of his fellow-Commanders advised, either backward, or forward, in reason, they had not lost a quarter of the number of them that fell that day by the edge of the Sword. For the Indians, notwithstanding their sublety and cruelty, durst not look an Englishman in the fae, in the o∣pen field, nor ever yet were known to kill any man with their Guns, un∣less when they could ly in wait for hm, in an ambush, or behind some shelter, taking aim undiscovered; so that although it was judged by those that escaped, that there was seven or eight hundred Indians at least that encountred that Company of eighty of English, yet if they had kpt together in a Body, and fought Marching, they might have escaped the numbers of the Enemy, with little loss in comparison of what they sustained. For the valiant and successful Capt. Mosely, and his Lieu∣tenant, coming▪ though too late) to their rescue, marched through and through that great body of Indians, and yet came off with little or no loss in comparison of the other. And having fought all those Indi∣ans for five or six hours upon a march, lost not above two men all that while, nor received other damage besides eight or nine that were woun∣ded, which yet were carried to their quarters at night at Hatfield where∣as if these had proceeded in the same way of fighting as Capt. Lothrop did in the morning, they might have been surrounded, and so have been served as the former were: but God had other wise determined in his scet counsel, and therefore that was hid from the one which was a mans to preserve the other Company. Oher releif also was seasonably sent in, viz. a Company of English, and Mohegin or Peqod Indians under the Command of Major Treat, who was in the morning marching another way, viz. up toward Squakhag to seek after the enemy that way, with about an hundred souldiers, Indians and English, upon whose approach the enemy, pretty well aquainted by this last encounter with the valour of the English, immediately went clear away, giving Major Treat and Capt. Mosely, who returned to Dearfield that night, an opportunity to bury the slain the next day. As Capt. Mosely came upon the Indians in the morning he found them stripping of the lain, amongst whom was one Robert Dutch of Ipswich, aving been sorely wounded by a bullet that rased to his skull, and then mauld by the Indian hatchets, left for dead by the Salvages, and stript by them of all but his skin, yet when Capt, Mose∣ly came near, he almost miraculously as one raised from the dead came towards the Englsh, to their no small amazement, by whom being received and cloathed, he was carryed off to the next garison, and is liing & in perfect health at this day▪ May he be to the friends & relations of the rest of the slain, an emblem of their more perfect resurrection at the last day to receive their crowns among the rest of the Martyres that have laid down or ventured their lives as a testimony to the truth of their Religion, as well as love to their Country. This fore defeat of Capt. Lethrop and his men, was the more to be lamented, in that (falling out so soon after two oter of the like nature) it so emboldned the enemy, that they durst soon after adventure upon considerable towns, though well garisoned with souldiers, and gave them occasion of most insolent Braving the Garison at Dearfild the next day, hanging up the garments of the English, in sight of the Soul∣diers, yet on the other fide of the river. However it pleased God, who is alwayes wont to remember his people in their low estate, to put such a restraint upon them, that when they passed very near the Gari∣son house at Dearfield (wherein were not left above twenty seven souldiers) their Captain using this strategem, to cause his trumpet to sound as if he had another troop near by to be called together, they turned another way and made no attempt upon the house where that small number was, which if they had done with any ordinary resoluti∣on, so small an handfull of men cousd hardly have withstood the force of so many hundreds as were then gathered together. What loss the Enemy sustained by the resistance of Capt. Lothrop & his men, (who no doubt being all resolute young men, and seeing they shoud be forced by the hard law of the sword to for goe their lives, held them at as high a rate as they could) is not certaily known. It hath since been confessed by some of the Indians themselves, that they lost ninety six of their mn that day. Capt. Moselyes men coming sud∣denly upon them when they were pillaging of the ded, fell upon them with such a smart assault, that they drove them presently into a swamp following them so close, that for seven miles together they fought them upon a march, charging them through and through. Perz Sa∣vage and Leiut, Pickering his Leiutenants deserving no little part of the honour of that dayes Service, being sometimes called to lead the Com∣pany in the front, while Capt Mosely took a little breath, who was al∣most melted with labouring, commanding, and leading his men through the midest of the enemy. The Indians gathered together in those parts, appearing so nume∣rous, and, as might justly he supposed, growing more confident by some of their last successes, and the number of our men being after this sad rate diminished, Recruits also not being suddenly to be ex∣pected, at so great a distance as an hundred miles from all supplyes, the Commander in chief with the Officers, saw a necessiy of slighting that Garison at Drfield, imploying the Forces they had to secure and strengthen the three next towns below upon Connecticut River. And it was well that counsel was thought upon; for now those werched Caitiffs begin to talk or great matters, hoping that by degrees they might destroy all the towns thereabout, as they had already bgun: Their hopes no doub, were not a little heightned by the accession of Springfield Indians to their party, who had in appearance all this time stood the irmest to the interest of the English of all the rest in those parts: But they all hanging together, like Serpents eggs, were easily perswaded to joy with those of Hadly (there being so near allyance between them, for the Sachem of Springfield Indians was the father of Hadly Sachem) not only by the success of their treacherous and bloud-thirsty compnions, but by the same inbred mlice and antipathy against the glish manners and Religion. The of Springfield were not unsensible of their danger, and therefore had upon the first breaking forth of these troubles been teaing heir Indians, and had received from them the firmest as∣surance, and pldges of their faithfulness, and friendshp that could be immagined or desired, both by Covenant, promises and Hostages given for scurity, so as no doubt was left in any of their minds: Yet did these faithless and ungratefull Monsters plot with Philips Indians to burn and dtroy all Springfield, as they had done Brookfield before: to that end they sent cunningly and enticed away the Hostages from Hartford whee they were, perhaps too securely watched over, a day or two before: Then receiving above three hundred of Philips Indian into their Fort, privaely in the night time, so as they were neither dis∣cerned nor suspected: Yea so confident were such of the inhabitants as were most conversant with the Indians at their Fort, that they would not believe there was any such plot in hand, when was strangly re∣vealed by one Toto an Indian at Windsor, better affected to the English, (about eighteen or twenty miles below Springfield, upon the same Ri∣ver) and so by Post tidings thereof brought to Springfield the night be∣fore, insomuch that the Lieutenant of the town, Cooper by name, was so far from believing the Stratagem, that in the morning himself with an∣other would venture to ride up to the Fort, to see whether things were so or no. The Fort was about a mile from the town; when he came within a little thereof, he met these bloudy and deceitfull Monsters, newly issued out of their Equ Trojanus to act their intended mischief, they presently fired upon him diverse of them, and shot him in several places through the body, yet being a man of stout courage, he kept his horse, till he recovered the next garison house, his companion they shot dead upon the place▪ by this meanes giving a sad alarm to the town of their intended mischief, which was instantly fired in all places where there were no Garisons. The poor people having never an Offi∣cer to lead them, being like sheep ready for the slaughter, and no doubt the whole town had ben totlly destroyed, but that a report of the Plot being caryed about over night, Mjor Treat came from Westfield time enough in a manner for their rescue, but wanting boates to trans∣port hs men, could not doe so much good as he desired. Major Pyn∣chon comg from Haly with Capt. Appleton and what Forces they could bring along with them, thirty two houses being first consumed, preserved the rest of the town from being turned to ashes, in which the over credulous Inhabitants might now see (what bfore they would not believe at the burning Major Pynchons Barns and Stables a few dayes before, to a very great damage of the Owner) the faithless and deceit∣full friendship amongst those perfidious, cruel and hell sh Monsters. Amongst the runes of the said wellings, the saddest to behold was the house of Mr. Pelatiah Glover, Minister of the Town, furnishd wih a brave Library, which he had but newly brought back from a Garison wherein it had been for some time before secured, but as if the dager had been over with them, the said Minister a great Student, and an helluo librorum, being imptient for want of his Books, brought tem bck to his great sorrow, fit for a Bonfie fo the poud insulting enemy. Of all the mischiefs done by the said enemy before that day, the burn∣of this town of Springfield did mre then any other▪ disover the said Actors to be the chren of the Devill, ull of all sb lety and malice, there having been for about forty years so good correspondence be∣twixt the English of that town and the neighbouring Indians; But in them is made good what is said in the Psalm, that though their words were smoother then oyle, yet were they drawn swords. After some little time spent in garisoning the place, and helping the Inhabitants to secure what they had left, the English souldiers most of them returned back to Hadly their head-quarters, and Major Pynchon being so full of incumbrances, by reason of the late spoyls done to himself, and his neighbours at Springfield, could not any longer attend the Service of commanding in Chief as he had done before, wherefore being according to his earnest Request to the Council eased of that bur∣en; Capt. Samuel Appleton was ordered to succeed in taking the charge of the Souldiers left in those upper towns, by whose Industry, skill and courag, those towns were preserved from runing the same fate with the rest, wholy or in part so turned into ashes. For the enemy grow∣ing very confident by the late successes, came with all their fury the nineteenth of October following upon Hatfield, hoping no less then to doe the like mischief to them, they had newly done to Springfield: But according to the good providence of Almighty God, Major Treat was newly returned to Northampton, Capt. Msely and Capt. Poole were then garisoning the said Hatfield, and Capt. Appleton for the like end quar∣tering at Hadly, when on the sudden seven or eight hundred of the ene∣my came upon the town in all quarters, having first killed or taken two or three of the Scouts belonging to the town, and seven more be∣longing to Capt. Mosely his Company: But they were so well enter∣tained on all hands where they attempted to break in upon the town, that they found it too hot for them. Major Apleon with great cou∣rage defendg one end of the town, and Capt. Mosly as stoutly main∣taining the middle, and Capt. Pole the other end, that they were by the of the English instantly beaten off, without doing much hrm. Capt. Appleons Sergeant was mortally wounded just by hs side another passing through his own hair, by that whisper telling him that death was very near, but did him no other harm. Night com∣ing on, it could not be discerned what loss the enemy sustained, diverse were seen to fall, some run through a small river, others cast their guns into the water (it being their manner to venture as much to re∣cover the dead bodyes of their friends, as to defend them when alive) At last after the burning of some few barns, with some other buil∣dings, the enemy hasted away as fast as they came on, leaving the En∣glish to bless God who had so mercifully delivered them from the fury of their merciless foes, who had in conceit without doubt, devoured them all: But this resolute and valiant repulse, put such a check upon the pride of the enemy, that they made no further attempt upon any of those towns for the present, but winter drawing on, they retired all of them to their general rendezvouze at Narhaganset, where we shall leave them for the present plotting their general design of accom∣plishing their intended mischief against the English the next Spring. Our Western Plantations upon Connectieut River, were the stage whereon were acted the most remarkable passages of this barbarous War hitherto, which was soon after removed into many o∣ther places of the Country in the Winter and Spring following, whither our discourse must in the next place pursue it: There was not any great matter acted by the Enemy amongst the Plantations upon the great River during the Winter, after the assault made upon Hatfield October 19. It is evident that the body of them returned to Narrha∣ganset upon the approach of the Winter, which set in more early then it used in other years: where Philip did bestow himself in the winter sea∣son is not so certain; some say that he repaired further westward, to try his fortune with those Indians that ly towards Albany, near the Dutch River: others more probably conceive that he lay hid in some part of the Narrhtganses Country; for though he was not certainly known to be about the Fort at Narrhaganset, when it was taken by our Forces in the winter, yet as soon as ever they were driven out of the Country in February, he was found amongst them that did the mischief at Lancaster in that month. Some stragling parties of them remained about North-Hampton, Westfield & Springfield some time after their defeat at Hatfield; seven or eight of the Inhabitants of North-Hampton in the end of October, venturing to fetch in some of their Harvest, that was left somewhere out of the Town, were in danger of being surprised, having laid their Arms under their Cart, so as being destitute of means to make their defence, they were glad to fly away with the Horses out of their Cart, leaving what they were about to the pleasure of the Indians that assault∣ed. Major Treat upon the hearing the Alarm, presently repaired thi∣ther, but could not come time enough to destroy any of the Enemy, not yet to prevent ther burning of four or five Houses, with two or three Barns that stood somewhat out of the Town. Within a little time af∣ter they kill'd three of the same Town, as they were at work in a Mea∣dow not far from the Town: they intended also to have burned the Mill, but it was too well guarded by two files of Muskeriers lodged there for the purpose, who put them beside their intent, Six or seven of Spring field soon after going to the Mill at Westfield (that which be∣longed to their own Town being burned October 5th.) and venturing without Arms, three of them were killed by some of the Enemy, who took the advantage also to burn four or five Houses that belonged to the said Westfield: but by the end of November the coast was prity clear of them, uless some few of them that lay lurking in the Swamps therea∣bouts all the winter, doing some small mischief upon some ou-dwel∣lings of Springfield. The expedition into the Narrhagauset Country fllows in order in the next place to be related; but before we come thither, a litle noce be taken by the way, of an unsuccessful attempt upon the Indis about Hassanmit & Poppachuog, whiher Capt. Henchman was sent in the beginnig o November: where also Cptain Sill was ordered to meet him with another Cmpany from Cambridge, with intent to have beat up the Indians quarters in those parts: they being known to have had an hand in the ourges committed upon those that belonged to Malbrough and Menaha; cutting off the scalp of a millers Boy, who is yet alive. November 1. 1675. Capt. Hnchman marched out of Boston intending to visit the Indians about Hassenemsit: the third day they saw some fires of the Indians, yet could not meet with them that made them: the 4th day they marced to some part of the Indian Plantations called Hassene∣mesit: the Captain would have taken up his quarters a mile on this side, bu some of his Officrs over-ruled him, to whose importunity he gave way, and marched a mile further towards the Enemy, and by that means saved the Miliers youth, taken the week before from Malberough; for in the morning very early, as the Scouts were looking out, they spyed a Wigwam, where ome Indians that had carried away the youth, had lod∣ged al night in sme Wigwam near by, when the Indians saw our Soul∣dies, they hasted away, and left the Malberough youth behind them▪ who by hat means escaped their hands. Our men under Capt. Henchman marched on to Poppachuog, and finding the Indians all fled, (although they perceived by a Messenger accidentally sent back, that the Indians fllowed them all that way they marched) they came back to Mendham to settle things in that Town: some of the Inhabitants informed them of some Indian Wgwams about ten miles off: the Captain with Philip Curtice his Lieutenant, resolved to give them a camisado in their Wig∣wams that night: to that end, they mounted two and twenty upon Horses, riding up ten miles into the Woods, and when they came near the Wigwams, they dismounted, and intended presently to march up, and give an assault upon them, after they had first made a shout to fright the Enemy: they ordered one half to follow the Lieutenant, the other to follow the Captain, when they came within a quarter of a mile of the place, their Dogs began to bark, at which they opd, and by and by marching again, intended presently to fire in upon them, but the Cap∣tains foot lipping, he could hardly recover himself, when suddenly looking behind him, he saw no man following of him: the Lieutenant had five behind him, who with those five resolutely fired on that side he was appointed to make the assule upon; but they were repulsed by the Indians, who firing out of their dens, shot down the Lieutenant and another, the rest presently ran away to a fence: the Captain with all vehemency urged them to stay, they replied, they back but only to charge, yet went clear away, by which means, togeth with the co∣wardize of the former, so sad a loss befell the Company, whic ould not easily be repaired: however the Enemy presently deserted the Wigwan and gave our men the next day an opportunity to fetch off their two dead men, and bury them, and so with grief and shame were constrained to return to their quarters at Mendham, to whose Inhabitants they gave notice of 200 bushels of Corn belonging to the Indians, that might have been preserved, which for want of hands was lost by the fire, that the Enemy might not be benefited thereby. It appears by the fore∣going passage, that the time of our deliverance was not yet come, and that God had further tryals to acquaint us with before he would turn his hand upon our Enemies. But it pleased the Lord in mercy so to order things, that they themselves fell into that pit they were digging for others, as shall appear more fully in what follows. The English Plantations about Hadly being for the present set a little at lerty by the Indians drawing off, like Seamen after a Storm, counted it the best course to repair their tackling against another that may be next coming, wherefore the Inhabitants concluded it the safer way to make a kind of Barricado about their Towns, by setting up Pallizadoes or cleft wood about eight foot long, as it were to break the force of any udden assault which the Indians might make upon them; which counsel proved very successful; for although it be an inconsiderable defence a∣gainst a Warlike Enemy, that hath strength enough, and confidence to Lesiege a place, yet it is sufficient to prevent any sudden assault of such a timerous and barbarous Enemy as these were, for although they did afterwards in the Spring break through those Pallizadoes at North∣Hampton, yet as soon as ever they began to be repulsed, they saw them∣selves like Wolves in a Pound, that they could not fly away at their plea∣sure, so as they never adventured to break through afterward upon any of the Towns so secured. As for those of Springfield, they were now and then Alarmed with a few skulking Indians lurking about in the adjacent Woods; as once at th Long eadow, where half a score of them were seen about an house rmote from the Town, who were pursued by a party of the English to∣ward Windsor, and so escaped, after the English had made one shot upon hem, not knowing certainly how many they killed. So at another time, a few of those barbarous wretches kill'd a poor man belonging to Sping field, as he was going to his house to look after his Corn on the oter side of the River, and after th had killed the man, they burnt down his house; yet attempted no further mischief upon that part of the Town that had escaped the fury of the Flames, October 5. By which it is evident, that all the number of Indians that had assauled them befoe, had not dawn themselves for the present to teir winter , some to the Dutch River, but the greatest number of them to be sue were found in the witer at the Narrhaganse: Fort, where we shll leave them for the present till the Forces of the Uited Colones shall fire them out of their nests. The Souldiers continuing some time at Hatfield after this victory, as we may well call it (for it seems to have given the first check to the rage of the heathen within the Juisdiction of the united Colonyes, they have ben observed ever since to have been on the losing hand, seldome or never daring to meet our Souldiers in the open Field, unless when they have very great advantage as to their numbers, or covert of the woods and bushes: although like some ranging Beasts they have done much mischief several times sice, when they were ready to expire or when the pangs of death were coming upon them) our forces therefore be∣ing all called home, save some left for garisoning the towns there∣abouts. The Commissioners of the united Colonyes taking into serious Con∣fideration the present state of hings, viz. that there were before this time so many hundreds gthered together into one Body, and that there was great reason to fear, if they were let alone till the next spring they might all rise together as one man round about us, and that one Town after anoher mght easily be destroyed, before any help could be dispatched to them. On the one hand the sharpness of the winter in these pats was well weighed, so extream that it might hazard the loss of a thousand men in one night, if they were forced to lodge abroad in the open field; as also the dfficulty, if not impossibility of sending any relief to them at any distance, the depth of snow usually making the wayes unpassble for diverse months together On the other hand it was considered, that if the enemy were let alone till the next summer, it would be impssible to deal with them, or find them any where, but they might one company of Souldiers after another, as was seen by the experience of the former year. Conside∣ring also that the Narhagansets, the most numerous of all the rest, and the best provded of provision of all the other Indians, had now declared themselves our enemyes, who if they were let alone the winter was over, we should be unable to deal with so many enemyes at once, that could on a suden on any occasion themselves like grashoppers all over the Country. It was therefore finally agreed upon by the general consent of all, to to fall upon the winter quarters of our enemyes, by a more considerable Army (if I may so call it) gathered out of all the three Colonyes, and that with all expedition, at farthest not to exceed the tenth of December before they should have a thousand men in arms ready for the de∣signe. As for the late League made or rather renewed with the Narhagan∣sets, it was sufficiently evident & known, that they had all along from the first day when it was confirmed broken every article of it, specially in not delivering up the enemyes which had sheltered themselves with them all this while, which though they did not positively deny, yet did no∣thing but find excuses, to deer it one week after another, till at the last they would be excused till the next Spring, upon pretence that they could not before that time get them together. Beside the favouring of those that fled to them, and supplying the whole Body of the enemy with victuals, upon all occasions. It was likewise strongly suspected that in all the late proceedings of the enemy, many of their young men were known to be actually in arms against us, many of whom were found eiher wounded amongst them in their wigwams, or else were occasionally seen returning back, after exploits abroad, to be healed of their wounds at home. Also some of our mens guns that were lost at Dearfield were found in the Fort when it was fired. Therefore all scruples as to the justness and necessity of the war being removed, the only question was, whether it were feasible and expedient in the winter. The exigent was very great, and the choyce very hard: But as David when he was streightened with many difficultyes at once, choe rather to fall into the hands of God whose mercyes were great, though he might be provoked to cause his jealousie to smoak against those of his own heritage for a time: so in this exigent it was generally conceived to be most expedient for the Country, to cast themselves upon the pro∣vidence of a mercifull and gracious God, rather then by delayes to ex∣pose themselves to the treachery and cruelty of a perfidious enemy. A War therefore speedily to be carryed on in the very depth of win∣ter, being agreed pn, care was taken for supplyes, as the difficulty of such an affair so circumstanced did require, though possibly not with so much necessary care, and so suitable provision, as had been desired, if what came afterward to pass could have been foreseen (which perad∣venture might be the reason things went on so heavily for want of well oyling the wheels) in the mean time a small Army of a thousand fighting men, well appointed, were ordered by the Commissioners to be gathered by proportion out of all the Colonyes; of which number the share of the Massachusets was to be five hundred and twenty seven, the rest were to be supplyed out of Plimouth and Connecticut Colonyes, All other supplyes were taken care for, as well as the suddenness of the Expedition, and difficulty of the season would allow. The said thousand men, beside some Voluntiers of Indian Friends, were by the time and place appointed as near as could be had, called together, and a Com∣mission granted to the honourable Iosiah Winslow Esq, the present Governour of Plimouth Colony, a man of known ability and integrity, every way so well qualified wit courage and Resolution, as well as pru∣dence and discretion, as might have preferred him to the conduct of a far greater Army then ver is like to be gathered together in this part of the world, in this or in following Generations. And indeed as he was the first Governour over any of the united Colonyes in New-En∣gland of them that were born in the place, so may he well pass for a pattern of any of the succeeding race, that may come after. Under him as Commander in Chief were ordered six Companyes from the Massashusets, under the Command of Major Appleton, Capt. Mosey, Capt. Gardener, Capt. Davenport, Capt. Oliver, Capt. Iohnson, Five Companyes from Connecticus under Major Treat, Capt. Siely, Capt. Gallop, Capt. Mason, Capt. Wats, and Capt. Marshal, Two Compa∣nyes from Plimonth, under Major Bradford and Capt. Goram. Under the Governour of Plimouth as Commander in Chief in this Ex∣pedition, were sent as Majors of the Forces belonging to each Colony, Major Robert Treat for the Forces belonging to Connecticut, and Major Bradford for those of the Colony of Plimouth, and Major Samuel Ap∣pleton for those of the Massachusets, to whom by the honourable Major General of the said Colony were six Companyes of Foot delivered at Dedham; December the 9th. 1675, containing in number 465 fighting men, besides Troop of Horse under the Command of Capt. Thomas Prentice attending upon them. That night they marched to Woodcocks about 27. miles from Dedham. The next night they arrived at Sea∣conck; Capt. Mosely and his Company went from thence with Mr. Smith by water, the rest ferried over the water to Providence. The next day, Decemb. the 12th. they passed over Patuxet River, and then marching through Pomhams Country, at night they met with Capt. Mosely and his Company at Mr. Smiths in Wickford, the place intended for their Head-quarters. Capt. Mosely in his way thither had happily surpried thirty six Indians, one of whom he took along with him as a Guide, Peter by name, that was at that time under some disgu with his Country-men, or his Sachem, which made him prove the more real friend to our forces in that service, wherein he faithfully performed whath promised, and without his assistance our men would have been much at a loss to have found the enemy, until it had been too late to have fought them. Two dayes after, Decemb. 14. Five Files of men sent out under Ser∣jeant Bennet and another, upon the Scout, kill'd one man and one wo∣man, and brought in four more by one of the clock: the whole Compa∣ny marched after into some of the Sachems Country, where they burnt an hundred and fifty Wigwams, killed seven of the enemy, and brought in eight Prisoners when they returned at night. The next day an Indian called Stone-wall-Iohn pretended to come from the Sachems, intimating their wiilingness to have peace with the En∣glish, yet could the Messenger hardly forbear threatning, vapouring of their numbers and strength, adding withall that the English durst not ight them: whatever were pretended by this treacherous fellow, some of his Crew as he went home met with some of Capt. Gardners men, that were stragling about their own business contrary to order, and slew his Serjeant, with one o two more. Two also of Capt. Olivers men were killd in like manner; a solemn warning for Souldiers not to be too ven∣terous in an enemyes Country. For preventing the like mischief upon other Companyes, more care was taken as they passed to the Head-quarters, some of the Companyes being lodged three miles there from. Capt. Moselyes, Capt. Davenprts and Capt Olivers Company being al∣so sent about that time to bring Major Appletons Company to the gene∣ral Quarters, a few desperate ndians creeping under a stone wal near the place, fired twenty or thirty gunns at Mosely in particular, a Com∣mander well known amongst them, but the rest of the Company running down upon them, killed one of them, and scattered the rest. The next day Capt. Prentice with his Troop, being sent to Petequam∣scot, returned with the sad news of burning Ierry Bulls Garison house, and killing ten English men and five women and children, but two esca∣ping in all. This is the chance of warr which they who under take, must prepare to undergoe. The next day brought from the same place a little better news, though not enough to ballance the sorrow of the former, viz. that Connecticut Forces were come thither with three hundred English, and an hundred and fifty Mohegins, ready fixed to warr on th behalf of the English a∣gainst the Narhagansets their mortal enemyes; and by the way meeting a Party of the enemy, they slew five or six of them and took as many Prisoners. The whole number of all our Forces being now come, the want of provision with the sharpness of the cold, minded them of expedi∣tion, wherefore the very next day, the whole Body of the Massachu∣set and Plimouth Forces marched away to Pettyquascot intending to en∣gage the enemy upon the first opportunity that next offered it self: To the which resolution those of Connecticut presently consented, as soon as they met together, which was about five a clock in the afternoon: Bulls house intended for their general Rendezvouze, being unhappily burnt down two or three days before, there was no shelter left either for Offi∣cer or private Souldier, so as they were necessicated to march on toward the enemy through the snow, in a cold stormy evening, finding no o∣ther defence all that night, save the open air, nor other covering then a cold and moist fleece of snow. Through all these difficultyes they mar∣ched from the break of the next day, December 19. till one of the clock in the afternoon, without either fire to warm them, or respite to take any food, save what they could chew in their march. Thus having wa∣ded fourteen or fifteen mile through the Country of the old Queen, or Sunke Squaw of Narhaganset: they came at one a clock upon the edge of the Swamp where their guide assured them they should find Indians enough before night. Our Forces chopping thus upon the seat of the enemy, upon the sud∣den, they had no time either to draw up in any order or form of Bat∣tle, nor yet opportunity to consult where or how to assault. As they marched Capt. Mosely and Capt. Davenport led the Van, Major Apple∣ton and Capt. Oliver brought up the Reer of the Massachuset Forces; General Winslow with the Plimouth Forces marched in the Centre; those of Connecticut came up in the Reer of the whole Body: But the Fron∣tiers discerning Indians in the edge of the Swamp, fired immediately upon them, who answering our men in the same Language, retired presently into the Swampe, our men followed them in amayn, without staying for the word of Command, as if every one were ambitious who should goe first, never making any stand till they came to the sides of the Fort, into which the Indians that first fired upon them betook themselves. It seems that there was but one entrance into the Fort, though the enemy found many wayes to come out, but neither the English nor their Guide well knew on which side the entrance lay; nor was it easie to have made another; wherefore the good providence of Almighty God is the more to be acknowledged, who as he led Israel sometime by the Pillar of fire, and the Cloud of his presence a right way through the Wilder∣ness, so did he now direct our Forces upon that side of the Fort, where they might only enter though not without utmost danger, and hayard. The Fort was raised upon a kind of Island of five or six acres of rising land in the midst of a Swamp; the sides of it were made of palizadoes set upright the which was compassed about with an bedge of almost a rod thickness, through which there was no passing, unless they could have fired a way through, which then they had no time to doe. The place where the Indians used ordinarily to enter themselves, was over a long tree over a place▪ of water, where but one man could enter at a time, & which was so way-laid that they would have been cut off that had ven∣tured there: But at one corner there was a Gap made up only with a long tree, about four or five foot from the ground, over which men might easily pass: But they had placed a kind of a Block house right over against the said tree, from whence they sorely galled our men that first entred, some being shot dead upon the tree, as Capt. Iohnson, and some as soon as they entred, as was Capt. Davenport, so as they that first en∣tred were forced presently to retire, and fall upon their bellyes till the fury of the enemyes shot was pretty well spent, which, some Companyes that did not discern the dager, not observing, lost sundry of their men, but at the last two Companyes being brought up besides the four that first marched up, they animated one another to make another assault, one of the Commanders crying out, They run, they run, which did so en∣courage the Souldiers that they presently entred amain. After a con∣siderable number were well entred, they presently beat the enemy out of a Flanker on the left hand, which did a little shelter our men from the enemyes shot, till more Company came up, and so by degrees made up higher, first into the middle, and then into the upper end of the Fort, till at the last they made the enemy all retire from their Sconces, and fortified places, leaving multitudes of their dead Bodyes upon the place. Connecticut Souldiers marching up in the Reer, being not aware of the dangerous passage over the tree, in Command of the enemyes Block∣house, were a their first entrance many of them shot down, although they came on with as gallant resolution as any of the rest under the con∣duct of their wise and valiant Leader, Major Treat The brunt of the Battle, or danger that day lay most upon the Com∣manders, whose part it was to lead on their several Companies in the very face of Death, or else all had been lost; so as all of them with great valour and resolution of minde, as not at all afraid to dy in so good a cause, bravely lod on their men in that desperate assult; laving their lives in the place as the best testimony of their valour, and of love to the use of God and their Country: No less then six brave Captains fell that day in the assault, viz. Capt. Davenport, Capt. Gardner, Capt. Iohn∣son of the Massachusets, besides Lieute. Vpham, who died some months after of his wounds received at time. Capt. Gallop also, and Capt. Siely, and Capt. Marshal of those that belonged to Connecticut Colony. It is usually seen that the valour of the Souldiers is much wrapped up in the lives of their Commanders, yet was it found here, that the Souldiers were rather enraged then discouraged by the loss of their Commanders, which made them redouble their Courage, and not give back after they were entred the second time, till they had driven out their Enemies: So as after much blood and many wounds dealt on both sides; the English seeing their advantage, began to fire the Wigwams, where was supposed to be many of the Enemies Women and Children destroyed, by the firing of at least five or six hundred of those smoaky Cells. It is reported by them that first entred the Indians Fort, that our Souldiers came upon them when they were ready to dress their Dinner, but our sudden; and unepected assault put them besides that work, making their Cookrooms too hot for them at that time, when they and their Mitchin fryed together: and probably some of them eat their Suppers in a colder place that night: most of thir Provision as well as their Hutts being then consumed with fire, and those that were left alive forced to hide themselves in a Cedar Swamp, not far off, where they had nothing to defend them from the cold but Boughs of Spruce and Pine Trees: for after two or three hours fight, the English became Masters of the place, but not judging it tenable, after they had burned all they could set fire upon, they were forced to retreat, after the Day-light was almost quite spent, and were necessitated to retire to their quarters, full fifteen or sixteen miles off, some say more, whither with their Dead and Wounded men they were to march, a difficulty scarce to be believed, as not to be paralleld almost in any former age. It is hard to say who acquitted themselves best in that dayes service, either the Souldiers for their manlike valour in fighting, or the Com∣manders for their wisdome and courage leading on in very face of death; There might one have seen the whole Body of that little Regimental Ar∣my, as busie as Bees in a Hive, some bravely fighting with the Enemy, o∣thers haling off, and carrying away the Dead and Wounded Men (which I rather note) that none may want the due testimony of their valour and faithfulness, though all ought to say, not unto us, but unto thy Name, O Lord, &c. For though there might not be above three or four hundred at any time within the Fort at once, yet the rest in their turns came up to do what the exigence of the service required in bringing off the Dead and Wounded men: The Major of the Regiment, together with Captain Mosely, was very serviceable, for by that means the Fort being clear of the Dead bodies, it struck a greater terrour into the Enemy, to see but eight or ten dead bodies of the English left, then to meet with so many hundreds of their own slain and wounded Carkasses. The number of the slain was not then known on the Enemies side, because our Men were forced to leave them on the ground: but our victory was found afterwards to be much more considerable then at the first was apprehen∣ded; for although our loss was very great, not only because of the desperateness of the attempt it self) in such a season of the year, and at such a distance from our quarters, whereby many of our wounded men perished, which might otherwise have been preserved, if they had not been forced to march so many miles in a cold snowy night, before they could be dressed) yet the nemy lost so many of their principal fight∣ing men, their Provision also was by the burning of their Wigwams, so much of it spoiled, at the taking of their Fort, and by surprizing so much of their Corn about that time also; that it was the occasion of their total ruine afterwards: they being at that time driven away from their habitations, and put by from Planting for that next year, as well as deprived of what they had in store for the present winter. What num∣bers of the Enemy were slain is uncertain, it was confessed by one Potock a great Councellor amongst them, afterwards taken at Road-Island, and put to Death at Boston, that the Indians lost seven hundred fighting men that day, besides three hundred that dyed of their Wounds the most of them: the number of old men, women and children, that perished either by fire, or that were starved with hunger and cold, none of them could tell. There was above eighty of the English slain, and a hundred and fifty wounded, that recovered afterwards. There were several circumstances in this Victory very remarkable. First, The meeting with one Peter a fugitive Indian, that upon some discontent, flying from the Narrhagansets, offered himself to the service of the English, and did faithfully perform what he promised, viz. to lead them to the Swamp where the Indians had seated themselves within a Fort raised upon an Island of firm Earth, in the midst of a Swamp, whither none of the English could have Piloted them, without his assistance, the place being near eighteen miles from the place where they were quartered. Secondly, There being by a special providence directed just to a place where they found so easie entrance, which if they had missed ▪ they could never have made a way through the Hedge, with which they had sur∣rounded the Palizadoes of the Fort in half a dayes time. And Thirdly, If they had entred by the way left by the Indians for passage, they might have been cut off, before they could have come near their Fortification. Lastly, In directing their motion, to begin the Assault just at the day they did, for if they had deferred but a day longer, there fell such a storm of Snow the next day, that they could not have passed through it, in di∣vers weeks after: Ad then on the sudden there fell such a Thaw, that melted away both Ice and Snow, so that if they had deferred till that time, they could have found no pssge into their fortified place. All wich considerations put togeher, make it a signal favour of God to carry thm through so many difficulties to accomplish their desired end. For afer they were retired from their quarters, but sixteen miles from that pce, thee was so great want of Provision, the Vessels being frozen in at the Habour about Cape Cod, that should have brought thm elief, and te Frost and Snow set in so violently, that it was not pssibe for them, with all the Force they could make (so many of their abest Souldiers bing slain and wounded) to have made another onset: But the goodness of Almighty God was most of all to be admired, that notwithstanding, all the hardship they indured that , in very cold Lodgings, hard Marches, Scarcity of Provision, yet not one man was known to dy by any disease or bodily distemper, save them that perished of their wounds. Our Forces being compelled by the foresaid ccasions, to ly still some Weeks after, hoping also that the Enemy so sorely broken, would gladly have sued for peace: But as was said of old, God hardned their hearts to their own ruine and destruction afterwards. For as soon as our Souldiers were able to March, finding that all the Enemies overtures of peace, and prolonging of treaties, was only to gain time that they might get away into the Woods. They pursued after them, and sometimes came upon their Rear, but then they would immediately fly an hundred wayes at once into Swamps, so as our men could not follow them, or if they did, could not see two of them together ▪ so that now there was little good like to be done, unless they could take them at some advantage. At length having spent all their Provision, and tiring themselves in pursuing of them sixy or seventy miles, up throgh the Woods towards Malbe∣rough and Lancaster, Towns that ly in the Road to Connecticot, having killed and taken near seventy of them: our Souldiers were ordered to return towards Boston, to recruit themselves, supposing that the Nar∣rhagansets, and those with them were so enfeebled that they would have no mind suddenly to assault any of the Engiish Towns. If any desire a more particular account of the loss which we sustaind at the taking of the Narhagaset Fort, December 19th. 1665. they may take it as here it followes. Besides the six Captains mentioned before, that either were slain in the assault, or dyed afterwards of their wounds, to whom may be rec∣koned Lieut. Vpham, that dyed lately at Boston, of the wounds he then received There were slain out of the Com∣pany belonging to Wounded. Major Appleton.3.22. Capt. Mosely.9.10. Capt. Oliver.5.10. Capt. Gardener.7.11. Capt. Iohnson.3.11. Capt. Davenport.4.15. in all,31.79. There were slain and wounded. Of New-haven Company,20. Of Capt. Siely his Company.20. Of Capt. Wats his Company.17. Of Capt. Marshal his Company,14. Of Plimouth Company under Major Bradford and Capt. Goram.20. In all,91. If there had not been so great a distance between the place of the fight and their Quarters, and so much cold attending them in their reti∣ring thereunto, some better account might have been given of that ex∣pedition, then now they were able to do. For a March of sixteen or eighteen miles is too much to breathe a fresh Souldier, unless he were well mounted, but enough to kill the heart of them that have been wea∣ried with a long and tedious fight. As for the coldnss of the weather, although it be a good Be some to sweep the Chaber of the Air (which might be the reason there was no more Diseases amongst them) yet it is an unwelcome Companion to wearied, especially to wounded men, in so ong a Retreat. But the want of Provision falling in conjunction with the unseasona∣bleness of the Weather, and length of the way hindred our Forces from attempt upon the enemy, which if they could have attended, it was thought it might have put an end to our troubles; but he that hold∣eth the scales of victory in his hand, turneth them to which side, and by what degrees pleaseth himself best. The rest of the winter was spent in fruitless Treaties about a peace, both sides being well wearied with the late desperate Fight, were willing to refresh themselves the remaining part of the winter, with the short slumber of a pretended peace, at least with a talk or Dream thereof: our Commanders aim therein was Christian and good, if it had proceed∣ed, sc. to have prevented the shedding of more bloud: And possibly some of the elder and wiser of the enemy, did really desire what was pretended by them all, (for they had now full proof of the valour and resolution of the English, which some of them upon former successes might be ready to question) and they could not but see their destruction already begun, in the loss of their dwellings, and all their provision, as well as the slaughter of the best part of their fighting men; but either through consciousness of their barbarous treachery, and falshood they could not trust others, and so were willing to run the utmost hazard, as people hardned to their own destruction. The particular passages of the treaty being carried on by the enemy only in pretence, and by our men (that soon discerned their fraud) rather out of necety, to con∣ceal their incapacity of engaging them anew, then any real expectation of a good effect, are not worthy the relating. However though the Foot were unable to doe any Service in the depth of the snow, & sharp∣ness of the cold, The Troop was sent out upon all occasions to scout a∣bout the Country, who brought in daily much of the enemies corn and Beans, which they had hid in Barns under the ground, or at least kept them from making use of their own provision, or spoiling the English Cattle; now and then also bringing in Prisoners from their Quarters, as they were stragling about to get victuals. On the twenty seventh of December, Capt. Prentie was sent into Pomams Country, where they burnt near an hundred Wigwams, but found never an Indian in any of them. On the 28th, of December a Squaw was sent to them, who had been taken in the Fight, with a proer of Peace, if they would submit to such Tearms as were propounded; the principal of which was, the delive∣ring up all Philips Indians that were with them; The Squaw returned not pretending that she was lame and unable to come again; bu the thirtieth of December, an Indian came nom the Sachems with seeming thanks for the peace profered, yet complained, we made war upon them and gave them no notice; but his mouth was soon stopped, by the answer which was made him: he owned, as the Squaw had said before, that they lost three hundred of their best fighting men, and so did two Prisoners of theirs taken Ianuary the 4th, whereof one being of Philips Company was put to death. The Messenger that was sent was fairly dismissed, with the express mention of what tearm they must expect, if they desi∣red a peace. Ian. There came two Messengers from them, as they said to make way for a treaty of Peace; who laid the blame upon Canonchet, that came down to Boston, in October last, to confirm the peace with the Commissioners of the united Colonyes, as if he had misinformed them; viz. that they were not by the former treaty to have delivered up the Mompanoogs, or Philips Indians, untill the said Canonchets Brother one of the Hostages at Hartford, was released. This was but a meer pretence, for he and they too better understood the particulars of the agreement: For by chance the Articles which they had of the peace con∣cluded with them were found open (whether purposely or accidentally was not known) in a Wigwam in the Fort when it was taken, so as they could ot be ignorant of the Articles of the Agreement Ian. 5. An English child of about three or four years old, taken from Warwick, was sent in to put the better pretence upon the treaty mentione. Ian. 8. The Messengers were sent back, and told what they must trust to. In the afternoon a Messenger came from Ninigrtt the old Sa∣chem of Narrhagansets, who brought a letter from Mr. Stanton the In∣terpreter, signifying the reallity of the said Ninigret his friendship to the English, and the streights of the enemy, that con was two shillings a pint with them. Yet notwithstanding all their difficultyes, they ra∣ther delayed the time till they could get away, then really endeavoured the making a peace, as was soon manife For that young insolent Sa∣chem Canonchet, and Panoquin, said they uld fight it out to the last man, rather then they would become Servants to the English. Ian. 10. Fresh supplyes of souldiers came up from Boston, wading hrough a sharp storm of snow, that bit some of them by the heels with th frost. The next day one that came with them going out with the Scouts, fell amongst the Indians Barns, in one of which, as he was gro∣ping to find corn for the relief of his horse, he catched hold of an Indi∣ans hair under the leaves, who presently held up his hands, when the souldier was drawing his sword, to spare his life, which was granted; but after he was brought to the Head-quarters, he would owne nothing but what was forced out of his moth, by the woolding of his head with a cord, wherefore he was presently judged to dye as a Wompanoog. Ian. 12. Another Messenger came from Canonicus, desiring the space of a month longer, wherein to issue the treaty, which so provoked the Commander of our Forces, that they resolved to have no more Treatyes with the enemy; but prepare to assault them, with Gods assi∣stance as soon as ever the season would permit; and it was high time to take up that resolution, for within a few dayes after, they understood by some that were taken Prisoners; that the enemy were gone, or going in∣to the Nipmuck Country. Within a few dayes after, about the 16th. Ian. the scouts brought in one Ioshuah Tift a Renegado English-ma, of Providence, that upon some discontent amongst his neighbours, had turned Indian, married one of the Indian Squaws, renounced his Rellgion, nation and natural Parents all at once, fighting against them. He was taken by Capt. Fenner of Providence, who with some of his neighbours were pur∣suing some Indians that had driven away their Cattle, This Tift being one of the Company was wounded in the knee, and so was seized by the English▪ he had in his habt conformed himself to them amongst whom he lived. After exmination he was condemned to dy the death of a Traitor. As to his Religion he was found as ignorant as an Heathen, which no doubt caused the fewer tears to be shed at his Funeral, standers by being unwilling to lavish pitty upon him that had divested himself of nature it self, as well as Religion, in a time when so much pitty was needed else∣where, and nothing left besides wherewith to relieve the Sufferers. Ian. 21. Capt. entice his Troop being abroad met with a Party of the enemy, of whom they took two Prisoners and killed nine; in which exploit, something hapned very remarkable, for one W. Ddge of Salem riding in company with another Friend, they hapned to meet with two Indians, the said Dodge being better horsed then his friend, made after the foremost, leaving hi friend to deal with the hindmost, but his Pistol missed firing, whereupon the Indian taking him by the leg turn'd him off his horse, and getting upon him was about killing him with his knife, which W. Dodge by chance espyed, and came time e∣nough to rescue his friend, and dispatch the Indian lying upon him, and yet overtook the first Indian he was pursuing, time enough to doe his business also: by that meanes he did three good offices at once, saved the life of one Friend, and slew two of his Enemyes. But within two or three dayes after, the weather much altering from what it was, induced our Forces to take the first opportunity to pursue the enemy, who as understood by Messengers from Providence, were now upon their flight into the Nipmuck Country: But so many difficultyes were cast in their way, that they could not be ready time enough to prevent the mischief they did at Warwick, as they took their Farewell of their Country: For, Ian. 27. They dispoyled Mr. Carpenter of two hundred sheep, and fifty head of Neat Cattle, and fifteen horses; all which they drove along with them, and were gone too far to be rescued before our Forces set out. Two that belonged to the said Carpenter were wounded, and one of the enemies slain. As they marched after the enemy, they found a good house burned, with a barn belonging to it. They perceived also that the enemy dealt much in Horse-flesh, meeting with no less then sixty horses heads, in one place which they had left behind them. Our Souldiers in their pursuit came upon their Reer, killed and took about seventy of them, yet never could come to charge them, for they would presently betake themselves into Swamps, and not two of them run to∣gether, so as they saw it was an endless work to proceed further in the chase of such an enemy; but our Forces having pursued them into the woods between Marlberough and Brookfield in the Road toward Cn∣necticut, were constrained to turn down to Boston in the beginning of Fe∣bruary for want of provision, both for themselves and their horses, which gave an occasion to the losse of those lesser Towns that were destroy∣ed by the Nipnet Indians who presently joyned with the Narrhagansets, upon their first approach, as shall be related after wards. About the tenth of February next, some hundreds of the Indians whe∣ther Nipnets or Nashaway men (is uncertain) belonging to him, they call Sagamore Sam, and possibly some of the stotest of the Nar∣rhagansets that had escaped the Winter brunt fell upon Lancaster a small Village of about fifty or sixty Families, and did much mischief, burning most of the Houses that were not Garisoned: and which is most sad and awful to consider, the House of Mr. Rowlandson, Minister of the said Lancaster, which was Garisoned with a competent number of the Inhabitants▪ yet the Fortification of the House being on the bck side, closed up with Fire-wood, the Indians got so near, as to fire a Lean∣too, which burning the House immediately to the ground, all the per∣sons therein, were put to that hard choice, either to perish by the flmes with the House, or to yield themselves into the hands of those cruel Salvages, which last (considering that a living Dog is better then a dead Lyon) they chose, and so were forty two persons surprised by the In∣dians, above twenty of the Women and Children they carried away Captive, a ruesul spectacle to behold, the rest being Men, they killed in the place, and reserved for further misery: and many of the rest were not slain in fighting, were killed in attempting to escape. The Minister himself was occasionally asent, to seek help from the Governour and Council, to defend that place, who returning, was entertained with the ragical news of his Wife and Children surprized, and being carried a∣way by the Enemies, and his House turned into Ashes, yet it pleased God so to uphold his heart, comforting himself in his God, as David at Zik∣lag, that he would alwayes say, he believed he should see his Wife and Chil∣dren again, which did in like manner soon come to pass within five or six months after; all save the youngest, which being wounded at the first, died soon after among the Indians. And such was the goodness of God to those poor Captive Women, and Children, that they found so much favour in the sight of their Ene∣mies, that they offered no wrong to any of their persons, save what they could not help, being in many wants themselves. Neither did they of∣fer any uncivil Carriage to any of the Females, nor ever attempted the chastity of any of them, either being restrained of God, as was Abi∣melek of old, or by some other accidental cause, withheld them from do∣ing any wrong in that kind. Upon the report of this Disaster Capt. Wadsworth then at Malbe∣rough with about forty resolute men, adventuring the rescuing of the Town that was remaining: and having recovered a Bridge they gat o∣ver safe, though the Planks were pulled off by the Enemy, and being led up in a way, not discovered by them, they forced the Indians for the pre∣sent to quit the place, after they had burnt and destroyed the better half of it. Yet afterwards it not being judged tenable, it was abandoned to the pleasure of the insulting Foe. Ten dayes after they were so flushed with this success, that two or three hundred of them came wheeling down to Medfield a Town twen∣ty miles from Boston, westward from Dedham, which they surprized ve∣ry early in the morning (and though there were one hundred and sixty Souldiers in it or more, besides the Inhabitants) they burnt near one half of the Town, killing about twenty persons, but by the resistance of the Souldiers, as soon as ever they could be gotten together (it being at or before break of day, none in the least sspecting such an assault so early) they were quickly forced to forsake the place, and so (not with∣out some loss) took their way to Plimouth Colony. The Western Towns above Connecticut, were the chief Seat of the War, and felt most of the mischiefs therof in the end of the year 1675. but the Scene is now to be changed; and the other Towns and the Vil∣lages that ly Eastward nearer Boston, must bare their part in the like Tragedies: for as was said before, the Narrbagansets having been dri∣ven out of the Country, fled through Nipnet Plantations, towards Wat∣chset Hills meeting with all the Indians that had harboured all Winter in those Woods about Nashaway, they all combined together against the English, yet divided their numbers, and one half of them were obser∣ved to bend their course toward Plimouth, taking Medfield in their way, which they endeavoured to burn and spoile, Feb, 21. 1675. as their fellows had done Lancaster ten dayes before. The surprizal of this Medfield in regard of some remarkable circum∣stances it was attended with, is not unworthy a more particular Relating the manner thereof: the loss of Lancaster had sufficiently awakened and alarmed the neighbouring Villages, all to stand upon their guard; and some had obtained Garison Souldiers for their greater security, as was the case with the Town of Medfield, within twenty two miles of Boston. And at that time were lodged therein several Garison Souldiers, besides the Inhabitants; yet being billated up & down in all quarters of the town could not be gathered together till a great part of the Town was set on fire, and many of the Inhabitants slain, which how it could be effected is strange to believe: But most of those inland Plantations being over run with young wood (the Inhabitants being every where apt to engross more Land into their hands then they were able to subdue) as if they were seated in the mist of a heap of Bushes: their Enemies took the advantage thereof, and secretly over night, conveyed themselves round about the Town, some getting under the sides of their Brns and sences of their Orchards, as is supposed, where they lay hid under that covert, till break of day, when they suddenly set upon sundry Houses, shooing them that came first out of their doors, and then fired their Houses, especially those houses where the Inhabitants were repaired to Garisons, were fit for the purpose: some were killed as they attempted to fly to their Neigbors for shelter: some were only wounded, and some taken alive and carried Captive: in some Houses the Husband running away with one childe, the wife with another, of whome the one was killed, the other escaped: they began at the East end of the Town where they fired the House of one Samuel Morse, that seems to have been a signal to the rest to fall on in other parts: most of the Houses in the West or Southwest end of the Town were soon burnt down: and generally when they burnt any out houses, the Cattle in them were burnt also. Two Mills belonging to the Town were burnt also: a poor old man of near an hundred years old, was burnt in one of the Houses that were con∣sumed by fire. The Lieutenant of the Town, Adams by name, was shot down by his own door, and his Wise mortally wounded by a Gun fired afterwards accidentally in the House. After the burning of forty or fifty houses and barns, the Cannibals were frighted away out of the Town over a Bridge that lies upon Charls-River, by the shooting off a piece of Ordnance 2 or 3 times: when they had passed over the Bridge they fired one end thereof, to hinder our men from pursuing them, they were thought to be above five hundred: There were slain and mortal∣ly wounded seventeen or eighteen persons, besides others dangerously hurt. The loss sustained by the Inhabitants amounted to above two thousand pounds. This mercy was observed in this sad providence, that never a Garison house was lost in this surprisal; nor any of the princi∣pal Dwellings, so as the chiefest and best of their Building escaped the sury of the Enemy, who as they passed the Bridge left a writing behind them, expressing something to this purpose, that we had provoked them to wrath, and that they would fight with us this twenty years (but they fell short of their expectation by nineteen) adding also, that they had nothing to loose, whereas we had Houses, Barns and Corn: these were some of the bold threats used by the barbarous crew, but their rage shall proceed no further then the counsel of God had determined. The week before was heard a very hideous cry of a kennel of Wolves round the Town, which raised some of the Inhabitants, and was looked upon by divers as an ominous presaging of this following Calamity. Another assault was feared, but as soon as the Souldiers could be g∣thered together, they turned their backs, as if they never intended to visit them more: whether these Indians went when they left Medfield is not so certainly known; the Souldiers in the Town not having oppor∣tunity to pursue them over the River, by reason that the Bridge was part of it burned: but it is most probable that they took their way to∣ward Plimouth, and continued about that side of the Country for the future, waiting opportunities to do what mischief they could to the En∣glish in those parts: For within a month after this assault of Medfield, there was near six hundred of them seen about Patuxit and Providence, where Capt. Pierce with about fifty of his men were lost, though with no great advantage to the Enemy, who at that time lost above double that number: our worthy Captains in this and other exploits being called to imitate Sampson, who was content to dye with his enemies, that he might overthrow them thereby: it having so fallen out with many of our choice Commanders and Souldiers at Deerfield, Narrhaganse, Patuxit, and likewise not long after at Sudbury. The Governour and Council of Plimouth perceiving by the report of these outrages committed upon the Towns of the Massachusets, that they were like to be visited this Spring by their old Neighbours, sent out Capt. Peirce of Situate about the latter end of March, with about fifty English, and twenty of their Christian Indians about Cape Cod who pro∣ved none of his worst Souldiers, as the sequel of this his last expedition will declare. Capt. Pierce, as is said before, being sent out to pursue the Enemy, marched towards Patuxit, where he understood the Indians were many of them gathered together: he being a man of resolute courage, was willing to engage them though upon never so great disadvantage: some say the Indians by counterfeiting, drilled him into a kind of Ambush, possibly more of them discovered themselves after he began to engage then he was aware of: and being gotten over the River in pursuit of them, where he discovered so great a number of them, he drew down towards the side of the River, hoping the better by that means to pre∣vent their surrounding of him, but that proved his overthrow, which he intended as his greatest advantage: for the Indians getting over the River, so galled him from thence, that he was not able to defend himself thus assaulted on all sides, & himself not being able to travel much a foot, was thereby hindred from retiring to any better place in time; so as he saw himself constrained to fight it out to the last; which he did with most undaunted Courage, & as is said, to the slaughter of an hundred & forty of his enemies, before himself and his Company were ut off. It is said also that being apprehensive of the danger he was in, by the great numbers of the enemy, like to overpovver him vvith their multitude, he sent a Messenger timely enough to Providence, for relief, but, as Solomon saith, A faithful Messenger is as Snow in harvest, another is as smoak to the eyes and vinegar to the teeth. (vvhether through loth or Covvardize, is not much material) this message vvas not delivered to them to vvhom it vvas immediately sent; by accident only some of Rehboth understand∣ing of the danger after the evening exercise (it being on the Lords day, March 26. 1676.) repaired to the place, but then it was too late to bring help, unless it vvere to be Spectators of the dead Crkases of their friends, and to perform the last office of love to them. It is vvorth the noting, vvhat faithfulness and courage some of the Christian Indians vvith the said Capt. Pierce shevved in the Fight: one of them, Aos by name, after the Captain vvas shot in his leg or thigh, so as he was not able to stand any looger, would not leave him, but chaging his gun several times, fired stoutly upon the enemy, till he saw that there was no possibility for him to do any further good to Capt. Pierce, nor yet to save himself, if he stayed any longer; therefore he used this policy, perceiving the Enemy had all blacked their faces, he also stooping down, pulled out some blacking out of a pouch he carried with him, discoloured his face therewith, and so making himself look as like Hohamack as any of his Enemies: he ran amongst them a little while and was taken for one of themselves, as if he had been searching for the English, until he had an opportunity to escape away among the Bushes: ther imitating the Cuttle , which when it is pursued, or in dangr, casteth out of its body a thick humor, as black as ink, through which it passes away unseen by the pursuer. It is reported of another of these Cape Indians (Friends to the En∣glish of Pliouth) that being pursued by one of the Enemies, he be∣took himself to a great Rock, where he sheltred himself for a while. at last perceiving that his Enemy lay ready with his Gun on the other side, to discharge upon him, as soon as he stir'd never so little away from the place where he stood: in the issue he thought of this politick Strata∣gem to save himself, and destroy his Enemy, (for as Solomon said of old, Wisdme is better then Weapons of War:) he took a stick, and hung his Hat upon it, and then by degrees gently lifted it up, till thought it would be seen, and so become a fit mark for the other that watched to take aym at him: the other taking it to be his head, fired a Gun, and shot through the Hat; which our Christian Indian perceiving, boldly held up his head and discharged his own Gun upon the real head, not the hat of his Ad∣versary, whereby he shot him dead upon the place, and so ad liberty to march away with the spoils of of his Enemy. The like subtle device was used by another of the Cap Indians at th same time, being one of them that went out with Capt. Pierce; for be∣ing in like manner pursued by one of Philips Indians, as former was▪ he nimbly got behind the but end of a Tree newly turned up by the roots, which carried a considerable breadth of the surfac of the Earth along with it (as is very usual in these parts, where the roots of the Trees ly very eet in the ground) which stood up above the Indians height, in form of a large Shield, only it was somewhat too heavy to be easily weilded, or removed: the Enemy Indian ay with his gun rady to shoot him down, upon his first disserting his station; but a sub∣tle wit taught our Christian Netop a better device, for boring a little hole through this his broad Shield, he discerned his enemy, who could not so easily discern him; a good Muketier need never desire a fairer mark to shoot at, whereupon discharging his Gun, he shot him down: what can be more just then that he should himself be killed who lay in wait to kill another man? —eque enim Lx jntior ulla st, Quàm necis Atifices arte perire su. Instances of this nature shew the sub lty and dexterousness of thse Natives, if they were improved in eats of Arms: and possibly if some of the English had not been too shye in making use of such of them as were well fcted to their interest, they need never have suffered so much from their enemies: it having been found upon late experience, that many of them have proved not only faithful, but very serviceable and helpful to the english; they usually proving good Seconds, though they have not ordinarily confidence enough to make the first Onset. But to return to the proceeding of the Indians toward Pimouth. Feb, 25. They assulted Weymouth, and burned seven or eight houses & brns there, which Weymouth is a town lying towards Plimouth Colony. March 12. following, They assaulted the house of one Mr. Clark in Plimouth, cruelly murthering eleven persons that belonged to two Fami∣lies that lodged therein, and then fired the house. The cruelty towards these persons was the more remarkble, in that they had often received much kindness from the said Clarke. It is the usual custome of such Debtors, to use them worst, of whom they have taken up much kindness upon trust before and. March 17th. Another party of them fell upon Warwick, a place be∣yond Philips Land; toward the Narrhaganset Country, where they burnt down to the ground all but a few houses, left standing as a Monument of their barbarous fury. The like ischief was acted by them upon the houses of the Eglish remaining in the Narrhaganset Country. This 26 of March being the first day of the week, as the first of the year after our Iulian account, seemed ominous at the first on sundry ac∣counts, thratning a gloomy time, yet proved in the issue, but as a lour∣ing morning before a lightsom day: For▪ besides the burning of Marlburruh, at least a great part of it on the same day; a very sad accidt fll ut the same time at Spring∣field, as shall he specified hereafter; tht which bfell Pierce, which is already related, with whom fe so many of his on the same day also: yet had the Enemy no cuse to , being by the valour of the English, to give so many of their own lives : some few made their escape, as is said by the three forementioned, another by a like shift, not only sve , but helped an English man to escape also, whom he ran after with is Haatchet in his hand, as if he were about to kll him; whereby both of them made a shift to get away: the rest were all lost (the unfaithfulness of the Messenger being as was intimated bfor, the cause of their slaughter) unto a few that hardly escaped by the advan∣tage of the bushes, giving them opportunity to pass unseen, yet was it confessd by a Prisoner of the enemy, taken afterward by the English, that they ot an hundred and forty in that encounter. And had not the said English by wading after the enemy over a River, made their amu∣nition useless, there had not half so many of them been cut off. From thence they turned back towards Rehoboth near Swanzy, where on March. 28. they burnt thrty Barns, and near upon forty dwelling hou∣ses, thereby as it were threatning the utter desolation of that poor town; and so proceeding on that side the Country, they burnt the very net day about thirty houses in Providence in the way toward Narrnaganset. But it was now full sea with Philip his affairs, for soon after the tide of his successes began to turn about the Sea coast, which made way for the falling of the water up higher in the Country. For about this time newes came to Boston that our neighbours and friends of Connecticut Colony hearing of the attempts of the enemy on that side of the Cuntry, set a prty of their Souldiers, under the Command o Capt. George De∣nison with some friendly Indians, part Mohegins and Pequods. part Nian∣ticks belonging to Ninigret a Narrhaganst Sachem, who nver engaged in this quarrell against the English: who in pursuit of the enemy; meet∣ing with a considerable part of them about the Narrhaganset Country, killed and took forty and five of them, without the loss of one of their own men. This Victory was the more considerable, in that several of the chief Captains of the enemy were at this time killed or taken; amongst whom was Canonhet (who came down to get seed-corn to plan at Squakbea) he was the chief Sachem of all the Narrnagansets: the son of Miantoimoh, and the heir of all his fathers pride and insolency, as well as of his malice against the English, a most perfiious villain, who had the last October been at Boston, pretending to make a firm pece with the English, but never intending to keep one Article thereof: There∣fore as a just reward of his wickedness was he adjudged by those that took him to dye, which was accordingly put in execution at Stonington, whither he was carryed: There his head being cut off was carried to Hartford: The M hegins and Pequod that had the honour to take him prisoner, having the honour likewise of doing ustice upon him, & that by the prudent advice of the English Commanders, thereby the more firmly to engage the said Indians against the treacherous Narrhagansets. There are differing reports about the manner of his taking, and by whom, whither the Indians or the English first took hi, however it was sufficient mater of rejoycing to all the Colonyes of the English, that the Ring-leader of almost all this mischief, and great Incendiary betwixt the Narhagansets and us, dyed himself by that sword of warre which he had drawn against others. Not long after Capt. George Denison of Stonington, with sixty six Vo∣unteirs, and an hundred and twelve equods, kiled and took seventy & six of the enemy, amongst whom were two Narrhaganset Sachems, one of which was the Grand-child of Pomam (who is accounted the most warlike and the best souldier of all the Narrhaganset Sachems) taking at the same time 160▪ bushels of the enemyes corn, no small damage to our Enemies at that time, and all this without the loss of one man of the said Captains followers. The greatest mischief which after this time was done by the enemy in Plimouth Colony, was by burning of houses and burns, which they might easily doe, the Inhabitants in most of those Towns being repaired to ga∣rison houses for their greater security: For about the 20th. of April, fifty of the enemy burnt about nineteen houses and barns at Scituate, but were so resolutely encountred by a few of the Inhabitants, that they were driven away, and thereby prevented from doing of further mis∣chief. Not long after, May. 8. they burned about seventeen houses and barns in Briage-water, a small town in Plimouth Colony, twenty seven miles on this side Taunton▪ but it pleased God just at the time to send a Thunder shower, which put out the fie, or else it might have prevailed much further. It is very remarkable, that the Inhabitants of the said Bridge-water never yet lost one , the sword of the enemy▪ though the town is scituate within Plimouth Colony, yet have they helped to destroy many of the enemy None knowes either love or hatred by all that is before them in things of this nature: nor ought standers by that may escape think, themselves less sinners then those that so perish by the sword of the enemy: Yet about this time four of the Inhabnts of were killed, as they were at their work in the field, by it is said, thiry children were made Fatherless: So unsearchable are the judgments of the Almighty, and his wayes past finding out. During these Calamities, Gods Dispensations have been vey varius, as well in reference unto Towns and Villages, as unto pesns: As if some places had been by special providence marked out to preservation, as others unto destruction; of which no other reason can be rendred according unto man, then the good pleasure of God so to oder and ds∣pose of events, which sometimes as Solomon says are all one to the good, nd to the clean, and to the unclean. And because special notice is taken of the Town of Bridge-water, the which although it is seated, as it were, in the midst of danger, and hath been often assaulted by considerable numbers of the Enemy, yet never lostany one of their Inhabitants, young or old; a particular account shall here be given of the most remarkable passages of divine providence relating to that Plantation since the War began. Iune 26 1675 When Philips malice against the English, mixed with a particular prejudice against Governour Winslw, began to boyl up to the height of an open Rebellion, the people of Swanzy being like to be distressed by the Indians, a Post was instantly sent to the Governour of Plimouth, the way lying through Bridge water, the said Post returned the next day: and about 9 or 10 of the clock, as he passed through the Town, left an Order from the Governour for the raising of twenty men, well armed and furnished with Horses, to b forthwith dispatched away for the re∣lief of Swanzy; seventeen were all that could be raised on the sudden, who were sent thither that night, and were the first that were upon their mach in all the Country; and possibly they fared not the worse for their forwardness: as Deborah the Prophtess, blessed God for them that offered themselves willingly among the People: These seventeen of Bridgewater were Iune 21. ordered by Capt. Bradford to Metapoisit a place at twelve miles distance from Swanzy, to strengthen the Garison at one Bourns House, wherein were seventy persons, amongst whom were only found sixteen men. After they had mached five miles of their way, having Mr. Browns Son for their Pilot, they met with some Swan∣zy people, newly turned out of their Houses (by which they were to pass) who having not as yet resisted unto Blood, yet made doleful la∣mentations, wringing of their hands; and bewailing of their losses, ve∣ry much also perswading Bridge-water men to turn back, because of the danger, but they having so clear a call, had also more couage, then cowardly to desert the cause of God and his People, left they should theeby betray the lives of so many of their friends into the Enemies hands; and so by the good hand of God towards them, came safe to Metapoiset that night. The next day in the morning, a part of them went to guard Mr. Brown their Pilot back to his quarters; in their return they came sud∣denly upon a party of Indians, about thirty in all; they were within shot one of another, but the English having no Commission to fight, till they were assaulted, and not being impeached in their passage, they re∣turned safe to their Garison at Metapoiset: the Indians presently draw∣ing off, and fiing three Guns (though not with intent to do them any hurt, as was conceived) gave a shout, and so left them, when this party of the English drew near to their Garison, they met with a company of Carts going to fetch Corn from an house deserted near by, about a quarter of a mile off from Mr. Bournes House, te Souldiers gave them notice of the Indians which they had discovered, and withal advised them by no means to venture any more, because of the danger; but they were resolved notwithstanding these earnest perswasions of the Souldi∣ers to have another turn, which they soon found to be to the peril of their own lives, six of them being presently after either killed right out, or mortally wounded, as soon as they came to the Barn where was the Corn; these six are said to be the first that were slain in this quarrel. The Souldiers at the Garison hearing the Guns, made what haste they could to the place, but being most of them in that interim, gone to look their Horses they could not come time enough to the relief of their friends, yet upon their approach, they who had done the mischief pre∣sently fled away: one Iones hard pursued by two Indians was by their coming delivered from the extent of the Enemies cruelty, but having received his mortal wound, had only that favour thereby, to dy in the Arms of his friends, though by the wounds received from his Enemies. The next week, fifteen of those Souldiers looking after their Horses, fell into an Ambush of twenty of the Indians, but being prepared for the encounter, they discharged their Guns upon each other: but ou men received no hurt, some of them felt the winde of the bullets passing by their faces; what damage the Enemy received is uncertain, yet some of the English report they found some of their enemies dead bodies in the place afterward. Thus were they not only preserved in many perils themselves, but be∣came instrumental also; for the preservation of most of that Garison, who with their goods by their means, with the help of a small party of Plimouth Forces sent thither after the six were killed (as is mentioned before) were soon after transported safely to Road-Island. Many outrages were that Summer committed upon their Neighbours at Taunton and Namasket, yet it pleased God to protect this poor Town of Bridge-water from any other hurt; till the beginning of April next, when themselves with their Neighbours of Taunton and Rehoboth, were strongly solicited to desert their Dwellings, and repair down to the Towns by the Sea side, but God encouraged them to keep their stations notwithstanding the extream danger then presented. It is reported that Philip gave order that Taunton and Bridge-water should not be de∣stroyed till the last, which is all the favour to be expected from an enemy, but these things are only in the hands of God, and not to be determi∣ned by man. April 9. being Lords day, A small party of the Enemy came down upon the said Bridge-water, burnt an out-house and barn, broke up and rifled several other houses in the same quarter of the Town, which are notwithstanding yet remaining; they sent out a party of their men to pursue them that night, and many dayes after, but could not hear of them. May 7 the Lords day also (no doubt but the betterness of the day, will increase the badness of their deed attempted thereon) they had in∣telligence of a great body of Indians dispersed that way, with intent to have fallen upon the Town that veay, but were casually prevented by a great deal of rain that fell the night before: however they were re∣solved to foreslow no opportunity, wherefore on the next day (May 8. about three hundred of them, one Tisgogen being their chief Leader, at 8 or 9 in the morning made an assault upon the east end of the Town, on the South side of the River: many of the Inhabitants stayed at home that morning because of the intelligence the day before, and so were the more ready to entertain them; some that not taking that warning vetu∣red into the field about their occasions, were in danger of surprizal, but by the special favour of God, escaped, and came time enough to help de∣fend their own and their neighbours dwellings, being shot at, and hard pursued a considerable way. The Indians presently began to fire the town, but it pleased God so to spirit and encourage several of the Inhabitants, issuing out of their Ga∣rison houses; that they fell upon them with great resolution, and beat them off; at the same instant of time, the Lord of Hosts also fighting for them from heaven, by sending a storm of thunder and rain very season∣ably, which prevented the burning of the houses which were fired: The Souldiers also fighting under the banner of Gods special protection so successful in repelling the Enemy, that they neither had any of the or tken, and but one wounded. The Indians by this resitance, being beaten off to the skirts of the Town, made a fresh onset upon a other quarter thereof, on the north side of the River where they had done much more mischief, but that God stirred up sun∣dry of the people to venture out of their fortified houses, who fired upon the enemy, and beat them rom their dwellings, so as in the evening they drew off to an out-house, three miles distant from the town: the next day the Inhabitants expected another assault, but the enemy having burned the house & barn, where they kept their Rendezvouze over night, & one house more not far distant, they marched all clear away for that time. Thus it pleased God so to order his dispensations, toward this small Town, as a brand plucked out of the fire, that they did but just taste of this bitter cup, which others drank deeper of; yet had they not such mer∣cy, as these had, mixed therewith: under God, the courage of the In∣habitants was a great means of their preservation, for they fired so stoutly upon the Enemies, that they durst not come very near any of the Garisoned Houses, saluting them only at a distance. God was eminent∣ly seen upholding the spirits of all sorts, men and women, so as no con∣sternation of minde was seen upon any of them, during the whole time of the dispute. In this assault they lost but thirteen dwelling-houses, whereof five only were in the Town (the rest being out-houses and deserted for the present) with some few Barns, and some of thei Cattle; all which was a very inconsiderable loss, in comparison of what befell others, and themselves might have endured, if God had not by his special favour pre∣vented, Iuly 14, & 15. Another party of Indians came down upon the North-west side of the Town, but with no better success; for they had no Commission from the Lord of Hosts to touch any of the persons of the Inhabitants, their power reaching only to the slaying of their Cattle at this time. Iuly 18, 19, 20. They sent our parties after the Enemy to pursue them by their Track, who fell upon some of them. On the twentieth they took sixteen, whereof two were men: on this day they had to assist them, it seems some of the Bay Indians sent them from Captain Brattle; some of the Captives informed, that there were but 70 or 80. in the Company, and but ten or twelve men amongst them: but within a few dayes, these Bridge-water-men, shall finde better success in pursuit of their Enemies, when Philip himself shall hardly escape their hands as shall be seen afterwards. While one party of the Enemy thus acted their part in and about Plimouth Colony▪ towards the Sea-coast, other parties of them were not idle in the Massachusets Colony, where they assaulted many places, doing what mischief they could by firing of Houses, and killing several persons in the inland Plantations. March 2. They assaulted Groton: the next day over night Major Wil∣lard with seventy Horse came into the Town; forty Foot also came up to their relief from Watertown, but the Indians were all fled, having first burned all the Houses in the Town, sav four that were Garisoned, the Meeting-house being the second house they fired, Soon after Capt. Sill was sent with a small Party of Dragoons of 8 Files to fetch off the Inhabi∣tants of Groton, and what was left from the spoyle of the enemy, having under his conduct about sixty Carts, being in depth from front to reer above two mile: when a party of Indians lying in ambush, at a place of eminent advantage, fired upon the front and mortally wounded two of the vaunt Carriers, who dyed both the next night; and might (had God permitted) have done eminent damage to the whole Body, it being a full hour before the whole Body could be drawne up, which was done with care and Courage: but the Indians after a few more shot made▪ without doing harm, retired, and made no further assault upon them, being the same Party of Indians which the day before had burned some part of Chelmsford. Soon after this Village was deserted and destroy∣ed by the enemy: yet was it a special providence, that though the carts were guarded with so slender a Convoy, yet there was not any conside∣rable loss sustained. The Surprizall of Groton was after this manner. On March, 2. The Indians came in the night and rifled eight or nine houses and carried away some cattle, and alarmed the Town. On March, 9. About ten in the morning a parcel of Indians (having two dayes lurked in the town, and taken possession of three out-houses and feasted themselves with corn, divers swine and poultry which they there seized) laid an ambush for two Carts, which went from their ga∣rison to fech in some hay, attended with four men, two of which espy∣ing the enemy, made a difficult escape, the other two were set upon, and one of them slain, stript naked, his body mangled, and dragged into the high-way, and laid on his back in a most shamefull manner: the other taken Captive; and after sentenced to death, but the enemy not concur∣ing in the manner of it, execution was deferred, and he by the providence of God escaped by a bold attempt the night before he was designed to slaughter, and fled to the Garison at Lncaster, the cattle in both towns wounded, and five of them outright. March, 13. Was the day when the enemy came in a full body, by there own account 400. and thought by the Inhabitants to be not many fewer. The town was at this time (having been put into a fright by the sad Catastrophe of Lancaster the next bordering town) gathered into five Garisons, four of which were so near together, as to be a∣ble to command from one to the other, between which were the cattle belonging to those Families driven into pastures, which afterward pro∣ved their preservation; the other was near a mile distant from the rest. This morning the Indians (having in the night placed themselves in se∣veral parts of the town) made their Onset; which began near the four Garisons; for a body of them having placed themselves in Ambuscado, behind a hill, near one of the Garisons, two of them made discovery of themselves, as if they had stood upon discovery. At this time divers of the people, nothing suspecting any such matter (for the day before, many had been upon discovery many miles, and found no signs of an Enemy being so near) were attending their occasions, some ddering their cattle, some milking their Cows, of whom the Enemy might easily have made a seizure, but God prevented; they having another design in hand, as soon after appeared: These two Indians were at length espyed, and the Alarm given▪ whereupon the most of the men in the next Gari∣son, and some also of the second (which was about eight or nine pole di∣stant) drew out and went to surprize these two Indians, who kept their station till our men reached the bow of the hill, then arose the ambush and discharged a volley upon them, which caused a disorderly retreat, or rather a rout, in which one was slain, and three others wounded: mean while another ambush had risen, and come upon the back side of the Garison so deserted of men, and pulled down the Palizadoes: The Souldiery in this rout, retreated not to their own, but passed by to the next Garison, the women and children mean while exposed to azard, but by the goodness of God made a safe escape to the other fortified house without any harm, leaving their substance to the enemy, who made a prey of it, and spent the residue of the day in removing the corn and houshold-stuff (in which loss five Familyes were impoverished) and firing upon the other Garison: here also they took some Cattle. No sooner was the signal given by the first volley of shot, but immediately in several parts of the town at once, did the smoakes arise, they firing the houses. In the afternoon they used a stratagem not unlike the other, to have surprised the single Garison, but God prevented. An old Indian if an Indian passed along the street with a black sheep on his back, with a slow pace, as one decrepit: They made several shot at him, but missed him▪ at which several issued out to have taken him alive, but the Watchman seasonably espying an ambush behind the house, gave the signal, where∣by they were prevented. The ght following the enemy lodged in the town, some of them in the Garison they had surprized, but the Body of them in an adjacent valley, where they made themselves merry after their savage mner. The next morning they gave two or three Volleyes at Capt. Parkers Garison, & so marched off, fearing as was thought that supply might be igh at and. This assault of theirs was managed with their wonted sub∣tlety and barbarous cruelty: for they stript the body of him whom they had slain in the first onset, and then cutting off his head, fixed it upon a poe looking towards his own land. The corpse of the man slain the week before, they dug up ou of his grave, they cut off his head and one leg, and set them upon poles, and stript off his winding sheet. An Innt which they found dead in the house first surprised, they cut in pieces, which ae ward they cast to the wine. There were about forty dwel∣ling houses burnt at that time, besides other buildings. This desolation was followed with the breaking up of the town, and scattering of the In∣habitants, and removal of the Candlestick, after it had been there seated above twelve years. On March, 2. The Indians came in the night and rifled eight or nine houses and carried away some cattle, and alarmed the Town. On March, 9. About ten in the morning a parcel of Indians (having two dayes lurked in the town, and taken possession of three out-houses and feasted themselves with corn, divers swine and poultry which they there seized) laid an ambush for two Carts, which went from their ga∣rison to fech in some hay, attended with four men, two of which espy∣ing the enemy, made a difficult escape, the other two were set upon, and one of them slain, stript naked, his body mangled, and dragged into the high-way, and laid on his back in a most shamefull manner: the other taken Captive; and after sentenced to death, but the enemy not concur∣ing in the manner of it, execution was deferred, and he by the providence of God escaped by a bold attempt the night before he was designed to slaughter, and fled to the Garison at Lncaster, the cattle in both towns wounded, and five of them outright. March, 13. Was the day when the enemy came in a full body, by there own account 400. and thought by the Inhabitants to be not many fewer. The town was at this time (having been put into a fright by the sad Catastrophe of Lancaster the next bordering town) gathered into five Garisons, four of which were so near together, as to be a∣ble to command from one to the other, between which were the cattle belonging to those Families driven into pastures, which afterward pro∣ved their preservation; the other was near a mile distant from the rest. This morning the Indians (having in the night placed themselves in se∣veral parts of the town) made their Onset; which began near the four Garisons; for a body of them having placed themselves in Ambuscado, behind a hill, near one of the Garisons, two of them made discovery of themselves, as if they had stood upon discovery. At this time divers of the people, nothing suspecting any such matter (for the day before, many had been upon discovery many miles, and found no signs of an Enemy being so near) were attending their occasions, some ddering their cattle, some milking their Cows, of whom the Enemy might easily have made a seizure, but God prevented; they having another design in hand, as soon after appeared: These two Indians were at length espyed, and the Alarm given▪ whereupon the most of the men in the next Gari∣son, and some also of the second (which was about eight or nine pole di∣stant) drew out and went to surprize these two Indians, who kept their station till our men reached the bow of the hill, then arose the ambush and discharged a volley upon them, which caused a disorderly retreat, or rather a rout, in which one was slain, and three others wounded: mean while another ambush had risen, and come upon the back side of the Garison so deserted of men, and pulled down the Palizadoes: The Souldiery in this rout, retreated not to their own, but passed by to the next Garison, the women and children mean while exposed to azard, but by the goodness of God made a safe escape to the other fortified house without any harm, leaving their substance to the enemy, who made a prey of it, and spent the residue of the day in removing the corn and houshold-stuff (in which loss five Familyes were impoverished) and firing upon the other Garison: here also they took some Cattle. No sooner was the signal given by the first volley of shot, but immediately in several parts of the town at once, did the smoakes arise, they firing the houses. In the afternoon they used a stratagem not unlike the other, to have surprised the single Garison, but God prevented. An old Indian if an Indian passed along the street with a black sheep on his back, with a slow pace, as one decrepit: They made several shot at him, but missed him▪ at which several issued out to have taken him alive, but the Watchman seasonably espying an ambush behind the house, gave the signal, where∣by they were prevented. The ght following the enemy lodged in the town, some of them in the Garison they had surprized, but the Body of them in an adjacent valley, where they made themselves merry after their savage mner. The next morning they gave two or three Volleyes at Capt. Parkers Garison, & so marched off, fearing as was thought that supply might be igh at and. This assault of theirs was managed with their wonted sub∣tlety and barbarous cruelty: for they stript the body of him whom they had slain in the first onset, and then cutting off his head, fixed it upon a poe looking towards his own land. The corpse of the man slain the week before, they dug up ou of his grave, they cut off his head and one leg, and set them upon poles, and stript off his winding sheet. An Innt which they found dead in the house first surprised, they cut in pieces, which ae ward they cast to the wine. There were about forty dwel∣ling houses burnt at that time, besides other buildings. This desolation was followed with the breaking up of the town, and scattering of the In∣habitants, and removal of the Candlestick, after it had been there seated above twelve years. Concerning the surprizing of Groton, March 13. There was not any thing much more material, then what is already mentioned, save only the insolency of Iohn Monoco or one eyed Iohn, the chief Captain of the In∣dians in that design▪ who having by a sudden surprizal early in the morning seized upon a Garison house in one end of the Town, continu∣ed in it, plundering what was there ready at hand, all that dy; and night did very familiarly in appearance, call out to Capt. Parker that was loged in another Garison house, and entertained a great deal of Discourse with him, whom he called his old Neighbour: dilating upon the cause of the War, and putting an end to it by a friendly peace: yet oft mixing bitter Sarcasmes, with several blasphemous scoffs and taunts at their praying and worshipping God in the meeting house, which he deridingly said he had burned. Among other things which he boast∣ingly uttered that night: he said he burnt Medfield (though it be not known whither he was there personally present or no) Lancaster, and that now he would burn that Town of Groton, and the next time he would burn Chelmsford, Concord, Watertown, Cambridge, Charlstown, Roxbury, Boston, adding at last in their Dialect, What Me will, Me d: not much unlike the proud Assyrian (if his power had been equal to his pride) sometime threatned against Ierusalem, but was by the remark∣able providence of God, so confounded within a few months after, that he was bereft of his four hundred and fourscore (of which he now boasted) and only with a few more Bragadozio's like himself, Sagamore Sam, old Ithro, and the Sagamore of Quobaog were taken by the En∣glish and was seen (not long before the writing of this) mirching to∣wards the Gllows (through Boston Sreets, which he threatned to burn at his pleasure) with an Halter about his neck, with which he was hang∣ed at the Towns end, September 26. in this present year 1676. So let thine Enemies perish O Lord, and such contempt be poured on all them that open their mouthes to blaspheme thy holy Name. Things looked with a pretty sad face about those parts at this time; yet though the Righteous fall seven times, let not their Enemies rejoyce, for the Righteous shall rise again, but their wicked Enemies shall fall into mischief, and rise no more. It was ebbing water with New-England at this time, and a while after; but God shall turn the stream before it be long, and bring down their Enemies to lick the dust before them. After this April 17. Captain Sill, being appointed to keep Garison at Groton, some Indians coming to hunt for Swine, three Indians drew near the Garison house, supposing it to have been deserted, were two of them slain by one single shot made by the Captains own hands, and the third by another shot made from the Garison. The danger which these inland Towns were like to be exposed unto from the Enemy, after they were driven out of the Narrhaganset Coun∣try, was foreseen by the Council of the Massachusets, yea they had some intimation thereof from the Enemy themselves: but they were not well able to prevent it, in that unseasonable time of the year; no way it for marching of Souldiers, and transporting of Provisions (the Winter then beginning to break up in this Country) for while our Forces were up in the Narrhaganset Country, in the Winter, a couple of Christian In∣dians were sent as Spyes into the Nipnet and Narrhaganset Country, through the Woods in the depth of Winter, when the wayes were im∣passable for any other sort of people: these two, by name Iames and Iob ordered their business so prudently, as that they were admitted into those Indian habitations, as Friends, and had free liberty of Discourse with them; they were at the first a little jealous of them, but by the means of one yed Iohn (a great Capain of the Indians, that afterward ld them that spoiled Grotn, who having been a Cmpanion of one of the said Spyes both Hunig and in fighting against the Mhaks fo∣merly; so esteeme of him, that he would not suffer any of the rest to touch him) they passed through all the Indian Towns lying thirty miles distant from Qubaog, and twenty miles northward of the Road to Con∣necticut: one of the said Spyes returned about Ian. 24. infoming those that sent him, what he had observed, both the number of the Indians (about three hundred in all) also their several Towns, and what pro∣vision they had: plenty of Venison, much Pork from the English mens Hogs which they had taken, they confessed likewise that he and some of his party had killed the People at Nashaway the last year, suspected to have been done by the Indians of Malberough: he told thm also they in∣tended to burn Lancaster within three weeks after that time, which ac∣cordingly they did much about the same time: adding moreover that some Frenchmen were with them at Pocomptuk, encouraging of them to go on with their designs, promising them assistance, which made some ready to think the Indians were stirred up by the French to do all this miscie, but more of that afterwards: what might be gathered from the foresaid premises is easie to conceive; whereupon new Forces with as much speed as the season would allow were raised and sent up into those parts, under the command of Major Savage in chief: they were dispatched away in the beginning of March, and appointed to meet with such as should be sent from Connecticut Colony, which they did a∣bout Quabaog, and so intended to march directly up to those Indian Towns about Watchuset Hill to the Northwest: but the Indians were gone, and our Forces in the pursuit of them, taking the wrong path mssed of them, yet ranging through those woods, they were at one time sudenly assaulted by a small party of Indians firing upon them, wounding Mr. Gershm Bulky, by a shot in his Thigh, and killing one of their Souldiers, after which as they marched along, they accidentally fell upon another small party of the Enemy, of whom they slew some, and took others, to the number of sixteen, yet could not meet with the main Body of the Enemy who it seems had passed over a great River by Rafts, so our men could follow them no further, wherefore turning down to∣wards Hadly and Northhampton, whether it was supposed the Indians intended to pass, They came very seasonably to the relief of the said Towns, which else had been in danger of being lost. For, March 14. The Enemy fell upon North-Hampton, and in three places broke through the Fortification of Palizadoes, set up round about the Town a little before, for their better security: but the Town being at that time full of Souldiers, they were quickly repulsed, after they had killed four men, and two women, and fired four or five dwelling houses, and as many barns, with the loss of many of their lives as was sup∣posed. While our Forces under Major Savage continued on that side of the Country, a sad accident fell out at Springfield, the certainty of which, it is judged meet here to relate, to prevent mistakes▪ the matter having through a great oversight been otherwise represented, then indeed it was, not only to the prejudice of Truth, but to the disadvantage of some persons concerned therein. While the Souldiers were quartered a∣mongst the several Towns upon Cinnecticut River; a party of the Troop were quartered at a place, belonging to Springfield called the Long Mea∣ow, three miles from the Town below Windsor: several of the nhabitants having most of the Winter ept rom the publick meeting on the Lords dayes, for fear of the Enemy, were incouraged to adventure to the Assembly, on the 26 of Mach, riding in the company of the Troopers; but having heard of no Indians thereabouts a good while, were more secure then they had cause, for riding some of them with women behind them, and some with their Children in their Arms yet not so careful as to keep in the middle, but rather in the Rear, and at a pretty distance stragling from the rest of the Company, a party of Indians ly∣ing in the Bushes as they rode along, fired upon the hindmost, and killed two and wounded others: those in the Front having also Women and Maids behind some of them, were at a stand to know what to do, fearing they might expose those Women they had in their company, if they should ride back (in that winding Road made through a woody place for a mile or two to gether) to look after them that were behind, at the last one that came riding up, told the foremost company there was no hurt, and that they were all coming: they that were before rode away with all speed to the end of the Town, where setting down the Women, the Troopers returned back, but too late to recover too poor Women & two children, who upon the first assault were thrown off their horses, and immediately based into the Bushes, and through a swamp on the other side of a steep , so as they could not be heard of all that afternoon, nor the next day, till toward night, although they were diligently searched after by all the Troopers in and about the Town; At last when they were discryed just by a Swamp side, the cruel wretch∣es endeavoured to have killed them all, but in haste only wounded them with their hatchets, yet so as one of the poor creatures recovered; the other with the children dyed of their wounds before they were brought home, or within a little time after. They did not complain of any inci∣vility toward them while they were in their power; but by the Farewell given them, at their parting, they found it true by their own experience, that the tender mercyes of the wicked are cruelty There hapned no other matter of moment worthy the reporting, while our Forces tarryed in those parts, and the Commanders observ∣ing that the enemy was turned back again through the Woods, towards the Massachusets Bay, after a months time retired back yet could never meet with the enemy in their return through the Wods, although while they were at the towns aforesaid, they understood of several at∣tempts made upon Sudbury, Marlberough, the most part of which last they destroyed March 26. which made the Inhabitants forsake their Dwellings, leaving only a few houses garisoned with Souldiers, the bet∣ter to secure a passage to the towns westward upon Connecticut River. The Inhabitants of Sdbury▪ with the souldiers under Leiut▪ acos of Marlberough sufficiently alarmed by the ate mischief done about those Towns, resolved to try what work they could make with the enemy in the night, whereupon going forth March 27. toward morning, they discerned where the enemy lay by their fires, (near three hundred of, them) and that within half a mile of a garison house, near the place where they had one so much mischief the day before. Such was the courage and resolution of the Eglish, though but forty in number, Towns-men and Souldiers, that they adventured to discharge upon them as they lay by their fires, when it was so dark that an Indian could hardly be dis∣cerned from a better man, yet God so directing, they discharged several times upon them, wounded thirty, fourteen of whom either dyed of their wounds the same day or soon after, which had been chief agents in this present mischief against the English. Such was the success of this skir∣mish that the Assailants came off without the loss of one man. After this time the enemy began to scatter about in small partyes, do∣ing what mischief they could about the Massachusets, killing a man at Weymouth, another at Hingham, as they lay skulking up and down in Swamps and holes, to assault any that occasionally looked never so little into the woods, sometimes alarming the towns about Boston by discharg∣ing gunns upon particular persons: at illerica, Braintree, and at Ren∣tham, near about which place in the Road to Rehoboth, they assaulted one Woodcocks house, killed one man, and one of his sons, wounded another, and burned his sons house. Notwithstanding the little success of former attempts, Philip and his men have one prize more to play in the Massachusets Colony, before they goe off the stage, and then we shall soon see their power visibly decli∣ning every where, untill their final overthrow come upon them. There were several small Patryes of them scattered up and down all over the Country, yet the main Body of them was still lurking up and down in those woods that lye between Brookefield, Marlburrough and Connecticut River. Possibly they had some hope of diving all the Country before them to the towns upon the sea-coast; for having burned the deserted houses at Marlburrough, April, 17. the next day they set upon Sudbury with all their might, (hoping is like) to doe there, as they had done at the Towns next beyond it. They did at the first prevail so far as to con∣sume several houses, and barns, and kill several persons, ten or twelve of the English, that came from Concord to assist their neighbours at Sudbu∣ry, a town distant five miles from them, at the first hearing of the alarm; who unawares were surprised near a Garison house, in hope of getting some advantage upon a small Party of the enemy that presented them∣selves in a Meadow; a great number of Indians that lay unseen in the bu∣shes, suddenly rose up, and intercepting the passage to the Garison house, killed and took them all. But our sorrows and losses that day are not yet come to their height; for in the after part of the same day, that resolute stout-hearted Soul∣dier, Capt. Wadsworth (who had not long before, with not above forty men, rescued Lancaster, when it was in danger to have been all lost at once) being sent from Boston with fifty Souldiers to relieve Marlbur∣rough, having mrched five and twenty miles, and then understanding the Enemy was gone through the Woods toward Sudbury: this unwea∣ried Company, before ever they had taken any considerable rest, mar∣ched immediately back toward Sudbury (that lies ten miles nearer Bo∣ston) and being come within a mile of the Town, they espyed a party of Indians far from them, about an hundred, not more, as they con∣ceived, these they might easily deal with; who retiring back a while, drew Capt. Wadsworth and his Company above a mile into the Woods, when on the sudden a great body of the Enemy appeared, about five hundred as was thought, who compassig them in round, forced them to the top of an hill, where they made very stout resistance a considera∣ble while; but the night drawing on, and some of the Company begin∣ning to scatter from the rest, their fellows were forced to follow them, so as the Enemy taking the chase, pursued them on every side, as they made too hasty a retreat, by which accident, being so much overpowred by the Enemies numbers, they were most of them lost: the Captain him∣self, with one Captain Brocklebank (a choice spirited man, much lament∣ed by the Town of Rowly to which he belonged) and some others that fell into his Company as he marched along, scarce twenty escaping in all; so as another Captain and his fifty perished at that time, of as brave Souldiers as any were ever imployed in the present service. Thus as in former attempts of like nature; too much courage and egerness in pursuit of the Enemy, hath added another fatal blow to this poor Country. The same day another party of the English coming from Brookefield, whithey they were sent as a Convoy with Provision for the Garison, were in danger likewise of falling into the hands of the same Indians, yet riding upon a good speed, and keeping their Guns always ready pre∣sented against them they met, they never durst fire at them: only three or four having unadvisedly first discharged their gunns against the Ene∣my, and falling too much in the reet of their Company, were cut off and lost. It is reported by some that afterwards escaped, how they uelly tortured five or six of the English that night: yet whatever their ∣cess was this day, it was observed by some (at that time their Prisoners, and since released) that they seemed very pensive after they came to their Quarters, shewing no such signs of rejoycing, as they usually were wo to doe in like case; whither for the loss of some of their own Company in that dayes enterprise; (said to be an hundred and twenty) or whither it were the Devil in whom they trusted, and to whom they made their address the day before, by sundry Conjurations of their Powawes? or whither it were by any dread that the Almighty sent upon their spirits, upon their execrable Blasphemies, which tis said they used in the tortu∣ring of some of their poor Captives (bidding Jesus come and deliver them out of their hands from death if he could) we leave as uncertain, though some have so reported, yet sure it is that after this day, they ne∣ver prospered in any attempt they made against the English, but were continually scattered and broken, till they were in a manner all consu∣med. After this time, however they had braved it before, they seem∣ed to apprehend that it was scarce feasible for them to withstand the power of the English, and therefore seemed more inclinable to a peace, by several overtures made by them, if they knew how to have brought it about. For during these encounters they were willing to admit of some kind of treaty with the English, about the releasing of sun∣dry of their Captives, which they took at Lancaster in February last, and elsewhere: To that end sundry attempts were made by help of seve∣ral of the Praying Indians (as they use to be called) about the redemp∣tion of some of the women and children, which were at time in their possession, & by degrees something was effected that way: possibly their own present sufferings and wants that were upon them, might induce them thereunto▪ For by this time the Spring of the year came on, their provision was all spent, and they forced to live wholly upon ground-nuts, and upon the flsh of the Eglish creatures, both horse & neat cattle, which they daily plundered. The Ground-nuts running up to seed in the summer, began to grow so sticky, as they were scarce eat∣able; the flesh also of the English cattle proving unwholsome for their Bodyes, filling them with sundry diseases. One of them having eaten much horse-flesh, complained that he had before eaten horse, and now horse began to eat him, meaning some deadly disease growing upon his eating such ranke flesh, unwholsome for their Bodyes, especially without salt, as their usual manner is. The fishing season also began now to come in, wherein they use to take abundance of all sorts, with which those great Rivers up the Country are abundantly stored: they use to take thereof, and drying it in the smoak, make provision thereof for the greatest part of the year; and if the warr continued, they could not but see they should utterly be cut off therefrom, and that if the planting sea∣son also were lst, they should be in great want of summer fruits, s. beans and squashes (besides their corn) with which they were wont to live all the latter part of the summer. Upon all considerations, they seemed pretty inclinable to hearken to a peace, though some were apt to think they would never have kept it, further then would stand with their own advantage, and that their present desire thereof was only to gain time. A person formerly acquainted with the Indians about Lancast, did adventure upon the forementioned overtures, to goe amongst them to try if he could not prevail with them for the redemption of the Ministers wise, taken Captive in Febraury last from Lncaster, and through the fa∣vour of him who having the hearts of all in his hand, inclines them as he pleases, obtained the desired end upon an inconsiderable sum, which gave encouragement to the Councell to send two Messengers on the like er∣rand the same week, to procure the redemption of others, not without success: The former, viz. Ms. Rowlandson being brought to Boston upon the Election day, May, d. it was generally looked at as a smile of providence, and doubtless was a return of prayer, and answer of faith, with which her husband had been upheld, and supported from the day of her Captivity; his two children also were returned back not long af∣ter, more by the over-ruling hand of God (that turns the Captivity of his people as the streames of the South; and sometimes inclining them to pitty his Servants, that are of themselves more cruell then the Sea-monsters) then by any other contrivance of mans policy, And yet nowithstanding motions of this nature about the redemption of some of our Prisoners still in their hands, there was no cessation of armes between us. About this time Letters were sent down from Connectiont Colony, in∣forming the General Court then assembled at Boston, that some of the Mohawkes (a sort of fierce and savage Indians, yet mortal enemyes to these we were at warrs withall) had fallen upon some of Philips Party, and destroyed many of them: likewise that many of them were destroy∣ed by Feavers and Fluxes, with other distempers falling amongst them, which was some reviving to our hopes, that the foot of our enemy should slide in due time, and that destruction was hastning upon them, though still they were permted to do mischief in sundry particular pla∣ces of the Country, which must be minded as we pass along. Those Indians that were our professed enemies, after they had been beaten out of the Narrhaganset Country, Febr. 1. tarried awhile at Win∣imazeag, a place two days journey north of Quabaog, where they divided themselves into two Companies, one of them tarried on that side the Country, the other made toward Plimouth Colony, taking Med∣field in their way, from whence as they marched along they met with a notable repulse at Boggiston, a small Hamlet, or Company of Farms not far from the said Medfield where they attempted a Grrison, but meeting with stout resistance, they left the enterprize; and kept on their way toward Plimouth Colony, where they scattered themselves up and down, waiting for opportunityes to spoil and destroy the English Plantations on that side of the Country. Besides what is already mentioned, on May, 11▪ a party of them assuted the town of Plimouth, burnt eleven houses and five barns be∣longing thereunto: on the other side, a small party of the English scout∣ing about in pursuit of the Indians, fell upon a Party of them, that lay waiting in ambush; but being discerned by an Indian in the Company of our men that gave timely notice, our souldiers had an opportuity there∣by to make the first shot, and thereby not only prevented a mischief to themselves, but killed also some of the enemy, (one of whom was ob∣served to be of more note then his fellows by his attire) the rest fed a∣way from them that pursued, though but a small company; so that there were daily reciprocal acts of hostility in those parts. Within a few dayes after this, seven houses and two barns more were burnt by the enemy, in and about Plimouth: who did the like mis∣chief about the same time to the remaining houses of Namasket or Mid∣dleborough. About this time, another sort of Indians that belonged to Wamesit a place near Chelmsford, bordering upon Merrimack (who had been pro∣voked by the rash, unadvised, cruel act of some of the English, about Octob. 27. and Novemb. 4. had fired upon them several gunns, both at Chelmsford and Woburn, to the killing of some, and wounding of others upon suspition that the said Indians were guilty of burning a Barn, and Hay-stack not far off) suddenly turned our enemies, after the winter was over having first withdrawn themselves from the place assigned them, and where they had been relieved all the winter (some of them after a former revolt) and took their opportunity to fire Mr. Falconers house in Andover town early that Spring, and wounded one Roger Marks, and killed his horse. Two more houses about Shawshin beyond the said Andover, were burned about Mar. 10. Also they killed a young man of the said town, Apr. 8. theson of George Abbot; And another son of his also was carried away the same day, who yet was returned some few moneths after, almost pined to death with hunger. At the same time they killed some of their Cattle, cutting out only the tongues of some of them for haste; being shot at by several of the Inhabitants from their Garrisons. Mar. 10. A. Concord two men going for Hay one of them was killed. At Chelmsfor, the said Wamesit Indians, about March 18 before, fel upon some houses on the north side of the River; burnt down three or four that belonged to the Family of Edward Colburn: the said Colburn, with Samuel Varnham his neighbour, being pursued, as they passed o∣ver the River to look after their Cattle on that side of the river; and making several shots against them, who returned the like again upon the said Indians, (judged to be about forty) what success they had upon the enmy, was best known to themselves; but two of Varnhams sons were slain by the enemyes shot before they could recover the other side of the River. Apr. 15. also were 14. or 15. houses burnt there. Not long before this▪ Febr. 1. 1675. Tho. Eames that kept a Farm at Sudbury, whose dwelling was three or four miles out of the town, had his house assaulted and fired, his wife killed, and his children carried Captive among the Indians. Also two men were killed at a Farm about Concord, Isaac and Iacob Shepard by name, about the middle of February, and a young maid that was set to watch upon an hill, of about 15. years of age, was carried Captive; who strangly escaped away upon an hose that the Indians had taken from Lancaster a little before. In the like strange manner did one of Eames his children escape away about May 3. last; travelling thirty miles alone in the woods, without any relief till he came to an English town. Eames his house was assaulted when himself was from home, by an Indian called Netus (not long after slain at Malborough) which had been very familiar with the English, with nine or ten more of his com∣pany, as perfidious and barbarous as himself: They burned all the dwellings that belonged to the Farm, Corn, Hay and Cattle, besides the dwelling house with what was therein; it is probable those at Con∣cord were killed by the same hands about a fortnight after. Many such like remarkable instances of special providences might be mentioned▪ if it were convenient to insert such particular passages into the general Narrative of the late troubles from our barbarous enemies. On May 3. a party of them killed a man at Haverhill, upon the edge of Merrimack River; and passing over the said River to Bradford, spoiled other Family; killing one Thomas Kemball, and carrying his wife and five Children captive, forty miles up into the woods; al∣though it was questioned whether this last mischief were done by a∣ny of Philips party, but rather by some that belong to the Eastward Indians, of which there may be occasion (God willing) to speak more afterward. For the suppressing of these insolencies, several Companies of fresh souldiers, both horse and Foot were raised in the Massachusets, by the Governour and Council of that Colony, and sent out to suppress the common enemy; the Foot under the command of Capt. Sill, Capt. Cut∣ler, Capt. Holbrook, the Horse under the Command of Capt. Brattle, Capt. Prentice, Capt. Henchman, Commander in chief: these several Companies modelled as aforesaid, were sent out Apr. 27. 1676. to range the woods towards Hassanamesit. Upon the 6. of May, they met with a considerable. party of the enemy: they were first discovered by the Natick scouts pursuing a Bear & at the first not discerning that the Natick Indian scouts belonged to our men, it gave some advantage to our forces; our Horsemen falling upon them before they were well aware, killed and took of the Enemy about six∣teen, which they took notice of at the present, although it was confessed by the enemy, that they lost twenty that encounter. It was report∣ed that the sounding of a trumpet without order, did much hurt, but the Commander in chief affirmeth, that it was no disadvantage to the service in hand, it neither being heard by our own Foot, not yet by the enemy. If any error was committed by the English Companies, it was in that the Horse did not timely enough draw down from the top of the hill, whereby they came to be discovered by the enemy; who there∣upon made the more haste to escape: However it was no small loss to the enemy, some of the slain being known to be considerable per∣sons; and it struck such a terror into them, that they never durst face our men afterwards; for although after our men returned to their Quarters at Medfield, they saw two hundred fires in the night, yet they could never come near them again to fight any company of them: but the season proving rainy, hindred any further pursuit of them at that time. And soon after this the souldiers being visited with sickly distempers by reason of an pidemical Cold at that time prevailing through the Country, they were for the present released for the recovery of their health, with intent to be cal∣led together again at a more convenient time; this was done May the tenth. During this interval of time, upon a report that a party of the Ene∣my that were discovered about Rehoboth, busie in fishing in a River thereabouts, Capt Brattle was sent up about the 23d. of May, who with the help of soe of the Inhabiants, killed eleven or twelve of them without the loss but of one of our men: Had they not discovered some of ours on the opposite shoar, it was conceived a greater spoile might have been made amongst them. But in the next place we must take notice of the proceedings of the enemy about Connectint: The greatest Body of them made towards Plimouth Colony early in the Spring as was said before, where we shall leave them for the present, and observe what the remainiug part of them did westward. Some scttering partyes were skuking about Springfield, and those lower towns, upon a small number of whom Capt. Holioke (newly cho∣sen Captain of Springfield in the room of his father lately deceased) hand∣se led his office, early in the Spring: for having notice of some of them in those woods, he marched after them with ten or twelve resolute young men, and waiting his opportunity, surprized them near the great Ri∣ver, so as two or three of them were left dead upon the place, another mortally wounded, got on to an in the river, where it was con¦cluded he took his last nights lodgig The other being sorely wound∣ed, was taken alive, and brought home to Spring field, where he con∣fessed many things to one of the Inhabitants that understood their lan∣guage, owning the truth in many things against his own company, and soon after dyed of his wounds. This was bu a Preparative to an higher piece of service, which Capt. Holioke was soon after engaged in▪ and wherein be acquitted himself beyond expectation; and taking more pains then ordinary, in making his retreat, he gat a Surfet, that ended his dayes in September follow∣ing about Boston. About the beginning of April likewise some of the Inhabitants a∣bout Haly, attending their tillage at Hockanum, within three miles of the town, and having a guard of souldiers with them, yet three of the compay were casually slain by a party of the enemy, that lay in wait for such an opportunity. One of them was Mr. Goodman, a dea∣con of the Church, that went a little beyond the Command of the Souliers that came to guard them, to view the fence of his own land: and two others that contrary to express order, would venture upon the top of an high hill, neer by, to take a needless and unseasonable view of the Country, were shot down by the enemy before they could re∣cover their Corps du gard. But the great Company of the enemy, that stayed on that side of the Country, and about Watchuset Hills, when the rest went towards Pli∣mouth, though they had been disappointed in their planting, by the death of Canonchet, were loth to loose the advantage of the fishing season then coming in; wherefore having seated themselves near the upper Falls of Cunnecticut River, not far from Deefield, and perceiving that the English Forces were now drawn off from the lower towns of Had∣ly and Northampton, now and then took advantags to plunder them of their Cattle, and not fearing any assault from our Souldiers, grew a little secure, while they were upon their Fishing design, insomuch that a couple of English-lads lately taken captive by the enemy, and making their escape, acquainted their friends at home how secure they lay in those places, which so animated the Inhabitants of Hadly, Hatfield and Northampton, that they being willing to be revenged for the loss of their cattle, besides other preceding mischiefs, took up a resolution with what strength they could raise among themselves (partly out of gari∣son souldiers, and partly of the Inhabitants) to make an assault upon them, which if it had been done with a little more deliberation, waiting for the coming of supplyes expected from Hartford, might have proved a fatal business to all the said Indians: yet was the victory obtained more considerable then a first was apprehended; For not having much above an hundred and fifty fighting men in their Company, they marched si∣lently in the dead of the night, May 18. and came upon the said Indi∣ans a little before break of day, whom they found almost in a dead sleep, without any Scouts abroad, or watching about their wigwams at home; for in the evening they had made themselves merry with new milk and rost beef, having lately driven away many of their milch cows, as an English woman confessed, that was made to milk them. When they came near the Indians rendezvouze, they allighted off their horses, and tyed them to some young trees at a quarter of a miles distance, so marching up, they fired amain into their very wigwams, killing many upon the place, and frighting others with the sudden a∣larm of their Gunns, made them run into the River; where the swiftness of the stream carrying them down a steep Fall, they perished in the wa∣ters, some getting into Canooes, (small boats made of the barks of ir∣chen trees) which proved to them a Charons boat, being sunk, or over∣fet, by te shooting of our men, delivered them into the like danger of the waters, giving them thereby a pasport into the other world: others of them creeping for shelter under the banks of the great river, were espyed by our men and killed with their swords; Capt. Holioke killing five, young and old, with his own hands from under a bank. When the Indians were first awakened with the thunder of their gunns, they cried out Mohawks, Mohawks, as if their own native enemies had been upon them: but the dawning of the light, soon notified their error, though it could not prevent the danger. Such as came back spake sparingly of the number of the slain▪ some say there could not in reason be less then two or three hundred of them that must necessarily perish in the midst of so many instruments of de∣struction managed against them with such disadvantages to themselves. Some of their prisoners afterwards owned that they lost above three hundred in that Gamizado, some whereof were principal men Sachems, and some of their best fighting men that were left, which made the vi∣ctory more considerable then else it would have been; nor did they seem ever to have recovered themselves after this defeat, but their ru∣ine immediately followed upon it. Yet such was the awfull hand of Providence, in the chose of this victory, mixing much bitter with the sweet, that it might well be called a costly victory to the Conquerors, that so no flesh should glory in it self. The Indians that lay scattering on both sides of the river, after they recovered themselves, and discovered the small number of them that assailed them, turned head upon the English, who in their reteat were a little disordered, for want of the help of the eldest Captain, that was so enfeebled by sickness before he set out, that he was no way able for want of bodily strength (not any way defective for want of skill or courage) to assist or direct in making the retreat: For some of the e∣nemy fell upon the Guards that kept the horses, others pursued them in the reer, so as our men sustained pretty much damage as they retired, missing after their return thirty eight of their men: And if Capt. Holioke had not played the man at a more then ordinary rate, sometimes in the Front, sometimes in the flank and reer, at all times en∣couraging the souldiers, it might have proved a fatal business to the as∣sailants. The said Capt. Holiokes horse was shot down under him, and himself ready to be assaulted by many of the Indians, just coming upon him, but discharging his pistolls upon one or two of them, whom he presently dispatched, and another friend coming up to his rescue, he was saved, and so carried off the souldiers without any further loss. It is confidently reported by some that were there present at this en∣gagement, that one told above an hundred Indians left dead upon the place; and another affirmed that he told near an hundred and forty swimming down the Falls, none of which were observed to get alive to shore, save one. The loss that befell our men in the retreat, was occasioned principal∣ly by the bodily weakness of Capt. Turner, unable to manage his charge any longer, yet some say they wanted powder, which forced them to retire as fast as they could by Capt. Turners order. It is said also by one present at the fight, that seven or eight in the reer of the English, through haste missed their way, and were never heard of again; and without doubt fell into the Indians hands, and it is feared some of them were tortured. About sevn dayes after this, they were minded to try the chance of Warr again, and see if they could not recover their loss, by returning the like upon the English: For, May 30. A great number of them appeared before Hatfield, fired a∣bout twelve houses and barns without the Fortification of the town, driving away multitudes of their Cattle, and their Sheep, spreading themselves in the meadow near the town: which bravado so raised the courage of their neighbours at Hadly, that twenty five resolute young men ventured over the river, to relieve Hatfield in this distress, who charged the enemy with such undaunted courage and resolution (Auda∣ces fortuna juvat) that they beat down five or six at the first shot they made, so making way through the thickest of their enemies, that lay ready to take aim at them behind every tree, as they passed by; yet they escaped all their shot till they came within a little of the town they came to relieve, where they lost five of their twenty five. The enemy being amazed at the resolution of our men, being but so small an handfull, that they fled immediately from the town; having lost twenty five of their men in the enterprize. The Council of the Massachusets, gathering by these proceedings of the Indians, that their desire of peace was only to gain time, Ordered that the forces raised before Apr. 27. and for a time released should be hastned out again to range the woods towards Hadly, and those parts; made an agreement with Hartford Colony to send forces from thence to meet them about Brookfield, & so to scoure along on both sides Connect∣icut River, to disrest the enemy what they could, & keep hem from fish∣ing in those waters, their hope of planting being now almost over. To this end about May 30. 196. the Forces under Capt. Henchman were called together again, and sent to Brookfild to meet with those expected from Hartford Colony: In the way▪ ours by the direct of Tom. Doub∣let (a Natick Indian, who was a little before imployed in the redemption of Captives) following tracks of Indians, came upon a party of the enemy fishing i Weshacom Ponds toward Lancaster, of whom they killed seven, & took 29. most women and Children; yet belonging to consirerable Persons, it made the success the more to be valued. Our Forces be∣ing by this means retarded, could not meet with those of Connecticut at Brookfield; but followed them the week after; having first returned from Weshacom to Malborough to supply themselves with ammunition; and so marched directly towards Hadly, where they met with Connecticut For∣ces; and from thence according to mutual agreement, ours marched on the east side of the river, and Connecticut Forces on the West, up toward Squakheag; coming to Deerfield, & the great Falls thereabouts, they sent up their Scouts, but not hearing of the enemy, they marched up no high∣er, being in no good capacity to have gone further if there had been oc∣casion, by reason of a tedious Storm of rain, which occasioned much damage in their Amunition and Provision. While our Forces lay about Deerfield, some of our souldiers ranging lighted upon the Body of Capt. Turner, about Greens River, in passing of which stream he was supposed to have received his mortal wounds. While our Forces continued thereabouts, they did the enemy some lit∣tle spoile in seizing much of their Fish, & goods stolen from the English, & hid in their bns, under ground; conjecturing also that they found 4. or 5. places where some of the English had been tortured to death by cruel burning, after they had been fastned between stakes set in the ground: but not meeting with any of the enemy; they all hasted home∣wards, conceiving that having been forced from their quarters in those parts, they were drawn down lower, towards the English plantations, eastward viz. Plimouth and the Massachusets. What success C. Hench∣man's forces had in their retiring homeward, and what they observed of the motion of the Indians, take in the words of his own Letter Iune, 30. —Our Scouts brought intelligence, that all the Indians were in a continu∣al motion, some toward Narrhaganset, others toward Watchuset, shifting gradually, and taking no each others Quarters, and lay not above a night in a place. They 27. ditto, brought in two Squaws, a boy & a girle, giving account of five slain. Yesterday, they brought in an old fellow brother to a Sachem, six Squaws & children, having killed five men, & wounded others if not killed them, as they supposed by the bloud found in the way, and an ht shot through. These and the other inform that Philip and the Narrhagansets were gone several dayes before to their own places,Phi∣lips purpose being to what mischief cold the English. By dvice drew out a commanded Party under the conduct of Capt. Sill, , sixteen Files of Englis, all y Trp, and the Indians, xcepting one ile, being all we could make provision for, for what with the falling short of the Bread promised us, and a gret deal of that we had proving mouldy, the rest of the Forces had but one Biske man to bring them to this place: This party were ordered Wachuset, and so to Nahaway and the Washakem Ponds, where we have notice Indians were, and so to return unto this place. whereby your Honours Letter th came to me yesterday morning I under∣stood that provision was ordered for ; and which we found to our great re∣lief, which we found last night coming hither weary and hungry. The com∣manded Party we left at Quonsiquomon, where they intded to stay awhile for the last Scouts we sent out: Eleven Prisoners we had in all, two of the olest by counsel we put to death, the other nine the Commissary is ordered to convey to Boston, with the Baggage, horses and see of their attendants not sit for the Service. Daniel Henchman. —Our Scouts brought intelligence, that all the Indians were in a continu∣al motion, some toward Narrhaganset, others toward Watchuset, shifting gradually, and taking no each others Quarters, and lay not above a night in a place. They 27. ditto, brought in two Squaws, a boy & a girle, giving account of five slain. Yesterday, they brought in an old fellow brother to a Sachem, six Squaws & children, having killed five men, & wounded others if not killed them, as they supposed by the bloud found in the way, and an ht shot through. These and the other inform that Philip and the Narrhagansets were gone several dayes before to their own places,Phi∣lips purpose being to what mischief cold the English. By dvice drew out a commanded Party under the conduct of Capt. Sill, , sixteen Files of Englis, all y Trp, and the Indians, xcepting one ile, being all we could make provision for, for what with the falling short of the Bread promised us, and a gret deal of that we had proving mouldy, the rest of the Forces had but one Biske man to bring them to this place: This party were ordered Wachuset, and so to Nahaway and the Washakem Ponds, where we have notice Indians were, and so to return unto this place. whereby your Honours Letter th came to me yesterday morning I under∣stood that provision was ordered for ; and which we found to our great re∣lief, which we found last night coming hither weary and hungry. The com∣manded Party we left at Quonsiquomon, where they intded to stay awhile for the last Scouts we sent out: Eleven Prisoners we had in all, two of the olest by counsel we put to death, the other nine the Commissary is ordered to convey to Boston, with the Baggage, horses and see of their attendants not sit for the Service. It appears plainly by the contents of the said Letter, as well as by ma∣ny other testimonyes, that about this time the Indians our Enemyes, who hitherto had been linked together as Brethren in iniquity, and cruelty, were now strangly divided and seperated the one from the o∣ther: some impute it to an assault made upon them by the Mohawkes, who falling upon Philip with the Inland Indians, slew about fifty of them, whereupon they of Philips Company resolved to return to their own Country, and doe what mischief they could to the English there∣abouts: This was roported by an Indian brought to Sacok, Ine, 29. 1676. taken at Providence. Others are ready to think, that it was upon some quarrel amongst themselves, occasioned by an evill spirit sent from God upon them, that thereby they might, being soattered, the more easily be taken and ruined by the English; now that the time of vengeance was com, when they shall be called to an account for all their former outrages and crueltyes; for now is the snare hastning up∣on them, wherein they shall be hampered in their own devices, so to be∣taken and destroyed: it cannot but be acknowledged as a very remark∣able Providence, that Capt. Henhman in his late expedition to Hadly, killed and took about eighty four of the Enemy, without the loss of any one of his own men: the like favouable success hapned to Major Talct, in his passage from Norwich to Quabaog, as was said before, and soon after his return. But by that time our Forces were returned home as far as Sbury; they were ordered upon the solcitation of the Governour of Plimouth, two Companies of them a least, to march away immediately to Dedham, and so to Seaconk or Reoboth, to joyn with Major Bradford in the pur∣suit of Philip, who was it seems with many hundreds of his Barbarous Followers fallen upon the English Plantations thereabouts, and whither also a little before, Capt. Brattle with a Troop of Horse, and Captain Mosely with a Foot Company were sent up from Boston to pursue after them, now flocking in great numbers into those Woods; there was at this time no small hope of surprizing Philip: several reports be∣ing brought that he was seen in this and that place, not with above twen∣ty or thirty men attending on him: but his time was not yet fully come, nor had he as yet fully accomplished all that mischief, he was like to be suffered to do: For upon Iuly 1st. 1676. a party of his In∣dians committed an horrid and barbarous Murder upon Mr. Hezekiah Willet in Swanzy, an hopeful young Gentleman, as any in those parts; they used frequently to keep a Sentinel on the top of their House, from a Watch-house built thereon, whence they could discover any Indians be∣fore they came near the house, but not hearing of the Enemy in those parts for a considerable time, that necessary piece of circumspection was omitted that day, whereby that deserving person was betrayed into their cruel hands, for within a quarter of an hour after he went out of his own doors, within sight of his House, he was shot at by three of them at once, from every one of whom he received a mortal wound; they after their barbarous manner took off his head: and carried it away with them (which yet was soon after recovered) leaving the Trunk of his body behind, as a sad monument of their inhumane cruelty: the same Indians, not being above thirty in number, took away a Negro belong∣ing to the same Family, who being faithful to his Masters, and the Coun∣tries interest, ventured his life to make his escape, which was the pre∣servation of many others: for the said Negro being a little acquainted with their Language, discovered to the English after his escape, Philips purpose to seize such and such places: in the first place to assault Taun∣ton, which in all probability had been in great danger, if their treache∣rous plots and purposes had not so wondfully been made known be∣fore hand. The said Negro affirmed, that there was near a thousand of them, for he observed, that although they had killed twenty head of Neat Cattle over night, yet there was not any part of them left the Next day at eight of the Clock in the morning: by this special Provi∣dence the Enemy was defeated of their purpose, and never after had any opportunity of doing any considerable damage to the English in that part of the Country. So as after this day we may truly date the time of our Deliverance, and beginning of Revenges upon the Enemy: Now is their own turne come, when it shall be done unto them, as they have served us: They that before led otherr into Captivity, must themselves hence forth goe into Captivity: And they that killed with the Sword, must themselves be killed with the Sword, as in the Sequel of this Narrative will abundantly be manifest; The History of which before we shall any farther pursue, we must a little while wait upon our Friends, (those Forces sent from Connecticut) in their return back into their own Colony, which before i be done, some things should be premised concerning the occa∣sion of their coming, and the Success that did attend them in their march thither. Our Friends and Brethren of that Colony, although they had never actually felt half of those miseries, that befell the people of the other two, yet never denyed their Assistance to the suppressing of the com∣mon Enemy, yea, sometimes they did afford it, before it was expresly de∣sired; according to the Tenor of the Articles of Confederation, and Rules of common prudence; considering that if the fire of this War were not timely extinguished, it would endnger their own Fabrick: There∣fore according to Agreement, the Councel of that Colony ordered their successful Commander Major Talcot to meet with our Forces at Brook∣fild, or Quabaog in order to the pursuing of the Enemy in those parts: In the way as they were from Norwich marching thither, Divine Provi∣dence so far smiled upon the Enterprize, as to give them an opportu∣nity to surprize fity one of the Enemy, of whom nineteen were slain, without the loss of any one of their own Company, which could not but much enbanse the price of the victory to the Conquerers. The like Success had their friends which they left behind (the Vo∣lunteers gathered out of the three Town by the Sea side, New-London, Stonington, and Norwich,) ad who were some of them released by Major Talcot, when he first began his March, that they might the bet∣ter in the absence of the Army, guard their own Towns: for before the retun of the Forces under Major Talcot, to that side of the Country, they had made two Expeditions against their Enemyes the Narrhagan∣sets, that were sulkng up and down on that side of the Country; In one of which they killed and took above thirty, the most of which be∣in men, said to have been slain by them. In the other about forty five, the most of which probably were w∣men and Children, but being all young Serpents of the same brood, the su duing or taking so many, cught to be acknowledged as another sig∣nai victory, and pledge of Divine favour to the English. But to return, it was not without the special direction of Providence that those Hart∣ford Forces were sent to those Western Towns a week bfore those of the Massachusets could get thther; for otherwise one or those Towns might have been lost; seeing that on the twelfth of Iune, soon after, if not the nxt day, after they arrived there; The Enemy, as if resolved to try the utmost of their power, violntly assaulted the Town of Hadly, with a body of about seven hundred men, at five or si in the morning, lay∣ing an Ambush at one end of the Town, while the greater part of them were alamng the other: But the Conncticut Forces being at that time quartered in the Towns thereabouts, (who were English, and friend¦ly Indians, Pqods, and Mobegins, about five hundred in all) that were ready at hand, besides, those that had been quartered there, evr since March, (who had been left by Major Savage when he left those parts, under the Command and Charge of Captain Turnr, slain at the great Falls, as is noted before,) but since commanded by Cavtain Sam. These by their Jo and ready resistance, wherein the Hence of Palizadoes surounding the Town, was no little advantage, gave the Indians such a smart Repuse, that they found the plce too hofor them to abide it. For the Souldiers or Towns-men within, firing a piece of O dace, it so affighted the Salvages, or a party of them, against whom it was discharged, that although they had just before surprized, & ossssed an house at the North end of the Town, if Information mistake not, yet they instantly fled, leaving some of their dad upon the place; Nor did they any considerable mischief with all their numbers, save firing a Barne about that end of the Town, and slaying two or three of the Soul∣diers, or too daring Inhabitants, who would against expresorder ad∣veture to go without the Fortification. It was accounted by some, that were present near the time of that Assault, a great over sight, that having so fair an opportunity to chase the Enemy upon so considerable advantage, it was let slip, and not impro∣ved: For Conncticut Soulies being all, or most of them sunishd with hoss, they might have been soon vertakn, and many of them destroy∣ed: but God hid it from hir Eyes; The Comander in cf, it is sad, qatered at one of the Towns on the Wst side of the Rr, and did not aprehend the advantage, till the Season was over: Nor wa an as an exectd from the Enemy, so early in the morning; It being a general observation heretofore, that they seldome, or never vsed to make any Attempt in the night time; part of which could not b be impoved in way of proparation for su a designe. But the Lord of Hosts who is wis in Counsel, and wonderflan w∣ing, would find some other way to deroy our Enemis, wtere in the hand of his Providenc, should more remarkeably be seen, hat so no should glory in its own wisdom or strngth, but that Salvation might a∣par, to be from the Lord alone. The rest of this Month was spent with∣out any othermatter of moment happening therein. The Governour and Council of the Massachusts, taking into serious consideration, th many meiciful Ocurrents that had been ∣us, notwithstanding the mixing of many dispensations of a contrary na∣ture, accounted themselves bound to make some acknowledg∣ment thereof, to him whoe Name alone is worthy to be praised. The 29th. of that month of Iune, was set a part as a day of publick Thanks∣giving to God, who had remembred his people thus in their ow Estate. And that matter of Thanksgiving might not be wanting at the day ap∣pointed, the very day before were most of our English Captives brought back from the Indians, and many more soon after, to the number of sixten, whose might then well be filled with Laughter, and their Tongues with singing, both of themselves, and all that were any wayes concerned in their welfare. And as this day appointed for solemn and publick Thanksgiving, was ushered in by several special mercies, so also was it followed with many remarkable benefits. For besides the preserving the Town of North-Hampton, Mach, the scurteenth, and Hadly, une the twelfth, by the opportune standing of Forces the very night before they were Assaulted: The saving the peo∣ple of Marlborough from being cut off, was very observable, when Mr. Graves by his occasional going from the Sermon, being forced thereunto by the extremity of the Tooth Ach, March, 26. discovered the Indi ready to Assault the Tow, and so else the people might have been ut off, had not that Accident Intervened. It is certain, that after the end of this Mnth, the power of the Enemy began every where to fail; for the Body of the Enemy, that ad lurked about Connecticut River all this Spring, being visited with sundry diseases, disappointed of their fishing, and pu by thir planting, began to fall at variance amongst themselve; the Hadly and Pocumtuck Indians quarrelling with Philip for fetching all this mischief about, and occasioning the English and them to fall out, with whom they had alwayes good Correspndence, and lived loving together, but now they were like to be ruined by the . This quar∣rel proceeded to that height, that from that time forwa, those several Indians that had for so long time been combined together, to part, and every one to shift for themselves, and return to their own homes: Philip to Mount-hope, and the Narrhaganseis to their own Country again: the Nipnets and the Rivr Indians, bending their course some Westward, others North-word towards Pennicook upon Merrimack, intending to shift for themselves, as well as they could for the sure; all which is like to be the real and true state of the le with the ndian which were our Enemies: for the next News we heard of Philip, was that he was gotten back to Mount-Hope, now like to become Mount-Misery unto him, and his Vagabond-Crew, and that his Friends and Al∣yes, that had hitherto stood as Neuters, waiting only which way the Scale of Success and Victory would turn, began now to sue for mercy at the hands of the English: The Massachusets Governmnt having unerstood something of this nature, put forth a Declaration, that what∣soeer Indians should within fourteen dayes next ensuing come in to the English, might hope for mercy. Amongst sundry that came in, there was one named Iames the Printer the Supadded Title distinguishing him from others of that name: who being a notorious Apostace, that had learned so much of the English, as not only to read and write, but had attained likewise some skill in print∣ing, and might have attained more, (had he not like a falfe Villain ran away from his Master before his time was out) he having seen and read the said Declaration of the English, did venture himself upon the Faith thereof, and came to sue for his Life; he affirmed, with others that came along with him, that more Indians had dyed since this War began of dis∣cases (such as at other times they used not to be acquainted withal) than by the Sword of the English. Not long after many of them came and offered themselves, to the number of near two hundred, Men, Women, and Children; and many more woul have done the like, but their Consciousness of guit made hem colude, that their Cruelties and barbarous Murthers could ne∣er be forgiven by the English. But what Occurrents happnend next shall be declared in their order. About the end of Iune News was brought to Boston, that Philip with a smll party of his men, lurked about Swanzy or Rehoboth, & that he might sily be taken; an Indian offering to bring them to the place where they ight find him; whereupon Souldior was instantly sn aay, from Boston who spent some time in searching all the wood o hat side of the Country, but at last were forced to return having mssed of what they aimed at. Plimouth Colony likewise sent out Souldiers upon the same account, under Major Bradford, who by the help of some Indians of Cape Cod, alwayes true to the English interest, not only escaped an Ambush laid for em, werby most of them might have been cut off, but slew many of those that d wait for them, without any loss to themselves: yea fur∣ther a Squaw Sachem of Sakonet, one of Philips Alyes, having first sent three Messengers to the Governour of Plimouth, to sue for life and li∣berty; promising submission to their Government on that condition, but understanding that Plimouth Forces were abroad, before her Messen∣gers returned, she with her People, about ninety in number, rendred themselves up to Major Bradfrd, so that above one hndred and ten wee killed, and taken upon coposition that day. The like success had the Conncticut Forces sent into the Narrhagan∣set Country under the conduct of te wonderfully successful Major Talco, Capt. George Denison, Capt. Newbery, with other worthy Commanders of the said Forces; for about the second of Iuly, 1676. As the said Com∣mnders with the Forces under them were pursuing the Enemy in, and about the Narrhaganset Country toward Mount-hope, hearing that Phi∣lip with his black Regiment of Wompanoags was thereabouts, their Indi∣an Scouts from the top of an hill discovered a great nnmber of the enemy that had newly pitched their Station within the semicircle of a Swampe. The Englsh Souldiers were all mounted on horseback, to the number of near three hundred; wherefore the Commanders ordered the Indians to be ready at the top of the hill upon a signal given to run down amain upon the enemy securely lodged in the hollow of the Swampe just oppo∣site against them, while their Horsemen being divided into two squa∣drons to ride round the hill, so that at the same instant, both the Horse∣men upon the two wings, and the Indians a foot rushing down suddenly upon the enemy put them into an horrible fright, making a lamentable outcry; some getting into the Swampe, the rest hat were prevented by the Horsemen, and the friendly Indians coming so suddenly upon them were all taken prisoners; Capt. Newbery with his troop allighing from their horses ran into the Swampe after them, whee they killed at least an hundred, as was judged by some then present; taking also many pri∣soners out of those habitations of darkness; the enemy scarce daring to make any resistanc; for none of the English, and but one or two of the Mheins & Pequods were hui that assault: Yet it was affirmed by a pesnt on the place, that with those they killed and took at Warwick neck, in their return home (whih were no much above sixy) that they killed and took of the enemy at that time above three hundred young and old. At the same time was taken the old Squaw of Narrha∣ganset, commonly called the old Queen. They were necessitated with this booty to return homewards to gra∣tifie the Mohegin & Pequod Indians that accompanied them, who had done them very good service in the pursuit, having lost one or two of their men in the chase: But their return hom, was, as it proved in the issue, more beneficial, then their longer stay might have been, to have made a fruitless pursuit after Philip (whose time was not yet come al∣though hastning apace) for in their return they met sixty of the enemy, all of whom they slew and took, so as their Sword returned not empty. Within a few dayes after, two hundred of the enemy within Plimouth Jorisdiction being distressed with Famine, and fear of danger, came and submitted themselves to the Goverment there: But three of the compa∣ny were presently derected of a cruel murther, and villanous assult upon one Mr. Clakes house of Plimouth; by a well minded Squaw that was a∣mong them (hoping that possibly such a discovery would be pleasing to the English) and accordingly adjudged forthwith to undergoe condign punishment, which the rest that surrendred themselves were no whit troubled at, such kind of Villains, being alwayes exempted from acts of favour and mercy. Those two hundred that had newly surrendred themselves, that they might give ful proof of their fdelity, offered to lead a Party of the English o a place not far off, where twenty more of the enemy might be surprized amongst whom also was one, known to be a bloudy murtherer of an English man that year before; accordingly eight English men took fourteen of the said Indians, and the next day brought in all the aforesaid twenty of the enemy, with the said murderer; who was presently executed, the rest being accepted into favour. It is affirmed likewise that five or six Sachems of Cape God, towards the eastern part of it, came with three hundred Indians to make peace with the English, on the 6th. of Iuly; one of the said Schems earnestly desiring the English that none of them might be suffered to sell any strong Liquors to the Indians, the trading of which, possibly hath had no small influence into the present mischiefs. The next day, Iuly the 7th. a small party of ours, with a friendly or Christian Indians with them killed and ook seven of the enemy in the woods not far from Dedham, one of which was a Narrhaganset Sachem; who either himself, informed, or by some other at that time, certain intelligence was brought to Boston, that some of our enemy Indians were gotten to Albany, informing people there, that they might the more easily get powder and amunition, that the English and they were now at peace▪ One of the said Indians was the Sachem of Spring field, a bloudy and deceitfull villain; It is hoped that he is now taken in the snare from whence he shall never be suffered to escape. Philip by this time could not but think his ruine hastned apace▪ yet that he might, in imitation of him that stirred up all this mischief, express the more wrath, because he knew his time was but short, intended if possible, to destroy one town more of the English before his turn came; wherefore Iuly, 11. with all the Force he could get, or that he had left he intended to set upon Taunton, having as was conceived, many hun∣dreds in his company: but his design being strangly discovered by a Negroe, whom they had taken captive a little before, that having lived near the Indians before, understood much of their Language, who ma∣king his escape from them, acquainted the Inhabitants with the plot; who having timely notice, furnished themselves with Souldiers, whereby they were able to repulse the enemy upon his first approach: so as he only fired two houses, and then fled away: Except the Lord keepeth the City the Watehman watcheth but in vain. The 22d. of this moneth of Iuly, as is hinted before, the Companyes sent from Concord, May, 30. up towards Hadly, having spent much time and paines in pursuit of Philip all the Country over (whom they could not yet overtake) having tired themselves with many long and te∣dious Marches through the desert woods, before they returned home some of them were sent toward Mount-Hope, yet was their labour well improved, and followed with good success at the lat: for in ranging those woods in Plimouth Colony, they killed and took, by the help of Capt. Mosely's Company and Capt. Brattles Troop joyning with Major Bradfords Company of Plimouth Colony, an hundred and fifty Indians, with the loss of never an English man. It was feared that Philip and his Company would have returned into the Nipnet Country, to prevent which, several Horsemen were sent to guard the pasage; but he luked about his own Country in swamps and other secret places, where he was as yet hid from the sight of the En∣glish, although many times they hapned to lodge very near him, inso∣much as an Indian Captive promised in two hours time to bring our Souldiers to the very place where he was; but they not being able to pass the neest way, came a little too late; for they being so hotly pu∣sued, ased away, leaving much of their treasure behind them; then Kettles boiling over the fire, their dead unburyed, and twenty of their party were overtaken, that fell into the English hands: Philip himself, and some few of his stragling followers, making their escape by a Raft over an arm of the Sea into another neck of land on Pocasset side, not da∣ring to trus himself any longer in Metapoyset woods, so full of our En∣glish Souldiers, as well those of Plimouth, as of the Massachusets Colony, who amost every day meeting with some of his party, muc lessend his number. Capt. Church, that active and unwearied Commander of Pli∣mouth Colony, was at this time as well as long before, out upon the chase with but eghteen English, and twenty two Indians that were friends, had four several ingagements with Philips party, wherein he spoled se∣venty six of the enemy, without the loss of one of his own men. In se∣veral of thse skirmishes, thos Indians that upon submission had their lives given them, have done notable service in hunting out the enemy in all ther lurking places. At another time they took Philips Squaw, and one of his chief Coun∣cellors; and about that same time, another Sachem about Pocasset, with forty Indians submitted himself to the Government of Plimouth, on pro∣mise of life and liberty. It seemed that now the time of our deliverance was come, and the time also for the destuction of our enemyes: for the last week in Iuly, the Massachusets understanding that some Indians were seen roving up and down the woods about Dedham, almost starved for want of victuls, sent a small Company of twenty six Souldiers, with about nine or ten Christian Indians, who pursued and took fifty of the enemy, without a∣ny loss to the English, at which time also, a good quantity of Wamam∣pag and powder was taken from the enemy. That which increased this victory was the slaughter of Pomham, who was one of the stoutest and most valiant Sachems that belonged to the Narhagansets; whose courage and strength was so great, that after he had been mor∣tally wounded in the fight, so as himself could not stand; yet catching hold of an English-man that by accident came near him, had done him a mischief, if he had not been presently rescued by one of his Fellowes. Amongst the rest of the Captives at that time, was one of the said Pom∣hams sons, a very likely youh, and one wholse couteance would have bespoke favour for him, had he not belonged to so bloudy & barbarous an Indian as his father was. These successs beng dly brited abroad among the Indians, put many of them into a tembng condition, not knowg well how to dis∣pose of themselves: some that hd been less active in these Tragedies, and were rather led by others, then any wise inclned to mischief them∣selves, adventured to submit themselves, of which number was one of Nipnet Sachems, called Sagamore Iohn, who Iuly 7. came to surrender himself to the Governour and Council of the Massachusets at Boston, bringing along with him one hundred and eighty of the Enemy Indians. This Iohn that he might the more ingratiate himself with the English, whoe friendship he was now willing to seek after, did by a wile get into his hands, one Matoonas, an old malicious Villain, who was the first that did any mischief within the Massachusets Colony July. 14. 1675. baring an old grudge against them as is thought, for justice that was done upon one of his Sons, 1671. whose Head ever since stands upon a Pole near the Gibbet where he was hanged up: the bringing in of this malicious Caitie, was an hopeful presage, that it would not be long before Philip himself, the grand Villain, would in like manner receive a just reward of his Wickedness and Murders. Sagamore Iohn, that came in Iuly 27. affirmed, that he had never in∣tended any mischief to the English at Brookefield the last year (near which Village it seems his place was) but that Philip coming over-night amongst them, he was forced, for fear of his own life, to joyn with them against the English. Matoonas also when he was brought before the Council, and asked what he had to say for himself, confessed that he had rightly deserved Death, and could expect no other, adding withal, that if he had followed their Counsel, he had not come to this; for he had often seemed to favour the Praying Indians, and the Christian Religion, but like Simon Magus, by his after practise, discovered quickly, that he had no part nor portion in that matter. About this time several parties of English, within Plimouth Jurisdi∣ction, were willing to have a hand in so good a matter, as catching of Philip would be, who perceiving that he was now going down the wind, were willing to hasten his fall. Amongst others a small party, Iuly 31. went out of Bridge-water upon discovery, and by providence were di∣rected to fall upon a Company of Indians where Philip was, they came up with them, and killed some of his special Friends, Philip himself was next to his Uncle, that was shot down, and had the Souldier that had his choice which to shoot at, known which had been the right Bird, he might as well have taken him as his Uncle; but tis said that he had new∣ly cut off his Hair, that he might not be known: the party that did this exploit were ew in number, and therefore not being able to keep alto∣gher close in the reer, that cunning Fox escaped away through the Bushes underned in the reer of the English: that which was most remarkable in this design, was that trembling fear discerned to be upon the Indians at this time, insomuch that one of them having a Gun in his hand well laden, yet was not able to shoot it off, but suffered an English Souldier to come close up to his breast, and so shot him down, the other not being able to make any resistance: nor was any of the English hurt at this time. The like terror was seen in others at that time, for within two days after, Capt. Church, the terror of the Indians in Plimouth Colony, mar∣ching in pursuit of Philip, with but thirty English men, and twenty re∣conciled Indians, took twenty three of the Enemy, and the next day fol∣lowing them by their Tracks, fell upon their Head quarters, and killed and took about an hundred and thirty of them, but with the loss of one English man: in this engagement God did appear in a more then ordi∣nary manner to fight for the English, for the Indians by their number, and other advantages of the place, were so conveniently provided, that they might have made the first shot at the English, and done them much damage; but one of their own Country-men in Capt. Churches Com∣pany, epying them, called aloud unto them in their own Language, telling them, that if they shot a Gun, they were all dead men; with which they were so amazed, that they durst not once offer to fire at the English, which made the victory the more remarkable: Philip made a very nar∣row escape at that time, being forced to leave his Treasures, his beloved Wife and only Son, to the mercy of the English, Skin for Skin▪ all that a man hath will he give for his life: His ruine being thus gradually carried on, his misery was not prevented but augmented thereby; bing him∣self made acquainted with the sence and experimental feeling of the Cap∣tivity of his Children, loss of Friends, aughter of his Subjects, be∣reavement of all Family Relations, and being stript of all outward Comfors before his own life should be taken away. Such Sentence sometime passed upon Cain, made him cry out, that his punishment was greater then he could bare. This bloody wretch hath one week or two more to live, an object of pitty, bua spectacle of divine vengeance, his own Followers beginning now to plot against his life, to make the better tearms for their own; as they did also seek to betray Squaw Sachem of Pocasset, Philips near Kins-woman and Confederate. For, August 6. An Indian willing to shift for himself fled to Taunton, of∣fering to lead any of the English that would follow him, to a party of Indians, which they might easily apprehend, which twenty attempted, and accordingly seized the whole Company, to the number of twenty six all but that Squaw Sachem her self, who intending to make an escape from the danger, attempted to get over a River, or arm of the Sea near by, upon a Raft or some pieces of broken wood; but whether tired and spent with swimming, or starved with cold and hunger, she was found stark aked in Metapoiset, not far from the water-side, which made some think, that she was first half drowned, and so ended her wretched life, just in that place where the year before she had helped Philip to make his escape: her head being cut off and set upon a Pole in Taunton, was known by som Indians then Prisoners, which set them into an hor∣rid Lamentation; but such was the righteous hand of God, in bringing at the last that mischief upon themselves, which they had without cause thus long acted against others. Philip, like a Salvage and wild Beast, having been hunted by the En∣glish Forces through the Woods, above an hundred miles backward and forward, at last was driven to his own Den, upon Mount-hope, where re∣tiring himself, with a few of his best Friends into a Swamp, which pro∣ved but a Prison to keep him fast, till the Messengers of death, came by Divine permission to execute vengeance upon him, which was thus ac∣complished. Such had been his inveterate malice and wickedness against the english that despairing of mercy from them, he could not bear that any thing should be suggested to him about a Peace, insomuch as he caused one of his Confederates to be killed, for propounding an expedient of peace; which so provoked some of his Company, not altogether so desperate as himself, that one of them (being near of kin to him that was killed) fled to Road-Iland, whither, that active Champion Capt. Church was newly retired, to recruit his men for a little time, being much tired with hard marches all that week) informing them that Philip was fled to a Swamp in Mount-hope, whether he would undertake to lead them tha would pursue him. This was welcome news, and the best Cordial, for such Marial Spirits: whereupon he immediately, with a small Company of men, part English and part Indians, began another March, which shall prove fatal to Philip, and end that controversie betwixt the english and him: for coming very early to the side of the Swamp, his Souldiers began presently to surround it, and whether the Devil appeared to him in a Dream that night, as he did unot Saul, for boding his Tragical end (it matters not) as he intended to make his escape out of the Swamp, he was shot through the Heart by an Indian of his own Nation as is said, that had all this while kept himself in a neutrality until this time, but now had the eaing vote in his power, by which he determined the quarrel that had held so long in suspence; in him is fulfilled what was said in the Prophet, Wo to thee that spoilest, and thou wast not spoiled, and dealst treacherously and they dealt not treacherously with thee; when thou shalt cease to spo thou shalt be spoiled, and when thou shalt make an end to deal treache∣rously, they shall deal treacherously with thee, . 33: 1. With Philip at this time fell five of his trustiest Followers, of whom one was said to be the Son of his chief Captain, that had shot the first Gun at the English the year before. This was done August 12. 1676. a remarkable testimony of divine favour to the Colony of Plimouth, who had for their former successes, appointed the 17th day of August fol∣lowing, to be kept as a day of solemn Thanksgiving to Almighty God. There having been so strange a turn of providence observed in the late successes obtained in and about Plimouth Colony, it may not be amiss here to enquire into the occasions that did lead thereunto, and also into the progress and continuance thereof, after the slaughter of Philip that grand Rebel. In the precedent Narration frequent mention hath been made of one Capt. hurch, whom God hath made an instrument of signal Victories over the Indians in that Colony, and of great advantage in that respect to th wole Jurisdiction. It hapened that the said Capt. Church some time in Iune last, viz. of this present year, 1676. passing over in a Canoo from Pocasset to Road-Island, as he used frequently to do (having had much imployment upon the said Neck of Land, so called) several Indians whom he had known before at Lakenham (a Village on Posst si) bck∣ned to him, as if they had a mind to speak with him; he having had so much exper ence as well as others of their Treachery, was not willing to adventure presently to come near them; but when they seemed to rge very much, and made many signs to him, and at last laid down their Guns in his sight, be began to think with himself, there might be some∣thing in the matter more then ordinary, therefore resolved to go a little nearer to the shore, and then he perceived they had a great minde to speak with him, using much importunity for that end, insomuch as he ventured to go a shore amongst them, having but one English-man, and two Indians with him, he directed them to keep off the Canoo, while he discoursed with the Indians ashore: as soon as ever he came amongst them; they told him they were weary of fighting, and that they had fought so long by Philips instigation, but they could not tell for what end, and therefore were resolved they would fight no longer; and that which they desired of him only was, that he would make way for them to the Governour, that they might live quietly amongst the English, as they had done before, and that they would deliver up their Arms, or would go out with them, if he pleased to accept of them, and fight for him: to that end they desired a time to parly with him, further about that business, at what time and place he would appoint: He told them he would meet them two dayes after at Saconet, a place up higher upon the said neck, about twelve a clock; accordingly he came to the said place, and found the same Indians, with some others, and their Sunke Squaw, or chief woman of that Indian Plantation, there ready to meet him. After they had fallen into discourse about the beginning of the warr, as well as the success and mischief of it, they would have put the blame off from themselves, and laid it upon the English: But he presently convinced them by an undeniable evidence, that they first began the warr; For said he upon this Pocasset, Iuly, 7. 1675. you first fought with some of Road-Island, whereof one was my own Servant, whose leg you brake, and the same day you shot at my self and Company, before ever we meddled with you: They were so fully convinced herewith, that they found nothing to reply, but fell into other discourse about a peace, which they seemed very desirous to obtain upon any equal tearms, as was said before. There were about fifteen of the Indians present, beside their Sunke Squaw (which is with us their Governess or Lady) in conclusion they engaged for ever after to leave Philip, and to goe out with him; which they did forthwith, as soon as he had obtained a peace for them with the Governour. It is here to be minded, that these were not properly Philips Indians, but belonged to the Sakonet Squaw, who was nearly related to Philip, and her Subjects had hitherto fought in Philips Quarrell, till they saw nothing but misery and mischief like to be the issue of it to themselves, as well as their neighbours. About twenty or thirty of these Sakonet Indians have constantly gone out with Capt. Church ever since, and not only been faithfull and serviceable to him, but very successfull in every enterprise they have gone about, nor hath he lost any of them in any skirmish with the other-Indians: And it is said that this act of these Indians broke Philips heart, as soon as ever he understood it, so as he never joyed after, or had any success in any of his designs, but lost his men one time after another, till himself at last fell into the hands of these Indians under Capt. Churches Command: For at the swamp when Philip was ain, Capt. Church appointed an Engish man and an Indian to stand at such a place of the swampe, where it hapned that Philip was breaking away; the morning being wet and rainy, the English mans gun would not fire, the Indian having an old Musket with a large touch-hole, it took fire the more readily, with which Philip was dispatched, the bul∣let passing directly through his heart, where Ioab thrust his darts into rebellious Absalom. Thus did divine vengeance retalliate upon this notorious Traitor, that had against his league and Covenant, risen up against the Government of Plimouth, to raise up against him one of his own people, or one that was in league with him, as he was with the English: The Indian that did this execution was called Alderman of Sakoe that had never done any act of hostility against the English. By these passages it is manifest, that as the hearts of all are in the hand of God▪ so he urns them as he pleases, either to favour his people, or to hate and deal subtilly with his Servants, as seems good to him. Since this engagement with the Sakonet Indians, to leave Philip, and to goe out with Capt. Church, it is credibly affirmed; that such hath been their success, that since Iune aforesaid, to the end of October next follow∣ing, there have been seven hundred Indians subdued, either by killing or taking Captive, by the meanes Capt. Church and his Company, part Indians and part English▪ besides three hundred that have come in vo∣luntarily to submit themselves to the Government of Plimouth. It appears thus by the sequell of things, that after the Lord hath ac∣complished his work upon his people, that he is beginning to call his e∣nemyes to an account, and punish them for the pride of their hearts, and for all their treachery and cruelty against his Servants. Philips Captains have run the same fa with himself, some before and some after his own Fall. In Iune last one Tiaq a great Captain of his, his wife and child, or children being taken, though he escaped himself at first, yet came since and surrendred himself. The next noted Captain of Philips Indians that was brought in after Philip death, was one called Tespiquin, a notorious Villain, next to Philip, he was called the black Sachems son: It was this Tespiquin that burnt so many houses in Plimouth lately. Capt. Church with his Com∣pany were in pursuit of him in September last, two dayes before they could get near him, at the last on the third day, they found the track made by the said Tespiquins party, as they went to fetch apples from the English Orchards: This was something a blind track, therefore they were forced to take up their quarters that night without discove∣ring any place of their Rendezvouze. The next morning about nine of the lock, they came to their first Rendezvouze, from which they were newly gone: at one a clock they came to the second, and missing them there, they soon after came to the third track, wherein after they had mched a while, they perceived they grew very near them, by the rying of a child which they heard: the place was near Lakenham upon Poasset neck, so full of bushes that a man could not see a rod before him: Capt. Church ordered his men to march up together in one ranke, because he discovered the Indians were laid in one Range by se∣veral fires; so that by that time they all came up into an even ranke pretty near together, within a few yards of them, as he had appointed, they all suddenly rushed altogether in upon them, and catched hold of them, not suffering any to escape; there being about fifty of them in all: Tespequins wife and children were there, but himself was absent; as also one Iacob, and a girle that belonged to that company. The Captains leisure would not serve him to wait till they came in, (though the Indi∣ans said they might come that night) wheefore he thought upon this project; to leave two old Squawes upon the place, with victuals, and bid them tell Tespiquin, that he should be his Captain over his Indians if he were found so out a man, as they reported him to be; for the Indians had said that Tespiquin could not be pierced by a bullet, for said they, he was shot twice, but the bullets glanced by him and could not hurt him. Thus the Captain marched away with his booty, leaving this Trap be∣hind him to take the rest▪ the next morning he came to see what his Trap had catch'd, there he found Iacob aforesaid (a notorious wretch) and the gie he missed before, but not Tespiquin: But within a day or two after, the said Tespiquin, upon the hopes of being made a Captain under Capt. Church, came after some of the Company, and submitted himself in the Captains absence; and was sent to Plimouth, but upon tri∣al (which was the condition on which his being promised a Captains place under Capt. Church did depend) he was found penetrable by the English gunns, for he fell down at the first shot, and thereby received the just reward of his former wickedness. About a Fortnight after the surprising of Tespiquin, was one Totoso company taken, wherein were above fifty persons: but Totoson himself escaped, and is out still in Rebellion, unless vengeance hath overtaken him since. The next that was seized after the former, was one called Annawan; a very subtle, politick Fellow, and one of Philips chief Counsellors; he had about twelve men, and as many Women and Children in his Com∣pany, who were discovered by their shooting at the English Horses, and other Cattle; some of whom being taken, they made known the rest. Capt. Church that time had but five English men, and twenty Indians. The place where this Annawan had betaken himself, was a ledge of Rocks inaccessible, but at one place, which by a few hands, might easily have been defended against a great number of Assailants: but Capt. Church by direction got up to their Wigwams before they were aware: and pleasantly told Annawan, that he came to sup with him that night; whereat the said Annawan (who had fallen upon the Earth, expct∣ing to have his head cut off) looked up and cried Taubut, in their Lan∣guage; thank you, as one being much affected with the generosity of our English Captain; they found some of the English Beef boyling in their ettles: After Supper much discourse had with the said Annawan, they lay down to sleep together in the Wigwam: Capt. Church laying one of his legs upon Awans Son, and the other upon himself, that he might have notice, if any of them offered to stir: after midnight Anna∣wan rose up, and Capt. Church was presently awake, and intended to watch after his Prisoner: he thought at the first he might have gone forth upon some necessary occasion; but not long after, he returned again, having fetched out of a Swamp hard by, two Horns of Powder and a large Belt of Peag, supposed to be Philips Belt, all which he delive∣red to Capt. Church, in way of thankful acknowledgement of his cour∣tesie. Amongst other Discourse that passed between them, concerning occasion of the War, and carrying of it on: the Indian would fain have excused Philip, and layd the blame upon the Praying Indians (as they are distinguished from others by that Character) and others of the younger sort of his Followers, who coming with their several ales (which he liened to sticks laid on a heap) till by the multitude of them a great fire came to be kindled: they make much use of parabolical expressions; for so said Soloon, Where no wood is, there the fire goth out; s where there is no tale-earer, strife ceaseth, Prov. 26. 20. But Philip had had large and long experie of the gentleness and kindness of the nglish; both to himself and to his Pple so as unless he had born an and malicious mind against the , he would never have ear∣kened to those stories, contrary to his aithful promise and Allegiance. The said Annawan confessed also, that he did believe by all those late occurrents, that there was a great God, that over-ruled all; and that he had found, that whatever he had done to any of those, whether Indi∣ans or English, the same was brought upon himself in after time. He confessed also, that he had put to death several of the English, that they had taken alive, ten in one day: and could not deny, but that some of them had been tortured: and now could not but see the justice of the great God upon himself, with many other things of like nature. But whatever his confessions of this nature were, being him by the power of Conscience, after he was delivered up to Authority, he was put to death, as he justly had deserved. It is said that Philip when he first began his Rebellion, had about three hundred fighting men under him, besides those that belonged to his Kins-woman, Wetamoe, drowned about Taunton, that had almost as ma∣ny under her, as himself. And one Quenopin, a Narrhaganset Sachem, that lived near him, and joyned with him in his quarrel with the English: But it is certain that there are scarce any that are now left that belonged to either of them: so as although the Almighty hath made use of them to be a scourge to his People, he hath now turned his hand against them, to their utter destruction, and extipation from off the face of the earth, peradventure to make room for others of his People to come in their room, and in their stead. As for the rest of the Narrhagansets, that joyned in Philips quarrel, it is already declared, what end they were come unto. As for the rest of the Indians, whither Nipnet, Nashaway, Pacompuck, or Hadly and Springfield Indians; it is not so certain what is become of them: But after their separation one from the other about Iuly last; it was obser∣ved by all the Tracks in those Woods, they went still westward▪ and a∣bout the middle of August last, a great party of them were observed to pass by West field, a small Town to the west of Springfield, and were judged to be about two hundred▪ News thereof being brought to Ma∣jor Talcot, he with the Souldiers of Connecticut Colony under his com∣mand, both English and Indians, pursued after them as far as Ausotun∣noog River (in the middle way betwixt West field, and the Dutch River, and Fort Albany) where he overtook them, and fought with them; kil∣ling and taking Prisoners forty five, whereof twenty five were fighting men, without the loss of any one of his Company besides a Moheg in Indian: many of the rest were sorely wounded, as appeared by the dab∣bling of the Bushes with blood, as was observed by them that followed them a little further. It is writen since from Albany, that there were sundry lost besides the forty five forementioned, to the number of threescore in all; and also that an hundred and twenty of them are since dead of sickness: so as Vengeance seems to be pursuing of them as well as the rest. Several of ther Friends that belonged to Nashaway, and the places ajoyning, repaired to Pasataqua, hoping to shrowd themselves under the Wings of some honester Indians about Quechecho, under pretence of a Dectation set out by the Governour and Council of the Massa∣sets in the beginning of last: but some of our Forces, under Capt. Hathrne and Capt. Sill, with the help of Major Walden, Captain Frost, and others rsiding in those parts, being than in a readiness, sepa∣rated the vile, and wicked from the rest, and sent them down to the Go∣vernour at Boston, where eight or nine of the Ring-leaders, such as one eyed Iohn, Sagamore Sam of Nashaway, chief Actors of the late out∣rages, and bloudy mischiefs had justice done upon them soon after. As for the Massacres and Calamities that befel the English further Eastward, they shall in the second part of this Narrative be declared. The Indians being thus dispersed several wayes, were strangly con∣founded, and destroyed one parcel after another▪ untill there was none left in the western or southern parts, that durst make any opposition all the following part of the year. As for those that ed westward toward Albany, we shall there leave them for the present, wishing we may never hear more of them: Only a person of Quality informeth, that at Hartford, in September last, he was present at the examination of one Choos, an Indian, formerly of Connecticut, but one of the Narrhaganset Fort the last winter, who con∣fessed that he was one of that Company of Indians that went westward the moneth befor toward Hudsons River; but after the fight at Ausotun∣noog, he said he returned back to Connecticut for fear of the Mohawks; and that he lay hid about Farmington, till he was almost starved; and then he went to the Sea-side, to make use of the Oister-bank at Strat∣ford for his relief, where he was espyed by the Indians, and so brought to Hartford. He affirmed, that there were above two hundred and fifty fighting men amongst those Indians that fled westward, besides women and chil∣dren; and that near two hundred of them passed the great River below Albany, and were shelred by the Indians of that place, called Mohe∣ganders; but about eighty of them tarried on the hither side of that River near a Dutch village. But he being convicted of fighting against the English, was condemned to dye, and executed about the same time. Some few of the rest were skulking about the Narrhaganset Country the last Fall, hoping to shelter themselves under Un but he not wil∣ling to give them countenance against the mind of his friends at Conne∣cticut, hath since abandoned them to shift for themselves, who have been most of them taken and brought in prisoners to the English this winter. About the Moneth of October last, Mr. Stanton chanced to come from Seconke with three Indians in his company Pqnods, or Mohegins, they hearing by a Captive at one of the next towns that there was a parcel of the enemy not for off, presently left Mr. Stanton, and pursued after them, whom they soon after overtook, and made them all prisoners: amongst them was an old man, not able to goe their pace, but promising to come after them, they spared his life: but as soon as the men re∣torned at night from hunting, the old man told them what had befalne their women and children; whereupon the next morning they presently following after them, overtook them, and so recovered the prisoners, and lew one of the three that carried them away; the other two hardly escaped; one of them is called Major Symon, being part a Peqnod and part a Narrhagansc, but of extraordinary strength and courage; he perceiving the danger they were in, challenged to fight hand to hand with any five of them with their hatches; but they unwilling to hang their success upon the hazzard of a single Combate, came all towards him at once, whereupon first discharging his gun amongst the whole Company, he brake through them all by force, and so escaped their hands, with one more that was one of his companions. This Symon hath since been very active in killing and taking many of the enemy; some say that he with his own hands hath taken and killed above threescore; and either out of hatred to the enemy, or love to the English, is this last week gone with the Souldiers to the eastward, in pursuit of our quar∣rel against them in those parts. At another time not long before, when he was out against the enemy; he came suddenly upon a great number of them, as they were spread under a steep banke, from whence leaping down into the midest of them he killed diverse, and took others: Fighting it seems is a recreation to him, for he is seldome at home above four or five dayes together. Some say that in one of his former expeditions, being much wearied and spent, he laid him down to sleep; but towards morning he fell into a dream, wherein he apprehended the Indians were upon him, where suddenly rising up he espyed the Indians coming toward him; but pre∣sently presenting his gunns against them, he so frighted them, that they gave him an opportunity to make an escape from a multitude of them. Since the beginning of December last, News coming down to Boston, that mischief was done about Seaconk, and Rehoboth, by some remain∣der of the Indians thereabout, killing their swine and horses; several of Medfield went out after them, and pursuing them by their track, came upon a small party, of whom they took three, one of which escaped, while some of the company were going after the rest: They which were taken confessed there were a parcell about threescore, that were lurking up and down in those Woods, the said two Indians were brought into Boston, Jan. 8. A Commisson was formerly granted to Peter Ephrai an Indian of Natick, to go out in pursuit of them, with twenty nine of his Compa∣ny: a few of the English went with them from Medfield, who being tired with marching in the Snow soon returned. The Indians kept on in their design, and ghted upon a considerable party of the Enemy, ha∣ving traced them, till they found where they lodged over night; they surrounded them early in the morning, as their manner is, and then offered them quarter, if they would yield: eight resolute fellows refused, who were presently shot down, the rest were all seizd, the whole being in number forty two. This was done abont the middle of Ianuary , since which time, several such exploits have been done by them. Ian. 23. last, The same Company of Natick Indians took two and twenty of the Enemy, among which were five able men, and five Arms: they sent the Prisoners home by five of their Company, the rest went further in the chase. Ian. 26. last, Another parcel of the Enemy were brought in, eight in number, of whom five were men; amongst whom was the Indian called Cornelius: who three years since was indicted for killing an English∣mans Cow; upon which he is said to have uttered several threatning speeches, that he would kill English men, and their Cows too; which was now remembred against him, when he was in particular called to account, for having an hand in killing some of the English and Indians also in league with us, for which he was sentenced to dy, and was accor∣dingly executed on Febr. 15. last. Concerning the rest of the Indians, either in the Colony of Plimouth, Connecticut, or the Massachusets; there is no occurrent more of mo∣ment come to light, since the end of August last, save what is last men∣tioned before; yet is it very remarkable that although tearms of peace were offered to all that would come in and surrender themselves (as appears by a Declaration put out Iuly last) and that a Nipnet Sachem called Iohn, did thereupon with a considerable number of his Company come in, and offer themselves, and were accordingly secured of their lives, and other concernments; yet did that treacherous Varlot make an escape away, this winter from Capt. Prentices House (under whose charge he was put, about Cambridge Village) and with above twenty more fled away into the Woods, to shift for himself, amongst the rest of his bloody Companions; they were presently pursued, but had gone tho fast and too far to be overtaken: whither it were consciousness of their own guilt, that having had an hand in the bloud of the English, they feared vengeance hung over their heads: or whither they liked not the English manners so well, as to be confined thereunto: wild creatures ordinarily love the liberty of the woods, better than the re∣straint of a cage. They made none acquainted with their designe be∣fore they went away; and as yet little account can be given of them: on∣ly it is known that one or two of their number have since been killed; nd that one or two of their Families are entertained by Uncas; but what is become of the rest is yet uncertain: There were but seven of the Company men; so as they are not capable to do much mischief. Some of late have travailed through the woods of Connecticut, but met with no Indians, nor did they hear of any in their passing be∣tween that place and this. And because in the present Narrative, there hath been frequent men∣tion made of Unc the Mohegin Sachem, and of his faithfulness to the interest of the English, I adde in this plce, that it is suspected by them that knew him best, that in his heart he is no better affected to the En∣glsh; or their Religion, then the rest of his Country-men; and that it bn been his own advantage, that hath led him to be thus true to them who have upheld him, as formerly against the Pequods, so of late against the Narrhagansets: yet hath he not long since been convinced of the truth of our Religion, and vanity of his own, as himself hath solemnly confesed, which will videnly appear by this following passage, which I shall here represent just as it was, from under the hand of that Reve∣rend person it relates unto, viz. Mr. Fitch, Pastor of the Church at Norwich, near unto which Vncas his place is. There was a great drought the last Summer, but as it seems, it was more extream in those parts then with us about the Massachusets; and although probably, the English might have prayed for rain themselves without any motion from the Indians, yet their address to the said Mr. Fitch on such an account, with the consequences thereof, is very re∣markable, which take in his own words, In August last, such was the want of rain, that the Indian corn was not only dryed and parched up, but the apple-trees withered, the fruit and leaves fell off as in Autumn, and some trees seemed to be dad with that Dought: the Indians came into town and did lament their want of rain, and that their Powawes could got none in their way of worship desiring me that I would seek to God for rain: I appointed a Fast day for that purpose. The day being come, it proved a cleer day without any clouds, untill nigh sun setting, when we came from the Meeting, and then some Clouds arose; the next day remained cloudy, then Vncas with many Indians came to my house, Vncas lamented there was such want of Rain; I asked whether if God should send us rain, he would not attribute it to their Powawes: He answered no, for they had done their uttermost and all in vain: I replyed, if you will declare it before all these Indians, you shall see what God will doe for us; For although this year he hath shewn his anger against the English, and not only a∣gaist the Indians, yet he hath begun to save us, and I have found by experience twice in the like case, when we sought him by Fasting and Prayer, he hath given us Rain, and never denyed us. Then Vncas made a great speech to the Indians (which were many) confessing that if God should then send rain it could not be ascribed to their powaw∣ing, but must be acknowledged to be an answer of our prayers. This day the clouds spread more and more, and the next day there was such plenty of rain, that our River rose more then two foot in height. By all that is recorded in the Narrative foregoing there are none into whose hands it shall come, but will be sensible that the present time hath been a day of great rebuke & trouble to the poor people so journing in this wilderness, upon whom sundry calamities have broke in at once this last as well as in the former years: in many places they have been visited with sickness, and mortality more then in many years before, depriving them of many worthy and usefull persons; amongst others the loss of Mr. Iohn Winthrope the late worthy Governour of the Colony of Con∣necticut, is as it ought, much lamented by all, who dyed at Boston, April 5. 1676. in the 73. year of his age, whither he was occasionally called the last winter to sit with the rest of the Commissioners, of the united Colonyes, to consult about the great affairs of them, now newly enga∣ged in these troubles from the Heathen. He was the eldest son of the famous Governour of the Massachusets, deceased, March, 26, 1649. Prles fimilima Parenti. The memory of the Father, though he dyed so long ago yet lives still in the minds of the surviving Generation, and is like to continue much longer, by the remembrance of the eminent vir∣tues found in this the eldest of his off-spring, who being not long after, or about that time called to take up his residence in that Colony, was by the importunity of the people there, prevailed with to accept of the Governours place, which for a long time after, he held over that Colony though annually chosen thereunto; being so well furnished with many excellent endowments, as well moral as political and philosophical, which rendred him most fit to be an healer of that people. Though we are dealing in another subject, yet shall not pass by his Tomb, as we goe a∣long, without paying the homage due to the memory of so honourable a Gentleman. After all the forementioned Calamityes and troubles, it pleased God to alarme the town of Boston, and in them the whole Country, by a sad Fire, accidentally kindled by the carelesness of an Apprentice, that sate up too late overnight, as was conceived; which began an hour before day, continuing three or four, in which time it burned down to the ground forty six dwelling houses, besides other Buildings, together with a Meeting house of considerable bigness: some mercy was observed mixt with the judgment; for if a great rain had not continued all the time (the roofs and walls of their ordinary buildings consisting of such combustible matter) that whole end of the town had at that time been consumed. Whereby we see that God by his providence can turn our dwellings into ashs, without the help of either forreign or domestick enemies. Which consideration may awaken all from security, and confidence in these uncertain and unstable possessions, that have no firmer Foundati∣on, that may so soon after their first erection, be eaten up by the flames of fire, before the iron teeth of time have had leisure to devour and feed upon them. I Could willingly have now expected that my Indenture being cancelled, I might have had a discharge from any further labour of this nature; but least I be found to have falsified my word passed in th Title of the Narrative, according to the Civilians Rule, Nihil dicitur factum quamdiu aliquid superest ad agendum; as also that other, Non absolutus est debitor qui multa reddit, sed qui omni; being some intimation bah already been made of great toruble with the Pequod Indians, at the first sesling of the Plantations upon Cnnecticut River, that I may make even, though not over measure, I shall i he last place give this following account thereof, either left nder the hands of such as manded i bief in that acti∣on, or from the mouth of some saithfl Witnesses, that were not only then present, but personally coned and engaged in that Serice. THere was a Nation of the Indians in the Southern parts of New-England, called Pequods, seated on a fair Navigable River, twelve miles to the Eastward of the mouth of the great and famous River of Coecticot; who (as was commonly reported about the time when New-England was first planted by the English) being a more fierce, cruel, and warlike People then the rest of the Indians; came down ot of the more inland parts of the Contine, and by force seized upon one of the goodliest places near the Sea, and became a terr our to all their Neighbours, on whom they had exercised several acts in inhumane cru∣elty; insomuch that being fleshed with Victories over their Fellow-indi∣ans; they began to thirst after the blood of any Forreigners, English and Dutch that accidentally came amongst them, in a way of Trade, or upon other Accounts. In the year 1634. they treacherously and cruelly murthered Captain Stone, and Captain Norton, who came occasionaly with a Bark into the River to Trade with them. Not long after, within the compass of the next year, they in like treacherous manner, slew one Mr. Olham (for∣merly belonging to New-Plimouth, but at that time an Inhabitant of the Massachusets) at Block Island a place not far from the mouth of their Harbour, as he was fairly Trading with them: besides some other such like acts of persideous cruely towards some of the Dutch, that had formerly been trading up Connecticut River: by which practises perceiving that they began to stink in the nosthrils of their Neighbours, whose revenge they now began to fear, and not willing to have to deal with too many Enemies at once, they imitated the subtlety of the Chil∣dren of Ammon, when they began to stink before David; endeavour∣ing to strengthen themselves with allyance of some of those they had formerly provoked, that by their assistance they might defend them∣selves against the rest, not doubting but to make their part good with their forreign Enemies, if they could be reconciled to their Indian Neighbours, the Narrhagansets, or other home-bred Enemies, if they could but fortifie themselves by a League of Friendship with any of their forreign Neighbours that were newly come to plant in these parts. To this end they sent Messengers with gifts to the Massachusets in the lat∣ter end of the same year 1634. the first Messengers were dismissed with∣out an answer: but they being sensible of their own danger, and of the great importance a peace with the English of the Massachusets might be, pursued the business very earnestly, sending Messengers a second time, who offered much Wampam (Indians Money) and Beaver; with these second Messengers the Governour and Council of the Massachusets had much conference many dayes; and at last after the best advice they could take amongst themselves, concluded a Peace and Friendship with them, upon these Conditions. 1. That they should deliver up to the English those persons amongst them that were guilty of Captain Stones Death, and the rest that were with him. 2. That if the English desired to Plant in Connecticut they should give up their right to them. 3. That the English should thence forward Trade with them as their Friends, which was à chief thing aimed at, the said Pequods being at that time in War with the Dutch, and the rest of their Neighbours, on the Reasons forementioned, to these conditions they readily agreed, and also cunningly insinuated their desire that their new Confederates, the Mas∣sachusets should mediate a peace for them with the Narrhagansets; inti∣mating likewise their willingness that a part of the Present which they promised to send should be given to them, standing so much upon their hoour, that they would not be seen to give any thing themselves; such was the pride and height of Spirit lodged in this company of Treache∣rous Villains, the Drgs and Lees of the Earth, and Drosse of Man∣kinde. As for Capt. Stone's death they slily evaded the guilt of it, falsly ad∣ding that there were but two left that had any hand therein, and that it was a just quarrel wherein he was slain: for, said they, he surprised some of our men, and would by force have compelled them to shew him the way up the River, whereupon the said Stone coming ashore, with two more, was watched by nine of our men (say they) who finding the a∣slep in the night, slew them to deliver our own men, one of whom go∣ing afterward to the Barque, it was suddenly blown up, whereas the truth of the matter was thus, The said Capt. Stone formerly belonging to Christophers in the West-Indies, occasionally coming to these parts, as he passed between this place and Virginia put in at that River, where the Indians after they had been often on board his Vessell to trade with him; at the last came friendly on board as they used to doe, but finding the Captain asleep in his Cab∣bin, took the opportunity to murther him as he lay, casting a Cover∣ing over him that he might not be discerned by the res whom they pre∣ently after dispatched one after another, all but Capt. Norton, who made flout resistance, for a long time defending himself in the Cook-room of the Barke, till the gun-powder which he had set in an open vessell, to be more ready for his use, accidentally took fire, by which fatal accident he was so burned & his eyes so blinded that he could not make any long∣er resistance, but forthwith fell into the hands of these cruel and bloud∣thirsty wretches, who after they had taken away his life made a prey of all that was in the Vessell. As for Mr. Oldman he was indeed murthered at an Island called by the Indias Manisses (since known among the English by the name of Block-Islan) bu those that murthered him (probably Inhabitants of the said Island) fled presently to the Pequods, by whom they were sheltered, and so became also guilty themselves of his bloud, which ere long was re∣venged by them, as is in the next place to be declared. The English of the Massachusets after the peace concluded with the Pequods, sent a Barke thither for trade, that trial might be made of the reality of their friendship, but they found them treacherous and false, and that no advantage was to be had by any commerce with them, inso∣much as they took up a resolution never more to have to doe with them; which the said Indians perceiving, made no account of the former peace, but took all advantage to do us mischief, not only by harbouring those who had murthered Mr. Oldham, but surprizing many of the English in the year 1636. when Connecticut River began first to be planted, di∣vers of whom were killed (nine at one time in April 1637.) by them about Wethers field, when the Plantation then first began, so as they could not pass up and down the River without a Guard, but they would be in danger of being cut off or carried away, as two Maids were said to be; thirty men have been killed by them in all; those who fell into their hands alive, were cruelly tortured after a most barbarous manne, by insulting over their Prisoners in a blasphemous wise, when in their dy∣ing Agonies, under the extremity of their pains (their flesh being firt flshed with knives, and then filled with burning Embers; they called upon God and Christ with gasping groans, resigning up their Souls in∣to their hands; with which words these wretched Caitifs used to mock the English afterward, when they came within their hearing and view. About the same time some Agents sent over by the Lord Say, and the Lord Brook, built a Fort at the mouth of Connecticut River, wherein was placed one Lieutenant Gardiner, and a convenient number of Soul∣diers to secure the place, intended soon after to be planted, but all the winter following (soil.) in the end of the year 1636. they were little better then besieged by the said Salvages, not daring to stir out of com∣mand of the Fort, but they were ready to b seized by these their bar∣barous Enemies: At one time the Lieutenant himself with ten or twelve of the Souldiers; marching out of the Fort, with an intent to pass over a Nck of Land, to burn the Marshes; as soon as ever they were passed over the streight of the Neck, thy espyed a Compny of Indians making towards the said Itmus, which if they could not reco∣ver, they see they must all perish; whereupon returning back with all speed, they very narrowly escaped, and were two or three of them kil∣led notwithstanding, before they could get back into the Fort, which was presently surrounded wit multitudes of them; but the discharging of a plece of Ordnance gave them warning to keep further from the Walls: sometimes they came with their Canooes into the river in vie of the Souldiers within the Fort, and when they apprehended themselves out of reach of their gunns, they would imitate the dying groans & invo∣cations of the poor Captive English, which the English Souldiers were forced with silent patienc bear; not being then in a capacity to requite their insolent blasphemyes. But they being by these horrible outra∣ges justly provoked to indignation, unanimously agreed to joyn their Forces together to root them out of the earth with Gods Assi∣stance. The Colony of the Massachusets did immediately set about it in the latter end of the Summer (1636) by sending out fourscore men under the Command of Capt. Endicot of Salem, who went to the Pequoa Coun∣try by water, with Commission to treat with the said Pequods, first offer∣ing terms of peace, if they would surrender the Murtherers of the En∣gsh, and for bear further acts of hostility, or else fight them. The Captain aforesaid coming ashore with his Company, by a mes∣sage sent them by an interpreter, obtained some little speech with a great number of them at a distance; but after they understood what was propounded to them, first cunningly getting bhind a hill, they presently ran away into the Woods and Swamps, where there was no pursuing of them: however one discharging a gun among them as they were taking their flght, stayed the course of one, which was all that could be done against them for that time. Winter approaching, and no encouragement presenting further to pursue them; at that time it was resolved better to return back for the present, and wait a further season when more Forces could be gathered together to pursue the quarrel to the utmost. During this interim the Pequods perceiving that they had by several late injuryes and outr ages, drawn upon themselves the hatred of all the English, as well as of their own people by former wrongs; and distrusting their own ability to deal with them all at once, did at the last by all sub∣tle insinuations, and perswasions, try to make their: peace with the Nar∣rhagansets, using such Arguments as to right reason seemed not only pregnt to the purpose; but also (if revenge that bewitching and plea∣sing passion of mans mind had not binded their eyes) most cogent and invincible: But they were by the good providence of God witheld from embracing those counsels, which might otherwise have proved most pernicious to the designof the English: viz. That the English were Strangers, and bgan to over spread the Country, the which would soon be possessed by them to the depriving the ancient inhabitants of their right, if they were not timely prevented; and that the Nahagansets would but make way for their own ruine, by helping to destroy the Peqads; for after themselves were subdued, it would not be long ere the Narrhagansets themselves, would in the next place be rooted out likewise: Whereas if they would but joyn together against the English they could demonstrate how the English might easily either be destroyed or forced to leave the Country, and that without any danger to them∣selves: telling them also that they never need come to any open Battles, they might destroy them only by firing their houses, and killing their Cattle, and lying in wait for them as they went about their ordinary occasions; which course if it were pursued, they said their new and un∣welcome neighbours could not long subsist; but would either be arved with huger and cold, or forced to forsake the Country. Matchiavel himself if he had sate in counsel with them could not have insinuated stronger reasons to have perswaded them to a peace. It is said that so much reason was apprehended in these motives, that the Narrbagansets were once wavering, and were almost perswaded to have granted an ear to their advice and perswasion and joyned all againt the English; but when they considered what an advantage they had put into their hands by the strength and favour of the English, to take a full revenge of all their former injuries, upon their inveterate Enemes, the thought of that was so sweet that it turned the scale against all other considerations whatsoever. The report of the unheard of cruelties fore mentioned filling the ears of the English throughout the Country; it was agreed by the joynt consent of the English throughout the three Colonies to all their Forces together, for the suppressing the common Enemy, early in the Spring Anno, 1637. who were also moved thereunto by their own necessities as well as by the earnest request of their Friends at Con∣necticut. Those of Plimouth being written unto by the Governour of the Mas∣sachuses, appeared very cordially willing thereunto, to which end they agreed to send fifty men at their own charge, with as much speed as the matter required, with sufficient Leaders appointed, and a Barke provi∣ded to carry them Provisions, and tend upon them on all occasions; but before they could be dispatched away the next Spring, News was brought that the Enemy was wholly routed, so as their journey was stopped, and their good will accepted for the deed; as if they really had been there to have born their part in the Service, their non-appearance in time and place being not to be im puted to any backwardness in their minds; but to their too late invitation to the Service; the motion fetch∣ing a large compass from Connecticut down to the massachusets; from whom in the last place they were solicited thereunto. And for the o∣ther two Colonies, those of Connecticut being quickned on by the sprr of necessiy, and present sense of the insolency daily acted at their very doors, were soonest upon their March, and by the good hand of God upon them, had given the main stroak before their Friends of the Mas∣sachusets could come up with them, yet was there no repining for the want of the glory of the Victory, nor was their any cause, those that were the chief actors therein being forward to give God the glory of the whole, and not willing to pocket up any thing thereof themselves, acknowledging that they never saw more of God, or less of man in any business of that nature, as may more fully be understood by particulars ensuing. The Colony of the Massachusets determined to send an hundred and sixy, of whom an hundred and twenty were ordered under the con∣duct of Capt. Patrick of Watertown, and Capt. Trask of Salem, Capt. Stoughton of Dorchester, being to command in chief; with whom was sent that holy man of God Mr. Iohn Wilson (Pastor of the Church of Bston) the Charets and Horsemen of our Israel, by whose Faith and Prayer as sometimes was said of Luther (in reference to Germany) the Country was preserved, so as it was confidently believed that no Enemy would break in upon a place whilst he survived, which as some have ob∣served accordingly came to pass. The matter requiring great expedition, and it being long before the whole company could be dispatched away, Capt. Patrick with forty men were sent away before hand, to be sure to meet with those of Connecti∣cot in case they should be in action, before the rest of our Forces could get into a readiness, which accordingly came to pass; for the main business in taking the Fort was over, even before the said Patrick could get thither. Capt. Vnderhill was sent by Mr. Vane the Governour to Saybrook the winter before to strengthen the Garison there. The as∣saulting and surprizing of which, being the most remarkable piece of service in that whole expedition; take it as it was delivered in writing by that valia, faithful and prudent Commander Capt. Mason, chief in the action, who lived long after to reap the fruit of his labour, and en∣joy the benefit of that dayes service, having an Inheritance given him in that part of the Country, as a just reward of his faithful service on that day as well as at other times. Wequash a Pequod by Nation, but disgust∣ed by the Sachem, proved a good guide, by whose direction they were led to a Fort near Mystick River, some miles nearer then Sassacous his Fort, which they first intended to assault. On the second Wednesday of May, being the tenth day of that Month, we set sayle with ninety men of the English in one Pink, one Pinnace, two Boats toward the Pequods, with seventy River Indians, ∣ving somewhat a long passage to Saybrook Fort, about forty of our In∣dians desired to go down by land on Saturday, but on Munday they went forth from the Fort, and meeting seven Pequods and Nian∣ticks, they flew five outright, took one Prisoner and brought him, into Saybrook Fort, where he was executed by Captain Vnderhill, the other escaped. On Munday we all landed at Saybrook Fort, and stayed there till tuesday; Capt. Vnderhill joyning nieteen men with himself to us: whereupon we sent back twenty of ours to strengthen our Plantations: and so set sayl on thursday towards Narrhaganset, and arrived there on fryday On Saturday my self, with Capt. Vnderhill, Leiftenant Sealy, with our guard marched to Canonicus by land, being about five miles distant, where we were kindly entertained after their manner: having bad par∣ly with him, we sent to Miantonimo, who would give no present an∣swer: and so our Sabbeth being on the morrow▪ we adjourned our me∣ting untill Monday, at which time there a sembled Mintonimo the chiefest of them about two hundred men; and being solemly se for Conseltation after their manner; we told them we were now going God , to revenge the wrong committed and bloud shed by their & our enemies, upon our native Country-men, not any way desiing their ad, unless they would voluntarily send, which they did exceedingly approve of: moreover we told them that the English and they had alwayes friends for ought we knew, & so we were with the Indians that had not wronged English-men, the which they acknowledged, and so made a large description of the Pequods Country, and told us they would send men with us; so we resolved there to keep our rendezvze a Canonicus his Plantation on the morrow might being Tuesday: but the wind being sti, we could not land our men ll five or six of the clok in the after∣noon, at which time I landed on Narrhaganset shoa with thirty two men and so marched to the place of Rendezoue formerly appointed: Capt. ill and my Leiftenant landed rest, and so came up to me that night. About two hours before day came a Indian with a Letter from Capt. Patrick, being then at Mr. Ro. Williams his plantation with four∣ty men, who desired us to stay for his coming and joyning, not intima∣ting when that would be: the which being considered and debated. We thought could not be our safest course, (though his present assistance was much desired) for these Reasons. First. Because the day before when we had absolutely resolved to go, the Indians plainly told us they thought we were but in jest, and also that English-men did talk much but not fight, nay they concluded that they would not goe on: and besides if we should deferre, we feated we should be discovered by reason of the frequent recourse between them by cer∣tain Squaws (who have mutual recourse) whereupon we were constra∣ed to set forward toward the Pequods, with seventy seven English, and about sixty River Indians, and as I suppose near about two hundred Narrhagansets, and marched that night to the eastern Niaticks, where we kept our Rendezvouze that night; The Sachem of the place adding a∣bout an hundred of his men unto us. We set forward and marched about ten miles, where making an Alta (or halt) there we held a consultation with the Indians that desired to know what we intended; we told them that we resolved to assault Sassa∣cous his Fort, at which they were all stricken, and as it were amazed with fear, as they plainly confessed; and so after long debate and pressing of them taxing them with cowardize, some of them resolved to goe along with us, though I suppose they had no such intent, as appeared afterward; some of them left us to the number as I suppose of an hundred or less; and marching on five miles further, we made another Alta, where they told us we had near a dozen miles to Sassacous his Fort as we gathered by their relation: Being very weary in travelling with our arms, amu∣nition and provision; we were constrained to alter our resolution, and resolve to attempt that Fort the which they had formerly described to be three or four miles nearer; and also one of Capt. Vnderhills men falling put it out of doubt. But whosoever saith that Capt. Vnderhill had any falling out about hat or any thing else, doth speak untruth: for we both resolved to Sassacous his Fort, as we concluded in our consultation at rrhagauset, and so continued our resolution till we received the for∣mer as grounds sufficient to perswade us to the contrary, and prf cue that which was most likely to be accomplished. They drew a Plot of the seituation of the Pequods and described Sassa∣cos his Fort to be the nearest, which was the chief cause we determined to that first, and had no reason leading till our last Alta, where upon the reasons formerly mentioned, we changed our resnion: is they much desired and very much rejoyed; for it was dredfull to them to hear the name of Sassacous. From thence we marched two or three miles where we kept our ren∣dezyonze, supposing we had been within one mile of the Fort: They ha∣ving sent an Indian to discover before hand, brought us newes that they were secure, having been fishing with many Canooes at Sea, and diverse of them walking here and there. About two hours before day we marched toward the Fort, being wea∣ry and much spent; many of us having slept nothing at all. And so we began to march toward the Fort, the Lord being plea∣sed wonderfully to assist and encourage us; after a tedious march of three or four miles, about break of day we came fair in view of the Fort standing on the top of an hill ot steep; the Indians all falling back, were suddenly vanished out of sight, so we made an Alta, and sent back for our Guide, who had promised to goe with us to the Fort, but his heart we saw much failed him; we asked him what they intended who promi∣sed to wing us▪ and to surround the Fort; he told us they were much a∣fraid; but he seing our resolution went to them and prevailed with di∣verse of them to come up to us; we told them their best course would be to flanke the Fort on both sides, and having no time longer to conferre, we proceeded; Capt. Vnderhill to the western entrance with one division, my self with the other to the eastern as silently as possibly we could, so it pleased God we came up with the Palisado within two rod, before we were discovered, at which time a dog began to bark & an Indian cied out, but not being my self rightly informed by the Indian of the right en∣trance, though there was a little postern door, the which I had thought to have attempted to break down with my foot; but the Lord directed me otherwise for the better; for I then feared we could not there with our armes, which proved true, so I suddenly hasted to the Palisa∣do, and putting in the muzzle of my piece, discharged upon them, and so the rest with all celerity; and suddenly hastned on toward that side which stood toward the water; where I concluded was an entrance, and instantly fell upon it, being only barred with two great forked boughs, or branches of some tree, and hasting over them, I drew one after me my Lieutenant the other way outward; then we suddenly fell upon the Wigwams, the Indians ceyed out in most hideous manner, some issuing out of the Wigwams, shooting at us desperately, and so creeping un∣der beds that they had. We had resolved awhile not to have burned it, but being we could not come at them, I then resolved to set it on fire, after diverse of them were slain, and some of our men sor wounded: So entring one of their wigwams, I took a fire-brand [at which time an Indian drawing an arrow had killed him, but one Davi his Serjeant cut the Bow-string with his Cortlace] and suddenly kinded a fire in the matts wherewith they were covered, and fell to a retreat and surrounded the Fort; the fire encreasing violently, insomuch as that they were constrain∣ned to climb to the top of the Palisadoe; from whence they were soon fetcht down, suppose to the number of an hundred and forty; many of of them issuing forth were suddenly slain either by the English or Indi∣ans, who were in a ring without us, all being dispatched and ended in the space of an hour, having two of our men slain, and sixteen wounded. Being very hot and dry we could very hardly procure any water, where we cotinued one hour not knowing what course to take or which way to go, our Pinnaces not being come in, neither did we know how far, or which way to go to them; our Interpreter being an Indian and they so hurried and ditracted with a few hurt men, but chiefly as I conceive with fear of the Enemy, who suddenly approached, that we could hardly come to speak with him, who knew nothing what they in∣tended. But the Enemy approaching they began to cleave unto us, and I veri∣ly think dust not leave us. Our Pinaces then coming in view with a fair gale, being guided as it were to serve o necessity by the good hand of God, which I think was never more eminently seen in a matter of like moment and less of man in several passages. Then we set our men in order and prepared for fight and began to march toward the Harbour where the Pinnaces wre to ride: the Enemy approaching Capt. Vnderhill with divers Indians and certain English issued out to encounter them, but they would not stand to it, for the most part they lay behind Rocks, Trees and Bushes, we marched on they still dogging of us; sometimes desperately hazard∣ing themselves in open field, where some of them were stain in open view, and as we hear many wounded: I was somewhat calous in be∣stowing many shot upon them needlesly, because I expected a strong op∣position; and thus they continued to follow us till we came within two miles of our Pinnaces where they wholly left us, which vvas near six miles as I conceive, having then about tvvo miles more to the River. Four of our wounded men we were forced to carry our selves, while at length we hired the Indians to bear them, both in this and all their following enterprises against the Pequods: Here note that one Wequash a Pequod fell from his Country-men, and proved a Guide to the English. This service being thus happily accomplished by these few hands that came from Connecticut, within a while after, the Forces sent from the Massachusets under the conduct of Captain Stoughton as Commander in chief arrived there also, who found a great part of the work done to their hands, in the surprizal of the Pequods Fort as aforesaid, which yet was but the breaking of the nest, and ke elng those vage Wolves; for the Body of them, with Sassacous the chief Sachem (whose very war a terrour to all the Narrhaganses) were dispersed abroad and scattered all over their Country, yet so far dismayed, that they never durst make any assault upon the English, that in several parties were scatered about in pursuit of them. It was not long after Capt. Stoughtous Souldiers came up before a news was brought of a great number of the Enemy, that were discovered by the side of a River up the Country, being first trapanned by the Na∣rhagansets, under pretence of securing them, but they were truly hem∣med in by them, though at a distance, yet so as they could not, or durst, not sti from the place, by which means our Forces of the, Massachusets had an easie Conquest of some undreds of them who were there up as in a Pound: not daring to fight, not able to fly away, and so were all taken without any opposition: the men among them to the number of thirty were turned presently into Charons Ferry-boat under the command of Skipper Gallop, who dispatched them a little without the Harbour; the Females and Children were disposed of according to the will of the Conquerers, some being given to the Narrhagansets, and other Indians that assisted in the service. The rest of the Enemy being first fired out of their strong hold were taken and destroyed, a great number of them, being seized in the places where they intended to have hid themselves, the rest fled out of their own Country over Connecticut River, up toward the Dutch Plantation. Our Souldiers being resolved by Gods assistance to make a final deru∣ction of them, were minded to pursue them which way soever they should think to make their escape, to which end in the next place, our Souldiers went by Water towards New Have, vvhether they heard, and vvhich in reason vvas most likely) they bent their course? soon af∣ter they vvere informed of a great number of them, that had betaken themselves to a neighbouring place not far of, vvhither they might hope it vvas not like they should be pursued; but upon search they found fifty or sixty Wigvvams, but vvithout any Indians in any of them, but heard that they had passed along tovvard the Dutch Plantation, vvhere∣upon our Souldiers that vvere before, all embarked for Quillpiack, af∣tervvards called New-Haven, and being landed there, they had not far to march unto the place where it was most probable they should either find or hear of them; accordingly in their mrch they met here & there with sundry of them, whom they flew or took prisoners, amongst whom were two Sachems, whom they presently beheaded; to a third that was either a Sachem or near a kin to one, they gave his life upon condition that he should goe and enquire where Sassacous was, and accordingly bring them word; this Indian overlooking all other national or ntural obligations, in consideration of his life that was received on that conditi∣on, proved very true and faithfull to those that sent him, his order was to have returned in three dayes, but not being able within so short a time to make a full discovery of the business, & also find an handsome way to escape, he made it eight dayes before he returned, in which something fell out not a little remarkable; for those he was sent to discover, suspe∣cting at the last by his withdrawing himself that he came for a Spye, pur∣sued after him, so as he was forced to fly for his life, and getting down to the Sea-side he accidentally met with a Canooe a little before turned adrift, by which means he padled by some shift o other so farr out of the harbou, that making a sign he was discerned of some on board one of the Vessels that attended on our Souldiers, by whom being taken up he made known what he had discovered: But after he was gone Sassacous suspecting (and not without just cause) what the matter was, made his escape from the rest with twenty or thirty of his men to the Mohawkes, by whom himself and they were all murthered afterward, being hired thereunto by the Narrhagansets, as was confidently affirmed & believed. Thus this treacerous and cruel Villain with his Companions, having against his Faith and promise, as well as contrary to the Lawes of nature and nations, murthered several others, both of the Dutch and English Nation, is in the same manner himself against the lawes of Hospitality murthered by those to whom he fled for refuge; Vngeance is mine saith the Lord, I will repay it. It is worthy our observation, that this Sassacous the chief Sachem of the Pequods, as Philip of Mount-hope, (both of them in their several times and places the contrivers of many bloudy and cruel mischiefs, yet) escaped the hands of those whom they had so many wayes provoked to the umost degree of indignation, that so they might not too much gratifie their own spirits in taking revenge; but it must be brought about by those means, in which the glory of divine vengeance and justice shall more eminently shine forth, that it might be truly said of them as Adoni∣besek confessed of himself, As I have done, so God hath requited me. But to return. The rest of the Pquods from whome Sassaco had made an escape, shifted every one for himself, leaving but three or four behind them (when a party of our Souldiers according to the direction of him that was sent as a Spy came upon the place) who would not or could not tell them whither their Company were fled; but our Souldiers raging up and down as providence guided them, at the last, Iuly 13. 137. they lighted upon a great number of them, they pursued in a small Indian town seated by the side of an hideous Swamp (near the place where Fairfield or Stratford now stand) into which they all slipt as well Pquods as natives of the place, before our men could make any shot upon them, having placed a Centin to give warning; Mr. Ludlow and Capt. Mason with half a score of their men hapned to discover this crew. Capt. Patrick and Capt. Trak with about an hundred of the Massachuset Forces came in upon them presently after the alarm was given; such Commanders as first hap∣ned to be there gave special order that the Swamp should be surround∣ed (being about a mile in Compass) but Lieutenant Davenport belonging to Capt. Trask his Company, not hearing the word of Command, with a douzen more of his Company in an over eager pursuit of the enemy, rushed immediately into the Swamp, where they were very rudely en∣tertained by those evening wolves that were newly kenneed there∣in; for Lieft. Davenport was sorely wounded in the Body, Iohn Weag∣wood of Ipswich in the belly, and was laid hold on also by some of the In∣dians; Thomas Shirman of the said Ipswich in the neck; some of their neighbours that ventured in with them were in danger of the Enemies arrows that flew very thick about them, others were in as much hazzard of being swallowed by the miery boggs of the Swamp wherein they stuck so ast, that if Serjeant iggs of obury had not rescued two or three of them they had fallen into the hands of the enemy; but sch was the strength and courage of those that came to the rescue, that some of the Indians being ain with their Swords, their friends were quickly reliev∣ed, and drawn out of the mire and darger. But the Indians of the place, who had for company sake run with their Guests the Pequods into the swamp, did not love their friendship so well as to be killed with them also for company sake, wherefore they began to be ink themselves that they had done no wrong to the English, and desired a parly which was granted, & presently understood by the ears of Thomas Stanton an exact Interpreter then at hand, upon which the Sa∣chem of the place with several others their wives and children, that liked better to live quietly in their wigwams then be buried in the Swampe, ame forth and had their lives granted them: after some time of fur∣ther parley with these, the interprer was n to the to the rest, but they were Possessed with of and fullenness that they resolved rather to fell their lives for what they could get there; and to that end began to let fly their arrowes thick against him as intending to his bloud some part of the price of their own; but through the goodness of God toward , his was not be sold on that account, he being presently fetched . By this time night drawing on, our Commanders perceiving on which side of the Swampe the enemies were lodged, gave order to cut through the Swamp with their swords, that they might the better them round in one corner; which was presently done, and so they were be∣gir in all night, the English in the pying them with sot all the time, by which meanes many of them were killed and buried in the mire, as they found the next day. The Swamp by the forementioned device being reduced to so narrow a compass, that our souldiers stand∣ing at twelve foot distance could surround it, the enemy was kept in all the night: but a little before day break (by reason of the Fogge that u∣seth to arise about that time observed to be the of the ) twenty or thirty of the lustiest of the enemy brake through the , and escaped away into the woods, some by violence and some by dropping away, some of whom not withstanding were killed in the pur∣suit; the rest were left to the mercy of the Conquerers, of which many were killed in the swamp like ulle doggs, that would in their self-willedness and madness s be shot through or in pieces, then receive their lives for the asking at the of those into whose power they were now fallen: Some that are yet living and worthy of credit doe affirm, that in the morning entring into the Swamp, they saw several heaps of them fitting close ; upon whom they discharged their pieces laden with ten or twelve bullets at a time; putting the muzzles of their pieces under the boughs within a few yards of them; so as besides those that were sound dead (near twenty) it was judged that many more were killed and suk into the mire and never were mind∣ed more by friend or foe: of those who were not so desperate or sullen to fell their lives for nothing, but yielded in time, the male Children were sent to the Bermudas, of the females some were distributed to the English towns, some were disposed of among the other Indians to whom they were deadly enemies as well as to our selves. This overthrow given to the Pequods struck such a terror into all the Indians in those parts (some of whom had been ill-affected to the English before) that they sought our friendship, and tendred themselves to be un∣der our protection, which they then obtained, and have never since for¦feited it any of them till this late rebellion of Philip the subject of the dis∣course . Amongst the rest of the Prisoners special notice was taken of the Wife of a noted, Indian called Mononotto, who with her Children submitted her self, or by the chance of the warre fell into the hands of the English: it was known to be by her modiaion that two English maides, (that were taken away from Wthersfield upon Connecticut River) were saved from death, in requital of whose pitty and humanity, the life of her self and her children was not only granted her, but she was in special recommended to the care of that honour∣able gentleman Mr. Iohn Winthrop, for that time being the worthy Governour of the Massachusets; who taking notice of her modest coun∣tenance and behaviour, as well as of her only equest (not to suffer wrong either as to the honour of her body or fruit of her womb) gave special charge concerning her according to his noble and Christian disposition. After this slaughter at the Swamp the Pequods being upon every turn exposed to revenge of the Mohegins on one side, and Narrhagansets on the other, chose rather to submit themselves to the English, by whom they were, put, some under the Mohegin, and some under the Narrhagan∣sets, which at last proved the occasion of the present quarrel as is con∣ceived, through the ambition of Miantonimo, as was at first related. This was the issue of the Pequod Warre, which in the day of it here in New England was then as for midable to the Country in general as the present Warre with Philip; the experience of which because it may ad∣minister much matter of Comfort and encouragement to the survi∣ving Generation, as well as of praise and thanksgiving to almighty God from all those who have thus long quietly enjoyed the benefit and reaped the fruit of their labour, and courage who engaged therein: the more pains hath been taken to search out the broken pieces of that Sto∣ry and thus put them together before the memory thereof was buried in the ruines of time, and past the recovery and knowledg of the pre∣sent age, the which though it be here in the last place recorded, should in the first be remembred. A MAP OF NEW-ENGLAND, Being the first that ever was here cut, and done by the best Pattern that could be had, which being in some places defective, it made the other less exact: yet doth it sufficiently shew the Stuation of the Country, and conveniently well the distance of Places. The figures that are joyned with the Names of Places are to distinguish such as have been assaulted by the Indians from others. map of New England Being the first that ever was here cut, and done by the best Pattern that could be had, which being in some places defective, it made the other less exact: yet doth it sufficiently shew the Stuation of the Country, and conveniently well the distance of Places. The figures that are joyned with the Names of Places are to distinguish such as have been assaulted by the Indians from others. NVmb. 1. Mount-hope. A gallant neck of Land where Philip, dwelt who first began the insurrection against the English, Iune 24. 1675. 2. The place where stands the town of Swanzy consisting of forty dwelling houses, most of them very fair Buildings, just at the entrance on to Mount-hope, where were Iune, 24. 1675, ain six men at Burnes Garrison, in Metapoiset (another Neck marked *) not far from the for∣mer) and three wounded as they came from the publick Meeting, two killd that went for the Surgeon: and a negro of Mr. Mile's wounded, so as he dyed soon after. Also Layton Archer and his son were slain Iune 25. which three belonged to Road Island, but were killed at the Fall River, though by misinformation it is elsewhere published that it was done Iune 24. Also eighteen houses were burnt within Mount∣hope, that belonged to Swanzy town; the rest of the town being all bur∣ned the next year, Iune 16. 167. save six houses that are yet standing: besides the barbarous murther of Mr. Hezekiah Willet, Iune 26. 1676. 3. Middleburrough, formerly called Namket, where Sausaman was slain: it is scituate between Plimouth and Tauton, and is misplaced in the Map. Here one Marks was walking in a field of Indian corn, in Iuly 1675. had his thigh bone broke by a shot from an Indian, after which he lay forty eight hours before he was found, and yet was alive, but his wound was so putreed, that he dyed thereof: When the town was first assaulted, the Miller running back to shut down his mill, was assaul∣ted by seven Indians at one time, by eleven at another, had several bul∣lets shot through his coat, yet gat safe to the Garrison, but the people were forced to retire to Plimouth with their goods soon after; when the whole village was destroyed by the Indians. 4. Dartmouth, where in Iuly 1676. a man and a woman were slain by the Indians; another woman was wounded and taken; but because she had kept an Indians child before, so much kindness was shewed her as that she was sent back, after they had dressed her wound; the Indians guarded her till shee came within sight of the English. 5. Seaconke or Rehboth, where were burned eight farm houses in the end of Iune, and beginning of Iuly 1675. on March 28. 1676. forty five dwelling houses were there burned, whereof thirty eight were inha∣bited, and the owners thereby turned out of doors, and left without house or harbour. Beside I. barns, two corn mills, one Saw-Mill burnt at the same time. Iune 10. 1676. eight farm houses were there also consumed by the fire of the enemy. The persons ain here were seven, four with Capt. Pierce, March 26. 1676. another March 28. another Apr. 28. The last May 29. 6. Pecasset, where were some houses burned Iuly 1675. and seven o eight slain in the Swamp near the place: here also Capt. Church gave the enemy a notable defeat the same month. 7. Tanton, where were fifteen persons slain by the Indians, eleven men, two maids, & two youths: besides a man slain in the fight with Capt. Bcers; some in the year 1675. and some 1676. Pag. 25. 26. 8. Mendam, where were the first English slain within the Massa∣chusets Colony, to the number of five or six, Iuly 1675. within a few moneths after the whole village was destroyed. pag 26, 27, 31. 9. Brookefield or Squabaog, was destroyed by the Indians August 2. 1675. thereof the chief inhabitants viz. Iohn Eires, Iohn Pritshet and Richard Coy, treacherously slain under pretence of a treaty. pag. 32. 33. 10. Deer field or Pocumtuck, a village newly planted, where Sept. 12. 1675. diverse were slain, & the houses burned by the enemy. Between this place and Northampton was a Skirmish with the enemy, 1675. eight or nine of the English were there slain, and twenty six of the enemy. Near unto this place was Capt. Lothrop set upon with seven or eight hundred Indians, whereby himself, and most of his Souldiers, to the number of 73. cut off Sept. 18. 1675. pag. 36, 37, 38, 39. The fight at the Falls, a little beyond der field. pag. 91. It is considerable that that the evening before Capt. Turner and Capt. Holicke gave the enemy a Camizado in the wigwams, they had been feasting and dancing, having before they laid down to sleep filled their bellyes with new Milk, (as an English wo∣man then in their hands, did declare, who was made to milk Hatfild Cowes, which a day or two before they had driven away. So that when they were most secure, destruction came upon a great part of them, to the number of three hundred and fifty, as was judged by such as were there. vide pag. 91. 11. Squakheag, another village newly begun, which was also destroy∣ed Sept. 1675. near unto this place Capt. Beers was slain, and nineteen of his men, as they went to rlleve the garrison there. pag. 37. 12. Spring field, which was treacherously assaulted Octob. 5. 1675. by three or four hundred Indians, when L. Cooper and two more were slain, and 35. houses burned with other buldings belonging thereunto. Some others were there slain in the winter following, pag 41. Within a few miles of this place Capt. Samul Holioks handselled his office with the slaughter of four or five of the enemy. Three or four were here slain the winter following. 13. Hatfield, a small town seated on the west side of Connecticut Ri∣ver, over against Hadly, which was furiously assaulted by 700 Indians, Octob. 19. 1675. yet was the place preserved b the valour of the English with the loss but of one man, Serjeant Norton by name, pag 42. although seven or eight of the Scouts were that day surprised and slain by the ene∣my, and one or two of the town. It was assaulted also 1676. when five men were slain that came to their relief from Hadly. pag 93. 14. North-Hampton, a fair town three or four miles distant from Hatfield, which was several times assaulted by the enemy, yet was pre∣served with the loss but of a few of the people, and the burning of seven or eight of the houses thereof, pag. 44. 77. 15. Hadly, a considerable town on the east Ede of Connecticut River, vio∣lently assaulted by the enemy, yet no considerable hurt done, Iune 12. 1676. only some few were surprized and flain, pag. 94. that without or∣der would venture without the Palizadoes. In the March before one Goodman Deacon of the Church, was slain at Hoccanum, belonging to Hadley, and two more that went against order and Command, to the top of mount Holioke. 16. West field, a small town seven miles west from Springfield, where some few houses were burned before or in the winter, 1675. and three or four persons slain, as they passed toward Springfield, pag. 44. 17. A Village called Quonsigomog in the middle way between Marl∣borough, & Quabaog, consisting of about six or seven houses. 18. Ier. Bulls garrison house, at Pettiquemscot, surprized and sundry persons slain; a very great damage to the design then in hand against Narrbaganset Fort. pag. 50, 51. 19. Canonicus Fort taken by the Forces of the three Colonyes, De∣cemb. 19. 1675. though with the loss of many of the English, 79. being slain right out, and about an hundred wounded; of the enemy were slain by the confession of some prisoners, about 300 of their best men; though Ninicrafts men who buried the dead there left, speak not of a third part so many, pag. 51, 52. 20. Warwick, a town near Providence seated upon a neck of land, en∣vironed by the sea, was all of it burned by the enemy at several times, the chief mischief there done, was upon the 16. March 1676. and the place wholly deserted by the Inhabitants for a time; yet but one man killed, that was too confident of his safety, as is said. Providence, is the town next Warwick, where were eighteen houses burned Iune 28. 1675. March 29 following, fifty four houses were there burned, and most of the rest as they were deserted by the Inha∣bitants withdrawing to Road-Island. Petuxet is another small place within four miles of Providence, where were twelve houses burned in the beginning of March, 1676. pag. 66. 67. It was by a small brook called Abbots Run, that falls into Patuxet, (a River near Providence) where Captain Pierce and his men were slain. ibid. Bridgwater, a small town between Tanton and Weymouth. pag. 68. 21. Lancaster, or Nashaway. a small town of about 50. familyes, was assaulted Febru. 10. 1675. by 500. Indians in five severall com∣panies; yet they took but one garrison house; wherein were forty two persons, but eight or nine souldiers, whereof but one escaped; the rest were women and children, who were most of them returned after some months Captivity. And to prevent mistakes, let it here be observed, that none of the women were abused, or murthered, but one that was big with child, unable to travel, and much discontented, whom the Indians, having made a great fire, and gathered a Ring about her, first knocked her on the head, after they had pulled off her cloaths, then barbarously cast her into the Fire. No credit is to be given to any other reports of Cruelty towards any English Woman in that part of the Coun∣trey. 23. Groton, surprized March 2. as is related pag. 60. & 61. the place consisting of about 60. families, was soon after deserted, yet are there 14. or 15. houses left standing to this day, though not inhabited for the present. pag. 73. 25. Wickford, where was Mr. Smiths house the rendezvouze of our souldiers, the last winter, when they spoyled the Nahaganset Fort. 28. Medfield, a midling town, ten or twelve miles beyond Dedham, surprised by the Indians; seventeen persons slain, and much of the town burned, pag 61, 62. 31. Marlborough, a town ten miles beyond Sudbury, in the way to Connecticut, the people repairing in time to garrison houses, were not many of them slain; yet were many or most of their houses burned that were deserted, March 26. 1676. 32. Sudbury, A convenient town, violently assaulted Apr. 18. 1676. p. 79. by eight or nine hundred Indians (the Inhabitants speak of 1400) a tripartite company intending to have carried all before them, yet slew but three of the inhabitants, besides ten or eleven that came to their re∣lief from Concord, that were sadly lost for want of good conduct. Feb. 1. 675. Tho. Eaes his house at a farm three miles distant from the town, his corn, cattle, barns all burned, his family captived; the next day his sons wife dyed; Eames himself being from home. 33. Concord, a considerable town five or six miles to the North-west of Subury; they sustained not much damage in the town, save only in some Farms that were at some distance there from: two men threshing at a Barn, a young maid set to watch, was carried captive and the men both slain; the maid strangly escaped soon after. pag. 80. 34. Chelmsford, where were many deserted houses burned in the be∣ginning of April 1676. belonging to one Ed. Colburn, that had formerly purchased the seat of Capt. Web. And to Samuel Varnha, who had two sons slain in the Boat as they were passing the River. 35. Andover, a small town fifteen miles west from Ipswich; where also in April was one or two killed, and one taken Captive. 36. 17. 38. Hingha and Weymouth, in each of which was one or two killed April 19. 1676. in the same mone two or three were kled at Andover, Haverhill, Bradford. 39. Woburn, where some skulking Indians, that had robbed some of their gardens at Cambridge of linnen came into a house, killed a woman and two children, but being pursued, & shot at, as they sate by a swamp side, they dropped their bundle of linnen, in which was found wrapt up the scalp of one or both the children. 40. Casco, a large Bay scatteringly inhabted and full of Iands, where Sept. 1. 1675. Mr. Purchase his house was plundered. Sept. 9. following Wakly's house and family were spoiled. 12. ditto. Two houses burned of Mr. Mountjoy's, and two young men slain as they were fowling. 19. One slain at Blew-point; another wounded, so as he dyed the next day. 20. A man and his wife slain. Octb. 19. following, eleven or twelve houses burned at Scarborough a place not far from Casco. with 500 bushels of corn in barns. Octob. 9. Lieut. Augur mortally wounded, and his Brother slain; and two more wounded. 10. ditto. Henery Williams sorely wounded on Sawco sands or Downs, marvelously escaped from two Indians passing to Blackpoint. 13. Capt. Wincol, that came to relieve Black-Point, had two of his men slain, and two more with an Inhabitant wounded; himself and his Party engaged the same day with an hundred Indians or more; yet was delivered by the shelter of an heap of Bolts: But nine men coming to their relief from Sawco were all slain on the Dows the same day: Tho∣mas Rogers one of the nine, his house burned the next day. Part. 2. pag. 25. 26. 15. Lieut. Alcock of Kittry buried them. 16. ditto. The Body of Winter-arbour houses were fired by the ene∣my; three men slain, and one woman carried away. 17. Six houses fired on the north side of Sawco River. 18. Six or seven houses fired by the enemy at Sawco by night, which were the first that were fired in the night time. 50. Sawco, Where Major Phillips his habitation was, assaulted Sept. 18. 1675. pag, 16, 17. The 3d. of November. twenty of the Inhabitants of Scarborough or Black-point, were set upon by sixty Indians, by whom they had been de∣stroyed, bu that Ensigne Tipping, the week before sent from Boston for the Relief of that place, came seasonably to their relief. 6. ditto, a Boston Souldier was mortally wounded: several houses that day burned, yet were they by the valour of the English beaten into Swamps, but what number of them was slain, is uncertain. 21. Two houses more burnt at Sawco. 51. Wells, where two or three were killed, Par. 2. pag. 26. 55. Flmeh, on the hither side of Casco Bay, where August 11. a∣bout thirty four persons were killed and taken by the Indians p. 32. 33. 34 54. Spurwink, and Richmonds Island, where Mr. Fricrs Ketch with ten men was taken, Octob. 11. 1676. Par. 2. p. 45, 46. 47. York; at Cape Nidduck belonging thereunto, were seven barba∣rously murthered, Sept. 25. 1676. Par. 2. pag. 51. 48. Totennock Fort. which lyes up Kennibeck River, whither the Indians are said to have fled, when Major Walden arrived there with his Souldiers in February last, 1676. and from whence the enemy came down when they seized the Iehabitants of Kennibeck, and Arowsick Island, Aug 11. 1676 which is icituate in the mouth of the said River. It is Reported by some of the Inhabitants of Kennbeck, lately fled, or rather driven from thence, that about five years since, four English men were slain by the Amoroscoggin Indians, up Pegypscot River, that runs into Kennebeck; but it was concealed by the wicked Traders of those parts, for fear of discovering their wicked manner of trading with the Heathen; which if it had been duly enquired into, when it was first done, much of what followed might have been prevented; —Quid on mortalia pectora cogis Auri sara Fames? But such Gains have proved like Aurum Tholousam to some of the Inhabitants of those parts. Kennibeck, how taken and when, Par. 2. pag. 41. there is said to be about fifty three killed and taken about Kennibeck, and at Aronsick Island. Aug. 13. 1676. COncerning the Narrhagansets, this is further to be added here, that Mr. Thomas Stanton, and his son Robert, who have a long time lived amongst them, and best acquainted with their language and manners of any in New-England, doe affirm that to their knowledge, the Narrha∣ganset Sachems before the late troubles had two thousand fighting men under them, and nine hundred arms, yet are they at this day so broken and scattered, that there is none of them left on that side of the Coun∣try, unless some few▪ not exceeding seventy in number, that have shel∣tered themselves under the Inhabitants of Road-Island, as a Merchant of that place worthy of credit, lately affirmed to the Writer hereof. It is considerable by what degrees they have been consumed & destroyed. The first week in April last, viz. 1676. Canonchet their chief Sachem, having with this people been driven out of his own Country, by the sword of the English the winter before; breathed stil nothing but rage and cruelty against them, bearing himself upon his great numbers: yet as appeared in the issue himself and they that escaped with him, were not so much preserved from the present calamity that befell the rest in their Fort, as reserved to another and more ignominious death. For all the whole Body of the Indians to the westward trusting under the shadow of that aspiring Bramble; he took a kind of care of them upon himself: wherefore foreseeing so many hundreds could not well subsist without Planting, he propounded it in his Councell, that all the West Plantations upon Connecticut River, taken from the English, should this last Summer be planted with Indian-Corn: which was indeed in it self a very pru∣dent consideration: To that end he resolved to venture himself with but thirty men, (the rest declining it) to fetch seed-corn from Seaconk, the next town to Mount-hope; leaving a Body of men, not fewer then fifteen hundred to follow him, or meet him about Seaconk the week after. This Adventure brought him into the snare, from whence he could not es∣cape: For Capt. George Denison of Stonington, and Capt. Avery of New London, having raised forty seven English, the most part Volunteers, with eighty Indians, twenty of which were Narrhagansets belonging to Ninegret; commanded by one called Catapazet. The rest Pequods under Casasinnamon, nd Mohegins under Oneco, Son to Vncas, being now abroad upon their third Expedition, which they began March, the twenty seventh, 1676. and ended on the tenth of April following. They met with a stout Indian of the Enemies, whom they presently slew, and two old Squaws, that confessed Nanunttenoo, alias Canunchat, (those chief Sachems usually changing their names at every great dance, and by that name of Nanunttenoo was he then known,) was not far of; which welcome New put new Life into the wearied Souldiers, that had travel∣led hard many dayes, and met with no Booty till now; especially, when it was confirmed by Intelligence the same instant, brought in by their Scouts, that they met with new Tracks which brought them in view of some Wigwams not far from Patucket, by some called Blackstones Ri∣ver, in one of which the said Sachem was at that moment divertizing himself, with the recital of Captain Pierces slaughter, surprized by his men a few dayes before, but the Alarm of the English at that time heard by himself, put by that discourse, apalled with the suddenness thereof, as if he had been informed by secret Item from Heaven, that now his own turn was come: so as having but seven men about him, he sent up two of them to the top of the Hill, to see what the matter was, but they affrighted with the near approach of the English, at that time with great speed mounting over a fair Champagna on the other side of the Hill, ran by, as if they wanted time to tell what they saw; presently he sent a third, who did the like; then sending two more on the same Er∣rand, one of these last either indued with more Gourage, or a better Sse of his duty, informed him in great hast that all the English Army was upon him; whereupon, having no time to consult, and but little to At∣tempt an escape, and no means to defend himself; he began to dodge with his pursuers, running round the Hill on the contrary side; but as he was running so hastily by, Catapazat with twenty of his Followers, and a few of the English, lightest of foot, ghessed by the swiftness of his mo∣tion, that he fled as if an Enemy, which made them immediately take the Chase after him, as for their lives; he that was the swifter pursuer, put him so hard to it, that he cast off first his Blanket, then his silver la'd Coat, (given him at Boston as a pledge of their friendship, upon the re∣newal of his League in October before,) and Bolt of Peag, which made Catapazat conclude it was the right bird, which made them pursue as cagely as the other fled; so as they forced him to take the water, through which as he over hastily plunged, his foot slipping upon a stone, it made him fall into the water so deep, as it wetted his Gun, upon which Acci∣dent, he confessed soon after, that his heart and his bowels turned with∣ him, so as he became like a otten stick, void of strength; insomuch, as one Monopoide a Pquod, swiftest of foot, laid hold of him within Rod of the River side, without his making any resistance; Though he was a very proper man, of goodly feature and great Courage of mind, as well as strength of body; one of the first English that came up with him, was Robert Snton▪ a young man that scarce had reached the twenty second year of his Age, yet adventuing to ask him a question, or two, to whom this many Sachem looking with a little neglect upon his youthful face, replyed in broken English; you much Child, no understand matters of War; let your brother, or your chief come, him I will An∣swer, and was as good as his word; Acting herein, as if by a Pythago∣rean , some old Roman Ghost had possessed the body of this Western Pagan: And like Attilius Regulus, he would not accept of his own Life, when it was tendred him, up on that (in his account) low Condition of Complyance with the English, refusing to send an old Counsellour of his to any motion that way, saying, he knew the Indians would not yielld; but more probably he was not willing they should, choosing rather to sucrifice his own, and his peoples loves to his private of Revenge, than timely to provide for his own, and their safety, by the Counsels of a Peace, so necessary for the ge∣neral good of all; He continuing in the same his obstiate Resolution, was caryed soon after to Stonington, where he was shot to death, by some of his own quality, . the young Sachem of the Mohegins, and two of the Pequod of like quality. This was the Confusion of a damned wretch, that had often opned his mouth to blaspheme the Name of the living God and these that make profession thereof. He was told at large of his breath of Faith, and how he boasted he would not deliver up a Wampanoog, or the paring of a Wampanoogs naile, that He would burn the English alive in their houses, to which he replyed, others were as for∣ward for the War as himself; and that he desired to hear no more thereof. And when he was told his Sentence was to dye, he said, he liked it well, that he should dy before his heart was soft, or had spoken any thing unworthy of himself. He told the English before they put him to death, that the killing him, would not end the War; but it was a considerable step thereunto, nor did it live much longer after his death, at least, not in those parts; For after Sudbury fight, when the Sun of their hopes was at its highest. April the eighteenth following, it wisi∣bly declined, till it set in a night of obscure and utter darkness upon them all, as is to be feared. The Inhabitants of New-London, Norwich, and Stonington, apprhensive hensive of their danger by reason of the near bordering of the , and upon other prudent considerations, voluntarily lifted themselves under some able Gentlemen, and Resolute Souldiers amongst themselves, Ma∣jor Palmes, Captain George Denison, Captain Avery, with whom, or under whom, within the compass of the year, 1676. they made ten or more, several Expeditions, in all which, at those several times they kil∣led and took two hundred and thirty nine of the Enemy, by the help and assistance of the Pequods, Mobegins, and a few friendly Narrhagansets. Besides thirty taken in the long march homeward, after the Fort fight, December the nineteenth, 1675. and besides sixteen Captived in the se∣cond Expedition, not reckoned within the compass of the said Number: to∣gether with fifty Guns; and spoyling the Enemy of seven shels of Corn. In Ianuary they went again in pursuit, and took five men and a Boy. Certain Nipnets intended to have sheltred themselves under Unc as; but he perceiving it would be distastful to the English, soon shab'd them off; so as they were in the beginning of the Winter brought into Boston, many of them by Peter Ephrim, & Andrew Pityme, with their Fellows. In all which Exploits, neither they, nor any of their Followes sustain∣ed any loss by the Sword of the Enemy, or sickness: As is expresly decla∣red by the Reverend Minister of Stonington, Mr. Iames Noyce, which is a matter very Admirable to consider, engaging all that were any way concerned in such signal Testimonics of Divine Favour, to be ready to pay their Vaws to the most High, who alone teacheth the hand: of his people to war; and their fingers to fight. But the greatest low given to the Narrhagansets was by Connecticut Forces under Major Talcot, Iuly the second, as is related, part, l. page 97. Amongst the rest of the Prisoners then taken, was a young sprightly Fellow, seized by the Mohegins; who desired of the English Comman∣ders that he might be delivered into their hands, that they might put him to death, more jorum; sacrifice him to their Cruel Genius of Revenge, in which bruitish and divlish passion they are most of all delighted: The English though not delighted in blood, yet at this time were not un∣willing to gratifie their humour, lest by a denyal, they might disoblige their Indian friends, of whom they lately made so much use: Partly also that they might have an ocular demonstration of the Salvage, barbarous Cruelty of these Heathen: And indeed, of all the Enimies that have been the Subjects of the precedent discourse; This Villain did most deserve to become an Object of Iustice and Severity: For he boldly told them, that he had with his Gun dispatched nineteen English, and that he had charged it for the twentieth; but not meeting with any of ours, and un∣willing to loose a fair shot, he had let fly at a Mohegin and kill'd him; with which, having made up his number, he told them was fully satis∣fied. But as is usually said, Iustice Vindictive hath iroands, though leaden feet: This cruel Monster is fallen into their power, that will re∣pay him seven fold: In the first place therefore, making a great Circle, they placed him in the middle, that all their Eyes might at the same∣time, be pleased with utmost Revenge upon him; They first cut one of his Fingers round in the joynt at the Trunck of his hand, with a sharp∣knife, and then brake it off, as men use to do with a slaughtered Beast, before they uncase him; then they cut off another & another, till they had dismembred one hand of all its digits, the blood sometimes spirting in streams a yard from his hand, which barbarous and unheard of Cruelty, the English were not able to bear, it forcing Tears from their Eyes; yet did not the Sufferer ever relent, or shew any sign of Anguish: For be∣ing asked by some of his Tormentors, how he liked the War? he might have replyed, as the Scotch Gentleman did after the loss of a Battle, that being asked how he liked the match sc. with our Prince of Wales, (which ther was the occasion of the quarrel) made Answer, he liked the match well ough, but no whit liked the manner of the wooing written by such Lines of blood; but this unsensible and hard hearte Monster Answered, he liked it very well, and found it as sweet, as English men did their Su∣gar. In this frame he continued, till his Executioners had dealt with the Toes of his feet, as they had done with the Fingers of his hands; All the while making him dance round the Circle, and sing, till he had weari∣ed both himself and them: At last they brake the bones of his Legs, after which he was forced to sit down, which 'tis said he silently did, till they had knockt out his brains. Instances of this nature should be Incentive unto us, to bless the Father of Lights, who hath called us out from the dark places of the Earth, full of the Habitations of Cruelty. When the Day-spring from on high shall visit those that sit in this Region of darkness, another Spirit will be poured upon them, and hen the feet of them that bring the glad Tydings of Gospel Salvation will appear more beautiful to them than at present they seem to do. And when these Mountains of Prey shall become the holy Mountain of the Lord, they shall either hurt, nor destroy, nor exercise Cruelty therein. Moreover, in the beginning of April, 1677. Certain Intelligence came from Pascataqua; That some strange Indians had fallen upon Major Waiderns Indians, and destroyed several of them. It is also informed, that the Indians of Kennibeck have lately surprized five or six of the Souldiers by an Ambush, as they were about to have buryed some of the bodies of their Friends, slain in those parts before the last Winter: And that they had the last week done the like mischief to such a number of the inhabitants of Black-point, which is a solemn Presage of another Storm like to fall upon those Eastern parts, unless God prevent, this Summer ensuing. For the further satisfaction of the Reader concerning the per∣fidiousness and falssness of our Enemies, and the Iustice of our Cause, we shall close this Narrative with the Articles which Philip Sachem of Paukamaket, or Mount-hope; subscribed in the year, 1671. WE PHILIP and my Council and my Subjects, do Acknowledge our∣selves subject to his MAIESTY the King of England, and the Go∣vernment. of N-Plimouth, and to their Laws. 2ly. I am willing and do promise to pay unto the Government of Plymouth, one hundred pounds in such things as I have: but I would intreat the favour that I might have three years to pay it in, forasmuch as I cannot do it at present, 3dly. I do promise to send unto the Gover∣nour, or whom he shall appoint, five Wolves heads, if I can get them: or as many as I can procure, until they come to five Wolves yearly. 4ly. If any difference fall between the Eng∣lish and my self, and People, then I do promise to repair to the Governour of Plymouth, to recti∣fie the difference amongst us. 5ly. I do promise not to make war with any, but with the Governours approbation of Pli∣mouth. 6ly. I promise not to dispose of any of the Lands that I have at present, but by the appro∣bation of the Governour of Plymonth. THe Occasion, Rise and Progress of the Warr with the Indi∣ans in the Southern and Western parts of New-England, to∣gether with the Issue, and Success thereof, hath in the for∣mer part of this Narrative, been already declared. Be∣fore an Entrance be made into a Relation of those Troubles that befell the Eastern and Northern parts of the said Country from the Indians in∣habiting those parts; it will be requisite to give some general De∣scription of the place, as being less frequented, and so more unknown then the other, like Heraulds that use to Blazon the Field before they meddle with the Charge, as an Historian once said, That so the Reader may not miss the Truth in Story, by being unacquainted with the places whereon the discourse proceedeth; Briefly therefore, that more cost and pains be not spent in the surveying a barren, and Rocky Country, then will quit cost; The List or Border here being known to be more worth then the whole Cloth; That whole Tract of Land, being of little worth, unless it were for the Borders thereof upon the Sea-Coast, and some Spots and Skirts of more desireable Land upon the Banks of some Rivers how much soever it be valued by them that know nothing thereof, but by the uncertain and fallible Reports of such as have only Sayled by the Country, or viewed some of the Rivers and Havens, but never passed through the heart of the Continent. The whole being scarce worth half those mens lives, that have been lost these two last years, in hope to save it. This North part of New-England, did first like Zrah put forth its hand, thereby inviting the Adventurers to twist the Scariet Thred of their hopes about the same, by that Auspicious beginning they were rea∣dy to promise themselves great prosperity in having that Advantage before others, to plant and people that part of the Country. But that fair opportunity was almost quite lost, by some Fatal, and mischievous Accidents, happening soon after that noble Enterprize was first set a foot, as hath been already in part, and may hereafter more fully be declared. The first place that ever was possessed by the English, in hope of making a Plantation in those parts was a Tract of Land, on the West∣side of the River of Kennibeck, then called Sag at a wocke, since Saga-de-hocke: other places adjoyning were soon after seized, and improved for Trading and fishing. The more remote, & furthest Northward at this time belonging to the English (Penobsot forty years since being surpri∣zed by the French, and by them held to this day) is called Pemmaquid, distant seven or eight Leagnes from Kennibeck, and is the utmost Boun∣dary of New-England, being about forty Leagues distant from the mouth of Pascataqua River. That Pemmaquid is a very Commodious Haven for Ships, and hath been found very Advantagious to such as use to come upon these Coasts to make fishing Voyages; South West, or South East, from whence about six or seven Leagues lies an Island cal∣led Monhiggon, of much use on the same account for fishing, it lying three or four Leagues into the Sea from Damarils Cove, (a place of like Advantage for the Stages of Fishermen in former times) There have been for a long time seven or eight considerable dwellings about Pemmaquid, which is well accommodased with Pasture Land about the Haven for feeding Cattle, and some Fields also for Tillage; All the Land improvable for such uses being already taken up, by such a number of Inhabitants as is already mentioned. In the mouth of the River of Kennibeck lies a considerable Island cal∣ced Aronick, some years since purchased by Major Clarke and Capt. Lake two Merchancs of Boston; on which they built several large dwel∣lings with a Ware-house, and many other Edifices near the water side, It being intended by the Owners for a place of Trading, as well as Plantig; there being many of late seated there, fit to crry on each designe, where also was built a fort, which if it had been carefuliy defend∣ed, might have proved the defence, and Security of all that side of the Country, as it used to be their Magazine, up higher beyond the River of Kennibeck, four Leagues Eastward toward Pemmaquid, in another con∣siderable River called Ships-Coat, upon the Banks of which were many scattered Planters, who lately flying from their dwellings for fear of the Indians, left as was judged, a thousand head of neat Cattle for the use of the Indians, that made the late Insurrection against the Inhabi∣tants of those parts, besides their Fields and Barns full of Corn There is another River that issues into Kennibeck, a little higher up into the Country called Pegypscot, that comes down from behind Cas∣co Bay. This Pegypicot is the seat of the Amoscogging Indians, who have had a great, if not the principal hand in the late mischiefs. Some few Leagues to the South of Kennibeck lies that famous and spacious Haven called Casco Bay, the North East Cape of which is made by an Island called Saguin; The Southern or opposite point of Land is called Cape Elizabeth, which is in the Bosome of this Bay, be∣ing about eight or nine Leagues over at the mouth of it, and aboundance of small Islands, many of them being inhabited by Fishermen, and others; one of the principal of that sort, is called Iewels Island. There are many places about the Bay fit to make commodious habitations; and on the South side of it is a small Village called Falmouth; All, or most of it, lately destroyed by the Indians. Not far from Casco to the Southward, or South-west, still is a River called Spurnuik, over against which lies Richmond Island, not far from the main Land, being divided therefrom by a small Channel soordable at Low water, It hath for a long time been the Seat of Mr. Iordan, in right of Mr. Winter, the former, if not the first promoter thereof whose daughter he married. The next Plantation Southward is called Scarborough, a small Village seated upon black point, over against which is another point, for distin∣ction from the former called blue point: This black point was lately the Seat of M. Iosselin, being a parcel of the Province of maine, or falling within the Precncts thereof, and was formerly by Patent granted to the said Iosselin or his Predecessors, since purchased by Mr. Scotto of Boston. Saco River lies next in order to Pascataqua, a Navigable River; where Major Philips had a commodious Scituation ately; at the mouth of which River lies winter Harbour, encompassed on one side by a Neck of Land, formerly the Propriety of one Mr. Winter whose Name it still retains, but lately purchased by Major Pendleton, where he enjoyed a very comfortable Seat and habitation. There is another Harbour lying a little Southward of Saco made by that which is called Cape Porpuise; a convenient Sear for Fishermen, as are most of the other places above named. Between Cape Porpuise & Pascata∣qua there are but two small Towns more, (though ambitious of great Names the one called Wells, the other Yorke, Wells is seated upon a small River or Creek affording a small Harbour fit only for Barkes & smaller Vs∣sels; on each side of which Town lies a small River, the first called Kenni∣hank, the second Maguncuck the other Town is called York, for∣merly known by the Name of Agamenticus, from an high Hill of that Name not far off therefrom. The point of Land which lies between the said Fowns, is called Cape Nidduck, making a small Harbour likewise, into which issues another pretty River, on the Banks of which is Sctuate the Town of Yorke. All or most of the forementioned Towns and Plan∣ations are seated upon and neer, some River greater or lesser, whose streams are principally improved for driving of Saw-Mill; Those late Inventions, so useful for destruction of Wood and Timber, specially of Firre Tres, which do so abound in those Coasts; that there is scarce a River or Creeke in those parts that hath not some of those Engine ected upon them. The upper Branches of the samous River of Pascataqua, being al∣so imployed all of them that way, namely, Sturgeon Creeke, Salmon Flls, Newechewannick, Quechecho, Oyster River, Swamscot, Green∣land, Lamprey-Eele River, together with the Towns of Exete, and Dover, seated upon, or near some of the main Branches thereof, whose principal Trade is in Deale Boards, cut by those Saw-Mills, since their Rif Timber is near all consumed. On each side of that brave Navi∣gable River of Pascataqua down towards the mouth of it, are seated on the North side the Town of Kittary (a long scattering Plantation made up of several Hamlets) on the South side the Town of Portsmouth, to which belongs the great Island, lying in the mouth of the said River, a place of considerable Trade, these late years, the which together with Strawberry Bank the upper part of the said Town of Portsmouth, are the Magazine, and chief, or only place of Commerce & Trade for al the Pantations, betwixt it, and Casco Bay; All the said Plantations have in these last two years, viz. 1675. 1676. felt more or less of the Rage and Cruelty of the Barbarous and perfidious Indians belonging to that side of the Country, As shall more particularly be declared in what follows, after a short discourse of the first planting that side of the Country which may serve as a kind of Prologue to the following Tra∣gedy. This part of New-England began first to be planted about the same time with Virginia, viz. in the year 1606. There the first Letters Pa∣tents granted by the King for the Limitation of Virginia, did extend from 34 to 44 Degrees of North Latitude, and was divided into two parts, namely the first, and the second Colony; The former was appro∣priated to the City of London, The other, to the Cities of Bristol, Ex∣eter, and Town of Plimouth, each of which had Laws, Piviledges, and Authority for the Government, and advancing their several Plantati∣ons alike, As saith, Capt. Smith in his general History of Virginia, and New-England. This second Colony of New-England promising but little Advantage to the Vndertakers, by reason of its Mountainous and Rocky Scituation, found but few Adventurers forward to pro∣mote the planting thereof, after the death of Sir Iohn Popham, who was the first that ever procured men, or meant to possess it; for when the main Pillars are removed, what can be expected but that the whole building should fall to the ground. Yet, notwithstanding the discou∣ragements the first Planters met withal in their first Winter seasoning, in that cold and rocky desert (which made them all return home in the year 1608) did Sir Francis Popham his Son, having the Ships and Pro∣vision which remained of the Company, and supplying what was ne∣cessary for his purpose, send divers times to the Coasts for Trade and Fishing, of whose loss or gain, as saith my Author, himself was best able to give account. And some of the Ships sent by him, and the Earl of Southhampton, with other Noble Adventurers, did bring home some of the Natives of the place in one of the next following years, by whose Informations, some of the first Vndertakers were encouraged once more to try the verity of their hopes, and see if possibly they might finde something that could enduce a fresh Resolution to prosecute so pi∣ous and Honourable a work. But in the mean time before there was yet any Speech, or endeavour to settle any other Plantation in those parts, That about Saga de hock being thus abandoned for the present by the first Vndertakers, The Frenchmen immediately took the opportunity to settle themselves with∣in our Limits, which being understood by those of Virginia, they dis∣crectly taking into their consideration the inconveniences that might arise by suffering them to harbour there, Sir Samuel Argal was sent with Commission to displace them, which he with great discretion, de∣erity and Iudgement performed about the year 1613. The which made way for the Plantation at Nova Scotia, granted afterward by King Iames to Sir William Alexander one of his Majesties most Ho∣nourable Council of Scotland. The said Argal seized the Forts which the Frenchmen had built at Mount Mansel, St. Croix, and Port Ru∣al, and carried away their Ordnance, with other Provisions to the Colo∣ny of Virginia, to their great Benefit. The said places were held by the English divers years after, till about the year 1635. by Commission from the Scotch Lord a foresaid, but how his right came afterwards to be alienated to any of the French Nation, doth not concern us with Re∣ference to the business in hand, further to enquire. Things remaining in this posture for the space of near seven years, some of the first Adventurers apprehensive of better hopes of good that might ensne by a fresh Attempt, Resolved to set the designe a foot a second time, to which End several Ships were sent on that account in the year 1615. but with as bad Success as the former; for in the year before, viz. 1614. Capt. Smith desirous to promote the Colony of New-England, as well as that of Verginia came thither with two Ves∣sels, and returned back to England in the lesser of them, with intent to be there again that next year, to promote the said Plantation; But after he was gone, one Thomas Hunt master of the Ship, he left behind, like a wicked Varlot, to prevent the carrying on the Plantation, that he & a few Merchants might wholly enjoy the benefit of the Trade of the Country, after he had made his Voyage, seized upon four & twenty of the poor Inno∣cent Natives, that in confidence of his honesty, had put themselves into his hands, then clapping them under Hatches, carryed them away to Ma∣lego, whither he was bound with the fish he had made upon the Coast, for that Market: But this vile act, although it kept him for ever after from any more imployment in those parts, yet that was the least part of the mischief that attended his wicked practice; for upon the Arri∣val of the Adventurers Ships the next yeare; Two Natives of the place that had been some years in England, and coming back unto the said Ships, as soon as they understood the iniuty so Treacherously done to their Country-men, they contracted such an hatred against our whole Nation, that although one of the said Natives dyed soon after, yet the other called Epenow, studied how to be Revenged, which he so far found means to Effect, that he frustrated this second Attempt of setling a Plantation in these parts. Yet did not the Adventurers cast off all hope of carrying on their de∣signe, wherein Providence within a few years after so favoured them, that one or more of the Salvages called Tisquamtum and Samoset, car∣ryed away by Hunt, was brought back to New-found Land, from whence he was soon after conveyed by the prudent endeavour of Capt. Mason (then Governour of the Plantation begun upon New-found Land) into the hands of some of the Adventurers by whose means they hoped to work a peace betwixt the said Natives on that Coast where the fire had been kindled before; for the Adventurers imployed Capt. Thomas Darmer, a prudent and industrious Gentleman to settle the affairs of the Plantatjon, now a third time revived again about Ken∣nibeck, in the year 1619, or thereabouts. By his prudence and care a lasting peace was made betwixt the Natives of the place, and the English, who were but a little before so abhorred by them, for the wrong formerly received, so as the Plantation began at last to prosper, and continue in good liking, and Assurance of the Friendship of their Neighbours, that had been lately so exasperated against them. This Tisquanium forementioned, was not a little Instrumental, and helpful to the Plantation begun at New-Plimouth about the following year, viz. 1620. in their weak beginnings, there being frequent mention of his Name, as also of one Samoset, a Native of the same place, by the like Providence brought back to Kennibeck, and from thence with Tis∣quantum came to the New-planters at Patuxet, or Plimouth, and brought them into acquaintance with Massasoit, the great Sachem about those parts; without whose Friendship that new Plantation would hardly have subsisted long. This Story premised is the more to be minded in this place, because the Friendship upon the means and occasious aforesaid, confirmed be∣twixt the Indians in these Eastern parts, & the English, had continued stedfast and Constant to this year, when it was broken by another Trea∣cherous and wicked practice, of a like nature, and parrallel to that of the foresaid Hunt. As may more fully be declared afterwards. Possibly the like saciction may prove the more probable means to procure a setled peace. But to return, whence this Digression hath been made. Some years were spent to bring things to this Issue: The Adventurers were put to much care and pains before they could get their Patent confirmed, and Renewed again; many Obstructions they met withal from some Interlopers that begen to look into the Trade of this Country, and would irregularly have had a share-therein, or made it common to all Traders, to which End they peiioned to a Par∣liament then called, to bring about their Ends, but at the last it was set∣led firmly in the hands of sundry Noble and worthy Patentees, Lords, Knights, Gentlemen, and Merchants, commonly known by the Name of the Councel of Plimouth, who had the absolute power under the King, for making all Grants, and disposing of all Lands from the 40th. to the 48th. Degrees of North Latitude; All which was accomplished about the year 1621. Some printed Relations that speak of these Transacti∣ons, write much of the flourishing state, and hopeful prosperity of this Plantation, published about forty or fifty years since, yet did it never appear by what followed, that any considerable Advantage did ever ac∣crue to the first Vndertakers from this their New-Plantation of the Eastern parts, unless by the Trade of Fish, and Furrs, which latter continued not long; As for the former, The chief benefit redounded on∣ly to them that managed it by their own particular Stocks, and personal Endeavours: And if without offence it may be spoken, the multitude of Patents soon after granted to several Gentlemen of Brokn Fortunes, have provided but places of an Honourable Exile or Confinement, whi∣ther many deserving persons of better Education then Fortune, were sent to shift for themselves in a Forreign Land, without being further Troublesome to those nearer home, on whom they had their hopes and Dependance; yet it must not be denyed but that some of the Vnderta∣kers were at vast Expences, casting their Bread upon these waters, where none of their Friends and Relations have as yet had opportunity to find it. The Reason of which is not hard to give, in Reference to all those Lands and Territories that lye to the Eastward of Pascataqua River. One man Cause hath been the multiplicity of Grants and Patents for the dividing of the said Tract of Land, for beside the strise that hath been occasioned by the Intricacy and indistinctness of their Liberties and Bounds, (enough to have maintained a greater number of Lawyers, then ever were the Inhabitants) If the Grantees had been supplyed with mo∣nyes proportionable to their writes and Controversies about their bounds and Juisdictions, which sometimes they have been ready to decide with their Swords, witness those fatal Names imposed on such Accounts upon some paces belonging to those parts, as Bloody point, Black and Blew point, and every considerable Parcel of Land being by Patent granted to several particular persons, hindred the erecting of Town-ships and Villages, which if it had been otherwise disposed of, might have been full of Towns, and well peopled, and thereby the Inha∣bitants had been able to have stood upon their Guard, and defended them∣selves against the common Enemy, whereas now they were but like sco∣pae dissolutae, or like his Arrows that being bound up in one bundle could not be broken by an ordinary Force, but being loose, were easily snapt asunder, by any single hand. Another Reason might be, the imploying of such Agenis & Instruments as either wanted Skill or Fidelity to manage what they were betrusted with, which made many of the Adventurers long ago complain, that (in stead of Bills of Exchange & other Returns which they expected) they received nothng but large Inventoryes of the wants of their several Plantations, and the Servants sent over to improve them, which were all the Returns that many of them ever received for the large Summs of mony many disbursed for the carrying on their affairs A third Reason may be the several Changes of Government the Inhabi∣tants have passed under, which have occasioned not only much vexation, & Expences to such as were upon the place; but much discouragement to several others, who by the commodiousness of the Soyle, would willingly have chosen Station in those parts, had they seen any hope of a setled Go∣vernment, ever like to have been obtained; which is not hard to demon∣strate, by giving a little touch as we pass along, on the several changes of Government, the places forementioned have been moulded into, & the se∣veral Proprietours of, have claimed Interest in the Land. In the year 1624. A Patent was granted by the Councel of Pliouth, the grand Proprietours, to Captain Mason for a large Tract of and about Pascataqua, but it not be∣ing distinctly bounded, himself, with Sir Ferdinando Gorges obtayned a joynt Patent in the year 1629. for the Land betwixt Saga de-Hock East, & Naum Keag West, but that also interferring with the Bounds ganted be∣fore that time to sundry Gentlemen & Merchants that had obtamed a Patent from the South of Charles River to the Northward of Merrimack; Capt. Masons bounds were afterwards by Consent, (as is said) of his Agent or Agents, reduced to some Branches about Pascataqua River (who yet could not agree with those that acted in the Name of Shrewsbury men) but being wholly neglected by the pretended Proprietour or his Successours, (till of late dayes) was by the desire of the Inhabitants yielded up to the Massachusets Government, near twenty years since. In the year 1630. A Patent was granted by the said Councel of Pli∣mouth (signed by the Earl of Warwick, and Sir Ferdinand Gorgei, and sealed with the common Seal of the Councel aforesaid) to Iohn Dy, Thomas Impe, Grace Harding, and Iohn Roach of London, for a large Tract of Land on the South of Saga-de Hock forty mile square by the Sea side, and so up into the Country: Iohn Dy afore said, and his Partners took in another as Partner, and Associate with them, Mr. Richard Dummer of Newbury in New-England, in the year 1638. to whom they delivered the Oreginal Patent, with an order from them and in their Name, to take up the Land deseribed in the Patent, but, he being denyed opportunity to Effect it, as also a Ship formerly sent by the Patentees for that End, not accomplishing their desire, they not long after sold all their Interest in the said Patent, to one Mr. Rigby a Lancashire Gentleman, who made Mr. Cleaves his Agent to manage the business of his purchased Interest in the said Patent; To whom Mr. Dummer was ordered to deliver the Original Patent, which ac∣cordingly he did: what trouble was occasioned soon after between the said Mr. Cleaves and Mr. Vines Agent for Sir Ferdinando Gor∣ges, is well known to the Inhabitants of the place, and need not be here mentioned; nor yet how the said Mr. Rigby came afterward to loose his Interest (at least with the Inhabitants) in the Patent. In the year 1632. Sir Ferdinando Gorges not resting in the joynt Patent obtained for himself, and Capt. Mason, obtained a distinct Pa∣tent for himself, and got it confirmed by King Charles the first of blessed and famous memory, for all that large Tract of Land from Saga-de-hock to Pascataqua River, and so about an bundred miles up into the Coun∣try, by the Name of the Province of Maine. What benefit and Im∣provement was ever made thereof by his Agents, or Successours, is best known to themselves; But for the Inhabitants, who upon one ac∣count or another had been induced, either by any precdanous grant or liberty from himself, or his Agents, to take up any Land within the Bounds of the said Province; They finding much inconvenience and trouble for want of an orderly and setled Government, did at the last petition the general Court of the Massachusets to be taken under their Jurisdiction and Government (reserving the Liberties and Priviledges of their former purchases and Grants, as to Title, possssion and propriety to themselves) which was granted them, though not only, and altoge∣ther upon the grounds on which it was desired by the Petitioners. Yet notwithstanding all this, were not things setled either to the comfort or content of the Inhabitants: for sometimes some demanded Right of Jurisdiction over them by virtue of Sir Frdinando's Paent, sometimes Commssioners imployed by his Highne the Duke of York, attempted to settle a Government amongst the people, sometimes they tryed what might be done by Agreement amongst themselves, but after their Re∣turne for England, by one means or other, the Government relapsed again into the hands of the Massachusets, although a Supersedeas there∣unto seems to have been put by an order from his Majesty this last year. By these several Vic ssitudes and changes of Government, the flou∣rishing of the said Province hath been much obstructed, which else might have been much advanced, and the Inhabitants been put into a Capacity to have secured themselves against the late Barbarous Incursions of the Indians; and possibly those Exorbitancis that many of the present Proprietours have run into, to the just provocation of the Indians, might thereby have been prevented, and so the mischief also which hath ensu∣ed, might thereby have been averted: For a well ordered Govern∣ment would never have suffered those things that nw were connived at, which if they had been timely lookt into bysuch as had absolute or po∣sitive and unquestioned power of Rule in their hands, would have been otherwise ordered, the present mischief that is come upon those places, might thereby have been, if not prevented, yet more easily redressed, then now is like to be. As for the Tract of Land that lies Eastward beyond Kennibeck, be∣twixt that and Pemmaquid, it is said to have belonged to one Mr. Ald∣worth, and his Successours; who was Alderman of Bristol, and one that had a Patent thereof, and imployed some as his Agents, that did some∣times reside upon the place; And was lately setled in some order of Government by his Highness the Duke of Yorks Commissioners, by whom also was an Agreement made betwixt the Sagamores of the In∣dians in those parts, and the English, at a Court kept by their Ap∣pointment in Kennibeck, which if it had been observed, might in all probability have prevented in great measure the quarrel which is now fallen out betwixt the English and the said Indians: For upon some Jea∣lousies of the Rising of those Indians about twelve or thirteen years since, it was agreed, that if any mischief should happen to be done by the English or Indians, one against another, though it were to the kil∣ling any person, neither side should right themselves, but complaint should be made to the Sagamores if the Indians did the wrong, and to the Court, if it were done by the English; Both which did promise satis∣faction should be made, for the preventing any quarrel: The Names of the Sachems, as likewise of them that were in power at the Court, do stil remain upon publick Record. But matters of Government in those parts being since collapsed; no Authority more then what was meerly voluntary and perswasive being owned. Things are now brought to that miserble state, which follows next to be declared. Ever since the first ling of any English Plantation in those parts about Kennibeck for the space of above fifty years the Indians alwayes carryed it fair, and held good Correspondence with the English, until the News came of Philips Rebellion, and Rising against the Inhabitas of Plith Colony in the End of Iune 1675. After which time, it was apprehended by such as had the Examination of the Indians about Ken∣nibeck. That there was a general surmise amongst them, that they should be required to assist the said Philip, although they would not owne, that they were at all engaged in the Quarrel. The like Jea∣lousie did appear in all the Indians that inhabited to the Eastward of Pas∣cataqua, which plainly shews that there was a designe of a general Rising of the Indians against the English, all over the Country, (possibly as farr as Virginia, the Indians there making Insurrection the same year,) & that many if not most of them were willing it should succeed, al∣though the Elder & wiser of them liked it not, fearing the Issue, as they had cause: But many of the young men about Casco Bay▪ and Amonos∣coggan were certainly known to flock thither the last year, and did, sun∣dry of them, come short home. Forherein they acted but like Salvages, as those in Virginia did, fifty year before, shewing themselves friendly and Courteous to their new neighbours, till they had an opportunity to do them mischief. So that notwithstanding many of the Inhabitants in the Eastern, as well as in the Western parts of the Country, that were wont to Trade with the Indians, were not willing to believe any such pupose a∣mongst them, but were ready to think, some of the Ruder sort of the Eng∣glish, by their imprudent & irregular acting, had driven them into this Re∣bellion; yet is it too to evident, that the said Indians (who naturally delight in bloody & deceitful actions (did lay hold of any opportunity that might serve for a pretence to be put upon their barbarous practices. The Indians about Wammeset & Pascataqua, that had joyned with their Country men in their rising against the English the last winter, when they were pinched with hunger in the cold Winter following returned back to the English, & desired to make peace, & firmly engaged to continue their wonted Friend∣ship; yea, some of them, as if they were really sorry for their murthers, & Cruelty, of their own voluntary motion came with the Prisoners they had taken, & resigned them up to the English; yet when their own Ends were Answered, & another opportunity was offered of doing further mischief of like nature: they presently returned to their former practice, as is well known of Simond & Andrew, that had killed some, & led others Captive in the last spring from Bradford & Haverhill, who came in the End of Iune to Mai Walderns, bringing home English Prisoners with them, yet did the very same Indians within less then two Mos after jyn with the Amonoscogga & Kennibeck Indians, in a commiing the sa tragedie that were last acted in those parts; Yet was he & the other his Parner uffered to escape, for want of suffcient guarding the Prison, where they were put, in order to further Tryal. But sero sapiunt Phyges; It is hoped that we shall after some few more Experiences of this nature, learn to be ware of this subtle Brood, and Generation of Vipers, ever since Enmity was put be∣tween the Seed of the woman & the Seed of the Serpent; It hath been the por∣tion of her Seed in every Generation, & in every Nation to meet with the sad Effects of that Enmity; Nor can they ever expect to finde better deal∣ing from any of the other sort, further then either fear of their power, or hope of benefit by their favour, may induce them to another disposition, as we the Inhabitants of New-England have found by this late, & sad Expe∣rience in Reference to these Pagans in the West amongst whom our Lot is cast, they proving, as one says of the Mhometans in the East, like a nest of Hornets, that if any one of them chance to be provoked, they will be all about his Ears that comes near them. But it is now time to begin with the particulars of the Tragedy it self, that the Reader account not the Prologue too long. It was on the 24th. of Iune 1675. when the first mischief was done by the Indians about Mount-Hope, before twenty dayes were over, the fire began to kindle in these the most remote & most Northerly bounds of the said Country, or two hundred & fifty miles distance, & upon this oc∣casion; Iuly the 11th. 1675. A Letter was brought to Kennibeck from one Henry Sawyer an Inhabitant of Yorke, signifying the news of the Indians ri∣sing about Plimouth, & that a course was taken to disarm the indians along the shore. This rumour did so far awaken the Inhabitants of those parts that the very next day at a general meeting of the English at one Capt. Pattishals bouse, several offered themselves as Voluntiers, to go up the said River of Kennibeck, to make discovery of the Indians Fidelity, or else to fight them, if occasion were. The third day after, marching up the River to Quegeseck, they met with the Inhabitants of Ships Cot River, which is a River lying about twelve or fourteen miles to the North East of Kenni∣beck. Divers of the Indians thereabouts, by the peaswasions of one Mr. Walker, that used to trade with them, brought down an incon siderable par of their Amunition, as a few Guns, a little Powder & Shot, with a few knives: About seven of the Kennibeck Indians, & five of those called Ammoscog∣ging Indians, about Pegypscot, (a river more Southward toward Casco) made this shew of bringing in their Arms Capt. Lake, Capt. Pattishal, with Mr. Wiswal, in whose hands was setled a kind of military power for those parts, were sent for to examine the said Indians further, of whom upon Exami∣nation they saw Reason to suspect some, if not all, whereupon they sent Messengers the second time to the Ammoscogging Indians; & also a Letter to Mr. Walker, to send down their Arms and Amunition to them for their greater Security. After Mr. Wiswal was returned home, the five Ammoscogging Indians aforesid brought in their Guns, but with no good intent probably; for an Indian called Sowen, having an Axe in his hand, struck at one Hosea Maer a French man, but was from doing him mischief, however the said Indian was presently bound and put into a Cellar. Some of the English that used to Trade with those Indians were ready to excuse the Indian, saying he was drunke, or that he was a distracted Fellow, but Mr. Wiswall with the other two ex∣aminants, lookt upon those as meer Excuses, and altogether groundless, for one of them to this day affirms, that he was as Rational and sensible as any of the rest. The ancient Indians being asked what they thought was meet to be done in the said Case, said, he was worthy to dye for such an affront, yet they would be glad if his life might be spared, offering to be joyntly bound in his behalf, to pay forty Beaver Skins at the next Fall-Voyage, giv∣ing their hands in token of their Fidelity, and also leaving their Arms in the hands of the English as a Pledge of their faithful keeping those Ar∣ticles of Peace concluded on betwixt them. If they proved themselves honest men, they were to have their Arms delivered them again, which was accordingly performed the last Iune, 1676. They having in the mean time carried themselves peaceably toward the English. The day after, viz. Iuly 19. 1675. An Indian of great note amongst them, called Robin hood with great Applause of the rest, made a dance, and sung a Song to declare their content in what was transacted. And so they parted, setting the Indians at liberty, that had engaged thus for their friend Sowen, the Indian; but yet to this day one Skin of Beaver was never paid to the English, as was promised; The Indians all this time were well provided for of victuals by Capt. Lake, with other supplies of Rhum and Tobacco, even to the disgusting of some English then present. But the Indians left as Hostages upon Sowens account, how Civilly soever they were treated, ran all away at the last, trusting more to the Celerity of their own feet, then to the Civility of their English Friends; who after they were escaped, joyned with a parcel of their Fellows soon after about twenty in all, in robbing the house of one Mr. Purchase an antient Planter about Pegypscot River, and a known Trader with the Indians, what ever wrong may be pretended by the said Indians, as done them in their Trading, (of which more may be spoken afterwards) that will no whit excuse their perfidious Treachery, and falshood in break∣ing Covenant with the English, dissembling, and seeking all Advantages of Cruelty against their English Neighbours, of which in the following Winter and Summer, 1676. there will be a more full and undenyable discovery. This was done in the beginning of September, 1675. Those Indians that first assaulted Mr. Purchase his house, did no other mischief, save plundering it of strong Liquor, and Amunition, also killing a Calf or two, with a few Sheep, but no more then what they eat, and spoyling a Feather Led by ripping it open, to turn out the Feathers, con∣tenting themselves with the Case, which they might more easily car∣ry away. They offered no incivility to the Mistress of the house, (her husband, and her Sons, being at that time from home) yet one of her Sons approaching near the house, and finding it possessed of those new Inhabitants, he rode away with all speed, and yet no faster then there was need; for an Indian followed him with a Gun under his Coat, to have shot at him, if he could by his flattery, and dissembling, have got him within the reach of his Piece. It is said, that at the first they used fair words, and spake of Trading, but as they went away, told those of the house, that there were others coming after that would deal far worse with them, which within a short time after cme to pass, for these were but the messengers of Death, which was soon after inflcted, and that in a most Barbarous manner upon sundry Inhabitants of the Neighbouring Plantations. The English in those parts being much incensed hereat, Twenty five of them soon after going up Caso Bay in a Sloop and two Boats to ga∣ther Indian Corn, and to look to what they had upon the said Bay neer Amocoscoggen River; when they came near the houses, they heard a knocking, and a noise about the houses, and presently esped two or three Indians, who did not yet see them: The English being come a good way from their Vessel, endeavoured to get between the Indians, and the woods, which when they perceived, they ran toward the water side, but the English in pursuit killed one of them, and wounded another, who yet escaped away in a Cano cross the River, a third running back toward the woods, fled to the other Indians, and acquainted them with what was done, who presently came down; and lay in wait to intercept the English, that thought of no dan∣ge, but scattered themselves all about the place to gather their Corn, and lade the Boats therewith, but before they were ready to go away, The Indians coming down, fired upon them, and forced them all into the Sloop; had not some of them been better prepared then the rest; they might all have been cut off; for some little resistance being made by them that were ready with their Guns, it gave the rest an opportunity to get all into the Sloop; yet not without many wounds: So with much ado, they all escaped with their lives, leaving the two Boats almost laden with Corn for a prey o the Indians, who presently buned one, and plundred the other of all that was terein some are ready to think that the English did imprudently to begin the Quarrel, and not first enquire into what the Indians were about in the house, and seek Redress according to the forementioned Agreement, made at the Court in Kennibeck. But if this hapned after what follows next to be related viz. that which was done to Old Waterly, and his Family; (the English can be blamed for nothing, but their negligence & Security, in that having alarmed their ene∣mies, they stood not better upon their guard), which is not very certain. For 'tis thought that within a few dayes after, or the next week more hor∣rible outrage was committed upon the Family of an ancient man, whose Name was Waterly, an Inhabitant of Casco Bay, who had some years be∣fore removed from Gloucester, or Cape Anne out of some discontent, which afterwards he often bewailed resolving either to have returned back, or else to have removed to some securer place, but he was arrested by the Sons of violenc, before he could Effect his purpose. This old man with his wife, his Son, and his daughter in Law (at that time great with Child) with three grand Children were cruelly murdered by those bar∣barous Salvages, at one time: another of his grand Children was taken alive, and led into Captivity, a daughter of his was said to be carryed to Narhagauset, which shews they joyned with the Southern Indians in the Rebellion; when once these Indians had embrued their hands in English blood, they were emboldened to the like bloody Attempts in the Adjacent places. This Waterly lived so far from Neighbours, or else was encompassed with Creeks or Rivers, that no Relief could presently be sent to him, however Lieut, Ingerson of Casco the next day with a File of men, repair∣ed to the place where his house-stood, to see what was the Reason of the Fire they discerned the day before, there they found the house burned to ashes, the bodies of the old man and his wife half consumed with the fire, the young woman killed, and three of the grand Children, having their brains dashed out, and their bodies were laid under some Oaken Planks, not farr from the house; one girle of about eleven years old, was arried Captive by them, and having been carried up and down the Country some hundreds of miles, as far as Narhagaset Fort, was this last Iune returned back to Major Walderns, by one Squando the Sagamore of Saco; A strange mixture of mercy and Cruelty. Soon after Capt. Bonithon's and Major Philips Dwellings were as∣saulted, one on the East, the other on the West side of Saco River. It is said, they had seasonable notice of what was intended against them, by their Barbarous Enemies, Those Amonoscoggan Indians; viz. by an Indian of Saco, their Neighbour, better minded then the rest of his Country men: who observing a strange Indian coming to his Wig∣wam in Company with some of his acquaintance, one of whom inform∣ed him, after the rest, (with the stranger) were gone; That the said stranger came from the Westward, and that his business was to per∣swade the Eastern Indians to fall upon the English in their dwellings here, as the rest had done to the Westward. Captain Bonithon, either upon this Information, or upon the knowledge of what was done a lit∣tle before at Casco, had left his house, and was retired over the River with his Family to Major Philips his Garrison. Thus two are better then one: for otherwise, both might have been destroyed: For upon the 18th. of September following, being the 7th. day of the week, about eleven a Clock, they at Major Philip his Garrison saw Capt. onithon's house on fire on the East side of Saco River, which by the good Providence of God was to them as the firing of a Beacon, giving them notice to look to themselves, their Enemies being now come; for otherwise, they might to their great disadvantage have been too sud∣denly surprized, for within half an hour after, they were upon them, when a Sentinel placed in the Chamber gave notice that he saw an Indi∣an by the Fence side, near a Corn Field, Major Philips not willing to be∣lieve till he might see with his own Eyes, ran hastily up; another of his men, coming after, cryed Mr. what mean you? do you intend to be kild, at which words, he turned suddenly back from the window, out of which he was looking, when presently a Bullet struck him on the shoulder, grazing only, upon it without breaking the bone. The Indians upon the shot, thinking he had been slain thereby, (as they heard after∣wards) gave a great shout, upon which they discerned that they were surrounded by them, whereupon they presently fired on the Enemy from all Quarters, and from the Flankers of the Fortification, so as they wounded the Captain of the Indians, who presently leaving the Assalt retired three or four miles from the place, where he soon after dyed, as they were informed: He counselled them to leave the siege, but they were resolved not so to quit the place; nor were those within less reso∣lute to defend it: one of the best men was soon after disabled from any further Service, by a wound which he received in one of the Volleys made upon them by the Assaylants; But that no whit daunted the rest of the Defendants, who continuing still firing amain upon the Enemy: This Dispute lasted about an hour, after which the Enemy despairing to take the house by Assault, thought upon a device how to burn it. First, firing the house of one of his Tenants, then his Saw-Mll, after that his Corn Mll, hoping by that means to draw them cut of the Gar∣cison to put out the fire, but missing of their purpose in that, they called out, you English Cowardly Dogs, come out and quench the Fire: They continued this sport all the afternoon, continually almost without any Intermission firing upon them: The besieged hoped for Relief from the Town, but none came, The Major still encouraging his men to stand it out, which they manfully did all that night, when they were a armd almost every half hour: and betwixt whiles they could hear their Axes and other Instruments, knocking about the Mills till the next day: They within the house conceived they were preparing some Engine wherewith to burn the house, which proved accordingly, for about 4 or 5 a Clock in the morning at the setting of the Moon, the Major was called by his men to look out, when he saw a Cart with four Wheels, having a Barricado built in the fore part, to keep off Shot, and filled with combustible matter, birch rindes, straw, powder, and Poles twenty Foot long, apt to fire the house: he bid them let them drive it within Pistol shot, before they made any shot against them; His mn wee a little discouraged at the sight of this Engine: but he bid them, be of good Courage; and use the means, putting their trust in God, who, he was confident would deliver them: The Cart, when brought a little nearer, became unweildy by Reason of the Barricado planted in it, and being to pass through a small gutter, one Wheel stuck fast in the Slough, which brought the Cart suddenly to the Left, whereby the Drivers lay all open to their right Flanker, when presently they fired upon them out of the said Flanker, and having so fair a shot upon them, and not being above Pistol shot from the place, they killed six of the Enemy, and wounded fifteen, as they found afterwards, which no doubt made them too late to repent of their Resolution, not to follow their Captains Counsel and Example in leaving the Siege; for now they presently departed: So as at Sun rise, they within the house espyed forty of them marching away, but how many more were in the Company they could not tell. The Indians it seemed went toward Blue poin, where it is said they killed several pesons: but those in the house feaed they went for more help, and expected their Return, but it seems their Courage failed them, as to another Attmpt, upon an house so well garrisoned, and anfully defended. Major Philips sent to the Town for help, acquainting them with what had passed, but none was sent them, either that da, or the next, so as having spent almost all their Amunition, the people that wre wth him, would not be perswaded to tarry longe, then the Mun∣day : which constrained him and his Family to remove to the Town; about a Fortnight after, the Indians hearing thereof, came and burnt down the empty house. There were fifty persons in the said house during the time of the Siege, and but ten able hands; they had five more that could do something, but through Age, or minority, not able to make any notable Resistance; yet so it pleased God, in whose hands are all mens lives and limbs, and who is never wont to fail them, who in time of danger are ready so to confide in his power, and goodness, as not to neglect the use of due means for their own Preservation, so to order things, that not one person of all those fifty, was either killed, or mor∣tally wounded. Major Philips himself was wounded, but not dangerous∣ly at the beginning of the Assault, his Mal's with other Edifices were the first day burned by the Enemy, & so were all the houses at Saco, or most of them soon after, that were above the Fsher-mens stages. One Mrs. Hitcock being carried Captive by the Enemy from the same place, dy∣ed in the Winter following, by eating some poysonous Root, in stead of a ground out, as was reported by the Indians afterwards. Much about the same time, five persons going up to the River of Sa∣co, were all kiiled by the same Indians. These Tragedies being thus acted at Casco Bay, and Saco, those Bar∣barous Enemies dispersed themselves in parties, intending to do all the mischief they could to all the English, inhabiting about that side of the Country; In the same Month of September they came down towards Pascatqua, doing the like Spoyle upon the Inhabitants of the several Branches of that River, which they had been doing elsewhere; In the first place they burned the two Cheslyes houses abou Oyster River, and kil∣led two men that were passing along the River in a Canoo; and carried a∣way an old Irish-man, with a young man taken from about Exceter, who yet both of them soon after made an escape to a Garrison at Salmon-Falls in Kittary by the help of an Indian better minded then the rest, the first after seven weeks, the other after a Months Captivity. Much about that time, one Goodman Robinson of Exceter with his Son were travelling toward Hampton, where, as they passed along, they were way-laid by three Indians, viz. Iohn Samson, Cromwel, and Iohn Linde, who shot down the old man, whom they left dead upon the place; his Son, hearing the Guns escaped their hands, by running into a Swmp, whither the Indians pursued him, but could not overtake him, so as he got safe into Hampton about midnight, where he declared what befel him by the way, and how narrowly he avoided the danger, intimating like wise, that he feared his Father was killed, which was found too true, by Lieut. Swet, who the next day with a dozen Souldiers, of the Town, went to search those woods, where they sound the poor old man, shot through at his back, the bullet having pierced through his body, and was stopped by the skin on the other side: Another of Exceter, called Foul∣sam, was at the same time driving a pair of Oxen in the same Road, where, soon after he heard the Report of the Guns when Robinson was killed, he espyed the thee Indian creeping upon their bellies towards him, to do as much for him as they had done for Robinson, but leaving his Oxen, he put on his horse with all speed, and so was delivered from the danger that the other fell into, it is reported that one of the Indians made a shot at him; but he was either gotten out of their reach, or else they mssed their aim at that time. The same Indians had a little be∣fore met with another English man in those woods, one Charles Rand∣let, whom they carryed Captive, although he soon after escaped out of their hands, by the help of another Indian called Iames. It is said there were four Indians of that Company, and that the fourth was sent away with Randlet, so that there were but three seen together at the killing, and pursuing the other forementioned. One of the said Indians, viz. Iohn Samson was killed by some of Capt. Hathorns Souldiers at Casco Bay in September following 1676 when the Scouts of our forces came upon the Indians on the sudden, and had a small brush with them; but all the rest made a shift to get away: As for the other two, viz. Cromwel, and Ion Linde; one of them, it is said, is since killed, or taken and sold away, the other is at Kennibeck, whom vengeance may also in due time overtake, as it hath done the other. Within a few dayes after that barbarous Fact at Oyster River, two Indians, viz one named Andrew, and the other Hope-hood, the Son of him called Robin Hood, assaulted the house of one Tozer at Neweche∣wannick, wherein were fifen persons, yet all women and Children, who without all dubt had all of them fallen into the merciless hands of the two cruel and barbarous Caytiffes, had not a young maid of about Eigh∣teen years of Age first espyed them, who being endued with more Cou∣rage then ordinarily the rest of her Sex use to be, (the blessing of Iael light upon her) first shut to the dore, whereby they were denyed En∣trance, till the rest within escaped to the next house, that was better Fotified; That young Uiago kept the dore fast against them so long till the Indians had chopt it in pieces with their Hachets, when entring the house, they knocked the poor maid down with their Hatchets, and gave her many other wounds, leaving her for dead upon the place; after which, they passed on toward the next dwelling, in their way meeting with two Children, that had escaped the house first broken open by them, they killed one of them, of three years old, which could not follow fast enough, or else they that carryed it, could not convey it over a Fence soon enough to save themselves and it; And carryed away the other of seven year old, which yet was returned safe within half a year after: The poor Maid that had ventured her own Life so far, to save many others, was by a strange Providence enabled to recover so much strength after they were gone, as to repair to the next Garrison, where she was soon after healed of her wound, and restored to perfect health again. The next day toward night more of the Barbarous Enemies being gathered together they made another Assault upon the neighbouring dwel∣lings. The English, as many as could be spared out of the Garrison, (not above eight in number) pusued after them about half a mile, but night coming on, it was judged best to retreat, lst otherwise they might have been Intercepted in their return home, by any of them lying in Ambush, which is their usual way of doing mischief. After divers shot made on both sides, but five of the Enemies appeared: who yet took the Advan∣tage of Captain Wincals absence, (whose dwelling was not far off) to burne his house and Bare, with another house, and two Barns more, wherein was much English Corn; above an hundred Bushels was supposed to be in one of them. After they had done this mischief they fled away. The next day after, the same Indians, or others of their Fellows, came upon the other side of the River, from whence they shot over se∣veral times, to some that were grinding in the Mill, but after the ex∣changing of many shot on both sides of the River, betwixt them, six of the Enemy shewed themselves in the Twilight, uttering several Insolent and barbarous Speeches calling our men English dogs, &c. yet all this while out of reach of their shot, and then they ran all away like dogs after they had done barking. After this, those very Indians, as was supposed, burned five or six houses about Oyster River, and killed two men, viz. one William Roberts and his Son in Law. The Inhabitants of Dover, with some other Rso∣lute young men, being much provoked by these many Insolencies, and injuries done by the Enemies, obtained liberty from the Major of the Regiment, to try whether they could not meet with some of the Indians, by secret Ambushes, and sculking amongst the Bushes and Trees, as the Indians used to do with them, to which End about twenty divided them∣selves into several small parties: soon after as they were looking after the Enemy, a party of ours espyed five of the Indians, some gathering Corn in the Field while the rest of them were busied in beating of an Oven to bake some of the fruit which they gathered also in the same Field. The English were at such a distance that they could not make any sign to their Fellows, without being discovered by the Indians in the Field; wherefore two of them crept as near as they could to the house, at one end of the Field, where they suddenly rushed upon two of the wretches, and knocked them down with the Butt end of their Muskets, which was not done so silently, but the other three in the Field took the Alarm, and fled away, who else might as easily have been surprized as the other two. These Outrages thus daily committed, filled all the Plantations about Pascataqua with fear and confusion; scarce any place, where there was not either Reason for some to complain of the loss of their Friends, or burn∣ing of their houses; which caused most of them that lived scatteringly, at any distance from Neighbours, either to garrison their houses, or else to desert their own dwellings, and to repair to their next Neighbours that were better fortified then themselves; But all the Inhabitants in those parts in general, were Alarmed to stand upon their Guard. On the seventh of October following, being a day of publick Humili∣ation, a man was sht down as he was riding between two garrison houses about Newechewannick▪ and dyed of his wounds within two hours after; About the same instant of time two young men were shot dead about a mile from that place; These two had their Arms or Guns with them, which were carryed away by them that killed them, together with their upper garments; It is not said that these three last, (though killed upon a day of Humiliation) were surprized in their repairing to, or retur∣ning from the place of publick worship, which would in a great measure have abated the sorrow of their sad Funerals, if when they were suddenly arrested by the Harbingers of Death, they had been found so doing. Soon after this, they Assaulted another house at Oyster River, the which, although it was garrisoned, yet meeting with a good old man, whose Name was Beard without the Garrison, they killed him upon the place, and in a barbarons manner cut off his head, and set it upon a Pole in derision, not far off about the same time they burned another house and Barne. Upon the sixteenth of October being Saturday, about an hundred of the Indians were gathered together, to Assault Newechewannick; They began with one named Tozer, half a mile from the upper Garrison, at Salmon Falls. The said Tozer was presently killed his Son taken Captive, (but returned after some Months Restraint) several Guns being shot at this Assault, Alarmed Lieut. Plaisted at the next Garri∣son, who like a man of a publick Spirit immediately sent out seven men from the Garrison under his Command, to see what the matter was, but being met by an Ambush laid in the way as they went, lost two or three of their Company, the rest hardly escaping back to the place whence they came, whereupon, the said Lieut. Plaisted immediately dispatch∣ed away a Messenger to Major Waldern at Quechecho, which because it seems to be the last time that ever that good and useful man set pen o paper, shall here be Inserted. Mr. Richard Waldern and Lieut. Coffin, these are to inform you, that just now the Indians are engaging us with at least one hundred men, And have slain four of our men already, Richard Tozer, Iames, Barrny, Isaack Botte, and Tozers Son, and burnt Benon Hodsdans house; Sir, if ever you have any love for us, and the Country, now she your self with men to help u, or else we are all in great danger to be slain, unless our God wonderflly appear for our Deliverance. They that cannot fight, let them pray; Not else, but I Rest, What Answer was returned to this importunate and pathetical Let∣ter is not fully known at present; most probably he that was most con∣cerned in the Contents of it was either absent from home, or in no Capa∣city to send the Relief desired; which if it could have been had, might have prevented the sad mischief that fell out the next day; when Lieut. Plaisted being more earnely bent to perform that last office of love to his deceased Friend, whom he could not by all his Endeavours save from the danger of death, while they were in the Land of the living would needs venture himself with twenty Souldiers out of his Garrison, to fetch off the dead bodies. To that end he ordered a pair of Oxen to be yoked to bring them to his Garrison, in order to their Christian buryal, not considering that the Indians lay sculking thereabouts, waiting for such opportunityes. They went first to the furthest place, where they found Ro. Tozers body, and put it into their Cart, but coming back to take up the other two bo∣dies, which were fallen in a little Swampe nearer to the Garri∣son, they were set upon by an hundred and fifty of the Enemy, that had hid themselves in the bushes, and under a stone wall, and Loggs in the way as they were to pass; By the sudden noyse of the guns, the Cattle being frighted ran away to the garrison with such of the dead, as were first laid up thereon, (and possibly with one of them wounded at that instant) leaving their Owners to fight it out with their Enemies. Lieut. Plaisted being thus desperately Assaulted, he with his twenty men, was forced to retreat to a place of better Advantage; but being there so hot∣ly pursued, they were not able to abide it long; Although they killed and mortally wounded several of the Indians, as themselves have since confessed: but they most of them being so much overmatched, took the opportunity of a fair Retreat, and so got safe to their Garrison, while Lieut. Plaisted out of the height of his Courage, disdaining either to fly from, or yield himself (for 'tis said) the Indians were loth to kill him, but desirous rather to take him Prisoner) into the hands of such cursed Caytiffes, did fight it cut desperately, till he was slain upon the place, his Eldest Son and another man were slain in their too late Retreat, and his other Son was sorely, wounded, so that he dyed within a few weeks after. The Indians were contented with this mischief for the present (and indeed if all the English they had to deal with, had shewed the like Re∣solution with this Plaisted they would not have done half the mischeef, that since hath been done by them) and slunke away into the woods before the next day, when Captain Frost came up from Sturgeon Creck, (a few miles below the River) with a party of his friends, and buryed the dead: During these onsets, the Enemy also took their Advantage to burne three houses, and two barns before they left the place. The latter End of the same Month they burned a Mill near the same place belonging to Mr. Hutchinson a Merchant of Boston; from whence they came down lower toward Sturgeon Creek, where they burned one house, and killed two men, not far from Captain Frost's dwelling, he escaping himself very narrowly, being shot at by the Enemy, about Ten in Number, who might easily have burned his house, and taken all that were in it, being but three boyes besides himself, had he not used this policy, to call out to some to march this, and the other way, to look after the Indians, as if he had had many at hand to Command, which under God was the means of his escape; for his house was neither Fortified, nor well manned, yet was far from Neighbours. The next day the said Indians passed down the River on Kittary side, killed one man, whose house they first plundered, and then set it on fire; All this was done just over against Portsmouth, from whence out of a small Battery was discharged a piece of Ordnance, which by a good Providence was directed to fling its shot as it ell very near a pa∣ty of the Indians, for they were to affrighted therewith, (if none of them were killed) that they left good part of their plunder near the place: They were pursued by some of the English, before they could recover their home, and by the help of the Snow that fell about that time, were traced till they were overtaken, but being near a Swamp, them∣selves escaped, for hast leaving two of their Packs behind them. Soon after they went up the River again to Quechecho, where they burned an house, and two or three Barns. Another Party of them got over or beyond the other branches of Pascataqua River, toward Exce∣ter, and Lampny Eyle River, where they killed one man: sundry of them were seen in the woods about Exceter; and between Hampton and Exceter, where they killed one or two men in the woods as they were travelling homewards, occasioning the people of those Towns to stand continually upon their guard, which proved a great annoyance to the Inhabitants. But to look a little back to the Plantations more Eastward from Pascataqua River, where these outrages of the Indians first began. At Casco Bay Lieut. Ingersons Son, with another man going out a fowling about this time, were both killed before they returned-home, his Fathers houses being burned, with wany others also thereabouts. At Black point, Lieut. Augur with two more were assaulted by the Indians, where after many shot exchanged betwixt them, himself was so wounded, that he dyed soon after, and his brother also was killed with∣in a few dayes afterwards, not far from the same place. When the rising of the Indians first began in those Eastern parts, (with us called the County of Yorkshire) Captain Wincol of Neweche∣wannick, with some others, having a Sympathy for the sufferings of the Neighbours, marched up that way with a small party of men; In his first Skirmish with the Enemy he chanced to loose two o three of his Com∣pany; the rest being not above eleven in all, as they were marching a∣long by the Sea side were assaulted by a great number of the Indians, judged to be an hundred and fifty: he being hard beset with so great a number retreated to an heap of Bolts that lay near the water side, by the shelter of which they lay safe from the Indians Guns, and so well pyed their few Guns, that they slew many of their Ene∣mies, and put them all to a kinde of Route at the last: After which by the help of an old Canoo, they recovered safe to the other side of the Banke. But nine Saco men had worse success, who yet came with a very good Intention to help their friends, upon the hear∣ing of their Guns; but as they came to Rescue Captain Wincol with his small party, they themselves fell into an Ambush of the Indians, and so were all cut off, with two other men also, near the place where the fist Skirmish was, for the Indians from the shore side could discern any that were coming towards them, when they were a great way off▪ and so might easily way-lay them, before they could come up to them. Near upon seven houses were burned about this time, and some persons killed at Black point. Two persons likewise were killed at Wells in the beginning of the winter, one of them were servant to Mr. William Simonds (one of the principal men in the Town aforesaid) the Gentleman himself with his Family were removed to a Garrison house in the middle of the Town, his servant going early in the morning to look after some business there; tayed longer ten was needful to provide something for himself, the In∣dans themselves to breakfast with him, making the poor Fellow pay the shot, when they had done, with the loss of his life. A week after one Cross was slain at Wells likewise, who was a kind of a distracted Fllow. Also one Isaack Cousins was there killed in the beginning of Winter, after there had been some Overtures of peae be∣twixt Major Waldern and the Indians. With such kind of mutual Encounters was the latter part of the year spent betwixt the Indians and the English from Pascataqua River to Ken∣nibeck, from the beginning of August to the End of November, wherein many were slain on both sides: In one place, and in another; of the English in those parts were slaiin upward of fifty. The Enemy lost as appeared afterward by their own Confession, above ninety, partly in the foresaid Skirmishes, and partly in their joyning with the Indians to the Westward, whither it is said, many of them were invited to repair, to help destroy the English, in hope to enjoy their possessions afterwards; But God had otherwise determined, who did arise at last to save the meek ones of the Earth, and plead the Cause of his People. The Governour and Counsel of Massachusets, had, at this time, their hands full with the like Attempts of Philip and his Complices to the Westward, yet were not unmindful of the deplorable Condition of these Eastern Plantations; having committed the care thereof to the Ma∣rs of the Respective Regiments of the several Contyes on that side of the Country, but more especially to the care and prudence of the Ho∣noured Major D. Don, the Major General of the whole Colony, a Gentleman, who by his great insight in, and long Experience of all Martial Affairs, was every way accomplished for the managing that whole Affair; He had, to ease the other side of the Country, drawn out a sufficient number of Souldiers from the next Countyes, to have redu∣ced all the Indians Eastward to their obedience; but just as they were intended to march up to the head Quarters of the Indians, to fall upon them there, viz. to Ossapy, and Pigwaucht, about an hundred miles up into the Country Northward. The Winter setting in so sharp and severe in the beginning of De∣cember, and latter end of November, It was not possible to have march∣ed a dayes Iourny into the woods, without hazarding all their lives that should venture p; The Snow being found generally in those woods, four foot thick on the 10th. of December, so as it was not possible for any to have travelled that way, unless they carryed Rackets under their feet, wherewith to walk upon the top of the Snow: This alone Conside∣ration forced them to lay aside their designe for the present, but soon af∣ter it was done to their hands; for the depth of the Snow, and sharpness of the ld were so extream, that the Indians in those parts were so pinched therewith, that being hunger staved, they began to sue for peace, making their Address first to Major Waldern on that account, by whose mediations that whole body of Indians Eastward were brought to an hopeful Conclusion of peace, which was mutually agreed upon, and possi∣bly might have remained firm enough to this day had there not been too just an occasion given, for the breaking of the same by the wicked practice of some lewd persons, which opened the door, and made way for the bringing in all those sad Calamities, and mischiefs that have since fallen upon those parts of the Country; As shall hereafter be de∣clared. In the latter end of Iune, 1676 The Indians that had made a ge∣neral Conspiracy against the English were strangely dispersed, and dispi∣rited, so as they from that time began to separate one from another, and every Nation of them to shift for themselves, as hath been already men∣tioned in the ormer part of this Narrative. anonius the great Sachem of the Narrbagansets distrusting the proffers of the Eng∣lish, was slain in the woods by the Mohawks, his Squaw surrend∣ring her self, by this means her Life was spared. Many of those about Lancaster, and the places adjoyning there∣unto, did cuningly endeavour to hide themselves amongst those Indi∣ans about Pascaaqua, that had newly made their submission to the English, by Major Walderns means and concluded a peace, yet could nei∣ther dissemble their nature and disposition past before from suspition of mischief▪ nor yet so atificially conceale their persons, but they were easily discerned by such as in former times had any acquaintance with the Eastern Indians by way of Trade, or other Converse: Whereup∣on the forces newly raised in the Massachusets, under the Command of Captain William Hatborne, and Captain Ioseph Syll, designed for the subduing of those Indians about the River of Merimack, and Pascata∣qua, that still stood out in Hostility against the English, meeting with those under the Command of Major Waldern aforesaid, and Capt. Frost of Kitary; It was mutually agreed detwixt those several Command∣ers to siz: upon all those Indians that at that time were met together about Major Walderns dwelling at Quechecho; The Conrivement suc∣ceeded according to expectation, & all the said Indians were handsomely surprized, September 6th. 1676. without the loss of any persons life, either Indian or English; to the number of near four hundred: by which de∣vice, after our Forces had them all in their hands, they separated the peaceable from the perfidious, that had been our Emies, during the late Troubles; finding above two hundred involved in the former Re∣bellion, more or less, accordingly they were sent down to the Governour and Councel at Boson; who adjudged seven or eight of them Immedi∣tely to dy; such as were known to have had their hand in the blood of the English, or that had been shed by their means, the rest, that were found only Accessaries to the late mischiefs, had their lives spared, but were sent into other parts of the world, to try the difference between the Friend∣ship of their Neighbours here, and their Service with other Masters elsewhere. Those who had been alwayes either peaceable and true to the English, never intermedling in the quarrel, as Wannalancet the Sagamore of Pen∣nicook and some others were quietly dismissed to their own places. Besides these that were surprized at the time aforesaid; there were several others, who had been the chief Actors, that were taken up and down in those woods beyond Merrimack, and so were delivered up to Iustice; As Iohn Monoco, Sagamore Sam, old Iethro, with some others, as hath been already mentioned, yet young Ietho brought in forty a one time. It was a special favour from God, so to order it, that the In∣dians aforesaid, were so surprized: for had they continued in their for∣mer Rebellion, and had taken the opportunity to have joyned with the Eastern Indians, as some of them did a few Months before, they would in all likelihood have utterly destroyed all the Planations of the English yond Pascataqua River; As manifstly appears by the mischief which was lately done by the means of a few, that by too much Conni∣vence of some in those parts, that entertained a better opinion of them then it seems they deserved. For whereas mention formerly was made of a small party of Indians that on the third of May in this present year, had murdered one Thomas Kebel of Bradford, and carryed away his wife & five Children Captive, yet two or three of the Actors did, upon what Consideration is not known, retun the woman and Children again within six weeks, and because of their voluntary returning of them, dealt more favourably withal; being only put into prison at Dove: a time, yet possibly conceiving that a prison was but a prepration or a worse evil, they took an opportunity (two of the chief Actors in the foresaid mischief, called the one Simond, the other Andrew) to convey themselves out of the place of Restraint, and afterwards going amongst the Amoscoggan and Kennibeck Indians, have joyned with them in those bloody and cruel depredations lately made in those parts, which fol∣low in order next to be related. Some little Colour or pretence of injury was a Headged before those Eastern Indians began their outrage both in the former, as well as in the present year, the chief Actor or rather the beginner of all the foresaid mischiefs Eastward, is one Squando, the Sagamore of Saco Indians, whose Squaw a is said was abused by a rude and indiscreet act of some English Seamen in the last Smmer, 1675. who either overset the Ca∣noo whein the said Squaw with her Child were swimming in a River thereabouts, or else to try whether the Children of the Indians as they had heard, could Simme as naturally as any other Creatures, wtting∣ly cast her Child into the water; but the Squaw immediately diving in∣to the water after it, fetcht it up from the bottom of the River, yet it so falling out that within a while after the said Child dyed, (which it might have done if no such Affront had been offered) The said Squando Father of the Child hath been so provoked thereat, that he hath ever since set himself to do all the mischief he can to the English in those pars, and was never as yet since that time ruly willing to be Reconciled. Although he is said to have sent home some that were taken Captive the last year. Surely if their hearts had not been secretly filled with malice and Revenge before, they might have obtained satisfaction for the wrong done, at an easier Rate More probable it is, that this was only an occasion to vent the mischief they formerly had conceived in their hearts. There is an injury of an higher nature, mentioned as the ground of their quarrel with us, who live about Pemma quid, and Kennibeck, which hapned the last Spring, viz. one aughton with another person or more who having obtained under the hand of Major Waldern a war∣rant to seize any Indians Eastward, that had been guilty of any Mur∣der or spoyle done to the English in those parts; did most perfidiously and wickedly entie some of the Indians about Cape Sables, who never had been in the least manner guilty of any injury done to the English, aboard their Vssel, or else some other way, and th carryed them away to sell them for slaves; which the Indians in those parts look upon as an injury done to themselves, and have alledged it to the Inhabitants of Pemma∣quid, as one of the principal grounds of their present quarrel: The thing alleadged is too ture as to matter of Fact, and the persons that did it were lately committed to prison in order to their further tryal. Yet all those Indians do, or may know full well that they who did them that wrong, were lyable to due punishment, (or else their quarrel might be accounted just, and they considered as Indians, must have the more al∣lowance) if they could be found, nor ever were any countenanced a∣mongst us, that had done them any kind of injury, nor did those that take upon them the revenging of the injury, know that they were Inha∣bitants of this Country that did the wrong; nor was then ever any orderly Complaint made thereof, but this cannot excuse their perfidiousness and Cruelty, some other pretences were alleadged by the said Indians that yet do bear no proportion to the mention of a wrong or ijury, viz. be∣cause our Traders were forbidden to fell any Amuniion to any Indians whatsoever; which those Indians say they cannot live without; yet seeing themselves, as well as the Westward Indians have so ill improv∣ed, that which they had before, there was little Reason why they should quarrel with us, for selling no more: Further also it is affirmed by some persons worthy of Credit, that for divers years past have lived in those parts, that the Indians thereabouts, need not have wanted powder or shot, only they wanted something wherewith to cloak their malitious and barbarous practices of late com∣mitted against us; but there being different opinions about this point, we shall leave it at the present. But this being premised in Reference to the pretended ground, or occasion of the quarrel; It remains that the Effects thereof, be now related. Before the Warre with Philip was well ended to the Southward, there was a fresh Alarm sounded again to the Eastward, for on the eleventh of August, 1676. The very day before Philips heart (that had harboured so many mischevous and Treacherous devices against the English was by one of his own Company shot through) did a party of Indians begn their Outrages at Cásco in a most perfidious and treacherous manner, killing and carrying away Captive to the number of thirty persons, and burn∣ing their houses, amongst whom was the Family of one Antony Brack∣et Inhabitant of Casco, who was thought to have been killed, but he himself with his wise and one of his five Children carryed away Cap∣tive with a Negro, did happily make an escape from their bloody and deceitful hands, In November next ensuing▪ The manner how Antony Bracket and his wife made their escape was very remarkable, and therefore judged worthy to be inserted here al∣though out of due place, the Indians that led them Captive, having brought them to the North side of Casco Bay: News was brought to the said Indians of the surprizal of Arowsick house in Kennibck, withall the store therein, which did so rejoyce them, that they made all haste to share in the good things there to be had. Thus eager to be gone they promised Bracket and his wife that they should have also a share there∣in if they would make haste after them, bringing along a burthen alot∣ted to each of them: The woman having a little before observed an old Burchin Canoo lying by the water side, hoped it was an opportuni∣ty Providence offered for their escape; whereupon she first prudent∣ly asked of the Indians to let the Negro their own servant (as the same time carryed Captive by them) help them to carry their burthens, which was granted: then she begged of them a piece or two of meat, which was not denyed them. Thus being furnished with help and provision, the Indians leaving them thus behinde to come after with their several burthens and a young Child; They could not but look up∣on it as a nutus Divinus, to bid them, shift for themselves: the woman also found a needle and thred in the house, where they stayd on that side of the Bay, with which having mended the Canoo, they ventured to get away; which prosperously succeeded: for in that old Canoo they cros∣sed a water eight or nine miles broad, and when they came on the South side of the Bay, they might have been in as much danger of other indi∣ans, that had lately been about Black point, and had taken it; but they were newly gone: So things on all sides thus concurring to help for∣ward their Deliverance, they came safely to the Fat at Black point, where also by special Providence they met with a Vessel bound for Pas∣cataqua, that came in to that Harbour, but a few hours before they came thither, by which means they Arrived safe in Pascataqua River, soon after, all which Circumstances are very worthy to be noted. Amongst those Indians that seized this Brackets Family, the chief was one Simond, that newly or a little before had escaped out of Dover Prison, where he was not over carefully lookt to, he had had his hand in the murther of sundry English, as himself confessed; not missing save one in the which he had discharged his gun upon, but because he came in voluntarily, bringing in a woman and fire Children of the Eng∣lish, who had been carryed Captive a little before, it was questioned, whether his last act of submission might not ballance his former transgre∣ssion, and therefore was he committed to that, not so secure a Prison, till his Case might be further considered of,. It is said that coming to that Brackets house over night he pulled forth a counterfieted pass, under the hands of some publick Officers, or men intrusted with that Service, making shew of all Friendship, but in the morning or soon after, he pulled off his Vizour of a friend, and discovered what he was, yet grant∣ing Life to this person and his Family, that did not, or could not resist, which he denyed to some of the Neighbours not far off, who were many of them killed by this bloody Villany, and his Partners. There are some Circumstances in the Assault of Anthony Brackets house very considerable, which, because it was the first Outrage com∣mitted by the Indians in this their second Insurrection, 1676. are worthy of a more particular remembring. This Indian forementioned called Simond, after he had escape out of Prison at Dover, came up to Gasco, and either in the end of Iuly, or beginning of August, acquainted himself with this Antony Bracket, and oft frequented his house: Upon the ninth of August, some of the Indians having killed a Cow of his, the Indian Simond coming to his house promised to bring the Indians to him that had killed his Cow In the mean time they of the place sent two men to Major Walderns at Dover, to complain of this injury done by the Indians; but before their return, very ealy in the morning on the eleventh of August, Simond with a party of Indians came to Antony Brackets house, and told him there were the Indians that had killed his Cow; but as soon as they had said that, the Indians went further into his house and took hold of all the Guns they could see, Antony Bracket asked what was the meaning of that, Simond presently replyed, that so it must be, asking him withal, whether he had rather serve the Indians, or be slain by them, Antony Bracket Answered, that if the Case were so, he would rather chuse to serve them, then be killed by them: Simond replyed, that then they must be bound, which presently was done. The said Bracket, his wife, and a Negro were all bound by the Indians, his wife had a Brother, who offer∣ing to resist was killed forthwith, the rest with five Children were away Prisoners. Two hours after one Pike that lived not far off, but knowing no thing of all this, went up in a Canoo toward one Robert Corbins house▪ where he found one Humphry Durham, and Benjamin Atwel at work about their Hay, after a little stay, he left them intending to go up high∣er with his Canoo, but as soon as he was a little pat, he heard Guns shot off, which made him with another man he had with him, presently re∣turn back; before he came beyond Corbins house he saw an English boy running with all haste, which made him fear some mischief was in hand, and presently a Volley of shot came against them, but the Bullets flying over their heads, did them no hurt: presently Simond Indian appear∣ed, and called them to come a shore; but they liked not his Courtesy, but presently turning their Canoo into the stream got out of the reach of their Gns, hasting down to his own house with all speed; when he came near to his house, he called to the People to make hast away, to∣wards the Garrison house, and bid the rest look to themselves, and fire up∣on the Indians, that were coming against them: In the mean while, the Indians passing from Anthony Brackets to Corbins, killed Corbin him∣self, with Humphry Durham, and Benjamin Atwel forementioned: Then passing on to other houses, carryed away some of them Captive, and killed others. At one of the next houses, the women and Children got off into the water by a Canoo; but one Iames Ross, his wife and Children were carryed away: Corbins wife with one of the other mens wivs; and the Children of another of them, they likewise carryed away. In another side of the Town, three were as they were going to reap at Antony Brackets, passing from an house where they left their Canoo, met with Iohn Mount-joy and one Wakely, to whom they told what had hapned, soon after they heard two Guns shot of, whereby it seems two men were killed, wherefore coming back toward Thomas Brackets where they had left their Canoo, they saw him shot down by the Indians; one of the three not so well able to run hid himself in the bushes in hpe to make his escape more conveniently afterwards, which accordingly he did; but in the mean time he saw the Indians carry away Thomas Brack∣ets wife and Children; Soon after the three men aforesaid got safe to Mr. Mount joyes Garrison, but not trusting to the Seuity of that Gar∣rison, they soon after repayred to an Island in the Bay, called Iames Andrews Island. One George Lewes and his wife tarryed all this time in their house till the next day, when they had oppotunity to get safe to the Island aforesaid, together with the two men that were now returned from Ma∣jor Walern; whither they had been sent, but too late, to make complaint of the Indian; that had counter fieed his pass to travoil into those parts, and had done this mischief. The day after one George Felt suspecting the worst by reason of a smoak, he saw on the opposite side of the Town, took his wife and Chil∣dren into a Canoo to see what the matter wa, but when he came near a point of Land not far off, he found several of his Neighbours goods which made him conclude their Owners were killed, which was a sufficient warning to him likewise to fly for his Life, which he did to the same Island. After they had sundry of them escaped thither, some of them remembred that they had left powder behind them in one or two places; whereupon they resolved to venture a party of them in the night, partly to prvent the Indians from having any Advantage thereo, and partly for their own defence if occasion should be; Their Attempt succeeded well, for they brought away a barrel of powder from one Willes his house, and likewise a considerable quantity out of a Chest in a Store house, where the Indians had been ransacking, & had taken things out of the other end of the Chest, yet overlooked the Powder: In this surprizal of the Plan∣tation in Casco Bay, called Falmouth, there were thirty four persons kil∣led and carryed Captive. That this was not a casual Attempt, but a designed plot, it will ap∣pear, in that just about the very same time, the Indians at Kennibeck, made the like Insurrection, whereby it is concluded, either that the In∣dians which escaped from Dover, stirred them up thereunto, or else that the said Indians finding them in a disposition tending that way, by reason of some injries done them that dwell farther Northward, they offered their Service to help forward the designe. It is to be noted here, that the Indians about Kennibeck were per∣swaded to continue their former amity with the English notwithstand∣ing the report of Philips rising that year before, and the Outrages com∣mitted the last Autumne, and winter following, yet which is more, they had lately renewed their League with the English in those parts, al∣though they had often complained to those of Pemmaquid, of the inju∣ry they suffered, in the withholding from them the Trade of Powder, and shot, without which they said they cannot subsist, and for want of which it is alleadged by themselves, that some of them perished the last Winter. But the Quarrel of late fallen out betwixt the English, and the Indi∣ans about Kennibeck, and Eastward thereof, being a matter of great Consequence; For the farther satisfaction of the Reader, it shall in what follows, be more particularly described; It being the duty of every one that publisheth things of this nature, to to do the right of an Historian to all sorts of persons, any way concerned in what is made publick; The Information was received from a prudent person, an Eye and Ear wit∣ness of all that hapned amongst the said Indians, both the former and present year, and one that was of more publick Concernment in those Transactions then some others, therefore may the more heed be given thereto. Mention is already made of what hapned in September, 1675. to the Company belonging to a Sloop, and two other Boats, that went up Casco Bay to gather Indian Corn; Upon that Accident it is said, divers Indians on the East side of Kennibeck River repayred to their Fort at Totonnock (a place up higher into the Country beyond Kennibeck and Shipscot River) where was an English trading house. And the Indians Eastward of the said River, had as yet done no harm to any of the English, yet did Captain Sylvanus Davis Agent for Major Clarke and Captain Lake of Boston, upon these Overtures think it fit to etch down the Powder and Shot with other goods from the said Trading house, tel∣ling the Indians, by the Messenger sent up, he would have them come down and live below in that River, to take off Iealousies, and that he would then supply rhem with what was needful. But the Messenger told them, in Case they would not come down, and deliver np their Arms, the English would kill them. He that se∣deth a Message by the hand of a Fool saith Solomon, cutteth off the feet, and drinketh dammage; This Message was delivered by him that went, as was confessed by himself, who put it into his mouth, or whether it was devizd in his own heart, it concerns not us now to enquire, but the dammage that side of the Country hath been made to drink thereby, is not easy to recount; for upon this Threatning Message the Indians for∣sook their Fort presently, and went Eastward, and sent abroad to Iohns River and to the Sea side to get all the Indians they could together to come up Penobscot River. A Gentleman who at that time lived at Pemmaquid, a kind of Su∣petendent over the Affairs of that place, considering the sad state things were running into, laboured to obtain a Parly with the said Indians, or some of them, which after much trouble and cost, he did accomplish: But the mean time, such was the violence used by some refractory English in those parts, that they could scarce be restrained from offering vionce to the persons he sent up as Messengers, or others that lived quietly amongst them, and did also as violently set themselves to oppose him∣self, or any others that acted with more moderation, then the rest: pro∣testing against them, as those who forgain supplyed the Indians with Powder and Shot, and said they would kill any Indian they met; others at Monhiggan offered five pound for every Indian that should be brought, yet would not these persons that were so violent against the In∣dians in their discourse, be perswaded upon any Terms, then, or after∣ward, to go out to fight against the Indians in an ordely way; as ap∣peared both by their Security in not standing better upon their guad, and by their sudden flight afterward, running away like a Flock of Sheep, at the barking of any little dog: Things being in this posture, what could be expected but a present warr with the Indians, although as it seems, there were few or nonelke to be found, willing to undertake it, or fit to manage it in those parts. How ever, the person aforesaid, understandng, the General Court at Boston had appointed a Counsel of Warr at Kennibeck, applyed himself to them, laying before them the desperate state things were falling into; whereupon they issued our war∣rants to restrain all manner of persons from medling with the Indians without farther order, which within few dayes should be had. In the mean time the Sachems of the Indians meet at Pemmaquid; where, af∣ter many complaints made of the hard dealing of the English in Kenni∣beck River, they came to Tearms of Peace, promising to keep true Friendshp with the English; and to hinder the Amonoscoggan Indians from medling with the English, if by any means they could, and also to return peaceably in the Spring of the year. This Gentleman afore∣said, having a long time waited to go to Boston; was willing to take the opportunity of the presnt Winter, hoping things were now pretty well setled in those parts betwixt the Indians and the English; ound soon after, that he was cited thither to Answer some Complaints (though made without ground) for selling Powder & Shot to the Indians contrary to Order. But those false opinions being easily blown away by his own appea∣rance at Boston, and so having dispatched his occasions there, he return∣ed before the winter was over to Pemmaquid, where hearing of a Ves∣sel that intended to take Indians in those parts, and carry them away to a market, the which he had many strong Reasons to believe, (it being no hard matter to surprize many such, that suspecting by fraud, would easily be enticed aboard a Vessel to trade, or may be to drink Liquor) sent both the Master and mpany, if they had any such intent to for∣bear, seeing those Indians were at peace with us, and likewise to the Indi∣ans, to inform them of such a Vessel, and to beware thereof, but yet it seems the Master and Company took several Indians Eastward, who were also at peace with us, and to our geat sorrow shipt them aboard for a market. The winter being now over, the forenamed Agent of Pemmaquid, went to a meeting of the Indians Eastward, to perswade them, of the Countryes willingness to continue a peace with them. They seemed very joyful thereat, and in the Spring brought some presents to confirm the Peace, and to that en also delivered up an English Captive By to those of Kennibeck. But when the Summer came on, that the said In∣dians had liberty to travail up and down the Country to visit their Friends as they used to do; they missed those their Friends who had in the winter perfidiously been carryed away, and as is related, they fell in∣to a Page against the English, making Complaint thereof to the said Agent, Mr. Earthy, Mr. Richard Oliver, and others: They were told means should be used for bringing them back again, which had been so Transported, those to whom the Complaint was made, did scarce be∣lieve it to be true, as not having heard thereof from any other hand, and probably hoping none, especially after solemn warning, would deal so perfidiously with Heathen, to lay such a stumbling block before them. The Indians being certain of the thing done, could not be easily paci∣fied, being likewise incensed against the English, for withholding the Trade of Powder and Shot the last winter, saying, they were frighted from their Corn the last year by the People about Kennibeck, so as many of them dyed in the following winter for want of Powder and Shot, wherewith to kill Vnison and Foul; Adding withal, that if the Eng∣lish were their Friends as they pretended, they would not suffer them to dye, for want thereof: However, the said Agent making the best he could of a bad Cause, used all means to pacifi the Complaynents, and to that end promised them, that if they could meet with any of the Amonosoggan Indians (who it seems all along had the bitterest Enmi∣ty against the English he would give them a meeting to treat in order to a Peace, Ma Waldern having already concluded a Peace with the Pas∣ctaqua & Caso Indians, & by that means, if they could conclude the like peacewith the Amonoscoggan men, (that could not yet be found) there would be a general Peace with all the Indians Eastward of Pascataqua, which the Indians that were present at this discourse, seemed very joy∣ful at: yet still by one fatal Accident or other, jealousies still seemed to increase in their minds, or else the former injuries began to boyle a fresh in their Spirits, as not being easily digested, what ever had been said, or done to allay the offensiveness thereof. Soon after comes a Post from Toton∣nock, to desire him to repair thither according to his promise, where they told him he should meet with Squando, and divers Amonoscog∣gan Sachems, and that Mng was sent Post to fetch the said Squando: This Gentleman mindful of his promise, went with the Post to Kenni∣beck, and finding Captain Lake at his house in Arowsick; It was judged meet, that Captain Sylveser Davis should go along with him, with in∣structions from the Counsel then sitting in Kennibeck, how to carry on their Treay. After they had gone part of their way towards Toton∣nock, they came to an English house, where they were told, what great jealousies of deceipt in the Indians were upon their Spirits, from what they had heard of Muggs and Tarumkin, an Amonoscoggan Sachem: going farther to a place called Kedonu-Cook, they met with Indians, who were very shye of telling them any thing, which added to the for∣mer Intimation, greatly increased their fears: but being resolved of their voyage, they went onward still in their way, yet falling short of the place on purpose, that they might finish their business with them the next day: when they came to their Fort, they were first saluted with a Volley of Shot, then brought into a Wigwam where their Sachems were: Ma∣dockawando sate as chief, who now stiles himself their Minister: Being set in Councel, they made Assiminasqua their speaker; whose Adopted Son was the said Madochewando: He told them it was not their Cu∣stome, if any came as Messengers to treat with them, to seize upon their persons, as sometimes the Mohawks did with such as had been sent to them: Captain Davis and the other Gentleman told them, therein they dealt like men: Answer was presently made them; you did other∣wise by our men, when fourteen came to treat with you: And set a Guard over them, and took away their Guns: And not only so, but a second time you required our Guns, and demanded us to come down unto you, or else you would kill us, which was the Cause of our leaving both our Fort, and our Corn to our great loss. It was without doubt no small trouble to their minds, in a Treaty with these Pagans, Haec dieipot uisse, & non potuisse refelli: Yt to put the best Construction might be, on such Irregular actions, which could not well be justifyed. They told them, the persons who had so done, were not within the Limits of their Government, and therefore though they could not call them to an account for so acting, yet they did utter∣ly disallow thereof: Adding farther, as soon as we understood thereof we sent for you to Pemmaquid, and Treated you kindly, and kept you, as you know, from the violence of the English; The Indians Replyed, we do but inform you, aud will Treat in the Afternoon. But when the Afternoon came, our Two Messengers told them, their busi∣ness was to Treat with the Amonoscoggan Sachems, and that they were forry, Squando was not there: Then having confirmed their Peace with those Eastward Indians, they intreaed the Amonoscoggan men to speak, who likewise urged Tarumkin, the chief Amonoscoggan Sachem to speak, who after some pauze, said he had been to the Westward, where he ad found many Indians unwilling for Peace. but says he, I found three Sachems (whom he named, though those he spake to knew them not) willing to have peace; And for my own part, I am willing for peace, and gave them his hand with Protestation of his continuing in Friendship, so did seven or eight more of the Amonoscoggan men; whose Names they took, of whom Mug and Robin Hoods Son were two. After this Madochewando asked them what they should o for Powder and Shot, when they had eaten up their In∣dian Corn, what they should do for the Winter, for their hunt∣ing Voyages? asking withal, whether they would have them dy, or leave their Country, and go all over to the French. Our Mes∣sengers told him, they would do what they could with the Gover∣nour, some might be allowed them for Necessity: He said they had waited long already, and therefore would have them now say yea, or nay, whether they should have powder as formerly, or not? Our Mes∣sengers then Replyed, you your selves say, many of the Western In∣dians would not have Peace, And therefore if we sell you powder, and you give it to the Western men, what do we but cut our own Throats? Adding further, It is not in our power without leave, if you should wait ten year more, to let you have powder, at which words they seemed much to be offended. But yet the next day they resolved to go down with them, & to speak with the Western men, thereby, if it might be, to stop their farther pro∣ceeding. So going down with them the next day, they met with some Indians who had got strong Liquor, with whom they fell a drinking: Our Messengers stayed at two places for them, and finding that still they tar∣ryed behinde, not knowing what farther to do, they went home, it be∣ing the sixth day of the week. But the next night save one, news came to Kennibeck, that the Indians had killed divers English in Casco, al∣though it was not yet known a Pemmaquid. Upon this News Ca. Davis set out one Sentinel the next night. The rest, (such was their Security) went all else to bed. And in the morning, were all like Laish surprized, thus might it be said, Invadunt Aedem somno (si non) vinoq▪ sepultaam. The particulars of the surprizing of Kennibeck, and Arowsik house are thus related by such as were acquainted therewith. Upon the thirteenth of August, 1676. several Indians repaired in the Evening to the house of one Mr. Hammond, an ancient Inhabitant, and Trader with the Iudians up Kennibeck River, His daughter or a maid that was servant in the house, either naturally afraid of the Natives, or else upon something she observed in their Countenance, or Carriage, manifested so much fear, as made her run out of the house to hide her self in some place abroad; The Indians perceiving it, the more to dis∣semble their Treachry, ran after her, and brought her into the house, telling her (although they could not perswade her so to believe) that there was no Reason to be afraid of them: presently after more of the Barbarous Villains coming into the house, she grew more afraid then before, being now more strongly perswaded that they came on purpose to kill or surprize those in the Family, whereupon she suddenly made an escape out of the house, and presently passed into a Field of Indian Corn, whereby she might the better avoid the danger of any pursuer, and so ran cross over the land that night ten or twelve miles, to give them notice that lived at Shipscot River, It is said that after she got out, she heard a noyze in the house, as if they were fighting or scuffling within doors; but she did not count it wisdom to go back to see what the matter was, know∣ing enough before of their Vllanye, how well soever her Mrs. (that was more versed in the Trade of the Indians) might think of them. Those of Shipscot taking this warning escaped away as soon as they could leav∣ing their Cattle and their dwellings as a Prey to the Indians. What besel Master Hammond and his Family is not yet certainly known: Reports pass up and down, that some who came down the River after∣wards, saw some of the dead stripped upon the Banke of the River, which makes us fear the worst, concerning all the rest; for certainly the whole Eamily sixteen in Number, were all at that time either killed, or carryed away Captive, none save the maid aforesaid, being known to make any other escape, to infor their Friends lke Iobs Mssengers, wht befell the rest of the Famy. The Indians having in this manner surprized Mr. Hammonds house, they passed down the River the same night; but going by another house, medled not with the people, only turned their Canoos a drist, that they might not find means afterwards to escape themselves, or help others so to do: possibly their chief aim being at Arowsick house, they would not, for fear of being discovered, make any Attempt upon any place near by: wherefore August the fourteenth very early in the morn∣ing, having in the night, or before break of day passed over on to the Island called Arowsick, several of them undiscovered lay hi uder the behind a great Rock near adjoyning, till the Sen∣tinel was gone off from his place, (who went off it seems sooner than was Reason, considering the danger) when presently some Indians followed him in, at the Fort gate, (as some report) while others of them immediately seized the Port holes thereof, and shot down all they saw passing up and down within the Walls, and so in a little time be came Masters of the Fort, and all that was within it: Captain Lake (joynt Owner with Major Clarke of the whole Island) hearing the bussle that was below, betwixt the Indians and those that belonged to the place, was strangely surprized, yet himself with Captain Sylvanus Da∣vis and two more, understanding that the Indians had seized the Fort, & killed divers of the English, apprehending it boot less, or rather beartless to stay, as not being able to stand upon their guard, or make any resi∣stance, made a shift to find some passage out at a back door, whereby they escaped to the water-side, where they found a Canoo, into which they all entered and made away toward another Island near by: This was not done so secretly but the Indians discerned them before they were gone farr; four of them therefore basted after those that had escap in ano∣ther Canoo, and coming within shot, discharged their Guns upon them, whereby Sylvanus Davis was sorly wounded; yet making hast, as ge∣nerally they use to do, that fly for their lives, timor addidit alas, they got a shore before the indians overtookthem. It is said they were strange. dispirited, or else they might easily have defended themselves against their pursuers: But when once mens hearts are sunke with fear, and dis∣couragement upon a sudden surprizal, it is hard to buoy them up, to make any competent resistance: Capt. Davis being sadly wounded, could neither trust to his legs to fly, nor yet make use of his hands to fight; yet was strangly preserved; Providence directing him to go into the Cleft of a Rock hard by the place, where he first landed; The Indians by the glittering of the Sun beams in their Eyes as they came a shore, did not discern him; so as lying hid under the Covert of the band of Provi∣dence, for two dayes, he at last crawled a little about the water side, till he found a Caoo, whereby he escaped away with his Life, much adoe. The other two men, were better foot men, and parting from Captain Lake, mde their escape ten or a dozen mile, to the further end of the Island, and so escapd from the Indians, till they found means to get off. Poor Captain Lake, that a few hours before, slept quietly in his Mansion house, surrounde wi a strong Fortification, defended with many Soul∣diers, is now forced to fly away with none to attend him. And as the Awful hand of Divine Providence ordered things, was as some say, par∣sued by such Indians as were meer strangers to the place, that knew not the Master from the man, by one of whom he was sht down, as is sup∣posed, soon after his coming ashore; Lieut. Davis heard two Guns, by which't was thought, & soon after was known so to be by an Indian which since hath confessed to Captain Davis that he shot him that day Arowsick was taken, which he intended not to have done, but that he held up hi Pistol against him, whereas if he had but asked qu ter, he should have had his Life. Captain Lake was slain at that time, although many hopes were for some time maintained, that he was taken alive, and kept with other Captives, amongst the Indians; And 'tis said the Indians of those parts did not intend to kill him, if they could have, help∣ed it: But it was known, that his hat was seen upon an Indians head not long after, which made his Friends conclude what had beflle the Owner that good man, who might Emphatically be so termed in distinction from them that may truly be called Iust men, and no more: For it seems according to the just Agreement betwixt him∣self and his part owner of Arowsick Island, it was not his turn this year to hav een upon the place, but such was his goodness, that he yielded to the dsire of his Friend and Partner, as in his room and stead to take upon himself that Service in this time of danger, it is hoped his goodness in future time will not be forgotten by such as were any way concerned therein, or had Advantage thereby. This island (called Arowsick from an Indian so named, that formerly possessed it, and of whom it was purchased by one Mr. Richards who old it to Captain Lak and Major Clarke) lyes up ten miles within the mouth of Kennibeck River; it is some miles in length, and contain∣eth many thousand Acres of very good Land; where meadow and arable ground are in a good proportion well suited together; within the Fort aforesaid were many convenient buildings for several Offices, as well for wares and Trading, as habitation: six several Edifices are said to have been there erected. The Warehouse at that time was well furnished with all sorts of goods; besides a Mill and other Ac∣commodations, and dwellings within a mile of the Fort and Mansion house; some of whose Inhabitants hardly made their escape, upon the first surpizal of the Fort. All which consiered, the loss that besel the Proprietours at the sur∣prizl of this Island seems to be very great, valued at many thousands: but those that were the Owners with others of late times, have found in their ow Experience, what Solomon said of old, Thre is a Time to get, and a Time to loose, a Time to keep, and a Time to cast away: A Time o break down, as well as a Time to build up. The persons killed and taken at Kennibeck, both at Mr. Hommants, and at Arowsick, are said to be fifty three. Upon the Report of this sad disaster, all the Plantations of the Eng∣lish in those parts were soon after left, and forsaken by degrees. All the rest of the Inhabitants of Kennibeck River, Shipscot River, Saga∣de-hok, Daanicotee, fearing to be served in the same kind, fled to the Islnds of Cape-bonawagan and Dails Cove. On the second day at night be a Post was sent to Pemmaquid to inform them of what had hapned, who being but eight or ten men, were mind∣ed to go to the Island called Monhiggon, having secured the best of their goods, but the wind taking them short, they were forced to turn into Damarils Cove, where they found Mr. Wiswal, and Mr. Cocot, there they laboured two dayes to settle a Garrison; But partly by the muti∣nousness of the People, and partly by the want of Provision nothing could be done to secure the Island, so that it was presently deserted: From thence they went to Monhiggon, resolving ther to tarry till they heard from Boston, from whence Mr. Colicot, and Mr. Wiwel promi∣sed to do their utmost endeavour to send help. There they setled three Guards, and appointed five and twenty to watch every night, not know∣ing but that the Indians might come every hour. But continuing there a Fortnight, and finding no Relief like to come; and seeing all the Coun∣try burned round about. (For after they had gotten all that could be saved from Pemmaquid, they saw all the other Island, Windgin, Cor∣bins sound, New-Harbour, Pemaquid all on fire in two hours time) then considering what was best to be done, they found no Boats could be sent to sea for fear of weakning the Island, and that most of those that were upon the Island, were Strangers, Coasters, and such as came from the Mye, and were ready to be gone upon every occasion, they laid an Imbargoe for one weeks time, after which a Letter was received from Major Clarke, defiring their Assistance for enquiring after Capt. Lake if alive, saving, what could be had at Kennibeck &c. but intimating nothing of any help lke to come, besides those that brought he Letter told them, it was in vain to expect any help from Boston. It being questi∣oned there, what they had to do with those parts, upon which the In∣habitants considered, that if they should tarry there, and spend all their Provision, and neither be able to go to Sea, nor yet to live, or be safe a shore for want of help, it were better for them to remove, while they had something left to live upon, and seek imployment else where; so by Consent they resolved forthwith to Transport themselves, and what they had saved of their goods to some place of Security, so they took the first opportunity to set sayle, some for Pascataqua, some for Boston, and some for Sale, at one of which three places they all safely arrived. Having thus escaped at first as Lot out of Sodom, but not counting themselves safe in that Zoar, where for a little while they made shift to bids their heads, till they might escape to some surer place, there waiting for better times, when they may with peace and quietness re∣urn to their former habitations, or seek some other else where. When the foresaid Exploits were done by the Indians in and about Casco Bay, several of the English removed to ewels Island, where they hoped to be more secure from the Indians, but their barbarous Enemy finding so little Resistance made against them on the main Land, a con∣siderable party of them came with their Canoos to destroy that Island also, about three weeks after the forementioned mischiefs. There was a fortifyed house upon the said Island, where the English that either kept upon the Island, or repayred thither, hoped to have secured themselves. But at that time when the Indians assaulted the place, many of the English were absent, sew left in the Garrison, but women and Children; some were gone to other places to fetch Indian Corn, others were in a Boat imployed about Fish, amongst whom was one Richard Pots with two more; The wife of the said Pots was wash∣ing by the water sie, where she was surprized with her Children, and carryed away in sight of her husband, who was not a little distressed with hat sad Spectacle, but was not able to afford any Relief either to wife or Children; although one of the Children espying his Father in his boat, ran into the water, calling out for help, but an Indian ran after him to catch him up; the poor man in a great Agony being within half shot, was about to have fired upo the Indian, but then fearing he might wod his Child which the Villain had said hold of, he forbore, rather suf∣fering him to be carryed away alive, then be exposed to so manifest dan∣ger of his Life, or Limbs, by shooting at the Indian. It is said that some of the Indians were killed by them in the Garrison: They speak of a Lord that at one shot killed two or three of them, Guns were found afterwards under the Fort, which were supposed to have belonged to some of the Indians that were killed. Some that were abroad when the Fort was assaulted, desperately broke in through the In∣dians, whereby at the last, many of the People were preserved: some flying away from Iewels Island in a Canoo toward Richmonds Island, met with a Ktch, to which they made known the distress the People were in, who thereupon went to the place, and took in all the People they found there, and carryed ihem off to a place of more safety. Yet were there several persons said to be killed and carryed away at that time viz. three men, who were known to be killed, two women and two Children, that are supposed to be yet alive, though in the Enemies power. From thence they went to Spurwinks, where they assaulted one place or more, and killed one man, wounded another, and carryed another away Captive: Amongst them that were in danger of surprizal, one that could not run, hid himself in a garden of Cabbages so as he was not found, yet was very near them, for he over heard several questions, they asked him they took; by which means he was the better enabled afterward to prevent the danger two more were coming into, for the poor Fellow that they had taken, told them, that one Shenda with another man were to come that way by and by; whereupon this man that had hid himself, meeting that Shedal and the other man gave them notice of the danger, whereby they were delivered out of the snare, for that time; not long after one of them, viz Mr: Shendal fell into their hands as shall be declared afterwards. Within a while after, or much a∣bout that same time, another sad Accident befel six or seven of them that belonged to Casco. For upon the twenty third of September some persons that belonged to a Sloop, and a Sallop, that were pressed into the Service (one Reason of which was to prevent their ragling they being persons that belonged to those parts about Casco) were over desirous to save some of their Provision, to which end they first made their Address to Captain Hatborne, (under whom they were ordered to serve) desiring they might be released; the Captain told them he could not do it, but desired them to have patience for a while, they told him, that they must and would go, else their Families must starve at home: The Captain told them further of the danger, and bid them not stir at their peril: However they would go, and soon after went to Mount∣joyes Island to fetch sheep, where they landed seven men; but the Indi∣ans presently set upon them, they presently be took themselves to the Ruines of a stone house, where they defended themselves as long as they could; but at last they were all destroyed either with stones cast in upon them, or else with the Enemies shot, except one, who, though at the fist it was hoped his wounds were not mortal, yet soon after dyd thereof; Amongst these was one Georg Fell much amnted, who had been more active then any man in those parts against the Indians, but at the last he lost his own Life amongst them, in this too desperate an Adventure. The Indians growing more hold by these Attempts in those remote places, drew down narer towards Pasat aqua, for not long after a party of them came upon Cape Nidduck, where they killed and carryed away all the Inhabitants of a few scattering houses, to the number of seven in all, and such was their Salvage Cruelty exercised in this place, as is not usually heard of, for having dashed out the brains of a poor woman thatgave suck, they nayled the young Child to the dead body of its mother, which was found sucking in that rueful manner, when the People came to the place. The day before a man and his wife were killed by them at Wells, and two men more soon after. On the twelfth of October following near an hundred of the Indians made an Assault upon Black point, all the Inhabitants being gathered into one fortifyed place upon that point, which a few hands might have deended against all the Indians on that side of the Country. But as i seems, one called Mugg was the Leader of the Indians; one that ad from a Child been well acquaint∣ed with the English, and had lived some years in English Families, who though a cunning Fellow, and had prevailed much in his Attempts, yet at this time shewed more Courtesy to the English, then according to for∣mer Outrages could be expected from any of those barbarous miscre∣ants; and was willing to make offer of a Treaty to Mr. Iosselin, chief of the Garrison, to whom the said Mugg promised liberty for all that were there, to depart with their goods upon the surrender of the place: The said Iosselin reports, that when he came back from his treating with Mugg, that all the People were fled away out of the Garrison, having carryed away their goods by water before his return, in so much that having none but his Household Servants to stand by him, he was capa∣ble to make no Resistance, and so surrendred. When People have once been frighted with Reports and Sense of danger, they are ready to fly away like a Hart before the Hunter or his Hounds, one of the Inhabitants of the place affirmed he saw an hundred and fifty Indians, which was more by an hundred than any body else ever saw near the Fort. But when a place is designed to Ruine, every thing they take in hand shall tend thay way. The loss of Black point was accompanyed with another sad Acci∣dent, that fell out about the same time at Richmonds Island. For young Mr. Fryer with some others at Pascataqua, to whom it seemed grie∣vous that the Indians should make all that Spoyle in every place in those farther Plantations, ventured upon the great Importunity of Mr. Shandal, with a Kotch to try what they could save of such things that the Indi∣ans had left. But things were so ordered, that before they had loden their Ketch, coming too near the Stage head, they presently found them∣selves in danger of a surprizal, for part of their Company being a shore, were seized by the Indians, or in danger thereof, whom they were not willing to leave behind; and besides the wind blowing in hard upon them, they could not get out of the Harbour, but were forced to abide the danger of an Assault. The Indians getting many of them into the stage head annoyed them so fast with their shot, that not a man of them was able to look above deck, but he was in danger of being shot down, amongst the rest Mr. Iames Fryer venturing too much in view of the Enemy received a wound in his knee, which appeared not dan∣gerous at the first, but for want of better looking to, then could be found amongst that black Regiment, into whose hands he soon after fell; It proved Mortal unto him, within a few dayes after: he being by a strange Accident brought home to his Fathers house at the great Island in Pascataqua. Mr. Fryer being thus wounded, the rest of the Com∣pany defended themslves for a while with much Crage and Reso∣lution, till they were brought to the sad choice of falling into the hands of one of these three bad Masters, the Fire, the water, or the Barbarous Heathen, to whom at last they thought it best to yield, in hope of liber∣ty afterwards, at least of lengthning out their lives a little longer, for the Indians had manned cut a Canoo with several hands to cut their Ca∣ble, and others stood ready within the defence of the stage head to fire upon any one that stirred in the Ketch, by which means the Vessel after the Cable was cut soon drave a shore; and then was it threatned to be presently burned, if they did not all yield, to which they all at last consented. The Indians how barbarous soever in their own nature, yet civilly intreated their Prisoners, and upon farther discourse sent one or two of them to Pascaaqua, to give them there an opportunity to Ranso their Friends. The persons sent home to procure a Ransome, were o return with such a quantity of goods as the Indians had desired; by such a precise time: but they that brought the things for their Ransome, coming a day or two before the time, when those that sent them wee gone up the River at Black point, and not returned: Some other Indi∣ans waiting for such an opportunity seized the goods, at least that pat which they most desired, and through mistake, killing one of the three men hat brought them, dismissed the other two, without return of the Prisoners as was expected. As to what hapned afterward, we are yet much in the dark, and for the present can write but by guess: for within a few dayes after the return of Mr. Shendal, and the other man that went to carry the Ransome, before November 1. Mugg himself came to Pasca∣taqua, bringing Mr. Iames Fryer, who soon afer dyed of his wound, one of the Prisoners along with him complain tht without his knowledge some of the Indians had seized what was set for the Ransome of the rest, promising upon his Faith, that he would make good his word for the sending home all the Prisoners, and offered al in the Name of the other Indians, to confirm a new Peace with the Eglish for the fu∣ture: The Major General of the Massachusets Colony was at Pas∣cataqua, but not willing to Transact a matter of that nature and mo∣ment by his sole Authority, ordered the said Mugg (supposed to be the chief Leader of the Indians) to be carryed down to Boston to the Go∣vernour and Councel there, to conclude the business, with whom he soon after agreed upon a firm Peace with the English of the Massachusets in the Name of Madockawando, the chief of all the Indians in the Eastern parts about Penoscot, engaging also to remain himself, as hostage aboard the Vessel (in which he was sent home from Boston November the 21st. following) until the Prisoners (which are said to be fifty or sixty that they have still in their hands) be sent home, and the rest of the Articles per∣ormed. The Issue of which we as yet wait to hear in Gods good time, this 12th. of December following, 1676. when they there have made an end of the reckoning, 'tis hoped we may have our right again. There are two principal Actors amongst the Indians that have all a∣long promoted these designes amongst them, one named Squando, Sa∣gamore of Saco, and the forementioned Madockawando, the chief Com∣mander of the Indians Eastward about Penbscot, who are said to be, by them that know them, a strange kind of moralized Salvages. Grave and Serious in their Speech and Carriage, and not without some shew of a kind of Religion, which no doubt but they have learned from the Prince of darkness, (by the help of some papist in those parts) that can Trans∣form himself into an Angel of Light; under that shape, the better to car∣ry on he designes of his Kingdome. It is said also, they pretend to have received some Visions and Revelations, by which they have been commanded to worship the great God, and not to work on the Lords day. We know where that Fountain hath its Rise, that sendeth forth at the same place sweet and bitter waters. And from whence their hearts are in∣spired, that joyn blessing of God, with cursing and killing his Servants. It is reported by some that came lately from those parts, that the In∣dians there do as yet refuse to have any peace with the English, and will as return any of our Captive Friends, till God speak to the foresaid Enthusiast, that are their Leaders, that they should no longer make warr with us, and the like. But not to trouble our selves farther with those Ministers of Satan, or those that are acted by the Angel of the bottomlss pit, (who pos∣sibly since their delusions are but two fold more the Children of Hell then they were before.) We know better how to understand the mind of the great Lord of Heaven & Earth then to depend on such lying Oracles. That God who hath at present turned their hears to hate his Peo∣ple, and deal subtilly with his Servants; we hope in his time, will ei∣ther turn the stream, and cause them to deal friendly and sincerely with his People, as heretofore, or give us an opportunity to destroy them. In the next place it remains, that some account be given of our Forces under Captain Hathorne, and of their several Expeditions into the Eastern parts, since the middle of September last; first up toward Casco, by the Sea-side, then afterwards through the woods directly Northward, toward Ossapy, and Pigwauchet, in hope to have found the Enemy there at their head Quarters. Upon the first Report of those Devastations and Spoyl that had been made by Fire and Sword in those Eastern Plantations. It was judg∣ed necessary to send some Forces that way to put a stop unto the current of those Outrages, before the Remainders of the Southern Indians could have opportunity to joyn with them: To that end about an hundred and hrty English, with forty Indians were dispatched away into those parts, under the Command of Captain William Hathorne, Captain Syl, and Captain Hunting, wo were to joyne with such as could be raised in those parts, under Major Waldern, and Captain Frost: After they had surprized the Indians that flocked into those parts, (as was Related before) which was done upon September the 6th. 1676. Captain Hathorne who was Commander in chief, marched the Forces by the Sea-side towards Casco; For at that time they were upon some demurre, whether to march directly toward Ossapy, and Pig∣wauhet, where the head Quarters of the Enemy was supposed to be, or else to march directly toward Casco Bay, where they heard Parties of the Enemy were daily spoyling the Plantations of the English, At the last it was judged most Expedient to try if they could not meet with some par yes of the Enemy amongst those Plantations near the Sea-side, by that means at least to prevent them from doing more mischief if ey culd not find an opportunity to fall upon some of them, and destroy: But their time was not yet come, nor were all the Desola∣ions as yet accomplished, which Gd had a purpose to bring about by their means. For notwithstanding there was a sfficient Force to have supprssed all the numbers of the Enemy, if they ad been many more than they were; yet being emboldened and grown subtle by their former successes, they had so dispersed themselves all about the woods in those prts, that when our Forces were in one place, they would be in ano∣ther, and so did much mischief thereabouts, while our Souldiers were out after them: For after they had by several steps in ten dayes time got∣ten to Casco, from Newechewannick (about the eight of Septembe) they marched to Wells, and from Wells to Winter Harbour, and so from thence to Black point they passed by water, and then arrived at Casco Bay, about the twentieth of September, yet about that very time, were seve∣ral of the English cut off at Mount joyes Island, and that in sight of our Forces, when they were not able to come at them, for want of Boat, the Island lying two Leagues off in the Bay; this hapned the twenty third of the same month, as was said before, and within two dayes af∣ter, another party of the Enemy were doing mischief at Wells, and Cape Nidduck, and yet escaped away, when they had done. Nor could our Forces in all their Expedition meet with any of them, bu two; one of which soon after he was taken, was let go, by the Treachery or Carelessness of them that held him. For when our For∣ces were come within a few miles of the hither side of Casco Bay, some of our Natick Indian Scouts going in Company with the Indians under Blind Will, (a Sagaore of Pascataqua, who went in Company with eight of his men, supposed to be good Pilots for the places more East∣ward) met with some of the Enemy, and laid hold of a couple of them; Iustice was done upon one of them, the other, although he was led by two of Blind Wills Indians, they made a shift to let goe, who escaping away, got over a River, and gave notice to the Indians who were on the other side, & were heard but a little before threshing in a Barne that belonged to one Anthony Bracket, (whom they had latey surprized) Another disappointment our Forces met withal about the same time, for when Captain Hathorne was up at Casco Bay with his Souldiers, he nver could come up with the Indians, either through want of Skill in them that were his Scouts, or rather want of Faithfulness in one that should have been his guide, who had got his living by Trading with the Indians: therefore seemed unwilling to have the Brood of them de∣stroyed: As was known afterwards. And by that means a party of the Enemy escaped the hands of our Souldiers. Yet it pleased God at one time to bring the Frlorne of our Forces upon a pty of the En∣my, who espying the English, presently fled away into the woods, like so many wild Dea, yet one of them, viz. that I. Sampson who had been of the Compny, that killed Robinson the year before, was by the special hand of Divine Iustice, suffered to fall, by some of our Forces: He was a very lusty, stout man, and one that was armed with several sorts of Weapons, but there is no Weapon shall defend them, whom death hath a Commission to destroy: There is no Ransome in that War: The rest of the Indians that were scattered about Casco Bay, having discovered our Forces, made their escape: But, we hope their time is short, and that God will find some way to cut off the bloody and de∣ceitful Enemies of his People, and not suffer them to live out half their dayes. But by one such Accident or other; our Souldiers could not meet with any of them that had done all the mischief about those parts. And while our Forces lay about Casco Bay; A small party of the Enemy came down upon the Borders of the Town of Wells, where they lay in Am∣bush near a Garrison house, at one end of the Town, and shot down Mr. Iames Gouge from his horse, September the twenty fourth, being Lords day, as he was going home from the Meeting; and then knocked down his wife, giving her several wounds with their Hatchets about the head, of which she dyed within three dayes after. The next day September the twenty fifth, the same party being not above seven in number went toward Yorke, and surprized Cape Nid∣duck in a barbarous manner, killing most of the poor people belonging thereunto me of their Neighbours hearing of the Guns, came to their Resue: The Indians being on the further side of a River, dared them to come over and fight with them man to man: using several Reproach∣ful Tearms to them, making a Shot at them also, which some of the Company not being able to bear, did very resolutely adventure through the River after them; but they were not willing to try the valour of the English; when they perceived they found a way to pass over the Ri∣ver upon them, but returned back towards Wells; where they killed ano∣ther, one George Farrow, September the twenty seventh, as he was too carelessly venturing to his house without any Company: These things hapned while our Forces were at Casco, where they tarryed seven or eight dayes. And hearing of these Outrages commited in some of those places which they left behind them; and not being able to meet with any of them in the place where they were, they returned back to∣ward Wells, and Yorke; but the Indians were escaped away into the woods after their Companions, before they came there: Our Souldiers having thus spent much time and pains in a fruitless Expedition toward Casco, they resolved to venture another march afer them, up towards Ossapy, supposing they mightly that time be drawn homewards toward their Wintr Quarters; or else, that they might destroy what they had left behind them, to prevent their harbouring there for the future: But it seemed good to him, who by his Sovereign Power and Infinite wis∣dom ordereth all Events and puposes (wherein his People or others are concerned) to disappoint all endeavours used at that time for the sup∣peessing of the Enemy, or putring any stop to their wonted Successes: For soon after onr Forces were returned back from Casco, news was brought of the surprizal of Black point, on the twelfth of October, as was mentioned before; which notwithstanding; It was judged more ad∣viseable to venture and proceed on with the Expedition toward Ossapy, (whether it was supposed by this time, the greatest number of them were retired) rather then to return back again to recover Black point, where was nothing to be expected but an empty Fort, and some desert∣ed houses, which it seems the Indians had forsaken by that time. And besides that other Forces were about the same time ordered to repair thither, sufficient for the repairing & securing of the place with what else was left remaining from the hands of the Enemy; And likewise several Soudiers were ordered to Garrison the Towns thereabouts, to prevent them from making any further Assault upon them However, they were so far emboldned by the king of black point, and the Ketch at Rich∣mond Island with several Prisoners also which were surpized at the same time; That a party of them came the very next week after, toward Wells, hoping to attain that, and all the Towns, and places else betwixt Casco Bay and Pascataqua, as they had done black point. For a party of them under Mugg their chief Leader, brought Mr. Shendal along with them to Wells, where they summoned the first Garrison at the Towns end To facilitate the business, they sent the said Shendal as their Agent, or Messenger to move them to surrender, without hazarding an onset; But the People were not so despondent, to yield up the place upon so slight an occasion; which when the Enemy discerned, they soon drew off, after they had done some little mischief to the Inhabitants: For first they killed Isa∣ack Ltle field not far from the Garrison, It is said, they would willingly have had him yield himself Prisoner, but he refusing, they shot him down, yet they were so Civil, as to suffer his Friends to fetch away his body, with∣out offering any further act of Inhumanity to it, or Hostity toward them that fetch it off. An old man called Cross, was killed by them likewise about the same time, and another, Ioseph Bigfod by name, belonging to the Garrison, was sorely wounded at that time, so as he lyed oon af∣ter: Thirteen head of neat Cattle were also killed by them, out of which they only for haste, took the Tongues, leaving the bodies of all the rest whole to the Owners, unless it were the Leg of one of them, which was also taken away. This was all the mischief was done by them, after the taking of Black point: The Inhabitants of Winter Harbour, near adjoyning thereto, being alarmed with the surprizal of the other place; fled away with their goods, for a time; till they heard the Enemies were removed far∣ther Eastward, and then it was said; they returned to their place again; In this posture have things in those places remained ever since, in those Eastern Plantations betwixt Pascataqua and Casco Bay. But our Forces under the Command of Captain Hathorne, and Cap∣tain Syl, having at the last obtained all things necessary for a Winter march into the woods, did upon the first of November following, set forth toward Ossapy, where, after four dayes march of very difficult way, over many Rivers, not easy to pass at that time of the year, they ar∣rived; but found never an Indian; either there, or in the way, as they marched along: The Indians belonging to those parts, had not many years before hired some English Traders to build them a Fort, for their se∣curity against the Mohawks, which was built very strong for that purpose fourteen Foot high with Flankers at each corner. But at this time the Soul∣diers intending to disappoint them of their Refuge, made Fuel thereof, which at that time was very needful for out People, who had marched many miles through deep Snow in a very cold Season, when they could hardly keep themselves from freezing as they passed along, so early in the Winter: None of the Enemy being to be found there in their strongest Fort; It was not counted worth the while for all the Company to march any farther: Wherefore a small party being sent up eighteen or twenty miles farther Northward amongst the woods, whereas they ps∣sed along they met with many vast Lakes, (supposed to be the Cause of the sharpness of the cold, in that side of the Country) making the place scarce habitable for any besides those Salvages that use to hunt thre∣abouts, for Moose in the Winter, and Beaver in the Summer, (a sort of Creatures, whose Skins are of more Account than all their bodies.) But at this time it is supposed they were all gone lower toward the Sea side, to share the Spoyls of the English Plantations, lately surprized by them; which is all the Reward they ave met withal, who in former years, for the sake of a little Lucre by Traffick with them, have run themselves there into the very Iaws of destruction, either by Irregular dealing with them; or by their too much cfidence in their deceitful Friendship. November the ninth, our Forces having spent nine dayes in this Service, returned safe to Newechewannick, from whence they set forth at the first, having run more hazard of their Limbs, by the sharpness of the Frost, than of their lives by any Assault from their Enemies. There was great probability that the designe might have had some good Effect, if Mugg a chief Leader of them, did not much abuse those he fled unto, with a proffer of Peace; for he told them that there were about an hundred of them about Ossapy, not many dayes before: But it becomes us to look beyond second Causes, in Events of this na∣ture; and conclude, that God had raised up these Barbarous Enemies to bring a like Chastisement upon the English in this side of the Country, with that which others had endured elsewhere, in the end of the fomer, and beginning of this present year. Whereas mention was formerly made of a Peace concluded at Boston betwixt the Governour and Council of the Massachusets, and Mugg an Eastward Indian, in the name of Madockawando chief Sagamore of▪ all the Indians about Pemmaquid and Penobscot; which said Mugg, was sent from Boston, November the 21st with two Vessels, to receive the Prisoners there detained by the Indians, and also to see the Ratification of the several Articles of the said peace concluded upon. Which Articles for the better satisfaction of those that have not been acquainted with them, are thouhgt fit here to be Inserted. Impr. WHereas the said Mugg hath been sent & imployed by the sid Sachems upon a Treaty with the said GOVERNOVR and COVNCIL relating to a Conclusion of Peace, doth hereby Covenant and engage for himself, and in behalf of the said Sachems, that from henceforth they will cease all Acts of Hostility, and an entire and firm Vnion, and Peace with all the English of the Clonyes in New-England. 2dly. That immediately upon the said Muggs Return, the said Sa∣chems shall deliver up unto such English man, or men, as sall by order of the said Governour and Council, be sent with him, all such English aptives, Vessels, and Goods whatsoever, Arms and great Artillery belonging to the English, as are in their Custody, or under their power, as have been taken from them during the time of the late Hostility. 3dly. That they will use their uttermost endeavour with all possible speed to procure pay; wherewith to make full satisfaction unto the English for all such Injuries, Losses, and Damages, as they have sustain∣ed by them, in their housing, Cattle, or other Estate, during the time of the late Hostility, or else to pay such a number of Beaver Skins yearly, in order thereunto, as shall be agreed on between the said Sachems, and such person or persons as shall be sent unto them from the said Gover∣nour and Council for the Ratification hereof, to be paid at such time and place as shall be then agreed upon. 4ly. That upon Condition of the English urnishing of them with Powder and Amunition for their necessary Supplyes and maintenance, they do Covenant and promise not to Trade for, or buy any Powdr, or Amunition, but of such persons as shall from time to time be deputed by the Governour for that end. 5ly. That if it do appear that Walter Gendai and the men sent with him in the Vessel from Pascatqua (with Goods from Mr. Fryer for the Redemption of the Captives according to Agreement) or any of them are suprized and slain by any of their Indians, or any others whom they can bring under their power, that they shall forth with Execute such Murtherer, or Murtherers, or otherwis, deliver the up into the hands of the English. 6ly. That if the Amonos-Coggin, or any other Indians in the Eastern parts, that are in Hostility with the English, shall not fully Conent unto these Covenants and Agreements, but shall persist i Acts of Ho∣stility against the English▪ that then the said Sachems shall, and will hold all such Indians to be their Enemies, and take up Arms against them, and engage them as such. The said Mugg lifting up his hand to Hea∣ven for the true performance thereof, esteem∣ed amongst them, a strong Obligation to perform what they promise. Things were so ordered by the good Providence of God, that the said Vessels arrived safely at Penobscot in the beginning of the next month, where they found the said Madockawando, who was ready to confirm and make good the Articles of the Peace concluded at Boston by his Agent in his Name; And was willing also to deliver all the Prisoners that were then in his Power, or under his Command, which were but two, who were taken in the Vessel at Richmond Island, the twelfth of October last. The said Mugg likewise being sensible of the Obliga∣ion he lay under, to make good his word, did venture to go up himself to another Plantation of the Indians, where was supposed some more of the English Prisoners were, to see whether he could obtain their Re∣lease, as also to perswade with the rest of the Indians thereabouts to joyne in the confirmation of the Peace; It appeared to the persons belonging to the Vessels, that the said Mugg went with some Reluctancy, as fear∣ing the Indians be was going amongst, would either kill him, or keep him Prisoner; To which end, he ordered the Commanders belonging to the Vessels to tarry for him, about three dayes, or four at the most, assu∣ring them, that if he did not return by that time, they might certainly conclude that either his Life or Liberty was taken from him, However the Vessels tarried about or near a week beyond the time limited, in expecta∣tion of his coming; But after so long stay, they neither seeing, nor her∣ing from him, were ready to fear the worst, viz. that his Country men had made him sure from having more to do with the English Whereupon for fear of being shut up by the sharpness of the Winter from returning themselves, they took the opportunity of the next fair wind of setting Sayle for Boston, (only turning in to Pemmaquid to see if they could hear any farther News there) where they arrived with such Prisoners, as were freely delivered by Madockawando, the twenty fifth of December following, Anno, 1676. Amongst which Prisoners, be∣sides the two forementioned, who were fonnd at Penobscot, there was a third, by a more remarkable Providence then ordinary, added unto them, Mr. Thomas Cobbet, Son of that Reverend and worthy Minister of the Gospel, Mr. Thomas Cobbet (Pastor of the Church at Ipswitch, a Town within the Massachusets Iurisdiction) who had all the time of his Sons Captivity together with his friends wrestled with God in their daily Prayers for his Release, and accordingly he was with the more joy received by his friends, as an Answer and Return of their Prayers. The said young man had lived with Mr. Fryer, Merchant of Ports-mouth for some years before, and had been oft at Sea with Mr. Iames Fryer the eldest Son of the said Merchant, and who had after much Experience of his Faithfulness, dexterity, and Courage on all such Ac∣comps, borne him so much Respect, that when he was urged by his Fa∣ther to go along with Mr. Shendal, as was said before, he would not venture unless his Friend Thomas Cobbet would go along with him; the which Service he only for his Friends sake accepted, which proved a fa∣tal Adventure to Mr. Iames Fryer, and might have done to the other also, had not God otherwise disposed of him, having, as is hopd, more Service for him in the Land of the living. Amongst all the Prisoners at that time taken, the said Thomas Cobbet seemed to have had the hardest portion: For besides the desperate dangers that he escaped, before he was taken. First, by a bllet, shot through his Wast-Coat. Secondly, by a drunken Indian, who had a knife at his Throat to cut it, when his hands were bound, when the Indians came to share the Prisoners amongst them, he fell into the hands of one of the ruggeddest Fellows, by whom within a few dayes after his surprizal, he was carryed first from Black point, to Shipscot River in the Ketch, which the Indians made them to Sayle for them, into the said River, from thence he was forced to travel with his Pateroon Four or five miles over land to Damariscottee, where he was compelled to row or paddle in a Canoo about fifty five miles far∣ther to Penobscot, and there taking leave of all his English Friends and acquaintance, at least for the Winter, he was put to paddle a Canoo up fifty or sixty mile: farther Eastward, to an Island called Mount Desart, where his Pateroon used to keep his winter station, and to appoint his hunting Voages; and in that Desart-like Condition was the poor young man forced to continue nine weeks in the Service of a Salvage miscre∣ant, who sometimes would Tyrannize over him, because he could not understand his Language, and for want thereof, might occasion him to miss of his Game, or the like. What ever sickness he was obnoious unto, by change of dyet, or other account, he could expect no other allowance than the Wigwam will affrd: If Ioseph be in the Prison, so long as God is with him there, he shall be preserved, and in due time remembred. After the end of the nine weeks, the Indian whom he was to serve, had spent all his powder, whereupon on the sdden he took up a Resoluti∣on to send this young man down to Penobscot to Mounsire Casteen to procure more poder to kill Moose and Dear, which it eem is all their way of living at Mount Desart; The Indian was certainly over ruled by Divine providence in sending his Captive down thither, for a few dayes before, as it seems, after the Indians in that place, had been pow∣awing together, he told him, that there were two English Vessels then come into Pemmquid, or Penobscot, which proved so indeed: yet was it not minded by him surely, when he sent his aptive thither for pow∣der, for it proved the means of his escape; which his Pateroon might ea∣sily have conjectured, if it had not been hid from him As soon as he Arrived at Penobscot, he met with Magg, who presently him by the Name of Mr. Cobbet, and taking him by the hand, told him, he had been at his Father house, (which was November the first or second before, as he passed through Ipswitch to Boston) and had promised to send him home, so soon as he returned. Maaockawando taking notice of what Magg was speaking that way, although he were willing that he should be released according to Agreement, (his Pateroon being one of this Sa∣gamores Subjects, though during the Hunting Voyage of the winter, he lived at such a distance from him) began to demand something for saisfaction, in a way of Ransome, not understanding before that his Father was, a great Preachman, as they use to call it: Reply mas made to him, that he should have something in lieu of a Ransome, viz a fine Coat, which they had for him aboord the Vessel; the which the Saga∣more desired to see, before he would absolutely grant his Release: but upon sight of the said Coat, he seemed very well satisfied, and gave him free liberty to return home. Whilst this Mr. Thomas Cobbet was a Prisoner at Mount Desart going along with the Indians to unt, in an extream cold day; he was so overcome with the sharpness thereof, that all his Senses were suddenly benummed, so as he fell down upon the Snow, not being able to stir hand or foot, and had without doubt there perish∣ed in a little time but that the Indians he was going along with, mssig him, presently ran about the woods to seek him, when they found him, they were either so pitiful to him, or so careful of their own good, as not to cast away a likely young man, from whom they expected ei∣ther much service, or a good Ransome, for want of a little Car, and pains to preserve his life; wherefore, taking him upon their shoulders, they carryed him into the next Wigwam, so as he soon after revived, and came to himself again, without any farther mischief. At another time, the Salvage Villain whose Prisoner he was, so long as he had strong Liquor, for five dayes together was so drunke, that he was like a furious mad Beast, so as none durst come near him, his Squaws he almost brained in one of those drunken fits. The said Thomas was forced to get out of his sight into the woods all that night, for fear of being mischiefed by him. Where making a fire he kept himself alive: The Squaws being by Gods special Providence so inclined to pity, that they came to him daily with Victuals, by which means he was at that time also preserved: All which put together, makes his Deliverance the more Remarkable, as an Answer of prayer. As for the Rest of the Prisoners, (which are said to be fifty or sixty) They were left with them who first surprized them at Kennibeck, and Shipcot River: The Women are imployed it seems to sew and make Garments for them; They having plundered much English goods at Arowsick. They are so much elevated with their late sccsses, in spoyl∣ing so many of the English habitations, that they seem not very rey to hearken to Tearms of peace, as their Sagamore Madockawando doth de∣sire: Nor are the English able to come near them with any of their For∣ces this Winter season, in regard both of the Remoteness of the place, and sharpness of the Cold, which uses to be extream in those parts: How their hearts may be inclined in the following year, or what the English may be enabled to do against them, is known unto God only, on whom we de∣sire to wait for a comfortable Issue of these our Troubles. But until they have spent all the plunder that is tkn, it is no doubt, but they will eem averse from having peace; As others to the Wstward did, whose hearts were hardned against all proffr of that nature, tll they were de∣stroyed; Possibly some Remnants of them that escaped in those other parts, are got hither amongst these, and do anin ae them all they can to Hostility against us, till they make these as miserable as themselves, and f forced at the last to fly their Country. Many have been the Trou∣bles we have met withal from these our Barbarous Neighbours round about us, but God we trust will deliver us out of them all, as he hath promied to do for the Righteous, who may in the darkst night of Affiction say, Light is sown for them, which shall spring up in the ap∣pointed Time thereof. No farther News came to hand concerning the English Prisoners at Kennibeck, after the Return of Captain Mor from Penobscot, till the fifth of auary. When one Francis Card with another young ma formerly an Iahabitant of some place about Kennibeck, or of Arowsil, (but then a Prisoner with the Indians,) made an escape from the Indi∣ans, and so got over Casco Bay, and then to Black point, from thence he was conveighed to Pascataqua soon after, and then to Bostn. The manner of his escape, as he reports was this: He was imployed by the Indians to resh Corn at a Barn a little lower in the River, than the pace where the Indians commoly kpt being truted alone, to go and come of himself, because there was no suspition of any coming to carry him away, or seeming possibility to get away without being ascovered, he sound means to plot with another young man, who was sent to look hor∣ses, whose flsh it seems is by those wild Saages, preferred before the best Beef, so as having their choice of both, they took what they liked est; And this being the Imployment of the young man, he had the fit∣ter opportunity when he was in be woods to mke any Contrivance to get away. Thus being resolved upon their designe, they provided ne∣cessaries accordingly, and sent such a Message home to their Masters, as might occasion them not to expect them very soon that nght; Thus resolved, they marched away, as soon as ever they perceived the Coast was clear; And having provided a Canoo accordingly fit for the de∣signe, by the help of it they got over the waters, by which they were to pass which were not frozen; And in the night time turned into a Swame, where they might make a to keep them from starving with the Cold, without being discerned; So as wihin two or three dayes they recovered the Fort, and Garrison at black pnt, from whence they were soon conveighed to Boston. This Fancis Card made this Relation of matters when he came to Boston, viz. that the Prisoners which he left behind were well, and not much misused, only put to do the Servile work about the Indians: woe must it needs be with Christians, when put not only to sojourne, but to serve in those Tents of Kedar. Such of the women as were gifted at knitting, and Sewing, were improved to make stockings, and garments for their Pateroons: So as it seems the Ware house at Arowsick furnished them with Cloth, Stuff, and Linnen, and the Inhabitants served for Ar∣tificers to cut it out, and make it up. He reported alo that the Indians spake nothing of any Peace; but ra∣ther being heightned with their late and great Successes, were contriving how to get possession of the other places in the hands of the English, on that side of the Country, which God forbid should ever com to pass; but finding so easy work of their former Exploits, they hope they shull accom∣plish their purposes with the like facility in all other places where they come. It seems Squando is their chief Leader, that Enthusiastiol, or rather Diabolical Miscreant; who yet hath put on a garbe of Religion, and orders his People to do the like; performing Religious worship amongst the Indians in his way, yet is supposed to have very fmiliar Convrse with the Devil, that appears to him as an Angel of Light in some shape or other very frequently. This Franis Card also affirmeth, that there is nothing so great a number of the Indians as is here reported for he saith, when they were going out upon some designe, while he was in their hands, he had an opportunity to count them all, and could find but ninety eight of them, that were men: Neither could he discern that there were any of the Western Indians, unless Simon and Andrew, that formerly escaped out of Dover Prison: Although it was before appre∣hended there were multitudes of them flocked thither. The Indians came to Richard Hammonds, and there killed Richard Hamond, Samuel Smith, Ioshuah Grant, there parting their Company, eleven men came up Kennibeck River to my house, and there took me, and my Family. Therefore the rest of their Company went to Arow∣sick, and there took the Garrison: about a Fortnight after came down Kennibeck River, and so went down to Damaris Cove, and there burnt houses, and killed Cattel, there coming back parted their Company, one party went to Iewels Island, and the other party went to Saga-de-Hock, being in number eighty one; Those that went to Saga-de-Hock took a Shallop, from thence came to Kennibeck River, and then went to killing and destroying of Cattel and bousing, for they had Intelligence of a Ketch and a Shallp at Damaris Cove, and going there they took the Shallop, and killed two men, being in number about eighty; The next day made up their Forces, went out to Black point, being about one undred fight∣ing men, and are now in two Forts about sixty at a place, with or eight Wigwams between the two Forts. Now the best place to land men is in Casco Bay, and in Kennibeck River, the one place being eight miles, the other about fourteen miles from the Fort where I was kept: And if the Army do not go now with speed, they will be gone forty miles farther up in the Country; at the first taking of me they carryed me up to Taconet, and the men coming down they brought me and two men more down for fear of our killing their women and Children, for they kept their Women and Children at Taconet all the Summer. As soon as the warm weather doth set in, they do intend to go away to Taconet, and there to build two Forts, for there is their fishing places, and planting ground. Squando doth in∣form them that God doth speak to him, and doth tell him that God hath left our Nation to them to destroy, and the Indians do take it for a Truth all that he doth tell them; because they have met with no Af∣front. Now Mugg the Rogue, he being come again to the Fort, he doth make his Brags and laughs at the English, and saith, that he hath found the way to burn Boston, and doth make Laughter at your kind Entertainment, they make their brags how they do intend to take Vessels, and so to go to all fishing Islands; and so to drive all the Country before them: so reckning to be a great Number in the Spring, there is a great many Indians at Cannada that have not been out this Summer, both of Kennibeck and Damarascoggin, therefore a great ma∣ny of these Indians at Knnibeck do intend to go to Cannada in the Spring to them. And they do give Gifts both of Captives, and of Goods to the Eastern Indians, to have them to go out with them; but as yet I do not know what they will do. For Madock twando & Squando are of several Iudgements, and so have parted, and Madockawando doth pre∣tend love to the English, they do use our English Captives as Civilly as we can expect by such a People. By the Report which he brings it doth not appear so difficult a mat∣ter to make an Attempt to recover the place, and destroy them that hold it, as was before apprehended: Insomuch, as that designe, that was un∣der debate before the GOVERNOVR and COVNCIL a little before, and was let fall for the present, as a matter not Feasible, hath since been set a foot with a fresh Resolution: And another thing also occured about the same time, which put new Life into the said designe, viz. an apprehension that there were several of the Narrha∣gansets scattered about in these woods near Pascataqu, who it was feared might joyne with those of Kennibeck in the Spring, and so come down upon the English Plantations, and spoyle them all that are thereabouts. For soon after Francis Card coming to Boston, some of Major Waldens Indians at Quecheeh, as they were hunting in the woods chanced to meet with three stange Indians, the which had Guns, at least two of them; but those of Qebeco were without. The other Indians began to insinuate into them, to see if they could make way for their acceptance with the English: Those Indians that this mo∣tion was made unto, in a most persidius manner gave them encourage∣ment in the business,; And appointed a place where to meet them the next day, saying, they would not have them now go home with them to their Wigwams, least their Women and Children should be frighted with the sight of their Guns; All which was spoken upon a Treacherous Account, by that means to betray them, for they had neither Women nor Children at their Wigwams; but not having Gun themselves, as the other had, they durst not then siz upon them: The next day therefore ac∣cording to Appointment, their guests expecting a Treaty, and a Friend∣ly Complyanc, (yet coming apart, as was ordered the day before to be the more easily surprized) arrived at the place Appointed; And there presently the first being thus Treacherously brought into the snare was dispatched out of hand. The like was also done to the second; The third was not at such a distance, but he eitherd scerned or sus∣pected, what became of his Fellows, and therefore made the more hast to escae; but his deceitful Friends were too quick for him, who shot him down before he could get out of their reach: So as they took him alive, as is said; but he could not live much longer by Reason of his wounds: These Quechecho Indians cut off the Scalps of their poor Countrymen, (which is their usual manner, when it is too far to carry the heads) which being brought to Major Walderns Indians, they were presently discerned to be Narrhagansets by the cut of their hair. This instance is a sufficient Evidence of the Subtilety, guile, and Falshood natural to all these Indians; and may satisfie any Rational person, what lttle trust there is to be put in their words, promises, or Engagements, though never so solemnly made, farther then they that make them, see Advan∣tage in the keeping and performing. Subtilety, malice, and Revenge, seems to be as inseparable from them, as if it were part of their Essence. What ever hopes may be of their Conversion to Christianity in after Time, there is but little appearance of any Truth in their hearts at pre∣sent, where so much of the contrary is so ordinarily breathed ou of their mouths. These wre the mnners of the Gentiles in former times, while they remained Children of Disobedience, until they were renewed after another Image: Nor are these uncapable Subjects for Divine grace to work up∣on, yet are there some natural vices proper to every Nation in the world as Paul speak; of the Grecians, from the Testimony of one of their own Poets: , &c. But to Return; These things so concurring, and several Gentlemen from about Pascataqua repayring to Boston, so represeted the states of things Eastward before the GOVERNOVR and COVNCIL, as that it was apprehended not only necessary, but Feasible also to sup∣press the foresaid Indians in those parts: Whereupon it was forthwith concluded that an Expedition should be made against them; To which end two hundred Souldiers, whereof about sixty were of the Natick In∣dians, that have given good proof of their Valour, and Faithfulness to the English; All which were immediately dispatched away, the first week in February by water, under the Conduct of Major Waldern as Commander in chief; A person well approved for his Activity, as well as Fidelity and Courage in concernments of that nature: They had to Encounter with Rough and contrary Winds, and much cold weather the first week after their setting forth; But having so much Experience of the favour and goodness of the Almighty, who is wont alwayes to be present with his Servants in like Cases, though he hath often for a time deferred for the try of their Faith, & exercise of their patience; yet usth not to fail his people, that put their trust in him, and diligently seek his face; A solemn time being appointed for that end; To the which we expect a comfortable Answer: we that have sent forth our Fiends on the publick Service, being thus engaged to follow them with our Pray∣ers, at the present in silence wait upon the Lord of Hosts to give a blessing to the designe; Hoping our Friends in this necessary, though difficult Service, thus called forth, have gone out with the like Ecou∣ragement, and Resolution, that sometimes Ioa did; Let us be of good Courage, and play the men for our People, and for the Cause of our God; And let the Lord do that which seemeth him good. Upon the eleventh of February two Indian Squaws, that had run a∣way from Major Walderns in the beginning of winter, out of discontent, because the husband of one of them, and some of the Relations of the other were sent away, came back again with more wit, than they carry∣ed with them, though with less flesh upon their backs: for having wan∣dred up toward Pigwache, till they were almost starved there, they say, some Indians were seen by them, pretending they were going to the head of Connecticu River, with ostile Inteats against the English; but they going away as they did, little hd is given to the Starei they tell upon their Return. February the neteenth following, Iohn Abbor, the Master of Mr. Frers Ketch taken October the Twelfth, before at Black Point, came in to the Isie of Shoales, having made a desperae Adventure to escape; he gave a more probable Account of things in those parts. He saith, they were first carryed to Shipscot River, where the Vessel in which they were ken, was oored for all the Winter: In which time, the Indians having spent all their Amunition, and most o their Provisi∣on, counted it high time now to be looking out for more: to which end, they caused the said Abbot to fit up the Vessel, (being a Pinnace of about thirty T) as well as he could, with such assistace as they could afford him; and ten of them shipped themselves in the same, intending for Penchscot; from thence to Sayle up that River, as far as they could; and then leavng their Vssel to proceed on with their , as high up the River as the stream would permit, and so to pass on to Cannada to buy powder of the Frnc there; It being at this time two and thirty Shillings pound amongst the Indians at Kennibeck. But, as Providence ordered it, after these Marriners were launched into the deep, a small storm with a contrary wind began to arise; of which the English Skipper found wayes in his steering to make the danger seem more than really it was. in so much that they resolved to put in at Cape-bona-waggon, three Leagues to the Eastward of Shipscot, where eight of them went a shore, leaving two Indians aboord with the English Skipper: After he had got so well rid of them, he contrived how to get shut of the other also: There∣fore he perswaded them, that the Vessel would not ride safely in that place, so as he prevailed with them to let him go to another Harbour, called Damar is Cove, two or three Leagues more Eastward: In the way as he Sayled, he so ordered his steering, that sometimes the waves were ready to overrake the Vessel, which put his two Indians into a fright, so as they made all the ast they could to get a shore, as soon as ever they came within the Harbour, urging him to go along with them; but he pre∣tended a necessary Excuse to stay behind to look after the Vessel but with intent, as soon as ever he should see them a shore, to boys Sayle for some English Harbour, ving no body aboord with him, but a small English Child about three ears old: It seems the Indians had a Child or two of their own dead in the Vessel, who dying after they began their Voyage, they were the forwarder to go a shore with them, for buryal: The said Abbot now perceiving he had obtained his purpose; (for he oft resolved on this Project before) first allowing the Mast with a piece of fat Pork left by the Indians, as high as he could reac▪ that he with his own hands mght the more easily boyse the Sayle, so choosing rather to cast himself upon the Providence of God in the waters, than to trust himself any lon∣ger wih pirfidious Salvages on the dry Land; he came sfe to Isle of Shoales before the Evening of the next day, February the nineteenth. Within a few dayes after Iohn Abbot aforesaid, made his escape in the Vessel; There came an express from Major Waldern that command∣ed in chief over our Forces sent to Kennibeck to subdue the Indians in those parts, & deliver the English Gaptives that have been detained in their hands, since August last, which giveth this Account of their proceeding. February the seventeenth, this morning the wind North East, soon after South, and South West, we sate Sayle with Vessels from Black Point, for Portland, but on the East-side of Cape Elizabeth, we espyed Iohn Pain, (who was sent out a Scout) who brought word the way was clear of Ice, and Indians whereupon we steared for Mary Poin at the head of Casco Bay, and got there this night, but too late to get to the Fort before morning. February the eighteenth, we sent this morning our Scouts out by Land, who returning about eight of the Clock brought word they espyed the Tracts of three Indians, and found a Birch Canoo at Muckqitt about four miles off, by which we feared we were discovered, the Companyes about four a Clock were drawn forth, and just beginning their march, when we espyed five Canoos of the Enemy about half a mile off, they landed over against us on an Island, and to us, whereby we per∣ceived they desired a Treay, hoping to gain the Captives, we sent Iohn Pain to them, they promised him to bring the Captives by morning, and desired peace: Afte this Iohn Pain was sent again, and stayed among the Indians in the room of Simon, who came to the Major, he was questioned, and Answered as followeth: Quest. How came you to know we were here? Answ. We continually kept out our Scouts, and Yesterday our Indians left a Canoo at Muckquitt, which this day we missed, and perived the English had taken it, and our Men that left the Canoo, espyed you a a great way off at Portland. Quest. Why did you break your Covenant with me? Answ. Blind Wll stirred us up to the War here, and said, he would kill you at Qechecho; Simon having said this, askt the Major what his business was here? to whom it was Answered, we came to etch off the Captives and make War as we see good. Simo also told us that the Captives were all well, that we should have them by morning, that Squando was there, and would give the Captives to Major Waldern that they intended peace, had sent to Boston before now, but that Mugg told them the English would be here shortly. The Major upon this dismissed Simon, and sent for Squando, to which Squando Answered, he would meet him half way if he would come alone in a Brch Canoo. To this the Major Answered, he would not venture himself in our Leakie Canoo, and that if he had no more to say the Treaty was ended: To this Squando Answered, he would be with us again at Ten a Clock, and bring the Captives. On the Nineteenth. Wind North East, the weather thick; About Noon we discovered a party of Indians in ourteen Canoos about three mile above us in the Bay: they landed on a point of Land and burnt one English house, and shouted to some of our mn that were Scouts, chal∣lenging them to fight: Immediately on the Return of our Scouts we marched against them as secretly as we could: upon sight of us they fled; but Captain Frost came upon them with his whole body before they were half out of Gun shot: in this Skirmish we judged, we killed and wounded several of them without any damage, yet some of their Bul∣lets hit some of our men. For the Captives sake immediately after this, we hung out a Flag of Truc, and the Enemy did the like: Iohn Pain was sent to them to demand the Reason why they fired the house, and brake their Promise. Simon met him half way, and Answered, the house was fired Accidentally without Order from Squando: that they had sent for the Captives who were a great way off, and the foul weather hindred their coming: He questioned Iohn Pain also why we sought them while we were in Treay. Pain Answered they brake it themselves in not performing their pro∣mise, challenging our Souldiers to fight; this latter Simon denyed, and Answered the other as before: Simon told him they had two men wound∣ed, and expected satisfaction, but also promised the Captives the next day, and so left us. On the twentieth. The wind North East, and Snow, it was resolved to Sayle for Kennibeck the first fair wind, whether we had immediately gone upon our knowledge, that we were discovered by the Enemy, but that the wind and weather hindred us hitherto. February the twenty first, this morning the wind North West, we set Sayle for Kennibeck, and arrived at the Harbours mouth at four a Clock: About Sun set we set Sayle up the River, and got to the lower end of Arowsick. Twenty second, we set Sayle this morning, but ot get to the head of the River for Ice, whereupon we landed our about two a Clock, about twelve miles off Aboundessit Fort, and immediately began our march, about eight a Clock at night came to the Fort, we found no Indi∣ans, there we ook up our Quarters this night. Twnty third we sent out Scouts to discover the march of the Ene∣my, but found so many Tracts every way, that w knew not what way to follow them; At a Council of War it was resolved that Major Wadern should Sayle for Penobscot, with two of the Ketches, and part of the Souldiers to seek after the Captives, and fight the Enemy if he had opportunity: the rest to build a Garrison. In the absence of our For∣ces, the Vessels espyed several Fires belwo the River, and one English hose was burnt, about Sun set, the Souldiers returned to the Vessels: Twenty fourth this morning the Major with two Boats and a Shallop went to spy out a place to settle a Garrison, and found one against the lower end of Arowsick Island, and the Vessels are brought to it. Twenty fifth. We rested here this Sabboth. Iohn Bakers house opposite to the lower end of Arowsick, being judged the most convenient place for their purpoe, as wel for the con∣venience of waer for the Souldiers, as of a Cove wherein Ships might Rde, within Command thereof, their Vessels therefore were immedi∣ately Anchored there, where they rested on the Lords day, February, the twenty fifh. The next day according to the Advice of the Commaders, Ma∣jor Waldern embarqued sixty men in two Vessels, with which he set Sayle immediately for Penoscot, leaving the rest to be imployed in ma∣king preparation for setling a Garrison in the said place. In their way, off from Gy-obscut Point, they espyed two Indians in a Cnoo▪ that waved their Caps, as if they desired speech with them. Iohn Pain and Wat. Gendal were presently sent; they gave them I elle gence that many Indians were at Pemmaquid with English Captives, up∣on which they bnt their Course thither. where arriving they Anchor∣ed at four a Clock, the same day; soon after two Indians holloed to them from Mr. Gardners Fort IohnPain was sent a shore to enquire who they were, and what was become of the Captivs: Sundry sorts of Indians were found upon the place, with several Sagamores, the chief of om, was Mattahando, who told them he was glad to see English mn there, and that he desired peace, and promised to delive such Captives as were at Peob cot, the next morning; adding also, that he to speak with Captain Davis. Ater Iohn returned to the Major, he was sent back with the said Davis, and staid a shore, till three Sagamores went a boord, and signified as much to Major Waldern, as they had said before to Iohn Pain. While they were in discourse, an English Captive was espyed in a Canoo with his Pateroon, with whom they desired to speak but it was not granted at that time, he being carryed far∣ther up the River out of fight. Soon after the Major went a shore with six men, yet carrying no Arms with them. He found their words smoother than Oyle, yet were there drawn Swords in their hearts, of which some of their actons, gave no small ground of Suspition: for they deferred all till the next morning; nor were they willing to let the man that was espyed before in the Canoo come a boord to see his Friends without leaving an Hostage in his room, of which the Major was very glad, that he might have an opportunity of a little discourse with one whom they might trust. When they re∣turned from the shore, a sign was promised to be given for the Appea∣rance of the Indians by the firing of three Gun. The next morning, February the twenty seventh, the Major with the same number as before, went to Treat with them: They with Iohn Pain having first holloed to them; upon their coming a shore their persons were searched on both sides, and all Arms laid aside. The whole Forenoon was spent in Treaty, whereat they seemed much to rejoyce in expectation of a Peace with the English; yet when Major Waldern desired a present delivery of the Captives, with Assistance of men and Canoos to fight the Mo∣noscoggin Indians, Enemies to them both, it was denyed, though they could no have had a fitter Testimony of their Fidelity. They alleadged that the Captives were givers them by Kennibeck In∣dians, and they must have something for keeping them all Winter, and therefore were not willing to let them go without Ransome; And for thei Canoos, they said they had them in present Service, being then boun for Penobscot. The price demanded▪ viz. twelve Skins a person, was yielded to; upon which they presently delivered William Chadburn, Iohn Whinnick, and Iohn Worwood, which were all that they would owne, or could be proved they had. That part of the pay, which was to be in Liquor, was presently laid down, the rest was promised to be sent in the Afternoon. The Com∣mandrs debated what was farther to be done, one or two of the old a∣gamores, (who were believed) seemed sincere about the Peace, posessd that none of them had any hand in the War, but only some of their young men, whom they could not Rule: But several of the Company offirming they saw some of the said Indians at Casco engaged in against te English, it was resolved not to enter into any League of Peace with them, but rather to fight them, or surprize them after they had dispatched the business about the Captives. This being determined, the Major with five of his men went a shore, with part of the Ransome, the better to beget a Confidence in them; and then presently to return a boord, and fit his men for father Service; But if he had not wisely provided against all Exigenciess a ore hand, he might have been prevented from ever going aboord more; for stepping aside a Rod or two from the place, for better Circumspection, he espyed the point of a Lance from under a boord, hid there, as were other Arms near by for a Treacherous designe that was in their minds, soon after, upon the receiving the rest of the Pay, to have been put in Execution. Where∣upon Major Waldern took up the Lance, and came towards them, chaging them with falshood and Treachery, for hiding Weapons just by, wherewith to destroy them as soon as they had delivered the goods: The Indians discovered their guiltiness by their Countenances, some of them making towards him, thinking to get the said Weapon out of his hands; but he bid them stand off, threatning to kill every one that offered to touch him; And immediately waved his Cap ouer his head, (which was the signe agreed upon, for the Souldiers to come all a shore, in Case of need) upon which Token the Souldiers all hasted away. In the mean while the English that went a shore to wait upon the Major, were forc∣ed to bestir them, both to secure the goods from being carryed away, to defend Major Waldern: Some of the Squaws with others of the Ene∣my ran away, one of them catched up a Bundle of Guns that were near by, and ran away with them, Captain Frost seized and Indian calle Megunnaway, a Notorious Rogue, (that had been in Arms at cut last Iune, at the Falls, and saw that brave and Resolute Turner, when he was sain about green River; and helped to kill Bracket at Casco, August last.) And with the help of Lieutenans according to the Majors Order carryed him a boord, while searching about farther found three Guns hid in a Cow-house wherewith he armed the other three men that were with him time some of the Souldiers were got a shore, and instantly their Majors Command pursued the Enemy towards their the Chaso, several of the Enemies were slain▪ whose bodies they their Return; to the number of seven, amongst whom was Mattahand the Sagamore, with an old Poaw, to whom the Devil had reveaed, as sometimes he did to Saul, that one the same day he should be with him: for he had a little before told the Indians, that within two dayes, the Englsh would come and kill them all, which was at the very same time verified upon himself: The body of our men overtook them before they all recovered their Canoo, so as without doubt, divers others of them were slain likewise: for they sunke a Canoo, wherein were five drowned before their Eyes: and many others were not able to paddle: four they took Prioners, whom they brought away with them There being about five and twenty of the Indians pesent at this Encounter. Much more damage might have been done by our men upon the Ene∣my, if they had known the ready way to their Canoos; but the Indians having prepared all things ready for flight, in Case, as well as for fight, the more easily made their escape. One of the Captives taken was Ma∣dockawado' Sister, who was Entertained very Courtosly by the Com∣mander in chief, and had been carryed forth with to her rother, in hope by her means to have gained the better Tearms for our remaining English Captives, but it was certainly known that he was gone from home upon an Hunting Design, and not to return in two Months. The English took much Plunder from the Indians, about a thousand weight of dried Beef, with other things, Megunnaway was shot to Death, the same day or the nxt, so as Justice is by degrees pursuing those pirfidious Villains, and one after another they are brought under the Wheel of Destruction. Simon, that Arch Traytor, seems as is said, by his Consumptive looks, to have received the Sentence of Death, which may bring him into the same place or State with the rest. Feb. 28th. they set Sayle for Shipscot, but the wind failing, they were put in at Konnibeck, from whence Captain Fisk (with forty men were sent to the said place to seek after Plunder, where they found be∣tween thirty and forty Bushels of good wheat, which they brought away with them, several other things they lighted upon here, and there, some of which were brought away; As one or two great Guns, and some An∣chors, from Saga-de-Hock, Boards from Arowsick, where they found an hundred thousand Foot, of which they brought home, enough for the lading of their Vessels, leaving the rest to be Transported in a more convenient Season. While our Souldiers were upon Arowsick, two of the Enemy chanc∣ing to come upon the place, one of them presently received his Read, the other received his Payment, which yet is supposed to amount to the whole; The Canoo wherein he seemed to escape, being ound the next day all bloody, and spli asunder. March the first, one of the Indian Squaws a Captive was sent to Ta∣conet Fort, with a Mssage to the Sagamores to Treat for the rest of the Captive Five dayes were given her for her Return, which were not xpired, when Major Waldern, with most of the Souldiers were called to return home towads Boston, where they arrived March the eleventh. 176. 77. having first put in at Portsmouth Bringing along with them the bones, or rather the body of Captain Lake, peserven entire and whole and free from putrfaction by the coldness of the long winter, so as it was when found by the discretion of one that was near him when he was slain, easily discerned to be his, by such as had known him before. It is hoped by those that returned, the Enemies are by this Encounter of the English so scattered and broken, that they will not be able to rally again suddenly, or make any after Attempt, if the presen Advantage be seriously pursued. And thus have our Enemies themselves many of them fallen into the pit, which they have been digging for others. This day also Letters were received from Major Pinchon of Spring∣field, but without mention of any appearance of Enemies in that Quar∣ter, whereby we are encouraged to believe, that they have stumbled and falln downbackward, so as they shall never rise any more to make far∣ther disturbance. That which crowned the present Service was the per∣forming it without loss of blood; They all returning home in safety, not any one being missed; Let them accordingly remember to pay a suitable Tribute of Thankfulness to him, under whose Banner they went forth, and returned in Safety; And say with Moses the Servant of the Lord, IEHOVAH NISSI. TO this Issue were our Troubles with the Indians brought in the end of the year, 1676. That which hath been already said in that kind, may serve to give an Account of the Murthers, Slaughter, Cap∣tivities of several persons of the English Inhabitants of New-England: together with the burning and spoyling of divers of their Villages and houses, spoyling of their Estates, by those their pefidious and barbarous Enemies. That which remains, is only to satisfie the Inquisitive Rea∣der about some other particulars, which have a Relation unto, or depen∣dance upon the former: as to shew what may be the principal and leading Causes Civil or moral, of those strange Successes of the Indians, in some of their first Encounters with the English there, what presages or other ominous Accidents were observed aforehand, what assistance they received from other Forreign Nations, French, or Dutch, what is since become of those Indians that were the Authors of the foresaid mis∣chiefs, what progres Christian Religion hath already made, or is like fur∣ther to make amongst the rest, all which may serve as an Epilogue to the Tagical History, foregoing. It is no dubt but that (as sometimes was said of the Divisions of Re∣ben) there have been, and are great thoughts of heart amongst them that wish well to this poor Country; for the Calamities that of late have here fallen out, every one taking occasion to put that Construction up∣on what hath hapned, which suits best with his own understanding and humour. Possibly those that live at a distance have made many uncer∣tain guesses at things which have passed here. For those that ved up∣on the have very sad Apprehensions both concerning the Rise and ssue of hem. In a matter therefore of so much difficulty to give the best account we can of the things under debate; It cannot be denyed but that things ever since the planting of these Colonies of New-England, they hae been signally blssed of God, and made to flourish above ma∣ny other Forreign lantations, both for the number of Towns and Villa∣ges, Increase of Families, growth of Trade, flourishing of Religion, proba∣bly therefore, this sudden and unexected turn of Providence, may oc∣casin mny to think, that either there hath been some notable Deten∣ion from former Principles and wayes, or else the world hath been much absd by former reports of our prosperous proceedings here. But it shuld be observed that Arguments taken barely from Success, and the Event of things, lke Cyphrs standing alone and not joyned with others, as some have said, do not increase the number, he the whol Summe is to be made p, they will signfie what they were intended for; Every thing is beautiful in its Seaon, but in the mean tim sad Events should rather be improved to our own Instruction than the condemning of others: following the dark Cloud of Providence without the ery Pillar of the Scripture, will lead into uncertain paths. This is not the first time that Christian People have been exposed to many Outrages, and barbarous Calamities from their Pagan Neighbours, to whom they have been many wayes Officus. It is well known what hapned in the Neighbour Colony of Virginia on the twenty second of March, 1622. when by a general Conspircy of the Indians three hundred and forty se∣ven persons of the English Planters, were barbarously massared; at that time when they had the greatest hopes of Converting them to Christi∣anity; yet need no: this any whit discourage charitable Endeavours that way; for if it had not been for one Converted Indian, that revealed the Plot, in all likelihood all the rest of the English there planted, had been in like manner cut off at the same ti. The Heathen in New-England are scituate in the same Climate, therefore cannot be supposed to be much differing in their manners and disposition. But besides that we are hemm'd in on both sides▪ and almost round about, with People of Forreign Nations, whole designe is neither Religion, nor yet planting Colonyes of Civil People, so much as present Emolument by Commerce and Traffick with the Indians, who notwithstanding their barbarous manner of living, are yet furnished with some rich and useful Commo∣dities, for the obtaining of which, those that come amongst them have not been unwilling to offer them in way of Exchange, such Commodi∣ties as the Indians most fancy and desire, as Powder and Amunition, not considering how destructive the Trade thereof may prove to others, which hath made some wise mn both fear and foretell the dangerous Issue of Trading those things with the Indians here. It hath been said the Hollanders used so to deal with the Spaniards, at such times as they had their fiercest Wars with them, saying, that if they did not, others would carry▪ those Commodities to their Enemies, which they thought they were as good to do themselves, that so in Case of bad Succes in the Wars, the gain of the Barter might help to make amends for the loss of the Battle. The same Reason possibly put them upon the like practice in that part of this Country called the New-Netherlands: for which they have prety well smarted themselves, as now they have helped others to do by their Example. Some prudent Gentlemen that govern∣ed in Virginia at the first, were aware of this mischief; wherefore it was strictly forbidden them, upon pain of death to shew a Indian the use of a Gun; if the like Course had been continued here, it had scarc been possible according to the Eye of Reason that so much mischief could have been done us by our Indian Neighbours, at this time more than in for∣mer years. Their wills were as good heretofore, but when they had nothing but Bows and Arrows to trust unto, they were capable of no such mischief: But now by their frequent Converse and Trading with the Dutch and French on each side of us, they are as well kil'd in the use of small Artillery as many other Nations. Their young men so much delighting therein, that upon point they mind little else, and are so proud of their Skill, that they thought they could easily deal with, if nor over-match their Masters; that first instructed them. It is reported by an Ancient Marriner yet living in these parts, a person of good Credit, that above twenty years since being in the Eastern parts about Kennibeck, he heard an old Indian tell this story, that when he was a Youth, there was a Fort built about Saga-de-Hock (the Ruines of which were then shown this Relater, supposed to be that called St. Georges Fort in honour of Captain George Popham, the President of the Company sent over Anno, 1607.) And possessed for some time by the English: But afterward upon some Quarrel that fell out betwixt the Indians and them, the English were some of them killed by the said Indians, and the rest all driven out of the Fort, where there was left much of their Provision and Amunition; amongst which there was some Barrels of Powder, but after they had opened them, and not knowing what to do therewith, they left the Barrels carelesly open, and scattered the Powder about, so as accidentally it took fie, and blew up all that was within the Fort, burnt and destroyed many of the Indians, upon which they conceived their God was Angry with them for doing hurt to the English; It had been well these Indians never had had any other acquain∣tance with the nature of that Commodity, then by such Experimental knowledge of its Force and power. But Covetousness was and will be the Root of all evil in every Age of the World, of which this may be reckoned one, and not the least, that for the sake of a little Lucre, Civil and Christian Nations have been induced to instruct a barbarus and Salvage People (before ever they had been reduced to good order or Civil manners, much less Christianity, in the use of our Atillery, and furnish them likewise with Amunition, to improve that Skill to the destruction of themselves, and their Posterity. Thmas Marin was said to be the first that like Epimetheus opned this Pandora's Box but he was not the Vulcan, that forged all their Gs, with other weapons of, War they are found so well furnished withall. The Commissners of our united Colonyes have for a long time care∣fully and seriously endeavoured the preventing this Inconveniency in eve∣ry of the three Colonyes, by strict prohibition of Trading Amunition with the Indians; Nor hath it been given way unto, till of late years, when by the continual Sollicitation of some of our own People (that possibly since have paid dearly for their forwardness therein) who aleadged the Example of the French and Dutch, and of some of our own Naion bo∣dering upon us; The former restraint hath been taken off, and it is verily supposed that as to some of our People, that in the last Insurrection of the Indians amongst us, have felt both the first and worst part of their, Rage and Cruelty; it was Effected by the Amunition not long before, puchased of themselves, which it may be was reserved for that very end and prpose. It is no small Aggravation of the misery befalling a place or person, when it is known to be brought about, by means of their own pojecting; As sometimes was said to the Tyrant sain by a weapon of his own forging, suo sibi hunc jugulo▪ gladio. But if Enquiry be made into the moral and procuring Causes, where∣by God hath been provoked to let loose the Rage of the Hathen thus against us; It is not hard to give an Answer. The Svergn Ruler▪ of the World need never pick a Quarrel with any sort of men (the best of his Servants at all times giving him too just occasion of Controversy with them) or be to seek of a ground why to bring a Scourge upon them, having also other holy ends why he contends with his People; of which he is not bound to render the world an account: It may be Rea∣son enough to work in them a Smpathy for the Sufferings and Calami∣tyes of others: or to keep them from being exalted above measure; or to humble and prove them, that they should not by their long Peace and Prosperity b ready to look upon themselves as less sinners than others, who have drunk deep of the Cu of Trembling before them: To prevent what Evil may, as well as reform what is already grown up amongst them. Standing waters are most ap to corrupt, Gods Dispensations of this nture in the world, are usuelly observed to be for Correction of the Vices, as well as for the Tryal of the Virtues found in his Servants, And what people or person is there upon the ce of the Earth, who hath not Reason to lay their hand upon their mouths, and to abhor them∣selves in dust and ashes, if the Almighty shou'd go about to enter into Iudgement with them: No doubt but after so long a time of Peace and Prosperity, as hath been enjoyed, the like Corruptions have began to forth, as are usual in such a Case, as Pride, Luxury, Inordinate Love of the World, &c. Nor need He be instructed by men, what Instruments to make use of, in the chastning of his People: Why may not God as well as Gdeon teach the men of Sucoth, and of other places, by the Briers and Thorns of the Wilderness. If a more particular Indagation of the or the very original Offence in this matter be ex∣pected; All things considered, it may be feared to spring from some Ir∣regularities and miscarriages in our Transactions and dealings with the Indians themselves, according to that known Rule. In quo qs peccat in eo punitur, yet must not this be understood, so as to upon the People of the Vnited Colonyes in the Gross: Whose supream Courts in their several Jurisdictions, have endeavoured by the sharpest and severest Laws imaginable to prevent any miscarriage of such a nature; But it hath arisen only from such places & persons as border upon us round about, both Southward and Eastward, yet never were, nor would be, subject to the Laws of our Iurisdtion, nor had nay Reprovor in the Gate, or Ma∣gistrate to put he Offenders to shame Such as make the Advantage they have in their heads the Rule for their Consciences to act by; It is no wonder if they be ready to transgress the Rules both of Sobriety and Righteousness in their dealigs with men, as well as Piety before God, The things that the Indans are more eager to Trade for, being known to be either strong Liquor or Powder, and Amnition: And many have been found Indirectly and under hand to gratifie their humour therein. The one hath proved alwayes most hurful to themselves, the other ear∣ed (and justly as it hath been proved) most destructive to our selves. The more sober and prudent of the Indians have alwayes most bitterly com∣plained of the Tading of strong Liquor in our English, as well as in the French and Dutch, whose ordinary Custome i first, to make them, or suffer them to make themselves drunk with Liquors, and then to Trade with them, when they may easily be cheated both in what they bring to Trade, and in the Liquor it self, being one half or more nothing but Spring water, which made one of the Amonosoggin Indians once com∣plain that he had given an hundred Pound for water drawn out of Mr. P. his Well. But this is not all the Evil that attens this wicked Trade of strong Liquor, for when they are drunke therewith, they are ready to fight with their Friends, Parents, Brethren, &c. Yea, often have murthered one another. Should I not be avenged on such a People, or persons as these saith the Lord? Good old Iacob sometimes complain∣ed after the Villany of his two Sons, committed upon the Sbechemite, that he was made to stink in the sight of the People of the Land, and that be should be destroyed he and his house: It is well if some of our Borde∣rer have not had cause, not only to fear, but to feel the like Calamity in Reference to themselves, or some of theirs, thus what hath been gotten over the back of the evil Fiend is lost under his belly according to the Proverb. Besides all this, it hath been observed of many of these scattering Plantations in our Borders, that many were contented to live without, yea, desirous to shake off all yoke of Government, both sacred and Ci∣vil, and so Transforming themselves as much as well they could into the manners of the Indians they lived amongst, and are some of them therefore most deservedly (as to Divine Iustice) left to be put under the yoke and power of the Indians themselves, and hence it is that in many parts, the people void of Councel and common prudence as well as Courage, have so frightfully deserted, or Cowardly delivered up several places of strength (though Tenable enough of themselves) into the hands of Con∣temptible Enemies; and so like Ripe Figs upon the first shking of the Tree, have been ready to fall into the mouth of the Eater, as the Prophet speaks; As hath been too sadly verified in some of the Southern, and all the Eastern parts. If it be here Objected, that the same or like Calamits have befallen many of those places and persons; where no such Evils could justly be complained of; It may as easily be Answered, and that from the obser∣vation of Heathen themselves, that in such publick Calamities, it is not easy to distinguish between the good and the bad, sape Diespiter, iratus incesto adddit integrum. The Righteous many times have an equal share with the wicked. In these Cases saith Solomon, all things come alike to all, no man knoweth love or atred by all that is before him: The Confused Events of worldly Affairs, are oft times so limited and re∣strained by the holy hand and wise Providence of God, that it is hard to find a difference; therefore concerning such places, which may be thought not touched with the guilt of the forementioned miscarriages, yet have by the overruling band of Providence been not withstanding made suf∣fer as deeply as others. I judge them not, yet hope, if they have ought for which to judge themselves before him that searcheth the hearts, they will take occasion hereby to humble themselves under the mighty hand of God, that in his due time they may be Exalted to their former Tranquility and Pace. When Gods Judgements are abroad in the Earth, then should the Inhabitants of the World lean Righteousness. This Cion is judged the more necessary here to be added, in that it is the genera observation of all indiffer and unconcerned persons about the like Troubles; That they have ordinarily either begun, or have fallen heaviest upon tose places and prsons that have had most to do in the Trading with Indians. If any such have as yet escaped their hands, to be sure they have been Threatned, as if they had been before others, particularly lookt upon by them, as the Objct of their Revenge, which makes some moderate per∣sons fear, that those men have either themselves offended in that kind, or else have connived at others under them, to carry on the Traffick with the Indians, by such wayes and mans, that have been as well offen∣sive to God, as injurious to those they have Traded wih. In the second place, touching the various Success we have met with∣al, in our several Encounters with the Indians, Victory and Conquest did a long time seem to stand Neuter, and our Condition and Warfare not much unlike the Conflict between Israel and Amalk in the Wil∣derness, nor can it be denyed ut that our Enemies for a time had great Success in their Outrages, Providence as it were seeming to offer them opportunities of doing us much mischief; when we could find none of taking just Revenge: Things of that nature being strangely either hid from the Eyes of the Leaders, or else the weather hath so allen out as that it was not possible for our men to have pursued them: Al∣though both the Commanders and Souldiers, sent orth from all the three Colonyes, have joyntly and severally pursued their Advantages, with inCredible hazard and diligence, and with as Icible Courage as ordinarily hath been found amongst men. But as it is said, the Battle is not alwayes to the strong, nor the Race to the swift, but Time and Chance hath strangely Interposed to the prolonging of our mi∣series, and the hardning and embolding of our Enemies: Much of our disappointments, and the loss of many of our Forces en∣gaging with them, must be imputed in a great measure to our mens unacquaintedness with the manner of their fighting, they doing most of their mischiefs, either by Ambushments, sudden surprizals, or over∣matching some of our small Companyes with greater numbers, h∣ving ad many times six or seven to one: Possibly also many of our Overthrows have proceeded from our too much Confidence in our own weapons, Courage and Martial Discipline Not making Allowance for the difference of Times, when thv before engaged us, only with Bows and Aros, but now came to fight us with our own weapons) which ath proved no small Advantage to our Enemies, and disadvantage to our selves; or else to the distance of our Towns one from the other so as ofttimes they were destroyed, or in danger theof, before any notice was taken of their danger. If that be a sure Rule whereby Valour is to be judged, plus animi est inferenii priculm quam propulsant, s. that there is more Courage seen in the Assaylants, than in the Defendants; a few of our men have frequently defended theselves against multi∣tudes of them, unless at such times when Providee seemed as it were to trouble the Wheels of our Motions, and fight against us, so as ordina∣rily our people used not to want Courage: For at Lancaster where they seemed to have had the greatest Cause of boasting for their Success in any Assault (although it were since known, that they had five hundred fighting men when they Assaulted that small Town of about fifty Fami∣lyes) yet were they able to surprize but one garrison house, which nei∣ther was fenced round, nor were the Defendants able to ply their shot behind it, but so as the Enemy came to the very Walls and Roof on the back side with their Fuel, or else they had never been able to have dis∣possessed the Inhabitants. The same Indians within a while after, had not been able to have done the mischief at Groaton which they did, had not a Garrison been unadvisedly as it were delivered into their hands. In one word they were more beholding to their perfidious Sub∣tlety and Falshood, or to the Advantage of Season, place, and Number than nay Valour or Courage in all their Victoryes, shewing only a Bel∣luine Rage and fierceness, when they had an opportunity in their hands to destroy or do mischief. For soon after when the time of Ven∣geance was come, and God seemed to owne the Cause of his People, a small handful of our men hath surprized hundreds of theirs, as hath been already declared in the Narrative. The Dispensations of the Al∣mighty have been very awful towards us, for a long time, not seeming to go forth with our Armies, nor helping us in defending our selves, or defeating of our Enemies, as if he had a purpose and designe to bring a sharp Scourge upon us, by that means to humble us, and proe us, and then (as we trust) to do us good in our latter end: acting therein as wise Parents that after they have corrected their Children, to cast the Rod into the Fire. For our Enemies to the Southward, were in the beginning of these Troubles, possessed of many goodly Havens, many rich and Fertile places, as at Moun-Hope, and all along the Narrhagansit Country. But are by this occasion, (quarrelling with us without cause) themselves in a manner all destroyed by the special hand of God, and their Posterity quire rooted out, as were the Pquots before them, where∣by it may be gathered a we hope, that God is making way to settle a better people in their rooms, and in their stead; when, the whole frame of Gods Counsels, and purposes are put together, and accomplished by the Issues of his Providence, it will, not doubt, appear a work very beau∣tiful in its Season, not only for the glory of the Author but for the good and benefit of his people, that are concerned therein. As for predctions, or presages of these late Troubles, Something of that nature hath been observed by some Iudicious per∣sons in reference to the present Calamities, of which something hath already been published to the World, concerning which I have nothing to adde, only that some such things have been affirmed by credible per∣sons, as presages of what hath lately come to pass. The noyse of Guns is affirmed by many, to have heen heard in the Ayre, in sundry places not many years before; Concerning which the Judicious Reader may take what notice he pleaseth. Although I would not be too forward in obtruding uncertain Reports upon the belief of the far distant Reader, especially considering how much the world hath oft been abused with false Coyn of the like nature. But for other predictions of the present Calamities, some wise men have thought it not unworthy to be communicated to Posterity what hath been observed amongst the Indians themselves, as if either God himself had left some Impression on the minds of some of them this way, or that by some strange Instinct or other, they had some Reason to forbode the Troubles now begun, although not yet ded, sed dabit Deus his quo{que} finem, in his own time. There was within the Compass of the last seven years now current, a Sagamore abut Kitary, or the North-East side of Pascataqua River, called Roules, or Rolles; who lying very sick, and bed rid, (being an old man) he expected some of the English, that had seazed pon his Land, should have shewn him that Civility, as to have given him a visit in his Aged Infirmityes, and sickness; It matters not much, whether it was to∣tally neglected or not; to be sure at the last he sent for the chief of the Town, and desired a favour of them, viz. that though he might, as he said, challenge all the Plantation for his own, where they dwelt, that yet they would please to sell or give him a small Tract of Land, possibly an n∣dred or two of Acres, and withal desired it might be Recorded in the Town Back, as a picblick Act, that to his Children which he left behind, might not be turned out, like Vagaonds, as destitute of n habitation amongst, or near the English, adding this as the Reason; That he knew there would shortly fail out a War between the Indians and the Eng∣lish all ove the Country, and that the Indians at the first should prevail, and do much mischief to the English, and kill many of them; But after the third yer, or after three all the Indians which so did, should be rooed out, and utterly destroyed. This Story is reported by Major Waldern, Mr. Ioshuab Moodey, Captain Frost, that live upon, or near the place. And one of the three forementioned persons was desired by the said Saga to make a Re∣cord hereof. Valeat quantum valere potest ut deb. Many Stories of like are confidntly told, by such as have been more o versant wth the Indians, which shewed that either the Conspiracy was a long while in Contving, or else that some Impression was by a Divine hand made upon the minds of some of them. For the actings of our Neighbour Ntions round about us, whether they have had actually any hand in our Sfferings, either insgating of our Enemies, o secretly and underhand supplying them with nec s∣saries where with to carry on their designe against us, without whose s∣sitance it is supposed they coud hardly thus long have eld out. It is no question bu there are those in the world, that say Aa, the Cala∣mities of our Sion, and that like Edom in Ierusalems day cry, Rase it, Rase it, even to the Foundtion thereof: But for our na Neghbours, whether Dutch or French, their designe in their several Plantaions, being solely, or principally Trade, and knowing that as formely they , so may they still have more benefi, and Advantage by our Commerce and Traffick than by our Ruine; it seems therefore not so probable, that they should promote or designe such a wicked end to themselves, much less that they should joyne with Pagan Infidels therein; more Charity we judge is due to them that profess the Christian Name, whatever or Superstition their Religion or worship may be blinded with We may well conceive that either of them would not be much un∣willing to part with any thing they have to sell for Beaver, nor would they very srupulously enquire what the Indians do with their Powe; providd they could get their pay for it, no more than the Cutler did, to know (as the Tal goes) what the Cutpurse did with the kie he made him: But that purposely either of them have furnishd ur Enemies with mans to do us mschief, we are not forward to believe. As for the French a Cannada they live at grea a distance, to ae much Commrce with Enemies: And besies they are not temselvs so secure of the Indians they deal with as to be forwad to others, thr by they come to lean the way to fall upon themselves. And besides it hath been affirmed by some of their own Nation, that not long since were there, and passed home this way, that they are more affaid of Attempts from hence, than we have cause to be from them. Other Reports possibly have been takn up concerning us, as if we were divided in our Counsels, and were too tenacious of our goods, and readier to keep them so our Enemies, than prudently to lay ou what was necessary for our own defence and preservation: no question bt many such Rumours as these have taken place, in the minds of ▪ Bu it is hoped that such as are wise and serious, will not give too much to sinister Report till they are rightly enformed. Greater Vnity of minds in things of such a nature, hath seldome been found amongst men, that might all along have been observed here. If in any thing proponded for the better carrying on the war against the Indians, there hath been some difference of apprehension either from the seeming Impossibiity and Ardusness of the Atempt, or difficulty of the Season; it never occa∣sioned the least Remoa of the Action, though in things of the greatest moment. Nor was there ever any difficulty in the disbrsing what was necessary for carrying on the Affairs of the War, how chargeable soever and Expensive it hath been found. The scarcity of Coy hath occasion∣ed a little Trouble in some present Ecigent, otherwise no Reason hath been given of any just complaint this way. But it being the usual Lot of them that are most sorely afficted of God, to be most deeply censured of men, but we must expect to pass through Evil as well as good Report. Possibly as some may here take notice of a very distinguishing Po∣vidence in these our late Troubles, in that this Rod of Affliction hath seemed not oly, in an equal proportion upon the body of the people of New-England; which is no new thing to observe in Calamities of this nature; wherein it is very ordinary for those parts of a Country that lye next boraering upon the Coast of the common Enemy to be most obnoxi∣cus to their Incusion, and to be more frequently than other harnessd theeb; As hath been the Case of us here in these paris of the Earth, ever since the first planting thereof: The great of the Salvages be∣ing swept away by some unusual mortality in all those places, where the body of the people that came over ither, themselves; so as they were not so lyable to their Injuryes and Insolencis, as those were, who not long after were called to plant the more remor parts of the Country, where were greater numbers of them left. Which was the occa∣sion that the said Colony of Connecticut was then sorely afflicted with te Pequods at their fist planting, when above of them fell into the hands of those cruel miscreants, they bordering next or near upon them, so as they had an opportunity to assault them in their first At∣tempt for planting that side of the Country, as sometimes Amalck did unto Isrel of old. Further also it may be considered, that our Brethren of Connecticut have had no small part of this present yal, in that they have been necessarily called to lend their assistance to the other Colonyes, which they have upon all occasions (to their honour be it spoken) most readily and freely done, not only by their Articles of Confederation, but as they were of necessity constrained in common prudence for their own safety to do—iam proxim ardet Vealegon: he that will not help to quench the fire kindled in his Neighbours house, may justly ear to loose his own. It may truly be said also, that they have had their turn in like troubles at the first band, their Fleeces being only wetred with a like bloody showre, when the ground all about was dry; as now the contrary hath emed to fall out. To be shot we are all but one Political body, which ought to be sensible of the Sorrows that befell any particular mem∣bers thereof: we all came over into these parts of America, with one and the same end and aime, viz▪ to enjoy the libertyes of the Gospel in purity and peace, and to advance the Kingdome of our Lord sus Christ, and bing in our first setling, (by the wise Providence of God) farther dis∣persed upon the Sea Coasts and Rivers, then was at first intended, so that we could not according to our desire communicate, in one Government ad Iurisdiction, and being likewise where welive, encompassed with people of several Nations, which may prove injurious, as they have for∣merly committed insolencies, and Outrages upon several of our Plantati∣ons, we were necessiated to enter into a Consociation amongst our selves for mtual help and strength in such concrnmets as have now fallen out, as is expressed in the Preface to the Articles of Confederation, agreed upon May twenty ninth, 1643. In the last place, upon the consideration of these late Vproars amongst the Indians, some may be like to ecquire, what is become of the Con∣version of the Natives, so much famed abroad, and what progress the Gospet hath made amongst them, fearing (as well they may) it is like to be not a ittle obstrcted hereby. It may probably be supposed, that th pious endeavours of some to preach the Gospel amongst several of the Indian Natives, hath given the first occasion of the Quarrel, as usually it hath done in the world, But that Opposition meeting with no better Success in the Southern parts, than the Ruine of those that made the first bellion against us, Satan hath lately changed himself into an Angel of Light, under that shape, making this his last Attempt, to the Easward▪ For the chief Leader of those Indians is a Sagamore called Squando, who hath (as is said by them that lately escaped from their hands familiar Con∣verse with the Prince of Darkness, though under the notion of a good Dei∣ty, putting him upon a form of Religion, and forbidding any acts of Cru∣lty and murther to be used against any they oppose, if they be willing to yield, and in that way promising great Success to his Followers, what the Issues of his proceedings will be, God only knows, and a little time may discover. But for those that before these troubles have professed∣ly owned the Christian Name, many of them have given notable proof of their sincerity, by fighting against their, and out Enemies, and have been very successful in their Endeavours: as well these in the upper parts of Cape-od, commonly called Cape Indians. as those about Natick, and Hassinameset, within the Massachuset Iurisdiction. It is not my pur∣pose to enlarge much on this hand, that I might not raise the expectation of the world to greater matters than for the present do appear. There are about six Societies of Indians in the Country, who have professedly owned themselves Christians; In every one of which it is sup∣posed there are some, that do make a serious profession of the Christian Religion. The Salvation of whose Souls is worth far more pains and cost than ever yet was laid out upon that work. It is not a small thing, that in these dark places of the Earth, which in all Ages past, since mankind had any knowledge thereof, have been full of nothing but the habitations of Cruelty, the light of the Gospel should take so much place, as to cause any number of those Vassas of Sa∣tan where he so long hath had his Throne, professedly to owne the Name of the Lord Iesus Christ. What Harvest is like to be of the Bod of them, in the present, or in the future time, is not for any of us to speak: neither at what hour, or under what Viall, they shall be sent to labour in Gods Vineyard, least we should there by seem to entch upon the Sove∣reignty of the Almighty, in whose hands are the times and Seasons of grace, as well as of nature. There are many Nations in the world, to this day, lying out from the Kingdome of the Lord Iesus, who were never yet known professedly to owne his Scepter, although probably the Gospel hath at some time or other been preached unto them, or sent amongst them; It may be, only to be a Testimony unto them, and so to leave them without excuse another day. Whether any farther end in Reference to these amongst our selves is aimed at, in the wise and unsearchable Counsels of the great God, is known only to himself, and may be thought more convenient for him that writes, and them that read the present Narrative, to leave to the after determination of future Events, rather than to intrude our selves into that which is out of our Line, or beyond our Sphere. Thus much without offence may be affirmed, that in all the habitable places of the Earth, whereever God hath, or ever had a People calling upon his Name, never any notable work of Religion was known to take much place, where some kind of Civility, and Culture of good manners, had not gone before. God in his natural Providence, hath taught the Husbandman to plough the ground, to break and open the Clods thereof, before he casts in the Seed: In the dispensation of his grace e usually observes the same method; to break up the fallow grounds of the Nations of the world, and not to sow among Thorns. When he that sits upon the white horse, with his Bow and his Crown, and went sorth conquering and to conquer, it was amongst the Civil, and not amongst the Barbarous and Salvage Nations of the World: They that preach the Gospel else will have a double Task, (the least of which hath been found had enough for the best of men, who is sufficient for these things, saith St. Paul) the great Apostle of the Gen∣tiles to convert men, First, from Salvage Paganisme, then to Christiani∣ty. It is commonly said that the Turks will not admit a Iew to become a Mahometan, till he hath first turned Christian To be sure we rare∣ly find any Gentill Nation turned Christian before they became Hu∣mane. Divine Providence hath improved the Roman Sword to make way for the Scepter of the Gospel of Peace. That Civility that is found amongst the Natives of this Country; hath hitherto been carryed on and obtained, only by the gentle means of Courtesy, Familiarity, and such like civil behaviour, which in other places was never yet attended with any eminent Success that way. It seems some Religious Gentlemen in Virginia, had great hopes of the Conversion of the to Christi∣anity, a lite before the Massace there; The means pincipally used by them was Familiarity and dness: One Mr. Thorps well reuted for Religion, and in Command one of the principal in Virginia, did so truly affect the Conversion of the Indians there, that whosoever under him did them the least displeasure, were punished severely. He thought nothing too dear for them▪ And to content thm in all things, he csed many English Mastives to be killed, and would have a Course to ave sufficiently tamed the rest. He conferred often with their great Sachem about Religion, and made him confess that the English mans God was better than the Indians: This Gentle man out of his good mean∣ing was so full of Confidence and void of Suspition, that he would never believe an hurt of them, till he their cruel hands imbrued in his own blood; they barbarously murthering him amongst the rest. Mr. Stockain a serious and Iudicious Minister in Virginia, & Pious also, for ought is here of his Life at that ime when all things were so prosperous there, & the Sal∣vages were thought to be at the point of Conversion, against the Opinions of all others, oth Governours and Council, wrote his mind to the Coun∣cil and Company in England about this point in these words. For the Conversion of the Salvages, I wonder you use not the means: I confess you say well to have them converted by fair means; but they scorne to acknowledge it; As for the gifts bestowed on them, they devour them, and so they would the givers if they could. Many have endeavoured by kindness to convert them, yet find nothing from them, but derision and Ridiculous Answers: We have sent Boyes among them to learn their Language, but they return worse than they went: But I am no States man, nor love I to meddle with any thing but my Books; But I can find no probability, by this Course to draw them to goodess: And I am perswaded if Mars and Mi∣nerva go hand in hand, they will effect more good in an hour than those Verbal Mercurians in their lives: Adding that thee will be no op of their Conversion till their Priests (possily he meant thir Powaws) be removed from them. The natural barbarousnss and perfidiousness of their disposition may in part be gathered by this Story When some of Pocasse Indians in Plimouth Iurisdiction had profes∣sed their Service to Captain Church; as they were in pursuit of the Indians our Enemies, one of the said Indians from the top of an hill discerned a Company of Wigwams, where those they went to seek, had taken up their Stations, he called to his Captain, and pointing to one of uer∣most Wigwams, told him that was his Father Wigwa, and asked if he must now go and kill his Father; No saith Capai ourch, do bt shew me wher he is and I will deal with him, do you fall upon some others: to which the said Indian only replyed in broken Englsh; That very good speak; whereby their natural Persidiousness even to their nearest Re∣lations may be observed, which makes their Treachery towards us their Freign Neighbours, the less to be wondred at. And therefore till be reduced to more Civiity, some wise men are ready to Religion wil not take much place amongst the body of them. Likewise when Philip was kpt in the Swamp at Pocosset, it is cer∣tainly ffirmed that several of their young Chiarn were kid by them∣selves, that they might be betrayed by their crying, or be indred with them in their they made their escape. The generality of the Indians in New-England are in their and naural dispsion, not much unlike those in Virginia living much in the same Climate; who have likewise made an Insurrection, much about the same time this year, as our Indians did with us: But God who is able to graft in again the unbelieving Iews, is able also of these stones to raise up Children unto Araam: And if it be the pleasure of the Soe∣ereign Lord of Heaven and Earth, to impart the Salvation of the Gos∣pel to any of these, far be it from any of us to repine at his grace, or neglect any due means lying in our Capacity or reach to help forward that blessed work, who knows what tendency the present troubles may have to such an End. For though a great number that are implacable and im∣bittered against us in their Spirits, may be for the sake of our Religion found ardned to their own destruction, yet a Renans may be reserved, and afterward called forth, by the power of the Gospel, to give glory, the God of all the Earth. PAge 2. l. 20. for to r. at. l. 36. r. Arowsick. pag. 3. l. 1. Magazine. pag. 5. l. 5. for in r. is. l 1. for which r. within. l. 19. for. and r. are. l. 26, r. Spurwinke. l. 29. for promotor r. Propritour. pag. 6. l. 5. r. real. p. 8 l. 30. for writes r. Suits. p. 9. l. 12 for Soyle r. Seat. l. 17. for off r. that of late. l. 22 for 29. r. 39. l. 34. Tho. Iupe. p. 13. l. 1. Vipers a full point. l. ult. r. Mallet. p. 16. l. 5. for Waterly. r. Wakely. and so else where. p. 19. l. leave out so. p. 18. l. 38. Tuesday. p 45. r Ghendal. p. 56. l. 12. r. 11. p. 30. pass before. r. pass free. p. 67 l. 8. your for rs. p 71. l. 36. for Payments r. in part. p. 76. l. 29. leave out things. p. 76. l. 2. for Martin r. Morton. p. 77. l. 2. for head r. hand. l. 28. leave out best. p. 82. l 27. for blinded r. blenad. p. 83. 1. 24: leave out but. l. 31. for harnassd r. harrassed. p. 87. l 4 for Sto∣ckain r. Stockam.
N00174.p4	At a Council held at Boston the 9th. of April, 1677. The Council being informed, that among other evils that are prevailing among us ...	[ "Massachusetts." ]	1677]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[ "Horse racing -- Massachusetts.", "Broadsides." ]	THe COUNCIL being informed, that among other Evils that are prevailing a∣mong us, in this day of our Calamity, there is practised by some that vanity of Horse racing, for mony, or monyes worth, thereby occasioning much misspence of pretious time, and the drawing of many persons from the duty of their particular Callings, with the hazard of their Limbs and Lives. It is hereby Ordered that henceforth it shall not be Lawful for any per¦sons to do or practise in that kind, within four miles of any Town, or any High way or Common Rode, on penalty of forfieting twenty Shillings piece, nor shall any Game or run in that kind for any mony, or monyes wor upon penalty of forfieting Treble the value thereof, one half to the party forming, and the other half to the Treasury, nor shall any accompany abbtt any in that practice on the like penalty, and this to continue til the neral Courtt take further Order. And all Constables respectively are hereby injoyned to present the of all such as shall be found transgre, contrary to this Order to the Magistrate.
N00177.p4	Sundry laws made by the General Court wherein the duty of tything men is expressed, viz.	[ "Massachusetts." ]	1677]	Printed by John Foster,	[Boston :	eng	[]	IT is Ordered; That all private unlicensed Houses of Entertainment be di∣ligently searched out, and the penalty in the Law strictly imposed; and that all such Houses may be the better discovered, the Select-men of eve∣ry Town shall chuse some sober and discreet persons, to be authorized from the County Court, each of whom shall take the charge of ten or twelve Familyes of his Neighbour-hood, and shall diligently inspect them and present the Names of such persons so transgressing to the Magistrate, Commissioner,Tything-men to inspect unli¦censed Houses or Select-men of the Town, who shall return the same to be proceeded with by the next County Court, as the Law directs; and the persons so chosen and authori∣zed, and attending their duty faithfully therein, shall have one third of the Fines allowed them; but if neglective of their duty, they shall incur the same penalty provided against unlicensed Houses. Made Octob. 15. 1675· WHereas the sin of Idleness (which is a sin of Sodom) doth greatly increase, notwithstanding the wholsome Laws in force against the same: As an Addition to that Law. This Court doth Order; that the Constable with such other person or per∣sons whom the Select-men shall appoint, shall inspect particular Familyes,Idle persons to be inspected, &c. and present a List of the Names of all idle persons to the Select men, who are here∣by strictly required to proceed with them as already the Law directs, and in case of obstinacy, by charging the Constable with them, who shall convey them to some Magistrate by him to be committed to the house of Correction. THis Court being desirous to prevent all occasions of Complaint referring to the profanation of the Sabbath, and as an addition to former Laws; Do Order and Enact; That the Select men do see to it that there be one man appointed to inspect the ten Familyes of their Neighbours;To inspect Sab¦bath-breakers. which Tything-man or men shall, and hereby have power in the absence of the Constable to ap∣prehend all Sabbath-breakers, Disorderly-Tiplers, and such as keep licensed Houses, or others that shall suffer any Disorders in their Houses on the Sabbath day, or evening after, or at any other time, and to carry them before a Magi∣strate or other Authority, or commit to prison (as any Constable may do) to be proceeded with according to Law. And for the better putting a restraint and securing Offenders that shall any way transgress against the Laws Tit. Sabboth, either in the Meeting-house by any abusive carriage or misbehaviour, by making any noise, or otherwise, or du∣ring the day time being laid hold on by any of the Inhabitants, shall by the said person appointed to inspect this Law, be forthwith carryed forth and put into a Cage in Boston which is appointed to be forthwith by the Select-men set up in the Market place, and in such other Towns as the County Courts shall appoint, there to remain till Authority shall examine the person offending▪ and give or∣der for his punishment, as the matter may require, according to the Laws rela∣ting to the Sabbath. Made May 23. 1667. IT is Ordered by this Court and the Authority thereof; That the Law Tit. Oathes and Subscriptions, pag. 120. Sect. 2. requiring all persons, as well Inhabitants as Strangers (that have not taken it) to take the Oath of Fidelity to the Country, be revived and put in practice through this Jurisdiction. And for the more effectual execution thereof, It is Ordered by this Court; That the Select men,To inspect the taking the Oath of Fide∣lity. Constables, and Tything-men in every Town, do once every quarter of a year so proportion and divide the precincts of each Town, and go from house to house, and take an exact list of the Names, quality and callings of every person, whether Inhabitant or Stranger, that have not taken the said Oath, and cannot make due proof thereof; and the Officers aforesaid are here∣by required forthwith to return the names of such persons unto the next Magi∣strate or County Court, or chief Military Officer in the Town where no Magi∣strate is who are required to give such persons the said Oath prescribed in the Law, wherein not only Fidelity to the Country, but Allegiance to our King is required. And all such as take the said Oath shall be Recorded and Enrolled in the County Records by the Clerk of each County Court. And all such as re∣fuse to take the said Oath they shall be proceeded against as the said Law di∣rects. And further, this Court doth Declare; That all such refusers to take the said Oath, shall not have the benefit of our Laws to Implead, Sue, or reco∣ver any Debt in any Court or Courts within this Jurisdiction, nor have protecti∣on from this Government whilest they continue in such obstinate refusal. And furthermore, It is Ordered; That if any Officer intrusted with the Ex∣ecution of this Order, do neglect, or omit his or their duty therein, they shall be fined according to their demerits, not exceeding five pounds for one offence, being complained of, or presented to the County Courts or Court of Assistants- And this Law to be forthwith Printed and Published, and effectually executed from and after the last of November next. And that all persons that administer the Oath abovesaid, shall in like manner make return of the Names of such per∣sons so sworn to the respective Clerks of the County Courts. Made October 10. 1677. AS an Addition to the late Law made in May last, for the prevention of the Prophanation of the Sabbath, and strengthening the hands of Tything-men appointed to inspect the same: It is Ordered that those Tything-men shall be, and are hereby appointed and impowred to inspect publick Licensed Houses as well as private,Further dire∣ction & pow∣er about the Sabbath. and unlicensed Houses of entertainment; as also [Ex Officio] to enter any such Houses, and discharge their duty according to Law: And the said Tything-men are impow∣red to assist one another in their several Precincts, and to act in one anothers precincts with as full power as in their own, and yet to retain their special char∣ges within their own bounds. And it is Ordered; That the whole Fine raised by the penalty of this Law up∣on Delinquents, either in publick or private Houses, shall be remitted to the County Treasurer, and the Tything-mens allowance made payable from him. It is Ordered by this Court and the Authority thereof, that henceforth the Se¦lect men of each Town take care that Tything-men be Annually chosen in their several precincts of their most prudent and discreet Inhabitants,Tything-men to be annually chosen. and sworn to the faithful discharge of their trust (where no Magistrate or Commissioners are) before the Select men of the place, and the said Tything-men are required diligently to inspect all houses licensed, or unlicensed, where they shall have no∣tice, or have ground to suspect that any person or persons do spend their time on Estates by night or by day; in Tipling, gaming, or otherwise unprofitably, or do sell by retayle within dores or without, strong drink, wine, ale, Cider, Rhum, Brandy, Perry, Metheglin, &c. without license, and into said houses where such disorders shall by them be found, they may, and are hereby requi∣red and impowred to enter into and make search in their Cellars, or any other places within or about the same where they may suspect, or have notice, that Wines, strong beer, Ale, Cider, Perry, Matheglin, Rhum, Brandy, &c. are lodged; and in case they shall find any quantity of either, whereof the Owners do not give said Tything-men a satisfactory account of their having the same, any three of them agreeing, they shall by Warrant from any Magistrate, or Commissioners invested with Magistratical power, or (where no Magistrate is within five miles of the place) they shall without Warrant requiring the aid of the Constable, seize, carry away, and secure all such Wines, strong Beer, Ale, Cider, Perry, Matheglin, Rhum, Brandy, &c. and present an account thereof with the names of the persons from whom they took it to the next Magistrate, or Commissioner of the Town where any be that are invested with Magistratical power, who may, and are hereby impowred to proceed against said delinquent partyes▪ and dispose of said Wines, strong Beer, &c. as to them shall seem meet; and if for value more then ten pounds, they are then to bind said partyes over to the County Court, to be there proceeded against as the Law directs. In all which Cases full recompence shall be made to the Tything-men, and other Offi∣cers for all their care, trouble & expences in searching and securing said goods, and the remainder of the Goods seized, or value thereof, where the Magistrate, County Court, or Commissioners Court, that have orderly Cognizance thereof, shall not see reason to return the same to the partyes from whom it was taken, the same shall be put into the County Treasury. Also the Tything men are required diligently to inspect the manner of all dis∣orderly persons, & whereby more private admonitions they will not be reclaim∣ed, they are from time to time to present their names to the next Magistrate, or Commissioner invested with Magistratical power, who shall proceed against them as the Law directs, as also they are in like manner to present the names of all single persons that live from under Family Government stubborn & disorder∣ly Children & Servants, night-walkers, Typlers, Sabbath-breakers, by night or by day, and such as absent themselves from the publick Worship of God on the Lords dayes, or whatever else course or practice of any person or persons what∣soever tending to debauchery, Irreligion, prophaness, and Atheism amongst us, whether by omission of Family Government, nurture and religious dutyes and instruction of Children and Servants, or idle, profligate, uncivil or rude practi∣ces of any sort, the names of all which persons with the fact whereof they are ac∣cused, and witnesses thereof, they shall present to the next Magsstrate, or Com∣missioner, where any are in the said Town invested with Magistratical power, who shall proceed against and punish all such misdemeanours by Fine, Impri∣sonment, or binding over to the County Court as the Law directs. WHereas you A. B. are chosen a Tything-man within the Town of D. for one year, until others be chosen and sworn in your room and stead, you do here swear by the living God that you will diligently endeavour,Tything-Mens Oath. and to the utmost of your Ability perform and intend the duty of your place according to the particulars specified in the Laws peculiar to your Office, So help you God.
N00179.p4	A relation of the troubles which have hapned in New-England, by reason of the Indians there. From the year 1614 to the year 1675. : Wherein the frequent conspiracyes of the Indians to cutt off the English, and the wonderfull providence of God, in disappointing their devices, is declared. : Together with an historical discourse concerning the prevalency of prayer; shewing that New Englands late deliverance from the rage of the heathen is an eminent answer of prayer. / By Increase Mather teacher of a church in Boston in New-England. ; [Nine lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1677.	Printed and sold by John Foster.,	Boston; :	eng	[ "Indians of North America -- Wars -- 1600-1750.", "Pequot War, 1636-1638.", "King Philip's War, 1675-1676." ]	IT is now above seventy years, since that Part of this Continent which is known by the name of NEW-ENGLAND, was disco∣vered, and possession thereof taken by the English. No man that hath made it his Concern to be acquainted with things of this na∣ture can be ignorant, that the Northern, (or to us Northeast) parts of this Land were the first wherein were English Inhabitants; whence it was for some years known by the name of the Northern Planta∣tion, until such time as King Charles the first (then Prince of Wales) gave it the name of New-England. For in Anno 1602. and in the year following, some of our Countrey∣men made notable discoveryes in that Land which lyeth North and by east of Virginia, between the degrees of 43▪ & 45. Northern Latitude. Four or five years after this that noble Lord, Sr. John Popham (then Lord chief Justice) sent ou a ship into these parts to make further disco∣very, who arriving at the place designed, quickly returned, and made such a report of what they had seen, s did greatly animate the Adventurers to go on with their begun undertaking; whereupon in Anno 1607. A Gen∣tleman whose name was Popham was sent into these Coasts, with two ships and an hundred Land-men, and Ordnance, and other things necessary for their sustentation and defence, in order to the making way for the settle∣ment of a Fantation. But that noble Lord being taken out of the world by sudden death, also the Planters here meeting with ad disasters (for in the depth of winter, their lodgings and stores were burnt, and Capt. Pop∣hom dyed amongst them) when the next year a vessel arrived bringing the news of the Lord Pophom's death, the whole company of the English re∣solved upon a return home, which proved the death of the English Plan∣tation, at that time designed in these parts of the world. Only Sr. r. Popham (son to the Lord chief Justice) sent diverse time▪ to those coasts for trade and Fishing. As yet there was not (so far as I can learn) any disturbance from the In∣dians, then the only Natives of this Land. But not long after this, an un∣worthy Ship-Master whose name was Hunt, being sent forth into these Coasts on the account of the Fishing trade, after he had made his dispatch and was ready to sail, (under pretence of trucking with them) enticed In∣dians into his vessel, they in confidence of his honesty went aboard, to the number of twenty from Patu, since called Plimouth, and seven from Nosset (now known by the name of Esam) these did this Hunt seize upon, stowed them under hatches, and carried them to the streights of Gbral∣tar, and there did he sell as many as he could of them for 20l. a man, un∣till it was known whence they came; for then the Friars in those parts took away the rest of them, that so they might nurture them in the Popish Re∣ligion. The pernicious and avaritious elony of this Ship-Master, in stealing and selling the Indians to the , as hath been expressed, laid the foundation to great troubles which did after that befall the En∣glish, especially in the North-east parts of this Land. Yea that inhu∣mane and barbarous Fact was the unhappy occasion of the loss of many a mans estate and life, which the Barbarians in those beginning times did from thence seek to destroy. For when the Gentlemen Adventurers did again dispatch a vessel hither commanded by Capt. Hobson in order to erecting a Plantation and setling a Trade with the Natives here, Hunt's forementioned scandal, had caused the Indians to contract such a mortal hatred against all men of the English Nation, that it was no small difficulty to settle any where within their Ter∣ritoryes, And whereas there were two Indians called Epenow and Ma∣naw, who having been carried out of these parts of the world into Eng∣land. had learned to speak English, that were returned in Hobsons vessel, as hoping they might be serviceable toward the design on foot, it fell out otherwise, since being exaperated by what Hunt had done, they contrived with their Country-men how to be revenged upon the English. Manaet dyed within a short time after the ships arrival. Epenow se∣cretly plotted to free himself out of the English hands, which he effected though with great hazard to himself and other Salvages that were his fel∣low Conspirators, which came to pas after this manner. Upon the Ships arrival, many of the Indians (some of them being Epe∣nows kinsmen) came aboard and were kindly entertained by the Captain; at their departure they promised to return the next day, and bring some Trade with them. Epenow had not liberty granted him to go on shear, only much discourse (and probably a contrivement for his escape) was be∣tween him and the other Indians in the vessel, which no body but them∣selves could understand. The Indians returned at the time appointed with twenty Canoos, but were shy of coming aboard. Epenow cunningly called to them as if if he would have them come into the vessel, to trade, and suddenly did himself leap overboard: He was no sooner in the wa∣ter, but me Indians sent a shower of arrows into the vessel, and came des∣perately near to the ship, and (in despight of all the English Musketiers aboard) went away with their Country-man Epenow. Diverse of the Indians were then an by the English, and the Master of the English vessel, and several of the Company wounded by the Indians. Hereupon the Captain and the whole company were discouraged, and returned to England, bringing nothing back with them but the news of their ad success, and that there was a War broke out between the En∣glish and the Indians. The time when these troubles hapned, is contro∣verted more then the things themselves. Johannes de Laet in his descrip∣tion India Occidentalis, writeth that it was between the years 1608 & 1615 So doth Purhase. Sr. Ferdinando Gorges relates that he sent Capt. Hob∣son into these parts in Anno 1614, and what Hunt did was before that, as being the Grand procuring Cause of the Broyle between the English and the Indians, which first began in that year. After these things another vessel was sent into these Northern parts un∣der the Command of Capt. Rocraft, he designed to winter there, but some of his own ships Company conspired against him, intending his death, he having secret intelligence of this plot against his life, held his peace un∣till the day was come wherein the intended mischief was to be put in exe∣cution, then unexpectedly apprehended the Conspirators; he was loth himself to put any to death, though they were worthy of it. But there∣fore he resolved to leave them in the Wilderness, not knowing but they might haply discover something which might be advantageous. Accordingly he furnished them with ammunition, and some victuals for their present subsistence, and turned them ashore to Sacodeck,himself with the rest of his Company departing to Virginia. Those English Mu∣tineers got over to the Island of Mohegn,three leagues from the Main, where they kept themselve safe from the Fury of exasperated Indians, un∣til the next Spring, when a vessel that came on the Coast on a Fishing voy∣age, ound them all (except one person that died of sickness in this interm) alive, and carried them away back for England. Not many years after this, viz. in Anno.1619 a Gentleman whose name was Darmer was sent to prosecute the design of planing and setling a Trade in New-England, and to endeavour that a right understanding of matters between the Indians and the English might be accomplished. He therefore brought with him an Indian called Squantum, who was one of those that Hunt had treacherously carried away from Patuxet, but was bought by an English Merchant, and lived some time with Mr. Slany a Gentleman in Cornhil, until he could speak broken English, and after that at New found-land, where Capt. Mson was then Governour, who was willing that Mr. Damr should take Squantum with him to New-England. Upon his arrival here, he told his Countreymen very strange storyes, giving them to understand what kind usage he had met with a∣mong the English where he had been, and how much the wicked Fact of that covetous Hunt was condemned, so that many of them began to con∣verse with, and become friendly toward the English, and Mr. Darmer conceited that he and Suantum had made a firm peace between the Na∣tions. But, manet alta mnte repostum—Indians are not wont to forget injuries, when once they have sustained any: so did that Gentleman find it to his after sorrow: For being near the place where Hunt had for∣merly betrayed the Indians abcard his vessel, they treacherously set upon him, and gave him fourteen wounds, so that he had much adoe to escape with his life, And though he got to Virginia after this, some write that he never recovered of those wounds which he received o the Nausi Indians. And Epenow (before mentioned) was the cause o Capt. Darers being so assaulted, whom he hapned to meet with at his first landing in that place: The Indian being able to speak English, reported to Capt. Dmer the story of his escape out of Capt. Hobsons vessel, laughing heartily at the conceit of it. The Captain told him that Sr. Ferdinando Gorges was much troubled that he should meet with such ill usage as to put him upon a temptation to steal away. This Salvage after some enquiries Sr. Ferdinando (and his Family) with whom he had sometimes lived in Eng∣land, belike suspecting that Captain Darmer had a purpose to surprize him, he conspied with some of his Follows to take the Captain, and said hands on him, who did with his sword manfully defend himself against those barbarous and treacherous Assalans. What other particular mis∣chiefs were done by the Northern Inns (or others) about this time, I cannot lear Only Capt. Smith writeth that he met with many of their silly Excountepunc; (as he cals them) but without any hurt. Also, a little before the first planters in Plymouth Colony arrived in this land, three En∣glishmen belonging to Sr. Ferdinando Gorges, were killed by these salva∣ges, and two more narrowly escaped with their lives. And thus far vice have a Cold account of the design respecting the advancement of a plan∣tation in the Northern parts of New-England. In Anno 1620. A company of Christians belonging to the Northern parts of England, who proposed not so much worldly as spiritual ends in their undertaking, ayming at the Conversion of the Indians, and the esta∣blishment of the worship of God in purity, did therefore transport them∣selves and familyes into this Howling wilderness. The first land they made was that of Cp Co, Novemb. 9. where they came to an Anchor, and went on shore, Novemb. 11. Perceiving the Inmmodiousness of that place for planting, they resolved to seek out, for another that might be more accommodate. But their Shallop not being in trimm to be sent out upon discovery, some were desirous to improve the time, in making what searches they could upon the land thereabout. Novemb. 5. Sixteen men well armed were set on shore under the conduct of Capt. Miles Standish. After they had gone about a mile near the shoar, they descryed five or six Indians, who like wild creatures ran away from them at the first sight, they followed them by the trace of their footings, about ten miles, til night came on, but could not come to any speech with them. At last they met with a kettle, wherein was Indian corn, which after much consultation they seized upon, resolving that if they could come to speak with Indians, they would return them their Kettel, and give them full satisfaction for their corn, which they intended for planting, not knowing how else to be supplyed. So did they return the next day, but lost themselves awhile in the woods, and as they were wandring up & down, they haped to espy a small tree that was bowed down, and some Acorns strewed underneath, whilst they were viewing of it, and wonder∣ing what it should mean, it gave a sudden jerk, whereby one of the Com∣pany was caught up by the leg, it being an Indian Deer-trap; the rest loos∣ed him, and at last they found their way to the ship again. After this, their Shallop being fitted for the purpose, they went a coast∣ing upon discovery, but of some dayes could meet with no Indians. Al∣beit they found old deserted Indian Forts, and more of their corn and baskets, and a bottle of oyle which doubtless some how was brought out of Europe. About the tenth of December, they discerned the track of Indian feet upon the sand, and followed it, till they perceived where it struck up in∣to the woods, at last they light upon an Indian path, which led them a great way up into the woods, and saw where there had been corn planted, and found Indian graes &c. but no man appeared. So they returned to their Shallop, and some watching, others betook themselves to their rest. But in the night they were alarmed by the Sen∣tinels crying Arm, Arm, supposing Indians to be near them. They heard a most hideous howling, but one in the Company perswaded the rest, that it was the noyse of wolves and Foxes, which used (as he said) to make such a noise in New found where he had been, two gunns were shot off, at which the noise ceased. But betimes in the morning, on a sudden they heard the same voices a∣gain, and one of the company cryed Indians▪ , and immediate∣ly arrowes came pouring in upon them. This barbarous was amazing to the English, but that which did most of all terrine was the hor∣rid cry of those Salvages, whose note was after this manner, Woach woach ha ha och woach. A stout Indian who was thought to be their Captain, standing behind a tree let fly his arrows apace, and stood three shotts of a musket, untill one took full aim at him, and (as tis supposed sorely wounded him, upon which he gave an extraordinary shriek, and went a∣way, and all the other Indians fled with him. Providence so ordered, as that none of the English received any hurt, though afterwards they ga∣thered up eighteen arrows, (and many more were shot at them) some whereof were headed with brass, others with Harts-horn, others with Eagles Claws, and sundry of the English had their coats shot through & through. Decemb. 19. The English-landed and resolved to endeavour the setling of a plantation, at that place which is now called Plymouth. No indians there as yet appeared to give them any disturbance: Yea though some were sent out to seek after them, they could find none. There were not many dayes after this, two Englishmen who being by the side of a pond, hapned to see a Deer, and having Dogs with them, they pursued the Deer until such time as they lost themselves in the woods, where they were forced to lodge that night, and were terrified with the yelling (as it seemed to of two Lions, who roared exceedingly, and a third that they thought was very neer them: they betook themselves to a tree, purposing if the Lions should come, to climb that for their securi∣ty; but they saw none. The next day they perceived that Indians had made fires thereabouts, but it was they met not with any until they came home, being than unarmed and not fit for encounter with such Ene∣mies. Now it was that a special providence of another nature hapned: For the English having built an house in Plimouth, a spark of fire flying into the thatch, it was instantly burnt down: Mr. Carver and Mr. Bradford were then sick, yet if they had not risen with good speed, they had been blown up with powder. The house was full of beds as they could lye one by another, and their muskets charged, yet (through the good pro∣vidence of God, no hurt done. Febr. 16. An English-man that was gone forth upon a fowling design, espyed twelve Indians marching toward the English plantation, and heard the noise of many more not far off, he lay close untill they were gone by, and then with all speed returned home and gave the alarm, but no Indians followed, only they took away the tools of those English, that had been at work in the woods. The next day two Indians presented themselves on the top of an hill; two English went out to parly with them, but they ran away, and the noise of a multitude of them was heard on the other side of the hill. In the beginning of March an Indian called Samoset came boldly a∣long the houses, which were newly built in Plimouth and to their great a∣mazement, spake to them in English, saying, Welcome Englishmen; This In∣dian was a Sagamore belonging to the Northern parts, about Monhiggen, where he had often conversed with English Fishermen, and had learned to speak broken English; Hee was the first Indian that they of Plymouth had opportunity to discourse with. Hee could tel them of the Huggery (as he called it) i. e. Fight, which the English had with the Nausset Indians; and that the name of that place was called Patuxe▪ where a multitude of In∣dians had formerly lived, but they were all dead of the plague which had been there a few years before the English came. This Samoset within a few dayes after his departure returned again, and brought Squantum (whom that wicked Hunt had stolen away and sold for a slave) along with him; which Squantum was born in that place. Samt and Squntum made it their business to bring the English into acquaintance with the next neigh∣bouring Indians: wherefore they undertook to bring Mssas ( to that who began the with the English . 24. 1075) to eat with the English at Plymouth. Accordingly, March 22. Massasoit with his brother Quadeguina came accompanied with about sixty of his men; and an agreement of peace be∣tween the English and Indians was then concluded on. This peace was in more respects then one singularly advantagious to the English, whilst they were thus but few in number, and strangers in this land. And as for the reasons inducing Massao to this accord with the En∣glish, there were several things that prevailed with him thereunto; For Squantum had told him what a great Prince King James was, and how well he would take it if his Subjects were kindly entertained, and how ill if otherwise, and how easy it was for him to send over ships and men e∣nough to destroy Massasoit and all his people. At that time also there was enmity between Massasoit, and the Narragansets, so that he hoped the English might be a defence to him against them. Thus did the feud which was kindled amongst the Indians one against another, advantage the poor Church in Plymouth. Sic Canes lingunt ulcera Lazari. Moreover the consideration of the Guns, and other warlike Weapons, which ours brought with them, was terrible to the Indians, yet they had more formidable apprehensions thereof, then there was real cause for: They imagined that the English could by their great Guns cause the trees to fall down and kill the Indians. Furthermore Squantum did wickedly possess them with one delusion about the English, which had dismal m∣pressions upon the minds of these ignorant Barbarians; For whereas the plague (a disease which was never known in this land either before or since) had newly been raging amongst them, whereby many of their towns were totally depopulated, and desolated: he made them beleive that the English kept the plaue in a place under ground, and that they could let it loose upon the Indians when they would. An Indian called Hob∣bomck being one of Massasos Counsellors, observing in one of the Eng∣lish houses a kind of a Cellar, where some barrels of powder were be∣stowed, enquired of Squantum what that was, To whom he replyed, that there the English kept the plague that he told them of, which they could let loose upon Indians at pleasure. When this Hobbomock became acquainted with the English, he seriously asked them whether they had any such power, they answered him truly that they had not, but withall added that the God whom they served had power to send that or any o∣ther disease upon those that should doe any wrong to his people. The Consideration of that also, was▪ some terror to the Indians. In the Moneth of June 10 . The English sent Messengers with a Pre∣sent to at , By the way they were accosd with seve∣ral of the Indians, who having them at an Advantage as they passed through a River, were ready to shoot at them: Only having Indian Guides and Interpreters in their Company, who gave them to under∣stand that they were friends, no hurt was done. Being come to Massa∣sit, they presented him with a red Cotton Coat, whereon was some Lace, this he accepted with great thankfulness, and having put it on (saith my Author) He was not a little proud to behold himselfe, and his men also to behold their King so bravely attired. He then promised to continue in amity with the English, and to take care that his men should not be Injurious. About this time it was that an English lad (one John Billington) lost himselfe in the woods, living five days upon Berries untill he fel into the hands of the Indians. Some were (upon Massasoits Information) sent to to seek after him, when they came thither the Indians flocked together, many not having seen Englishmen before: Amongst others there was an old woman, judged to be an hundred years old, who when she saw the English fel into an extream passion of bitter wee ping, the reason whereof being demanded, answer was made, that she had three sons once living in that place, but they were all stolen away by that Hunt (before mentioned) and now she had no more left to re∣leeve her in her old age: The English were much grieved to see the poor Creature in such a passion, but telling her that it was only one wicked man who did that Fact, and that they abhorred it, and withal giving her some trifles, she was satisfied. In fine the English lad was brought al bedcked with Pea, and the Sachim of that place (called Aspinet) made peace with the English. Now it was, that an Indian called Coubatant (who, though a petty Sachim under Massasoit, secretly conspired with the Narragansets a∣gainst his Master) occasioned some disturbance, seeking to destroy those Indians that were friends to the English, especially Hbbomock & Squantum, saying if these were dead the English had lost their tongue, watching his advantage at a time when those Indians were at Nanasket Coatant took Squatum prisoner, and held a knife at Hobbomcs breast, who brake from him, and gave the English at Plymouth to un∣derstand what had hapned; whereupon 14. men were sent armed to Namaket, in order to revenging Squantum's supposed death. They surprized the house where Coubatant was thought to be, declaring the end of their coming, & that they would hurt no man but him char∣ging all others not to stir at their peril til they had searched for their e∣nemy; Consternation and trembling seyzed on the Indians: yet some of them violently brake away, whence they were wounded (and after∣wards healed) by the English. Coubatant was not there, but fled to another place, but within a while Squautm was brought forth alive and set at liberty. After this diverse other Sachim sent gratulations to the English; yea those of the Isles of Capaack entreated their friendship. used the mediation of Massasoit to make his peace. Things being brought to this peaceable state, so did they continue for a little space, the Church in Plymoth being preserved by a miracle of providence, like a flock of sheep amidst a thousand wolve; much what as Luther saith the Church should be pictured. Their next neigh∣bours amongst the Heathen did as hath been expressed of enemyes be∣come their friends, not shewing any acts of Hostility. Only in the latter end of the next year, Canonicus the Narraganst Sachim, sent an Indian to them, who enquired for Squantum, at that time gone somewhither else, whereupon the Indian left a bundle of Ar∣rows, wrapped in a rattle snakes skin, and departed. When Sqantum was returned, He informed the Governour, that the rattle snakes skin signified Enmity, and that the designe of this bruitish salutation was to intimate a challenge, wherefore the Governour filled the snakes skin with powder and shot, and sent it back again, withal giving Canoni∣cu to understand, that it e had shipping at hand, he would endeavour to beat him out of his Countrey. The Indians durst not let the powder & shot continue in their houses, but every one was afraid to meddle with it, at last it came back again to plymouth. And there was an end of that matter. Only they at Plymouth were by this Bruit awakened to Impale their Town, and fortify, lest there should be an Onset from the enemy. In the mean while Hobbomok (who resided with the English) infor∣med that there was reason to suspect that the Massachuset Indians were Consederate with the Narragansts in their bloody designes; And Squantum in wicked btilty, laboured to make the English beleive that Massasoit was false to them. Capt. Stanish with ten men was sent to Massachuts: they had no sooner turned the point of the Harbour but th came an Indian running to some of the English that were from home, having his face wounded, and the blood fresh on the same (Zopirus-like) calling to them to repair home, and oft looking behind him, as if he had been pursued by enemyes, saying, that at Namesket there were many of the Narragan, and Coubatant, and that Massasoit was Confederate with them, purposing to assault the town in the Captains absence, professing that he had recei∣ved that wound in his face, because he had spoken on the English eir be halfe. Whenas all this was a piece of artificial and mischievous dissi∣mulation, whereby the English were put into a sad fright, and the great Guns were discharged to remand the Captain back again, who immediately returned. Hobbomock was confident that that Indian di∣ssembled, for he was assured▪ of Massasoits fidelity; however that he would not engage in a thing of that nature, without consulting him who was one of his Panies's i. e. Champions and Counsellours, and it was against the Indian custom for a Sachim to involve himselfe in War without them. Wherefore, Hobbomock privately, upon the Governours advice sent his Sq to Masssoit at Pocanket, who seemed to be much troubled that the English, and he himself should be so abused. And upon enquiry, it was found to be Squatum's knavery, who sought his own end, and plaid his own Game; for he would in a clandestine way, make the Indians beleive, that the English were resolved to cut them off, only he could prevent it, and so would obtain gifts from his countreymen to prevent their destruction by the English, insomuch that the blind salvages began to have him in greater veneration then their Sachims, taking him for their Protector. And he would deal with no lesse falsness towards the English then towards those of his own nation. When Massasoit understood these things, he repaired to the English plantation, endeavouring to clear his innocency, desiring the Gover∣nour that Squantum, who had thus abused both English and Indians, might be put to death for his Treason. The Governour pacified him as much as he could for the present, and though he deserved to dy both in respect or English & Indians, yet desired he might be spared, because else they should want an Interpreter. But not long after this, Massasoit sent diverse Indians, who brought to the Governour, their Sachim own knife (according to the Indian mode) that his enemyes head and hands might be cut▪ off therewith▪ At that instant when he Governour was about to deliver Squantum into the head of his executioners, a boat was seen at sea, & there being even in those daye Jealousies, that the French would join with the Indi∣ans to mischief the English,& some supposing that it might be a French vessel, he told the Indians, he would see what that was, before he de∣livered Squantum up to them. So did they go away displeased. But this wrought well for the English; For it made Squantum be ho∣nest whether he would or no; inasmuch as his own countreymen sought his life; he saw how it was his Interest to adhere to the English. As for the boat mentioned, it proved to be one that belonged to a ship that was fishing about . These things hapned in May, 1622. in which year it was that Mr. Weston (a merchant of good note in London) attempted the advancing a plantation in this Massachusets Bay. He sent over two ships, and a∣bout sixty men to make a beginning. The most of them were for the present refreshed at Plymouth, whilst some few Coasters went out to seek a convenient place to sit down in. They pitched upon a place with∣in Massachusets Bay, then called by the Indians , at this day known by the name of Wemoth. Mr. Winslow (who was afterwards Governour of Plymouth Colony) reports that the Westonians instead of proving an help to the other En∣glish Colony, had like within a few moneths to have brought ruine not only upon themselves, but upon their friends also: For complaints were quickly brought to Plymouth, that the English at Wessegusquaset, did abuse the Indians by stealing their corn from them, yea and one of them was so bruitish as to turn Indian. Others of them were of such servile and slavish dispositions, as that they became servants to the Indians, who would hire them to work with them in making Canoos, which Canoos were intended for the sur∣prizal of the English ship, in the day when they would execute their ∣signed Massacre. Some of the Theeves were stockt and whipt, yea one of them was at last put to death, to satisfie the Indians, but it was then too late. By the end of February, they had spent all their bread and corn, not leaving any for seed, nor would the Indians be induced to lend or sel them any, upon any terms, hoping they would be starved to death. Wherefore, they purposed to take away the Indians store from them by violence, and therefore made preparations accordingly. Only some of the Company (at leastwise one of them who is yet alive) being more honestly minded then others were, advised John Saunders their Over∣seer, to write to Plymouth before they did actually attempt anything, which being done, they received letters from the Governour there, sig∣nifying great disapprobation of their intended proceedings, whereupon they desisted. These motions must needs cause ill blood between the Nations: so that the Indians grew very insolent in their carriage, and there were se∣cret conspiracyes to cut off the English. And inasmuch as they thought that if they should destroy the Westonians, and leave he Plymoutheons (who had not wronged them) alive, these would take an opportunity to be revenged for those; wherefore they concluded to all before them, as was afterwards revealed by Massasoit, and by another Sachim called Wssapinawet, brother to Obtakiest, the then Sachim of the Massachusets. The English of Plymouth as yet being Ignorant of the bloody mis∣chief, which the Treacherous hearts of the Indians had concluded a∣gainst them, attended the occasions as formerly. Upon a time Capt. going with some men in a Shallop, to buy Corn of the Indians at Nss, one of them stole certain trifles out of the Shallop; whereupon the Captain repaired to the Sachim, and told him, that if he did not immediately restore those things, he would re∣venge it before his departure, and so took leave for that night. The next morning, the Sachim came accompanied with his train of salvages, saluting the Captain in such a manner as was hugely ridicu∣lous to the English; For he put out his tongue, that one might see the root of it, and so licked the Captains hands, al his men doing the like, and endeavouring (according to the rude information they had recei∣ved from Squantum) to make him a leg, he did perform his Ceremony after such an odd manner, as the English were hard put to it to refrain from open laughter. Spectatum admissirium tenatis Amici? After these Complements were over, he restored the things that were lest; withal declaring, that he had much beaten the Indian that did Commonten (i.e. steal) the trifles mentioned. But not long after this, the Captain was in no smal hazard of his life in another place; For going to Manomet (now called Sandwich) and being there entertained in the house of Kunaum, the Sachim there the Indians designed to cut off him and his men. There was with him at this time, a Cap-Indian called Paomlt, who pretended friendship to the English, but was secretly joined in the bloody Confederacy. That he might not be suspected, he professed spe∣cial affection towards the Captain, and would, as a gift, bestow some Corn upon him, and help him to carry the Corn to his beat, and would lodge in the Wigwam with Capt. Standish, to manifest what love and honour he did bear towards him, having in the mean time promised the Indians to kil him that night, and when he was killed the rest were to dispatch his men. Also whilst he was entertained in the Sachims house, there came in two Massachuset Indians, being desperate bloody villains. The name of the Chief of them was , who took a dagger from about his neck, and presented it to the Sachim, and made a speech to him(which the Captain could not understand) boasting of his own valour, and how he had been the death of Christians both French and English and what pittifull weak Creatures they were, that when they were kil∣ling, they died crying, and made sower faces, more like children then men, and that whereas they were determined to kil the English (who had injured them) of Mr. Westons plantation, the best way for their own security was, to kill them of Plymouth too, now their Captain being in their hands, having but six men with him, two or three in the Wigwam, and no more in the shallop, it was a good opportunity to begin. The murderous Counsel of this Audacious Bloud-sucker, was highly applauded; and the Indians waited when Capt. Stanish would fall a∣sleep, that they might attempt the bloudy Tragedy. But God so or∣dered that he could not sleep that night. Also, an Indian secretly stole some Beads from him; which when the Captain perceived, he immedi∣ately called his six men together, and they beset the Sachims house, pro∣fessing to him that as they would not doe wrong to him, so neither would they receive any, and therefore as they valued their lives, they should forth with restore the stolen goods. Hereupon the Sach be∣stirred himself to find out the Thief, and having done so, he cometh to the Captain desiring him to look into his boat, if the beads that he missed were not there, who looking found them lying openly on the Cuddy, the Indians having lily conveyed them hither. However this did so daunt the courage of the treacherous and cowardly Indians, that they attempted not their designed mischief. All this while, they of Plimouth Colony had no certain knowledg of the evil that was intended against them, by Heathen albeit the Con∣spiracy was very strong, for the Indians at Nosset, Paomet, , Manomet, Mattachit, Agara, were all in this Confederacy to cut off the English. But God who hath a special eye of providence over his people: did at that time so order, that Massasoit fell sick, whereup∣on the Governour that then was, desired Mr. Wist, and another Gentleman to give the sick Sachem a visit, and administer some Physick to him. As they were upon their journey toward Pocanoke, the place of Massasoit residence, the Indians by the way told that he was dead and buried. Which caused Hobbomock (their guide through the woods) to break form into bitter Lamentations crying out Nen agi∣ms! O my loving Sachim, O my loving Sachim, thou wast no Lyar, not cruel like other Indians, thy passion was soon over, thou would∣est heaven to reason from the meanest Subject thou didst love En∣glishmn; among Indians I shall never know the like to thee. So that it would have made the hardest heart to have relented to him. Yet they proceeded in their journey, being come so far as , they understood that Massasoit was not quite dead, but hopes of his life. When they came to , they fod the Indians Powwing Massaso, making such an hellish noise as was enough to make man sick, and therefore was very unlikely to make him that was wel. Hbbomock told him that the Governour of Plymouth had sent some nds to visit him in his sickness, and that they had brought some askiet i.e. Physick, for him. Upon the reeit of which, he suddenly strangely revived, and before their departure gave them great anks for their love, saying, that now he saw that the English at ply∣mouth were his real friends. As they were ready to return home, he privately told Hobbomock of plot among the Massachusets, and other Indians, to destroy the English, and how they had sollicited him to join with them, but he , that neither he, nor any of his men were in their Combination. He advised, that the Governour of plymouth would without delay, send nd take off the Principal Actors in this wicked designe, and then the est would be afraid. And whereas the Governour had sometimes said they would not begin with the Indians, until the Indians began with them, he earnestly counselled him not to stay for that, left it should be too late. The first day whilst their journey back again, they were accom∣panyed with Cobatant the Sachim of Metapoyet (before mentioned) who was a politick and jocofe Indian, and stil suspected to be false to the English; He asked Mr. Winslow, how they, being but two, dared o trust themselves amongst so many Indians. Answer was made that ove was without fear, and they wished wel to the Indians, and there∣fore did not fear evil from them. But then, said the Indian, what is the reason, that when we come to Patuxet, you hold the mouthes of your guns against us; he was told, that was the English manner of en∣tertaining their friends. At which the Sachim shaked his head, withal declaring, that he did not like such salutations. The next day, Hobbo∣nock acquainted the English, with what Massasoit had revealed to him. So then being returned to plymouth, It was on March 23. resolved, to hearen to Massaloits advice; many other things at that juncture ap∣pearing, which confirmed the truth of what was by him discovered. And considering, that there was no dealiug with Indians (as other na∣tions do one with another) above board, it was thought most expedient by policy, to catch them at unawares, as they are wont to do by others Wherefore Capt. Stanh made choice of eight men, to go with him to Wesegusquaset, pretending to trade with them, and then to take his opportunity to seyze upon the Ringleader▪ amongst the Conspirators. Being arrived at the Massachusets Bay, Two principal Conspira∣tors behaved themselves very insolently. One of them called Pcksut, who was a or Counsellour, Jeered at Capt. Standish, because he was a man of little stature, and yet a Captain. Another called Wit∣tawamat (before mentioned) cast out bloody expressions, shewing a sharp knife, which had a womans face pictured on the handle, saying, that he had killed French men, and English too, with that nife, and that he had another knife, which had a mans face pictured on it, and his two knives should marry shortly, and that by and by it should at, though not speak. Likewise another Indian, and Wittawamat, brother, who in bloodiness was like unto him, being present; Capt. Standish snatched Pickot knife from about his neck, and killed him with his own knife. At the same time his men fell upon Wittawaat, and the o∣ther Indian, and slew them, and took Wittawamats brother, and han∣ged him. After this they set upon another company of Indians, and killed two or three of them, seeing stil after more. At length they espied a file of Indians making towards them, but as the English came to the en∣counter, they (i.e. the Indians) ran behind the trees, and shot at Capt. Standish, until one as he was shooting, had his arm broke by a bullet, one of Capt. Standish his souldiers, whereupon he, and the rest fled into a Swamp. The Captain dared the Sachim to come out, and fight like a man, but in vain. At the time of these skirmihes, there was an Indian youth, who not∣withstanding the slaughter made amongst his countreymen, came run∣ning to the English, desiring that he might be with them. He confessed that the Indians had resolved to cut off Mr.Wstns men and that they only stayed for the finishing of two Canoos more (which if Capt Stand∣ish had not so unexpectedly come upon them had been finished) that were intended for the surprizal of the English ship in the harbour. Also an Indian Sye, who was taken prisoner and detained at Pli∣mouth, when he saw Cap. Standish return with Wittawamats Head, look∣ed on it with a guilty, gastred countenance, and then confessed the Plot that was in hand to destroy the English, and that Pickuot and Wittawamat, together with three Powaws, were the principal Conspi∣rators. He was released, and sent to Oktakiest, the Sachim of the Mas∣sachusets, to signify what he must look for, in case he should continue in hostility against the English. The Sachim being amazed, and terri∣fied with the English successes, humbly begged for peace, pretending that he could not keep his men in order, and that it was against his will that evil had been done to, or designed against the English. Furthermore, the effect of these things was, that the rest of the Indians were stricken with such terror, and dread of the English, that they left their houses, and betook themselves to live in unhealthful Swamp, whereby they became subject to miserable diseases, that proved mortal to multitudes of them. Particularly, Kunacum Sachim of Manomet, Aspinet Sachim of Nosser, janowgh Sachim of Mattachiest, these all fell sick & died. This last Sachim said, that the God of the English was offended at the Indians, and would destroy them in his anger. And these signal appea∣rances of God for his Church in Plymouth, must needs be a great con∣viction to the Heathen. Howbeit these motions ended in the subversion and ruine of Mr. Westons plantation; God who determines the bounds of mens habitations, having appointed, that another people out of England should come afterward, and possess that place, as at this day. And thus far is Mr. Winslos Relation of these first Troubles by In∣dians in these parts, which I take to be undoubted verity: For he was one that had particular knowledge of those things, and a man of truth, and conscience, that would not for the world willingly falsify in any particular. There is an old Planter yet living in this countrey, being one of those that were employed by Mr. Weston, who also hath given some account of these matters. He doth relate, and affirm, that at his first coming into this coun∣trey, the English were in a very distressed condition, by reason of fa∣mine, and sickness which was amongst them, whereof many were alrea∣dy dead; and that they buried them in the night, that the Indians might not perceive how low they were brought. This Relator doth moreover declare, that an Indian Panies, who se∣cretly purposed bloody destruction against the English, and made it his design to learn the English tongue, to the end he might more readily accomplish his hellish devices, told him, that there had been a French vessel cast away upon these coasts, only they saved their lives and their goods, and that the Indians took their goods from them, and made the Frenchmen their servants, and that they wept very much, when Indians parted them from one another, that they made them eat such meat as they gave their dogs. Only one of them having a good Ma∣ster, he provided a Wife for him, by whom he had a Son, and lived longer then the rest of the French men did; and that one of them was wont to read much in a Book (some say it was the New-Testament) and that the Indians enquiring of him what his Book said, he told them it did intimate, that there was a people like French men that would come into the Country, and drive out the Indians, and that they were now afraid that the English were the people of whole coming the French man had foretold them. And that another ship from France came into the Massachusets Bay with Goods to Truck, and that Indian Panies propounded to the Sachim, that if he would hearken to him, they would obtain all the French mens Goods for nothing, namely, by coming a multitude of them aboard the vessel, with great store of Bea∣ver, making as if they would Truck, & that they should come without Bows and arrows, only should have knives hid in the flappets which the Indians wear about their loins, and when he should give the Watch∣word, they▪ should run their knives into the French mens bellyes, which was accordingly executed by the Indians, and all the French men kil∣led, only Mounsier inch the Master of the vessel being wounded, ran down into the Hold, whereupon they promised him that if he would come up, they would not kill him, notwithstanding which, they brake their word, and murdered him also, and at last set the ship on Fire. Some enquiring of him how long it was since the Indians first saw a ship, he replyed that he could not tel, but some old Indians reported, that the first ship seemed to them to be a Floating Island, wrapped to∣gether with the roots of trees, and broken off from the Land, which with their Canoos they went to see, but when they found men there and heard gunns, they hasted to the shore again not a little amazed. (Some write that they shot arrows at the first ship they saw thinking to kill it) This Relator doth also affirm, that after ealsies began between the English of Mr. Westons plantation and the Indians, they built diverse of their Wigwams at the end of a great Swamp, near to the English, that they might the more suddenly and effectually doe what was secret∣ly contrived in their hearts: and an Indian Squaw said to them that ere long Aberkiest would bring many Indians that would kill all the English there and at Ratuxet. After which the Sachim with a compa∣ny of his men came armed towards them, and bringing them within the Pale of the English Plantation, he made a speech to the English with great gravity saying, When you first came into this land, I was your friend, we gave gifts to-one another. I set you have land as much as we agreed for, and now I would know of you if I or my men have done you any wrong. Unto whom the English replyed, that they desired, that he would first declare whether they had injured him. The Sachim roundly▪ rejoyned, that either some or all of them had been abusive to him; for they had stolen away his corn, and though he had given them notice of it times without number, yet there was no satisfaction nor reformation attained. Hereupon, the English took the principal Thief and bound him and delivered him to the Sachim, with all declaring, that he might do with him what he pleased. Nay (said he) Sachim▪ do justice themselves upon their own men, and let their neighbours do justice upon theirs, otherwise we conclude that they are all agreed, and then fight. Now the Indians some of them began to tremble, and beholding the Guns which were mounted on the English Fort, they said one to ano∣ther (in their Language) that little guns would shoot through houses, and great guns would break down trees, and make them fall and kill Indians round about. So did they depart at that time dissatisfied and enraged. The English now perceiving that the Indians were fully purposed to be revenged on them, they resolved to fight it out to the last man. As they were marching out of the Fort, seven or eight men stood stil▪ saying, this is the second time that the Salvages had demanded the life of him that had wronged them, and therefore they would have him first put to death, and if that would not satisfy, then to fight it out to the last, wherefore he was put to death in the sight of the Heathen; after which the English marched out towards them, but they dispersed themselves into the woods. This Relator endeavoured to give notice to them in Plymouth, how that the Indians had contrived their ruin, but he missed his way between Weymouth and Plymouth; and it was wel he did so; for by that means, he escaped the savage hands of those Indians, who immediately pursued him, with a murderous intention Ere he could reach Plymouth, they were informed by Massaso (as hath been declared) concerning what was plotted amongst the Indians. Finally there were (as this Relator testifieth) three several skirmishes with the Indians. One at Wesegusquaset, before mentioned▪ another at a place where the town of Dorchester is since planted; and lastly at the Bay of Agawam or Ipswich; in all which engagements, the Indians were notably beaten, and the English received no considerable damage, so that the Sachims entreated for peace, nor were the English, (provi∣ded it might be upon terms safe and honourable) averse thereunto, Pacem t poscimus omnes. These dark clouds being thus comfortably dispelled, and blown o∣ver, the first Planters in this Country received no considerable distur∣bance from the Indians a long time. It is true, that soon upon these motions, (viz. in August, Anno 1623.) a Gentleman arrived here out of England (namely Capt. Robert Gorges) being attended with ma∣ny servants, as purposing the settlement of an English plantation in this Bay of Massachusets; and although that plantation was▪ quickly deser∣ted and dissolved, other things, and not any anoyance from the Natives here caused those designs to prove abortive. The like is to be affirmed concerning Mr. Wollasons plantation. For whereas he with several others, being persons of quality, did (in the year 1625) with a multitude of servants come into this Massachu∣st Bay, as intending to settle a plantation therein, they met with such cross providences as did discourage them, and at last dissipate them, yet nothing from the Indians. I have been informed, that this Gentleman considering the unhappy Catastrophe's attending Mr. Weston and Mr. Gorges, their plantings at Wesegusquaset, conceited that the Indian Powaws had brought that place under some fascination, and that Englishmen would never thrive upon Enchanted ground, and therefore they would pitch down their stakes in a place nearer to Boston; even where the town of Brantree hath since flourished; but the difficultyes of a Wilderness were▪ too hard for them, that Mr. Wollaston removed a great part of his servants to Virgi∣nia, not having (so far as I can understand) received any molestation from the Indians here. In Anno 1628. Mr. Endecot (who deserves to be honourably menti∣oned, as having been a Patriot in New-England) arrived here a Patent for the Government of the Massachusets. He and others with him sat down at a place called Nahumkeik (as in a Parenthesis let me here observe, that that Indians word is also Hebrew, Nahum signifieth Consolation, & kik is hebrew for a Boosome, or haven, and it so fals out, that the English have hapned to call that place by another name which is also Hebrew, viz. Salem) There did they enjoy Peace. How∣beit there are Antient Planters, who testifie that the Indians being pos∣sessed with some fears lest the English should in time take their Coun∣trey from them, were conspiring to destroy them. And the small handfull of Christians then in Salem, were alarmd with the report of no less then a thousand Barbarous Natives, coming to cut them off, and that upon a Lords day, whereupon they discharged several great guns, the small shot▪ wherein made such a terrible ratling amongst the trees a∣far off, that the amazed Indians returned not a little affrighted. And it was a wonderfull providence of God, now to restrain the Heathen, since it so hapned that about this time there were some Tumults a∣bout the English themselves. For whereas Mr. Wollaston. and his Part∣ners left some of their servants here; and gave order that a man whose name was Filcher, should command and oversee them. There was an∣other whose name was Thomas Morton, he would needs take upon him to be Lord of Mis-rule, and having gained much by trading with the Indians, this Morton and his drunken Companions quickly wasted all in riotous living. This was the man that taught the Indians in these parts the use of Guns, how they should charge and discharge them, and imployed them in Hunting for him: And when they were instructed in the use of these instruments of death, they would purchase them at any rates, whereby the safety of the English was not a little hazzarded. In conclusion, the English at Plymouth and Salem, agreed to seyze upon this Morton, which was done Vi & armis, and he was sent over to England, there to receive such punishment as by the honourable Council for New-England should be thought meet. All these tumults notwithstanding, the over-ruling providence of God kept the Indians quiet.▪ It is to be wondred at, that the Church in Plymouth should be pre∣served when other English Plantations could not subsist in this Coun∣trey, but either the Indians, or the Lords own hand brought them to a sudden end from time to time. But God who saw that they designed something better then the world, in their planting here, brought it to pass by such wayes as these, 1. Massasoit (as was hinted before) was perswaded by Squantums information, that if the English should be his friends, he need not fear any enemies in the World, so did he become a wall to the English at Plymouth against other Indians. The Earth helped the woman that was fled into the Wilderness, whom the Dragon would have swallow∣ed up. 2. The Lord made them very successful in their expeditions against those enemies that first sought their destruction. 3. They prevailed with God by Fasting and Prayer to look upon them and bless them with special mercy when it was a time of need, which did greatly affect and astonish the Indians: some of them there∣fore conceiving high thoughts concerning the English mans God, and his love to his people, that truly fear and serve him. That which Mr Winslow (and since him another) doth publickly testifie concerning this matter, deserveth Commemoration, namely, that whereas after the First Indian Troubles were over, there was a sore drought on the land continuing for the space of six Weeks, insomuch that it was judged by some that the corn was withered and dead, past recovery, the Church in Plymouth set themselves by Fasting and Prayer, to seek mer∣cy from the Lord in this thing. And although in the morning when they assembled themselves, the heavens were clear, and the drought as likely to continue as ever, yet before their solemn Exercise was ended, the heavens grew black with clouds, and the next morning these clouds distilled rain, and for the space of fourteen dayes together there were moderate showers, so that the drooping corn was revived to admi∣ration. A friendly Indian, before mentioned, known by the name of Hobbo∣mock, living in the town of Plymouth, enquired why the English met together in that manner, it being but three dayes after the Sabba; and being informed of the true cause thereof, and observing the graci∣ous effects that followed, he was greatly affected, and told other Indi∣ans of it, who were also smitten with deep conviction, and the more in that, albeit in times of Drought the Indians are wnt to Powaw and cry to their gods, sometimes for many dayes together, yet if rain follow, it is wont to be accompanied with terrible Thundring and Lightning and tempests, which often do more hurt then the rain doth good: whenas it was otherwise with respect to the showers which at this time came from Heaven, in answer to the Prayers of the Church in Plymouth, So that the Heathen confessed that the English mans God was better then theirs. And some amongst the Indians became faithfull to the English, though as yet but a very few, Apparent rari Nantes in Gurgite vasto. There having been (as was said) a Patent for the Massachusets Go∣vernment by royal Grant obtained, many out of England flocked into this Country almost every year. And for the most part, not so much on the account of Trade, or to prosecute any worldly interest, as on the account of Religion. These did God own, having wonderfully made way for their planting here by casting out the Heathen before them, with mortal Diseases, especially by the Plague amongst the Indians in Plymouth Colony, and the Small Pox among the Massachusets. In Anno, 1631. New jealousies arose concerning the treacherous Indians. Capt. Walker one evening had two arrows▪ shot through his that, which caused an Alarm at Lyn, then known by the name of Saw∣: but no lives were lost, nor is there any certainty to this day who those arrows, whereby the Captains life was so eminently endan∣ed. About the same time the Indians began to be quarrelsome touching bounds of the Land which they had sold to the English; but God the controversy by sending the small pox amongst the Indians at August, who were before that time exceeding numerous; whole towns them were swept away, in some of them not so much as one Soul the destruction. There are some old Planters surviving to this , who helped to bury the dead Indians, even whole fayes of them dead at once. In one of the Wigwams they found a poor infant sucking at the breast of the dead mother, all the other Indians being dead also. Not long after this, when the town of Ipswich was first planted, it vehemently suspected that the Tarratines (or eastern Indians) had a ign to cut off the English there. For a friendly Indian called Robin me to an Englishman whose name is Perkins, acquainting him that a Thursday there would come four Indians to draw him to the side under pretence of trucking with him, and that they had pre∣pared forty Canooes which should ly out of sight under the brow of an ll, full of armed Indians to cut off the English. The four Indians at the time, and to the person mentioned, He instead of going to water side to truck with them, spoke roughly to them, and caused Alarm, so they immediately returned, perceiving their Plot was discovered, and presently fourty such Canooes as the friendly Indian given warning of, were discovered. Besides the Particulars which have been insisted on, I cannot under∣stand that there was any general disquietment raised by the Indians, un∣ the year 1636. It is true that some particular mischiefs and private Murthers were committed before that, after the forementioned trou∣bles were allayed.▪ For Mr. Weston, who himself, (under another name and the disguise of a Black-Smith) arrived here not long after his plan∣tion▪ was ruined, suffering ship wrack near Pascataqua hardly escap∣ed with his life, in respect of the Indians, who took his Goods from , and stripped him of his very cloathes to the shirt on his back. About eleven years after that, Capt. Stone, and Capt. Norton, with all their ships company, were barbarously murdered by the Pequt In∣dians (as is in the sequel more fully related.) And two yeares after that, Mr. John Oldham was massacred by the Indians of Munisses, now called Block-Island; which things made way for the Pequot War, whereby the whole English Interest (yea the Interest of Christ, who had ere that taken possession of this land, and gloriou began to erect his own kingdome here) was threatned and endangered. Great pity it is, that although it be now fourty years since those mo∣tions, and albeit the works which God then wrought for his people were admirable, yet that no Copleat Memorial thereof, hath been publi∣shed to this day. It is then high time, that something more should be done therein, that so both we and our Children after us, may see what great things, the Lord God of our fathers hath done for them, and for us. And there is a Gentleman in this country (namely Mr. John Allyn, who is Secretary to the Council at Hartford, and one of the worthy Magistrates of that Colony) who hath been Industrious in gathering up the truth of things, about those troubles, being under peculiar advan∣tages thereunto, by informations from him, who was principally instru∣mental in fighting the Lords battels at that time against the Heathen. This Narrative of Mr. Allyns I shall here insert and publish, as I re∣ceived it, without making the least alteration as to the sence, and very little as to the words. It is that which followeth. In or about the year 1633. One Capt. Stone arrived in the Massa∣chusets, in a ship from Virginia, who sometime after was bound for Virginia again, in a smal Bark, with one Capt.Norton, who sailing up Connecticut River, about two leagues from the entrance, cast An∣chor; there coming to them several Indians belonging to that place, whom the Pequotts tyranized over, being a potent and a warlike peo∣ple they being accustomed so to deal with their neighbouring Indians. Capt. Stone having some occasion with the Dutch, who lived at a Tra∣ding house, near twenty leagues up the River, procured some of those Indians to go as Pilots with two of his men to the Dutch; but they be∣ing benighted, before they could come to their desired port, put the Skiffe, in which they went, ashore; where the two Englishmen falling asleep, were both murdered by their Indian guides, there remaining with the Bark, about twelve of the aforesaid Indians, who had in all probability, formerly plotted their bloody designe, and waiting an opportunity when some of the English were on shore, and Capt.Stone asleep in his Cabin, set upon them and cruelly murthered every one of them, and plundered what they pleased, and afterward sunk the Bark. These Indians were not native Pequots, but had frequent recourse to them, to whom they tendered some of those goods, which were ac∣cepted by the chief Sachem of the Pequots: and some of the Goods were tendered to the Sachim of Niantick who also received them. The Honoured Council of the Masschusets hearing of these pro∣ceedings of the Pequots, sent to speak with them▪ & had some Treatyes, but no issue was made to satisfaction. After which, Capt.John Endicot was sent forth Commander in chief, with Capt.Underhill, Capt.Turner and about an hundred and twen∣ty men, who were firstly designed against a people living on Block∣Island, who were subject to the Narraganset Sachem, they having taken a Barke of Mr. John Oldam, murthering him and his Compa∣ny. They were also to call the Pequots to an account about the mur∣thering of Capt. Stone: who arriving at Pequod, had some Conference with them, but little was effected, only one Indian slain, and some Wigwams burnt. After which the Pequots grew enraged against the English who in∣habited▪ Connecticut, being but a small number, about two hundred & fifty who were there newly arrived, as also about twenty men at Sey∣Book under the command of Leiut. Lion. Gardner, who was there placed by several Lords and Gentlemen in England. The Pequots observing Lieut. Gardner going to fire the Meadows about half a mile off the Fort, with ten men with him, was violently assaulted by the Pequod Indians, so that some were slain, the rest were rescued by the Souldiers issuing out of the Fort upon the said Pequots who fled. They also seized some that were passing up Connecticut River, and tortured them in most cruel manner, with most barbarous and inhumane crueltyes; roasting of them alive &c. They also lay sculking about the Fort almost constantly, that the English could not go out of the Fort, but they were assaulted by the Pequods, so that Connecticut out of their small numbers, constrained themselves to send Capt. John Mason with twenty men to secure the place. But after his coming, there did not one Pequod appear in view for a moneths pace about the Fort, which was the time he there re∣mained. In the interim, many of the Pequods went to a place now called We∣thrsfield on Connecticut, and having confederated with the Indians of that place (as it was generally thought) they lay in ambush for the English people of that place, and diverse of them going to their la∣bour in a large field adjoyning to the town, were set upon by the In∣dians, nine of the English were slain upon the place, and some horses, and two young women were taken Captive. The Pequos at their return from Wethersfield, came down to the River of Connecticut, (Capt. Mason then being at Saybrk Fort) in three or more Canooes, with about an hundred men, the English es∣pying of them, concluded they had been acting some mischief against us, and therefore prepared one of their great Gunns, and made a shot at them, which shot strook off the head of one of their Canooes wherein the two Captives were, although the shot was made at them at a great distance, near three miles: but seing▪ it was so placed, they hastned to the shore, and drew their Canooes with what speed they could over a narrow Beach and so got away. The English of Connecticut being so alarmed by these insolenyes of the Pequods, saw meet to call a Court, which met in Hartford upon Connecticut the first day of May 1637. who seriously considering their condition, which did look very sad, since the Pequods were a great people, fortified; cruel, warlike, munitioned &c. and the English but an handful in comparison of them. But their outragious violence a∣gainst the English (having murthered about thirty of them) their great pride and insolency, and their constant pursuit in their malici∣ous courses, with their endeavours to ingage other Indians in their Quarrel against the English, who had not offered them the least wrong, These things being duly considered, with the eminent hazzard and great perill the people of Connecticut were in, it pleased God so to stir up the hearts of all men in general, & the Court of Connecticut in special, that they concluded it necessary that sme Forces should be sent forth speedily▪ against the Pequots, their grounds being just, and necessity enforcing them to engage in an offensive and defensive War, the management of which Warr, with the good success the Most High was pleased to crown his people withall, we are nextly to relate. IN the beginning of May, 1637. there were sent out by Connecticut Colony ninety men, under the command of Capt.John Mason (after∣wards Major Mason, and Deputy Governour of Connecticut Colony,) against the Pequots, with whom went Unas an Indian Sachem of M∣heag, who was newly revolted from the Pequots. This small Army was shipped in one Pink, one Pinnace & one Shal∣lop, some of which vessels in their passage down Connecticut River, fell on ground, by reason of the lowness of the water, and the unskil∣fulness of the English in the channel. The Indians not being wont∣ed to such things with their small Canooes, and also being impatient of all delayes, desired they might▪ be set on shore, promising they would meet our Army at Seybrook; which request of theirs was grant∣ed: and they being set at liberty hastning to their Quarters at Say∣brook, met with about thirty or fourty of the Pequots, near Sybrook, and ingaged them, and slew seven of them upon the place, and had only one of their own wounded, who was conveyed back to Connecti∣cut in a Skiffe. Capt. Underhill hearing of the approach of the Army, went & met them and informed them what was performed by Unc and his men, which news was welcome to them, and looked upon as a special pro∣vidence; for before they were somewhat doubtful of the fidelity of their Indian Volunteers. Capt. Underhill hearing of the design our Army was upon, very freely offered his Service with nineteen men to go along with them, if Leiut. Gardner would allow of it (who was chief Commander at Saybrook Fort) which motion was no sooner propounded to Lieut. Gardner, but he readily approved of it, and our Council of War ac∣cepted of it also; who in liew of those twenty, immediately sent back twenty of theirs to Connecticut to help guard the women and chil∣dren &c. Upon a wednesday our Army arrived at Saybrook, where they say wind-bound till Friday, in which time the Council of War consulted how and in what manner they should proceed in their Enterprize, which was accompanied▪ with much difficulty; their Commission order∣ing them to land their men in the Pequit River, against which were these difficultyes. First. The Pequods kept a continual Guard upon the River, night 'and day in a constant course. Secondly. Their numbers far exceeded ours; they had also sixteen gunns with powder and shot, besides their Indian Artilery, as our Councill of War was informed by the two captive maids (mentioned where we declared the Grounds of this War) who were redeemed by the Dutch, and restored now to us at Seybrook, which was a very friendly office, and not to be forgotten. Thirdly. They were on Land, and being swift of foot, might much impede the landing of our men, and dishearten them, they continu∣ally guarding that River, and our men not knowing where to land nearer then Narraganset. Fourthly. It was alledged that if our Army landed at Narra∣ganset, they would come upon their Backs, and possibly might sur∣prize them unawares; at worst they should be on firm Land as well as the enemy. Notwithstanding these reasons, the Council of Warr, all of them except the Captain, were at a stand, and could not judg it meet to fail to Narraganset. Capt. Mason in this difficult case, went to the Reverend Mr. Samuel Stone, late Teacher to the Church of Christ at Hartford, who was sent as Preacher to the Army, and desired him that he would that night commend their case and difficultyes before the Lord, and seek direction of him in the matter, how and in what manner they should demean themselves. He retired himself from them aboard the Pink the remaining part of that day, and the follow∣ing night was not wanting in spreading the case before the Lord, and seeking his direction, in the morning he came on shore to the Cap∣tains chamber, and told him he had done as he desired him, (and though formerly he had been against sailing to Narraganset and land∣ing there, yet now he was fully satisfied to attend it. The Councel being again called, and the matter debated, & rea∣sons considered, they agreed all with one accord to sail to Narragan∣set, which the next morning they put in execution, which proved very succesfull, as the sequel may evidently demonstrate. What shall I say? God led his people through manifold Difficultyes and Turnings, yet by more then an ordinary hand of Providence, He led them in a right way. On Friday morning, they in pursuance of their design set sail for Narraganset Bay, and on Saturday toward evening they arrived at their desired Port, where they kept the Sabbath. On Munday the wind blew so hard at Norwest that they could not go on shoar, as also on Tuesday till it was near Sunset, but the wind abating, they and their design being commended to God by Mr. Stone, Capt. Mason and his Company landed, and marched up to the place of the chief Sachims residence▪ and told him, that they had not an op∣portunity before, to acquaint him with their coming armed into his countrey, yet they hoped it would accepted by him, there being amity between us and them, and also that the Pequots and they were enemies, and that he could not be unacquainted with those intolerable wrongs and injuries, those Pequots had lately done unto the English▪ and that they were now come (God assisting) to avenge ourselves upon them, and that they did only desire free passage through his country. The Sachim returned this Answer, that he did accept of their com∣ing, and did also approve of their designe, only he thought our numbers were too weak to deal with the enemy, who were(as he said) very great Captains, and men skilful in war, thus he spake somewhat slightingly of our men. On Wednesday morning they marched from thence, to a place called Niantick, it being about eighteen, or twenty miles, distant, where another of those Narraganset Sachims lived in a Fort, it being a frontier to the Pequots. They carried it very proudly to our men▪ not permitting any of them to come into their fort. Capt. Mason beholding their carriage, and knowing the falshood of the Indians, fearing left they might discover them to the enemy, es∣pecially the Indians having many times some of their neer relations a∣mongst their greatest Foes, saw cause to set a guard about their fort that no Indian might oass in or out, and charged the Indians not to pass out upon the peril of their lives. And there they Quartered that night, the Indians not offering to stir out all the while. In the morning came to the Army several of Miantinomie his men▪ who told them they were come to assist them in the expedition, which encouraged diverse Indians of that place to engage also, who drawing into a , one by one, made solemn protestation how gallantly they would demean themselves, and how many men they would kill. On Thursday, about eight of the Clock in the morning, they mar∣ched thence towards Pqot, having about five hundred Indians with them. In which march, through the heat of the weather, and want of provision, some o our men fainted▪ but when they had marched a∣bout twelve miles, they came to Pawtuck River to Foord, where the Indians said the Pequots did usually fish. There they made a stand and stayed some small time; but the Narraganset Indians manifested great fear, and many of them returned, although they had despised our men, an said they dur not look upon a Pequot, and vaunted what great things they themselves would do. Capt. John Mason saw reason then to acquaint the Indians that they were come on purpose, and were resolved (God assisting) to see the Pequots, and to fight with them before they returned, although they perished; and then he enquired of Uncas what he thought the Indians would do; who said the Narriganets would all leave them, but as for himself, he would never leave them, and so it proved. After they had there refreshed themselves with their mean Com∣mons, they marched about three miles, and came to a field which had been planted with Indian corn, where they made another : and suppos▪ that they drew neer to the enemy, who, as they were , almost impregnable, which did no way, dis∣courage the , but rather animated them, insomuch that they resolved to assault both the sorts at once; but the Council of War ha∣ving the matter, understood that one of the forts; in which the bloodiest resided, was so remote that they could not possi∣bly come up with it in season, and seeing some of the souldiers spent in the with extream heat, and want of necessaries, concluded and resolved to assault, and storm the nearest fort. Then they marched on in a silent manner; The Indians that remai∣ned▪ who in the march hitherto kept the Van, (being surprised with great fear felt all into the Reer. They continued their March till about an hour in the night, & then coming to a little Swamp between two hills, there they pitched their little Camp, being much wearied with hard travell; supposing (by the Relations of the Indians) they were near the Fort, which proved otherwise. The rocks were their pillows, rest was sweet and pleasant to them. The night proved comfortable being clear and Moonlight. They appointed their Guards, and placed them Sentines at some distance, who heard their enemies, singing in their Fort until midnight, with great insulting and rejoycing (as they were afterwards informed by Wqrash a Pequot Cap∣tain, who was revolted from the Pequots, and was one of their Guides in this march▪ For they seeing our pinhaces sail by them a few days be∣fore concluded they were afraid of them, and durst not to come near them. Towards morning Captain Mason being awakened, and seeing it very light, supposed it had been day, and so they might have lost their opportunity, having determined to make their assault before day and therefore immediately roused up his Souldiers, and briefly com∣mended themselves and Designe to the guidance and Protection of the Lord, and went to the assault. Their Indian Guide shewing them a path said it led directly to the Fort; they took the path, and marched on the best part of two miles, wondering that they saw not the Fort; and fearing that their Indian Guide might delude them; but coming to a place where corn was newly planted at the foot of a great hill, supposed the Fort was not far off, a champion Country being round about them. There the Captain caused his Company to make a stand; and gave order that the Indians should come unto him; at length Uns & Wquash came up, of whom he demanded where the Fort was; they answered, on the top of that Hill: He also enquired where the rest of the Indians were; they answered behind exceedingly afraid; he then desired them to tel the rest of their fellowes that they should by no means fly, but stand at what distance they pleased, and see whether English men would now fight or not. Then Capt. Underhill came up into the Front, & after Capt. Mason had commended their case to God (their being two entrances into the Fort, they divided their men; & Capt. Mason lead up to that entrance on the North-east side, who approaching with∣in a rod of the entrance a dog bark'd, and an Indian cryed Wanux wa∣nux. He commanded his Souldiers to close up to the Fort, and fire upon them through the palizadoes, which they did, the Indians be∣ing in a dead and indeed in their last sleep. The Souldiers having fired wheeled off and came to the main entrance, which was blocked up with bushes about breast high, over which Capt. Mason very couragiously leaped▪ and stood to make good the entrance, and com∣manded his Soldiers to follow him, one of which endeavouring, was entangled in the bushes, but getting back, pulled out the bushes and so the Souldiers followed their Captain into the Fort with their Swords for they had concluded to destroy them with the sword, and so to save the plunder. The Indians as yet kept their Wigwams; Capt. Mason entred a Wigwam, and his Guard not seeing him, passed away from him, where he was strongly assaulted by many Indians, but he bravely de∣fended himself, and slew several of his opposers; at last William Heyden perceiving the place where the Captain went in, essayed to go in himself, but in his entrance stumbled upon a dead man, but soon recovering himself, he fel upon the Indians. The Indians some were slain, some fled, others crept under their beds, where they slept their last; the Captain going out of the Wigwams met with many of them and put them to the sword; In which time of fight several English were wounded. Capt. Mason perceiving his men wounded, and the ene∣my not yet routed, saw cause himself to go into a wigwam, and fetch out a firebrand, and putting it in one of the mats with which the wig∣wams were covered, commanded one of his souldiers to throw some powder upon it, which set the mat on fire, which the wind taking; it was quickly thoroughly kindled, which made the Indians run as men most dreadfully amazed. And Indeed such a dreadfull terror did the Almighty let fall upon their spirits, that they would fly from the sword, and cast themselves into the very flames, where many of them perished. The fort being fired, the Captain commanded that all should march out of the fort, and surround it; which was readily attended by all, only one Arthur Smith was so wounded that he could not move out of the place, who was happily espyed by Leiut. Tho. Bull, and by him rescued from the flames, which otherwise had consumed him. The fire was kindled on the Northeast side to windward, which did swiftly over run the whole Fort, to the extream amazement of the ene∣my, and great rejoycing of our soldiers; some of the enemy climbed to the tops of the pallizadoes, where they were shot down, others ga∣thered to the windward side of the Fort, and lay pelting at our men with their arrows, who repaied them with their smal shot, others of the stoutest issued forth of the Fort, about fourty of them who fell by the sword. Capt. Underhil and those with him acted their parts in this trage∣dy, especially one Mr. Hdge, who was the first that entred that gate to which Capt. Underhil led up; the fire was no sooner kindled but the smoke and flames were so violent, that they were constrained to desert the Fort and keep them in. Thus were they now at their wits end, who not many houres before exalted themselves in their great pride, threatning and resolving the utter ruin and destruction of all the English, exulting and rejoicing with songs and dances; but God was above them, who laughed his enemyes and the enemyes of his people to scorn, making them as a fiery oven; thus were the stout hearted spoiled, having slept their last sleep, and none of their men could find their hands; thus did the Lord judge among the heathen, filling the place with dead bodyes. And here we may take notice of Gods judgement upon this bloody Generation, in sending the very night before the assault an hundred and fifty men from their other fort to join with this fort, who were design∣ing (as some of themselves have related) to go forth against the English at that very instant when this stroke came upon them, where the most of them perished with their fellows, so that the mischief they inten∣ded against us came upon themselves; they were taken in their own sate and we through the mercy of God escaped. And thus in little more then one houres space was their Impregnable fort, with themselves utterly destroyed, to the number of five or six hundred, as hath been confessed by the Pequots who escaped. There were seven taken captive, and about eight escaped; and of the English there were two slain outright, and above twenty wounded. Some of our soldiers ain∣ted for want of such comforts and necessaryes as were needful in such a case. The Chyrurgion was much wanted▪ who was left with the Barks in Narraganset Bay, with order there to remain until the night before they intended the assault. And thereupon grew many difficultyes amongst the Army, their pro∣vision and ammunition being neer spent, and they in the enemyes coun∣trey, who did far exceed them in numbers, being much enraged, and most of our Indian friends having left them, and our pinnaces at a great distance from them, and their coming uncertain. But as they were consulting what course to take, it pleased God to discover our vessels to them under a fair Gale of wind failing into the Pequot Harbour, to their great rejoicing. They had no sooner discovered our vessels, but immediately came up the enemy from the other fort about three hundred of them. Capt. Mason led forth a file or two of men to skirmish with them, which stopt their Carrier, and put them to a stand, and then they prepared to march towards our vessels, but four or five of our men were so wounded that they were fain to be carried, with the Armes of about twenty more which took up so many of the souldiers, that there was not above forty men free, but at length they hired several Indians to carry the woun∣ded men, who cased them of that burthen, and carried their woun∣ded men for them. And when the souldiers had marched about a quarter of a mile, the enemy came to the place where the fort had stood, and when they beheld the ruines thereof, and the carcases of their friends lye some upon the earth, others scorched, and some almost consumed, with the fire, they stamped and tore the hair from their heads, and ran mouting down the hill in their full Carreer, and the loss they met withal made them wary not to come near. The souldiers then meeting with a small brook at the foot of the hil being very dry, sat down and refreshed themselves, the enemy being grown by this time so wary they durst not come too neer, to di∣sturb them. Then they marched on towards Pequot Harbour, and meeting with▪several Wigwams in the way they burnt them; the enemy followed them, and some lay in ambush behind rocks and trees, often shooting at them, yet God so covered them, that not one of them was hurt, and when they came to any swamp or thicket, they made some shot, and cleared a passage, and some of the enemy fell, which our Indians see∣ing, would give a great shout, and then venture to fetch their heads, and thus they continued, till they came within two miles of Pequot Harbour, where the enemy gathered themselves together, and left our army, they marched on to the top of an hill adjoining to the har∣bour, with their colours flying, (as for their Drum, it was lost, or at least left by their Drummer at the place where they kept their ran∣dezvouze the night before) where they saw our vessels riding at An∣chor to their great rejoicing, and when they had marched to the wa∣ter side, there they sat down in quiet. Capt. Patrick being there arrived (with our vessels) with forty men sent by the Massachusets Colony upon some service against the block-Islanders or Pequots, came to the shore in a shallop, with some of his men, as he said, to rescue our Army, supposing they had been pur∣sued, although there did appear no sign of any such thing. But Capt. Patrick could not be prevailed with by any means to ven∣ture himself on shore while our wounded men were carried on board, which was troublesome, not only to our souldiers, but to his own men also, who manifested their dislike of his carriage; at length our men were fetched aboard our vessels, to the great rejoicing of their friends, where they did with one heart blesse the Lord, for his mercy & good∣ess unto them. I might here relate contest that between Capt. Underhill and Capt. Patrick, about Capt. Underhil's claiming an Interest in the Bark in which Capt. Patrick sailed, which by the mediation of Capt. Mason was issued, and that being the place of Randezvouze, where vessels were expected from the Massachusets, it was agreed that Capt. Patrick should there ride in that Bark, and secure the Narraganset Indi∣ans untill our vessel could carry our wounded men to Seybrook, and our Pink return to carry home the Narraganset Indians. After this agreement, Capt. Underhill set sail for Sey brook in our Bark, but before he was out of sight, Capt. Patrick signified by writing to Capt. Mason that he could not attend that Service he had ingaged for he must with his company wait at Seybrook, for some vessels he ex∣pected from the Bay; advising Capt. Mason seeing he had obtained the honour of that Service, he would compleat it in securing the Nar∣raganset Indians, &c. Which indeed was a hard task and difficult; for the Pink could not entertain them, and to march by land was dan∣gerous, it being near twenty miles, and in the enemies country, and their numbers being small; for they had sent home about twenty men to help strengthen the Plantations on Connecticut, for fear of the Pe∣quods invading of them, but at last, seeing they were necessitated to march to Seybrook by land, they went ashoar with the Indians, and be∣gan their march; Capt. Patrick seeing what they were about, came a∣shoar also with his men; and although Capt. Mason told him he did not delight in his company, yet he would and did march along with them. In their march, about the mid-way between that and Sybrook, they fell upon a people called Nianticks, belonging to the Pequots, who fled to a swamp for refuge; but when they heard or saw this small troop they fled, who pursued them awhile by their track as long as they kept together; but the day being much spent, Sabbath drawing on, & themselves much spent with their former travel, and service, they left their pursuit, and marched on towards Seybrook, and about sun-set they arrived by Connecticut River side; where they were welcomed by Lieut. Gardner, with many great Gunns, but were forced there to take up their Quarters that night. On the morrow morning they were all fetched over, where they kept the Sabbath, and were nobly entertai∣ned by Lievt. Gardner, from whom they received many Courtesies. And when they had taken order for the safe conduct of the Narra∣ganset Indians to their Country, Capt. Mason with his men returned to Connecticut the place of their abode, where they were entertained with great triumph, and rejoycing and praising of God, for his goodness to us in succeeding our endeavours, in crowning them with success, and in restoring our small Army with so little loss. Thus was God seen in the mount, crushing his proud enemies, and the enemies of his people, so that they who were ere while a terror to all that were round about them, who resolved to destroy all the En∣glish, and to root their very name out of this Country, were by weak meanes thus vanquished and destroyed, and the mischief they plotted, and the violence they offered, was brought upon their own heads in a moment; for the Lord burnt them up in the fire of his wrath, & dung∣ed the ground with their flesh, it was the Lords doing, and it is marve∣lous in our eyes. It is He that hath made His work wonderfull, and therefore ought to be remembred. Suddenly after this, the whole Body of the remaining Pequots re∣paired to that Fort where Sssous the chief Sachim did reside, and charged him that he was the only cause of all their troubles that be∣fell them, and therefore they would destroy both him and his; yet by the entreaty of his Counsellors, they spared his life; and consulting what course to take, concluded there was no abiding any longer in their Country, and so resolved to fly into several parts. The greatest body of them went towards, Manadus, and in their passage over Con∣necticut River, they met with three English men in a shallop going for Seybrook, and sought them, who resisted them stoutly, and killed & wounded many of them, but their shallop falling on ground, they were all three slain. About a fortnight after our souldiers were returned home from Mi∣stick Fight, we heard of the arrival of several he Massa∣chusets Colony in Pequot River; Capt. being Comman∣der in chief, and with him about 120 men, were sent by that Co∣lony to prosecute the War against the peqots; and although the main Body of the Pequots were fled, yet some straglers remained in that Country, some of whom were discovered by the , and by them discovered to the Massachusets Forces, by whom they were both sur∣prised and taken, and several of which, to the number of about twenty three, were put to death; the rest were sent to the Bay. The Colony of Connecticut hereupon sent forth Capt. Mason again with forty men, as also several Gentlemen, (as the Honour'd John Haines & Rger Ludow Esqrs.) to meet with those of the Massachusets to consult and determine what was further necessary to be attended▪ who meeting with those of the Massachusets in the Pequot harbour, after consultation, concluded to pursue the Pequots (who as you heard before were fled towards the Menados) and so began their march after them, and discovered several places where they had rendevowed and lodged not far distant one from the other, for they could make but little hast, by reason of their ancient people and children, and their want of provision, being forced to gather clams, and such other things as the wilderness afforded for their relief. The vessels sailed along by the shore. In the march, some were gleaned, but within the space of three dayes, or thereabouts, they arrived at a place then called Quinipiag (now New-haven) and there espying a great smoke in the woods, not far distant, supposing the Pequots might be there, they went to discover them; but they quickly discovered them to be Con∣necticut Indians. From thence they sent a Pequot captive (whom they named Luz) upon discovery, who brought them tidings of the enemy which proved real. The Pequots were so terrified in their flight, that a Moheag Indian (named Jack Eaton) meeting in this pursuit with three equots, took two of them and brought them to the English. But to return, they having tidings where the Pequots were, hastned toward the place where they heard they were, and at last coming into a corn field, several of the English espyed some Indians, who fled from them. They pursued them▪ and coming to the top of an hill, saw se∣veral wigwams just opposite, only a swamp intervening, which was almost divided in two parts. One Serjeant Palmor hastning with a∣bout twelve men (who were then under his command) to surround the smaller part of the swamp that so he might prevent the Indians fly∣ing. But Lievt. Davenport, Serjeant Jefferyes &c. going up to the were there assaulted by the Indians. In this Skirmish the few, two or three of themselves were wounded, the Army coming up, the swamp was surrounded. being called, the question was propounded how they proceed? Capt.Patrick advised that they should cut down the swamp, (they having taken many Indian hatchets) Others propounded to hedge in the swamp, which others judged would be to no purpose, and therefore strongly opposed it, Some other advised to force the swamp, having time enough (it being about three a clock in the afternoon) but that being opposed, it was then propounded that the men should be drawn up close to the swamp, which would have lened the circumference, and then to fill up the open passages with bushes, that so they might secure them till the morning, and then con∣sider farther about it. But neither of those would pass, so different were their apprehensions, which was very grievous to some, who con∣cluded the Indians would make an escape in the night, as easily they might, & did, the swamp being large and their numbers so small that they were forced to stand at a great distance one from another, which made their escape more easie. Capt. Mason took order that the narrow passage in the swamp should be cut through, which would much shorten the leaguer, which was accordingly attended and resolutely performed by Serjeant Davis and some others with him. Mr.Thomas Stanton a man well acquainted with the Indians lan∣guage and manners, perceiving the Counsell of War loth to destroy Women and children, (as also the Indians of that place) freely offer∣ed his service to go into the swamp and treat with them, which the Councel were somewhat backward to, by eason of some hazard he might be exposed to, but his importunity prevailed, who going to them did in a short time come to the Councel with near 200. old men, women and Children, who delivered themselves to the mercy of the English, most of which brought their small present with them, and laid it down before the Councell. Now night drawing on, they did beleaguer the swamp as strongly as they could. But above hale an hour before day the Indians that were in the swamp, attempted to ▪break through Capt. Patricks Quarters, But were beaten back several times; they made a great noise, as their man∣ner is at such times, which sounded round about the leaguer; Capt. Mason sent Serjeant Stares to assist those against whom the Pequots pressed to come out by, at which time also Capt. Track came in to their assistance, but the tumult encreasing, the siege was raised, and they marching up to a place at a turning of the swamp, the Indi∣ans were forcing out upon them, but they fired upon them, and sent them back by their small shot; Then they waited a little for their se∣cond attempt, but the Indians facing about, and pressing violently u∣pon Capt.Patricks Quarters, brake through, and so escaped about seventy of them, as the Indians informed; the swamp was searched; there were but ew found slain. The Captives that were taken were a∣bout an hundred and eighty, which were divided between the two Colonyes, and they intended to keep them as servants, but they could not endure that yoke, for few of them continued any considera∣ble time with their masters. 'Thus did the Lord scatter his enemyes with his strong arm. The Pequots now became a prey to all Indians; happy were they that could bring in their heads to the English, of which there came al∣most dayly to Windsor, or Hartford; But the Pequots growing weary hereof, sent some of the chief that survived to mediate with the En∣glish, offering that if they might but enjoy their lives, they would be∣come the English vassals, to dispose of them as they pleased. Whereupon Uncas and Miantonimo were sent for, who with the Pequots met at Hartford▪ The Pequot being demanded, how many of them were then living, They answered, about an hundred and eighty or two hundred; Then were there granted to Uncas Sachim of Moheag eighty, and to Miantonimo Sachim of Narraganset eighty, and to Ninnicraft twenty men, when he should satisfy for a mare of Eltwood Pomeryes, killed by some of his men; The Pequots likewise were by covenant bound, that they should no more inhabit their na∣tive countrey; nor should any of them be called Pequots but Moheags and Narragansets for ever; Shortly after about forty of them went to Moheag, others went to Long-Island, others setled at Pawcatuck, a place in the Pequot country, contrary to their covenant and agreement with the English so lately made, which Connecticut taking into consi∣deration, and well weighing the inconveniences that might ensue; for the prevention whereof, they sent forth forty men under the command of Capt. Mason, to supplant them▪ by burning their wigwams, and bringing away their corn, except they would desert the place: Uncas with about one hundred of his men in twenty cannoes also went to assist them in the service; as they sailed into Pawcatuck Bay, they met with three of those Indians whom they sent to inform the rest with the end of their coming, and also to tell them that they desired to speak with them or some of them, they promised to doe the message, and speedily to return; but they forgot to keep their word, for they came not. Then they went up into the River in their vessel, but by reason of fats were forced to land on the Westside of the River, their Wigwams be∣ing on the East-side, just opposite▪ where they saw the Indians running up and down, eering at them. Then they landed, and went up into a narrow place in the River be∣tween two rocks, where they drew up the Indian Cannooes, and got suddenly over the River, sooner then they were expected, and march∣ed up to the Wigwams, where the Indians were all fled, except some old people that could not They were so suddenly upon them, that they had not time to convey away their goods; There was plenty of corn, it being the time of har∣vest; and when they had viewed it, they were passing to the water side to the pinnace, halfe of Ucas his men being with them, the rest were plundering the Wigwams; and as they were marching they looked behind them, and saw about sixty Indians running towards them, un∣til they came within forty paces of the Indians, then they run and met them, and fell on pell mell, striking and cutting with bowes and hatchets and knives &c. after their feeble manner, Indeed it did not deserve the name of fighting. They then endeavoured to get be∣tween the Indians and the woods, that so they might prevent their flying, which the Indians perceived, and endeavoured speedily to get away under the beach, but our men made no shot at them, but they laid hold on about seven of them, who were Ninnicrafts men, who grew very outragious; the Captain told them if they were not quiet they should be made shorter by the head; and when they were going to put it into execution, Otash Sachim of Narraganset; and brother to Miantonim, stepped forth to Capt. Mason, and told him, those men whom he was going to execute, were his brothers men, who was a friend to the English, and if their lives might be spared, he would engage to deliver so many murtherers heads in lieu of them to the English; The Captain granted his desire, and the men were deli∣vered to Uncas to be secured till Otash his engagement was per∣formed. Then they drew up their Bark into a Creek the better to defend her, there being some hundreds of Indians within five miles, waiting their motions. But there they quartered that night. In the morning as soon as it was light, there appeared in armes at least three hundred Indians on the other side the Creek, upon which the Captain commanded his men to stand to their Armes, which the Indians percieving▪ some of them fled, others crept behind the rocks and trees, not one of them were to be seen. They then called to them, saying, they desired to speak with them, and that they would lay down their armes for that end, whereupon they stood up: The Captain told them that the Pequots had violated their promise and Covenant▪ with the English, in that they were not there to inhabit, and that he was sent to supplant them; The Indians answered, the Pequots were good men, their friends, and they would fight for them and protect them; which words moved the Captain, who told them it was not far to the head of the creek▪ where he would meet them, and then they might try what they could do; The Indians replyed, they would not fight with 'Englishmen, for they were spirits; but they would fight with Uncas. The Captain told them he thought it was too early for them to fight; but they might take their opportunity and fight when they saw cause, for they should be burning their Wigwams, and carrying their corn aboard all that day, and presently caused the Drum to be beat up, and fired their Wigwams in their view▪ But as they▪ marched along, there stood two Indians upon an hill jeering & reviling of them; Mr. Staton the inter∣preter marching at liberty, desired leave of the Captain to make a shot at them; the Captain demanded of the Indians, who they were; they answered that they were murtherers; The Captain then gave Mr, Stanton leave to make a shot at them, who did so, and shot one of them through both his thighes, which was to the wonderment both of English and Indians, it being at such a vast distance. They then proceeded and loaded their Bark with Indian Corn, and their Cannoes, about thirty of them▪ with Indian Trayes, Kettles, Mats, and other luggage, and then went on board, and made homeward, and it pleased God to prosper them, so that in a short time they all arrived in safety at the place of their abode; Though they were in hazard by the vessels striking upon a rock, and sticking thereon a while in their return, yet the Lord bore them in his own armes, and preserved them from danger. Thus we may see how the face of God is set against them that do e∣vil, to cut off their remembrance from the earth. Our tongues therefore shall talk of his righteousness all the day long, for they are confounded, they are brought to shame that sought our hurt. Blessed be the Lord God of Israel, who only doth won∣drous things,& blessed be his holy name forever, Let the whole earth be fil∣led with his glory; for the Lord was pleased to smite our enemyes in the hinder parts, and to give us their land for an inheritance, who re∣membred us in our low estate, and redeemed us out of our enemies hands; Let us therefore praise the Lord for his goodness and his won∣derful works to the Children of men. Upon the whole it may not be amiss to gather out some specialtyes of providence, that so the goodness of God may be taken notice of, & our hearts enlarged in the praise and service of that God who hath wrought so wonderfully for our fathers and for us. Those who were employed in this service were not many, their Commons were very short, there being then a general scarcity through out this Colony of all sorts of provision, it being upon our very be∣ginnings on the place, they had but little refreshment with them in their long march from Narraganset to Pequot; but one pint of liquor which was moderately dealt out to such as fainted in the way, by reason of the extremity of the heat and sore travel: after the liquor was spent, the very smelling to the bottle was effectual for the revi∣ving of the fainting souldiers. They walked in an unknown path, yet God guided them in the way they should got, though they knew not where the Forts were, nor how far it was to them, nor the way that lead to them otherwise then what they had from their Indian Guides, in whom they durst not confide, and that in their so long a march a∣mong a treacherous people, who had several relations amongst our enemies, and that in their march, and allodgment in the enemies coun∣try, which was very populous, they should not be discovered, but brought to their enemies in the fittest season, when more of them then usually were together, and that they should be so succeeded in their design, (as you have heard) is matter of wonderment. What shall I say? God was pleased to hide them in the hollow of his hand. It was a Saying of Mr. Hooker, that man of God, in his en∣couragements to the Souldiers, as they were going forth to those in∣gagements, that the Pequots should be bread for them; and the Lord made good his Sayings. It may not be amiss here also to remember Mr. Stone (the famous Teacher of the Church of Hartford) who was sent to preach & pray with those that went out in these engagements against the Pequots; He lent his best assistance and counsel in the management of those designs▪ and the night in which the engagement was, (in the morning of it) I say that night he was with the Lord alone, wrestling with Him by Faith and Prayer; and surely his Prayers prevailed for a blessing; and in the very time when our Israel were ingaging with the bloud-thirsty Pe∣quots, he was in the top of the mount, and so held up his hand, that Is∣rael prevailed. In those ingagements some men had special deliverances. There were two men, being one mans servants, who were both shot in the knotts of their neck-cloathes about their necks, and received no hurt. Also Liut, Sily, was shot in the eyebrow with a flat headed arrow, the point turning downward, the Captain himself pulled the arrow our. Lieut.Bull was also shot on the back with an arrow, which met with an hard piece of cheese and went no further, which may verify the old Saying a little armour would serve if a man knw where to place it. Thus the Lord did great things for his people among the Heathen whereof we are glad, Praise ye the Lord. The year following, the Colony of Connecticut being in great want of provision, Indian corn being at twelve shillings the bushel: The Court of Connecticut imployed Capt. Mason &Mr.William Wads∣worth, and Deacon Edward Stebbing, to make a trial what providence would afford for their relief, in this great streight; who notwithstand∣ing some discouragements they met with from some English, went to a place called Pcomptuck, where they procured so much corn at rea∣sonable rates, that the Indians brought down to Hartford and Windsor fifty cannoes laden with corn at one time, never was the like known to this day, so that although the Lord was pleased to shew his people hard things in their beginnings, yet did he execute judgment for the oppressed, and gave food to the Hungry, affording them his continued protection and and blessing, in the bountifull supply of the good things of this life, with the continuance of his gospel and ordinances, and a plentifull Increase of their number, from four Plantations which was then the alone number of the Colony of Connecticut; to twenty four towns, which is the present number of towns in this Colony; and from three Churches to nineteen, which is the number now setled in this Colony. Thus farr is Mr. John Allyn his Narrative of the Pequot troubles, which I take to be the most perfect account thereof that is extant, or that probably will be now attained, since few of those who were per∣sonally concerned in that war, and who are fit to give a Relation there∣of, are at this day in the land of the living. Nevertheless I have met with a Manuscript, in the Library of a learned and worthy person deceased, wherein the passages of the Pe∣quot war, are described. The Author of the script▪ I know not, nor can conjecture, saving that it was one who had a particular and per∣sonal acquaintance with those affairs. It doth in substance agree with that of Mr. John Allyns: only in some particulars, a more full account of proceedings, is expressed. For, this Manuscript Anonimus doth Relate as followeth, viz. That Anno 1634. a Bark wherein was Capt. Stone, and Capt. Norton, with six men besides going up Con∣necticut River, were all killed by the Pequot Indians, and the Bark sunk near a steep Rock, which to this day bears the name of Capt. Stones Rock. In the year following a Bark going from the Bay, bound to Virginia, was by a Tempest ct away at Long-Island, certain Pequots there killed two Englishmen, the rest escaping. In Anno 1636. A Vessel going from Connecticut towards the Bay, putting in at Block Island, the Indians coming aboard to trade, killed the Master. Another vessel coming from Connecticut, taken with a cross wind, intended to put in at Narraganset, but could not; being therefore forced upon Block-Island, they saw a bark with her sayls up, driving too and fro, they hailed her, but no Answer was given; per∣ceiving her full of Indians they suspected the English belonging to the Vessel were murdered, whereupon they discharged their guns, shooting bullets amongst the Indians, who, many of them immediately leaped overboard. The Master entred the Vessel, and lifting up a Cloth saw an Englishman dead, and discerning that many Indians were still in the hold, he returned to his own Vessel again, from thence pouring in small shot upon the Indians, for a while, until the wind coming fair; he failed away to Boston, informing the Governour and Council there, concern∣ing what he had seen, whence about an hundred Souldiers were forth∣with sent to Block-Island. As they were landing, the Indians came down and shot violently at them, wounding▪ one man, but as soon as one Englishmen was landed, they ran away. The English pursued them two dayes, burning their Corn and Wigwams, but the Indians be∣took themselves to Swamps, thereby escaping with their lives. After this they resolved for the Pequot Country, having received some Intel∣ligence of the Insolency and outrage of those Indians. As they were sailing up the River, many of the Pequots on both sides of the River cal∣led to them, desirous to know what was their end in coming thither, they were told that they desired to speak with , one of their Sachems; the Indians said he was gone to Long-Island; then it was de∣manded that Momanottuck another of their Sachems should appear. It was pretended that he was not at home neither. The English went a shore, and required the Indians to deliver up those that had murder∣ed Capt. Stone, It was Answered, that they were also gone from home, but they would send after them, and deliver them to Justice, and that they might the better keep the English in parley, they said that their Sachem would presently come and treat with them. In the mean time they transported their goods, women and Children to another place. At last one of the Indians declared plainly, that Momanottuck would not come. Immediately a Skirmish followed, wherein one Indian was killed, and an English man was wounded. The Indians fled, the Eng∣lish pursuing, set fire to their Wigwams, and destroyed their Corn, so did they return to their Vessel. A few dayes after this, going on shore again, as they were loading themselves with Corn, the Indians violently assaulted them, so that they were forced to leave their Corn, and stand to their Arms, At this time an Indian was killed, and two English men sorely wounded. The Indians attempted the Vessels, but were entertained with such Volleys of smal shot, as made them afraid to board any, so the Barks arrived safe at Say-brok Fort. The next day some of the Fort going up the River to fetch Hay, the Pequots privily came upon them took one man and afterward roasted him alive, ano∣her shot with five Arrows lived fourteen weeks and dyed, the rest esca∣ped with much danger. After this the Pequots came near the Fort & destroyed many of the English Cattel. About two miles distant from the Fort there was an English house wherein were Souldiers. Their Commander charged them not to go out of doors, yet three of them would venture, and as they were a musket shot from the house, the In∣dians encompassed them, and took two of them alive, the third being wounded did with his naked Sword escape through them to the house, relating to the Company the sad Event, and that one of those English that were taken did first kill two Indians. The next day all the Eng∣lish deserted that house, and repaired to the Fort. The Indians then quickly burned that, and two other houses. They made towards the Fort as if they would have done some great matter; but a great Gun be∣ing discharged at them, they went quite away, and were no more seen at Say-brook for the greatest part of that winter. Only three miles up the River two men going in a Canoo to shoot Geese, the Indians hear∣ing the Report of their Guns, came upon them. Those two English sought to save their lives by padling, but the Indians pursued them with another Canoo shot at them and wounded one in his head, who fell overboard, the other shot stoutly at the Indians, but at last being wounded and wearied, the Indians overtook him, he with his paddle cleft one of the Indians heads, but the rest took him, and tortured him to death. Feb. 22. The Lieut. with nine Souldiers well armed, went out of the Fort to burn the woods thereabouts, being gone half a mile from home they were besett with about seventy Indians, who let fly their Ar∣rows very fiercely; the English retreated, one man presently was shot in the neck and then did they lay hands on him, he drew his Sword, but that was taken from him; Then would he (as the Indians afterwards testified) have killed himself with his own knife, but that also did the In∣dians deprive him of, and cut off his nose and hands, and put him to a cruel death; They shot down another English man with three Arrows, and a third had one of his ribs cleft with an Arrow, so that he died immediately. A fourth was mortally wounded, and though he got home alive, he died within fourteen hours, a fifth was sorely woun∣ded, but afterwards recovered, and lived (the next year) to behead that very Indian who had shot an arrow into him. Yea, the Lieut. himself was wounded in this Skirmish. After this the Indians kept Leaguer be∣fore Say-brook Fort. March.9. A body of Indians consisting (as was conjectured) of two or three hundred came within musket shot of the Fort, challenging the English to come out and fight, mocking and upbraiding them with such words as the English used when by them tortured to death, and bragged that they could kill English men all one flyes: But two great Gunns loa∣den with Carthages of musket bullets being fired at them, away they went, and hearing that the Narragansets were invading their country, they visited Seybrook no more. After these things, a shallop coming down from Connecticut, with three men rowing, was set upon by several canoes of Indians, the En∣glish sought stoutly so long as they could, but one of them being shot through the nose, so as the arrow went out at the crown of his head, fell overboard and dyed: The other two were taken▪ by the Indians, who ripped them up from the bottom of the belly to the throat, and cleft them down the back throughout, and afterwards ung them up by the neck on a tree by the River side, that the English might see them as they passed by; the shallop they drew ashore and set on fire. May. 15. 1637. Some of Uncas his men being then at Saybrook, in order to assisting the English against the Pequots, espyed seven Indians, and slily encompassing them, slew five of them, and took one Prisoner, and brought him to the English Fort, which was great satisfaction and encouragement to the English, who before that exploit had many fears touching the fidelity of the Moheag Indians. He whom they took Prisoner, was a perfideous Villain, one that could speak English well, having in times past lived in the fort, and knowing all the English there, had been at the slaughtering of all the English that were slaugh∣tered thereabouts; He was a continual spy about the fort, informing Sassacus of what he saw or could learn. When this bloody traitor was executed, his limbs were by violence pulled from one another, and bur∣ned to ashes; some of the Indian executioners barbarously taking his flesh, they gave it to one another, and did eat it, withall singing about the fire. It is also reported that before the Mistick fight, a friendly Indian that was sent thither as a secret spy, brought word that the Pequots were singing, and dancing, and being their God, in that they sup∣posed the English were gone from them; and that in the ight the En∣glish came upon them, they were fallen into a deep sleep, by reason of their long dancing the night before, and their sntinel was gone out of his place to light a of Tobacco, just as the English surprized them, and when our souldiers gave fire there was not one that missed; the Pequots so alarumed, in horrour and amazement, crying Wannocks Wannocks, i.e. Englishmen, Englishmen; some of the old men taking hold of others that were willing to run away, and saying, as we have lived together, so let us dy together, the Wigwam which was first set on fire, being to the windward side carried all before it, (as is in the Narrative intimated) At that time there were two English men slain, (one of which was thought to be shot by an English man) and twenty four wounded, whereof one dyed within few dayes. Also fourty Indians that were friends to the English were hurt in that en∣gagement. It was supposed that no less then five or six hundred Pe∣quot souls were brought down to Hell that day. Moreover, therein added, that as the English marched towards their vessels in the River, still as they came near any swamp, they sent in a volley of shot▪ lest the enemy should haply he in ambush in those dark places of the earth, and some Indians have related that the English did by that means kill more men of war in their marching away, then in the fight at the Fort, whereby also Sassacus his plot to cut off the English as they passed by swamp▪ambushments was utterly and happily frustrated. It is further said▪ that an Indian called Wequosh did direct the English to the Fort at Mistick, which Wequosh was by birth a Sachim of that place but upon some disgust received he went from the Pequots to the Narra∣gansets▪ and became a chief Captain under Miantonim; and that there were with those eighty English Souldiers, who engaged in this expedi∣tion against the Pequots, at first four hundred Indians, whereof three hundred were Narragansets. The day before the fight there was some agitation which Fort should be first assaulted, whether that of Mistick, or another eight miles further, where Sassacus himself resided. The English were an end to be upon Sassacus, but the Indians were a∣fraid saying, that Sassacus was all one God, and no body could kill him; this made the English yet more desirous to try what power was in this imaginary Deity, and that was the conclusion, whereupon many of the Narragansets▪ withdrew, and returned all home, reporting that the En∣glish were cut off by the Indians; the same of which was quickly at Boston; to the great affliction of the English until such time as the truth of things was certainly known. In this Interim one of Capt. Underhils Souldiers fell lame, not being able to go so far as the place where Sassa∣c was supposed to be; whence the Captain changed his purpose, and determined for Mistick; and Capt. Mason was not willing they should part asunder, so did they agree to make their Assault there; few or none of the Indians which were in the Fort escaped, whole companyes of them gathered together and were burnt to death; those that escaped the Fire, the English without the Fort slew them with the sword, so that round about the Fort, dead men lay, hideous to behold. The Indians Goah, even their only Champion, being a man of huge stature was then slain, he brake through the souldiers, and al∣though one Sergeant stroke him on the neck with his Cutlash, he got by him, and by five souldiers more, but the sixth killed him. And those that escaped the sword, the friendly Indians that encom∣passed the English took as Captives to the number of eighteen. This was done upon Friday, May, 26. Anno 1637. A Memora∣ble Day. Upon this notable victory Sassacs his heart failed him, his men of war being many of them cut off, so that he fled his Country, breaking down his Forts, and burning his Wigwams himself, he marched away by land, with some men, women and Children, their goods being sent away in Cannoo's. The English at Say-brook had notice of the Cannoos, and an advantage to stop their passage, but Capt.Kilpatrick delayed until the opportunity was gone, so that Sassacus with his routed train coming up to the Cannoos six miles from Say-brook Fort, was transported over the River, and fled towards Quinipiack. Being now inraged he sollicited his men of War, that they might go, and fall upon the English at Connecticut, but some of them not consenting, that design of his was not put in execution; he therefore fled to the Mohawks, who (being as is supposed excited thereto by the revengfull Narragansets) cut off his head. Many of the Pequots before Sassacus his death returned to their Country again; but souldiers being sent from the Massachusets the re∣turned Pequots were presently distressed, ours ran sacking their country, and tling a garrison therein, quickly came back to Sey∣brook, with one of the Pequot Sachims, and other Indian Captives. Af∣ter which a supply of men from Connecticut coming to the Massachu∣set Souldiers, they sailed westward in pursuit of the Pequots who were fled that way, sailing along to the westward of Mononowuttuck, the wind not answering their desires, they cast Anchor, where two Sachems from Long-Island came to them, desiring peace and promising to deli∣ver up whatever Pequots should fly to them for shelter, some scattering Pequots were then taken and sain, as also the Pequot Sachem, before ex∣pressed, had his head cut off, whence that place did bear the name of Sa∣chems head. Being come near to Quinipiack observing a smoak, it was conjectured that the Enemy might be thereabouts, whereupon Indians were set on shore to hunt after them, but they could find no more then two, one of which was the Sachems son of that place, supposed to be Confederate with the Pequots. They promised to conduct the Eng∣lish to the Enemy, but failed in performance. After that they took a∣nother Indian Captive, who likewise engaged to lead the English upon the Pequots, but he directed them into a quite contrary way, for which his life was deservedly taken from him. But an Indian called Luz, who was before taken Captive by our Souldiers in the Pequot Country, with two other Indians that were his kinsmen, promised if the English would give him, and his kinsmen their lives, He would conduct them to the Enemies they sought after. He did so, the Pequots with other Indians belonging to those parts, were found near a Swamp, into which they did betake themselves for safety, upon the approach of the English Souldiers. After a while, an Indian came out of the Swamp un∣armed, with a present of Wampam, The English declared to him that they came not to take away the lives of the Indians nor their goods, if they would deliver up the murtherers that were amongst them. After which ninety nine came forth with their Sachim, who offered as a pre∣sent all the Estate he had to dispose of, and that was nothing but the Coat on his back, being a Bears Skin. He was sent into the Swamp again to signify to the Pequots there lurking, that if they would bring forth the murderers it should be better for them, which they would not do, but at last professed they had lived together, and they would dy together There were about seventy or eighty Indians in the Swamp, amongst whom there were twelve murderers. So then the English besett the Swamp; and shot in upon them, and the Indians at them, some of which were furnished with Guns. One in special that was climbing up a Tree to shoot at the English, was espyed by a Souldier, who sent a Bullet into him before the other could make his shot. In the night time the Indians brake away. Diligent search was the next day made in the Swamp for dead Indians, Not many, (as some have made Nar∣ration) but seven, and no more could be found. As for the Captives a Guard was appointed to look after them, they were charged upon pe∣ril of their lives not to attempt running away; yet one of them betook himself to his heels, but a Souldier shot after him, and killed him, which struck a Terror into the rest of the Captives, that no man durst make an offer to escape. These things do I find related by Aonymus, There is not much more additional to what is expressed in Mr. Allyns Narrative, some of these particulars insisted on confirming the truth of that. Only one thing more is conteined therein which I have not elsewhere with, which therefore it may not be amiss here to take notice of. It is this, Whereas on April 23. 1637. The Indians coming upon the English at Wethersfield killed nine persons, and took two young wo∣men alive, and carried them away Captives, means were used to effect their deliverance, but at first, in vain. On May 8. A Dutch Sloop came by Saybrook Fort, having on Board an Indian Captive, who said she was Momonottocks Squaw. The Eng∣lish there desired the Dutch-men to let them have the Squaw in order to redeeming the English Captives, offering to give them to the value of two hundred pound, provided that those Captives might be set at li∣berty. The Dutchmen hoping to gain much by such an Indian were some of them loh to part with her. In Conclusion Capt. Underhil (who then commanded the Fort) having obteined the Consent of the Master of the Vessel, did Vi & armis take the Squaw out of the Sloop. Afterwards when the Moheags came to Saybrook that Squaw appeared to be one belonging to them, whom the Pequots had Captivated, and she made the Dutch believe she was Momonottocks Squaw, hoping that thereby she should obtein the more courteous usage amongst those into whose hands she was fallen, so that the contest between the English and Dutch about her was needless. In the Interim the Dutch Governour sent another Sloop, with order to redeem the English Captives if possi∣ble, and those Dutch did in Conclusion wilily accomplish their design. For being arrived in the Pequot Country, certain Indians coming aboard to trade with them after they had been trafficking they were clapt un∣der Hatches, and told they should not be set at liberty, except they would deliver the English▪ maids that were Captivated, and presently hoysted Sayle, as if they would be gone. The Pequots on shore called to them, declaring that if they would come to an Anchor, the English Captives should be brought to them, which was done, and the men whom the Dutchmen had secured in their Sloop given in Exchange for the English Captives, who were also brought safe to Saybrook, May, 10. where our Souldiers waited for a wind to carry them to engage with the Pequots, and that Wind which for a few dayes kept the English from going upon their expedition, brought that Dutch Sloop to redeem those Captives, concerning whom there was no other hope (and that was a trouble to some) but that the English would be necessitated to de∣stroy them amongst the Indians, in the day when their Fort should be attacqued. Some have thought tha in these Narratives, there is not due notice taken of what was done by the Massachuset Forces. The Truth is, the Conquest obteined over the equot was wonderfully the Lords doing, nor may we ascribe much to man therein, yet must it be acknowledged (and the Narratives deny it not) that Capt. Underhil (and those under his Command) who was sent from the Massachusets did acquit himself worthily, when the Indians at Mistick Fort were cut off. It must also be owned that the Massachuset Souldiers did glean the Pequots af∣ter that, (and we know who to paify those that were unreasonably dissatisfied, was ready to say, Is not the gleaning of Ephraim better then the Uintage of Abiener;) Likewise they had an equal hand with others in the Service done at the Swamp, where such a multitude of In∣dians were either slain or taken as Captives. And besides these things insisted on there are who have taken notice of some other specialtyes of Divine providence, relating to those Commotions which have been of momentous consideration, to the peo∣ple inhabiting this wilderness, which it may not be amiss here to re∣mark. It is then worthy our observation, that the guilty bloody Pe∣quots after they had treacherously murthered Capt. Stone and his Com∣pany, brought presents of Wampam and Bever to the English at Boston, desiring their Friendship, pleading that Stone had (who was like e∣nough to do it) offered some abuse to them, in surprizing divers Indi∣ans, and binding them, and forcing them to shew him the way up the River, &c.—wherefore a peace was concluded upon condition they would suffer the English who desired to inhabit Connecticut, there qui∣etly to live, and also deliver up those men who had been guilty of Stones death. These things were not performed by the Pequots. The Rea∣son why they were the more willing to have peace with the English was, in that they were fallen out with the Dutch at Monhatus, as also with the Narrhagansets who were then potent and numerous; and at first they thought scorn to make Overtures of peace to them, proudly designing the subjugation of all their neighbour Indians, which wrought well for the English. Howbeit not unlike him that said,—Flectere i∣nequeo superos Achronta movebo. When they saw they could not attain their Ends with the English, except they would et Justice have a free passage, and having Contracted fresh bleeding guilt upon them∣selves, by new and outragious murthers, and crueltyes, they ear∣nestly sollicited the Narragansets to joyn with them in their wicked Con∣federacy against the English, Satan suggesting to them such Arguments as did almost prevail. For they told the Narragansets that if they joyned with the English, they did but make way for their own Ruine, since after the Pequots were conquered, they would find an occasion to fall upon the Narragansets, and that they should not need to come to open battel with the English, only fire their Houses, and kill their Cat∣tel, and lye in ambush to shoot them as they went about their occasions, so would they quickly be forced to leave this Country, and the Indians in the mean while not exposed to any great hazard. Had the Narra∣gansets been overcome by these Arguments, it would have occasioned far greater Trouble and hazard to all the English Colonyes, newly set∣led in this Land; But therefore God in mercy to his people prevented it. Commissioners were then sent from Boston into the Narragansett Country, to endeavour that those Indians might be kept from Comply∣ance with the enemy. There is one who having a little enquired into these things, doth Relate that the old Kanonicus did disswade the Pe∣quots from war, advising rather to deliver up the murderers. They made believe as if they would do so, and when a Band of Souldiers was sent into the Pequot Country for that end, they bid them stay a while, and the murderers should be brought to them, and certain Indians conversing with our Souldiers, did very much observe the Armor which was upon them▪ and would point where they should hit them with their Arrows, notwithstanding. In fine, when a great Body of Indians ap∣peared on an Hill not far off, those that were with the Souldiers went over to them, when they all came together they gave a scornful shout, and so ran all away, making their boast to others, how they had delued the English; So that Canonicus his advise to the Pequots took no effect. After which the Narragansett, were not only prevailed with to decline joyning with the enemy, but (as is intimated in the above written Narrative) they pretended they would fight for the English; albeit when it came to in good earnest, they proved themselves Cowards do∣ing little against the enemies, except by unmanly insultations when they saw them in misery: For whereas it was customary with the Pequots, when they had overcome their enemies insultingly to tri∣umph, saying, O brave Pequots! The Narragansets seeing them wounded or consuming to death in their burning wigwams, would taunt at them and vaunt over them▪ saying, O brave Pequots! O brave Pe∣quots! The more of a divine hand is there to be taken notice of in over∣coming the Pequots by a small number of English and Indians. Also the Pequots were more furnished with Armes then before times they had been; since the Dutchmen had sold some Guns to them; and be∣sides their bowes and arrows they had an abundance of small hatchets, and Mohawgs▪ hammers made of stone, yet God would not suffer them to find their hands. What special acts of valour were manifested by any of our Comman∣ders or souldiers in this expedition, beyond what is expressed in the forementioned Narrattve, I am not able to Relate; Nor am I (though willing that mens vertues should be duely acknowledged▪) disposed to say much on those accounts, respecting such as are yet alive, as know∣ing that however it may please some by nourishing a proud humour, it would be nauseous to others, and deemed adulatory by wise and im∣partial Readers. Only I remember Capt. Davenport (that good man, who was after∣wards Commander of the Castle at Boston, and there slain by lighten∣ing) once told me, that himself, with two or three more, engaged with no lesse then thirty Indians, and that there were seventeen arrows hot into his Coat, but having on a Coat of Male, none of those ar∣rows hurt him, only one that happened to strike where he was not de∣fended by his Coat. Also he rescued a poor souldier, that was in extream danger of be∣ing devoured by those Wolves; For two Mastive-Indians that lay in ambush, as a party of souldiers passed by, supposing they had been all past, snatched hold of him whom they thought to be the last man, and were running away with him upon their shoulders▪ Capt. Daven∣port followed them with his drawn Cutlash, but still as he lifted up his hand to strike at them these Gigantine Salvages held up the poor man they were running away with, whereby for a while they secured their own bodyes from the blow, until at last missing the Englishman, Capt. Davenport smote one of the Indians, whereupon they threw down their prey, and ran for their lives. He that giveth account of this last passage, doth also Relate another particular no lesse pleasant; namely, that whereas the Pequots obser∣ved, that the English, being willing to shew as much mercy as would stand with justice, did only captivate and not kill the Squaws, some great Indian Boyes would cry, I Squaw, I Squaw, thereby thinking to escape with their lives. But to be serious. That which Governour Winthrop writeth in his Letter, published by Mr. Morton, is very memorable, viz. that in one fight, though the Indians coming up close to our men, shot their Arrows thick upon them, so as to pierce their hat brims, and their Sleeves, and Stockings, and other parts of their Cloaths, yet so miraculously did the Lord preserve them, as that (excepting three that rashly ventur∣ed into a Swamp after them) not one of them was wounded. And tru∣ly to set aside carnal Considerations, there are two Reasons obvious, that may be assigned as causes of that glorious and speedy success, which God gave to the English against the Pequot Indians. 1. The blasphemy of those Enemies. For some of them said, that English mans God was one Flye, which execrable blasphemy the blessed God would not bear from those his Enemies. Also when some English were cruelly tortured to death by them▪ they would in a way of derision bid them call upon God now, and blasphemously mock at them when they did so. Therefore did the Lord bring those bloody blas∣phemers in a moment down to Hell, yea, and damned them above ground, when they lay frying in the Fire that was kindled upon their houses, and making horrible Outcries. 2. There was a mighty Spirit of Prayer and Faith then stirring, both in those that staid at home, and in some what ventured their lives in the high places of the Field. That Reverend man of God Mr. Wilson (who excelled in those graces of Faith and Love) went forth with the Soul∣diers that were sent from this Colony. I think I have my self heard him say, (or if I have not, others have) that he was before he went out, as certain that God would give the English the Victory over those Ene∣mies, as if he had seen the Victory already obtained. Such great Faith did the Lord stir up in the Heart of that Holy man, and of other his Ser∣vants, and by Faith did they turn to Fight the Armyes of the Aliens. So then, these Enemies being subdued, in such wayes and by such means as hath been expressed, the Terror of God fell upon all the Heathen round about, and the English were dreadful to them: when they heard that the English had slain, and taken Captive seven hundred Indians, and killed Thirteen Sachims, (who are their Kings) there was no more Spirit left in them. The Pequots best friends were afraid to receive such as fled to them for Refuge. But happy was he counted that could make friendship with the English, so that two of the Sachims in Long-Island came to that worthy Gentleman Captain (afterwards Lieut. Colonel) Stoughton, entreating that they might be under our protection. Also two of the Napannet Sachims, addressed themselves to Governour Win∣throp, seeking to be in favour with the English. These things de∣serve to be mentioned amongst the Magnalia Dei, which he hath wrought for his New-England-People. Matters being again reduced to this peaceable state, that Land rested from war, and that for the space of almost forty years together. How∣beit Jealousies amongst the English grounded upon Treacheries and Conspiracies amongst the Indians, (and some particular acts of Hostility and Outrages by them committed) there have been, more than once or twice, since the Pequot-Troubles were ended. For in Anno 1638. the publick peace was endangered by occasion of a murder committed by an English man upon an Indian. Thus it was. One Arthur Peach a young Desperado, who had been a Souldier in the Pequot war, and done notable Service, being bold and forward in any desperate Attempt▪ after he was returned home he was loth to go to work, wherefore he resolved to go to the Dutch Plantation, and enti∣ced three persons, that were other mens servants, to run away with him. As they were travailing through the woods, they met a Narra∣ganset Indian, and desired him to take a pipe of Tobacco, which the In∣dian was willing to do, Peach told his Comrades, be would kill him; they were afraid to do that, but let him alone to do as he would. When he saw his Time, He ran the Indian through with his Rapier, and took away his Wampam from him, supposing he had left him dead, but after they were gone, the Indian made a shift to get home, where he dyed of his wound within few dayes; But told other Indians that such and such Englishmen had mortally wounded him; The Sachims therefore pre∣sently found out these men (only one of them escaped) who had done the murder, and carried them away to the English at Aquidnet Island, where they were examined and committed. In the mean time the Narragansets were about to rise in Arms, some of them conceiving that they should find the Pequots words true, that the English would fall up∣on them, now the other were vanquished. To be short, the murder be∣ing confessed by the partyes guilty, the Court in Plymouth did by ad∣vice from Magistrates and elders in the Bay, condemn and see executi∣on done upon those three English men for murdering that one Indian, whereupon the other Indians magnifyed the Justice which they saw amongst the English, and peace was continued. Yet after this new fears and troubles did arise upon other accounts. For although the Narragansets, and the Moeags did Anno 1638. come under solemn promise that they would not engage in a war, either amongst themselves or with other Indians, until they had advised with, and obtined appro∣bation from the English, Nevertheless Mantonimo, the chief Nar∣raganset Sachim, was continually picking quarrels with the Moheags, designing to make them become his Vassals. Some (viz. Mr. Gorges and Mr. Johnson) have related that Miantonimo was set on by certain vagabond English, known by the Name of Gortonians, who being deep Apostates from, and bitter enemies unto the wayes of Christ, professed by our Fathers, might easily be induced to animate motions of that nature, However Miantonimo chose rather to accomplish his ends upon the Moheags by Treachery, than by open war; and hired a Pe∣quot Indian who was subjected to Uncas (the Moheags Sachim) to as∣sassinate him that was become his Lord, which the Indian attempted ac∣cordingly; insomuch as on a certain evening as Uncas was passing from one Wigwam to another, he was shot into the arm by an arrow, but recovered the house he intended, without receiving further hurt. The Indian who was suspected about this matter, being called to an account about a great summ of Wampam-peag, by him possessed, could not give any tolerable account, how he came by his money, which augmented jealousies of his being hired by Miantonimo to kill Uncas. Uncas then made his complaint to the English; the issue was, that Mi∣antonimo and the suspected Indian came to Boston, where he was exami∣ned, at first in the presence of Miantonimo, by whose help he had framed an Artificial Lye, saying, that one night as he came out of a thick swamp, Uncas desired him to say that he was hired by Miantonimo to kill Uncas, and that therefore he cut his arm with the flint of his Gun, that men might think he had been shot with an arrow. This pittiful story made the English suspect Miantonimo more vehemently then ever, and upon a further private examination (much against Miantonimo's mind) they saw cause to believe that he was secretly designing mischief against the English, as well as against Uncas. Nevertheless, it was thought best to dismiss him for the present, only with an engagement to remit the suspected Pequot to his Master Uncas: He contrary to his promise, as he was returning home cut off the poor Pequots head, where∣by he was made uncapable of discovering any thing further about matters between Miantonimo, and him. Being come home, he forthwith resolveth to be revenged upon Uncas, and with a thousand Narragansets gave him battel, but the Moheags, (though not half their number) worsted the Narragan∣sets, and took Miantonimo, their chief Sachem, prisoner, and brought him to the Town of Hartford, desiring advise from the English con∣cerning the disposal of him. The Commissioners of the united Colo∣nies, considering that Miantonimo had shed blood by raising an unjust war against the Moheags their friends, to whom they had engaged protection, & that he was treacherous to the English, & peace not like to be setled among the Indians, nor continued with the English except he were dispatched (together with some other reasons, more fully expressed on the Declaration published by the Commissioners, Anno 1645.) they counselled Uncas to put him to death, withal prohibiting him to use any Crueltyes in the manner of his execution, it being customary with barbarous Indians (who like their Father the Devil are delighted in Crueltyes) to put their enemies to the greatest Tortures they can de∣vise, when they kill them. The advice was followed. Vncas led away Miantonimo as if he would carry him to another place, for custody and safety, and by the way very fairly cut off his head, as he not a year be∣fore had served one of Uncas his men. These things hapned Ann 1643. In the next year the peace of two of these Colonies, viz, those of Connecticut and New Haven was disturbed by the Indians. For, first an English man running away from his Master, out of the Massachusets was murdered in the woods near Connecticut by an Indian; & about six weeks after was discovered by another Indian, a Sagamore in those parts promised to deliver the murderer bound to the English; and having brought him to Uncaway a Connecticut Sachim, he was there unbound, it seems by their joynt consent, & left to shift for himself, where∣upon ten English men, who were forthwith sent by Mr. Ludlow to the place, seeing the murderer was escaped, laid hold on eight Indians there present, amongst whom there was a Sagamore or two, and kept them in hold two dayes, until four Sagamores ingaged themselves within one Moneth to deliver the Malefactor unto Justice; About a week after which agreement an Indian came presumptuously, and in the day time murderously assaulted an English woman, in an house in Stamford, and by three wounds (supposed mortal) left her for dead, and robbed the house. The Indians generally in those parts demeaned themselves af∣ter an hostile manner refused to come to the English, or to attend Trea∣ties of peace, departed from their Wigwams, left their Corn unweeded, and shot off Guns near some English Plantations in a Tumultuary way, and some Indians informed that there was a purpose to fall upon the English; so that there was watching and warding day and night, New-Haven and Hartford were sent unto, that relief might be afforded to the weaker Towns, also application was made to the other Colonyes for Assistance. At last the Indians were perswaded to deliver the murde∣rers up to Justice. So did these dark Clouds blow over. Nevertheless, in this year (viz. in Anno 1644.) the Rage of the Narra∣gansets against the Moheags did break out again in greater violence than ever before, insomuch that Uncs was forced to betake himself to a Fort, and was there surrounded with multitudes of those Indians. The Eng∣lish thought it their concern, not to suffer him, to be swallowed up by those Adversaryes, since he had (though for his own ends) approved himself faithful to the English from time to time. The Narragansets perceiving that the English did (as they had Reason to) favour Un∣cas, began to be high and Insolent in their expressions & actions, threat∣ning to destroy the English (only as to the English at Providence and Rhode-Island the Narraganset Sachims concluded a neutrality) as well as the Moeags. Before these things, there being four Colonyes of English Inha∣bitants setled in this Country, viz. Massachusets, Plymouth, Connecticut and New-Haven, (which is since become a part of Connecticut Colony) who were sensible of the common danger they were exposed unto, by reason of Indians throughout this Land, as also▪ in that Dutch and Swedes, and French had seated themselves not far off, who might some of them probably prove evil Neighbours, and withal considering that, as he in the famous Poet expresseth. Vis unita fortior, if they were all consederate it would tend to the safety of the whole: Articles of confederation were agreed upon, whence these were called the United Colonyes: And now was there an opportunity for them to act as became such; wherefore each of the Colonies did proportionably first send out Souldiers to keep Garrison with Unas, and after that rased an Army in order to war with the Narragansets. When a war was with good advice concluded on, forty men were immediately sent out of the Massachusets to relieve Uncas, who upon the departure of Connecticut Souldiers (their time appointed them to keep Garrison with Unc being expired) was presently set upon by the Narragansets; but further attempts upon him were prevented, by the coming of these from the Massachusets. Also before the other Colonies could expedite what concerned the whole design, Forces were sent out of Plymouth, under the command of Capt. Standish, and mar∣ched as far as Reoboth, that being near the borders of the enemy. That worthy Commander, Major Edward Gibbons, was appointed as General. Mr. Thompson Pastor of the Church in Braintree, being in diverse reects eminently fitted for such a Service, was to sound the silver Trumpet along with this Army. They did solemnly take their leave of their friends, and were solemnly commended to the Blessing of the God of Armies: But as they were just marching out of Boston, (their baggge being sent before towards the enemies quarters) many of the principal Narraganset Indians, vizPessis, Mexano, & Witawash Sagamores, and Awasequin deputy for the Nisticks, these with a large Train came to Boston suing for peace, being willing to submit to what Terms the English should see cause to impose upon them. It was demanded of them that they should defray the charges that they had put the English to and that the Sachims should send their sons to be kept as Hostages in the hands of the English until such time as the money should be payed. All this did the Narragansets yield unto, Mel in ore, verbalactis, Fel in corde frans in factis. Notwithstanding the Narragansets have dissembled friendship with the English, yet venome hath been in their hearts ever since these mo∣tions: Nor was there any other then Fides Gr observed by them, in the performance of their engagements. In the first place they endeavoured to play Leger de main in their sending Hostages▪ For instead of Sachems Children▪ they thought to send some other, and to make the English believe that those base paposes, were of a royal progeny, but they had those to deal with, who were too wise to be so eluded. After the expected Hostages, were in the hands of the English, the Narragansets notwithstanding that, were flow in the performance of what they stood engaged for. And when upon a partial discharge of the debt, their Hostages were restored to them, they become more backward than formerly, until they were by hostile preparations again and again terrified into better obedience. At last Major Atherton, (then Capt. Atherton) of Dorchester was sent with a small party of English Souldiers to demand what was due. He at first entred into the Wigwam, where old Ninnigret (the Nyantick Sachim) resided, with only two or three Souldiers, appointing the rest by de∣grees to follow him, two or three dropping in at once, when his small Company were come about him that Indians in the mean time suppo∣sing that there had been many more behind, he caught the Sachim by the hair of his head, and set a pistol to his breast, protesting who ever esca∣ped, he should surely dy, if he did not forthwith comply with what was required. Hereupon a great trembling and Consternation surprized the Indians, albit multitudes of them were then present, with spiked arrows at their Bow-strings ready to lot fly. The event was, the In∣dians submitted, and not one drop of bloud was shed. Nor was there (so far as I am informed) after this any open discovery of enmity in the Narragansets against the English until such time as Philip began his his great Rebellion. Yet it is evident that there hath been treachery, and secret Treason against the English, amongst them. Astutum vapido servant sub pectore Vulpem. I have been told that a man of God (viz. Mr. Street, who formerly lived not far from those parts) observing the perfidiousness of those Narragansets, and their enmity against the Gospel, publickly decla∣red that he foresaw the destruction of the Narraganset Nation, solemn∣ly confirming his speech in saying, If God do not destroy that people, then say that his spirit hath not spoken by me. Surely that holy man was a Prophet, Qui bene conjiciet, uno Vatem. And this is a Summary account of what hath in former years hapned between us and the Narragansets. Considering, that the Narraganset Troubles have been of no small concernment, it would be worth the while a little more fully to relate the Truth about those motions. Only it is already done in good part by that Declaration which was published by the Commissioners of these united Colonies Anno. 1645. (together with the Articles then con∣sented unto, and subscribed by the Narraganset Sachims) Whoso pleaseth to consult those things will receive satisfaction concerning the War which was at that time fully intended, but not actually prosecuted by reason of the Indians Complyance as hath been specified. In Anno. 1646. They failed in the performance of their Covenant, above expressed, as to every particular therein contained. It is also evident that they had by presents of Wampam been practi∣sing with the Mohawks, and other Indians to engage them against Un∣cas, unto whom they knew the English had promised protection. So that the English according to the Rules of Righteousness, might have righted themselves by the justice of War, yet being desirous rather to ma∣nifest Long-suffering towards these Barbarians, the Commissioners of the united Colonies contented themselves with sending a Declaration to the Narraganset and Niantick Indians, signifying that they should no longer delay the performance of what they had bound themselves unto, as ever they would not be look'd upon as a trracherous and per∣fidious people, no more to be treated with. This Year also there was Trouble and fears raised in the Country, by reason of the River-Indians, at Waranoke, & Norwoottuck, who it seems were ecred▪ the Death of those famous Worthyes, Mr. Hopkins, Mr. Hains, Mr. Whiting Magistrates in Connecticut Co∣lony. For I find upon publick Record, that complaints and informati∣ons about that matter (in September, 1646) were brought before the Commissioners then assembled at New-haven, where an Indian testified that Sequasson the Sachim of Waranoke, had given him a sum of money on condition that he would murther the Gentlemen mentioned. Before the Commissioners convened, Mr. Haines had twice sent to Sequasson; but he neglected to make his appearance: Wherefore Jonathan Gilbert was sent to him again, to signifie from the Commissio∣ners that they expected Sequassons appearance before them, and to answer what he was accused with, and they promised him free passage both to and from Newhaven, withall intimating that his withdrawing himself would greatly augment the suspition of his guilt. The Messenger quickly returned, bringing word, that he could not speak with Sequasson, who he supposed had received notice of his coming by other Indians, and was thereupon led. But a few days after, Nipnisoit and Naimetayhu two Sagamores, came with some other Indians to Newhaven, declaring that they were friends to Sequasson, and pretended great respect to the English, and that they had brought Sequasson to clear himself, and that although one of them had him by one arm, another by the other, when he was come near the town, he brake from them and was escaped. The Commissioners told them they intended Sequasson no hurt; but desired to bring him and his accusers face to face, that he should have a just hearing in their presence. Some other Indians informed that Sequasson was within a mile of Newhaven, and it was conceived that he would gladly make his peace by some other means, rather then by a due examination and Trial. The two Sagamores said he was much afraid, and durst not come, though they confessed it was just he should come and clear himself, if innocent; all which being considered, the Commissioners conceived that Sequasson whether guilty or afraid of the English, would still be plotting against them and so prove dangerous; wherefore they thought fit, and ordered that all just and prudent means should be used (his life being preserved) to bring him to a tryal, that the matter might be some way issued. In the mean time they thought good to examine Wotchiborow a Pocatuck Indian Sequassons accuser, who waited to give in evidence against him. He being warned by Thomas Stanton the Interpreter, to speak nothing but truth) affirmed, that being this last Spring at Waranoke, in a wig∣wam with Sequasson, and ready to depart, Sequasson perswaded him to stay three days, thence he drew him to the Falls above Mr. Pinchous; when they had been there four dayes, Wthiborow would have been gone to Moheag, to see some friends; Sequasson told him it was dange∣rous travelling that way, he would be killed, walked along with him to a Spring, and there told him, that if ever he would doe the said Se∣quasson a kindness, now was a time, he was almost ruined, and the En∣glish at Hartford, the cause of it: He should therefore go to Hart∣ford and kill Mr. Hopkins, Mr. Hains, and Mr. Whiting and he would give him a reward, and thereupon pluckt out of his bag three gir∣dles of Wampam, and gave them to him, with a piece of a girdle of wam∣pam to play, and promised him much more. Wotchiborow said it was dangerous to kill an English Sachim, they would find out the murde∣rer and pursue him to death; what could then wampam doe him good? Sequasson said he had store of wampam, when the thing was done they would fly to the Mohawkes, but in the way, when they came to the Wampeag-Indians, he should give it out that Uncs had hired him for so much wampam, and that would set the English against Uncs, & then he the said Sequasson should rise again. He further told this Examinate, that Naymetayhu, one of the fore∣mentioned Sagamores that came on the behalf of Sequasson, and his fa∣ther, knew and approved of the said murther. Wotchiborow further saith that having taken the aforesaid wampam, he remembred that himself had formerly taken Busheag, and brought him to the English, who for a murderous attempt at Staford was put to death at Newhaven, that if he should kill any English Sachim, he should goe in fear of death all the dayes of his life, and that for bring∣ing in Busheag, he had a Gratuity from the English, and for the disco∣very of this plot he should have their favour▪ and he thought the fa∣vour of the English with security, would be better to him then Sequassons Wampam with fear and danger; he therefore came first to Tunks and the next day to Hartford, and discovered Sequasions pra, ctice. He said further, that Sequasson hearing of the discovery, spake to Romanoke an Indian, and he sent another Indian called Sixpence to this Examinate, desiring him to hide and conceal as much of the Plot as he could▪ and not to lay all open, but he in anger bad the said Sixpence hold his peace, he had discovered it, and would hide nothing. Thus much doe I find upon Record, relating to Sequassons plot. What afterwards came of this business, or how it issued, I cannot say. There was also another trouble about the Indians this year. For whilst the Commissioners were sitting at Newhaven, petitions were presented from Edward Elmere and some others, complaining that In∣dians had wilfully and maliciously burned some quantity of pitch, and Tarr of theirs, together with some bedding, and a Cart with its furni∣ture, and tooles &c. in value above an hundred pounds. And particu∣larly they complained of one Wasemose, a Waranoke Indian as guilty therein, as by sufficient evidence they thought they could prove; and that he hath since avoided all the English Plantations; and that he being sent for by a warrant from one of the Magistrates of Connecticut, fled; but being overtaken and seized by some of the English, he was rescued by the Indians, and the English by them jeered and abused, and particu∣larly Chickwallop Sachim of Norwootuck: Whereupon Jonathan Gilbert and John Grissin, were sent to Chickwallop and Manasanes. At their return, they informed that they could not meet either with Chickwallop or Manasanes, but the Sagamores and Indians at Wara∣noke carried it insolently towards the English, vaunting themselves in their Arms, bows and Arrows, hatchets and Swords, some with their Guns ready charged, before and in the presence of the English Mes∣sengers, they primed and cockt them ready to give fire, and told them, that if they should offer to carry away any men thence, the Indi∣ans were resolved to sight, yet the next morning the Sachim with some others offered the English Messengers eight Fathom of Wampam to∣wards satisfaction, and promised to provide more. The Messengers not having any thing to that purpose in their Commission, advised the Sachim to send to the Commissioners, but he refused. Hereupon, Naymetayhu one of the Sagamores of Waranoke, who, as before, came on Sequasson▪ behalf, was questioned by the Commissioners about these proud Affronts to the English; At first he denyed what was charged, and excused some part, but one of the English Messengers being pre∣sent, and he hearing the rest should be sent for, he fell under most of the charge, professing that he intended no harm to the English, Thus concerning disturbance by the Indians in the yerr, 1646. In Anno, 1647. New fears and troubles arose by reason of the Nar∣raganset Indians, there being credible Informations that they were plot∣ting, and by presents of Wampam ingaging the Indians round about to combine with them against the English Colonyes, insomuch that a meet∣ing of the Commissioners was called before the ordinary time; Being therefore convened at Boston, July 26. A Messenger was sent to Nar∣raganset, signifying to Pesicut and other Sachims there, that the English Commissioners expected their appearance at Boston, and that if they did refuse or delay, they should no more be sent unto, withal promising them safe conduct, inCase they duly attended. The Messenger being returned informed that Pesicus excused his not meeting the Com∣missioners at New Haven the last year, from his ignorance of the time. when he should attend, though that was falsly pretended by him. He also desired excuse for his not appearing at this time, be∣cause he said he was sick, and not able to come, (but the Messengers could not perceive that he was subject to any such sickness or disable∣ment) Nevertheless, he had given full power to Ninnigret to act on his behalf. Moreover, he excused his not performing the Articles he had subscribed at Boston, two years before, by pretending that he was frighted into that Engagement, with the sight of the English Army, which was then ready to invade the Narraganset Country, and he thought they would follow him home, and there kill him if he did not promise to do as the English would have him. August . Ninnigret with some Niantck Indians, and two of Pes∣sis his men came to Boston. At first he (though against his Consci∣ence) made as if he were ignorant, and never been informed of the Covenant which the Indians had made to the English, and seemed to wonder that the English should ask such a Sum of Wampam, saying that he knew not that the Indians were in the Englishmens Debt. He was then put in mind, how that formerly satisfaction had been deman∣ded of the Indians for the breach of Articles; and how the English Mes∣sengers had been ill intreated by them, and particularly by himself, who had used threatning and insolent, language, saying to the Mes∣sengers, that he knew the Commissioners would endeavour to keep them from warring upon Uncas, but they were resolved they would do it for all that, and nothing but Uncas his head should satisfy them; and that if the English did not withdraw their Garrisons from the De∣fence of Uncas, they would heap up their Cattel as high as their wig∣wams, and that he was the man that had given out that an Englishman should not step out of doors to piss but they would kill him. Ninigre not being able to deny these charges, and somewhat appalled thereat, began to comply with the reasonable demands of the English. A dayes time was allowed to him for Consideration and advice with the rest of the Indian Deputyes that were then in Boston. The next day he declared that he was resolved to give the English Colonies due Satisfaction in all things, and that he would forthwith send some of his men to gather up the wampam which was yet behind hoping that within ten dayes it might be obtained, and that himself would stay with the English as security, untill the money was paid. Ac∣cordingly, he dispatched his Messengers home for that end, who not many dayes after, came back to Boston, bringing with them two hun∣dred fathom of Wampam, towards satisfaction of what they owed to the English. This falling very much short of what was expected, Ni∣nigree pleaded that his personal absence from home was the cause of that defect, and therefore desired liberty to go home, withal adding, that if the whole were not paid by next spring, the English should take his head, and seize his Country. The Commissioners let him depart, and since he pretended so fair, did deliver to him the Children which were kept as Hostages, expecting from him, the more care to see engage∣ments performed; and if they did find him real, that then former neg∣lects should be charged upon Pesic, and that they should expect his assistance, when it should be required, in recovering the whole remain∣der from Pesicus, all which things were cheerfully accepted by Ninni∣gret. This year other Troubles hapned by some of Vncas his Indians, who committed several Outrages upon the English in the Pequot Country. Mr. John Winthrop, & some with him, complained that Wowequay (Un∣cas his brother) with about forty Moheags, behaved themselves inso∣lently hovering against the English Plantation in a suspicious manner, to the afrightment of the Inhabitants there; Also, although Uncas at first seemed gladly to entertain the English plantation at Pequot, yet his carriage since was such as if he designed by Alarums to disturb and break that plantation. In fine, Uncas was censured, and required to ac∣knowledge his fault to the English plantation, (which he did) and pay an hundred Fathom of Wampam to make amends for wrongs susteined. In September 1648. New complaints were brought before the Com∣missioners of the united Colonyes, (then sitting at Plymouth) against the Narraganset Indians Henry Bull of Rhode-Island petitioned for re∣lief, informing that those Indians had beaten him, and other wayes been injurious to him. Also Messengers from the Town of Wawick came with complaints in behalf of the whole Town, alleadging that their neighbour Indians did kill their Cattel, abuse their servants when they took them alone,& sometimes would make forcible entry into their hou∣ses, yea▪ and strike the masters thereof, and steal, and purloyne their goods at pleasure. At the same time, informations were brought before the Commissioners, that the Narragansit Indians, instead of paying the Wampam, that was due to the Colonyes, had improved their Wampam o hire Indians to invade Uncas, and in case the English should defend him, to fight with them also. Particularly, tha Ninnigret had given out, that if the English did protect Uncas, he would quickly burn the houses at Connecticut. The Narragansets were withdrawing their old men, women, and children into swamps, hiding their corn &c. The mercenary Mohawks were said to be about four hundred in number, all armed with guns, and three pound of powder for every man. These Counsils were so far ripened and prepared for execution, as that Thomas Stanton and other messengers from Connecticut, goeing to the Indians to enquire into▪ and (if it might be) stop proceedings, found them met at Pacomptuck their Randeavouze, who acknowledg∣ed that they had received Wampam from the Narragansets to invade Uncas, and that they were met together to that purpose, expecting Mohawks and other Indians to make up their full numbers: But hea∣ring that two Mohawk Sachims, were lately killed by the Eastern In∣dians, and that the English, who they thought were a just and war∣like people, would defend Uncas, they did therefore stop their inten∣ded proceedings at this time. But these things made it yet more evident, that the Narragansetts were a false and treacherous people, not to be trusted, nor worthy to be treated with. An. 1649. Newhaven Colony was in apparent danger of being involved in trouble by reason of the Indians there: For at Stamford going forth to seek his cattle returned not home as was expected, nor could be found by the English that sought for him; but quickly after the Son of a Sagamore who lived near Stamford, came into the Town, and told the English that John Whitmore was murthered by an Indian called Toquattos, and to prove it, told them that Toquattos had some of his cloathes; and particularly his shirt made of Cotton-linnen. Hereupon the English and some Indians went into the woods to seek the murthered body for burial, but though they bestowed much time and labour, they could not find it. Diverse of the English at Stamford suspected the Sagamores son to be either the Author or accessory to the Murther, but had not satisfiing grounds to seize and charge him. About two or three months after, Uncas coming to Stamford, calling the Indians thither, and enquiring after the murdered body, the fore mentioned Sagamres Son, and another suspected Indian called Kehoron fell a trembling, and hereby confirmed the suspition of the English, and wrought a suspition in some of the Mohegin Indians, so that they said these two Indians were Matcht, meaning they were guilty. Notwith∣standing the Indians thereabouts excused the Sagamores Son, and accu∣sed Toqattos, & intimated that if the Sagamores Son should upon sus∣ition be seized on by the English, the Indians would doe the like by me English, untill he should be set at liberty. Likewise as South-hamton in Long-Island, the English were exposed great difficulties and dangers by reason of a murder committed in at Town, so that they were necessitated to Ar themselves, and stand upon their own defence for many dayes; the Indians being gathered to∣gether in an hostile posture. This year also Uncas renewed his com∣plaints against the Narraganset Indians, that notwithstanding all former ngagements, they are still undermining his peace, and seeking his uine, and in particular that to their late endeavour to bring the Mo∣awks upon him, when that failed, they sought by witchcraft to take a∣way his life. A Narraganset Indian (called Cuitaquin) in an English Vessel in Mohegin River, ran a Sword into Uncas his breast, whereby received to all appearance a mortal wound, which murderous act, he Assailant then confessed, he was for a considerable sum of Wampam, y the Narraganset and Niantick Sachims hired to attempt, Ninnigret when examined utterly denyed his having an hand in that fact but affir∣med that Cuttaquin, who accused himself, and the other Sachims, was drawn thereunto, by Torture from the Moheags, About four years after this (viz. in Anno 1653.) there were great Troubles, and Commotions raised in the Spirits of men with reference to the Indians, it being generally believed that there was an horrid Conspi∣racy amongst the Indians throughout this Land to cut off all the Eng∣lish, and that they were animated thereto by the Dutch, there being at that time war between England and Holland. An Indian Squaw was sent by other Indians (that professed love and friendship) to one in Wethersfield on Connecticut, informing that there was a Confederacy between the Dutch and indians, to destroy the English Colonyes, and that the day of Election of Magistrates in the several Jurisdictions was intended for execution, because then the Towns would be left naked and less able to defend themselves. This Squaw moreover desired the English to remember, how dear their slighting of her former informati∣on of the Pequots coming had cost them. Also. Uncas addressed himself to the Governour of Connecticut Co∣lony declaring that Nnnigrt had that winter been at Manatos, and that he had given the Dutch Governour a great present of Wampam, and received from him twenty Gunns, with powder and shot answer∣able; and that during his stay in those parts he went over Hudsons River, gathered as many Sachims together as he could, made ample Declaration against the English, desiring their aid and assistance against them. Yea moreover, there were no less then nine Indian Sagamores, who lived near Manhatos, did voluntarily without any notice or reward from the English, send their Messengers to Stamford, declaring and af∣firming (even after they were urged by the English to testifie nothing but the truth) that the Dutch had sollicited them by promising them Gunns, Swords, Powder, Wampam, Wast-coats and Coats to cut off the English. The Messengers added that they would not lye, & were as the mouth of the nine Sagamores, who All speak they no lye, they would affirm it to the Dutch Governours face, and if the Dutch were angry, and should fight with them▪ No force &c. The next day, one of those Sagamores, with the Son and Brother of another of them came themselves to Stamford, and confirmed what their Messengers in their names had before reported. This Spring also, the Indians in the Northern & Eastern parts gene∣rally grew insolent, and their carriage very suspitious, and they gave out threatning words, so that many Alarms were made, the peace of the English through the whole Country disturbed, they wearied with ex∣traordinary Watchings and Wardings, hindred in their Plowing, Sow∣ing preparations for Planting and other Occasions, to their exceeding great Damage. These things caused many sad thoughts of hearts, and some warlike Preparations; but when the Partyes accused were enqui∣red of about these matters they would own nothing; as for Ninigret he pretended that his wintering amongst the Dutch was on the account of his health, and not at all out of design against the English. The rest of the Narraganset Sachims made themselves very ignorant of any Plot; the Dutch Governour likewise professed great abhorrency of so vile a thing as that would be, to hire barbarous Indians to murder Christians; withall adding, that if the Colonies fell upon him on that account, the righteous Judge would be his Defence, and that, —Hic murus aheneus esto Nil conscire sibi nullâ pallescere culpâ. Also glad tidings of peace between the Nations at home arrived here so did these troubles vanish. Albeit not many years after these things, the Indians in those parts made an horrible slaughter, not of English-men but of Dutch-men, who were treacherously massacred by them. In the latter end of this year it was, that the Motaukes or Long∣Island Indians who were friends and Tributaryes to the English, com∣plained that Ninnigret and the Nianticks had assaulted them, killing and taking Captive diverse of them. They were so far hearkned un∣to, as that the Commissioners of the united Colonies did apprehend themselves called of God to wage Warr against Ninigret, and such Indians as should adhere to him in his bloudy proceedings, and accor∣dingly did by vote conclude and determine the same, and that two hundred and fifty Souldiers should be forthwith raised, and sent forth by the several Colonies. But the Council at Boston not concurring in those Conclusions, the intended expedition failed at that time. Ne∣vertheless the next year, it being known that Ninnigret persisted in his Warring upon the Long Islanders, and that he brake his Covenant, refusing to pay tribute for those Pequots that were by the English for∣merly placed under him, and that the lenity of the Colonies was ab∣used to heighten his pride and insolency; upon these Considerations it was agreed by the Commissioners that there should be two hundred and seventy Foot Souldiers, and forty Horse, raised out of the several Colo∣lonyes, in order to reducing Ninnigret to subjection and better obedi∣ence. Accordingly Forces were forthwith levied, and a small Army sent forth under the Christian and couragious Major Willard as Com∣mander in chief. Upon the approach of the English Army Ninnigret fled from the place of his usual Residence, and got into a Swamp, where it was not casie to pursue him. Most of the Pequots under his Jurisdiction then deser∣ted him, and came to the English. Messengers were sent to demand a Treaty with him, but he was afraid to appear. In fine, two Gentlemen, viz. Capt. Davis and Capt. Siely went to him requiring the delivery of the rest of the Pequots; to whom he replyed that they were gone on hunting, but ingaged that within seven dayes they should be delivered to Mr. Winthrop. He was moreover charged to forbear all acts of Hostility against the Long-Islanders, or any other Indians that were in amity with the English; and plainly told, that if he did not hearken to the advice and charge laid upon him, he must expect that ere long his head would be set upon an English pole. So did the Messengers return and the Army also. These things hap∣ned in October Anno 1654. After the English forces were withdrawn, Ninnigret did according to his usual manner, observe Fidem punicam in keeping the promises which at that time he had made and set his hand unto. Not many years after this the Indians in the Southern and Western parts of this Land were involved in broyles amongst themselves, raging with implacable feuds and wars one against another. The Nianticks, Mauntakets, Mohegins, Norwootucks, all engaged in cruel and bloody quarrels. And the peace of these Colonyes was not a little disturbed and endangered thereby, inasmuch as the Indians would pursue one a∣nother to the English plantations, and sometimes into the English hou∣ses, and there kill one another. Some English at Wethersfield, and some inhabiting in the Moheag Country were by means here of put in∣to sad frights. In special, in Anno 1658, sundry English in divers pla∣ces were disquieted by the insolence and outrage of the Pacumptick In∣dians. But when the Sachims were called to an account about it, they pretended that they were ignorant of what disorders were committed by their men, nor allowed of by them who desired to live in amity with the English, and were willing to give satisfaction for past injuryes, and to prevent the like abuses for the Future. So did those Troubles pass over. Not very long before this, at South-Hampton in Long Island some houses had been burned by a wicked Indian (and a Negro wo∣man) who it seems after he had done this wickedness, desperately killed himself, to prevent just execution. It was at first thought that more of the Indians there had had an hand in that burning, whence they were condemned to pay seven hundred pound in seven years, but afterwards that penalty was taken off, since it was judged unreasona∣ble that those Indians who were not proved to act in, or consent to the mischief that was done, should be made to suffer as guilty. In Anno 1662, Plymouth Colony was in some danger of being invol∣ved in Trouble by the Wamanoag Indians. After Massasoit was dead, his two sons, called Wamsutta, & Metacomet, came to the court at Plymouth pretending high respect for the English▪ and therefore desired English names might be imposed on them, whereupon the Court there named Wamsutta (the elder brother) Alexander, and Metacomet (the younger brother) Philip; this Alexander (Philips immediate predecessor) was not so faithful and friendly to the English as his Father had been. For some of Boston having been occasionally at Narraganset, wrote to Mr. Prince who was then Governour of Plymouth, that Alexander was contri∣ving mischief against the English, and that he had sollicited the Nar∣ragangansets to ingage with him in his designed rebellion. Hereupon, Capt. Willet (who lived near to Mount-Hope, the place where Alex∣ander did reside) was appointed to speak with him and to desire him to attend the next Court in Plymouth, for their satisfaction, and his own vindication, he seemed to take the message in good part, professing that the Narragansets, who (he said) were his enemies, had put an abuse upon him▪ and he readily promised to attend at the next Court. But when the day for his appearance was come, instead of that, he at that very time went over to the Narragansets his pretended enemies, which compared with other Circumstances, caused the Gentlemen at Plymouth to suspect there was more of Truth in the Information given, than at first they were aware of. Wherefore the Governour and Magistrates there, ordered Major Winslow (who is since and at this day the Governour of that Colony) to take a party of men, and fetch down Alexander. The Major considering that semper nocuit differre parat is, he took but ten armed men with him from Marshfield, intending to have taken more at the Towns that lay nearer Mount-Hope. But divine providence so ordered, as that when they were about the midway between Plymouth and Briagwater, observing an hunting house, they rode up to it, and there did they find Alexander and many of his men well armed, but their Guns standing together without the house, the Major with his small party, possessed themselves of the Indians Arms, and beset the house; then did he go in amongst them, acquainting the Sachim with the rea∣son of his coming in such a way, desiring Alexander with his Interpre∣ter to walk out with him, who did so a little distance from the house, and then understood what Commission the Major had received con∣cerning him. The proud Sachim fell into a raging passion at this sur∣prise, saying that the Governour had no reason to credit Rumors, or to send for him in such a way▪ nor would he go to Plymouth but when he saw cause. It was replyed to him, that his breach of word touching ap∣pearance at Plymouth Court, and instead thereof going at the same time to his pretended enemies, augmented jealousies concerning him. I fine, the Major told him, that his order was to bring him to Plymouth, and that (by the help of God) he would do it, or else he would dy on the place; Also declaring to him that if he would submit, he might ex∣pect respective usage, but if he once more denyed to go, he should ne∣ver stir from the ground whereon he stood, and with a Pistol at the Sa∣chims breast, required that his next words should be a positive and clear Answer to what was demanded. Hereupon his Interpreter (a discreet Indian, brother to John Sausaman) being sensible of Alexanders passionate disposition, entreated that he might speak a few words to the Sachim, before he gave his Answer. The prudent discourse of this Indian pre∣vailed so far as that Alexander yielded to go, only requesting that he might go like a Sachim, with his men attending him, which (although there was some hazard in it, they being many, and the English but a few) was granted to him. The weather being hot, the Major offered him and horse to ride on, but his squaw and diverse Indian women be∣ing in company, he refused, saying he could go on foot as well as they, entreating only that there might be a complying with their place, which was done, and resting several times by the way, Alexander and his Indi∣ans were refreshed by the English; no other discourse hapning while they were upon their march, but what was pleasant and amicable. The Major sent a man before, to entreat that as many of the Magi∣strates of that Colony as could; would meet at Duxbury; wherefore ha∣ving there had some treaty with Alexander, not willing to commit him to prison, they entreated Major Winslow to receive him to his house, until the Governour (who then lived at Eastham) could come up. Accor∣dingly he and his Train were courteously entertained by the Major. And albeit not so much as an angry word passed between them whilst at Marshfield, yet proud Alexander vexing and fretting in his spirit, that such a check was given him, he sudeenly fell sick of a fever. He was then nursed as a choice friend. Mr. Fuller (the Physitian) coming providentially thither at that time, the Sachim and his men earnestly desired that he would administer to him, which he was unwilling to doe, but by their importunity was prevailed with to doe the best he could to help him, and therefore gave him a potion of working Physick, which the Indians thought did him good; but his distemper afterward prevailing, they entreated to dismiss him, in order to a return home, which upon engagement of appearance at the next Court was granted to him, soon after his being returned home, he dyed. And this is the truth and substance of what concerns Transactions with Alexander, concerning which so many fabulous storyes have been spread abroad. Alexander being dead, his Brother Philip (of late cursed memory) rose up in his stead, and he was no sooner styled Sachim, but immedi∣ately in the year 1662. there were vehement suspitions of his bloudy treachery against the English: Yet he professed otherwise, and ma∣king his personal appearance at a Court holden at Plymouth, renewed that Covenant which his father and Brother had confirmed with the English there. This Covenant he peridiously brake: For in Anno 1671. it was evident that he with other his Confederates had been conspiring against the Colony, under whose protection and Jurisdicti∣on he had submitted himself. He then armed himself and acted like a Rebel that intended a speedy rising, yea he ordered (as some Indians have since confessed) that if the English did send messengers to Treat with him, if above four came in company together they should be shot down, and appointed some to ly in ambush for that end; and behaved himself after a surly and provoking manner towards messengers that de∣sired Treaty with him, and refused to appear, and give answer for his Insolencyes, his Covenant notwithstanding. Nevertheless, he at last conceded to meet the Governour and Magistrates of Plymouth, at Taun∣ton; where sundry Commissioners of Boston were desired to be, and to hear the matters of difference between the English of Plymouth, and this Philip Sachim.—This meeting was attended in April, 1671. when Philip confessed his breach of Covenant, and that he had groundlesly taken up Arms against them, whom he had alwayes found friendly to him; And surrendred some of his Arms, engaging for the delivery of the rest in due time. The English being tender of shedding blood, let him go upon promise of better behaviour for the future. Soon after this, Philip (with some of his Counsellors) repaired to Boston, endea∣vouring to possess the English there, with lying Informations, about In∣juryes done to him by those of Plymouth. Wherefore the Council of that Colony entreated that Commissioners from Boston, and from Con∣necticut also might be sent to Plymouth, that so a fair hearing of diffe∣rences before all the world might be attended. So then in September following the Governour of Connecticut, and several Magistrates from the Massachusets, and some other Gentlemen met at Plymouth, where Philip appeared, and all his allegations were heard to the Conviction of Philip himself, and great satisfaction of all that Audience. The con∣clusion was, Philip acknowledged his offence, and was appointed to give a sum of mony to defray the charges which his Insolent Clamours had put that Colony unto. The particulars which Philip then consent∣ed to were these. 1. That he would for the future be subject to the Government of Plymouth, and to their Laws. 2. He engaged to pay the Colony an hundred pound towards repa∣ration of such wrong as they had susteined by his misdemeanors. 3. He was under obligation to send five wolves heads every year to the Governour of Plymouth in Token of his falty. 4. That he would not make war with any without the approbation of that Government. 5. In case any future difference should arise between him and the English, he would repair to the Government there to rectify matters, before ingaging in any hostile attempts. 6. That he would not dispose of any of his Lands but with the appro∣bation of the English government there▪ So was he dismised. Some of these Covenants were in part observed by him, and some particulars not at all—Thus did things rest between the English and him, until the year 1674. when in January an Indian Preacher, known by the name of John Sausaman, addressed himself to the present Governour of Pli∣mouth, informing him that the Indians were compltting the de∣struction of the English, and that not only the Wompanoags, but the Narragansets, yea and the Mohegins were involving themselves in this Conspiracy. This Sansaman was by birth a Massachuset, his Father and Mother living in Dorchester, and they both died Christians. This their Son did for some time apostatize from his Christian profession, and lived like an Heathen, being Philips Secretary (for he could write a ve∣ry legible hand) and one of his Counsellors, untill at last God convinced him of his misery, and he manifested such evident signs of repentance as that he was, after his return from pagan Philip, reconciled to the praying Indians and baptised, and received as a member in one of the Indian Churches, yea and imployed as an Instructor amongst them every Lords Day. Nevertheless, his information (because it had an In∣dian original, and one can hardly believe them when they speak truth) was not at first much regarded, untill by relation of Circumstance, he made it too apparent, that Philip was really hatching mischief. The effect was, the Governour of Plymouth advising with his Councill, resol∣ved once more to send for Philip, and to enquire into the truth of things: But before that could be accomplished, an Indian called Tobi∣as, with his Son, and another Indian named Mattahinnamy, meeting with John Sausaman at a pond, cruelly murthered him; and that their villany might not be discovered, they cut an hole through the Ice, and put in the dead murthered Body, leaving his hat and Gun upon the Ice, that so others might think that he had drowned himself. It be∣ing rumor'd that Sausaman was lost, the dead body was sought after, and found in the pond, and taken up and buried. Jealousies being on the spirits of men that the other Indians had murthered him, on the account of revealing their Conspiracyes to the English: The Governour of Plymouth ordered the Constable of Mia∣abury (that being the nearest town to the Place where the murther was committed) to cause John Sausamans body to be taken up again, and to empanel a Jury as a Coroners Inquest, to make enquiry how he came by his death: And they found that he had been murthered, for his neck was broken by twisting of his head round; which is the way that the Indians some times use when they practice murthers, also, his head was extreamly swollen, and his Body was wounded in several parts of it, and when it was first taken out of the pond, no water issued out of it, which argued that the Body was not drowned, but dead be∣fore it came into the water. Moreover, when Tobias (the suspected Murtherer) came near the dead body, it fell a bleeding on fresh as if it had been newly slain albeit it was buried a considerable time before that. Afterward an Indian called Patuckson, came and testified to their fa∣ces that he saw Tobias and the other Indians murthering Sausaman: He also himself before his death had declared, that he was afraid those very Indians would at last prove his Murtherers. They were therefore apprehended & kept in Durace untill Plymouth Court, which was held in June, 1675. and being found guilty of Sau∣saman's Death, they were (one of them before his execution confessing the murther) condemned and executed. And then did philip, being (as was verily supposed) privy to what Tobias (his Counsellor) and those with him had perpetrated upon John Sausaman, fall to open Rebellion and bloodshedding amongst the English at Swanzy, who were his next Neighbours. But of the special Occurrences attending the late (and not yet ended) War between the English and the Indians, I have elsewhere given a brief account, and therefore shall not here add anything, that not compor∣ting with my present design. The Particulars which have been mentioned, are the chief (if not the only) Troubles which have hapned by the Indians in New-England, from the first planting thereof by the English till the late Commoti∣ons. Some few private Murthers there have been, which are not insi∣sted on in this Narrative, as namely those at Nantucket, and that by Matoonas his Son; and that at Woburn, but the publick peace was not so endangered by those clandestine Revenges, as by the Conspiracyes, the elation whereof hath been described. It is easy to observe; from the History of these Troubles, that whereas there have been two sorts of men designing settlement in this part of America, some that came hither on the account of Trade, and world∣ly Interests, by whom the Indians have been scandalized, others that came hither on a Religious and conscientious account, having in their Eye, the of the Heathen unto Christ; the former have been attended with blasting ruining providences, these latter have been signally owned by the Lord Jesus; for the like hath been rarely known in the world, that a plantation should be raised out of nothing, and brought to such considerableness in so short a time, whereas in the close of the last Century, there was not so much as one Christian in this Land, there are now above Fourscore English, and Six Indian Churches therein, besides many other Congregations calling upon the Name of the True God in Jesus Christ, although as yet not brought into Church estate, according to the order of the Gospel. This is the Lords doing, and it is marvellous in our eyes. IT was a great word (and if rightly understood, a true word) which Luther spake, when he said, Est quaeaam precum Omnipotentia, there is a kind of Omnipotency in Prayer; And the reason is obvious, viz. In that the Al∣mighty doth suffer himself to be prevailed upon and o∣vercome by prayer. Had not Jacob in this respect power with God? yea when he made his supplication, he had power, and prevailed over the Angel, even that Angel who is the Lord of Hosts, the Lord is his memorial. Where do we find in all the Book of God a more wonderfull expression, then that of the Lord to praying Moses, Now let me alone? That ever the eternal God should become thus a petitioner to a poor mortal man! See Mr Hall, Psal. 82 p. 183 184. Feriendi licentiam petit a Mose qui fecit Mosen. Prayer then is like the sword of Saul, or the bow of Jonathan, which never re∣turned empty from the battle. Prayer is stronger then iron gates. At the prayers of the Church the Iron gates fly open, and the A∣postles fetters fall off. Sometimes the prayers of one man that hath an eminent interest in God, are a means to preserve a whole town, yea a whole land from destruction; wel might the An∣tient say, Chrysostom. Homine probo orante nihil potentius. How far did Abra∣hams prayers prevail for Sodom? Did not Elijah's prayers open and shut the windows of Heaven? Did they not bring down show∣ers when the gasping earth was ready to dy for thirst? When a fiery drought had like to have devoured the land of Israel, and the Prophet Amos prayed and cried to the Lord, saying, O Lord God, Cease I beseech thee, y whom shall Jacob arise? for he is small; the Lord repented fr this, and said this shall not be. Wars, when justly undertaken, have been successfull through the prevalency of prayer. Moses in the mount praying, is too strong for all the Armies in the valley fighting. When the Phili∣stines went up against the Children of Israel, Samuel ceased not to cry to the Lord for Israel, and the Lord thundred with a great thunder that day upon the Philistines, and discomfited them, that they were smitten before Israel. Jehoshaphat, when surrounded by a multitude of heathen enemyes, by prayer overcame them, When Zerah the Ethiopian, came against the Lords people with an host of a thousand thousand men, Asa by prayer and faith over came them all. Hezekiah and Isaiah by their prayers brought an Angel down from heaven, who slew an hundred and fourescore and five thousand Assyrians, in the host of Sennacherib, in one night. And besides these, and many other Scriptural examples, in ecclesiastical story Instances to this purpose are frequently ob∣served. The history of the thundring legion is famously known. Thus it was. The Emperour Marcus Aureliu, going to war against the Quads, Vandals, Sarmats, and Germans, who were nine hun∣dred seventy and five thousand fighting men; The Imperialists were so cooped up by their numerous enemies, in strait, dry, and hot places, that the souldiers having been destitute of water for five dayes together, they were all like to have perished for thirst. In this extremity, a Legion of Christian souldiers being in the Army, withdrew themselves apart from the rest, and falling prostrate on the earth, by ardent prayers prevailed with God, that he immediately sent a most plentifull rain, whereby the Ar∣my that otherwise had perished, was refreshed, and dreadfull lightenings flashed in the faces of their enemyes so as that they were discomfited and put to flight. The effect of which was, that the persecution which before that the Emperour designed against the Christians, was diverted; and that praying Legion did after∣wards bear the name of the lightening Legion. Constantine the Great, being to join battle with the Heathen Tyrant, Licinius, singled out a number of godly Ministers of Christ, and with them betook himself to earnest prayer and sup∣plication, after which God gave him a notable and glorious vi∣ctory over his enemies. But Licinius himselfe escaped at that time, and raised another Army, which was pursued by Constan∣tine, who before he would engage with the enemy, caused a tent to be erected, wherein he did spend some time in fasting and prayer, being attended with a company of holy praying men round about him, after which marching against his enemies, he fought them, and obtained a more glorious victory then the for∣mer, and the Grand Rebel Licinius, was then taken Prisoner. Theodosius being in no small danger by reason of the potent Army of Adversaryes he had to do with, Lege Theodi vam. in his distress cryed unto heaven for help, and behold! the Lord sent such a terrible Tempest, as the like was not known, whereby the Darts of the enemy were driven back upon themselves, to their own confusion, August De Ct∣vitate Di. Lib▪ 5. C. 26. which caused Claudian the Poet (though no great friend to the Christian name) to say concerning Theodosius, O nimium Dilcte Deo cui milit at AEther, Et conjur ati veniunt ad Classica Venti. It is storied concerning the City of Nisibis that being strait∣ly besieged by Sapors King of Persia, Smpsos Ec∣clesiastical Hist the distressed Citizens de∣sired a devout and holy man amongst them (whose name was Jame) to be earnest with the Lord in their behalf. He was so; and the effect was, God sent an Army of Gnats and Flyes amongst the Persians which so vexed and tormented them, as that they were forced to raise their Siege an depart. Amongst the Waldenses sometimes an inconsiderable number have prevailed over multitudes of their popish Adversaryes. Morland Hist. Waldenes. At one time five hundred of those poor praying Saints over∣threw two thousand and five hundred of their enemies, who scof∣fed at them because they would fall upon their knees and pray before they would fight. In the land of our Fathers Sepulchres, when Oswald (who suc∣ceeded his father Ethelride in the Northern Kingdome) was assaulted by Cedwalla and Penda, two Heathen Kings, that rais∣ed a great Army, designing the ruine of Oswald, and his people, be humbly and earnestly addressed himself to the Lord of Hosts, the great giver of victory, entreating him to shew his power in sa∣ving and protecting his own people from the rage of Heathen Adversaryes: S Clarks Ex∣amp Vol. 1. . after which, joyning with his enemyes, albeit their Army was far greater then his, Idem Lib. he obtained a won∣derfull victory, wherein Cedwalla himself was slain. When England was invaded by the Dancs under the conduct of their King Osrick, who eamped at , King Ehelred be∣took himself to Prayer, and marching against the Danish Army, put them to ight, and slew the greatest part of them. Gustav Aaolphu: the King of Sweden, no sooner landed in his enemies Territoryes, but he addressed himself to heaven for Victory, and encouraged his Counsellors and Commanders by saying, The greater the Army of Prayers is, the greater and more assured shall be our Victory. ea it was his manner when the Ar∣myes were set in Battle array, to lift up his eyes to heaven, & say, Lord prosper the Battle of this Day, according as thou seest my ear doth aim at thy Glory, and the good of thy Church. And how suc∣cessfull did God make that excellent Prince to be? But what need we go far to find examples confirming the truth of this assertion, that Prayer is of wonderfull Prevalency▪ since our own eyes have seen it? New-England may now say, if the Lord (even the Prayer-hearing God) had not been on our side when men rose up against us, they had swallowed us up; then the proud waters had gone over our Soul. And thus hath it been more then once or twice, especially since the late insurrection and Rebellion of the Heathen Nations round about us. We cannot but acknowledge, and Posterity must know, that we were in ap∣pearance a gone and ruined People, and had been so ere this day, if the Lord had not been a God that heareth Prayer. And there are especially two Considerations that doe evince, that New-Englands Deliverance from the rage of the Heathen is an eminent answer of Prayer, 1. In that God hath graciously answered us as to the very Petitions that have bin mostly insisted on, as will appear to admiration by instancing in some Particulars. 1. Then, How often have we prayed that the Lord would divide infatuate & frustrate the Counsils of the Heathen that sought our ruine, As sometimes David when pursued by Absolom prayed saying, O Lord divide their tongues. Psal. 55. 9. Again David said, O Lord I pray thee turn the Counsell of Acitophel into fool∣ishness. 2. Sam. 15. 31. Those requests of David were heard, and therefore Absaloms Counsellours were divided, one giving this, and another that advice; and the subtle Counsell of Achi∣tophe (which had it been hearkned unto, David and those with him had perished) must not be followed. In like manner hath the Lord done for us; we have heard how that after the Fort fight, Decemb. 19. 1675. some of the Indian Counsellors advised that they might pursue our Army when upon their retreat, which if they had so done, how would the Consequence have proved. But therefore God divided their Counsells, that others were of another mind. Moreover, we have received informations, concerning a great Consultation amongst the Indians, soon after their mischief done at Subury in April. 1676. Had they then continued to molest the English, our case had been sad; but they supposed they had time e∣nough before them, and therefore resolved to be quiet a moneth or two, in order to attendance upon their own planting and fishing. We have also heard that the old craty Serpents amongst the In∣dians advised that they might all encounters with the English Forces, and rather disperse themselves into small Partyes, and so fall upon the English Towns, burning their houses, destroying their cattle &c. but that the young men thought it best to cut off our souldiers, and then they supposed they might do what they pleased with our towns. Thus were their tongues divided, and Counsils turned into foolishness. 2. How often have we prayed that God would do for us as in the day of Mian, by causing the heathen to destroy one another, and that the Egyptians might be set against the Egyptians. The Lord hath answer∣ed that Request also. For the Indians have been wasting and killing one another, yea not only such Indians as do pretend friendship to the English, (e.g. the Natick & Indians, and the Mo∣hawks and the Moheags under Uncas; albeit it is too evident that he was secretly conspiring with Philip in his designed mischief, a lit∣tle before the War brake forth, but God turned him about, and made him a friend to the English, and an enemy to Philip) but also some of those that were once in hostility against us, did at last help to destroy their own nation, friends and kindred, that so they might do service for us. So have they that sought to destroy us, gone into the lower parts of the earth, they are fallen by the sword. 3. How often have we prayed that the Lord would take those his Enemies into his own avenging hand, pleading that though we know not how to come at them, they had such advantages in respect of woods and swamps and dark corners of the earth, to lurk in; yet the hand of our God could reach them, and that therefore he would scatter them by his power and bring them down▪ and let them wander up and down for meat, and send the destroying Angel a∣mongst them. This Prayer hath been heard▪ For it is known that the Indians were distressed with famine multitudes of them perish∣ing for want of breadpunc; & the Lord sent sicknesses amongst them, that Travellers have seen many dead Indians up and down in the woods that were by famine or sickness brought unto that untimely end. Yea the Indians themselves have testified, that more amongst them have been cut off by the sword of the Lord in those respects, then by the sword of the English. 4. How often have we prayed that the Lord would remember the Cruelty, Treachery, and above all the Blasphemy of these Heathen? This Prayer hath been heard in heaven. As for their cruelty, God hath remembered that many of them falling into the hands of the Mohawks or other Indians, who fought in our quarrel, used their e∣nemies, after their own kind▪ And hath been observed, that venge∣ance from the Lord did pursue them presently upon the perpetra∣tion of some horrid acts of barbarous cruelty toward such as fell into their murderous hands. And as for their Teeachery, God hath retalliated that upon them; as for the perfidious Narragansets, Peter Indian was false and peridious to them, upon a disgust recei∣ved amongst them, and directed our Army where to find them. Treacherous Philip, one of his own men ran away from▪ him, & told Capt.Church where that Grand enemy had hid himself, the issue of which was, another Indian shot a bullet into the treacherous heart of that Covenant-breaking Inidel. Yea many of those bloudy and deceitfull Indians who were taken by Capt.Church▪ would frequent∣ly destroy and betray their bloudy and falshearted Comrades. Ma∣toonas who was the first Indian that treacherously shed innocent En∣glish blood in Massachusets Colony, he some years before preten∣ded to something of Religion, being a professor in general (though never baptised, nor of the inchurched Indians) that so he might the more covertly manage the hellish design of revenge that was har∣boured in his divelish heart; but at last Sagamore John with some of his Indians unexpectedly surprized him, and delivered him to Ju∣stice. That abominable Indian Peter Jethro betrayed his own fa∣ther, and other Indians of his special acquaintance, unto death. Ma∣ny of the Nipmuck Indians, who were wont to lay snares for others, were at last themselves taken by a Stratagem, and brought to deser∣ved execution. And as for their Blasphemy, God hath remembred it, the most no∣torious Blasphemers amongst them have been made examples of di∣vine revenging Justice, Quanonthet, Poha, Monoce, all of them cursed Blasphemers; the vengeance of heaven hath not suffered them to live. It is also reported that an English-man, belonging to one of the western Plantations, being mortally wounded by an Indian, the Indian upbraided him with his prayers, saying to him, You were wont to pray to Jesus Christ, now pray to him, He cannot help you, and with all added a most hideous Blasphemy. (not fit to be named) a∣gainst our blessed Lord Jesus Christ, immediately upon which a bul∣let took him in the head, and dashed out his brains, sending his cur∣sed soul in a moment amongst the Devils, and Blasphemers in Hell for ever. 5. How often have we prayed that the Lord would take away spi∣rit and courage from those that have been in hostility against us, and cause those haters of the Lord to submit themselves. In this thing also the Lord hath had respect to our requests. For hundreds of Indians the last summer came & surrendered themselves to the English, e.g. in Plymouth Colony the Squa-Schim of Saconet, with above an hundred Indians submitted themselves to mercy, June, 30, 1676. Not long after that two hundred Indians more surrendred them∣selves. And in the eastern parts of this Colony, (July. 6. there were six Sachims addressed themselves to the English in order to the obtaining peace, bringing in with them three hundred men besides women and Children. Likewise in the same moneth Sagamore John submitted himself with about an hundred & eighty Indians; and hundreds of them came & submitted themselves to the English in Connecticut Colony. These things came not to pass without the finger of God, so manifest as that the enemy himself could not but take notice of it. For a stout Indian Captain who was afterward executed at Boston, professed to some of our Souldiers, that they could never have subdued the Indians, But (said he striking up∣on his breast) Englishmans God maketh us afraid here. 6. How often have we prayed that God would in special look after those places, which were in most eminent danger, as being above others exposed to the fury of the enemy? And we have had the petitions we desired of him in that respect. What a black appearance of death and ruine was before the poor people at Quaboag, when they were all cooped up in one unfortified house, and surrounded by a barba∣rous multitude of cruel Indians, who thirsted after their blood? God by a strange providence, sent Major Willard, who with a smal party of souldiers, came a few hours or minutes before it was too late, by which means the remaining Inhabitants of that place had their lives given them for a prey. After that, the western plantati∣ons, North Hampton, Hadly, Hatfld &c. were in the eminentest danger, by reason of the enemy taking up their Rendezvouze in those parts; but God preserved and delivered them, in answer un∣to prayer. That memorable providence ought not to be forgotten, how that in the beginning of March, 1676. Our Army missed their way (designing to surprize the Indians about Wachuset Hills) and were providentially led to North Hampton; Also Major Treat with souldiers under his Command, did then take up his Quarters in that town, coming thither a day sooner then was intended; The next day a great body of Indians brake in upon the town, and in probability had laid it wast, had there not been such a supply of souldiers as hath been mentioned, which the good providence of God brought thither, in answer to the prayers of his people. Moreover, the whole Colony of Plymouth was in most apparent danger of being overrun and overwhelmed with the enemy; especially in the spring of the year 1676. when (as we have been informed) the Indians were designing, with fifteen hundred men to fall upon all the scat∣tered towns throughout that Jurisdiction. But God gave men, yea a great Sachim, for the life of his dear people in that Colony. We have heard that Quanonchts surprizal and death, struck an amaze∣ment into the heathen, and diverted their purposed mischief. May 8. 1676. when Bridgwater was assaulted. and in danger of being laid wast, God sent thunder and rain from heaven, which caused the Indians to turn back. And when they attempted to make Taun∣ton a desolation, July 11. how wonderfully did the Lord save town? so ordering by his providence, as that a captive Negro es∣caping from the Indians, informed of their purpose to fall upon that place, whereupon the Inhabitants stood upon their guard, and soul∣diers were timously sent in to them for their relief and defence. 7. How often have we prayed for our poor Captives, that God would preserve them and return them? When some of ours not many years since, were in Captivity under Mahomet, what prayer was made for them continually? Especially it was so in respect of Mr. Foster, and his son, the Church in Charlstown setting day apart to seek unto the Lord by fasting and prayer, that the persons men∣tioned might be set at liberty, and although at that time there was no likelyhood that ever it should be, the infidel King, under whose power they were, not being willing to accept of money for their re∣demption, yet God brought it about wonderfully, and rather then his people prayers should not be answered, that Tyrant must dy by a strange and unexpected providence. But I speak now concerning those that have been Captives amongst the heathen in this land. And God hath heard us for them. Whereas upon the 9th of May, 1676. the Magistrates, and Ministers of this Colony, and the De∣putyes of the General Court, sought the Lord together by fasting and prayer, and did in special manner beg that Captives might e returned, as a token for good, and pledge of further answers of prayer; within a few weeks after this, neer upon twenty of our Captives were set at liberty. For some, prayer hath been more a∣bundantly poured forth; so for Mr. Rowlandson his wife and two children, and we have seen the Lord returning them all again. And whereas in October 1676. Amongst others, the son of that man of God, and man of prayer, Reverend Mr. Cobbet (the faithfull Pastor of the Church in Ipswich) was surprized in a vessel by the Northern Indians, and led away into Captivity; doubtless God did it, that so glory might be to his holy name, and that the world might see how prayer can prevail with him. Mr.Cobbet no soon∣er heard what was befallen his son, but he called together about thirty of his Christian neighbours (that being as many as could on the sudden convene) and they set some time apart to pray for him that was now a Captive, after this his Fathers heart was sweetly quieted, believing that God had heard them: Some others also that attended that Service, were as confidently perswaded that God would return (and that in comfortable plight) Mr.Cobbets son to him again, as if he were already come; Prayer also was made in pub∣lick Congregations in particular for that young man; and in De∣cember following, those prayers were fully answered, the Lord bringing it about in strange wayes, the particulars and circumstan∣ces whereof are too large here to be insisted on. Let me further take notice here, that whereas no longer then three weeks since, (viz. July 25. 1677.) the Church in Salem set a day apart to seek the Lord in special on behalf of those belong∣ing to that Town lately fallen▪ into the hands of the Indians; whilst they were praying, God brought home one of the vessels that the Indians had surprised, & two persons (who were Masters of Vessels) that had been particularly prayed for in the morning, returned solemn thanks to God in the after part of the day, in that he had in answer of the Prayers of his people, brought them out of their Cap∣tivity. 8. How often have we prayed that God would cutt off the Ring∣leaders, and principal blondy promoters of the late troubles? That the Lord would doe unto them as unto Sisera, as to Jabin at the brook of Kison (which perished at Endor, they became as dung▪ for the earth) and make their Nobles like Oreb and like Zeeb, yea all their Princes like Zeba and Zalmunna. New in these Cryes to heaven our God hath heard us even to admiration▪ Philip the Grnd enemy and beginner of the War, is gone to his own place. It was observed that a little before the destruction of that bloudy Foe, the Lord stirred up the hearts of some of his Servants, to be instant in prayer against that enemy in particular, yea and caused them firmly to believe that it should be so. Nor could they cease crying to the Lord against him, untill they had prayed the bullet into Philips heart. And concerning what prayers have been in closets about that thing, we shall hear more at the day of judgment when the Lord Jesus will reveal it and reward it openly. Are not all the Chieftains amongst the Heathen who have been in Hostility against us cutt off for ever? and their memorial is perished with them. O thou most High, Though hast rebuked the Heathen, thou hast put out their name for ever and ever! We have heard of two and twenty Indian Captains, slain all of them, and brought down to Hell in one day, viz. Decemb. 19. 1675. And some of the Indians have confessed that at the Fall∣fight, May 18. 1676. they lost no less then three and thirty of their Counsellours, which put them into an absolute Confusion. that they were like men amazed ever after. Where are the six Narraganset Sachims, with all their Captains and Counsellors? Where are the Nipmuck Sachims, with all their Captains and Counsellours? Where is Philip and Squaw-Sachim of Pocasst with all their Captains and Counsellours? God doe so to all the implacable enemies of Christ and of his People in New-England! 2. If we consider the TIME when God hath appeared for us, it It is manifest that our Salvation is an Answer of Prayer. It was a fatal happy blow which the Indians received at the Fort-Fight in the Narraganset Country; & a little before that, all these Churches were solemnly by Fasting and prayer seeking to the Lord, that the Heathen might be rebuked at that time. When Quanonchet was taken and slain, it was an amazing stroke to the enemy. And but a few dayes before that, many Churches in England kept a day of Fasting and prayer for poor New-England. In the latter end of June. 1676. (and ever after that) successes against the enemy were wonderfull; especially in Plymouth Colony. Now on the 22. of June, all the Churches in that Colony set apart a day of solemn Hu∣miliation, and renewed their Covenant. And on the 29. of that moneth, was a day of Thanks-giving throughout this Colony, the prayers & praises of which day were signally owned by the Lord, who did then set ambushments against the enemy & they were smitten. Also in this very Moneth, the Churches in Dublin in Ire∣land were solemnly seeking to the Lord on our behalf. Why should not these things be written & recorded for the Generation to come? why should they not be made known to our Children, that they might set their hope in God, and not forget the works of God, but keep his Commandments. Some one perhaps will say, did not God in the time of your late War seem to be angry with your Prayers? Had you not the saddest idings on your solemn dayes of Humiliation? Answ. This is true, and the thoughts of it should for ever hum∣ble us; yet we know, sometimes the Lord seems to be displeased with the Prayers of his people only to try their Faith (as with the wo∣man of Canaan) when as indeed they are his delight. Moreover (alas!) it cannot be denied or doubted of, but that the Lord saw formality and hypocrisy in the prayers of many amongst us, which he was offended at; howbeit there are some living Christians, that walk closely with God;a few Names that have not defiled their gar∣ments with the sins, and generally prevailing temptations of these times; unto them and to their Prayers hath the Lord had respect. It must also be confessed, that the prayers of the Churches in Europe have had no small influence into our mercyes. I can assure the Reader, that the Churches in London, in Suffolk. in Dorset, in Devon in Someret, in Lancashire, have by Fasting and Prayer, sought the Lord for New-England, in the time of our late troubles. And I doubt not but that the Lords praying people in other Countyes, where I have no acquaintance or correspondence, have done the like. We are infinitely indebted to that God, who having a pur∣pose to glorify himself by hearing prayers, put into their be earnest with the Lord on our behalf. Who knoweth, but that we may be again involved in trouble by the remainders of the heathen, or otherwise. Let us then be encou∣raged to take in hand our old tried weapons, even preces et lacryme the Auntient Armes of the Church. If enemyes arise, let us pray them down again. And that is the special improvement which should be made of what hath been discoursed; since we have seen what prayer can do, The consideration of these things should stir up an holy resolution in every one, to be sincere, frequent, and constant, in this so great and powerfull a duty. It is reported of Joachim (the father of the Virgin Mary, that prayer was his meat and drink. And we know what was Davids profession, Psal. 116. 1, 2. I love the Lord, be∣cause he hath heard my voice, and my supplication, because he hath enclined his ear to me, therefore I will call upon him as long as I shall live. Wherefore to the particulars already mentioned, I shall (for how should a man when writing upon such a subject, easily break off) add a few more. It would indeed fill a volume, should all the Instances this way be produced, which stand upon record in approved Au∣thors; nor have I present leisure to revolve many books that touch upon this subject; only such particulars as do presently occur to mind I shall relate, hoping it will not be unprofitable to the reader▪ who possibly hath not had the knowledge of them, or not of all of them. To proceed then, There have been, whom prayer hath brought back from the gates of the grave, whenas to all outward appearance, they have been other∣wise past recovery; not to insist upon Scriptural examples here neither; It is a memorable passage which a great Historian hath noted con∣cerning that Learned and Religious, Sr. John Cheek, who was Tu∣tor to our English Josiah, King Edward 6th. Sr. John being sick nigh unto death, the King did carefully en∣quire after his welfare every day; Fullers History of the Church p. 424. at last the Physitians told him, that there was no hopes of life; Nay (said the King) he will not dye at this time, for I have this morning begged his life of God in my prayers, and obteined it; which accordingly came to passe; and soon after Sr. John wonderfully recovered beyond all expecta∣tion. Melancthon was taken desperately sick at Vinaria,Melchior Adam in Mlacthonis as he was in a jour∣ney towards Hagenaw, in order to a Conference with some of the reformed Divines in Germany about matters of religion; Luther hea∣ring of it, hastned to visit him, and with tears saying, Alas! how precious and profitable an Instrument of the Church, is miserably weakned, and ready to perish! and falling upon his knees, he did most earnestly wrestle with the Lord for his recovery, and prevai∣led, so as that Melancthon would afterwards confess, that if it had not been for Luthers prayers, Idem in vita Myconii he had died by that sickness. At another time, Myconius being fallen into a deep consumption, Luther was earnest in prayer to God for his recovery; and he wrote a letter to him, wherein he thus expresseth himself, I pray Christ our Lord, our salvation, our health, that I may not live to see thee, and some others of our Colleagues to dye, and go to heaven, and to leave me here amongst the Divels alone. Farewel and God forbid that I should hear of thy death whilst I live, sed te super∣stitem faciat mihi Deus, hoc peto et volo, et fiat voluntas mea, Amen! quia hac voluntas gloriam nominis Dei, certe non meam voluptatem. nec copiam quarit. A while after Myconius recovered, and outli∣ved Luther, ever acknowledging that he was beholding to God for putting it into the heart of Luther; so to pray for him, and instru∣mentally to lengthen out his life seven years beyond his own, and friends expectation. Yea more, Divels and powers of darkness have fallen before the power of prayer. Idem in vita Luther A desperate young man in Germany, who in an hellish pang of temptation had sold himself to, and made an expli∣cit covenant with the Divel; having revealed his miserable codition to Luther, he called the Church together, and the young man be∣ing with them, they fasted and prayed, so that the Divel threw the writing, which he had received of the young man, in at the win∣dow, and a forlorn soul was rescued out of the hands of that devou∣ring Lion. Rfertur in vi∣ta Angustini How often have poor creatures under bodily possessions been delivered from that thraldome by earnest prayer? Austin by his prayers cast out Divels. The History of those seven possessed in Lancashire, in whose dispossession Mr. Darrel and others were by fasting and prayer instrumental, is well known. There was a man that lived not far from Nottingham, Read Mr. Roth∣wels life writ∣ten by . whose name was John Fox. This man was possessed by the Divel, who would violently throw him down, and take away the use of every member of his body, and was sometimes heard speaking when his lips moved not at all; yea (albeit the man could speak no other language be∣sides his mother tongue)the evil spirit in him would frequently quote scriptures out of the Originals, Hebrew and Greek, and play the Critick, and back his allegations with saying out of, the Fathers Poets. Among others that came to pray with this poor miserable man, Mr. Rothwel (a minister that was famous in those parts in those dayes) was one. As he was coming, the Divel told them in the house with the possessed man, yonder is Rothwel a coming; and upon his entring into the house, raged and blasphemed, saying also wilt thou go to prayer, I'le make such a noise as shall distract thee, and dost thou think that God will hear distracted prayers? Mr. Rothwel replyed, God heareth the prayers of the upright, and hath promised to give his spirit to help infirmityes in prayer; there∣fore in Confidence of his promise, & powerful assistance of his spirit, and in the name of his son Jesus Christ, we will go to prayer. So he did. The Divel for above a quarter of an hour made an horrid noise, and roared at Mr. Rothwell's face, but at last was forced to be silent, and departed out of the man, who before the Prayer was end∣ed, did to the amazement and joy of all the Auditors present say Amen to the Petitions that were presented before the Lord on his behalf. After Mr. Rothwel left him, he was striken dumb for three years together; at length by prayer also, God opened his mouth, and restored his speech to him; One using this Petition, Lord open his mouth, and his lips shall shew forth thy praise; he answered in the Congregation, Amen, and so continued to speak, and spake graciously to his dying day. I remember I have met with another example not unlike unto this but now mentioned. In the town of Barwick upon Tweed, there was a man (Steward to the Lord of Granson) reputed Godly, who was very much afflicted in his mind. Set Mr. Bom his Clark. Mr.Balsom (an eminent preach∣er, by whose Ministry in that one town, sixty persons were (as was judged) savingly wrought upon) did several times visit him, and sought to apply words of comfort to him, but nothing of that nature taking place, he whispered the Steward in the ear to this purpose, I doubt there is something within which you would doe well to discover; whereupon, immediately the mans tongue swelled out of his mouth that he was not able to speak, and to the astonishment of those in the room, a shrill voice was heard, as it were speaking out of his thrat, saying, what dost thou talking to him of free grace and promises? he is mine. Mr. Balsom perceiving that it was the De∣vil that spake, told him, he did not know that men were his as long as they were alive in this world. To whom the Devil re∣plyed, If God would let me loose, I would find enough in the best of you all to make you mine, and as for this man he hath given him∣self to me. I will not (said Mr. Balsom) believe the father of lyes; but I will goe home and pray for this poor man, and get all the force in the town I can to joyn with me, and I doe believe that thou Satan shalt loose thy hold before tomorrow morning. Mr. Bal∣som upon his return home that night, found diverse Christians in his house, who waited to speak with him, unto whom he decla∣red that he could not but admiringly take notice of the providence of God in bringing them to his house, whom otherwise he had pur∣posed to send for; and desired them to spend part of the night with him, in seeking to the Lord in the behalf of such a distressed posses∣sed man: which they did, and the next morning Satan had lost his possession: and when Mr. Balsom enquired of the poor man how it was with him, He answered; through the goodness of God, I have overcome, and am now as full of Comfort, as before I was full of Trouble. I have also heard a worthy Divine in Dublin, speak of a man, that being under bodily possession by an evil spirit, a Company of praying Christians met together, Dr. . to seek the Lord on his behalf; a∣mongst them there was a precious holy woman, who kneeled behind the door in the room where they were praying together, and there were strong actings of Faith in her soul; at last the Devil was forced to depart; only as he was going out of the possessed party, he cryed out, O the Woman, the Woman behind the door! Some very learned and judicious Writers conceive, that Epilp∣tick and Lunatick persons are those Demoniacks whom we read so much of in the New-Testament. Mr. Medes in . 6. There is a Deliration that pro∣ceeds ex vi morbi, being from or with a Fever, and another kind of deliration which is fine Febre, Bza in Mat. 8. 16. & 17. 15. when a man having no other disease is crazed or distracted. Not they that are subjected to the former, but to this latter have been accounted possessed persons. The Jews of old had such an opinion concerning mad men. Joh. 10. 20. Consider also, Math. 17. 14, 15,—18. with Luk. 9. 39. Whatever of solidity may be in that notion, is not a place here to dispute; but this is certain, that distracted persons have been restored to the use of their understanding again by Fasting and Prayer. That Moses of his time, Mr. Dod (concerning whom Mr. Burroughs giveth this Testimony, that he was the meekest man upon the face of the earth) had a godly son, whom it pleased the Most High to leave unto sore distraction in his mind, Mr. Burroughs on 11 2. 2d. part. p. 8. whereupon Mr. Dod called some of his god∣ly praying Friends together, who set a day apart solemnly to seek the Lord about that matter, and whilst they were yet speaking in prayer, God heard them, so as that the distracted person was not only restored to his right mind again, but did himself conclude that day of prayer with solemn Thanks giving unto God. This Infor∣mation I received from a Reverend Minister, who was present in Mr Dods house, when that day of fasting and prayer was there obser∣ved, upon the occasion mentioned. It is reported concerning that excellent man, see Mr Levist of fulfilling the Scriptures 431 and famous Minister in Edenbourgh, Mr. Bruce (concerning whom the Learned Didocla∣vius hath given a most honourable testimony) that diverse persons that were distracted, and some who were Epileptical, past hopes of recovery, were nevertheless restored to perfect health in answer to Mr. Bruces prayers. But I have not met with any instance to this purpose more affecting then that which is (by an Author worthy of credit) published con∣cerning Mr. Patrick Simpson a learned and very holy Minister, som∣times of Sterling in Scotland. Flfilling of the Scriptures p 437 The story in brief is this. Mr Simpsons wife (a gracious woman) falling sick, was sorely as∣saulted by Satan, who told her that she should be given over into his hand; The temptation and affrightment prevailed so far as to re∣solve in a visible distraction, that the good woman, most unlike her former way whilst she was her self, would break forth sometimes with dreadfull and horrid expressions; This was (and could not be otherwise) a most bitter affliction to her precious husband, who told those about her, that he was assured, that Satans malie should at last receive a shameful foyle; wherefore he retired himself into his garden, and shutting the door, betook▪ himself to fasting and prayer. One Helen Garner (a godly woman) being sollicitous for Mr. Simpson, as fearing that his labours, grief, fasting might be too hard for him, used some means to get over into the garden, where Mr. Simpson was alone wrestling with God; being come neer the place where he was, she was terrified with an extraordinary noise which caused her to fall upon the ground; It was like the noise of a great rushing of multitudes together, and therewithal such a melo∣dious ound as did make her know it was something more then hu∣mane; so that she fel to prayer, entreating the Lord to pardon her rashness in so coming thither, considering it was respect to his ser∣vant, who had been an Instrument of good to her soul, that did in∣duce her. After going forward, she found Mr. Simpson lying up∣on the ground; nor would he reveal what he had met with, until promise was made not to speak of it whilst he was alive in this world. Upon this he said, O what am I being dust and ashes, that the holy Ministring spirits should be sent by the Lord to deliver a message to me, and shewed that Angels from heaven had by an audible voice given him answer concerning that which he had been praying a∣bout. [This was a thing extraordinary, and in no wise to be expect∣ed by Christians ordinarily] and returning into his house, he bid those that were in the room with his wife, be of good comfort; for he was assured that within ten hours she should be delivered from that distraction. After this he went to prayer by the bed side, and as he was in prayer mentioning Jacobs wrestling with God, his wife sate up in the bed, and casting aside the curtain said, Thou art this day Jacob, thou hast wrestled, and hast prevailed, and now God hath made good his word which he spake to you this morning, for I am pluck∣ed out of the hands of Satan, and he shall no more have power over me. This interruption made him silent for a while, but after in great mel∣tings of heart he proceeded in prayer, magnifiing the riches of di∣vine grace and love, and from that hour his wife continued to dis∣course christianly and comfortably even to her dying hour. And as for those spiritual (which are worse then bodily possessi∣ons) that Satan holds in the Souls of men, how often hath prayer been a means to out him, and cause him (full sore against his will) to quit his strong hold for ever. Clark, bi u∣pra. Prayer hath (i.e. instrumentally) converted many a Soul, Peter Martyr was wont to pray much for the conversion of Bernard Gilpin, and the Lord answered his prayers, and that Gilpin proved an eminent instrument of Gods Glory, and of good unto his Church. I have read of one who having a Brother that spent his time in Hawking, drinking and other profane vanityes, upon a saturday, when his ungodly Brother was gone upon an hawking match; he set that very day apart by Fasting and prayer to beg of God, that his Brother might be converted. And the Lord answered his pray∣ers wonderfully; Mr. White his Relation. For within a week after his brother was strangely changed, and did himself (instead of spending his time in hawking and drinking) observe many dayes of secret humiliation between the Lord and his own soul, on the account of the sins he had been guilty of, in the days of vanity, & made a very godly end at last. That precious and famous Minister of Christ, Mr.Welch, being in a journey, his entertainment came to more then he expected, so that the next morning he had not wherewith to pay for his horse meat the Hostler sware and railed exceedingly for his money: Mr.Welch shut his chamber door and went to prayer, and the hostler standing at the door over heard him, and was converted by that prayer; ever after that time highly respecting Mr. Welch, and refusing to accept of any thing for his entertainment, either then or at any o∣ther times afterwards, when occasion was offered. I knew one, the son of an holy, and eminently faithfull Minister, who in some of the dayes of his youth had been wild and vain, but was (through the Grace of Christ) converted in his young years, and after his Fathers death, perusing his private papers, he per∣ceived, that not many dayes before he was in the pangs of the new birth, his Father had been by secret Fasting and prayer seeking un∣to the Lord that converting sanctifing Grace might be bestowed upon that son of his. That notable Israelite, Mr. Hugh Kennedy, Provost of Air in Scot∣land, i lib. supra . p. 411 412. one day being long alone in prayer, while some of his intimate friends stayed a great while to speak with him, upon their enquiry into the reason why he made them wait so long; he told them it was no wonder, for (said he) I have this day obtined mercy for me, and all mine. And so indeed it came to pass; for not so much as one of his children, but evident signes of conversion and true godliness were observed in them. This was that Kennedy, who when he was a dying could say, If the wals of this house could speak, they could tell how many sweet dayes I have had in secret fellowship with God, and how familiar he hath been with my soul. This is he, concerning whom Mr. Welch once said, Happy is that City, yea happy is that nation that hath an Hugh Kenney in it; I may self have certainly found the answers of his prayers to the Lord on my behalf. There is one pas∣sage recorded concerning him which is exceeding strange. It is this. One of his sons being absent at sea, On a certain night he rose early, before break of day, and came to his familiar friend John Steward, and desired him to rise, and go with him into a room to pray, for (said he) my son with the rest of our Christian friends now at sea, are at the very nick of perishing. After he had spent some time in pouring out his soul before the Lord, he rose up cheerfully, saying, now are they safe. John Steward being amazed thereat, writ this down, with the day and hour, and at the return of the ship made enquiry, and found that in that very hour of that night, they then were in a most dangerous place, so that all hope that they should be saved was taken away, only they were by an extraordinary unex∣pected providence then delivered. To draw to a Conclusion, let the world beware, of doing any wronge to a praying people. Such blasting strokes from God were upon those that set themselves against the reformed Churches and Professors (who were called Piccardines) in Bohemia of old that it became a proverbial speech, If any man be weary of his life, let him become an enemy to the Piccaraines. So I say, If any man be weary of his life, let him become an enemy to a Praying People, such as (through grace) many in New-England have been, and are to this day. And wo to that man, whoever he be, upon whom the Prayers of New-England shall fall, it were better for that man that a mill-stone were hanged about his neck, and he thrown there with into the midst of the Sea. It is said concerning the Witnesses, Rev. 11. 5. if any man hurt them, fire proceedeth out of their mouth, and devoureth their enemies, and if any man will hurt them, he must on this manner be killed. Is not the spirit of prayer that fire? That Scottish Queen once professed, that she was more afaaid of Mr. Knox his prayers, then of an army of ten thousand men. And it is noted concerning Leolin Prince of Wales, Reert Dr. Po∣ell that being perswaded by some to take up arms against a Prince that was famous for Religion; he replyed that he was afraid of that mans prayers more then of Armyes. Wherefore I shall finish this Discourse with the solemn expressi∣on of one Mr blessed Bro∣ther and Prede∣cessor in this place, in his Sermons on 2 King. 18. 4. p. 7. (whom I have peculiar reason to love) that was well known in this place seven and twenty years agoe. I had rather (saith he) be environed with Armyes of armed men, and compassed round with drawn swords and instruments of death, then that the least praying Saint should bend the edge of his prayers against me; for there is no stan∣ding before the prayers of Saints, especially if they unite their forces, and join together in the same requests. Rise up, O Lord and let thine enemyes be scattered, and let them that hate thee, flee be∣fore thee.
N00180.p4	Renewal of covenant the great duty incumbent on decaying or distressed churches. A sermon concerning renewing of covenant with God in Christ, preached at Dorchester in New-England, the 21. day of the 1. moneth 1677. being a day of humiliation there, on that occasion. / By Increase Mather, teacher of a church in Boston. ; [Eleven lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1677.	Printed by J.F. [i.e., John Foster] for Henry Phillips, and are to be sold at his shop in the west end of the Town-House in Boston.,	Boston; :	eng	[ "Covenant theology.", "Fast day sermons -- 1677 Mar. 21." ]	THis Book of Nehemiah is Historical, amongst other things we have an account of what was done by the Jews (in those dayes the only Church of God upon earth) after they were delivered from the Heathen Nations, who had sorely wasted and destroyed them, in order to a Reformation of those evills that had provoked the Lord against them. There are two things mentioned that way in his and in the following Chapters. 1. They kept a day of solemn Humiliation by fasting and Prayer: the time when this day was observed is expressed in the first Verse of this Chapter, Now in the twenty and fourth day of the moneth, the Children of Israel were assembled with Fasting and with Sack∣clothes; and the manner how the day was observed, and the time spent is expressed in the third verse, namely in hearing the word and in Prayer: They read in the Book of the Law of the Lord their God one fourth part of the way, and another fourth part they confessed. In their Confessions they doe, 1. Acknow∣ledge the Lords great goodness to them and to their Fathers, in that he called Abraham and established a Covenant with him and his seed after him in their Generations, and brought them out of Egypt, wonderfully preserved them in the Wilderness; setled them in the land of Canaan, and there saved them many a time. The greatest part of this Chapter is taken up in ac∣knowledgments of this nature. 2. They confess their own ingratitude and unworthy walkings before the Lord, v 34.35. 3. They confess that they were under solemn Rebukes of Providence, v. 36, 37. 4. They likewise confess that God was just in all that evill that was come upon them, v. 33. How∣beit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. 2. We have the Relation of another thing done in order to Reformation, viz. a solemn Renewal of their Covenant, which was a consequent of their Confessions and Humiliations be∣fore the Lord. And of this we have an account in the next, as also in the last verse of this Chapter, with which some begin the Chapter following, sic Junius, Piscator et a∣lii. these words having a connection with the things related therein. In this verse we have 1. the duty performed, the making of a sure Covenant. We make] Hebr. we strike a Cove∣nant. The word originally cometh from a root that signifi∣eth to cut or kill, because it was the manner Stabant et firmabant Foedera porta. Vir . 8. of old in con∣firming Covenants, to kill some creature or other; by which Rite they intimated that God should strike and kill and cut in pieces him that did not make conscience to keep the Covenant. A sure Covenant] the Hebrew word which is here used signifieth Fidelity. Foedus Fideli∣tatis i. e. de ser∣ards fidelitate Vata∣blus is It is as much as if it were said, we plight our Troth unto the Lord. Sept. we engage our Faith upon it, that we will observe what we have promised, and walk more closely with God for the time to come, then we have done in the dayes that are past & gone. 2. We have the Form or manner of proceeding in this In∣gagement, it was done by writing. They did bind them∣selves to the Lord, not only by their words, but with their hands, that so they might be sure to be fast bound unto him. And because the Congregation was very great & numerous, & no doubt many amongst them too that were not able to write, therefore their Rulers and chief men subscribed in the name of all the rest. I shall only speak to the duty at present: we know that this people was in Covenant with God before this day of Fast was kept, and therefore the making of a Covenant here spoken of, intends only a Solemn renewal thereof. The Doctrine therefore before us; is, That there are times wherein solemn Renewal of Covenant is a duty incumbent on the People of God. Now for the clearing of this Doctrine, there are four things that may be briefly enquired into. 1. What is implyed in making a Covenant with God. 2. How it doth appear that renewal of Covenant is a duty. 3. When the Lords people ought to renew their Covenant. 4. The Reasons why they should do so. Q. 1. What is implyed in making a Covenant with God? A. 1. It Implyes a chosing the Lord the only true God in Jesus Christ to be our God. Psal. 48. 14. For this God is our God for ever and ever. This is Cvenanting, even a making an everlasting Choice of God. Hence it is expressed by that of Cleaving to the Lord. Josh. 23. 8. but cleave unto the Lord your God. h.e. chose him and him only and for ever as your God. The Substance, Soul and Life of the Covenant is in this. As the Sum of the Covenant on the Lords part is expressed by that of his being the God of his people, Jer. 31. 33. I will be their God and they shall be my peo∣ple. An expression which is used (as some observe) at least fif∣teen times in the Scripture, to express the Covenant: so the sub∣stance of the Covenant on our part is comprehended in that of taking the Lord to bee our God. And this is done inwardly when the heart is given up to God, when their is an entire resignati∣on of a mans soul and self unto God in Jesus Christ. 2. Cor. 8. 5. They gave their own selves to the Lord. Or outwardly and visi∣bly, h.e. when men do profess before all the world that they are and would be the Lords Servants. Hence, when the Lords peo∣ple did solemnly renew their Covenant in Joshuahs time, he said to them, you are witnesses that you have chosen the Lord to serve him. Josh. 24. 22. that was their open profession and declarati∣on that they were the Lords servants. It is therefore expressed by that of avouching the Lord. Deut. 26. 17. Thou hast avouch∣ed the Lord to be thy God this day. So thou hast said, Hebr. professuses quod sit tibi in Deum Lud. de Di. else Deun. Castellio so thou hast solemnly professed. Also, Covenanting with God in the dayes of the New-Testament is noted by expressions importing the same thing, Isai. 44. 5. (a Scripture that doth relate to Gos∣pel times) one shall say I am the Lords, and another shall call himself by the Name of Jacob, and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel. How sub∣scribe with his hand? what is the meaning of that? It is English An∣ as much as if it were said, he shall be the Lords Volunteer, as a Souldier that cometh, and with his own hand lifts himself under such a Commander, openly declaring that he will live and dye in the service of such a General. Hence also Christians by rea∣son of their Covenant are said to have the Name of God writ∣ten in their foreheads. Rev. 14. 1. It was an antient Custome, that Vegetius , 2. 5. souldiers had their Generals Name or brand marked on their hands, and odiginus l. . 3. servants had their Masters Name marked on their foreheads, whereby it was manifest before the world, whose servants they were, in allusion to that, the Lords Cove∣nant people are in the Revelation, said to have the Name of God, and the Name of Christ on their foreheads, h.e. they are such as do openly in the sight of heaven & earth profess that they are his Servants and Subjects. Therefore, 2. This making a Covenant, doth imply a professed subjection to the revealed will of God. As amongst men, there being a Cove∣nant between Master and Servant, the Servant is bound to obey the Master, and to fullfill his will, so a Covenant People have promised submission to the will of God. They are bound to own and subject unto the holy wayes of God. Inasmuch as the Children of Israel had avouched the Lord to be their God, therefore they were under obligation, to walk in his wayes, and to keep his Statutes, and his Commandments, and his Judgments, & to hearken to his voice. Deut. 26. 17. Yea indeed, such a people, are bound absolutely to subject to the will of God, so as to obey him not only in some things but in every thing that he shall see good to enjoyn upon them. This we see in the Context, when this people renewed their Covenant, they promised saying, we will observe & doe all the Commandments of the Lord our Lord. Neh 10. 29. And we read of the Corinthians that after they became a Covenant People, they did professedly subject themselves to the Gopsel. 2. Cor 9. 13. your professed subjection to the Gospel of Christ They subjected themselves to the Doctrine of the Gospel, to the order of the Gospel & to all the holy rules of the Gospel v. Belgick Aunot, One Duty much commended and required in the Gospel is Charity and Benificence towards needy Saints, & the Corinthians by rea∣son of their Covenant were professedly ingaged to that Duty, and by their practice they owned before all the world their Pro∣fession and ingagement in that respect. 3. This Covenanting which the text speaketh of, doth imply are∣nouncing of those things which are inconsistent with the service of God. e.g. The love of the world is inconsistent with the service of God. Mat. 6. 24. Ye cannot serve God and Mammon. They then that have covenanted to be the Lords Servants, are under in∣gagement, (that whatever they have been in former times) they will be Lovers of the world no longer. Again, the Service of Sin is inconsistent with the Service of God; and thence they that make a Covenant with the Lord, doe ingage that they will not serve sin any longer. Wherefore Joshuah said unto the people when they were about to renew their Covenant, you cannot serve the Lord, for he is an holy God. meaning that they could not serve him & keep their sins and Idols too. Josh.24.19. And Christi∣ans in the primitive times, when they did enter into Covenant with God they did expresly declare their renunciation of Sin, Satan and the World. When the Question was solemnly put to them, ? dost thou reuounce the enemies of Christ, and of thy Souls Salvation? They would answer again, spondeo et abrenutio, I utterly renounce them all, and promise to serve not them but Christ. The like custom to this hath been solemn∣ly observed in some of the reformed Churches. And we see in this Context, that when these Israelites renewed their Covenant, they promised to forsake such and such sins, as afterwards we shall hear more fully. In a word, such Doctrines as are incon∣sistent with Truth in Religion, and such practices as cannot stand with Power of Godliness a people that renew their Covenant are bound to renounce them. We come then to the Second En∣quiry, viz. Q. 2. How it doth appear that it is not enough for men to make a Covenant with the Lord, but that solemn renewal of Covenant is sometimes a Duty? A. We shall mention three Arguments, all of them evincing the Truth of the Doctrine before us. 1. It is evident that renew∣al of Covenant is a Duty, in that men ought frequently to worship God. Whenever God is worshipped the Covenant is renewed implicitly. No man doth at any time worship Jehevah, but he doth therein and thereby avouch the Lord to be his God, inas∣much as that which we worship we own to be God, and our God also. And hence is that expression, Psal. 50. 5. My Saints that have made a Covenant with me by Sacrifice, because as often as the Lords people did offer Sacrifice to the Lord, they did by that act of Religious Worship, renew and confirm their Cove∣nant with him. p 247. Sacrificing was of old a foederal Rite. So, when the Lords people sanctifie a Sabbath to the honour of his Name, they do by that virtually renew their Covenant. Ezck.20.20. Hallow my Sabbaths, and they shall be a Sign between me and you, that you may know that I am the Lord your God. Due observation of the Sabbath, is one Sign of a Covenant people▪ When men doe religiously observe the Christian Sabbath, they acknowledge themselves to be under the New Covenant, even the Covenant of Grace, as under its new and last and best way of Administra∣tion, and that Jesus Christ is their Lord and Saviour. Yea when∣ever Christians pray unto God in Christ, especially when they Fast and Pray, the Covenant is renewed: for then they profess that God in Jesus Christ is the object of their Faith, and impli∣citly (at least) promise to endeavour a Reformation of the sins which they confess and beg the pardon of. Inasmuch then as dutyes of divine worship ought frequently to be attended, it is not enough for men once to enter into Covenant, but there must be a renewal of that Covenant. 2. The Truth is further evident, in that the Lord hath appointed Seals of his Covenant. Under the old Testament the Covenant was sealed by circumcision and the Passover: and we know that Baptisme and the Lords Supper are the Seals of the New-Te∣stament; and therefore they are commonly called Sacraments. Which word doth import the highest engagement that may be; yea an Oath of Fidelity. It is a military word: For Souldi∣ers in former times were wont to take an Oath of Fidelity to their General, and this they called the Sacrament. They would say one to another, have you taken the Sacrament? meaning, have you yet taken the Oath of Allegiance to your General, that you will be faithfull unto him to the Death? So they that are sub∣jects of either of the Sacraments appointed under the New-Test∣ament, are under an Oath of Fidelity unto Christ. By Baptism Christians make a sure Covenant with the Lord. Hence they are said to be baptised ( Beza. in Nomen) Into the Name of the Father and the Son and the Holy Ghost Math. 28.19. Be∣cause the Baptised person is bound to approve himself as becom∣eth a Servant of that God who is Father, Son and Spirit, and Baptisme is said to be into the Name of the Lord Jesus, Act.19.5. inasmuch, as the party baptised is under solemn ingagement to submit to the Name and Authority of the Lord Jesus in all things. When a Father (or Mother) presents his child to Bap∣tisme, the Covenant is not only then sealed to the Child, but confirmed with the Parent, Yea he by bringing his child to Bap∣tisme, doth renew his taking hold of that Covenant, wherein the Lord hath said, I will be a God to thee and to thy Seed. Also, In the Lords Supper the Covenant is renewed both on the Lords part and on ours. Christ therefore when he did institute that Ordinance of the Supper, said, this Cup is the New-Testament in my blood which is shed for you, Luk. 22.20. h.e. the wine in the cup doth signifie the Blood of Christ, whereby the Lord doth confirm the new Covenant with the Believer, and the Believer doth by drinking of that cup, anew take hold of his interest in the Cove∣nant of Grace, and promise to walk before the Lord according to the terms of the Covenant. Now this Ordinance of the Supper ought frequently to be attended. 1.Cor.11.26. As often as ye eat this Bread and drink this Cup. So that it is an Ordinance which Christians ought often to worship the Lord in. Some of the Antients, Justin Martir, aed Turtullian. doe expresly testifie that the Lords Supper was in those primitive times observed every Lords day, and the Scrip∣ture (in the Acts of the Apostles) doth intimate no less. Howe∣ver it ought to be often administred, albeit there is no stated Rule determining just how Often, and therefore the Covenant is often to be renewed. 3. The Lords people ought to renew their Faith and Repentance, and that implyeth a renewal of Covenant. When a Sinner is truly converted, then is he savingly brought into Covenant with God in Christ. They that pretend to Conversion, Faith, & Repentance▪ are visibly in Covenant with the Lord, and they that are really converted, are everlastingly in Covenant even betrothed to the Lord for ever. Now there are renewed Conversions which the Lords own children may stand in need of, especially in case of any great iniquity committed against the Lord, or special Corruption breaking forth. Hence David after his lamentable Fall, in that matter about Uriah the Hittite prayed as in Psal. 51. 10. Create in me a clean heart O God and RENEW a right spirit within me. He saw that he stood in need of going over the work of Conversion again, and so of Renewing his closure and cove∣nant with God in Jesus Christ. And it was said to Peter, when thou art converted, h.e. when thou shalt have renewed thy turn∣ing to the Lord. Thou (saith Christ) wilt break thy Covenant & Promise. Thou hast promised to stand by me thy Master what∣ever come of it; but Temptation will be too hard for thee, and then thou must renew thy Faith and Repentance.Luk.22.32. Yea it was said to all the Disciples of Christ, except you be converted, Mat.18.3. intimating that there was a necessity of their being converted anew from a particular Corruption, which was at that time too prevalent in them. Moreover the Lord Jesus doth call upon the Churches in Asia to repent, as we see in the 2d. & 3d. Chapters of the Revelation. They had repented before Christ sent those Epistles from heaven to awaken them, yet the Lord would have them to renew their Repentance; and that im∣plyeth that renewal of Covenant, which I am now speaking of. But the truth in answer to this enquiry will appear morefully in speaking to the third particular proposed, viz, 3. When the Lords People ought to renew their Covenant? Ans. I shall only speak concerning those more solemn and extraordinary renewals of Covenant, which the Text hath espe∣cial reference unto. For I delight to keep as close as may be to the subject I have in hand. This then of a more solemn Renewal of Covenant is a Duty in two cases especially, both which are noti∣fied in the Context. 1. In case of eminent danger and distress, So here this Church and Congregation of the Israelites having said we are in great distress, it is added, and becauseof all this, we make a sure Covenant. The truth is that the very dictates of natural Conscience, direct men to renew their Vows and Covenants with God at such times. And instances are not rare in the Scripture confirming this. When Jacob was to re∣move from his Fathers house, that was an hazardous underta∣king, wherefore, he vowed a Vow saying, if God will be with me, and keep me in this way that I goe, so that I come again unto my Fa∣thers house in peace, then shall the Lord be my God. thus did he re∣new his Covenant. Gen.28.20,21. And Jepthah, when he was greatly distressed by reason of the Heathen who made an unjust Warr upon him, that put him upon solemn vowing to the Lord, and so renewing his Covenant in that way, Judg.11 30. Likewise the children of Israel, while yet in the Wilderness, when some of the Heathen that lived in the southern parts, fought against them and took some of them Prisoners, they vowed a Vow to the Lord, Numb. 21.1,2. Yet more, when the first Generation of those that came out of Egypt were dead, and another Genera∣tion risen up, who were called of God to ingage in Warr a∣gainst the Heathen Nations round about, Moses put them upon renewing their Covenant, Deut. 29.1. These are the words of the Covenant, which the Lord commanded Moses to make with the chil∣dren of Israel in the Land of Moab, beside the Covenant which he made with them in Horeb, Which sheweth that that only was a renewal was only a renewal of the Covenant. It was necessary that the new Generation should come under the bond of a renewed Covenant. 2. In case of Apostacy from God, Renewal of Covenant is a Duty. Thus also in the Context: they confess that such and such depar∣tures from the Lord were to be charged upon them, and because of this they made a sure Covenant; especially if there be any no∣table defection and degeneracy among a professing people, their great duty is to make haste to recover themselves by a so∣lemn and sincere renewal of their Covenant with God in Jesus Christ. If there be corruption in Worship, then this duty ought to be attended. So in Asas time, 2 Chron.15.12. And in Jehoja∣dias time. Chap. 23. v. 16. And in the dayes of Hezekiah and Jo∣siah.Chron. 29.8. and 34.3 1. Or if there be corruption in manners, though there should be a purity as to external Wor∣ship, this renewing of Covenant with God is then also a duty. It is a great mistake to think that the Lords people of old never re∣newed their Covenant except they were fallen to Idolatry: For the Jews were not Idolaters after the Captivity, therefore the Pharisees could say, we are not born of Fornication, meaning, they were not Idolaters; and so not guilty of spiritual adultery, Joh.8.41. Yet after the Captivity they renewed their Covenant with God from time to time. So Neh.10. And again in the 5th. Chap. v 12, 13. Also in Chap. 13.v.25 And in Ezra 10. There were scandalous evills amongst them in respect of transgressions a∣gainst the 2d. Table, and therefore they did, (as was in such case their duty) solemnly renew their Covenant. Now these things are written for our instruction, upon whom the ends of the World are come, 1 Cor. 0. 11. As the judgments which befell the Jews of old were recorded for our Admonition, so the course which they did (according to God) observe for the removal on diverting Judgment, is recorded for our imitation; and in speci∣al is it concerning this renewing of Covenant, which the Text speaketh of. Q. But why should this be? Ans. I shall mention but one Reason of the Doctrine, and that is; because of the Glory which doth come to God hereby. The Lord Jehovah looketh upon himself as honoured, when his Creatures doe own him and submit unto him as God, and there∣fore when this submission is in the most solemn manner renewed, it tends exceedingly to the glory of the Name of God. More∣over this renewal of Covenant with God through Jesus Christ is the great Scripture expedient, in order to the accomplishing of Reformation among a professing people. Search the Scrip∣tures, and you will still find, that when any notable reformation was effected in the Church, it was in this way attained. And therefore Piscator upon this Text hath a good observation. Here (saith he) is an Example touching renew∣al of Covenant, which Churches ought to to insitate when they desire to carry on the work of Reformation. Again, this is the way to prevent much Sin & dishonour to the Name of God. & that seems to be the special Reason why the Covenant was renewed not long before Joshuahs Death. Whate∣ver private or particular transgressions there might be, we know not; but it is evident that there was no publick or general defe∣ction till after Joshuahs dayes; for it is testified, that the people served the Lord all the dayes of Joshuah, and of the Elders that out∣lived Joshuah. Judg.2.7. Therefore in his dying Exhortation he said unto them cleave unto the Lord your God, as you have done un∣to this day. Josh. 3. 8. Why then did he put them upon renew∣ing their Covenant? Even that so they might be ingaged against sin and Apostacy from God for the future. Hence it is said, Ch. 24.25. Joshuah made a Covenant with the People that day, and set them a Statute and an Ordinance in Shechem, that is to say, he did ratisie it as a standing perpetual Ordinance to them and to their posterity, so that Joshuahs design was by a Covenant for the future, to restrain them from Idolatry and Apostacy. As for those that are sincere, and truly Conscientious, such a re∣newal of Covenant as I am speaking of, will ingage them to a more close walking with God. And others that it may be are not gone beyond a legal work, such a Covenant will be an awe upon Conscience, so as to prevent the Commission of many a Sin. They that have any Conscience in them, will be afraid to sin when under such solemn ingagements to the contrary. So then it doth in more respects then one, tend to the honour of God, & therefore his People ought to renew their Covenant. USE. 1. Here is matter of sad Conviction and Reproof. And there are especially three sorts that do fall under just Reproof from this Doctrine. 1. They that do not enter into Covenant with God; who are so far from renewing, that they doe not so much as strike a Covenant with the Lord. Some there are that doe not visibly take hold on the Covenant; however not in that explicit manner which is to be desired: of this sort are they that can content themselves to live with∣out Church fellowship, which is a great sin and provocation to the Lord. For breaches of the second Command∣ment doe provoke the Lord to Jealousie. Now to neglect divine Institutions, such as Baptisme and the Lords Supper, and Church fellowship in order thereunto, is to be guilty of break∣ing that Commandment, and God doth many times punish the neglect of his own Institutions, with as great severity as he doth plague for the practice of humane inventions in the things of God It may well be thought that this is one special trans∣gression, which hath provoked the blessed God to let loose the Heathen against those that doe profess his Name in this Land. It is a sad thing that there should be found in the midst of thee New-England, whole Plantations of men that will call themselves Christians, and yet have lived all their dayes like hea∣then, without any Sacraments or instituted Worship of God. Wofull to be spoken! many have been born in New-England that never saw a child baptized in their lives, and that know not what the Lords Supper meaneth. Yea amongst our selves many that content themselves to live in a careless neglect of that Ordi∣nance, not being conscientious in endeavours to prepare them∣selves for, and in an orderly way to come to the enjoyment of that blessed Ordinance. Our Fathers came into this Wilderness on purpose that so they might build an house for God, and walk with him in all his holy Institutions; and therefore there are none in the World, in whom neglects of that kind are so evill and provoking to the most High, as in the Children of such Fathers. Others there are that doe not inwardly and sincerely enter into Covenant with God. And that is true concerning all unconverted Sinners, all that are in a natural irregenerate estate. The natural man is a Servant to sin and Satan, and not to God. He say (as the Church speaks Lament. 3. 26.) the Lord is my portion saith my . His heart chuseth something else, and not the Lord for his Portion. Though such is the exceeding riches of the grace of God as that he offereth himself as God to every soul where the Gospel is preached, the grace of God which bringeth Salvation hath appeared to all men; the Lord in the Gospel saith to every sinner, if thou wilt forsake all other lords and lovers, and give up thy heart to me, and become my servant for ever, I will be thy God, yet the sinner preferreth some∣thing else above God. Either his pleasure is his God, or the world is his God. As the holy Apostle did bewail it with tears, that there was a Generation of men in the World that called themselves Christians, and yet their God is their Belly, who mind earthly things, whose end will be destruction. Phil.3.19. And Alas! What good will the external Covenant doe to a man, as to the e∣verlasting Salvation of his Soul, if he be not sincere therein. Was not Dves a son of Abraham, and yet damned in Hell fire? Nay this, except there be a work of Conversion and Regeneration, will aggravate eternal Condemnation at the last day. Therefore the Lord Jesus hath said, the Children of the Kingdom shall be cast out into utter darkness, Math.8.12. They that are of the visible Church and so under the bond of the Covenant, and yet in a state of Hypocrisie, so living, so dying, darkness and utter dark∣ness will be their portion for ever. 2. This reproveth those also that are backward to renew their Covenant with the Lord. There hath been too great a backward∣ness unto that in these Churches generally. It is a work that should have been done before now, and then it may be, much of that doleful Judgment and misery which hath filled the Land, would have been prevented: possibly we had not seen so many Candlesticks stand shaking, yea and some removed out of their places, if this work had been duly attended a few years a∣goe. And it is for a Lamentation, that such backwardness is found amongst the Children of the Covenant to a duty of na∣ture. Some of them that are ready to refuse and disown the Co∣venant, and so the God of their Fathers. They will not subject themselves to the Goverment of Christ amongst his people. A Sin that is wont to be attended with heavy Desolation. Remem∣ber those words of Christ, Math.2.37,38. O Jerusalem, Jerusa∣lem, I would have gathered thy Children, as an hen gathereth her chickens under her wings, and ye would not, behold your house is left unto you desolate. When the Children of Jerusalem will not come under the wing of the Government of the Lord Jesus, it is not wont to be long before their house is left unto them de∣solate. Truly, such are like unto profane Esau, that car'd not what became of his Birthright. And this is set as an eternal Brand upon that profane Covenant dispiser, that he said, and what profit shall this Birthright dot unto me? and thus Esau despi∣sed his Birthright. Others there are, that although they do not po∣sitively refuse to submit themselves to the Lord Jesus, yet are loth publickly to own & avouch him to be their God. Sinfull bash∣fulness maketh them backward to attend that which they know is their Duty. But such would doe well to remember & thick upon that awfull Scripture, Mark 8. 38. Whose ver shall be asha∣med of me, and of my words, in this adulterous and sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of his Father with the holy Angels. Moreover, how many are there, that were born under the covenant, and as they grow up to years of discretion, doe not endeavour to prepare themselves to take hold on the Lords Covenant, but are such that if they should be put upon renewing their Cove∣nant, they would but profane the holy Covenant, Some of them are ignorant, others of them are of a scandalous conver∣sation Drunkards, Swearers, Sabbath breakers, disobedient to Parents, Lascivious, Theeves, Lyars. Should such whilst they so continue, be put upon mking God, by saying they will be his Covenant Servants? No, but unto such wicked ones God saith, what hast thou to do to declare my , or that thou shouldst take my Covenant thy mouth? Psal. 50. 16. 3. They also fall under sad Reproof from this Doctrine who are guilty of Covenant breaking. And Oh! how many, that have cause to Guilty, Guilty before the Lord in this respect? without doubt, this is the cause of that bloudy Devastation that of late hath been in the midst of this Land. The people of New-Eng∣land are (if any under heaven are so) a Covenant-People, But how have they transgressed the everlasting Covenant? And therefore hath the Lord been whetting his glittering Sword, and his hand hath taken hold on Judgment, he hath made his arrows drunk with bloud, and his Sword hath devoured Flesh. If the Covenant had been kept as we were bound to, all this had never been. Wherefore the Lord hath said, I will bring a Sword upon you, that shall avenge the Quarrel of the Covenant. Lev.26.25. Are not thousands of the Children of the Church guilty of breaking the Covenant, in that they remember not their Baptis∣mal Vow? They labour not to make themselves a new heart; they strive not with God in prayer, that he would bestow the rege∣nerating Grace of the Covenant upon their Souls. They make no conscience to observe all things which are commanded by the Lord Jesus, whereunto all baptized ones are solemnly ingaged. And as for those that have been ever baptized into the Name of Christ, and yet shall walk loosly and profanely, God will judge them as Covenant breakers; and those that are under the dread∣full and amazing guilt of Sacramental Perjury; Yea. & their Baptisme shall be brought in as a Witness against them at the last Day. Moreover, too many of those that are in full Communion in our Churches, are justly chargeable with the guilt of Covenant breaking before the Lord. Certainly, we have many Church-Members, that have cause to judge themselves, and la∣ment before the Lord this day, in respect of their manifold breaches of Covenant. O when Professors of Religion shall be of a vain Conversation, that one can see little difference in their spirits, in their Speeches, in their gb between them, and the Ruffians of the world▪ this is fearfull Covenant breaking. Yet is it not even thus? May we not say as sometime the Lord be his Pro∣phet spake, Mic.2.7. O you that are named by the house of Jacob, is the Spirit of the Lord straightned? are these his doings? Is income to that (saith the Lord) that my Spirit must not be at liberty to direct the Prophets to say any thing but what you would have? Are such Expressions and such Actions of yours, fit doings for those that are named the house of Jacob? There is scandlous Covetousness, there is oppression, there is unworthy reproach∣ing of the Lords faithfull Messengers found amongst you; and are these such doings as doe become the House of Jacob? So may we say to many amongst us. Is such a spirit suitable to a Church-Member? Are such words and such practices become∣ing a Professor of the Gospel? When men come into the Church they promise to walk with God, yet is there not many an one that hath walked no more closely with God since he came into the Church then he did before? they that are Fellow-Members in the same Church, are bound by their Covenant to watch over one anothers Souls, Was See my Fa∣thers Discourse of the Church Covenant. p. not the neglect of due watchful∣ness over Achan the sin which the Church of Israel was guilty of? and they paid dear for that breach of Covenant. And how is Christian Fraternal mutual Watchfulness neglected among us? Many carry it, as if they thonght Cain were in the Right, when he said, am I my Brothers Keeper? The Church Covenant (which is also the Lords Covenant) binds men to walk not only with God but one with another, and therefore to love one another. Yet what scandalous Divisions have there been in many Churches? And hath not the Lord to punish this Violation of his Covenant, drawn the Sword against us? His Sheep have been so unnatural as to devour one another, and to separate and straggle one from another, therefore hath the Lord let loose wolves upon us all, that have made no difference. USE 2. Let it be a word of Exhortation and encouragement to this work and Duty of renewing Covenant with the Lord. I would apply it in special to you of this Congregation, who have had an holy purpose in your hearts this way, and therefore have set this day apart, that so you might humble your selves before the Lord on the account of former breaches of Covenant, and seek unto him by Fasting and Prayer, for the presence and assi∣stance of his Spirit to be with you, in what concerns that solemn renewal of Covenant which is now before you. For your fur∣ther quickning and encouragement, Consider, 1. What a most blessed and desirable thing it is to be in Covenant with God. Psal.144, 15. Happy is that people whose God is the Lord. If you doe sincerely covenant with God, you shall never want any thing. They that have God to be theirs, have all; hence Jacob said to his Brother Esau, I have all Gen. 33. 11. You are then sure of spiritual Blessings, pardon of Sin, Grace to persevere, eternal Life in heaven at last, which is therefore cal∣ed the as being a special Branch of the Covenant. Heb. 30 36 Yea and temporal Blessings also, so far as shall be good for you to enjoy them. For Godliness hath the Promise of the Life that now is as well as of that which is to come 1 Tim.4. 8. Besides, it is a great honour and Dignity to b i Covenant with God. It was said of Samuel, that he was an honourable man, because a Man of God 1 Sam.9.5. To be the Servant of a great Prince, is counted an honour, what is it then to be the Covenant Servant of the great God? To be able to say as they did, Ezra 5 11. We are the Servants of the God of Heaven, For this Reason the Children of Israel are said to be a great People, yea the great∣est upon the Face of the Earth. Deut.4.6.7. For poor creatures to be espoused to the Lord, that God himself should say to them behold I am married to you, what a glorious dignity is this? And as for you the Saints and Church of Christ in this place, God hath put honour upon you on other accounts, in that you have been a Most of the me∣mbers of the se∣cond Church in Boston, when first Constituted were such as did once belong to the Mother in Israel, other Congregations have issued from you, so now that you should be among the first that doe ingage in this Renewal of your espousals to the Lord Jesus, God in his provi∣dence hath put an honour upon you in that respect, it is an ho∣nour to be the first in a good work. Consider, 2. What cause there is to set about this work in good earnest. Have we not been under sad distresses? and doe not the solemn Rebukes of God upon us call for solemn Renewal of Co∣venant? Oslate there have been Burnings which the Lord hath kindled. At home there hath been Death, abroad the sword hath bereaved. And shall we not because of all this make a sure Covenant? If otherwise, there is not so much of spi∣rit found amongst us, as ought to be. For he could say, Our Fa∣thers have fallen by the Sword, our Sons, our Daughters, and our Wives are in Captivity, now it is in my heart to make a Covenant with the Lord God of Israel. 2 Chron 29.9 10. Besides all this, God holds the Sword in his hand still. He hath not laid down his controversie. Sometimes we hear Rumors as if wounded Chaldeans were like to rise up, and distress this Land more then ever. We have cause to fear another Storm of wrath, seven times greater then the last, is yet impending, and not far of, if we doe not make haste to take some effectual course to prevent it. There are things which I forbear to mention that look with an ominous aspect upon poor New-England. All should awaken us to this our duty. Furthermore, the iniquity which is found a∣mongst us, calls aloud hereunto. Our which are many testifie against us. There is a lamentable decay in New∣England as to the power of Godliness. This Generation is far short of the former. It was shewed but now, how the Covenant hath been transgressed Where is the Life of Discipline in our Churches? And as to the Children the discipline of Christ almost totally neglected. And give me leave to say to you, that an Omission of that nature in you, hath more of evil in it, then in some others, because you have been abundantly in∣structed in Principles, & Truths of that kind, by your former blessed Teacher. I shall never forget what he said to me when upon his death-bed, about namely, that Care should be taken that the rising Generation be brought under the Gover∣ment of Christ in his Church, & when grown up & duly qualified that baptisme should not be from their Children. If then the Covenant hath not been duely observed, it ought to be renewed. Consider. 3. The good & benifit which will follow if this matter be duely attended. That is the way to obtain answers of prayer: When the Lord, the Lord hearkened to the voice of Israel. Numb 21. 2. 3. Where do we read in Scripture, that the Servants of God have vowed as well as prayed, but emi∣nent mercy hath followed? This is one way to divert impending wrath, therfore said, it is in heart to make a Covenant with the Lord, that his fierce wrath may turn away from us. So in Asa's Time, after the Lords people had renewed their Covenant, it's said, the Lord gave them rest round about. Who is there but is willing that there should be rest round about, that enemies should be wholly subdued, and that the Land should rest from war? We see what in former generations hath procured dayes of tranquil∣lity. Would we not have the dark clouds that threaten our All to be diverted? Let us then ingage to reform, & return to the Lord. I remember it is storied concerning a godly Archbishop of Mag∣deburg, that the Duke of Saxony intended to make war u∣pon him, Hee resolved that he would endeavor a Reformation of the people & trust in God for his defence, The Duke secretly sent a spy to observe what strength & warlike preparations he could take notice of in his enemies countrey, the Spy returns, & infor∣meth the Duke that he might easily overcome his enemy, for he made no preparations against him, only said, that he would en∣deavour to Reform what was amiss, and would pray, and trust in God for salvation. Nay then (said the Duke) the Divel shall make against him, if he will, for all mee; I will never go fight against such a man as that is. Truly for us to Reform; yea, for us to cove∣nant and ingage to the Lord, that wee will Reform the evils that have provoked the eyes of his glory, is the best way in the world to cause designs against us to prove abortive. Yea, this is the way to obtain Blessings from the Lord as former∣ly. To have Blastings, Droughts, and the like Judgments, which have a long time afflicted us, to be in mercy removed. See to this purpose Zach.8.8. they shall be my People, and I will be their God. that is, in other words, they shall renew their Covenant. And what followeth? It is said v. 10. that there had been such times as that there was no hire for man nor for beast, neither any peace to him that went out, or came in. So hath it been with us. Well, but see further, v. 11, 12. after they had returned to the Lord, and ingaged themselves to him anew, to walk as became his people, now (saith the Lord) the seed shall be prosperous, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew. If then we do return to the Lord in this way, He will bestow temporal Blessings upon us (so far as shall be good for us) or if not, greater mercyes in stead therof. And I would not wholly forbear to mention here, that the Lord hath lately and signally owned this work of renewing Covenant amongst our Brethren in the Churches of the neighbour Colony. From that very day they met with nothing but wonderfull Suc∣cesses in their ingagements against the enemy. By way of Direction, 1. In renewing Covenant with God, special Sins should be con∣fessed, and Reformation thereof solemnly ingaged. The sins of the Times, or the Place where we live, such as the Lord may have any special controversy for; these should be ingaged against. This we see in the Context; this people was guilty of much Sensuality, and therefore they promised to the Lord to become a reformed peo∣ple in that respect. Neh.10.30. The Sabbath had not been ob∣served with that strictness and Conscience that should have been, wheresore they ingage Reformation as to that evill also. Yea and that they would endeavour to keep themselves pure from the sins of other men. v.31. They had been guilty of sins of o∣mission, and thence Covenant to endeavour Reformation. There was a spirit of Worldliness prevailing amongst them, discove∣ring it self in straight-handedness, as to matters that did con∣cern the maintenance of the publick worship of God amongst them, on which accounts they faithfully promised as before the Lord, to be more liberal for the future. 2. In Covenanting give up well as your selves to God in Jesus Christ. As for the that are come to years of understanding, and fit for such a work, they ought with their own mouthes to ingage subjection to the Lord; for so it was when this people renewed their Covenant, their sons and their daughters, every one having Knowledge, separated them∣selves unto the Law of God. Chap. 10. v.28. And as for such as are in Minority, their Parents ought to act for them. Be∣ware how you exclude your poor Children out of the Covenant. For that would lay a fatal corner stone of Anabaptisme, a Weed which God never planted, nor ever watered it to this day. Yea it would lay a deep foundation of wofull apoy from God, witness that Scripture, Josh.22.24,25. If to come your Children should speak unto our Children, saying, what have you to doe with the Lord God of Israel, ye have no part in the Lord, so shall your children make our children cease from fearing the Lord. To deny them all interest in the Covenant, is the way to make them cease from fearing the Lord. Remember, that when the second Generation, of them that came out of Egypt, renewed their Co∣venant with the Lord, it is expresly said, not only that they themselves, but that their little ones also did enter into Covenant. Deut.29.11.12. And one of the great Lights of New-England hath judiciously observed, that when it is said of those Con∣verts in the Acts that they were added to the Church, and added to the Lord, it doth imply that they confessed their sins, and became Disciples and followers of the Apostles Doctrine, and so ingaged themselves, and Covenanted also for their Children, to follow the truth of the Gospel. We know (my Brethren) what pharaoh did yield unto, goe now yee that are men and serve the Lord, but as for your little ones, not so, they shall not be ingaged to serve God with you. Let not any of us be like unto him, It is recorded in the New-Testament, concerning the Christians at Tyre, that not only the men, but also their wives, yea and their Children (chil∣dren are expresly mentioned) manifested their affection to the Ministry, and worshipped the Lord together. Act. 21. 5. And was the Lord Jesus ever more moved with an holy indignation at his own Disciples, then at that time, when out of a perverse zeal, and sinfull scrupulosity, they would have witheld little chil∣dren from him? Men are not aware how much they displease Christ by such a spirit, and by practices according thereunto. 3. Be sure that Covenant with the Lord, you be sincere and in you doe. For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, therefore serve him, & ingage yourselves to him with a perfect heart and a willing mind. It is not enough for us to promise with our Lips, or with our hands to write a Covenant, but our hearts, yea our whole heart must be His, 2 Chron.15.12. They entred into a Covenant to seek the Lord God of their Fathers, with all their heart, and with all their Soul, So v. 15. They had sworn with all their heart, and sought him with their whole desire, and he was found of them. Thus Josiah when he promoted this work of renewing the Covenant, he did it with all his heart, 2 Chron. 34. 1. Though the people many of them, were not sincere in what they did, which is the cause of that complaint of the Prophet Jeremiah who lived in those dayes, Jer.3.10. hath not turn∣ed to me with her whole heart, but saith the Lord. Alas, the Body of the people notwithstanding their outward covenant∣ing and reforming had Idols set up in their hearts still. O let it not be so with us. After renewal of Covenant, let not your hearts goe after their covetousness. Therefore, 4. Keep Covenant with the Lord, let it be a sure Covenant. Jer.50.5. come let us our selves to the Lord in a Covenant which shall not be forgotten. It were better not to Covenant then not to make Conscience of keeping Cove∣nant when we have done. Therefore Solomon saith. Better it is thou shouldst not vow, than that thou shouldst vow and not pay. Eccles.5 5. Covenanting without Conscience to perform, will bring a heavy at last. Therefore in the context it is said of this people, that they entred into a Curse, because if there were not care and conscience to observe the Covenant, they made them∣selves liable to the curse and wrath of an holy God. It is a dread∣full thing to sin after solemn renewal of Covenant. Thence it is a fearfull thing for men to sin after they have been at a Sacra∣ment, or after a day of Humiliation, Because this is to break Co∣venant with God. Much more is it a desperate provocation to the eyes of his Glory, for men to sin as formerly, after the most solemn renewals of Covenant. Luther speaks of a gracious woman, that when tempted by Satan, would answer him, Satan I may not doe it, for I am baptized. So if after you have anew ingaged your selves to the Lord, Satan should tempt you to this or that which is displeasing ight of God, Answer, I may not give way to such a temptation, for I have renewed my Covenant. If tempted to pride and vanity in that respect, say, I may not give way to such a thing, for I have renewed my Cove∣nant. If tempted to sensuality and worldliness, say, I may not hearken to those allurements, for I have renewed my Covenant. And what shall we doe that we may keep Covenant? Answ. 5. Whatever you doe, doe all in the Name of Christ. Look unto Jesus for help and Grace. Goe to him for pardon of all former breaches of Covenant, that his blood (which is the blood of the everlasting Covenant) may be sprinkled upon your souls. Without him you cannot renew your Covenant aright, nor keep it when you have done, Without me (said Christ to his Disci∣ples) you can do nothing. Joh.15.5. But through the grace and strength of Christ, you may doe all things. Be strong then in the Grace that is in Christ Jesus. Goe on in his Name and fear, humbly depending on him for the supplyes of his Spirit. And I beseech God, that the Grace of the Lord Jesus may be with you.
N00181.p4	An elegie upon the death of the Reverend Mr. Thomas Shepard, late teacher of the church at Charlstown in New-England. By a great admirer of his worth, and true mourner for his death. ; [Ten lines of Scripture texts]	[ "Oakes, Urian, 1631-1681." ]	1677.	Printed by Samuel Green.,	Cambridge [Mass.], :	eng	[ "Shepard, Thomas, 1635-1677 -- Poetry.", "Elegies.", "Poems -- 1677." ]	AN ELEGIE UPON The Death of the Reverend Mr. THOMAS SHEPARD, Late Teacher of the Church at Charlstown in New-England: By a great Admirer of his Worth, and true Mourner for his Death. The righteous perisheth, and no man sayeth it to heart, and merciful men are taken away, none considering that the righte∣ous is taken away from the evil to come. Your Fathers where are they? And the Prophets do they live for ever? but my words and my statutes, which I com∣manded my servants the Prophets, did they not take hold of your Fathers? Remember them which had the rule over you, who have spoken unto you the word of God, whose Faith follow, considering the end of their conversation. CAMBRIDGE, Printed by Samuel Green. 1677.
N00184.p4	A seasonable vvatch-vvord unto Christians against dreams & dreamers of this generation: delivered in a sermon November 16th. 1665: and being the last lecture, which was preached by that reverend, faithful and eminent man of God Mr. John Wilson. Sometime Pastor of the Church of Christ in Boston in New-England. : [Three lines from Acts]	[ "Wilson, John, 1588-1667.", "Thacher, Thomas, 1620-1678." ]	1677.	Printed by S. Green & S. Green.,	Cambridge [Mass.]: :	eng	[ "Faith.", "Sermons -- 1665." ]	IT is a strange thing (my Brethren) that the Lord should speak in this manner to his people, or that there should be such a thing found among them; for he speaks to the Rulers, and to the old men, &c. and he saith that they had caused these things to be spoken, that are Dreams, and the Lord doth give warning to them, that they should not hearken to these Dreams: what the people of God that profess his holy name? will they have an hand in this woker to have Dreams spoken▪ and to have Dreamers come, that shall be instrumental of the damnation of the souls of men? but it is so sometimes, that there are those that will compell others to these things: as I remember there were those that came to Aa∣ron, and would have a Calf made, &c. and I remember there was one that came to the Prophet Micaiah, and told him of these and those Prophets that did declare good to the King with one mouth: and let thy word be like the word of one of them, and speak that which is good: but they were a company of Dreamers: and Ahab doth not love Micaiah: and he doth never speak a good word to me, wherefore I hate him: and the messenger that goes to him tells him that there were so many hundreds of them that do speak pleasing things to the King, and I pray thee do thou speak such like things to him, that may be matter of contentment to him; but that Prophet of the Lord would not turn to the right hand, or to the left, for the King, or for any other; but what God did put into his mouth, that he would speak: and so it is generally, that when the false Prophet doth arise among the People of God, it is because of Gods people that are the cause of it: and it is they that do set them up, and maintain them, and would have pillows laid under their elbows: and why is it so? why (my Brethren) even since it was that Eve did hearken to the voice of the Serpent: And also the children of God are much given to novelties; these are things that they never heard of before: and if they may have these and those things spoken which they never heard of before, this is all many care for, though they are such things as came not out of the mouth of God: yet because they are new things, and that please their humors, therefore they affect them: thus the Apostle Paul, one would think an Apostle good enough; yet there were many that were unsatisfied with him, as in the Epistle to the Galatians we read, & bewitched with the false Tea∣chers; these give us (say they) the Gospel in this and that way, &c. however they did once look at the Apostle Paul as an Angel of God, even as Christ Iesus: but now the case was altered: and now Paul was no body: and come of him what would, he might starve for all them: they were carried away after those that vented their new things. Again the word of the Lord doth come with marvelous great power, and might, when it is dispensed as it should be and ac∣companied with the holy Spirit of God: and men cannot go on so pleasingly and quietly in their sinful wayes, &c. but these Prophets of God are ready to be upon their backs, and sit upon their skrts, & tell them their own &c. Again another rea∣son is because the people of God, that live under the word of God where God is stretching forth his hands all the day long, are (through corruption in them) even weary of the things of God, & that because divers of them have not received the truth of God n the love of it, for if they had received the truth in the love of it, then they would abide still in that love of the truth, and would not account any thing too good for the faithful Ministers of God: But there are Hypocrites that come into the Church, and sit in the same Pews, and seem to be very attentive, and sometimes speak such a word as this [A brave Sermon] and [a fine Ser∣mon! a gallant Sermon it was that we heard to day! &c.] but yet they never subjected themselves indeed to the truth of God: and will not part with their lusts which they foster in their own bosoms: and if they love not the truth, there is something else which they love surely; and indeed it is lies: even as our Lord and Saviour Christ saith in the 5th of John, I am come in my Fa∣thers Name, and ye receive me not: if another shall come in his own name him ye will receive: and him they shall receive, though it should be in the Devils name: and now it is just for God him∣self to give them over to the believing of lies, and to strong delu∣sions, and if there be one delusion more strong then another, and more abominable then another, yet it will go down with them; as they that would have Barrabbas rather then Christ, so it is with these that would not have the truth, nor did receive it in the love of it. The Devil himself of Hell cannot propose to them a lye more abominable then other, but they will receive the same, and God is just in this Judgement upon them for dallying with his truth: and for their not receiving of it; Satan is an enemy to God, and an enemy to the truth: and when the Corn was sown in the field, then that enemy comes, and he sows his Tares: he hath a great hand in stirring up such men as these, and puts these Dreams into their heads, and he will set up his Kingdome to pull down the blessed Kingdome of the Lord Jesus Christ thereby: and he will have his Ministers, and he will have decei∣vers (transforming himself into an Angel of light) and he will come in the Name of God, and in the name of Christ also even as the vagabond Jews Act. 19. and the sons of Sceva are said to do so. There is nothing that the true Prophets do, but he will by turning himself into an Angel of light do the like. The Devil spake that truth, as it may be questioned whether there can be a better truth spoken concerning Jesus Christ, i. e. thou art the holy One of God: and so the Damosel, we know, that said these men are the Servants of the most high God, which shew unto us the way of salvation: could you have spoken better words than these? but that was only to make way for the bring∣ing forth other things, that are in the pack, &c. Now saith the Lord do not you hearken to these Dreamers: it is a very lamen∣table thing to see that any such Dreamers should arise, as Qua∣kers and Ranters, and these and those that trouble the Churches of God: but whom may we thank for it? even Gods People: in our Text God here saith, you have caused these Dreamers thus to speak their Dreams, i. e. by setting them up, or countenan∣cing them: & by not testifying against them: God would have us seek to the Prophets, but it is to those that indeed come in his Name, and are sent by him: and if we do despise his Servants, we despise him: but as when those that did adjure by Jesus, whom Paul Preached; it was said to them, who are you? so may the Lord say, these and those that are sent in my Name I know, but as for you (these or those) who are you? But alas, if God leave People to themselves, what will they not come unto! This is one reason of it also, namely, because People are ready to fol∣low a multitude: do you not see how and like them very well: and for your what are they? and, as Corah and his as well as you: and we can offer Incense as you: and Baptize as well as you, &c. yea, but Christ , you shall know them by their fruits: but thus are they cng down, and crying out against the faithful Ministers of God: and if we look into this Chapter, see what they say: is there not Jeremiah that maketh himself a Prophet? whereas it was not Man, but God that made him a Prophet: alas poor man! he would have been glad to have been out of the work, but that God did call him to that work: but they had rather have some other than Jeremiah to be the Prophet. These Ministers, what are these Ministers: but if you would go to such a manner of Meeting, and hear what things are spoken there, you would like others better then your Minister: and so are men ready to cry up these as the great power of God, as was of him said, Act. 8. thus 'tis here; but I beseech you (my Brethren) if men will cast off the Lord, and his Ordinances, and follow their own humours, let them alone, as Mat. 15. they are blind leaders of the blind; but yet notwithstanding the Lord hath pitty upon his poor people when he sees them thus taken in the net, and the Lord comes in now to give them warning: O do not hearken to these Dreamers, but hearken to the holy Word of God, even as in the Psalm now sung, Psal. 119. The Word, the Word, the Word (and the Statutes, the Statutes, the Statutes of God, and the Ordinances of God, &c. Oh these are the things which we are to observe: one word from the Lord is to be preferred before all other matters. You may think it a strange thing that thus they should speak against the faithful Ministers of God, but thus it hath been with the Prophets of old, yea, and with our Saviour Jesus Christ himself, who did not preach as the Scribes did, but with authority, and it was spoken of him, that God would raise up a Prophet like to Moses, &c. but yet when he comes into his Ministry, to draw all men to the faith and obedi∣ence of his holy name: yet (He, O they would have made a King of him, when as he did so wonderfully feed them: and never man spake as he! &c. but) afterward what was our Lord Jesus in their account? even a Wine-bibber and a Glutton, and a man that did practise with the Devil himself, even with Belzebub himself: thus did they speak against our Saviour Jesus Christ: and yet Christ did labour among them, and gave them many war∣nings: Wo be to Corazin: and wo be to thee Bethsaida: and wo be to these, and wo be to those: but at length they came to that to cry up Barrabbas before him: yet Christ did not leave giving warning, O Jerusalem, Jerusalem, I would have gathered thee as an hen gathereth her Chickens under her wings: and he did weep over them; that they would not know the things of their peace: and that though he came to them, yet they (even his own) did not receive him; but were weary of his Ministry▪ and the Romans (say they) will come and destroy us: they thought it would be their utter undoing, whereas indeed that was the cause of their overthrow that they did reject him: yet still our Saviour Jesus Christ goes on to preach to them: and so it is in our dayes: and there be those that go about, and give it out, as though they were Christ: and how many are ready to hearken to such: but consider, what came you into this Wilderness for? did you come to gaze upon one another? &c. no, you came to see, and hear that great Prophet, even the Lord Jesus in his Mi∣nisters, that you might have the Ordinances of God in his Chur∣ches rightly gathered, and the holy Sacraments rightly admini∣stred: I trow you did not come hither for the World, to scrape the World: much less to put your necks under these and those that would overturn all order among you: but O foolish Gala∣tians, who hath bewitched you? you come hither to hear the bles∣sed voice of Jesus Christ, and you did make account that when you came hither, O how holy should you be; &c and we came not to separate from the Churches in Old England (God forbid) but we did indeed only separate from the polutions there: but alas, who hath bewitched you? that there should be any found to leave the blessed Ordinances of God, and to follow these and those: and if he be a new one, and have new things to teach them, that is enough to many: but the word of God will not spae any in their sin: nor let men sleep quietly in their sin: will not let the Drunkard alone, nor the Swearer alone, &c. but these Dreamers have their soft Pillows to place under mens Elbows, that they may not be hurt by leaning thereon: but see here the mercy of God that would not have men let alone, and run to hell in such way of their Dreams: O do not this abominable thing that my soul hates! and did not the Lord give warning to Korah and his company? and so to the People, that they might not follow them? but away, away, save your souls, and come not near them if you love your lives, if you love your souls come not near to those men, but hearken to the voice of God; so here, &c. And therefore hearken not to the Dreamers, and Dreams which you have caused them to Dream: but if you have been deluded come out from those delusions; if by your connivances, or entertainments, and the like, we have encouraged such Dreamers, O continue no longer so to do: And if these would not (in our Text) be perswaded from hearkening to those Dreamers, yet I here come in the name of the Lord Jesus to you to give you warning: O hearken not to these and those Dream∣ers; God will tell you one day you had your Cotton and your Norton, and your Hooker, and your Shepard, and your Rogers, and these and those, you had my Ministers, and there is never a Minister that God hath sent, but the time will come, when as, if you have heard them, and obeyed them, O what a sweet meet∣ing will that be, and then may they say, Lord, here we are, and the Children that thou hast given us, &c. But otherwise God will say, why did you not receive them? when they come to de∣spise the Prophets of the Lord, were it but the least of the holy Prophets and Messengers of the Lord, the wrath of the Lord rose against his People, so that there was no remedy: hearken not therefore to these or those Dreams or Dreamers, but stop your ears against them: as the Adder that keeps her self from be∣ing charmed, she is said to stop her ear with the ground on which she lyeth, and the other ear with some other part of her body; so in this case stop your ears against them, and take heed in this case: else Conscience will fly in your faces another day, and say I told you of it, and I checked you for it, and you would not re∣gard. But therefore hearken to those that do in a right manner speak to you the word of God, that are fitted for it, and are cal∣led of God to that work of the Ministry: hearken to these; And have you not (many of you) been converted by the Mi∣nisters of God? and have you not been comforted by them ma∣ny a time? &c. and will you now cast off the Lord, and his servants? O to day, while it is called to day, hearken to the Lords voice; the Lord is yet willing to receive you, and to pro∣tect you; but if you hearken to these Dreamers, God will turn to be your Enemy: and will testifie against such, as against Ahab, and Zedechiah spoken of in the Chapter where our text is, that were left to commit villany in Israel, even to commit A∣dultery with their Neighbours Wives (and that is the fruit of these and those Sects, and Errors, that such shall be left to com∣mit such like uncleanness) and the King roasted these Dreamers in the fire, as one would roast an hog: and this did become a Proverb, The Lord make thee like Zedechiah and like Ahab, &c. And so I say, mark what will come on such like Dreamers: and so saith the Apostle, mark those that do cause divisions, and of∣fences, contrary to the doctrine which ye have learned, and a∣void them: mark them so as to avoid them, and mark the course that the Lord will take with them, and with those that will fol∣low after them. There are many Dreamers in these times, the Quaker hath his Dreams, and the Seeker hath his Dreams, and I cannot reckon up all of them: and one Dream doth be get ano∣ther, but the Lord doth testifie against them all: and the Lord calls them bad Figs, none so bad as those Figs were that did thus despise the Lords Prophets and Messengers, or Ministers: the Dreamers would take you off from them, but I beseech you that you would not hearken to those Dreamers, but hearken to the voice of the Lord by his Ministers in their speeches, in their writings, I have known New-England about thirty six years, and I never knew such a time as this is that we live in: you came hither for your Children, Sons and Daughters, and for your Grand-children to be under the Ordinances of God, that they might be as Plants in the Lords house, was not this a great end in your coming hither? now if you love your selves, your Fami∣lies, your Children, if you love God, if you love Christ, if you love Heaven, then hearken not to Dreamers, nor cause them to Dream that would corrupt the People of God, and that would take them off from the holy and blessed will of God in these things: you would not suffer any to come and rob you of your Money, or your Jewels, &c. would you let them come into your Houses, and take them away by force from you? no, you would thrust them away, and what have you to do here? O much more so, when they come to rob you of the Ordinances of God, and of his faithful Ministers; this is as much as in them lies to take away our God from us, and communion with him: go serve o∣ther Gods, said Saul, by his acting, in his thrusting poor David away from the Ordinances of God: and so the two Tribes and a half were very careful about their Children, that it might not be said to them, what have you to do with the Lord God of Is∣rael? and you have no part in the Lord, and so their Children should be made to cease from fearing the Lord: and when they saw any thing that did look like a new Religion, and like a su∣perstition, now the people of God arm themselves, and let us go every one, and suppress and destroy those that would be the Au∣thors thereof, unless they did repent: and what do they say? the Lord God of Gods, he knoweth this and that: what! go and set up an Altar against Gods Altar! O wretches that we were if so we should do, but we were afraid lest in time to come your Children might speak unto our Children saying, what have you to do with the Lord God of Israel? and therefore that Altar was only a memorial that we and our Children are in the Cove∣nant of God: so it should be; we are to be zealous for God, and zealous for his Ordinances, that we our selves may injoy them, and also our Children after us, and that none might thrust them from their part in the Lord, and from their enjoy∣ment of the Ordinances of God. We are afraid sometimes of Turk, or Pope, or these and those: be you afraid of nothing, but as our Lord & Saviour Christ saith, I will tell you whom you shall fear: do not fear men that kill the body, but fear him that can kill the soul: and love the Lord, fear God, and honour the King, that is the duty of every good Christian: above all fear and o∣bey the Lord: hearken to the good word of God, that is able to save your souls, and build you up, and give you an inheritance a∣mong them that shall be saved: that when the Lord Jesus shall come in flaming fire, he may have nothing to say against you, but may say to you come ye blessed inherit the Kingdome prepa∣red for you, and here is life and death set before you: New-England, here is life and death set before thee; choose which you will: Let the Governour choose which he will, let the Church of Boston choose which they will, let us all choose life, and choose to serve the Lord, we and our Houses as Joshua, and then God will be with us: and if God be with us, who is there that can be against us to hurt us? and so be for God, as to live to God, and to be willing to dy for him also if he call us to it: O be willing to submit to his will, that we may be able to kiss the stake, and the fagot if the Lord call us to it; There is no King in the World that hath such a Crown as that would be: we are to cast up our reckoning before hand (as John Frith did) what it may cost us to be for, and to serve the Lord? trust not in men, trust not in the Governour, trust not in the Magistrates: trust not in your Captains, trust not in your Castle, or Amunition, trust not in your own righteousness; but trust in this, that if the Lord be your God, and if you walk worthy of the Lord unto all plea∣sing, that he will be with you: and say as the holy Prophet Da∣vid; Here we are Lord, and thou knowest that we came hither to shroud our selves, and our Children under thy wings, and leave our witness behind us when we are dead: but here we are, and do to us even as is good in thine eyes: and yet as he said, who knoweth but we shall finde mercy in his sight; but then walk as David did: that though not afraid of the Lyon or Bear; or of ten thousand of his Enemies, yet he flies from his Son: and then what did he? truly he went bare-headed by the ascent of Mount Olivet, weeping as he went: and Kingdome or no Kingdome, he left that to God; but there prayeth to God, and that was a Prayer against Ahitophel [Lord curse the counsel of Ahitophel] and God did hear him, and restore him to his House, and King∣dome, and Glory again: so let us all pray, and repent; Gover∣nour repent, Magistrates repent, Ministers repent, People even all repent, young and old repent, and then it shall go well with us.
N00185.p4	Several poems compiled with great variety of wit and learning, full of delight, wherein especially is contained a compleat discourse, and description of the four elements constitutions, ages of man, seasons of the year. : Together with an exact epitome of the three first monarchyes viz. the Assyrian, Persian, Grecian. And beginning of the Romane Common-Wealth to the end of their last king: : with diverse other pleasant & serious poems, / by a gentlewoman in New-England.	[ "Bradstreet, Anne, 1612?-1672.", "Bradstreet, Anne, 1612?-1672. Tenth muse lately sprung up in America." ]	1678.	Printed by John Foster,,	Boston, :	eng	[ "Poems -- 1678.", "Elegies." ]	SEVERAL POEMS Compiled with great variety of Wit and Learning, full of Delight; Wherein especially is contained a compleat Discourse, and Description of The Four ELEMENTS CONSTITUTIONS, AGES of Man, SEASONS of the Year. Together with an exact Epitome of the three first Monarchyes Viz. The ASSYRIAN, PERSIAN, GRECIAN. And beginning of the Romane Common-wealth to the end of their last King: With diverse other pleasant & serious Poems; By a Gentlewoman in New-England. The second Edition, Corrected by the Author, and enlarged by an Addition of several other Poems found amongst her Papers after her Death. Boston, Printed by Iohn Foster, 1678. HAd I opportunity but to borrow some of the Authors wit, 'tis possible I might so trim this curious work with such quaint expressions, as that the Preface might bespeak thy further Peusal; but I fear 'twill be a shame for a Man that can speak so little, To be seen in the title page of this Womans Book∣lest by comparing the one with the other, the Rea∣der should pass his sentence that it is the gift of wo∣men not only to speak most but to speak best; I shal leave therefore to commend that, which with any ingenious Reader will too much commend the Au∣thor, unless men turn more peevish then women, to envy the excellency of the inferiour Sex. I doubt not but the Reader will quickly find more then I can say, and the worst effect of his reading will be unbelief, which will make him question whether it be a womans work, and askc, Is is possible? If any do, take this as an answer from him that dares avow it; It is the Work of a Woman, honoured, and esteemed where she lives, for her gracious de∣meanour, her eminent parts, her pious conversa∣tion, her courteous disposition, her exact diligence in her place, and discreet managing of her Family occasions, and more then so, these Poems are the fruit but of some few houres, curtailed from her sleep and other refreshments. I dare adde little lest I keep thee too long; if thou wilt not believe the worth of these things (in their kind) when a man sayes it▪ yet believe it from a woman whe thou seest it. This only I shall anex, I fear the dis∣pleasure of no person in the publishing of these Poems but the Author, without whose knowledg, and contrary to her expectation, I have presumed to bring to publick view, what she resolved in such a manner should never see the Sun; but I found that diverse had gotten some scattered Pa∣pers, affected them ell, were likely to have sent forth broken pieces, to the Authors prejudice, which I thought to prevent, as well as to pleasure those that earnestly desired the view of the whole.
N00187.p4	The harmony of the Gospels, in the holy history of the humiliation and sufferings of Jesus Christ, from his incarnation to his death and burial. / Published by John Eliot, teacher of the church in Roxbury. ; [Two lines from Acts]	[ "Eliot, John, 1604-1690.", "Thacher, Thomas, 1620-1678.", "Allen, James, 1632-1710.", "Oakes, Urian, 1631-1681.", "Mather, Increase, 1639-1723." ]	in the year 1678.	Printed by John Foster,,	Boston; :	eng	[ "Jesus Christ." ]	THE Commemoration of the Humiliation, Sufferings and Death of Jesus Christ, is a principal part of the Food of Faith, whereby we live in Christ, walk with him, and worship him: And to the end that we might so live, walk and worship, he hath instituted the Sa∣crament of the Lord's Supper in his Church, to be an eminent part of his worship, and hath said, 1. Cor. 11.24, 25, 26. Take, eat, this doe in remembrance of me; take, drink, this doe in remembrance of me; for so oft as ye eat this bread, and drink this cup, ye doe shew the Lords death till he come. And his death is inclusive of all his Sufferings. This part of instituted worship is of great account in the eye of Christ; for which cause he was pleased to institute it himself, and hath ordered it to be often celebrated: and it is the most peculiar worship in the Church, in the holy communion of Saints on earth, next beneath our communion in heaven. So heavenly a work it is to commemorate the Suffe∣rings of our Lord Jesus Christ. Yet have I observed, both by mine own heart and others, that we are very inci∣dent to be narrow hearted, slite and formal in this service. Faith feeds but little for want of an inlarged commemoration of the history of the Humiliation and Suf∣ferings of Jesus Christ, the commemoration whereof, is the proper, peculiar, and great service that we are commanded to attend in that Ordinance: for Christ saith, do it in remembrance of me, and of my sufferings. And though the breaking of the bread and pouring out of the wine, do chiefly signifie and represent the death of Jesus Christ, as being the consummation of all his sufferings; yet they do also compre∣hend and signify all his sufferings from his Incarnation to the grave, the History whereof is dispersed in the Scriptures, and for the help of my faith and the faith of the Church whom the Lord hath committed to my charge, I have (according to my poor measure) endeavoured to gather the parts of the History thereof, and lay them together; and may my poor labour herein be of any service and help to the faith of the Saints, I shall rejoyce in such a blessed fruit. I know that it is a very useful point the Lord make it fruitful. In this work some considerations are necessary to be premised. The sufferings of Jesus Christ are a wonderful part of the deep counsels of God, touching ma Gods great design is to glorifie himself, chiefly in those great Attributes of his ju∣stice and mercy, and to glorify Jesus Christ to be the great Agent, to bring all the glory thereof unto God, according to the holy Covenant and agreement betwixt the Father and the Son, Joh. 17.6, &c▪ To that end he purposed to make the whole mass of mankind to glorifie his justice, an high and honourable service for a crea∣ture to perform. And he purposed and chose out a certain number, a scattering out of mankind in all Ages to be vessels of mercy, in whom he would glorifie his free grace and mercy, and all this, by and through Jesus Christ, Eph. 1.4, 5, 6. ac∣cording as he hath chosen us in him before the Foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto the Adoption of children by Jesus Christ unto himself, according to the good pleasure of his wil to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Hence Gods Elect were in Christ before they were in Adam. When God executed his decrees, he made man in his own image and likeness [a blessed estate] gave him an holy just and good law, and power to perform it, brought him under an holy and just covenant, with incouragement and promise of immutable and eternal glory upon his keeping of it, Gal. 3.12. Doe and live, set him in the highest dignity of his creatures, to be Lord over the works of Gods own hands in this low world, gave him power to act by free choyce of his will, and thereby to act meritoriously [an high dignity.] fenced him from offending and miscariage by a just and severe threatning, Gen. 2.17 in the day thou eatest thereof thou shalt surely dy: & thus was man∣kind, made to glorifie justice, and be eternally happy in so doing, in this state, man had but one thing to doe to obtain happiness, viz. to keep Gods law and cove∣nant, to which he was fully accomplished with sufficient ability, assistance and in∣couragement, but he fell short of the glory of God, Rom. 3, 23. and by the Devils tem∣ptation, sought out many inventions, Eccles. 7.29. and fell into his great apostacy: he overthrew Gods great design of glorifying Gods rewarding justice, and fell under the condemnation of the law, and fell into the hands of Gods vindictive justice: and all this he did before he had performed Gods Law, covenant and com∣mand. He desrved to die, before he had deserved to live; so that now man hath two great works to doe before he can attain to happiness, viz. 1. It is still in∣cumbent on man to keep the holy Law and covenant of God: and 2dly. Now it is incumbent on man to satisfie Gods vindictive justice by suffering the penalty of the Law, neither of which is man able to perform, nor any creature for him, so that his Redemption ceaseth for ever, Psal. 49.8. he is eternally condemned under the just sentence of the Law, and vindictive justice of God, (a dreadfull Catastro∣phe and overthrow. Now Jesus Christ steppeth in according to the holy covenant and agreemen betwixt the Father and the Son. Jesus Christ undertaketh for Gods Elect, whom the Father hath chosen to be vessels of Mercy, and given unto Jesus Christ for that end. Joh. 17.6. Thine they were, thou gavest them to me. Jesus Christ undertakes to glorifie justice for them, and also to shew mercy and free grace in their reco∣very. Jesus Christ undertakes to perform for them and in their stead those two great works which they are never able to perform for themselves. Jesus Christ undertakes as their surety to keep and fulfill the holy Law and covenant of works, to obtain for them the reward of justice, and also to suffer for them, and in their stead the penalty of the Law, which is, to dye, and thereby to satisfie the vindictive justice of God. And here is the ground of the necessity of Jesus Christ his active and pasive obedience, in the salvation of Gods Elect, by making them vessels of mercy. Jesus Christ his pure, perfect and meritorious Obedience to the Law for us, is not enough to bring us to salvation, Heb. 2.10. It becometh him in bringing ma∣ny sons to glory, to make the Captain of our Salvation perfect through suffering, thereby to satisfie the vindictive justice of God, which is incumbent on us to doe; and be∣cause we are not able to doe it our selves, it is necessary that our Surety should doe it for us. If Jesus Christ had only kept the Law perfectly for us, and thereby had been the perfecting end of the Law for righteousness, Rom. 10.4. he had not been a competent surety for us, because we are also lyable to the re∣venging punishing Sentence of the Law, for our violation thereof, & therefore the Captain of our Salvation must be perfected by sufferings. And if Jesus Christ had only suffered the penalty of the Law, by dying for us, he had not perfected the Office of a Mediator, because the Law was not yet fulfilled, and the perfecting end thereof attained. Therefore it is necessary that our Mediator should be perfected in the accomplishment of both these parts of our Redemption. And hence, when in the Sacrament of the Supper, we commemorate and celebrate the sufferings and passive obedience of Jesus Christ, it comprehends also the celebration of the active obedience of Jesus Christ, even all that the Captain of our Salvation hath done for us, for they are inseparable, nor could Jesus Christ have been a competent satis∣factory Sacrifice, if he had not been a Lamb without spot, Mat. 3.15. it becometh us to fulfil all righteousness. Jesus Christ is the second Adam, 1 Cor. 15.45. and he came to redeem the first Adam, who is an elect Vessel, and saved by Jesus Christ, and being his Surety, he is bound to perform for him all that he was bound unto. Now Adam was bound unto all active obedience to the Law, which he never performed, he was also bound to suffer the penalty of the Law which he brake, therefore Jesus Christ un∣dertaking to bring Adam to Salvation, he must perform for him, both active and passive obedience. The active and passive obedince of Jesus Christ are so com∣plicated together, that they are inseparable, every act of Jesus Christ his suffering, hath active obedience in it, he laid down his life when he was obedient to the death, Joh. 10.18. Phil. 2.8. And every act of Jesus Christ his active obedience had suffering in it, being darkened by his Humiliation under a poor low afflicted estate in this world, Phil. 2.6, 7. in the form of a Servant, and in many other respects, as will appear hereafter in the History of his life. The sufferings of Jesus Christ fully satisfied vindictive justice, and the active obedience of Jesus Christ did fully satisfie rewarding justice, every act of Jesus Christ was pure, perfect and meritorious, God saith, in him I am well pleased Mat. 3.17. Every act of Jesus Christ his obedience either active or passive, was pure and without sin, Heb. 4.15. and 1 Pet. 2.22. who did no sin, neither was guile found in his mouth, when he was reviled, reviled not again, when he suffered he threatned not, but com∣mitted himself to him that judgeth righteously, Heb. 7.26. holy, harmless, undefiled. Every act of Jesus Christ his obedience either active or passive was perfect, Heb. 2.10. the Captain of our Salvation perfect, Heb. 5.9. and being made perfect, he became Author of Salvation to all that obey him. Every act of Jesus Christ his obedience either active or passive was meritori∣ous, Rom. 5.18, 19. as by the offence of one, Judgement came upon all men to condemnati∣on, even so by the righteousness of one, the free gift came upon all men to justification of life, for as by one mans disobedience, many were made sinners, so by the obedience of one, shall ma∣ny be made righteous, Eph. 1.11, 14. In whom also we have obtained an Inheritance, being predestinated according to the purpose of him, who worketh all things according to the counsel of his own will, ver. 14. which is the earnest of our Inheritance, until the Redemp∣tion of the purchased possession unto the praise of his glory. This meritorious eminency of the obedience of Jesus Christ springeth from the eminency of his person, being God-man. The Law never had such a person subject unto it, never did, nor could any other perform such obedienc as this glorious person performed, neve were, or could be such acts of obedience both active and passive performed, as were per∣formed by Jesus Christ, because he is a publick person, by Office he is our Media∣tor and Surety: every act that he did was acted by virtue of his Office, in which Office he was from his first Incarnation, as it is testified by the Angel, Math. 1.21. Thou shalt call his Name Jesus, for he shall save his people from their sin, Luk. 2.11. unto you is born this day a Saviour in the City of David which is Christ the Lord, all that Jesus Christ did and suffered were acts of his Office. If Adam a meer man had per∣formed pure and perfect obedience it should have been meritorious, how much more eminently meritorious are all the acts of the obedience of Jesus Christ. One consideration more I shall add, to illustrate the wonderful sufferings of Je∣sus Christ, by shewing that they do infinitely exceed all the sufferings of man, ei∣ther the sufferings of the Elect in this life, or the sufferings of the damned in Hell. Jesus Christ suffered as a publick person, the punishment of all our sin was laid up∣on him, Isa. 57.6. he laid upon him the iniquities of us all, he had no sin of his own to suffer for, but he was made sin for us, 2 Cor. 5.21. and all our sins were nailed to the cross of Jesus Christ, all the punishment due unto the sin of all Gods Elect was laid upon him. The sufferings of Christ were of value sufficient to satisfie justice for all sin: though in the application thereof unto us by the new Covenant only the Elect doe receive and partake of the benefit thereof. Sufferings of infinite value were necessary to redeem one Soul, and sufferings of Infinite value are enough to redeem all the world yea, many worlds. Our greatest sufferings (alass) are of small value, we mer nothing but hell by our deepest sufferings: our sufferings at best are spotted and stained with sin, and our sufferings are but personal, not publick, Ezek. 18.4. the Soul that sinneth it shall dye; we suffer for our sins, not for the sins of others. The sufferings of Gods people are not penal, but medicinal, so much as may serve to purge out sin, and no more, Isai. 27.9. and alas, a little serves the turn through the mercy of Jesus Christ, and through the operation of the Spi∣rit. The sufferings of Christ are penal, he suffered the whole weight of the curse till the Infinite vindictive justice of God was satisfied. O the Infinite weight of the sufferings of Jesus Christ! yea, the damned in hell suffer the vindictive wrath of God, but alas, they are finite and can bear but drops at once, they can never satisfie justice, and besides, they suffer every one only for his own sin. But Jesus Christ suffered the whole weight of Gods wrath due to all sin, and all this at once, O the unconceivable depth of the sufferings of Jesus Christ! and O the Infinite value of them. LOrd help me with humble Reverence to handle the holy History of the holy life suffer∣ings and death of our blessd Lord Jesus Christ. In the first and last periods of the life of Jesus Christ in the world, his suf∣ferings and passive obedience were most conspicuous, in the intermediate periods of his life, his active obedience to the Law of God, was most conspicuous, as will afterwards appear in the History thereof. Though the conception of Jesus Christ was exceeding glorious, above the dignity of any man that ever was born of a woman, yet was the morning of his life black and tempestuous, very dark accord∣ing to the Prophesy, Isai. 53.2. as a tender plant, as a Root out of a dry ground, this I shall open in four particulars. 1. His Conception was wonderful and Divine, and this appeareth in sundry respects. 1. In respect of the Angel whom God sent to be his Messenger to manage and transact this glorious and divine work, Luk. 26.27. the Angel Gabriel was sent from God, the time of the coming of this Angelical Messenger from God, is ex∣pressed to be in the sixth Moneth after John Baptist his conception, which conside∣ration will be of some use afterward, the place he came to was a City in Galilee of the Gentiles, named Nazareth, a place of little expectation, Job. 1.46. Can any good thing come out of Nazareth? this is the place of the first springing of that glo∣rious branch Jesus Christ, which is marked by Mathew, Math. 2.23. as the fulfilling of the Prophesies, viz. those Prophesies where Jesus Christ is called the Branch, from which word that city had its Name. The person to whom the Angel came was a Virgin, espoused lately unto Joseph both of them of the house of David, and the next and proper heirs of the crown of David; this God knew, though the world took no notice of it. The Virgins Name was Mary. 2. This Conception was wonderful, in respect of the heavenly Salutation, which the Angel expressed unto Mary, haile thou that art highly favoured, the Lord is with thee, blessed art thou among women, all this is true and pertinent, seeing she was ap∣pointed by God, to be the Mother of our Lord Jesus Christ. 3. In respect of the Effect of this vision upon her heart, which was trouble, fear & amazement at this glorious & heavenly Salutation, she cast in her mind what man∣ner of Salutation this was, & what the meaning thereof should be; surely it wrought down her godly heart to humble thoughts of her self, and prepared and raised her heart unto heavenly expectations. 4. The Angel qualifieth her fear, and informeth her of the meaning of his Salu∣tation, and of what God was about to do with her▪ and for her. Fear not Mary, for thou hast found favour with God, and thou shalt conceive in thy womb, and bring forth a Son, and call his Name Jesus. 5. The Angel informeth her of the heavenly honour, dignity, and glory of this her Son, and of the glorious works that he shall do, he shall be great, and shall be called the Son of the highest, and the Lord shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob for ever, and of his Kingdome there shall be no end. 6. Mary objecteth against the possibility of her conception, seeing she knoweth not a man. 7. The Angel answereth her Reason, by raising her faith to expect the perfor∣mance of the promise, by the divine and Infinite power of God, saying, the Holy Ghost shall come upon thee, and the power of the Highest shall over-shadow thee, therefore also that holy thing which shall be borne of thee, shall be called the Son of God, and behold thy Couzen Elizabeth she hath also conceived (namely by faith as also Sarah did) in her old Age, and this is the sixth Moneth with her who was called barren, for with God no∣thing shall be unpossible. 8. Mary by faith submitteth her self to the will of God. She said, behold the Handmaid of the Lord, be it unto me according to thy word. And that this was an act of Faith in Mary, doth appear by the Testimony of the Holy Ghost, who spake by Elizabeth, Luk. 1.45. and blessed is she that believed, for there shall be a performance of those things which were told her from the Lord. And the Holy Ghost whose Office is to bring to our remembrance the word of God which we have heard, Joh. 14.26. did (doubtless) bring to her remembrance, and presented to her humble believ∣ing Soul, that word of God, Isai. 7.14. behold a Virgin shall be with Child, and shall bring forth a Son, and they shall call his Name Emmanuel, which being interpreted, is, God with us, by Faith in this Word of God she did conceive, all this may justly be gathered from that Text, Math. 1.22, 23. The second particular touching the dark morning of the Incarnation of Jesus Christ. Thus far the morning of the Incarnation of Jesus Christ was bright and glorious, but behold presently a dark cloud ariseth, which involveth both Joseph and Mary, and the holy conception in her womb in bitter anguish and distress, Ma∣ry must and did of necessity tell Joseph that she was with child, and that this matter befell her since their Espousals, and opened to him all the History of it, all that the Angel had said, and that the effect of this divine vision is, that she is with child. This was amazing tidings to Joseph, he would ask her what Testimony, Evidence, or proof she could bring, that these things were so as she had said; alass, there was no Testimony or proof to be made of these things, only Mary her self in her own cause and defence. To be begotten with child after Espousals, is by the Law of God a capital offence. such incredible stories as you tell in your own de∣fence, I have no rule to believe: I love you dearly, but I cannot, I may not believe you, and much less will the judges, or any body else give credit to your Apology. Joseph took this matter into deep consideration, Math. 1.20. what an heart wound∣ing consideration must this needs strike into the heart and Soul of Mary! who knew her own Innocency yet could by no means clear her self to her Husband. Josephs godly heart was rent and distressed, he loved his godly espoused wife, but his love to God & zeal of his Law obliged him to put away his espoused and beloved wife, God is to be loved in the first place, and this is the Law of God, Deut. 22.20, 21. if this thing be true, (viz. that she is with child) then they shall bring out the Dosel to the dore of her Fathers house, and the men of her City shall stone her with stone that she dye: because she hath wrought folly in Israel, to play the whore in her Fathers house, so shalt thou put away evil from among you. How bitterly would the sword of this Law pierce through the godly heart of Mary? and how would it fill her Soul with such distress, as would not a little affect the very conception of her womb? to be so near destruction, his Mother, who had conceiv∣ed him, to be stoned to death at her Fathers dore, and that by the Law of God. But Joseph was a just man, that is, right godly, holy, and merciful, he was not wil∣ling to expose his Espoused unto the rigour of the Law, to the shame and disgrace of her, and her Relations. Mean while when these considerations were before them, oh how would good Mary cry unto God to clear her Innocency. But good Joseph called to mind a more gentle Law, which left it in his liberty to deal more gently with her, and he purposed to act towards Mary according to that Law, Deut. 24.1. when a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a Bill of Divorce, and give it in her hand, and send her out of his house, by this Law, or some other of like importance, Joseph (considering deeply of the matter) purposed to walk, Math. 1.19. Joseph her Husband being a just man, and not willing to make her a publick Example (viz. by the Law, Deut. 22.20, 21.) was minded to put her away privily, viz. by that Law. Deut. 24.1. this I pro∣pose with submission. But alas, this was but small relief to innocent Mary, though her life, and her conception was by this means spared, yet the scandal remained, and the reproach of Incontinency and Whoredome in the Mother, and Illegitimacy on the child, and all this came upon them, not malitiously by adversaryes, for then it might have been borne, but regularly by the Law of God, & by Joseph walking regularly, according to the Law of God, doing what he did in obedience to the Law, this was a bitter pill to them both. Oh the distressed cryes, prayers, tears, & lamentations would their godly hearts be involved, drowned in! the distress was such, that no creature could help them out of it, nor give counsel and advice in the case, only they cry to God, Lord ap∣pear in the Mount. Now the Lord who useth to pity and relieve his children that cry unto him in their distress, relieved these his dear Children, as appeareth, Math. 1.20, 21. while Joseph pondered on these things, behold the Angel of the Lord ap∣peared to him in a dream, saying, Joseph thou Son of David, fear not to take unto thee Ma∣ry thy wife, for that which is conceived in her is of the Holy Ghost, and she shall bring forth a Son, and thou shalt call his Name Jesus, for he shall save his people from their sins. Oh what an ease and lifting up of heart was this to Joseph! and what a fulness of confirmation of the Faith of Mary, and consolation to her distressed Soul, when Ioseph related the same unto her. Now Ioseph with all speed consummated (according to their publick manner) their marriage, and took her to his house. Yet they now both being divinely in∣formed of the divinity of her Conception, and well knowing the promise of the Messiah, and the expectation of all Israel, of his coming abou this time, and believ∣ing the Divine Oracle, that this is he, by consent and agreement, out of holy reve∣rence to the Lord, he knew her not till she had brought forth her first born Son, and he called his Name Iesus, Math. 1.25. 3. Though the present breaking forth of this Scandal, was now divinely and wonderfully prevented from coming forth by Ioseph, yet they were in danger that some degree of Scandal might break forth, by an over soon time of her Birth, and in that case they never want observers of the time of marriages, especially when there be signal Characters upon the Parents, or concerning the Birth, as it was emi∣nently in this case. But we shall see in the sequel of the History, that the Divine Providence of God did draw two Mantles over this danger, whereby the matter was put out of the reach of all observations of any man, viz. The first Mantle was, that by occasion of Caesars Taxation of all the world under his dominion, Ioseph and Mary were called, yea, compelled, though she was big with child, to go to Bethlehem the City of David, and there the child was born, far from home, where there was no body had any knowledge of these things, to make so critical an observation. The second Mantle was that by reason of Herods persecution, Ioseph and Mary with the child, were by Divine direction sent away to Egypt, where they stayed a∣bout two years, even till Herods death, after which th Lord called them home a∣gain, and though they went and lived in their own City, yet now the child was up∣ward of two years old, and all thoughts of such a curious observation, were utterly buryed in forgetfulness. So that the danger of a seeming Scandal, was quite co∣vered by these two Mantles, which we shall again touch in the time of them. Now the Lord took care for the confirmation of the Faith of Ioseph and Mary, and all the believers in those times, and for the confirmation of our Faith, and the Faith of all the Churches to the Worlds end. And this the Lord brought about, by putting it into the heart of Mary to goe (with the consent of her husband) to visit her Couzen Elizabeth, the Mother of Iohn Baptist, of whose Conception six Moneths before Maryes, the Angel had informed Mary. Now therefore this ho∣ly couple being agreed, in holy reverence to the Lord, to abstain from the use of the marriage bed, Mary did speedily upon the consummation of the marriage, goe unto her Couzen Elizabeth, ver. 39. and Mary arose in those dayes, and went in∣to the hill Country with haste, into a City of Iudah, and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass that when Elizabeth heard the Salutation of Mary, the babe leaped in her womb, and Elizabeth was filled with the Holy Ghost, and she spake out with a loud voice, and said, blessd art thou among Women, and blessed is the fruit of thy Womb. And whence is this to me, that the Mother of my Lord should come unto me? for lo, so soon as the voice of thy Salutation sounded in mine Ears, the babe leaped for joy, and blessed is she that believed, for there shall be a per∣formance of those things which were told her from the Lord. Vpon this Diine and Oraculous Speech of this holy Woman Elizabeth, whose holiness is recorded, Luk. 1.6. Zacharias and Elizabeth were both righteous before God, walking in all the Commandments and Ordinances of the Lord blameless, by the mouth of this holy Wo∣man did the Holy Ghost now speak, upon which Speech many great things may be observed, for the confirmation of Maryes Faith and ours. Mary knew that no humane means had informed Elizabeth of the great things that the Angel had said unto her, and of her Conception by the power of the Holy Ghost, and of the great promises of God, which the Angel uttered touching her Son, it was the Holy Ghost that had informed her of all these things, and now the Holy Ghost filled the heart and mouth of this good woman, to utter all this, for the confirmation of her Faith, it was the Holy Ghost that informed her of Maryes submission of Faith at her Conception, it is the Holy Ghost that now saith unto her, blessed is she that believed, this must needs raise the Faith and joy of Mary, to have such a Diine Testimony given unto all that had passed. The power of the Holy Ghost upon the sanctified heart of Iohn, the babe in the Womb is a great confirmation of Faith, that the babe conceived in Maryes Womb is the Messiah, and that Iohn is his forerunner. It was no small comfort to Mary, that this holy aged Woman did so bless her, and the fruit of her womb, about which she had lately been in such bitterness and distress. The Angels speech to Ioseph had comforted her, and now the Holy Ghost doth greatly add confirmation to her comfort and joy. That Elizabeth by the Holy Ghost should call her the Mother of her Lord, and prove it by the miraculous leap∣ing of the babe in her Womb for joy. O what heavenly and heart ravishing joy did all this work in the holy heart of Mary! And that it did thus raise and ravish her heart, appeareth in Maryes holy and heavenly Answer, by the assitance of the Holy Ghost, who now hath filled her heart, as he had done unto Elizabeth, as ap∣peareth Luk. 1.46. &c. to 56. and Mary said, my soul doth magnifie the Lord, and my spirit rejoiced in God my Saviour, for he regarded the low estate of his hand-maid, for be∣hold from henceforth all Generations shall call me blessed, for he that is mighty hath done to me great things, and holy is his Name, and his mercy is on them that fear him from Gene∣ration to Generation, he hath stewed strength with his arm, he hath scattered the proud in the imaginations of their hearts▪ &c. to ver. 56. Vpon this speech of Maryes, emi∣nent specimens of her faith and holiness may be remarked: but I shall pass them, & chiefly attend to the history: yet I cannot pass by this eminent pattern of holy con∣ference, when Christians meet together, and what a fulness of spirit doth usually attend the Saints, when their meeting together is sanctified by holy conference and Prayer. I appeal in this case to the experience of all the Saints, that keep an holy watch. I mean not an extraordinary presence of the Spirit, but ordinary. We are great losers by being careless and slight in this great point of christian conversation. The time of Maryes tarriance with her Couzen Elizabeth, was a∣bout three moneths, Luk. 1.56. and Mary abode with her about three moneths, and re∣turned to her own house. Maryes conception of our Lord Jesus, was about six months after the conception of John Baptist, Luk. 1.36. this is the sixth moneth with her, who was called barren. & Mary tarrying about three months with her, yet returned be∣fore the birth of John, she tarried till Elizabeth was very near her travail; for here are nine months mentioned. It were curiosity to enquire why she tarried not till the birth of John. When she came to Ioseph, we may justly conceive that she told him what had passed when she came to her Couzen Elizabeth, for the confir∣mation of his Faith and joy. And now having gone three months of her time, it appeared evident to Joseph, for the help of his Faith, that she was indeed with child, as she had said unto him, and that all these wonderfull things which Mary had told him were true, though at first they seemed to him incredible. Thus did the Lord mightily confirm the Faith and joy of these two precious Saints, yea and of all believers to the worlds end. 4. In this dark morning of the incarnation of our Lord Jesus before he was born, he was under a suffering that was great in the eyes of the Lord, that the Lord of Glory with his holy parents should fall under a taxation by the great, proud Lords of the world, from which the children, and this child especially, should have been free; but goe they must to be taxed. And whether this taxation was out of pride, that Caesar might see the vast numbers of his Subjects (once a great fai∣ling in good David) or whether it was out of covetousness, to raise vast sums of money upon every taxed head, or rather out of both these carnal principles; yet sure enough it was an oppression, a suffering that fell upon our Lord Jesus before he was born. Yea further, this matter exposed our Lord Jesus to a very great danger of He∣rod, who knowing himself to be a usurper of Davids crown, and being extream∣ly jealous of being outed of his Kingdome, and knowing also that all Israel was in expectation of the birth of the right Heir, who might out him of his Kingdome. Consider what an opportunity was put into his hand by this taxation to find out the right heir, for the manner of numbring Israel, was by numbring the Tribes, and Families thereof: Now all the royal Family of David were called to be taxed at Bethlehem; the Register and Genealogyes of David might have been searched, and there Ioseph and Mary, and the babe in her womb, might have been found ut by Herod: but the wise and mercifull providence of God, hid this rom him, and he rested himself satisfied in the deep plot he had excogitated, by occasion of the wise men of the east, of which hereafter. Yea God so over-ruled this taxation, that he hath made it an eminent confirmation of our Faith: for behold here a most illustrious proof that Jesus Christ is of the house and line of the royal family of David: Caesar's act hath proved it, who thought of no such thing. And shall I say it is probable that our two Scripture Genealogies in Matthew & Luke, were taken out of Davids Genealogie, kept at Bethlehem the city of David? Where Herod might readily have found the right heir to Davids crown: But God hid it from his eyes. Again, by means of this taxation, Jesus Christ was born at Bethlehem, according to the Scriptures Math. 2.5, 6. And Caesar's act was o∣ver-ruled by God, to make this word to be accomplished. And lastly, Caesar caused Mary to be far from home, where she was delivered, & laid aside out of all observation of her observers, touching the time of the birth of her first-born. And this is one of the forenamed Mantles, which the Lord drew over that Danger. THE admirable providence of God doth so over-rule all Nations, Persons, motions and affairs: that every juncture is timed and ordered according to the good pleasure of his will, and for the accomplishment of his Word & promises to his Servants. Who could have brought this to pass, that Mary must bring forth her son Jesus at Bethlehem, so far remote from Nazareth where they dwelt? But to accomplish this Caesar must make a decree, to tax all the world. this must be executed in Iudea; thither must Joseph and Mary goe. This Decree must comprehend the house of Daid, therefore all the royal Family of David, must at the time appointed, meet at Bethlehem: and all this must come to pass, when Mary was neer the time of her travail, Luk. 2.3, 4, 5. All went to be taxed, & every one in his own city, Ioseph also went up from Galile, out of the city of Nazareth, into Iudea unto the city of David, which is called Bethlehem, because he was of the house and linage of David, to be taxed with Mary his espoused wife, being great with child. When they came there, though they were all of the same tribe, family & kindred, yet living at such a distance, they had no private friend or acquaintance, unto whose house they could goe for shelter, and entertainment: but they went to some publick Inn, and there took up their lodging and place of abode: in which Inn, by reason of great resort at that time, all the rooms within doors were so taken up or inga∣ged, that there was no room for such a poor couple to be entertained; only there was a vacant end of an out-house, a Stable where horses use to stand, if he would accept of that he might. Necessity compelled them to accept it; for Maryes time of travail was at hand; it concerned them to doe the best they could. It is like Io∣seph made what provision he could, and there took up his lodging, while he should tarry in the town. And here was Mary delivered, here was our Lord Jesus born, Luk. 2.6.7. And loe it was that while they were there, the dayes were accomplished that she should be delivered, and she brought forth her first-born Son, and wrapped him in swad∣ling clothes, and laid him in a Manger, because there was no room for them in the inn. Jesus Christ emptied himself of glory, and came into this world in a very mean condition; such was his low condition, that it was a great tryal to Faith; it was an evidence of strong Faith, to be able to look through these dark clouds & believe. To believe him to be the Lord of Glory, the Saviour of the world, the King of Israel, who hath no outward form nor comliness, nor beauty that we should de∣sire him. The Church did find this to be a very hard point, a great tryal of Faith. For this cause it pleased the Lord to illustrate this mean birth of Jesus Christ, with famous testimonies both from heaven and earth to strengthen the Faith of the Church. The testimony from heaven was given by Angels. Luk. 2.8. ad 21. a famous History, and a great confirmation of the faith of the Church to the worlds end. It was a vision unto Shepards by night, wherein a glorious light of the Lord did shine abot the men, which did much affright them, but the Angel did comfort them against their fears, saying Fear not. He telleth them he was a Messenger of joyfull tidings unto all people: he telleth them what the tidings is, viz. Vnto you is born this day in the city of David a Saviour, which is Christ the Lord, the tidings that eer in a few words was told unto men. The Angel sends them to see, and giveth them a sign by which they shall know him, ver. 12. this shall be a sign unto you, ye shall find the babe wrapped in swadling clothes, lying in a Manger. The greatest humility that ever any king did manifest in this world. For the further confirmation of their Faith and ours, suddenly there appeared a mul∣titude of the heavenly host with the Angel, praising God and saying, glory to God in the highest, in earth peace, and good will towards men. Here be three points in this heavenly Doxology, of high Instruction and Consolation▪ and so they departed away to heaven. Then the Shephards agreed to go see this thing that was come to pass, he Shepards said one to another, let us now goe unto Bethlehem, and see this thing which is me to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Ioseph, and the babe lying in a Manger, and when they had seen they made known abroad the saying which was told them concerning this child, the effect whereof upon the hearers was, all they that heard it, wondered at these things that were told them by the Shephards. The Testimony from earth touching this Child was by the wise Men of the east who knew that the Jews waited for and expected a king and Saviour to be born, and come into the world, and they were divinely instructed and guided to come and see him, and worship him, and make their offering of homage and honour unto him; in which service, they were instructed and conducted by an extraordi∣nary Star. And seeing they enquired after a king that was born, they went to the Kings Court to Herod, to enquire after him, Math. 2.2. saying, where is he that is born King of the Iews? for we have seen his Star in the east, and are come to worship him. Now King Herod is eminently informed that Jesus Christ is born, who would, as he doubted, out him of his Kingdome. The effect of this tidings is, ver. 3. When Herod the King heard these things, he was extreamly troubled, and all Ieru∣salem with him, especially such as were of his faction and apostacy. Herod contri∣ved how he might be sure to find him out, and get him into his hands, and then resolved what to doe with him. For this end, First, ver. 4. He gathered all the chief Priests and Scribes of the people together, and demanded of them where Christ should be born? They answered v. 5. In Bethlehem of Iudea; For thus it is written by the Prophet, v. 6. And thou Bethlehem in the Land of Iudah, art not the least a∣mong the Princes, for out of thee shall come a Governour that shall rule my people Israel. Then Herod sent them to Bethlehem, v. 9. when they had heard the King, they departed, & when they were departed, lo the Star which they had seen in the east, appeared to them, again & went before them, till it came and stood over where the young child was: when they saw the Star, they rejoyced with exceeding great joy. It seemeth they had no sight of the Star all the time they were at the Court, and whether they had sight of it in their journey to Ierusalem, it is not said. But now that Star that had appeared to them in the east, appeared to them again, and conducted them to the very place where the child was, and when they were come into the house, viz. the Stable, the poor chamber where Mary Lay in, and where our Lord Jesus was born. They saw the young child, with Mary his Mother, and fell down and worshipped him, and when they had opened their treasures, they presented to him gifts, gold, frankincense and mirrhe. They were men of great Faith, that could believe him to be King and Saviour, whom they found in so poor a Cottage, and in so poor a condition; but divine faith built upon Divine Testimony, can bear down all Objections of carnal and humane Reason, this faith of these strangers was a strengthening pattern to all believers, especially to Joseph and Mary, who were now in great danger. Herod having such assured notice of the birth of Jesus Christ at Bethlehem. What ever the dan∣ger was, they attended upon the Lord, to obey all his Laws and Institutions, to ful∣fil them according to the Word. Therefore, Luk. 21 2. when eight dayes were accomplished, for circumcising of the child, his Name was called Jesus, which was so named of the Angel, before he was conceived in the Womb. Whether this service was performed in the stable, where he was born, nothing is said of it. but we may justly cenceive that some of the godly hearing of these eminent and Di∣vine Testimonies, touching this child, had removed them to some fitter place, be∣fore the eight dayes were accomplished, and it may be, out of the City, if ey were aware of the danger, that the child and his parents also were in. But where the Scripture is silent, why should we speak? There be yet two Laws more to be performed; for, Luk. 1.39. they performed all things according to the Law. The two Laws remaining were the purification of Mary, and the dedication of the child unto God, which were te be performed af∣ter thirty three dayes more. Obedience to both these Laws they diligently per∣formed, both for time and place, Luk. 2.22. and when the daes of her purification according to the Law of Moses were accomplished they brought him to Ierusalem, and presented him to the Lord, as it is written in the Law of the Lord, every Male that openeth the Womb, shall be called holy to the Lord. And to offer a Sacrifice accord∣ing to that which is said in the Law of the Lord, a pair of Turtle doves, or two young pidgeons which is the poor womans offering, thus did they perform all things ac∣cording to the Law of the Lord. In this low condition of our Lord, & in these black dark times, which were now at the dore, the Church did need strong confirmations of Faith, to believe that this babe is the Messiah, the Saviour of the World, the King of Israel. Therefore the Lord did now provide two eminent and heavenly Testimonies by two eminent reverend and holy persons, old Simeon, and old Anna, who were wrought by the Spirit at this time into the Temple, and there did give their publick Testimony touching this babe, that he is the Lord our Redeemer, Luk. 2.25, ad 39. The first Testimony is given by old Simeon, whose person is described, ver. 25. behold there was a man in Jerusalem whose Name was Simeon, and the same man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was upon him. This holy man had a preparatory Revelation by the Holy Ghost, which is expressed, ver. 26. it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lords Christ. This man his coming at this time into the Temple, was by an Impulse of the Spirit of God, which is expressed ver. 27. and he came by the Spirit into the Temple, and just then the Parents brought in the child Jesus, to do for him after the custome of the Law. Then did this reverend old man, take the babe into his arms & praised God, ver. 28. then took him up in his arms and blessed God and said, ver. 29. Lord, now lettest thou thy Servant depart in peace according to thy word, namely that particular promise that the Holy Ghost had told him, that he should not dye till he he had seen the Lords Christ, and now he seeth & hath him in his Arms, and saith,) ver. 30. for mine eyes have seen thy Salvation, which thou hast prepared before the face of all people: a Light to lighten the Gentiles, in the glory of thy people Israel This illustrious Prophesy touching this babe, by this reverend aged man, did put the hearts of Ioseph and Mary into a great wonderment, v. 33. And Ioseph & his Mo∣ther marvelled at those things which were spoken of him: whether they expressed their wonderment to this reverend man, it is not said, but it is probable they did, be∣cause he turneth his speech to them, v. 34. And Simeon blessed them, and said to Mary his mother, behold this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against (yea a sword shall pierce through thine own Soul also) that the thoughts of many hearts may be revealed. Though his mother was happy in bearing him, yet must look to share in the calamityes that will follow the entrance of the Gospel, and in the sufferings which Jesus Christ must undergoe. The other reverend and aged witness is old Anna, whose person is described, ver. 36.37. Anna a Prophetess the daughter of Phanuel, of the tribe of Asser, she was of a great age, and had ived with an husband seven years from her virginity, and she was a Widdow of about eighty four years, who departed not from the temple, but served God with Fastings and Prayer, night and day, and she coming in that instant, gave thanks likewise to the Lord, and spake of him to all that looked for redemption in Israel. Though her words are not particularly expressed, yet the scope of them may be gathered from these words. she spake to all them that looked for redemption in Israel. All these things are mighty confirmations of Faith, and all very nedful, especially for Mary and Ioseph considering the sad dayes that are coming upon them. HErod knew himself to be an usurper of the crown of David, and Kingdom of Judah: He knew that the Jews waited for a Redeemer, a king, a branch of the stock of David; and now he was eminently informed by the wise men of the east, that the king of Judah, the right heir of the Kingdome of David was born, and that he was born at Bethlehem, therefore his politick wicked heart doth pre∣sently plot and contrive how he may lay his bloudy hands upon him. He could not tell, nor could they inform him how long he had been born: therefore to make sure of that, he craftily and privily called the wise men, and asked them how long it was since the star first appeared to them? supposing he might be born at the first appearance of that star. Therefore Math. 2.7. he privily called the Wise men and enquired of them diigently what time the Star appeared? who answered, that it had appeared to them two years. Math. 2.16. Thus hath he digged deep, and laid his plot so, that he would be sure (as he thought) to find him out: Which being done, Mat. 2.8. he sent them to Bethlehem with this Order and appointment, Goe search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also. What worship he intended to doe unto him, may justly be interpreted by his after acting in that matter. he meant to have worshipped him with the sword. Thus was this bloudy Persecution plotted and contrived in the jealous and bloudy heart of Herod. He made no doubt, but that as these wise Men came first to him to enquire after the child, so they would in good manners have taken their leave of him at their departure, especially he having ordered them so to doe. It is not said that they did make a promise so to doe, or that he required such a promise of them, in policy he would not so doe, lest they should have smelt something thereby. But they, when they had found the Child, worshipped him, and made their offerings to him, Mat. 2.12. being war∣ned of God in a dream that they should not return to Herod, (they being under no in∣gagement so to doe) they departed to their own Country another way. How easily might Hod have found out both the Parents and the child, by searching Davids Genealogy, which Caesar's Taxation had caused to be searched and made publick at Bethlehem. Or how easily might he have apprehended him, by laying wait for him in the Temple, when the child was publickly dedicated to God? But God hid these means and opportunityes from him, they came not into his heart, because he rested and confided, as carnal Politicians use to do, in his own deep & cunningly contrived Stratagem. This likewise also was a wonderfull wisdome of God, to delay Herod from stir∣ring in this matter, for about six weeks time, whereby opportunity was given to Joseph and Mary to perform all that the law required: For it behoved Jesus Christ to fulfill all righteousness and perfectly to observe the law of God: and he did so. But this is to be observed also; how the active and passive obedience of Jesus Christ are complicated together; and though these actions were the fulfilling of Ceremonial Laws, yet they were acts of moral obedience to the first and second Commandments. When our Lord Jesus Christ was publickly dedicated to God in the Temple, it is like thousands of people were present, and those famous Testimonies touching this Child by those holy and reverend persons Simeon and Anna rang a∣mong the people and were greatly spoken off, and magnified, which would soon come to Herods Ear, either by his spyes, which Tyrants use to have abroad, espe∣cially at such publick Assemblies, or by the same thereof, that would sound loud a∣mong the people. This News would gaster him. Now he presently layes out to ap∣prehend that child, but behold & admire how the wisdom of God prevented him, that night, Math. 2.13, 14. behold an Angel of the Lord appeared in a dream, unto Joseph saying, arise, take the young child and his Mother and flee into Egypt, and be thou there, until I bring thee word for Herod will seek the young child to destroy him, when he arose he took the young child, & his mother by night & departed into Egypt. Next morning (early no doubt) Herod sent to seek for the child that was yesterday dedicated to God, of whom such divine Oracles were publickly delivered. But neither Parents nor Child could be found, no doubt he would send to Bethlehem, & all places thereabout, but they could not be found. Then would he send for the wise men of the East whom he had sent unto Bethlehem, and there they found tydings, that those wise men had found a young child born in a stable, and laid in a manger, instead of a Cradle, that they worshipped him, and offered gifts unto him, of gold▪ Frankincense and Myrrh, which when they had done, they departed home unto their own Country. When Herod heard this he swelled with rage extreamly, what have they mocked me thus? have they disappointed me of my designe? we may well conceive that all these disappointments in a matter of so great importance, would blow up the Tyrant into an horrible rage. Carnal Polititians have seldome patience to bear such disap∣pointments; now his cruel heart would put him upon his first conceived plot, when he privily enquired how long the Star had appeared in the East, Mat. 2.16. then He∣rod when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the Children that were in Bethlehem, and in all the Coasts thereof, from two years old and under, according to the time which he had dili∣gently enquired of the wise men, this sheweth, he stayed not long before he fell up∣on this persecution. The lamentation which this cruel slaughter raised, is best set forth by the Scripture, Mathew shewing that it was a fulfilling of the Prophe∣sy long ago written by Jeremiah. Math, 2.17, 18. Then was fulfilled that which was spoken by Jeremy the Prophet, saying, in Ramah was there a voice heard, lamen∣tation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, because they were not. How many hundreds if not thousands of these Innocent babes were martyred for the sake of Jesus Christ, in that populous and prolifick Nation, we cannot tell, but we shall know at the day of Judgement when all these things shall be opened and judged by our Lord Jesus, who was thus cruelly persecuted by Herod, it was Jesus Christ that they struck at, though the blow missed him, and fell upon these innocent babes. This flight of Joseph and Mary, and the Child Jesus into Egypt, is to be numbred among the great sufferings of Jesus Christ, and was occasioned by a sore and bloody persecution, he fled for his life, when he fled from under Herods Jurisdiction he was forced to fly from the Communion of the Church, from the Temple and publick worship of God, which his Father David had experienced to be a very black cloud, a bitter distress, he fled to Egypt the place of Israels bondage, sorrow, and affliction. Lo now Israel is in Egypt again, he is an exile from the Church, and fled into the world to save his life. in this sad place and case he lived, even so long as Herod lived after the birth of Jesus Christ which was about two years, all which time Jesus Christ suffered in his person, and he suffered in his Saints, Isai. 63.9. in all their afflictions he was af∣flicted, when the innocent Infants were martyred for his sake, he suffered with them when their Parents lamented, when Rachel mourned, & would not be comforted, he suffered with them, when his Parents Joseph and Mary fled under the terrour of Herods persecution for their lives, he suffered with them, and not only in their flight, but also in all the sufferings that followed he suffered with them. Yea, in all these sufferings he suffered more then any, yea, More then all his Saints suffered, with whom he was a co-sufferer▪ for he suffered as our Saviour, Luk. 2.11. unto you is bn a Saviour, he was in that Office from his birth, Isai. 9.6, 7. unto us a Son is born, unto us a Son is given, and the Government shall be on his shoulders, and his shall be wonderful, Counsellour, the mighty God, the Everlasting Father, the Pri of peace, &c▪ & behold all this is now in peforming, for the Child is born, the Son of David is given to the Church, and he is about his great and glorious work for the Redemption of Israel. he is no sooner born, but he is a sufferer, he is born in the Office of a Saviour, all his works and sufferings are Effects of his Office, when he fulfilled the Law, he did it as a publick person, our Saviour, our second Adam when he suffered, he suffered as a publick person▪ fulfilling the penalty of the Law. The second Adam suffering for the first Adam, and for all the Elect of God, who were committed to his charge to deliver them. All the obedience of this person both active and passive are pure, perfect, and meitorious. The sufferings of this Child Jesus are not so much to be attended as they proceed from Herod, who was jea∣lous of loosing his Kingdome over Judea, and opposed him only upon that account. But the sufferings of Jesus Christ who ever was the Instrument thereof, are upon an higher account, viz. to satisfie vindictive justice, according to the Covenant that passed betwixt the Father and the Son, in the behalf of Adam, and his Elect Seed. This is the internal and spiritual Character of all the sufferings of Jesus Christ, even from his first Incarnation, and from his birth, his first entrance into the Flesh, into this World, was attended with great sufferings. And as his life was the pretious life of a publick person, so all his sufferings were the sufferings of a publick person, the Redeemer of Gods Elect. And this is to be noted▪ that in all his sufferings, he did attend unto, follow di∣vine Counsel. he did not rashly, or without cause or call, either expose himself to danger, or engage into any difficulties, alwayes he attended unto the command, and direction of the Lord, what ever the Lord appointed to him, that he did, and suffered, in all which he is an holy pattern unto us in all our sufferings. And when we celebrate in our Sacramenatl worship, the sufferings of Jesus Christ, we cele∣brate all his sufferings, even from his first incarnation: and these sufferings in his Infancy, for all his sufferings are of the same kind and nature. In this their flight into Egypt, and tarrying there till the death of Herod, the wise over-ruling providence of God did accomplish two eminent favours for them 1. He compleated the Mantle which he drew over the birth of Jesus Christ, which was (very probably) some dayes sooner then th time of their compleat∣ing the marriage, in the sight of men would be correspondent unto; for after her Conception, she brought forth her first born, according to the ordinary time of of the life of man, and that was some distance of time afore the strict account of the time of the consummation of the marriage would allow, in which case, some ob∣servers (no doubt) were busying themselves; but now they being sent away to Egypt and there abiding till the death of Herod, all memory of such a critical ob∣servation was utterly removed out of the way. 2. It may justly be here enquired how this poor couple with their babe subsisted, in their long flight and tarriance from home, and that among strangers in a strange land. What pro∣vision had they for their sustenance? In this matter Gods eminent providential care over them appeared: for the wise men of the east offered gold, frankincense and myrrh, which were worth gold in Egypt. And hereby the Lord made a supply of provision for their subsistence, to bear all their charges, in this difficult and chargeable flight. O what a sovereign high hand of God is here magnified, to provide and send men from the East, among other ends, to bring sustenance and provision for Joseph, Mary and Jesus in their flight into Egypt! This persecution that Herod raised against Jesus Christ in his Infancy, was the first entertainment that he had among the Jews, and it was very sharp, but reached not his life, he had other things to do and accomplish in this world, before he left it. We read of no more persecutions that he suffered, until he entered his publick Ministry, and then the chief Priests, Scribes, and Pharisees, hypocrites were his persecutors, and they did so malitiously, cunningly, and effectually follow the matter, that they per∣secuted him to the death; under their hands he finished his sufferings in this life, which he came into the world to undergoe. THough Gods dearest children may be banished out of the Church into the world, yet they have no quiet and rest to continue there. Godly hearts long for the enjoyment of Gods presence in his instituted worship. They can and no rest in their souls, so long as they are at a distance from the visible pre∣sence of God. David is a lively Type of all this, that Jesus the Son of David suf∣fered. Psal. 84. per totum. is a very lively description of the frame of Davids heart, in the time of his banishment and flight: and hereby is set forth with what frame of heart Jesus as Mediator, and his parents were exercised, in the mourn∣full time of their residence in Egypt, all which time, is a part of the suffering times of Jesus Christ in this world, whereby he sanctified such a condition, to his servants, when he shall so try them. O what longing desires were in their godly hearts to leave that dead world, lying in Egyptian darkness, and to come into the light of the Lord, in the Land of Israel, Psal. 84.2. My Soul longeth yea even fainteth for the Courts of my God: my heart and my flesh cryeth out for the living God. But they were commanded to tarry till the Angel should bring them word, and call them to return. Math. 2.13, Be thou there till I bring thee word. They were command∣ed to attend to divine direction in all their motions. It was a great help to their holy hearts, to be and stay in that dark land, because God sent them thither: it was also a great help to them in patient waiting for deliverance, because they had a promise that deliverance should come: For these words [till I come] express a purpose in the heart of the Lord to come, who never faileth to accomplish all his purposes of love to his children: and it is a promise to tell him when it will be fitting and safe for their return. When the time was come, the Angel came according to his promise, Math. 2.19.20. But when Herod was dead, behold an Angel of the Lord appeared to Joseph in a Dream, in Egypt, saying, arise and take the young child and his mother, and goe into the Land of Israel; for they are dead that sought the young childs life. This was done, Mat. 2.15. that it might be fulfilled which was spoken by the Prophet, Hos. 11.2. Out of Egypt have I called my Son. Gods calling of Israel out of Egypt, was a Type of his calling his Son Jesus out of Egypt. And this is to be noted, that he sends him out of Egypt into the land of Israel; out of that dark world, into the Church where Gods presence was, and where the light of God shined, where the communion of Saints was to be enjoyed. And when he cometh there, he leaveth him to act according to his prudence. And hereby the Lord put them into another dark and difficult tryal, as will presently appear. Joseph obeyeth (gladly no doubt) this divine Direction, Mat. 2.21. He arose and took the young child and his mother, aod went into the Land of Israel. Vnto what place he went, it is not said, but he soon heard that Archilaus reigned in his fathers stead. Joseph understanding him to be ambitious of the Kingdome, as his father Herod had been, he feared to goe into Judea. And now was he in a great straight. No doubt they cryed to God for further divine direction, whether to goe. Then did the Lord give them a further particular direction, Mat. 2.22.23. being warned of God in a dream, he turned aside into the parts of Galile, and came and dwelt in a city called Nazaret. This place the Lord did appoint for the place of the education of the child. Galile was under another Jurisdiction: it was a more obscure place where nobody would look to find the King of Israel, the Messiah. It is called Galile of the Gentiles, Mat. 4.15. And Nazaret was an obscure place, out of which no body looked for such a Branch to grow and spring. Ioh. 1.46. Good Na∣thaniel said, can any good thing come out of Nazaret? And as this might be an induce∣ment to go thither, because Nazaret was their own city, Luk. 1.26, 27. The place where Joseph and Mary dwelt, before, and at the time of her Concep∣tion, and where they had (no doubt) many godly friends and acquaintance, who would desire their return thither. And above all other inducements, Mathew taketh notice of the divine Prophesy, Mat. 2.23. that it might be fulfilled which was spoken by the Prophets, and he shall be called a Nazarene, that is the BRANCH, so he is called, Isa. 11.1. and other places; for from this word, the city Nazaret had its name. Thus we see the tender care the Lord had over this blessed Branch; and how serviceable the Angels were unto Jesus Christ. SO much for the History of Jesus Christ in his Infancy, and what sore Per∣secution he suffered while he was an Infant; which was prophesied of, Psal. 22.9, 10. Thou art he that took care of me in the womb, thou didst make me hope when I was upon my mothers breasts, I was cast upon thee from the womb; thou art my God from my mothers belly. The life of Jesus Christ may be set forth in four Periods, 1. His Infancy, of which we have already spoken. 2. His Childhood, the history whereof is recorded, Luk. 2.40. ad 51. 3. His Youth, the history whereof is recorded, Luk. 2.51, 52. 4. His Ripe Age, in his publick Ministry. His Childhood is 1. Described. ver. 40. 2. Illustrated, by one particular history at the finishing of his childhood, & beginning of his Youth, viz. when he was about twelve years old, Luk. 2.41. ad 51. Although this Instance only is recorded, yet no doubt there were many more eminent and observable passages in his life. And why the Lord hath said so little of his eminent life, and so much of his sufferings and Death, is a point worth searching into. This I may say, that in this life we have most need to feed, me∣ditate upon, and improve the Sufferings and death of Jesus Christ. At the day of Judgment, and in heaven, we shall be more capable to behold and improve the history of the holy life of Jesus Christ, and his heavenly Sayings and Doings. The Childhood of Jesus Christ is described by four things, 1. He grew. 2. He waxed strong in Spirit. 3. He was filled with Wisdome. 4. The Grace of God was upon him. Here behold the most excellent Child that ever was born of a woman, a most high and glorious pattern for all good Children to set before them, as an high mark to make towards. John Baptist was a famous Child, he was conceived by Faith, as Isaac was a child of Prayer, his birth foretold by the Angel, who spake many and great things of him, Luk. 1.13. The Angel said, fear not Zacharias, for thy prayer is heard, & thy wife Elizabeth shall bear thee a Son, & thou shalt call his name John, and thou shalt have joy and gladness, and many shall rejoyce at his birth, for he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the Holy Ghost even from his mothers womb, and many of the children of Israel shall be turn to the Lord their God. And he shall goe before him in the spirit and power of Elias, to turn the hearts of the Fathers to the children, and the disobedient to the wisdome of the just to make ready a people prepared for the Lord. Lo what marvelous things are spoken by the Angel touching John. And when Zacharias objected, and made difficult to believe what the Angel had said touching his having a child, he gave Zacharias such a sign, as made this matter observable to all Istael: for he was struck dumb till John was born. And what the Angel had said touching his being filled with the Holy Ghost from his mothers womb, ver. 15. was performed, ver. 41, 44. As soon as Elizabeth heard the voice of Maryes salutation, the babe John leaped in her womb for joy. His birth was very observable. At his Circumcision his fathers dumb tongue was loosed, and his mouth opened to praise the Lord. And he was filled with the Holy Ghost, and prophesied both touching Jesus Christ, and touching John Baptist, that he should goe before the face of the Lord, to pre∣pare his way, according as the Angel had foretold. Many more things are spoken of him in this Prophesy: so famous were these things about John, that Luk. 1.66. All that heard these things, laid them up in their hearts saying, what manner of child shall this be? and the hand of the Lord was with him. and ver. 80. the child grew, and waxed strong in spirit. Two of the very same words that are spoken of Jesus Christ Luk. 2.40. are spoken of John. Behold here this child John, was the most famous child (of a meer man) that ever was brought forth into the world. But notwith∣standing all this, he was not comparable to the child Jesus, as may be made to appear in many and great respects; yea in those two things that are said of John in the same words wherein they are said of Jesus, viz. that he grew and waxed strong in spirit, there is a wonderfull difference betwixt John and Jesus, 1. John was a Son of fallen man, under the stain of Original Sin, though he was very early sanctified, even in the womb, three months before he was born: yet by nature he was defiled and stained with Original Sin, by reason of the just imputation of the guilt of Adams sin unto him: for thus sin is propagated from Father to child, all the posterity of Adam being in his loins. The Embrio in the womb is not a Man, till it be quickned with an immortal Soul: though it hath principles of natural growth, yet till it be united and quickned with an immortal Soul, it is not Man kind, and the Law taketh no hold on it. And that the body is thus prepared in the womb, before the immortal Soul is creatingly infused into it, and united; doth appear, (as I conceive) in that law of God, Exod. 21.22, 23. If a man strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow, he shall be surely punished according as the womans husband will lay up∣on him; and he shall pay as the Iudges determine: but if mischief follow, then thou shalt give life for life. See here, that a woman may be so hurt, as to lose her Conception but it is not murder, if her Conception was not quickned with an Immortal Soul. But if it were quickned, it is murder, and life must goe for life. So soon there∣fore as the conception is quickned with an immortal Soul, it is a man, a Son of Adam, and now the Law taketh hold on him, vindictive justice doth judge him guilty of Adams sin, because he was in Adams loins. Thus is sin propagated, and punishment inflicted, he is punished with Original sin by the justice of the law. This was John Baptists case, he was under the vindictive sentence of the Law, though the Holy Ghost soon took possession of him, by the coming of Jesus unto him, and sanctified him, by uniting him unto Jesus Christ, and brought him into a state of grace and salvation by Jesus Christ, thus it was with John, but it was far otherwise with Jesus Christ, for he was without sin, Heb. 4.15. though in other things he was a man like unto us, yet in this point there was a great difference, he was without sin. 2. John Baptist was begotten after the ordinary way of Generation of all man∣kind that were in the loins of Adam, by Zacharias and Elizabeth. But Jesus was conceived by the Holy Ghost in the womb of a Virgin, and therefore that holy thing that was born of her is called the Son of God. He was made under the Law, Gal. 4.4. as a rule of the life of man, but the vindictive justice of the Law had nothing to say unto him, because he had no sin, vindictive justice had no more to say to Jesus then it had to say to Adam at his first Creation. Adam was created under the Law as a rule of life, but vindictive justice had nothing to say unto him, untill he had sinned; but so soon as he had sinned, then the Law condemned him, and punished him. Jesus was in the state of innocent Adam, and so under the Law as a rule of life, but not in the state of fallen Adam, to be under sin and vindictive justice. When Jesus Christ performed the Office of a Mediator, and stood as a publick person, by voluntary dispensation, he suffered the guilt of Adams sin, and all our sins to be imputed to him, as to our Surety, he voluntarily submitted to vindictive justice, to punish him in our stead, but in his personal state he was as pure from a∣ny stain of sin, as Adam was at his first Creation, so that herein was a great diffe∣rence betwixt Jesus and John. 3. John was but a man, a meer man, as other of mankind be, but Jesus Christ was God and man in one person. The second person in Trinity did assume this holy thing, this humane nature, this pure spotless thing, and made it one person with himself, a Mystery eternally to be admired, and herein Jesus did infinitely ex∣cell John. 4. The humane nature of Jesus had the Image of God in him in all perfection, whereby he was able to keep the Law of God, under which he was made purely, perfectly and meritoriously. And that, not only as Adam was able to do at his first Creation, but infinitely more excellently, because he is God-man. But it was far otherwise with John, for he had Gods Image but in part, even so much as Jesus Christ by his Spirit through free grace saw meet to dispence unto him, which though it was in greater measure then other men, or Prophets, yet infinitely short of Jesus Christ, and he kept the Law according to the measure of grace and assistance which he received from Iesus Christ, and he needed a pardon from Iesus Christ, of his infirmityes and failings in his obedience; and therefore Iohn doth justly diminish himself in respect of Iesus Christ, Math. 3.11. whose shoes I am not worthy to bear, Mark. 1.7. whose shooe-strings I am not worthy to unty. 1. In the description of this holy child Iesus, the first thing that is said, is [he grew] he was an Infant young and tender, Math. 2.9, 11. the young child, from Infancy he grew up to child hood, Isai. 53.2. he shall grow up before him, in this Ie∣sus was like to all other of mankind, the whole humane nature of Iesus grew, both body and Soul; he grew as we do. The Soul when first created is a spiritual creature immediately created out of nothing, created with its principles in it self, as the heavens and Angels were, and hence it is immortal, yet it is created a young tender little Soul, fitted for a young tender little body, and when it is infused into the tender Embrio in the womb, they grow together (I take boldness thus to express my thoughts with submission) as the body, which is the receptacle of the Soul, groweth in bigness and capacity. So the Soul groweth with it, the matter for supply of growth for the Soul, is an efect of a creating work of God, the infi∣nite power of God doth manage it. Whether it be by the supply of new spiritu∣al matter, or rather by the extension and acting of the first created matter of the Soul, man doth not know, at least I do not know, nor am I able to resolve it, but I rather incline to think, that the young Soul groweth by extension of the spiritual matter of the Soul, created at the first infusion of it, and not by addition of new matter. Much spiritual matter may be admirably contracted and admirably ex∣tended, Air though a gross matter in comparison of spiritual matter, may be much contracted, and extended, yea, fleshy matter may be extended and contracted ex∣ceedingly, as the womb is; much more is the Soul of man capable of extention; therefore the growth of young Souls may be by an orderly extension of the first created matter of them, but it is performed by the powerful operation of the Spi∣rit of God. The Soul of Iesus grew, as the Souls of all mankind grow. The Soul of Iesus Christ is a wonderful, great, and glorious Soul, the greatest that ever was, and most capable of grace and glory. The body of Iesus grew, the growth of the body is better known to us, perceptible to sense, and we know that the growth of the Body is by addition of new matter, which is food, the body of the Infant in the womb is fed by the navel string, when it is born, it is fed by the mouth, but this matter of food is altered, digested, carryed through variety of curious shops of wise and wonderful operation, and is sent into every part of the body for its nou∣rishment and sustentation, this is a secret and powerful operation of God, above the reach of man, to turn our food into blood, Flesh, Bones, Sinews, Veins, Arte∣ryes, &c. it is a wonderful work of God above the skill, knowledge, or ability of man. Again, to add a proportionable increase to every Limb and part this is ano∣ther wonder in the ordinary subsitence and sustenance of the life of man. Again, to increase every Limb to such a bigness, and there stay, add no more increase, all this is performed by the divine power of God, Again, to sustain the bulk of the bo∣dy by addition of food, without augmentation of any Limb, or part of the body, this is another of the wonderful works of God in the sustenance of the body of man. These particular meditations concerning the growth of the body of man, and in the same manner of the growth of the body of Iesus Christ should raise our hearts to admiration at the wisdom, power, mercy, goodness of God, that we have dayly experience of, yea hourly, continually. And hence we see a cogent Argument to oblige us to pray and give thanks alwayes, when we eat and drink. And so when we eat at the Lords Supper; where our souls are eminently fed with spiritual food, in a spiritual and wonderful manner, by outward signs of eating and drinking, such matter of sustenance as the Lord hath pleased by his wisdom and Institution to dispence. In all these meditations about our bodily estate, sustenance and pre∣servation. it is good to sing with David, Psal· 139.13, 14, 15, 16, 17. for thou hast possessed my Reins, thou hast covered me in my mothers womb, I will praise thee: for I am fearfully and wonderfully made, marvellous are thy works, and that my Soul knoweth right well, my substance was not hid from thee when I was made in secret, and thine eyes did see my substance, yet being unperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there wa none of them, how pretious are thy thoughts unto me O God, how great is the sum of them? it is an addition of wonders, that as the body groweth in bigness, ability and capacity for the Soul to act in, and by; so the Soul grows to its appointed bigness and capacity for action, and no bigger then God hath appointed: the chief time of the Souls moral growth is after the body hath done growing. There is great difference of Souls, though we see and know the increase of the Body, but know not the wisdom and power of God how he doth perform it, so we are much more ignorant how the Lord performeth the growth of Souls, and how the Soul is adapted & fitted to the body, & that in every part, and unto every purpose; It is also wonderful to observe the different bigness of Souls with the adapting of the body for the Soul, it is better to say, the body is fit∣ted for the Soul, then to say the Soul is fitted for the body, though both be true. Gluttons and drunkards, and unclean persons, and lazy, &c. do spoyle their bodies and unfit them for their Souls use, it is a point of great wisdom to govern and or∣der the body for the use and service of the Soul. Again, we may observe great likeness and unlikeness of bodyes and Souls, which cometh to pass by a wonderful and powerful operation of Gods wisdom, the foundation whereof is laid in the first matter of the body, and so in the created matter of the Soul, bodily port, comple∣ction, features, gestures, dispositions, inclinations, &c. are patronimick gifts and effects. Esther was a gallant woman, and was of the stock of Saul, who was a gallant man, none like him among all the people, and yet there were gallant men at that time in Israel. Both body and Soul of Jesus Christ were extraordinary, therefore he grew in a more eminent and excellent manner then any of mankind. His humane nature, both body and soul, were making fit and preparing to be a sa∣crifice to God for the sin of man. Heb. 10.5. a body hast thou prepared me. And Isa. 53.10. thou shalt make his soul a sacrifice for sin. This was the greatest & best Sacrifice that ever was offered up to God. Therefore there was perfect work in the growth, governance and ordering of this child. I might here digress into the consideration of the admirable wisdome of God in the preparation of this bles∣sed person to be a spotless Lamb, a fit Sacrifice for sin, offered to God for the sin of man. The life of this person was more precious then any other of mankind; yea more precious then all the lives of all mankind. The Iewish Sacrifices were but Bruits & vegetables: But Jesus Christ offered this precious Body & Soul, a reason∣able Sacrifice. We are commanded to offer our selves to God a reasonable sacri∣fice, Rom. 12.1. for the mortification of our sin, and dedecation of our selves to the service of God: But Jesus Christ offered himself to God, to satisfie vindictive Justice for the offence of sin. Heb, 9.26. he hath put away sin by the sacrifice of himself and hath made an end of sin, Dan. 9.24. The second branch of the description of the glorious person of this holy Child Jesus, who was preparing to be made a Sacrifice to God for the sin of expressed in these words, [He waxed strong in spirit] his humane nature was under the guidance and governance of the Law, as Adam was in his first creation; that he might fulfill the law to the full satisfaction of rewarding justice, and receive the blessed inheritance of life according to the covenant of works as a reward of his meritorious obedience, and all this as a publick person, a second Adam; in which the first Adam failed and fell short. Which glorious work, when he had finished he was to offer up himself to God, and dye for the sin of Adam and all the effects of it. So that this holy child Jesus was educated and trained up, in, and for a doubl srvice; by active obedience, meritoriously to keep the la▪ and obtain the life promised in the covenant of works, from the hand of rewarding justice: and by passive obedince, meritoriously to satisfie vindictive justice for the oence of man. That he might doe and perform all this, as his humane nature, both body and soul grew, and passed from infancy to childhood, from childhood to youth, and from youth to ripe age: and all this under the Rule of Obedience to the law of God. So in the second place, it is said, [he waxed strong in spirit] I yet see not but that I may adventure to call the first of these his natural growth, and the second his moral growth: it is not a soul growth only, but his body grew also in fitness to be serviceable to his holy soul and spirit; therefore it is a growth of the whole man. The same word is said of John, Luk. 1.80. but it must be un∣derstood with great difference, according as their persons differed in eminency. Jon grew as a son of fallen Adam when regenerated doth grow. Jesus grew as the son of God, that touched not, tasted not of the fall of Adam. But as Adam in innocency should have grown, and much more eminently, John grew according to the measure of his capacity. Jesus grew in a wonderful higher measure of ca∣pacity. Iohn had the spirit according to his measure, which was great in com∣parison of them that went before him: but Iesus had the spirit without measure. Quest. 1. What is meant by Spirit? Joh. 32.8. there is a Spirit in man, and it is called the Spirit of a man, Prov. 18:4. he will bear his infirmity by a stout and gallant resolution, he will bear any thing from the hand of man, as we see our In∣dians will, unto which they are trained up from their Child-hood, and it is infused into them as an honourable Character of a man of courage, but a Spirit wounded by God who can bear? The Spirit of a man is that part of Gods Image or likeness in a man, that fitteth him for action, his Spirit doth exert and draw him forth to acti∣on, and judgeth of his action, when he hath done it, Job. 32.18. I am full of mat∣ter, the Spirit within me constraineth me, Psal. 39, 2, 3. my sorrow was stirred, my heart was hot, while I was msing the fire burned, then spake I with my tongue, and when he hath acted his Spirit judgeth of his action by the rule, Prov. 20.27. the Spirit of a man is the Candle of the Lord, searching to the bottom of the belly. The Spirit of a man naturally is carnal and unsanctified, 1 Thes. 5.23. sanctifie you throughout in body, Soul, and Spirit, that which is called the Spirit of a man is chiefly (as I conceive) Con∣science, because conscience constraineth us to action, and judgeth of our action when it is done, by carrying it to the Rule, and glass, which is Gods Candle, a wounded Spirit mentioned. Prov. 18.14. is a wounded Conscience. Zeal is acted partly in Conscience, which exerteth action, Joh. 2.17. the zeal of thy house hath ea∣ten me up. This zealous Spirit maketh a man devout to God in all dutyes of the first Table, just, loving, and benificent to man in all duties of the second Table. Conscience is called the spirit of a man, because it is one chief seat in a man, where the ruling spirit of a man, sitteth, abideth and acteth. The spirit dwel∣leth in the whole man, in every faculty, especially in the Will, Conscience, and Vnderstanding. All mankind are secretly acted by a spirit, either good or bad: the carnal sort are acted by the Devils spirit, Eph. 2.2. the spirit that acteth in the Children of Disobedience. Thus it is ordinarily, though Gods Spirit may some∣times break in. yea effectually in such as shall be saved. But the Godly are acted by the good Spirit of God, Rom. 8.11, 13, 14. if the Spirit dwel in you, he shall quic∣ken you. And if through the Spirit, ye mortifie the deeds of the flesh. and as many as are led by the Spirit of God, are the sons of God. One chief seat or residence of the Spi∣rit of God, is the Conscience, where he sitteth and overlooketh the understanding the will, the affections, the passions, and all the figments and imaginations. And hence Conscience chiefly raiseth the spiritual War, and sets all grace into action againt all sin. The evil Spirit that ruleth in the carnal, hath his chief seat in im∣aginations, figments, affections and Lusts; and the smoak of them blindeth the understanding, ye and conscience too; perverteth the will, and all the powers of the soul, and inclineth them to evil continually: and by those doors he creepeth in, yea, sometimes breaketh into the hearts of the godly. Thus we see why Con∣science may be called the Spirit of a man, and so the Spirit of Iesus, and of Iohn, may be their Conscie in a good part. Q. 2. What is it to be strong in spirit? A. To be full of Grace, Zeal and Courage for God: so Jesus Christ was, Job. 2.17. when he was eaten up with Zeal, for the purity of Gods house and instituted Worship. Act. 6.10. Steven was so full of the Spirit of grace and zeal in conscience for the Gospel of Jesus Christ, that none was able to gainsay or resist him, viz. with Scripture and reason, but with rage and stones about his ears, they did resist him, till they had killed this bles∣sed Martyr. Jesus was strong in grace and zeal, and as he grew in years, and as his humane nature grew in capacity, so this Spirit grew in him, strong in Spirit, the word which the Holy Ghost useth, signifieth a growing in strength, as the word is used, 1 Cor. 16.13. quit you like men and be strong, &c. very fully is it ex∣pressed in that Text, Eph. 3.16. that he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, and thus did this bles∣sed child Jesus wax strong in Spirit, in his Child-hood he grew up to be a mighty, powerful, gracious, zealous child. 3. The third branch of the description of this holy child Jesus, is in these words, (filled with wisdome) wisdom is that part of Gods Image in man, whereby he is capable of and furnished with divine knowledge and understanding, to be furni∣shed with all the intellectual virtues, and that not only in knowing the rules of Art, but especially the Rules of Religion in the knowledge of the Scriptures. 2 Tim. 3.15. from a Child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation through Faith which is in Jesus Christ, Iesus Christ received his Fulness from God, and out of his Fulness we all receive, he is full of grace, Joh, 1.14. when the word dwelleth richly in us Col. 3.16. it filleth us with wisdom, so it dwelt in Iesus, and inriched him in all wisdom. as the vessels of nature grew grea∣ter in capacity, so the indwelling Spirit of God did fill them unto all fulness. This is as the child whom Solomon describeth, Eccles. 1.13. a poor wise child. 4. The fourth branch of the description of this holy hild Iesus, (the grace of God was upon him) that word (upon him) sheweth the meaning partly to be that visible port and outward carriage, the demeanour of his person in his conversing with men. This outward grace is that part of Gods Image, which shineth in the gravity and Authority of his port▪ gestures and actions, which command accepta∣tion, Deut 33.24 acceptable to his brethren, so was Iesus Christ, Math. 7.29. he spake as one having Authority, Mark. 1 22. and Luk. 4.32. his word was with power, Ioh. 7.46. never man sake as he speaketh, Ioh. 18.6. as soon as he said I am he, they went backward and fll to the Earth, good gesture, good voice, good speech, gen∣tle, grave, loving behaviour, such things make up this outward grace of God, in which, some persons both men and women are eminent. So was Iesus Christ, and yet more may be meant by that word. Object. But here is a great Objection, Isai. 53.2, &c. he hath no form nor comeli∣ness, no beauty, that we should desire him. Answ. So Iesus Christ was in the worlds eye, Isai. 53.3. despised, rejected of men, but in the Churches eye, that looked by faith and love, he was far otherwise, Joh. 1.1. we beheld his glory, as the glory of the only begotten of the Father, full of grace and truth. This glorious person thus furnished, accomplished, beautifyed, even from a child did lead an eminent humane life, in all humane excellencies & perfections: never any man like him, all his actions from a child were pure and perfect, in them all he acted as a publick person. He was born a Saviour, and was at no time devested of that office. He perfectly fulfilled the Law in all the duties of childhood: never had the world such a child in it. Yet here was passive obedience also in all this, in many respects: all his glory was vailed from the worlds eye, by a poor, obscure low condition. Here might be great instruction both to children and parents, to all Believers, yea, and to all the enemies and dispisers of Jesus Christ: But I will pass on in attending to the Hi∣story of his holy life and bitter Sufferings. AND when he was twelve years old, they went up to Jerusalem, after the custom of the feast. And when they had fulfilled the dayes, as they returned, the child Jesus tarried behind in Ierusalem, and Joseph and his Mother knew not of it. But they supposing him to have been in the company, went a dayes journey, and they sought him among their kinsfolk and acquaintance. And when they found him not▪ they turned back again to Ierusalem, seeking him. And it came to pass, that after three dayes, they found him in the temple, sitting in the midst of the Doctors, both hearing them, and asking them Questions. And all that heard him, were astonished at his understand∣ing and Answers. And when they saw him; they were amazed: and his Mother said un∣to him. Son, why hast thou thus dealt with us? behold, thy father and I have sought thee, sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Fathers business? And they understood not the saying which he spake unto them. In this History we may observe diverse weighty things: 1. The time of it; when he was about twelve years old: an admirable specimen of the grace of God in him. The grace of Christ hath eminently shined to many children, especially in John Baptist in a most remarkable manner. Gods Grace hath shined in sundry of our youth and children, yea, in some of our Indian chil∣dren since their praying to God; by which experiences, this history touching this blessed child Jesus is rendred possible. It is a Scripture Record, and it were great unbelief to doubt of it. The Lord hath given us this history for the encou∣ragement both of Parents and children, to take pains with them betimes, to train them up in the knowledge of the Scriptures from a child. as Timothy was by his godly mother & Grand-mother. 2. Tim. 1.5. & 3.15. No doubt this holy child Jesus did in his child-hood utter many gracious words, and did many gracious actions; but it hath pleased God to record only this one, for the use of the Church in this world, and hath covered all the rest with the mantle of silence. God saw in his holy wisdome, that the lustre of this one act was enough to shine out: the rest are reserved to be opened, and admired at the day of Judgment, and in heaven to all eternity. 2. We see the religious conversation and practice of the godly in their perso∣nal attendance upon the publick worship of God, according to his divine institu∣tions. We see also their religious and carefull education of their children and Youth, to go with them, and attend upon the publick worship of God, to be ac∣quainted with it, and accustomed to attend upon it, even from their childhood; as Hannah did by Samuel, 1 Sam. 1.24. which greatly condemneth the practice of some in our dayes, who seldome bring forth their children to the publick wor∣ship of God. I have heard of some children of twelve yeers old, that never were present at a publick Sabbath worship of God; they know not what it is▪ such as live in dark places, in the out-skirts of the land, know little or nothing of Religion, of the service and worship of God. 3. Here is to be noted the time of their returning home, viz. when they had fulfilled the dayes, and finished the service and worship which God commanded; none of them slipped out, and got away to run home before the worship of God was finished, as too many of our people, especially our youth are too frequently wont to doe. The Parents of Jesus staid till all was finished, and the child stayed with them. It was their constant custome so to doe. O how good it is to uphold a constant, reverent waiting upon the Lord with godly fear; for our God is a con∣suming fire. Children must be trained up to serve God with reverence and fear. 4. See the godly Zeal of this holy child Jesus, for when the publick instituted wor∣ship was finished, he was not weary and hasty to be gone, glad to be out of the yoke of the service of God; it was not a weariness to him, as too often it is to us: yea not only to children, but to elder persons; both men and women are too full of this infirmity: tyred and weary of the service, glad to be gone. It was not so with Jesus; for when he might have been gone with his parents, when they went away after the worship was finished, yet he stayed behind them. And where stay∣ed he? not in any common place or vain company, nor in any vain sports and pleasures, but he stayed in the temple, he went to the place of the education of youth, into the Schools of instruction of youth. A rare example for a child so to doe. Too many of our youth will stay behind their parents, and will not goe home in their company: but what stay they about? for no good, but for sport and pleasure: and where stay they? sometimes in common places, sometimes in profane places, in taverns, or other places where profane persons resort, where they may serve their pleasures and lusts, wherein they take more delight then in the service of God. O youth, youth, learn of this holy child Jesus, if you stay be∣hind your Parents, or if you go not home to your Parents, let your tarryance be in the Temple, or in some service of God, or where you may do or receive some good! 5. Here see his Parents vigilant, diligent, and solicitous care of their Child when they missed him in their company, they went on the first dayes journy hoping that he was in the company of some of their kindred, or neighbours, and acquaintance, for they knew that he was civil, sociable and courteous; but at night, at that first dayes journeys end, they searched for him, inquired of all the Company, they could hear no tidings of him, none of them had seen him any where in the way. Now are they filled with sorrow, no quiet rest could they take that night, up they rise in the morning, back again they go, enquiring of all they meet, seeking every where for him, but no tydings could they hear of him. That night they got back to Jerusalem, and still can hear no tydings of him: the longer they seek, the grea∣ter their sorrows, and less rest could they take that night, a good pattern to all Parents dilgently to look after their Children, when they are missing, and a great blame it is to such Parents as suffer their Children to go and come, whether and when they will. 6. Here see the time and place of their finding him, on the third day of their seek∣ing for him, they enquired no doubt, of all their friends and acquaintance in the City where they used to resort, but could hear no tydings of him, which still aug∣mented their sorrow, at last it came into their minds to go to the Temple, and seek for him there, it is much that they made that the last place of their enquiry for him. But God had wise and holy ends in ordering and over-ruling their motions to be as they were: when they came to the Temple they soon found him there, the Temple was his Fathers house, Joh. 2.16. and what place could they seek to find the Son in, more likely then in his Fathers house? there they find him. And what employment did they find him about, in his Fathers house? They found him in the place of Education and Instruction of youth, in the knowledge of the Scriptures and Religion, a very meet place & employment for a godly religious wise child, and an eminent example to all youth, to go of his own accord unto the Schools, where he might learn Instruction in the knowledge of God and of the Scriptures. It is far otherwise with too many of our youth, who when they are mising, must be sought for in Taverns, Ordinaryes, or such like places of sin, vanity, and profaneness. 7. Here we see how the School Exercises were managed, in training up of youth. 1. They had Doctors, Tutors, or Teachers of the Scholars, who had seats in the Schools on each side, higher than the rest. 2. At the bottom or foot of those seats of the Doctors, there were lower seats for the Scholars, hearers, and learners, hence it is said, Act. 22.3. that Paul was brought up at the feet of Gamaliel, where he was taught according to the perfect manner of the Law of the Fathers, according to which pattern the meeting places of the Gos∣pel Churches were ordered for Act. 4.37. the place for the Church Treasury, to be brought unto was at the Apostles feet, & there the Deacons had their place, who gathered the Contributions of the Church, unto the Lords Treasury in the Church 3. The Doctors taught and examined their Schools, by proposing such questi∣ons to them, as they thought meet, for their Instruction, and unto these questions of the Doctors, the Scholars were to make answer. 4. In due time & order the Scholars had leave & liberty to propound questions to the Doctors, unto which they gave answer for the Instruction of their Scholars. 8. Here we see how Jesus behaved himself, and managed his Fathers business among them in the Schools. 1. When it was his turn in order to answer to the question proposed, he an∣swered the question with such understanding as made them to admire, that word Prov. 24.26. was verified in him, every man shall kiss his lips, that giveth a right an∣swer. and Prov. 20.15. the lips of knowledge are pretious jewels, and Prov. 15.23. a man hath joy by the answer of his mouth, and a word spoken in due season how good is it? 2. When it was his turn to ask and propound questions, he did propound such questions as did amaze them. How they could, or did answer them, it is not said, all that is said, is Luk. 2.49. all that heard him were astonished at his understanding and answers, it is a good point of understanding to ask a wise question. In this place, and in this employment his Parents found him. 9. When the Exercise was ended, (for they did not, they might not be so rude as to interrupt them) his parents took him into their Company, and when the sea∣son was fit, they expostulated with him, for staying behind, and putting them to so much sorrow, pains, and trouble. To which he humbly with meekness an∣swered, that he was about his Fathers business, he doth with gentle modesty check their check with an expostulation, why did you give your selves so much trouble, so sorrowfully to seek me? did you not consider? if you did not, you might have considered, that I must do my Fathers business, viz. to perform the office and du∣ty of a Mediator, and this is one part of the work of the Office of a Prophet. to raise up and train up of the Sons of Israel; to be Prophets and to be Nazarets, his Parents understood not his discourse, but his mother did lay up his sayings in her heart; and well she might, for she knew that Joseph whom he called Father had no business for him to do in the Schools, and she perfectly knew that he had no earth∣ly Father, God only was his Father, and therefore it was Gods business that he was about. I am loth to pass over this famous History, without taking some notice of this great duty of our Generation work, in training up of youth in Religion and learn∣ing, to fit them for the service of God, and the publick benefit of mankind, both in Families, Church, and common-wealth, all sorts and orders of men are bound to attend unto this great and necessary Generation work. And we of New-England are more obliged to it then any other, in some respects, especially, because it was one of the chief motives and ends of our designe in leaving of our native soile, Re∣lations, callings, friends, and hopes for worldly Estates, adventuring our all into the hands of Gods providence, to pass over the vast Ocean into a wilderness, a land not sowen, to enjoy the liberties of Gods house and Ordinances, and institu∣ted worship for our selves, and our posterity. And to train up our Generarions under these enjoyments and improvements, to be holy Churches of Jesus Christ, trained up in his School for his service, honour, and praise, which cannot be per∣formed by any ordinary means save by Schools. Though we have great cause to praise God for our Schools, and the great blessing that all the Land doth enjoy thereby. Yea, and some returns we have made to our mother England, of our Children trained up here, in the nurture and admonition of the Lord. Yet we have great cause, especially of late years to abase our selves before the Lord for our great neglects and remissness, in the performance of our purposes and vows to God in this particular▪ we do at upon our children, and do not indure that due christian severity to be exercised in their Education; as the fallen Estate of man∣kind, doth necessarily require and call for. Pagan Rome and Greece will, in some respects, concerning grave and severe Education of youth, rise up in judgement a∣gainst our reforming Churches, who are far more advantaged than they were to the performance of this great generation work. Yet are we much more failing therein, than they were, we do know that the long duration of their flourishing state, did spring and grow in this garden of severe Education of posterity of all sort of youth, which blessing is founded and promised in the fifth Commandment. We do already plainly see, that the degeneracy and ruine of our reformed Churches springeth up, yea cometh upon us like a raging flood, out of this neg∣lected garden, the want of due and prudent severity in the education of our youth We have all Scripture light strongly ingageing of us to this duty: I shall only inti∣mate a few Scriptures, 2. Tim. 3.14.15, 16, 17. But continue thou in the things which thou hast learned, knowing of whom thou hast learned them. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thorowly furnished unto all good works. Eph. 6.4. And ye Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Deut. 6.6, 7. And these words which I command thee this day shall be in thine hearts and thou shalt teach them diligently unto thy children, and shalt talk of them when thou fit∣test in thine house, and when thou walkest by the way, and when thou lyest down, and when thou risest up. Prov. 22.6. Train up a Child in the way he should goe, and when he is old he will not depart from it. Deut. 29.10.11, to 16. Ye stand this day all of you before the LORD your God: your Captains of your Tribes;, your elders, and your officers, with all the men of Israel, your little ones, and your wives, and thy stranger that is in thy Camp, from the hewer of thy wood unto the drawer of thy water: that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day: That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy Fathers, to Abraham, to Isaac, and to Jacob. Neither with you only doe I make this Covenant, and this oath: but with him that standeth here with us this day, before the Lord our God; and also with him that is not here with us this day. Nehem. 10.28. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had seperated themselves from the people of the lands, unto the Law of God; their wives, their sons and their daughters, every one having knowledg and having understanding. To train up our children to worship God with Reverence and godly fear, is a powerfull curb, restraint and correction of that natural enmity that is in their heart against God, and against his holy law. It suppresseth the natural habits, and permitteth not the irritation of corruption to be stirred up: it quencheth the burning of all such sparks: it chaseth away the foolishness that is bound up in the heart▪ it habituates the soul in a principle of hatred against sin: it inureth them into shame and sorrow for sin, which is so contrary to the law of God, and all re∣ligion, and holy worship of God: it layeth in, yea storeth the soul with principles and habits of virtue, which will never wear out, nor be forgotten; because he hath been so taught and practised from a child. Such religious education of Children doth greatly dispose & prepare their hearts for the special work of the Spirit, unto their conversion, they being alwayes trained up within the walk of the Spirit; such religious education doth principle them to be ready for any service of God in their generation. The first impressions that are strongly made upon the tender souls of children, will never wear out▪ Quo semel est imbuta recens servabit odorem Testa diu It is a very false and pernicious principle, that many people and parents are tainted with, viz. that youth must be suffered awhile to take their swinge, and sowe their wild oates; to travail into the world, to follow the fashions, company, and manners of the times, hoping they will be wiser hereafter. O false principle God speaks fully to the contrary. Prov. 19.18. Chasten thy Son while there is hope▪ and let not thy soul spare for his crying. Prov. 13.24. He that spareth the rod, hateth his son, but he that loveth him, chasteneth him betimes. The gentle rod of the mo∣ther, is a very soft and gentle thing, it will break neither bone nor skin: yet by the blessing of God with it, and upon the wise application of it: it would break the bond that bindeth up corruption in the heart. Prov. 22.15. Yea yet great∣er is the power of this gentle thing, Prov, 23.13.14. withold not correction from the child, for if thou beatest him with the rod, he shall not dye, thou shalt beat him with the rod, and shalt deliver his soul from hell. The after welfare of our children de∣pendeth very much upon their education. We want not experiences of both kinds; some we have can never get rid of the stains of their youth. Davids heart pincheth him upon that account. Psal. 25.7. So doth Jobs distressed soul la∣ment, Job. 13.26. Thou writest bitter things against me, and makest me to possess the iniquities of my youth. We often find the good effects of holy and sever educa∣tion, of which Timothy is a noted example. We have experienced that text Amos. 2.11. I raised up of your sons to be prophets, and of your young men for Nazarites, is it not even so O ye children o Israel saith the Lord? and is it not so with us, O New-England! but the Reproof that followeth v. 12. we hae too sadly experienced, But ye have given them wine to drink, is it not so, O New-England! This is a lamentation, and will be for a lamentation, if it be not re∣formed. AND he went down with them, and came to Nazaret, and was subjet unto them, and Jesus increased in wisdome, and stature, and favour with God and man. These few words are an Epitome of an itory of eighteen ears. he above-named famous history of what Jesus did when he was about twele years old, was the shutting up of the period of his child-hood, and the beginning of his youth: all that is said of this period of his youth, is expressed in these few words in this text, and we hear no more of him till he was about thirty years old, & then he began to enter upon his publick Ministry, beginning with Fasting and Prayer, & temptation, Luk. 3.23. with 41. &c. and from that time forward to his dath, all the Evangelists do give the history of his doings & sufferings. The course of his holy life from twelve years old, to thirty, is wholly covered in silence, save what is said in these two Verses, wherein there be six things spoken of him, 1. He went down with them, he had come up with them unto the Temple to attend the publick worship of God, and now he returneth home again in his parents company. It is a spiritual comfort to godly parents, when they appear before God. to say as Isai. 8.18. Behold here am I, and the children which the Lord hath given me. And when the worship is finished, the Parents and the Children return home together. Good Children will refuse vain company, vanities and play, to keep company with their godly parents. Godly youth will chiefly prize and rather chuse the desirable company of their good parents, as being according to the commandment of God, and the holy pattern that our Saviour Jesus Christ hath set us. Once we see that he tarried behind them; but we also see what a good Apology he had for it; because he was about his heavenly Fathers business. according to this instance was his, and his Parents practise all his dayes. From this time forward for eighteen years did they thus walk. Order is comely in Gods eyes, and becometh Gods House and Worship: in such order did they constantly walk with God. Hereby Jesus Christ did fullfill perfectly all the laws of God, touching his orderly attendance unto the instituted worship of God. Such a divine beauty and lustre was upon the reverent, orderly and religious atten∣dance of Jesus Christ upon the publick worship of God, that it was an high ho∣nour to the Temple, for him to appear in it, and to worship God there. Such an honour and glory, as made this second Temple to excell the first Temple, though in many other respects it was inferiour to it. Hag· 2.7, 9. The Desire of all Nations shall come, and I will fill this house with glory, saith the Lord of Host: the glory of this latter house shall be greater then of the former saith the Lord of Hosts. The holy obedience and worship of this glorious person, did beautifie and illustrate the Temple, and all the instituted worship of God, which was there performed. this Person brought more glory to the Temple then all the Ceremonyes, of which he was the substance, and they were but the shadows. In all this period of the middle age of his life, the Lord Jesus did fullfill the law of God, with his pure perfect and meritorious obedience: never was the Law of God so obeyed and fullfilled, as it was by this glorious Person. 2. He came to Nazaret, the place of his education and Humiliation all his dayes, untill he entred upon his publick Ministry. He is after called the Branch, in the Old Testament, with reference to his habitation in this city, which hath its name from that word, and in the New-Testament, he is called Jesus of Nazaret. we see how exactly careful the Lord was to fulfil the Scriptures for the confirma∣tion of our Faith in him, yea, in minute and small matters, as they may appear unto us, Math. 5.17. think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil, Joh. 6.38. I come down from Heaven not to do mine own will, but the will of him that sent me. 3. He was subject unto his Parents, the Greek is Emphatical in three words, (he was) that is the habit, bent, way, and set of his heart was to be subject to his Parents according to the fifth Commandment, he perfectly fulfilled the fifth Com∣mand, it was never so kept and fulfilled as he kept it, his heart was unto his duty, which he performed without any failure or swerving either in thought, look, ge∣sture, word or deed. The second word is (subjecting) viz. alwayes and upon all occasions, he acted subjection in all kinds, and in all things, he acted the perfect duty of a child, without the least spot or stain. The third word (to them) to both his Parents Father and mother, according as order and the rule called for it. In Childhood the child is oftenest in the mothers bosome, in youth he is oftenest at Fathers hand, in all cases he acted subjection and obedience perfectly, they never provoked him, for he had nothing in him was capable to be provoked, when the De∣vi came to he found nothing in him capable to entertain a temptation, Joh. 14.30. much lss did his Parnts ever provoke him, nor did he ever provoke them, they had in-dwelling sin in them, though he had not, and though they had, he ne∣ver provoked them, nor drew out their corruption to act, O what a sweet, holy, peaceable Family was that Family, an heavenly Family? no doubt he often stirred up and provoked his Parents to holiness, virtue, and all good works that they were capable to perform, Math. 8.9. the Centurion doth rightly describe Family sub∣jection, I say to one, goe, and he goeth, and to another, come, and he cometh, to another, do this, and he doth it. So did Jesus alwayes, if his mother called him he came, if she said goe, he goeth, when his Father said go with me to work at my calling for our living, he went with him, he wrought with him, we read that his detracters said. Is not this the Carpenters Son? Math. 13.55. others called him the Carpenter, Mar. 6.3. this witnesseth his subjection and obedince to his Parents. And also that he was not idle, but he laboured in his Fathers calling, and all this was pure and perfect obedience to the Law of God. Reverence to parents is a part of subjection to them, and therefore that also is comprehended in this word, he was subject to them. 4. He increased in wisdome, the greek word doth signifie to profit and increase in knowlebge and learning, by the use of those means, which God hath appointed for mankind to get wisdome, knowledge and learning, by which are hearing, reading, conference, meditation, and study, and watering them all with prayer. That hearing is a sanctified means instituted by God to get wisdome, see Rom. 10.17. Faith cometh by hearing, that reading is an instituted sanctified means, see Ioh. 5 39. search the Scriptures, Jesus Christ often saith, have you not read? and how read you? that conference is a sanctified means, see Luk. 24.32. did not our hearts burn within us, while he talked by the way? that meditations and study are sanctifi∣ed means. 1 Tim, 4.15. meditate on these things, and that all these must be watered by prayer, Iam. 1.5. If any lack wisdome let him ask it of God, who giveth to all men liberally, and upbraideth not, and it shall be given him, Paul saith, that he profited in the Iews Religion above others where the same word in the Original is used, Gal. 1.14. and he was brought up at the feet of Gamaliel, a very learned Doctor, Act. 22.3. The matter of our learning is chiefly the Scriptures, that is the book above all books, to train up youth in the knowledge thereof, as Timothy was, 2 Tim. 3.15. The next book to that is the book of Gods creatures, the works of God, where all the liberal Arts are to be found and learned. And the next books are the books, labours, and works of learned men, and especially of holy men, who lay opn the Treasures of wisdome and knowledge, which are laid up in Jesus Christ, laid out, displayed, and revealed in the Scriptures, and explained to our Capacities in the Books and labours of holy and learned men. That Jesus according to his humane nature increased in wisdome, is here testifyed of him, as his body and Soul grew in capacity to receive more and more addition of wisdome, so the Holy Ghost filled him more and more with wisdome, when he was a Child he was filled with wis∣dome, Luk. 2.40. according to the measure of his capacity, and as he grew up, his virtue was more and more exerted, and he was still more and more filled and increased in wisdome. Jesus was full of grace, and as the habits were drawn out by new Objects into act, so his wisdome increased. The means that Jesus Christ used, were those above named, Luk 2.46. he was among the Doctors, both hearing them, and asking them questions. And no doubt such as taught in the Synagogues where he lived▪ had him to be their frequent, if not constant hearer. And that Jesus did read the Scriptures, there is no doubt to be made of it, because he hath commanded us to search the Scriptures; wherein he was so expert, that Luk. 24.27. beginning at Moses and all the Prophets, he ex∣pounded to them in all the Scriptures, the things concerning himself. That Jesus me∣ditated and prayed, which are two exercises of the Soul, so neer of kind, that they are seldome asunder: especially when we meditate on Religion & the Scriptures And how abundant our Lord Jesus was in prayer, is greatly witnessed in the Gos∣pels. Thus Jesus Christ hath set a pattern to all scholars and Christians, who all are the Scholars of Jesus, how we may increase in wisdome. Wisdome entereth into the Soul by degrees, so it entered into the soul of Jesus, because he increased in wisdome. We find two kinds of soul food, milk for Babes, & strong meat for men, Heb. 5.14. and Jesus Christ made use of both these kinds of Soul food, the Scrip∣tures are the purest spiritual milk in the world, 1 Pet, 2.1, 2. the sincere milk of the Word that ye may grow thereby, such babes as are born of the Spirit by receiving into their Souls the ingrafted word, they relish no food but such as is grounded upon, and deduced from the Scriptures, & such was the food that Jesus fed upon, where∣by he was filled with wisdom; we see that Jesus Christ hath sanctified Schools of learning, and all good means of education of youth in knowledge and wisdome, and did perfectly fulfil the Law of God therein for us. 5. He increased in stature. As his Age and Years came on, so his humane na∣ture grew, he grew up a comely young man, well featured and proportioned in all his limbs, unto that measure of stature that was appointed to him of God, his bo∣dy visibly grew, as his Soul grew invisibly, unto that glorious measure which the Lord had appointed for it to attain unto. Though the carnal persecuting world, vexed and incensed by his holiness and faithful ministry, were blinded with the black smoak of envy, and his person obscured by poverty and a low condition, and therefore saw no beauty, nor any thing desireable in him; yet in Gods eye he was his pleasant Child, and in the Churches eye he was a glorious person, we beheld his glory, the glory of the only begotten of the Father full of grace and Truth, Joh. 1.14. 6. He increased in favour both wih God and man, he was a very gracious, holy youth, a young man eminent in Religion, eminent in Sabbath worship, in Syna∣gogue worship, in Family worship, in Temple worship, all his converse and dis∣course was holy, heavenly, and religious; he behaved himself in all things as a darling Child of God. And in his converse with men, he was of a civil, kind, courteous, and affable conversation, so that all Gods people did love him, honour him, and reverence him in their hearts, though the wicked and prophane con∣temned him, yet in their consciences they could not but have a reverent esteem of him. So he grew in favour with God and man. Thus he lived, and carryed himself until he was about thirty years of Age. In this course of his Earthly pilgrimage, he had opportunity to obey God in all the Commandments of the Law. The whole System of the obedience of man, in walking towards God in holiness according to the first Table of the Law, and in righteousness towards man according to the second Table of the Law, was per∣formed by him, and he never failed in one jot or Tittle of the Law, but did perfect∣ly fulfil it. Such particular commands as his Sex or calling, &c. gave him not op∣portunity actually to perform, those he did virtually and habitually perform, and that was acceptable to God; for Adam if he had stood in Innocency should not per∣sonally have performed the Commandments peculiar to Children, yet should ac∣ceptably have fulfilled the whole Law. And the times that Jesus lived in were such trying times, as did put him often upon most eminent acts of obedience, for he came to the Church of the Jews, when they were at the worst that ever they were, and under the deepest degree of Apostacy, which filled all men with tryals and temptations, and rendred it a difficult work, to keep true and upright in his obedience to God. Yet Iesus kept his integrity without the least spot, blemish, or stain, 1 Pet. 2.22, 23. he came also at a time when the Jews were subdued by, and subjected unto the Roman power, which condition did render the times very difficult to keep a good Conscience, and to walk with God in truth and sincerity. Yet notwithstanding these and such like difficulties, Jesus Christ held fast his inte∣grity, and walked in all obedience to God, and towards all men with perfect Inno∣cency: In this course of his humane life he perfectly fulfilled the Law of God. And all this he did as our Saviour, and Mediator, and Surety. The first Adam ought to have fulfilled the Law, but he did not, he fell into sin before he had kept the Law, therefore Jesus Christ the second Adam, he undertaketh to perform that which he left unperformed; he hath perfectly fulfilled the Law by his active obe∣dience, & this perfect obedience of Jesus is imputed unto believers, and God doth account it unto us, as if we had performed it, 2 Cor. 5.21. that we may be made the Righteousness of God in him, and Rom. 10.4. Jesus Christ is the perfecting end of the Law for Righteousness to every one that believeth, Phil. 3.9. and be found in him not ha∣ving my own Righteousness, which is of the Law, but that which is through the Faith of Christ the Righteousness which is of God by Faith. MY scope being to explain and set forth the sufferings of Jesus Christ, I shall endeavour according to my poor ability, to shew what sufferings Jesus Christ underwent in all this course of his pilgrimage. Jesus Christ having undertaken to be our Advocate with the Father, and to procure our peace with God; as it was incumbent on him to purchase for us the Inheritance promised in the Covenant of works, by fulfilling the Law by his pure, perfect, and meritorious, active obedience unto the Law of God, which Adam left unperformed. So it was incumbent upon our Lord Jesus to suffer the punish∣ment due unto us, for our transgression of the Law. The Captain of our Salvation must be made perfect by suffering. Hence when in his Infancy he fled for his life, from Herods Jurisdiction into Egypt, this suffering of Christ was a part of the punish∣ment due unto the sin of man, he having taken upon him the imputation of the guilt of the sin of man. The curse and punishment due to sin did justly fall upon him, and under that consideration were all the sufferings of Jesus Christ, he did not suffer affliction as a means of mortification of sin, as we do, for he had no sin to mortifie, but all that he suffered was by virtue of his office of a Mediator, and he suffered in all things the punishment due to sin, his sufferings were all of them a branch of the curse, an effect of the guilt of sin, he suffered in all things as a pub∣lick person, as a Mediator, and therefore in every thing that he suffered he under∣went the wrath of God, the curse and punishment of the Law, which was due to sin, never did a man suffer such sufferings, and so, as Jesus Christ suffered. When he returned from Egypt, and his Parents by prudent fear were constrained to with∣draw into an obscure corner of the Country, there to hide, and bring up the child, Jesus Christ suffered this as an effect of the guilt of the sin of man, as a branch of the curse and wrathful punishment of the sin of man; and this obscurity did run through his whole life. More particularly, I shall instance some of the sufferings of Jesus Christ which he suffered all his life long, even in this most quiet time of his life, when his active obedience did chiefly shine, and this I do to shew the com∣plication of his active obedience and passive obedience together in his quietest and best times, wherein he did most illustriously perform his active obedience, he was under clouds of suffering in them all. And first I shall lay sundry of them toge∣ther, and then open them distinctly. 1. Jesus Christ suffered for us the affliction of poverty as it is a fruit of the curse, the sting of the guilt of sin, wrath and punishment of sin were in it. 2. Jesus Christ suffered for us the affliction of a low obscure condition in this world, as a fruit of the curse, the sting of the guilt of sin, and wrathful punishment for sin was in it. 3. Jesus Christ suffered for us the affliction of a servant-like condition in this world, as a fruit of the curse, having the sting of the guilt of sin, and wrathful pu∣nishment of sin in it. These three first kinds of sufferings he underwent all his life through: the rest that follow, he did chiefly undergoe after he entered upon his publick Ministry. 4. Jesus Christ suffered for us the affliction of grief, infirmities, bodily pains, as the fruit of the curse, having the sting of guilt, and wrathful punishment of sin in them. 5. Jesus Christ suffered for us reproaches, slanders, cruel mockings as a fruit of the curse, having the sting of the guilt and wrathful punishment of sin in them. 6. Jesus Christ suffered for us Temptations many and great, as a fruit of the curse, having wrathful punishment of sin in them. The sting of all these sufferings of Iesus Christ (and such like; for he suffered all the sinless punishments of sin) was the imputation of the guilt of our sin, and the real curse and wrath of God due to our sin, but the evil of sin he touched not. The most of these sufferings did fall upon him through the whole course of his life, be∣fore he was persecuted for his faithful Ministry and Doctrine. But reproaches and cruel mockings are most particularly mentioned in his last sufferings, where we shall have occasion to make particular mention of them, all these kinds of suffer∣ings, when they befall us are calls to repentance, helps and means of mortification; Jesus Christ hath taken out the sting, and turned them into wholsome medicines. But they fell upon Jesus Christ as punishments of sin, fruits of the curse, execu∣ted upon our Surety to the uttermost of the merit and desert of sin, until vindi∣ctive justice was satisfied, and said, I am well pleased, it is enough. Though in the time of Jesus Christ his private life, many people favoured him, and it is like none but the vilest mocked and despised him, yet when he publickly preached and reproved their sins, and fell under the hatred and prsecution of the chief Priests, Scribes and Pharisees, then the generality of the people raged against him, and few did adhere to him, and very few believed in him; and all this he suffered as the punishment and desert of our sin. I shall more particularly open these several sorts of punishment sins which our Lord Jesus suffered for us, to satisfie Divine justice, and to take away the sting and curse of them from us, and to sanctifie them to be wholsome medicines in his hand to do us good by them. MAth. 8.20. the Foxes have holes, and the Fowls of the Air have nests, but the Son of man hath not where to lay his head, Luk. 2.7. she brought forth her first born Son, and wrapped him in swadling Clouts, and laid him in a manger, because there was no room for them in the Inn; in so poor a condition he was born, and it appeareth that he had not advanced or increased his estate all the time of his life, for now he was in his publick Ministry, and yet he had no place of his own where to lay his head, and take a nights rest, nor any house to entertain his followers and auditors, but often went out unto Mountains and wildernesses to preach unto them, or upon the Sea shore. He was the Son of a Carpenter. Mat. 13.55. and wrought with his Father for his living, Mark. 6.3. yet had not the means or opportunity to raise any worldly estate, nor to build for himself an house, nor any shelter where to lay his head, Isai. 33.2. he grew as a Root out of a dry ground, and men know that such Roots grow but poorly, Psal. 40.17. but I am poor and nee∣dy, and this is manifestly spoken of Christ, as appeareth, ver, 6, 7, 8, &c. the same is said, Psal. 70.5. Psal. 69.29. I am poor and sorrowful, and this Psalm speaketh abundantly of the sufferings of Jesus Christ, and this of poverty is one of his suf∣ferings, sal. 109.22. I am poor and needy, and this Psalm is a Prophesy of Jesus Christ▪ his Parents were poor which appeareth by their lodging in a Stable, and at his mothers purification, they offered the poor womans offering, Luk. 2.2. This part of the sufferings of Christ is abundantly declared both in the Prophesy and also in the History. Poverty is not a sin, but an affliction a punishment of sin, sin hath brought poverty upon man, as the desert of our sin, man was a rich Lord, but sin hath made him a poor beggar. The reason why poverty is a punishment, is, because it cutteth us off, and depriveth us, and taketh away much of our domi∣nion over the Creatures of God. Adam was made Lord over Gods Creatures, in this low world he had dominion over them, but sin hath stripped us in a great measure of our dominion. God will permit us to have a little, a few of his crea∣tures to rule over and employ. Though some dominion over, and use of the crea∣tures God doth allow to every one, even to the poorest Lazarus, viz. the Earth to tred and ly upon, the Air to breath in, and some food to live upon, though this is a grant of free mercy, for sin hath deserved that we should be stripped of all good. Poverty is a very dark cloud drawn over sinful man, which vaileth all his glory and humane excellency. And it was a dark cloud over Jesus Christ, when he was here on Earth amongt us. There be many vices that attend Poverty, Prov. 30.4. but Jesus Christ touched none of them, he suffered sinless poverty, but not the sins of poverty which it tempteth and exposeth men unto; there be also many virtues that attend and shine in poverty, these virtues did Jesus Christ shine in, there is sanctified poverty and that Christ suffered, there is also unsanctified poverty, and that Jesus Christ touched not; he suffered the curse of poverty, that he might take the curse out of it; this he suffered, to turn the quality, the effect and the operati∣on of it to be only medicinal, and not destructive unto us. Consider what be the afflictions of poverty which Jesus Christ suffered, and then see how Jesus Christ suffered them all, yea, more then I can utter. 1. Poverty cutteth off, depriveth, bereaveth us of those creatures of God over which we are to have dominion in this low world, for our comfort and use. God made man Lord over the works of his hand, gave him wisdome to use and im∣prove them to the glory and service of God, and for his own honour and comfort▪ but sin hath stripped us of this our dominion; we have forfeited and lost all, see a bereaved condition described, Psal. 89.38, to 46. thou hast cast off and abhorred, th hast been wroth with thy anointed, thou hast prophaned his crown by casting it to the ground thou hast broken down all his dges, thou hast made his glory to cease, and cast his throne the ground▪ alas, how poor hath left man! Adam suffered the greatest loss & down∣fall that ever man suffered! poor Adam! he lost the Lordship of the whole world, both from his own possession, and his Childrens after him. Only God did of his meer bounty and goodness restore unto him a little under the government of Christ, so much as might serve his turn in a poor manner, to pass through the pil∣grimage of man in this world. By this fall of Adam, and loss of his dominion, the Devil hath got it in a great measure by the permission of our Lord, into his hand, and all his study and care, is to bring all dominion, riches, and worldly honour into the hands of the wicked and ungodly world; who will be real and vigorous promoters of his affairs and Kingdome. 2. The second affliction of poverty is; he hath but little, and that but mean food, little and poor raiment, little, or no house, shelter or harbour of his own, no beast to ride on, to ease him in his travails, or to bear burthens for him. So it was with Jesus Christ, poor food, which appeareth by this, that his miraculous feeding the people with that food which was provided for themselves, and that was barly bread and fish, Joh. 6.6.13. there is a lad here that hath five barly loaves, and two small fishes, ve. 13. they gathered and filled twelve baskets full with the fragments of the five barley loaves, for garments we read little, but he exhorted his Disciples to have but one Coat, and it is most probable that he had no more himself. For house and harbour, the Text saith, he had none of his own, though he had built for others. For beasts, he had not so much as a poor Ass to ride on, and when he came triumphant into the City, he borrowed an Ass to ride on, Math. 21.2, 3. alas poor Kiing! how would his unbelieving adversaries deride him! none of the Kings and great ones regarded him, nor yet the people, only believers had faith to behold him that was behind this Curtain of poverty. 3. The third affliction of poverty, the poor are neglected, disregarded, yea, though they be wise; benificent, and do eminent good works, poverty so darkens them, that they are forgotten and not regarded, Eccl. 9.14, 15, 16. thare was a lit∣tle City, and few men within it, and there came a great King against it, and besieged it, and built great bulwarks against it, now there was found in it a poor wise man, and he by his wisdome delivered the City, yet no man remembred that poor man, then I said, wisdome is better then strength, nevertheless, the poor mans wisdome is despised, and his words are not heard, So it was with Jesus, he was very wise, full of wisdome from a child, Luk, 2.40. and in his course of life, no doubt did give much good counsel unto ma∣ny, and did many notable and eminent good works, but by reason of his poverty none regarded him. And that may be one Reason why so little is recorded of him in the time of his private life. Yea, he hath not only delivered a City, but a world, not from an earthly King, but from the vindictive justice of God, and not only their bodies, but their Souls also, and yet who was more neglected then Je∣sus Christ, Isai. 53.3. he is despised and reected of men, though he was employed in the great work of our Salvation, 1 Sam. 18.23. I am poor and lightly esteemed. 4. The fourth affliction of poverty; if the poor do never so little anger, vex, or stand in the light of the proud, carnal world, they will despise and curse them, Joh. 7.48, 49. have any of the Rulers and Pharisees believed in him? but the peo∣ple who know not the Law are cursed, Ioh. 9.28.34. they reviled him, they said, thou wert altogether born in sin, and dost thou teach us! and they cast him out, Prov. 14.20. the poor is hated even of his own neighbour, but the rich hath many friends, Prov. 19.4. wealth maketh many friends, but the poor is separated from his Neighbour, Prov. 19.7. all the brethren of the poor do hate him, how much more do his friends go far from him, he pursueth them with words, yet they are waning to him. Thus it was with Iesus Christ, Joh. 7.5. for neither did his brethren believe in him. 5. The fifth affliction of poverty is, when a man is poor, men think that God despiseth them, as they themselves do. Thus they dealt by Iesus Christ, Isai. 53.4. we did esteem him stricken, smitten of God and afflicted, Ier. 5.4. poor and foolish, poverty renders a man destitute, forlorn & despicable, poverty layeth a man by like a broken potsheard good for nothing, Prov. 10.15. the destruction of the poor is his poverty. 6. The sixth affliction of poverty is, every one will be bold to afflict, wrong, tread upon the poor man, Psal. 10.2, 8, 6, 14. the wicked in his pride doth persecute the poor. his eyes are fiercely set against the poor, he catcheth the poor when he draweth him into his net, men are bod to injure the poor, because they know they are not able to re∣venge themselves, they think no body else will, they think not of God that he hath taken the of the poor, and that he will behold their mischief, and spight, Psal. 10.14. thou hast seen it, for thou beholdest mischief and spight to require it, with thy hand, the poor committeth himself to thee, thou art the helper of the Fatherless, Am. 2 6. Thus saith the Lord▪ for three Transgressions of Israel and for four I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shoes, thus they dealt with Jesus Christ, and most severely hath the Lord visited the Iews for such inuries done unto our Lord Iesus. 7. The seventh affliction of poverty is, that it draws a vail or Curtain over all humane excellencies. it taketh away the matter and means whereby he may ex∣cell in the world among men, he cannot do any great and honourable works in his Generation, he hath not wherewith to do them▪ as rich men have, Isai. 3.6, 7. whn a man shall take hold of his brother, of the house of his Father, saying, thou hast cloathing, be thou our Ruler, and let this ruine e under thine hand, in that day he swear saying, I will not be an healer, for in my house is neither bread nor cloathing, make me not a Ruler of the people; What ever other virtues or wisdome he hath, i n want wealth, he is disabled, darkened, and laid aside from a capacity of doing any great service among his people. Thus it was with Iesus Christ, his poverty did disable him from carrying any breadth among men. Yet Jesus Christ by his diin power did many wonderful and miraculous good works, in healing all manner of diseases, in feeding the hungry in a time of need, he entertained and fed many thousands at one time, and that in a wilderness, he filled all their bellies, and no doubt all their pockets, bags, or baskets, and when all had taken what they would, they still left many baskets full. No Prince on Earth did, or could make such a bountiful Feast, his poverty is no hindrance to his divine power from doing such acts of noble libe∣rality; and so it was with the Apostles afterward, though they were poor, yet that hindred not them from doing great acts of beneficence to men, Act. 3.6. siver and gold have I none, but such as I have give I thee, in the Name of Jesus Christ of Nazaret, rise up and walk. 2 Cor. 6.10. as poor, yet making many rich, and that with the best, and most true riches in the world. rich in Faith, though poor in this world, Iam. 2.5. Quest. Why did Iesus Christ undergo poverty, such deep poverty? Answ. 1. For the satisfaction of the vindictive justice of God for the sin of man, all sinless punishment which sin had deserved, and justly brought upon man, this Iesus Christ suffered, of which punishment poverty is a chief part. Adam was a rich Lord over the world, he had a great dominion, but upon his fall he was thrust out of Paradice, stripped of all his dominion, dignity, and glory, he was Lord of the world, but now an outcast, a poor beggar, he has nothing but what Gods mer∣cy will bestow on him, he hangs upon every creature for relief, wool, hair, hides, flesh, and many other things he is necessitated to get from the creatures of God, for his relief, which are drops and branches of his lost dominion, and notwithstand∣ing this beggarly condition of man, so foolish many are, to bedeck themselves in pride with these things which should be for their humbling. This second state of Adam, this poor punished condition did Iesus Christ take upon him, Phil, 2.7, 8. though equal with God, yet he became a stripped, bereaved, naked man, and of the poorest sort among them. This was a chief part of the sufferings of Iesus Christ for the sin of man, he bore this effect of Gods wrath upon fallen man, to bear it off and away from us. 2. Iesus Christ bore this part of the punishment of sin, for the sake of Gods e∣lect, to sanctifie this state of poverty for them, to take out the sting of it, and to re∣move the curse from it that it might become a blessing to them; for it is Gods de∣signe and purpose, that the state of his Church and Saints in this world should be poor, the most part of them, and therefore he hath prepared poverty for them by taking the curse out of it, 1 Cor. 1.26, 27, 28; 29. ye see your calling Brethren, how that not many wise after the flesh, not many mighty, not many noble are called, but God hath cho∣sen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the mighty, and base things of the world, and things that are despised hath God chosen, yea, and things that are not, to bring to nought the things that are, that no flesh should glory in his presence, 3. Jesus Christ came into the world in this poor condition, to leave an advan∣tage to Satan to tempt and prevail with the wicked Jews and Romans, to put him to death, for none of them feared to abuse such a poor man, Herod and his men of War despised him, the Emperour and other Rulers under him feared him not but easily condescended and conspired to put him to cruel sufferings and death; he was so darkened by the cloud of poverty, that he had no thoughts that he was the Lord of glory, 1 Cor. 2.8. which none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory, The Sacrament of the Lords Supper may seem to be a pure Institution, yet it is an effectual memo∣rial of all the sufferings of Jesus Christ, from his poor cradle to his bitter Cross and dark grave. Moreover it is necessary to consider that the poverty of Jesus was a thousand times, yea, above all comparison, more bitter then our poverty is, for his poverty had the sting of the curse in it, it was an effect of the wrath of God. And by his suffering thereof, unto the full satisfaction of divine justice: he took the sing of the curse out of our sufferings, and out of our poverty, and made them to be only medicinal to us. Our poverty and all our sufferings are p∣on many accounts sweet and easy, yea Jesus Commands us to rejoyce, and be ex∣ceeding glad under them. The believing Jews took joyfully the spoyling of their goods, Heb. 10.34. But Jesus Christ his sufferings were all bitter, as respecting his hu∣mane nature, as being our Mediator and Surety He had joy in respect of the Father whose will he obeyed and fulfilled, but the desert and punishment of their sin lay with its full weight upon him, so that we see, that the poverty of Jesus Christ was an heavy part of his sufferings, a part of his passive obedience, which did run through the whole course of his life, from his birth to his death. PSalm. 22.6. I am a worm and no man, despised of the people, a no body, a no∣thing, a poor despicable thing, this is an effect of his poverty, and there∣fore in the opening of it, sundry things will be coincident, and some, the same that were expressed in his sufferings of poverty, but it should not be account∣ed a needless Tauologie, seeing the Scripture is so plentiful in this point, both in the Prophesy and in the History, to express, amplifie, and dilate upon the point of the sufferings of our Lord Jesus, as being a point very remarkeable, and much to be insisted upon, and often inculcated. Wealth is an exercise of the dominion of man, therefore it exalts a man in the World. poverty strippeth man of his dominion, therefore it layes him low in the World. And in that condition it pleased Jesus Christ to lay himself. He who is God humbled himself by his Incarnation, lower then Angels, though h had been born the greatest of men on Earth, yet he humbled himself to become a man, Phil. 2.6, 7. he emptied himself to become a man, and laid himself among the lowermost rank and sort of mn, which is Rhetorically expressed by a worm, what is lower then a worm among living creatures, such was Jesus Christ in the flesh, a no body among men, the lowest of no body, therefore the Text saith a worm & no man, one of no account. But consider that this Text sheweth of what esteem and account Jesus Christ was in the worlds eye only, he was not so accounted in Gods eye, nor in the Churches Eye, for see of what account Jesus Christ was in Gods Eye, Mat. 3.17. this is my well beloved Son, in whom I am well pleased. See also Math. 12 18. behold my servant whom I have chosen, my beloved in whom my Soul is well pleased, I will put my Spirit upon him, and be shall shew judgement unto the Gentiles. See what ac∣count he was of in the Angels eye, Luk. 2.10, 11. I bring you good tidings of great joy, which shall be to all people, for unto you is born this day in the City of David, a Saviour, which is Christ the Lord. See what account he is of in the estimation of the Scrip∣tures, Isai. 9.6, 7. unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder, and his Name shall be called wonderful, Counsellour, the mighty God, Everlasting Father, Prince of Peace, of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his Kingdom, to order it, and to esta¦blish it with judgement and with justice, from henceforth even for ever; the Zeal of the Lord of Hosts will perform this. Amen. This glorious person is the ow worm we are speaking of, see also what account he is in the Eye of the Church, Joh. 1.14. we beheld his glory, the glory of the only begotten of the Father. And this is the person that in the worlds Eye is a worm, and a no body, and despised of men. Quest, What renders a man to be a no body, a nothing, a worm? Answ. Many things, which are in no wise appertaining to Jesus Christ, as for in∣stance 1. When a man is of low parts and gifts, a simple, sorry, foolish, crea∣ture, but Jesus Christ was not such an one, Luk. 2.40. when he was a child he was full of wisdome, and 52. as he grew up he increased in wisdome. 2. When a man is unfit for any action or service in his generation, like an I∣mage finely carved, but good for nothing, as Isai. 44.10. But Jesus Christ was not such an one, he did the greatest good to man thar ever was done, never man did the like, Psal. 89.6. who in the heavens can be compared to the Lord, who among the Sons of the mighty can be likened to the Lord. 3. When men are deboshed and defiled with gross sins, this doth debase them, and make them no bodies, Prov. 14.34. But Jesus Christ was far from any such stain or spot, he is a Lamb without spot or blemish, 1 Pet. 1.19. he knew no sin, though he was made sin for us, by the imputation of our sin, and 1 Pet. 2.32, 23, 24. who did no sin, neither was guile found in his mouth, who when he was reviled, reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously; who his own self bare our sins in his own body on the Tree. 4. Men are rendred of no esteem, when they are of an ill disposition, proud, co∣vetous, selfish, passionate, censorious, contentious, and such like. But no such thing was ever found in Jesus Christ, he was meek, lowly, lovely Math. 11.29. learn of me for I am meek and lowly, Math 12.17, 18, 20. he shall not strive nor cry, &c. 5. Lastly, When men are poor in the world, this makes them low and despi∣cable in the worlds Eye. And this only was the case of Iesus Christ, saving that we may add, that his holiness of Doctrine and life would be, yea, was an Eye-sore to the Scribes, Pharisees, and hipocrites, and to such as adhered unto them. This low condition is a part of the spotless punishment of the sin of man, unto which Ie∣sus Christ doth voluntarily submit himself. Quest. Wherein, or in what respects was Jesus Christ like unto a worm, for so he describeth himself? a worm is 1. Despicable. 2. Vseless. 3, None feareth it. 4, None cares to defend it. 5. Every one is bold to tread on it. 6. They will be easily induced to destroy it. 7. None fears revenge for destroy∣ing it. 1. Jesus Christ his poverty did so vaile his glory, that in all these and such like respects he was like a worm, which cloud of obscurity was no small part of his hu∣miliation, and suffering for our sin, he was despicable, Psal. 22.5. despised of the people, Psal. 119.141. I am small and despised, Eccles. 4.16. the poor mans wisdome is despised, Isai. 53.3, despised, rejected of men, but God did dearly accept him, Math. 3.17. and 12.18. 2. He was rendered hereby in the worlds eye useless, they were exceeding po∣pulos, and where it is so, the poor worms are rather a burthen then of any use to thir Generation, though they be godly and wise, Joh. 7.49. the poor people are cur∣sed, Act. 4, 11. the stone set at nought, by the builders. but God made him the head of the Coner, and desireable to redeem, preserve and govern the world, and especially the Churc, 3. None is afraid of a worm, it cannot hurt us, so none feared Jesus Christ, He∣rod and his men of war set him at nought; though there was the greatest cause in the world for Herod and his men of war to have feared the Lion of the Tribe of Judah, Rev. 5.5. and to kiss the Son, lest he be angry, Psal 2 12. and tremble at the wath of the Lamb, Rev. 6.15, 16, 17. and the Kings of the Earth, and the great men, and the rich mn, and the chief Captains, and the mighty men, and the bond man, and every free man hid themselves in the Dens and in the Rocks of the mountains, and said to the Rocks and mountains fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand. 4. None careth to defend such a poor useless creature as a worm is, so no bo∣dy cared to defend Jesus Christ, and his cause. Once Nicodemus spake a good word for Jesus Christ, which had a present good effect, but he was quipped for it, Joh. 7, 50.51, 52, 53. Jesus Christ complained, Psal. 22.11. there is none to help, but God taketh care of this poor worm, Isai. 40.14. fear not thou worm Jacob. 5. Any one is bold to tread upon a worm to hurt and injure it, so were the peo∣ple bold to speak and do against Jesus Christ, sometimes to stone him, Ioh. 8.59. and 10.31. sometime to cast him down the clift of the Rocks, Luk 4.28, 29, 30. but God preserved him from them. 6. Every one is easily induced & perswaded to destroy a worm. So were the people, who a few dayes before had cried Hosanna to the Son of David, easily perswa∣ded by the Priests, Scribes and Pharises to cry, crucifie him, and give us Barabbas. 7. They fear no body to take vengeance for wrong done to a worm, so were the Jews fearless of any vengeance to be inflicted upon them for the wrong and injury done unto Jesus Christ, which made them bold to expose themselves and their posterity unto any such vengeance, saying, his blood be upon us, and upon our Children. And never was blood more sharply revenged, and a curse more severe∣ly executed, for they have been under that curse near seventeen hundred years, and they are still under it to this day. Quest. But why did Jesus Christ take upon him such a low condition in this world? why came he not a Prince in the external Royalty of his Father David? Answ. 1. Because this low, stripped, bereaved condition, under the loss of the dominion of man in this world is one part of the punishment due to the sin of man, Gen. 3, 23, 24. and it is such a punishment as may be taken up and born with nno∣cency, without any defilement of sin, therefore Jesus Christ did willingly submit to the deepest stroke of that punishment, for the satisfaction of Divine justice, Isai. 63.9. in all our sinless afflictions he was afflicted, and Isai. 53.4. he hath born our griefs, was wounded for our transgressions, the chastisement of our peace was upon him. And this innocent punishment for our sin he suffered most purely, perfectly, and meritoriously, unto the Infinite satisfaction of the vindictive Justice of God. And thereby took out the sting of the curse from the like low condition, that we may fall into, and he bore it away from us, Isai. 53.5, 6. 2. Jesus Christ came in this low condition to sanctifie a low condition in this world, for his Saints, the elect of God. Seeing it was the purpose of God to car∣ry the Church in this world through such a low condition, 1 Cor. 1.26, 27, 28. Yet take this with these cauticus, 1. All the Church of Gods Elect are not so, all are not in such a low condition, though most are, for the Text saith, not many noble, rich, mighty, but some such there alwayes are, for the great support of the Church, when Kings are nursing Fathers, and Queens are nursing mothers to the Churches, Isai. 49.23. 2, Again, take this caution, that this low condition of the Church shall not al∣wayes be so, for in the latter dayes Jesus Christ will more plentifully pour out prosperity, grace, which though it hath been more rarely dispenced hitherunto, yet it seemeth to me, that it shall be otherwise in the glorious times of the Church in this world as may be gathered out of the Prophesies of Isaiah from the sixty Chapter and so forward: and from many other Scriptures. 3. Jesus Christ came in a low condition in this world, and carryeth his Elect (many of them) through this world in a low condition, to exert and exercise Gods Sovereignty, in defending his poor worms against the proud great orld, and sometimes in advancing his worm, Jacob and David from the Shephards crook to the Scepter, Luk. 1.48. he hath regarded the low state of his handmaid, this Sove∣reignty of God is highly celebrated, 1 Sam. 2.4. ad 11. Job. 5.15, 16. and abun∣dantly in the books both of the Scriptures and of the providences of God. 4. Jesus Christ came in such a low condition, to set us a pattern of exercising suffering graces, which must be in this militant world or not at all, for there will be no occasion in Heaven for the use of suffering grace, when all tears shall be wiped away from our eyes. 5. Jesus Christ came in such a low condition, to leave an occasion (not a cause) in the hand of Satan, easily to prevail with the wicked Jews, and Pagan Romans, to be so bold as to put to death that innocent person Iesus Christ; for the accom∣plishing of Gods Counsel, Act. 2.23. for the salvation of man, his low condition ob∣scured his glory, whom if they had known, they would not have put to death the Lord of glory, 1 Cor. 2.8. From all this we may see and learn that a poor low condition in this world is a sinless affliction, which Iesus Christ hath sanctified to be wholsome and good for his Church in this life, and giveth us opportunity of exerting and acting many gra∣ces of the Spirit, and Iesus Christ hath a most tender care over all his poor worms. THis is an eminent part or branch of the Humiliation and sufferings of Ie∣sus Christ, a servant is the lowest order of mankind, a servant is beneath a Son, Luk 15.14. I am not worthy to be called thy Son, make me as one of thy hired Servants, it was a word of humiliation in the penitent prodigal, but an unex∣pressible act of humiliation in Iesus Christ, he came to be a Servant to his Father & that e might have been, if he had been an Earthly King. King David counts it his honour to be a Servant of God, Psal. 116.16. O Lord truly I am thy Servant, I am thy Servant. But Iesus Christ took the form of a Servant among men. There be degrees of a Servant beneath that condition which Iesus Christ condescended un∣to, which he could not submit unto; but as low as it was possible, he condescended, and that was, to take the form of a Servant. Sin hath stripped Adam of his domi∣nion, and brought him into bondage, Iesus Christ condescended as low as it was posible without sin, to bear as much of the punishment of sin, as he could wih In∣nocency, and therefore took upon himself the form of a Servant, to redeem man from his servitude; and to bring us into the adoption of Sons, a freedome of the Gospel, Math. 20.28. the Son of came not to be ministred unto, but to minister, Gal. 4.4, 5. God sent foth his Son made of a woman, made under the Law, to redeem them that were under the Law, that they might receive the Adoption of Sons. To open this point, we must consider there be sundry kinds or degrees of Ser∣vants, or Service. 1. There is the ingenious Servant, who in love and beneficence doth volunta∣rily mak himself a servant to others, that he might do them good. The bene∣ficent man is willing to be serviceable, 1 Cor. 9.19. though I be free from all men, yet have I made my self a Servant unto all, that I might gain the more, not the more mo∣ny, but the more men, the more Souls, for he fished for Souls. Paul laboured to win and gain Souls, in which Service he is an under-worker to Iesus Christ, for all the doings and Sufferings of Iesus Christ were to gain and save Souls. Such a Ser∣vant Iesus Christ made himself, Luk. 22.27. I am among you as one that serveth, I take no state upon my self, I only endeavour to do good. This is a commanded Gos∣pel duty, Gal. 5.13. in love to serve each other, though we are called to Liberty. Thus walked the famous Thessalonians, 1 Thes. 1.3. your labour of love. So did Jesus Christ, yea, he purposely did an act of Service, Ioh. 13.4. the Service of a waiter at the Table, and here behold Jesus Christ in the form of a Servant, it was a point of civil entertainment in those dayes to wash their feet, Luk. 7.38, the penitent woman washed the feet of Jesus Christ with her tears of repentance, and ver. 44. &c, see Jesus Christ his discourse upon it, and Joh. 13.13, 14, 15, 16. Christ his explication of that example of his doth teach, that they that will be the Disciples of Jesus Christ must be willing Servants of each other, in love, yea, we must be ready to do good to al, especially to the houshold of Faith: This is an honourable noble & generous kind of Service▪ and in this kind of Service the more serviceable any be, the more honourable they be, Math. 23.11, 12, He that humbleth himself to be serviceable shall be most honourable. Such a Servant Jesus Christ is, and that in the most eminent way in the world; for he dyed for his Enemies to do them good. 2. There is the hired Servant, when a Freeman is hired to do▪ work for another, and receiveth wages for his work, of such Servants we read, Math, 20.1, &c. they were hired for a day, and at night the master paid them their wages, Sometimes such Freemen are hired by the great, and serve long in their work; as Jacob did with Laban, Gen. 29. and 30. and 31.7. Laban changed his wages ten times, many kinds of Artificers are such servants, to work for others and receive wages. The Carpenters Trade is eminently so, they build houses for others to dwell in, and have their wages to live on. Joseph the reputed Father of Jesus was a Carpenter, and therefore wrought for his living with other men, and lived on his wages, Luk. 2.51. Jesus was subject to his Parents, therefore he wrought with his Fa∣ther at his Trade, for so it is expressed, Math. 13.55. and Mark. 6.3. Jesus wrought with his Father, if his Father took a bargain by the great, Jesus would help him, if his Father were hired by the day, Jesus would help him. And this is evidently the form of a Servant, though he was free. Thus he would do, unless Synagogue worship, or Temple worship calld him away: in that case, both Father and Son would make use of their freedome, and also to wait on the Lord in Family wor∣ship. 3. There is a srvice that a Nation may be obliged in by Conquest, so all the Jews were Servants to the Romans. And in that case, though the children be free, yet Jesus Christ did voluntaril submit to pay the Tribute which they deman∣ded, Math. 17.26, 27. and in this respect also Jesus Christ took the form of a Servant. 4. There is a form of a Servant that children are under in their non-Age and youth, while they are under Tutors and overnours, Gal. 4.1. the heir so long as he is a Chid differeth nothing from a Servant, though he be Lord of all. Apprentices are such Servants, who are bound to their Masters to serve them for a set time to learn a Trade, Prov. 22.6. Train up a Child in the way he should goe, &c. such a form of a Servant Jesus took not, only he was subject to his Parents. Who was able or fit to teach Jesus any thing? he was able to teach the Doctors when he was a child. Jesus Christ was a Tutor, a Master to teach and train up his Disciples, Joh. 13.13. Ye call me Master and Lord, ye say well, for so I am. 5. There is a bond Servant who is bound for all his life, as captives and Moors are. To this kind of service Jesus submitted not; unto the three first forms of a Servant Jesus did submit himself, viz. 1. To be an ingenious Servant, in love to do good to all, and especially to the Saints. 2. To be a free Servant to work with other men▪ and receive wages with his Father. 3. To serve the conquerour, by pay∣ing such Tribute as they demand. But unto the two last he submitted not, viz. to be bound to serve a man for a time, and much less to be bound to serve a man for his life. Neither of these two forms of a Servant did Jesus take up. And I may offer these Reasons for it. 1. To be bound to serve a man would have hindered him from attending unto his heavenly Fathers business, which he came into the world to do, Joh. 6.38. I came down from Heaven to do the will of him that sent me, not my own will, and much less mans will to which a bond Servant is bound, Joh. 5.30. I came to do the will of the Father that sent me, Ioh. 4.34. my meat is to do the will of him that sent me. Therefore he might not be such a Servant, as by the Law is tyed to do the will of his Master Vnder his godly parents he had liberty to do his heavenly Fathers will, and it is a branch of the Fathers will, that he should be subject to his Parents, whose duty it was to further him in the Service of his heavenly Father. Once at twelve years old he dd that, which by accident did not a little trouble his Parents for the present, but Mary so laid up the words of his Apology, as that they did ne∣ver hinder him from doing his heavenly Fathers business, but further him therein if they could. 2. He had no need to be a Servant under tuition, to teach him humility and subjection, he needed not to be taught by any humane yoke. We need it, Lam. 3.27 It is good for us to bear the Yoke of Tuition in our Youth. but it was not so with Iesus Christ his heavenly Fathers will and command were enough for him, who had the perfect Image of God, and without the least stain of original sin. 3. Because these three kinds of Service that he did undergo, were enough to sanctifie all kinds and degrees of service, for us who need the tuition of such a yoke, because our nature is stained with original sin, and needeth to be subdued and tamed, and thereby be made capable of Instruction. 4. Because it was too far beneath the dignity of his blessed person, to be at the will and command of a frail man, which his godly Parents were considerate of, knowing his Divine Offspring he was subject to them by his own voluntary obedi∣ence to the fifth command of God, but never needed to put forth any parental power of command over him. 5. It was Infinite humility in him to condescend to the lowest order of men, in taking the form of a Servant, though he did not stoop down to the lowest degree of that order, especially considering that it would have hindred him from doing the will of the Father that sent him. Quest. But why did Iesus Christ stoop so low as to take the form of a Servant. Answ. 1. Iesus Christ took the form of a Servant to satisfie Divine justice in submitting himself to bear the punishment due to the sin of man. Sin stripped man of his dignity, dominion, Lordship and Rule, and cast him into a state of servitude, the sting & curse of this punishment Christ suffered purely perfectly, and meritori∣ously, to the full satisfaction of divine justice, & thereby hath took out the sting & curse of servitud, he bore that in his own person, to bear it off, and heave it away from us. This is one part of his passive obedience to bear the punishment of ser∣vitude, this is one part of his passive obedience which did run through the whole course of his life, and especially in the whole course of his private life, for it was otherwise in some respects in the time of his publick Ministry. 2. Because hereby he sanctified the state of Service for us, that it might be me∣dicinal and wholsome for us, to humble us, sanctifie us and do us good. The curse being removed, it is become a Gospel rod, and a yoke which we have need of, espe∣cially in our youth, and Iesus Christ hath fitted it to do us good. 3. Iesus Christ took the form of a servant, that he might perform that active o∣bedience to the Law of God, which that order doth owe unto the Law, and there∣by merit that reward, that part of the Inheritance which was by the covenant of works, due unto the perfect observation of those Laws. And this merit of Iesus Christ is imputed to us that believe, by the covenant of grace. So that by taking the form of a servant Iesus Christ performed both active & passive obedience to God, the fruit whereof is made ours by the Gospel. Jesus Christ did fulfil all righteousness. Mat. 3.15. wherof this is no small part, in his obedience to the fifth commandment. 4. Iesus Christ took the form of a Servant, and did both suffer and do all the du∣ty that belonged thereunto, to purchase Gospel freedome for us, that through faith in Iesus Christ we may be freed from the evil of servitude, and be made free Ser∣vants of God through Iesus Christ. But we must remember that Iesus Christ fre∣eth us from the evil of servitude, not from the state of servitude, 1 Cor. 7.21, 22, 23. art thou called, converted, being a Servant, a bond Servant for life, care not about that, do the duty of thy place, it shall be but as medicine to thy Soul, and though thou be a Servant to men, yet thou art a Freeman of Jesus Christ, and if Christ make you free, you are free indeed in a supereminent free estate, Onesimus was Philemons Servant, but he was being converted, a Freeman of Christ. ver. 16. O what a comfort is this to poor slaves and Servants that blieve in Jesus Christ! that Jesus Christ himself the Lord of glory, took the form of a Servant for their sakes. Jesus Christ hath set Heaven gates open for poor bond slaves, and Ser∣vants to enter in by believing. And at the great day we shall see many bond slaves, Servants, and underlings; men and women, sit down with Abrrham. Isaac and Jacob in the heavenly Kingdome, but their Masters, Rulers, and such as made them slaves, cast out into outer darkness. THe forenamed Instances of the Sufferings of Jesus Christ did manifestly run through the whole course of his life, all the time of his youth, which were so farr as we know, his most serene dayes that he lived in this world, & wherein he attended to his active obedience to the Law of God, yet he was alwayes in a dark, obscure, low, suffering condition. The Instances of his sufferings which follow, more conspicuous in the course of his publick Ministry, such was this point, in this Section touched on, viz. his bo∣dily Infirmityes, mentioned by Mathew, which words are recited out of Isai. 3.4. surely he hath born our griefs, and carried our sorrows, and this Text he bringeth to prove that Jesus Christ did heal all manner of diseases, and sicknesses, not as a Physiti∣an, but as a Mediator, by divine power and Authority, as God and man. He did bear all the sinless punishment of our sins in his body, 1 Pet. 2.24. himself bare our sins in his own body, that is the punishment of our sins, viz. sinless punishment, whereof our bodily infirmityes, weaknesses, pains and sicknesses are a great and eminent part. And by this part of his sufferings he (so far) satisfied diine Ju∣stice, and thereby hath taken out the sting and curse out of our bodily infirmityes, and hath rendred them only medicinal to our Souls, and hereby he hath obtained power over all diseases, to send them, and to recall them as he pleaseth; and to improve them as he will, for the good of his Church, and believing Servants, he hath such absolute power over all our sicknesses, that he saith to one goe and it goeth, and to another come, and it cometh, &c. This Text in Math. doth hold forth that part of the Humiliation of Jesus Christ in submitting himself to bodily infirmityes and diseases, which he took, and bare, he took our griefs and pains for our sakes, and bare them in our stead. It is an eminent part of his sufferings clearly held forth in the Prophesies; and testified in the Gospel History of him. it is a point of great use and comfort to the Church, that this sharp Rod is managed in the hand of a merciful, tender hearted, yea, and experienced Mediator. Jesus Christ his body was mortal, which is evident by this, that he dyed, yea, he came into the world to dye, and therefore took a mor∣tal body, capable to perform that great service, which he came to do. The body of Adam in Innocency was capable of Immortality, but by sin he became mortal, Rom. 5.12. as by one man sin entered into the world, and death by sin, so death passed upon all men, for that all have sinned. Though the person of Jesus Christ was without sin, yet he took a mortal body, that it might be a fit sacrifice for our sin, which was laid upon him by imputation, being our Mediator, his body was made as Adams body was, out of preexisting matter, and was therefore mortal. After his Resurrection, his body is Immortal. His mortal hath put on Immortality, his glori∣ous immortal body is set down at the right hand of God. And he will change our vile bodyes after the Resurrection, and make them like to his glorious body, Phil. 3.21. Af∣ter the Resurrection the bodyes of all mankind shall be Immortal both good & bad. The power of mercy will preserve the bodies of the Elect, to be eternal monuments & objects of mercy, and Subjects where in mercy shall shine forth unto all Eter¦nity. The bodyes of the wicked shall be preserved in Immortality, to be Vessels of wrath, in which the justice of God will shine forth to all Eternity. Thus all hu∣mane bodyes are capable of Immortality, and shall be made so to be by the power of mercy and justice, which Attributes of God are to be glorified in mankind for ever. This Immortality of the body of Jesus Christ, was a great and fundamen∣tal infirmity of his humane nature, and a fruit of our sin imputed to him as our Me∣diator, and this made him capable of such other infirmityes as might accomplish his death; So that it was through the infirmity of a mortal body that he dyed, 2 Cor. 13.4. for though he was crucified through weakness, yet he liveth in the power of God; his humane nature subject to our infirmityes, made him mortal, Divine power maketh him Immortal. Though Jesus Christ took many infirmi∣tyes, sicknesses, weaknesses incident to a mortal body, yet he dyed not by any sick∣ness, he dyed a violent death, being in his full strength. Their cruelty and harsh usage of his mortal body forced (with his voluntary consent, Joh. 10.18.) a sepa∣ration of his Soul from his body, by much and cruel whippings, they made deep and long Furrows in his back, by piercing his head with Crowns of thorns, knock∣ed on with a staff, by abusing him all night, they gave him no rest. The Rulers had him to do till after Cocks crowing, then they went to their rest, if their maliti∣ous minds would suffer them to sleep; but they committed our blessed Lord Jesus to Souldiers and the rud Rabble, who abused him all the night, in the morning they committed him to Pilate, who finally condemned him, and delivered him to be crucified. They oppressed his spent mortal body by bearing his cross, they nailed his hands, & stretched his body, till all his joints were loosed. At that stretch they nailed his feet, they pierced his side with a Spear, and let out his life blood All these and sundry more of the last sufferings of our Lord, shall hereafter (the Lord assisting) in their place and order be opened; this may suffice at present to shew, that the body of Jesus Christ had the infirmity of mortality, and dyed with grief and pain, a violent death, he dyed not of any sickness. Furthermore in this state of his mortal body when he was in the flesh, he took many other infirmityes of a mortal body, which are sinless punishments of the sin of man, which may be gathered from Gen. 3.17, 18, 19. where the commination, and infliction of them is expressed as the product of our sin. To eat in sorrow to labour with disap∣pointment, and to labour with sweat, until these painful labours, sorrows, sweat∣ings and disappointments have brought us to the dust, out of which we were made. These infirmityes of humane nature may comprehend all those infirmityes usu∣ally instanced in by Divines, as hunger, thirst, weariness, sleepyness, &c. The mortal body of Jesus Christ was susteined (as our bodyes be) by eating, drink∣ing, motion, labour and rest, in all which respects our fallen estate feeleth much punishment, and the matter of sicknesses is usually contracted, by eating and drink∣ing, by heats and colds. As these natural passions and infirmityes have in them a sinless punishment of sin, which Jesus Christ suffered; So why may not we say, that the animal passions and infirmityes have in them a sinless punishment of sin? as anger, grief, love, Mark 3.5. he looked on them with anger, but without the least touch of sin, and was grieved, Joh. 12.36. Jesus did hide himself from them, Math. 14.13. when Jesus heard that Iohn was beheaded he departed thence into a desert place, Ioh. 20.2. the Disciple whom Iesus loved, Joh. 11, 35.36. Iesus wept, then they said be∣hold how he loved him, Joh. 11.11. our friend Lazarus sleepeth, Ioh, 11.3.5. he whom thou lovest is sick, now Iesus loved Martha and her sister, and Lazarus. Whether Jesus Christ suffered any sinless punishment in these animal passions, I dare not be bold to affirm. But that Christ hath sanctified them by his experience for us, that I may boldly affirm. There be infirmityes of mans mortal body instanced in the Gospel, and expressed by the same word, of which sort Christ took not, as Luk. 13.11, 12, 13. a woman bowed with a Spirit of infirmity eighteen years, and Ioh. 5.5. a man lying with an infirmity thirty eight years, but Jesus Christ took no such infirmity as cor∣rupted his humane body, or disabled him from his work and service, from doing the will of the Father. But such infirmity as made him preach, pray, traail with much pain, grief and infirmity, in doing and fulfilling his Fathers work and will, that we have ground to believe; and it is a great comfort unto sch serants of God as do work with much pain, that labour in the service of God with an aking head, pained limbs, feeble spirits, crazy bodyes and lungs, unto such it is an un∣speakable comfort, that Christ did fulfil his Fathers will, and obey his commands under much infirmity, and by experience knoweth how to pity such as do so serve the Lord. Which is the case of most of Gods dear Children, at sometimes or other, and some constantly. It is an antient question among Divines whether Iesus Christ did submit himself to bodily sickness? some are of apprehension he did not, and some are of apprehension he did, among whom I am; and with submission I shall be bold to offer my grounds for it. 1. It is expresly affirmed in the Prophesy, Psal. 41.8, 9. an evil disease (a thing of Belial) cleaveth fast unto him (as the Viper did to the hand of Paul, Act. 28.3, 4, 5, 6.) and now that he lyeth, he shall rise up no more, some such sharp distemper fell upon him as forced him to lye down, and his Enemies hoped that he should dy of it, but they were mistaken; as the Barbarians were about Paul, when the Viper fastened on his hand, but an evil disease did befall him, it is not said what it was, but it was dange∣rous, sharp and threatning. When he had been hot and spent all day with preaching and travail, and then be all night on a mountain at prayer, what aguish or feaverish fits it might expose his mortal body unto, or what aches and pains in his limbs, head, jaws, sinews, or the like discomposure of his health it might bring, we do experience in our mortal bodyes often, and so might he, yea he did expose his body to more labour and hardship both by night and by day, then we do. That this Prophesy of the Psalmist is spoken of Christ is most evident; because the ninth verse which is part of the sentence addeth another aggravation unto the affliction. Yea, mine own familiar friend in whom I trusted (viz. with the bag) who eat of my bread, hath lift up his heel against me, this part of the sentence Christ himself doth ap∣ply to himself and Iudas, Ioh. 13.18. he that eateth bread with me hath lift up his heel against me. So that we cannot doubt that the ninth verse belongeth to Iesus Christ, then why not the eight verse? if the latter part of the sentence be spoken of Christ, why not the former part? Iesus Christ doth most perfectly know the meaning of the Scriptures, therefore by the sure Testimony of Christ, that Pro∣phesy in the Psalms belongeth unto him, so that some ill disease befel him, so as that for the present he kept his bed upon it. 2. As it is expresly affirmed in the Prophesy, so it is expresly affirmed by Mathew, Chap. 8.17. himself took our infirmityes and bare our sicknesses. 3. Because sicknesses are a great part of the sinless punishment that is inflicted on man for sin, it is not a sin to be sick, but it is a punishment of sin, and Christ hath borne all the sinless punishments of sin, Isai. 53·3. a man of sorrows, acquainted with griefs, here be two significant words, that shew that it was the general and ordinary frame of his mortal body. the words doe signifie such sorrows, and griefs as arise and spring from sickness, and from a crazy state of body; which not∣withstanding he did not abate any labour, travail, work, or hardship, that lay be∣fore him, and that he had a calling to attend, whereby he might do good to others in Soul or body, Act. 10.38. he went about doing good, and healing others, yet this he did in much pain, grief, and infirmity, he was accustomed so to do. 4. It is of great comfort and encouragement to the dear Servants of God, who are forced so to do, unless they should leave the work and Service of the Lord un∣done; they cannot forbear and withdraw themselves from the work, and yet must perform it with difficulty through pains, aches, weariness hardship, and sometimes dangerous adventures, in which cases the Servants of God have this eminent en∣couragement, that Jesus Christ experienced the same, and he is a merciful high Priest and Mediator, to pitty, help, relieve and comfort such of his Servants as are faithful to do his Service, though it be upon such hard Terms. Such as think Jesus Christ did not submit himself to bodily sickness, do render this Reason, because he healed all manner of diseases in others, and if he had been sick himself, they would have said unto him, Physitian heal thy self, or would have said, it is a sign that he is an Impostor, a deceiver, because he healeth others, but cannot heal himself, therefore his holy wisdome would not expose himself to such a check, and evil construction of his miraculous healing of others. But under favour I see not force in this Reason, because though he was sick, and sometimes so sick as that he was constrained to ly by it, and so that his Adversaries knew that he was sick, yet it is most certain that he did heal himself and rise again, which is evident by this that he dyed not of any sickness or disease, he dyed a violent death, by the cru∣elty of his Enemies. Though sometimes they understood that he was sick, yet they quickly saw him up again, and about his heavenly Fathers business, he did not tell them of all the pains and aches that he went about withal, it was enough to him that his Father saw them all, and divine justice saw how holily, patiently, con∣stantly he suffered those sinless punishments of sin, and was fully satisfied in his right, pure, perfect, and meritorious sufferings therein; yea, it is like that Christ did not tell his dearest friends of what pains he laboured under every day, and that may be one Reason why so little is written about this part of the sufferings of Je∣sus Christ, he gave no such way to these infirmityes as to take him off from his work, he did his Fathers work though he laboured with great pains and much sense of his infirmityes. Yea, it is a proof of his infinite goodness, that though he was a man of sorrows and acquainted with griefs, yet ceased not, he failed not to fol∣low God fully, and to attend, to perform the work of his Father which he sent him to do, though he often laboured with an aking head, pained limbs, and a crazy, wearied, spent body, hereby setting before us an admirable Example of patience, diligence, faithfulness, and self denyal, that spared not his own body, though full of infirmityes to do good to others, and to do and suffer what God called him to do and suffer, with what difficulty and pain so ever he performed the same. And it is an heavenly encouragement to all his Servants so to do, when we are called to any good Service, do it, though we suffer much pain and grief in doing of it. This part of the sufferings of Christ may be further illustrated by three Propositi∣ons, 1. Proposition, all bodily diseases, infirmityes, sicknesses, griefs, aches, and in∣dispositions, are punishments of the sin of Adam, and effects of Gods wrath and curse inflicted on man, Gen. 2.17. in dying thou shalt dy, thou shalt dye by degrees, in this word are all diseases and infirmityes comprehended, and are threatned, yea, and inflicted, executed, every disease, ache, or pain, is a drop of the curse inflicted by virtue of this word And this punishment (as well as many others) is such as may be suffered without sin, by our Lord Jesus, who is like unto us in such infirmityes yet without sin, Heb. 4.15, what ever Jesus Christ suffered, he sinned not, 1 Pet. 2.22. he did no sin, neither was guile found in his mouth, not one word of impatience or any other evil, what ever he suffered, either justly as from the hand of God, or unjustly from the hand of man. 2. Proposition, Jesus Christ drank deep of this cup of sorrows, griefs, infirmi∣tyes, deeper then any man in the world ever did, or can do, because he is our Me∣diator, which no other man or creature is able or capable to be; he is Mediator betwixt God and man, he suffered all that was due to man, sufficiently, virtually, though effectually he suffered all that was due to all the Elect. The Lord did suffer Divine justice to inflict all that was due, and he did so, till he was fully satisfied, Math. 3.17. I am well pleased, no man save Christ ever suffered so much, or ever shall, and therefore he drank deep of this cup of sorrows, to the very bottom, Isai▪ 3, 3, 4, 5, 6. his deep drinking of this cup is eminently expressed by two mul∣tiplying words. 1. He is called a man of sorrows, as if he were made up of sorrows, as it may be said of Paul, from that Text, 2 Cor. 11.2, to the end of the Chapter, he was a man of labours and sorrows. So, and infinitely more may it be said of Jesus Christ, he is a man of labours and sorrows. 2. A second multiplying word is, [acquainted with griefs] he was habituate to them, they were his dayly familiar acquaintance. See David describing a famili∣ar acquaintance, Psal. 55.13, 14. they eat and drank together, they went to Gods house together; so was sorrow and grief the dayly companions of our Lord Jesus, in all that he did. And how could it be otherwise, when he stood in the room of all Gods Elect? 3. Proposition, Jesus Christ did voluntarily take up all this burthen of griefs and sorrows, there be two words in that Text, Math 8.17. that prove the volun∣tary submission of Jesus Christ, he took, he bare, as a Porter taketh up, and bear∣eth his burthen, so Phil. 2.7, 8. he emptied himself of glory, and took the form of a Ser∣vant, Joh. 10.15, 17, 18. I lay down my life for my sheep, I lay it down of my self. Quest. Why did Jesus drink so deep of this Cup of sorrows, griefs, & infirmityes? Answ. 1. Because Jesus Christ doth undertake and undergo that great Office of a Mediator betwixt God and man, to reconcile them and make peace, and that he might pacifie God towards man, he must pay all the debt that man oweth to God, he must satisfie and pacifie Divine justice, by suffering the penaltyes of the broken Law; he must undergo all the punishment which man is most justly obli∣ged to suffer, man himself is never able to do this, Jesus Christ, God and man e only is able, and is willing to do it, and therefore he willingly drinketh that Cup of Sufferings to the very bottom, Joh. 18.11. the Cup which my heavenly Father hath given me to drink, shall I not drink it? this reason is general to all the sufferings of Christ, and therefore a good reason of this part of his sufferings. 2. Jesus Christ drank deep of this Cup of sorrows and infirmityes, that he might in his own person experience the difficultyes of a sickly, crazy, infirm body, that might be experimentally moved to pitty, succour, bear with, and relieve such as labour under such a state and condition. And he is the rather careful in this mat∣ter, because it is the general and common Rod wherewith he doth chastize all his people, at one time or other; sicknesses are common to all, and in all Ages, now this is a great comfort, that the heart of Christ is tenderly compassionate over all that are in such a condition, out of his own experience. 3. Jesus Christ hath drank deep of this Cup of crazyness, sorrows and infirmi∣tyes, to take the sting and curse out of them, and to make a Rod and a medicine of them, which he managth with his own hand for the good of his Children, by this means he hath alayes a Rod ready for a Child that needs it, & is a purge ready for every sick Child, all sicknesses and infirmityes are at his command, he saith to this, go and touch that Child, and to another he saith it is enough for this time, let that child alone; it was the Centurion that so describeth the power of Christ oer sick∣ness, and Christ greatly commends his Faith for so speaking, Math 8.9, 13. Jesus Christ hath great power over the life of man by his management of this Rod of sickness, a it of sickness is often improved to be a mans of Conversion, the Souls of Gods Children are often great gainers by this medicine, before I was afflicted I went astry, but now I have learned to keep thy Commandments. Psal. 119.67. Heb. 12-5-13. is a famous Text to express the government of Christ over his Cildren, by the Rod of correction, and the most frequent Rod of corrction is sickness, pains, hrts, griefs inflicted upon our bodes, we have famous Examples in Scripture how God hath managed his Children by the Rod of sickness, David. Psal. 6. and 38. Hezekiah, Isai. 38. so Heman, Asaph, and many more. This great Example of Jesus Christ is of great intruction to such as hae crazy, sickly, weak bodyes; take heed how we abate an service unto the Lord, especially, we Ministers must be careful in this point, because the pattern of Christ firstly respect∣eth us. Paul did eminently imitate Jesus Christ in this point, Gal. 4 13, 14. you know how through infirmity of the flesh I preached the Gospel to you at the first▪ and my Tempta∣tion which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. And we see that Paul was under some sickly, craz in∣firmity, when he first preached at Galatia, and yet he favoured not his flesh, he spa∣red not his crazy body, his love and zeal carried him out to preach the Gospel ef∣fectually to them notwithstanding his great bodily weakness that was at that time upon him, now this humility, love, and self denyal in Paul, was so acceptable and powerful with them, and so prevailed upon their hearts, that they looked at him as if an Angel had preached to them, yea, as if Christ himself had come unto them to do them good, and they were so far from despising or rejecting him, as a poor, crazy, sickly man, as that they would (if possible) have plucked out their eyes to have done him good, it is honourable and acceptable service to do good to others, with self denyal, hardship and difficulty, to go about in weariness, weakness, pains, and infirmityes, to do good, such a pattern Jesus Christ hath set us, though he was a man of sorrows, and acquainted with griefs, aches and infirmityes, yet he alwayes went about doing good, Act. 10.38. by this Rod of sickness Jesus Christ doth not only ex∣ercise power over the lives of his Children, but also over the lives of his Enemies. Herod must dye, that Jesus might return out of Egypt unto Israel, the World is full of Examples how the Church and Saints have been delivered from persecution, by the death of a persecutor. JEsus Christ did voluntarily bear for us the reproaches, cruel mockings, deri∣risions, scoffs, and despisings of the People, David hath abundantly prophesi∣ed of Christ in this Book of Psalms, and in particular he hath said much of this kind of his sufferings, for David was a Type of Jesus Christ, and eminently he is so in his sufferings therefore I shall lay together some Texts of Scripture, and espe∣cially out of the Book of Psalms, which set forth this point, and I choose to express these sufferings of Christ in the Scripture words, which carry a greater fulness of sense and Spirit then any words that I can speak or write, are capable to do. Psal. 22. is expresly spoken of Jesus Christ, and ver. 6, 7, 8. I am a worm and man, a reproach of men, and despised of the people, all they that see me laugh me to scorn, they shoot out the lip, and shake the head, saying, he trusted in the Lord that he would deliver him, let him deliver him, seeing he delighted in him, Psal. 35.11, 12, 13, 14, 15, 16, 17, 21. false witness did rise up, and laid to my charge things that I knew not, they rewarded for good to the spoyling of my Soul, But as for me, when they were sick, my cloath∣ing was sackcloth: I humbled my Soul with Fasting, and my prayer returned into mine own bosome I behaved my self as though he had been my friend, or brother: I bowed down heavily as one that mourneth for his mother. But in mine Adversity they rejoyced, and gathered themselves together; yea, the abjects gathered themselves together against me, and I knew it not, they did tear me, and ceased not. With hypocritical mockers in Feasts; they gnashed upon me with their Teeth. LORD, how long wilt thou look on rescue my Soul from their destruction, my darling from the Lions. Yea, they opened their mouth wide against me, and said, Aha, aha, our Eyes hath seen it. Object. Why is this reckoned so great a part of his sufferings, they are but words, and is it so great a suffering to suffer the bad and evil words of others? if they touch not our bodyes nor goods, is it any great matter what they say? Answ. The Scriptures shew that there is cruel force in words: words are a wea∣pon that wound the Soul, that is a deeper wound then to wound the body, Psal. 42.10. as with a Sword in my bones mine Enemies reproach me, while they say daily to me, where is thy God? Psal. 57.3, 4. he shall send from heaven & save me from the reproach of him that would swallow me up, Selah. My Soul is among Lions, & I lye even among them that are set on fire, even the Sons of men, whose teeth are Spears and Arrows, and their tongue a sharp Sword, Psal. 52.4. thou lovest all devouring words, O thou deceitful tongue, his tongue swallowed up Nob, the City of Priests, Psal. 55.21. the words of his mouth were smoother then butter, but war was in his heart: his words were softer then oyle: yet were they drawn Swords, Psal. 12.3, 4. The tongue that speaketh proud things, who have said, with our tongues we will prevail, &c. Psal. 64.3, 4. who whet their tongues like a Sword, and bend their bows to shoot their Arrows, even bitter words, that they may shoot in secret at the perfect, suddenly do they shoot at him, and fear not. Psal. 10.7. His mouth is full of cursing, deceipt, and fraud, under his tongue is mischief and vanity. Some People have bloody mouths, the words of a Tale-bearer wound deep. All the providential wounds which God inflicted upon Job's estate and body, did not wound him so deep, as the censorious words and unkind speeches of his friends did. The Tongue of man is his glory, if it be a good tongue, it is very excellent, a whol∣some tongue is a tree of life, knowing how to use knowledge aright, Prov. 15.2.4. the tongue of the just is as choice silver, very desireable and delightful. But if it be a bad tongue, it is very mischievous and pernicious, it wounds the ho∣nour of our Neighbour, and that is a very deep wound, Eccles. 7.1. a good name is bet∣ter then pretious oyntment, Prov. 15.31. a good report maketh the bones fat, Prov. 22.1. a good name is rather to be chosen then great riches, and loving favour rather then siver and gold, a reproachful tongue robbeth our Neighbour of this pretious Treasury, Reproaches kill love, and that is a bitter and mischievous slaughter, Prov. 16.28. a whisperer separateth chief friends, a reproaching tongue destroys the comfort of humane society, which is a great wound to the heart of man, whom God hath made a sociable creature, Je. 9.3, 5, 8. they bend their tongues like their bow for lyes, they will deceive every one their Neighbour, they will not speak the truth, they have taught their tongue to speak lyes,; their tongue is an Arrow shot out, it speaketh deceipt, one speak∣eth peaceably to his Neighbour with his mouth, but in his heart he layeth wait for him, Psal, 12.2. They speak vanity every one with his Neighbour, with flattering lips do they speak. An evil tongue stirreth up hatred, strife and contention; and kindleth hell fire among Neighbours, Jam. 3.5, 6. the tongue is a little member, and boasteth great things, behold how great a matter a little fire kindleth; and the tongue is a fire, a world of iniquity, so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of Hell: the tongue is a weapon of re∣venge, and of cruel malice, Psal. 52.2, 3, 4. thy tongue deviseth mischief like a sharp Rasor, working deceitfully, thou lovest evil more then good, and lying rather then to speak Righteousness, Selah. Thou lovest all devouring words O thou deceitful tongue. The whole City of Nob was destroyed by Doegs tongue; Jer. 18.18. come let us devise devices against Jeremy, come let us smite him with the tongue, and let us not give heed to any of his words; words will leave some stain, aliquid herebit. Psal. 140.3 They have sharpened their tongues like a Serpent, Adders poyson is under their lips, Selah. Math. 11.16. Glutton, a wine bibber, a friend of Publicans and sinners; many such mischiefs do spring from a reproachful tongue, which kind of bitter Sufferings our Lord Jesus did undergo. Quest. Why did Jesus Christ that most innocent Lamb of God undergo this great and bitter affliction of reproaches and cruel mockings? 1. Because it is one of the punishments which our sin hath deserved, Jesus Christ never deserved to be so spoken of, so reproached, so mocked, all was falsly and unjustly charged upon him, without any appearance of cause, they laid to his charge things that he knew not, but we the people of God have deserved them all, some in one respect, some in another, and therefore Jesus Christ did bear them for us, Isai. 53, 4, 5, 6. he hath born our griefs, and carryed our sorrows, he was wound∣ed for our Transgressions, he was bruised for our Iniquityes, the chasticement of our peace was upon him, the Lord hath laid on him the Iniquityes of us all. 2. Jesus drank deep of this cup of reproaches, because he could do it Innocent∣ly without any contamination, or participation in sin, 2 Cor. 5.21. though he was made sin for us, yet he knew no sin, 1 Pet. 2.22, 23. he did no sin, neither was guile found in his mouth, when he was reviled, he reviled not again, when he suffered, he threatned not. 3. Jesus Christ drank of this cup even to the bottom, to the full satisfaction of Divine justice, that he might take out the sting of the curse and wrath out of them, for the sake of his Elect, who are to live in an evil world, where they are sure to suffer reproaches, and much evil and hard measure by the ill tongues of People 2 Cor. 6.8. by honour and dishonour, by evil report and good report, as deceivers and yet true, 1 Cor, 4.12, 13. being reviled we bless, being persecuted, we suffer it; being defa∣med, we intreat, we are made the filth of the world, and are the offscouring of all things unto this day. But none of these things can hurt us. Jesus Christ by his Suffer∣ings hath took out the curse of them, they have much of mans wrath in them, but all Gods wrath is taken away by Jesus Christ. 4. Jesus Christ suffered reproaches and abuses of mens tongues, to set us a Copy and pattern of patience, that we might learn of him how to carry our selves under such injuries, that we might learn of him to behave our selves patiently, and meekly, as our Lord Jesus did, 1 Pet. 2, 21. Christ also suffered for us, leaving us an Example that ye should follow his steps, Act. 8.32. he was led as a sheep to the slaughter, and like a Lamb before his shearers, so opened he not his mouth. Yea, before his But∣chers he was silent and patient, Isai. 53.7. he was oppressed▪ he was afflicted, yet he opened not his mouth, but only to say, Father forgive them, even when he was brought as a Lamb to the Slaughter. 5. Jesus Christ suffered reproaches to sanctifie them, that he by his love and wisdome may make them good medicines for his Church, his Elect, it is a ery sharp Physick, but Jesus Christ by his experience knoweth how to qualifie and commix them with other Ingredients, and make them very wholsome and opera∣tive for the good of his Elect; it is a powerful Phsick to purge away pride, to hide and subdue it, and to teach humility and meekness, which are very needful lessons for Gods people to learn in this our militant condition, Jesus Christ by his Ex∣ample in bearing reproaches doth set us sundry needful lessons to learn, 1. We must learn to keep a strict watch oer our whole conversation, that we may give no just matter or occasion. We must cut off occasion from them that watch for it, if there be a cause for their reproach we loose the glory of our suf∣ferg, 1 Pet. 2.20. for what glory is it; if when you be buffeted for your faults, ye take it paiently, you do well to take it patiently, and you may find inward comfort upon your humiliation, and outward pitty, but there is no Christian glory upon such de∣served sufferings; they may sin in rigour, and we may do virtuously in exerci∣sing patience; but we loose the glory of such Sufferings, because they are just. 2. This pattern of Christ his patient sfering reproaches doth minister a lesson of comfort to such as suffer unjustly, because your Innocent and holy conversation doth confute those false and unjust aspersions▪ so did Christ confute those that re∣proached him, his Innocency so shined, that even Pilate himself did acquit Jesus Christ from such aspersions as they cast upon him, and he saw plainly that it was his Adversaryes malice, and not his desert; Math. 27.18. for he knew that it was for envy that they had delivered him; no wise man will believe such reproa∣ches as the Innocency of the party doth sufficiently confute, without any words of Apology, Innocency it self speaks a consolation, and maketh the Arrows to fall & light on their own pate, Daniel is a famous Example of an innocent sufferer, Dan. 6.5 Then said these men we shall not find any occasion against this Daniel, except we find it a∣gainst him concerning the Law of his God, and he pleaded his innocency before the King, ver. 22. my God hath sent an Angel, and shut the Lyons mouths, that they have not hurt me, for as much as Innocency is found in me, before him, and also before thee O King I have done no hurt. Such was the pattern of Jesus Christ which he hath left us, as it is expressed in the Prophesy of David, Psal. 35.11, 12. false witnesses did rise up, they laid to my charge things that I knew not, they rewarded me evil for good to the spoyling of my Soul. Again, it is a matter of great consolation and holy joy, to suffer any thing for the sake of Jesus Christ, Act. 6.41. they departed from the pre∣sence of the Council, rejoycing that they were counted worthy to suffer shame for his Name, Luk. 6.22, 23. Blessed are ye when men shall hate you, and when they shall separate you from their Company, and shall reproach you, and cast out your Name as evil for the Son of mans sake, rejoyce ye in that day, and leap for joy, for behold your reward is great in Hea∣ven, blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsly for my sake, rejoyce ye and be exceeding glad, for so persecuted they the Prophets which were before you, in this case it is good to say with David if this be to be vile, I will yet be more vile; grace is incensed, stirred up, & increased by such Tribu∣lations and abuses, many graces are exercised and increased by such wrongs, Rom. 5.3, 4, 5. we glory in Tribulations, knowing that Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given to us. The tryal of our Faith is more pretious then gold, and when a believer is reproached, Faith will make him wash his hands in Innocency; when men fly upon us in their wrath, Faith will fly to Christ who hath taken away the sting of them, and will turn them to pray∣ers; and God will make them wholsome Physick for us. Yea, Faith will make us to imitate our Lord Jesus, who forgave his Persecutors and prayed for them. And among many benefits that believers gain by suffering the wounds of evil tongues, this is a chief one, that he will learn to watch and govern his own tongue, finding by experience the mischief of evil tongues, he will beware of doing the like to others▪ he will teach his tongue to bless when they curse, he will beware of stain∣ing his Religion, by an unbridled tongue, Jam. 1.26. If any man seemeth to be Religi∣ous and bridleth not his tongue, that mans Religion is vain. NEver did any perform such; and so many good Works for a people, as Je∣sus Christ did for the Jews: and yet never was any man so ungratefully disaccepted, rejected and abused, Act. 10.38. God anointed Jesus of Na∣zaret with the Holy Ghost and with power, who went about doing good and hea∣ling all that were oppressed with the Devil, for God was with him. It is unutterable how many good works Jesus Christ did among them, even visible and bodily good which all men saw, a child might run and read them: besides these invisible, spi∣ritual and heavenly works of Redemption and Salvation which he did for them, But what acceptance did he find among them? see Luk. 4.28, 29. All they in the Synagogue that heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him to the brow of a hill, whereon the city was built, that they might cast him down headlong. Though he taught them the heavenly Doctrine of the Gospel, and confirmed his Doctrine with many Miracles, yet they believed not. Jo. 12.37. Though he had done so many Miracles before them, yet they believed not on him, yea they went about to stone him. Joh. 8, 59. Then took they up stones to cast at him: but Iesus hid himself, and wat out of the temple, going through the midst of them, and so passed by. Ioh. 1.31. They took up stons again to stone him. At another time he saw eet to hide himself from them. Ioh. 12.36. Iesus depar∣ted and did bide himself from them. At another time he was fain to doe the same Ioh. 11.39. They sought again o take him, but he escaped out of their hands, and v. 40. He went away again beyond Iordan, into the place where Iohn as first baptized, and a∣bode there. Ioh. 10.20. Many of them said he hath a Devil, and is mad, why hear y him? And when he cast Devills out of the people, the Scribes and Pharisees were so irrationally malitious, that they said he cast out Devills by Beelzeub the Prince of Devils Mat. 12.24. We have cause to behold and wonder at these and many such like sad sufferings of our dear Lord Jesus Christ. Nay, we read of one, who when the Lord had healed him, went and betrayed him. Ioh. 5.5, 13, 14, 15, 16. A man had an infirmity thirty eight years; Jesus healed him, he wist not who it was that healed him. Iesus finding him in the Temple, said to him behold thou art made whole, sin no more lest a worse thing come unto thee. The man de∣parted, and told the Jews, that it was Jesus that had made him whole, ungrateful wretch, for therefore did the Jews persecute Jesus, and sought to slay him, because he had done this thing on the Sabbath day; Yet some have more charity for this man then I see cause for, Luk. 8.37. the whole multitude of the Gadarens besought him to depart from them, when he had cast out a Devil and healed a mad man, Ma. 3 5, 6, 7. he healed the withered hand of a man in the Synagogue, and the Phari∣sees went forth, and straightway took Counsel with the Herodians again him, how they might destoy him; but Jesus withdrew himself with his Disciples to the Sea, Job, 11.53, 54. then from that day forth they took Counsel together to put him to death. Jesus therefore walked no more openly among the Jews, but went thence unto a Country near to the wilderness, into a City called Ephraim, and there continued with his Disciples, it is numbred among the blessings of the Tribes of Israel, as a great blessing, to be acceptable to his Brethren, Deut. 33.24. viz. when his virtuous actions deserve it, as it was with David, 2 Sam. 3.3.36 whatso∣ever the King did, pleased the people. But it was otherwise with our Lord Iesus, though he did for them the most famous and miraculous works that ever were done in the world, yet none of his holy words and good works pleased the Iews; but they picked up some occasion or other (no just cause) to disaccept him, quar∣rel at him, abuse him, and finally kill him. Quest. Why did Iesus Christ submit himself to suffer such sad and unworthy u∣sage for those admirable good works which he did among them, and for them? to be so disaccepted and ill rewarded, when he so highly deserved at their hands? Answ. Though Iesus Christ never deserved any such usage, yet we have deserved it, and therefore he suffered this punishment, which our sins have deserved; he suffered to satisfie Divine justice for the sin of man, his innocent suffering that which our sin hath deserved, is part of the satisfaction of vindictive justice, and thereby removeth the curse out of our sufferings, and hath sanctified such abusive suffering to be wholsome medicines for us, and to encourage unto patient suffer∣ing of such usage in the world, Joh. 15, 18, 19, 20, 21. If the World hate you, you know it hated me before it hated you; if ye were of the World, the World would love his own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Remember the word that I have spoken unto you, the Servant is no greater then his Lord, if they have persecuted me they will also persecute you; but all these things they will do unto you for my Name sake, because they know not him that sent me. When the Crointhians and Galatians did ungratefully abuse Paul, he bore it pa∣tiently, he had spiritual gain by it, & so it hath been with all the Prophets, Apostles Saints and Martyrs, of whom the world was not worthy, Heb. 11.38. who did emi∣nent good works for the World, yet they did basely abuse them, and ill reward them, and all this our Lord Jesus hath sanctified for our good, by his suffering such unworthy and ungrateful usage for our sakes. THere be two kinds of Temptations, some are for tryal of Faith and other graces, which kind is usually expressed by a word which signifies Temp∣tations that are exerted by afflictions, of this sort of Temptations I shall not speak in this place, though Jesus Christ drank deep of this cup also, as appear∣eth in the History of his life. The second sort of Temptations is to be tempted to sin, which kind of Temptation is usually expressed by a word signifiing to tempt unto sin; of this sort of Temptations the Devil is the Author, and therefore he is called the Tempter, Math. 4.3. And it pleased Jesus Christ for our sakes to give the Devil leave to do his worst against him, the History whereof is recorded in Math. 4.1. Mark. 1.12, 13. Luk. 4.1. ad 14. This History is asserted by three great witnesses, inspired by the Holy Ghost, to assure our Faith of the truth of it, the whole course of the publick Ministry of Jesus Christ was filled with all kind of Temptations, Luk. 22.28, 29, 30. ye are they which have continued with me in my Temptations. And I appoint unto you a Kingdome, as my Father hath appointed unto me, that ye may eat and drink at my Ta∣ble in my Kingdome, and sit on Thrones judging the twelve Tribes of Israel, in which Text we may see, as I apprehend, 1. The virtuous Carriage of the Disciples, ye are they which have continued with me in my Temptations, viz. I called you to follow me, when I began my publick Ministry, which hath been a time of great and manifold Temptations unto me. And you have with love, zeal, and faithful∣ness constantly stuck to me, and continued with me in all my Temptations, as op∣portunity and occasion served. 2. The honourable and holy reward freely given them by Chri a Kingdome, this Kingdome is described. 1. By the Authority of it, I appoint it unto you. 2. By the Exemplar pattern, as my Father hath appointed unto me. 3. By the parts of it, which are most honourable and eminent, and these are such as shew, that it is an estate that the Church doth attain unto in this life, and is only a preface to the glorious Kingdome to be attained in the life to come, as I conceive with submission. The particulars are, 1. To eat and drink at my Table in my Kingdome, which the Church injoyeth in our Sacramental Communion with the Father and the Son, at the Lords Table, which is a way of worship suitable to this life, but not suitable to our estate in hea∣ven. 2. To sit on Thrones judging the Church, (called the twelve Tribes) viz. in ex∣ercising of Gospel Discipline, which also is suitable to the state of the Church in this life, but not suitable to the state of the Church in Heaven, there will be no use of discipline in Heaven. So that by this we see, that the Gospel Church springeth up, and groweth in the field of Temptation, wherein Iesus Christ walked, and his Disciples continued him, and the product was, the Institution of a Gospel Church, a stone hewed by the Axe and Hammer of Temptations, is fit to be built into a Gospel Church, and to injoy full Communion at the Lords Table, and voting in the Church, and one fitted and humbled by Temptations, is fit to undertake the Gospel Ministry in a Gospel Church. Iesus Christ suffered himself to be tempted both by men and Devils, among men he suffered himself to be tempted both by bad & good men, consider some Instan∣ces of his being tempted by bad men, Math, 22.15, 16, 17, 18. Then went the Pharisees & took counsel how they might intangle him in his talk, & they sent out their Disciples with the Herodians saying, Master, we know that thou art true, and teachest the way of God in Truth, neither carest thou for any man, for thou regardest not the persons of men, tell us therefore what thinkest thou, is it lawful to give Tribute to Cesar or no? but Jesus per∣ceived their wickedness, and said, why tempt ye me hypocrites. Luke expresseth this, or the like Temptation more fully, Luk. 20.20. and they watched him, and sent forth spyes, which should feign themselves just men, that they might take hold of his words, and so they might deliver him unto the power and Authority of the Go∣vernour. See another Instance, Math. 22.35, 36. then one of them which was a Lawyer asked him a question, tempting him, saying, Master, which is the great Command∣ment in the Law? see another Instance, Luk. 10.25. and behold a certain Lawyer stood up and tempted him saying, Master, what shall I do to inherit eternal life? see another In∣stance, Math. 16.1. the Pharisees also with the Sadduces came, and tempting, desired him that he would shew them a sign from Heaven, unto these he maketh a sad Answer, Mark. 8.12. and he sighed deeply in his Spirit and saith, why doth this Genera∣tion seek after a sign, verily, I say unto you, there shall be no sign given to this Generati∣on. See another Instance, Math. 19.3. the Pharisees also came unto him tempting him, is it lawful for a man to put away his wife for every cause, See one Instance more, Luk. 11.53, 54. and as he said these things unto them, the Scribes and Pharisees began to urge him vehemently, and to provoke him to speak of many things, laying wait for him and seeking to catch something out of his mouth, that they might accuse him, It was an hour of grea Temptation that Jesus Christ was in! He also suffered himself to be tempted by good men, as it appeared in that famous Instance of Peter, Math. 16, 22, 23. Peter took him, and began to rebuke him, saying, be it far from thee Lord, that shall not be unto thee, but he turned, and said unto Peter, get thee behind me Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men. Jesus Christ suffered himself to be tempted of the Devil, he gave Satan leave to do his worst against him. The time when he entred upon this horrible conflict was, so soon as he was baptized by John, and had the Spirit descending upon him like a Dove, and had that Divine Testimony from Heaven. This is my beloved Son, in whom I am well pleased. These things might have terrified and disanimated Sa∣tan from attempting him with his carnal & worldly Temptations, but his envy & hatred against Christ did rather incense provoke, and embolden him to assault him, having leave given him to do his worst against him. Jesus Christ was carri∣ed by the Spirit into the Wilderness to be tempted, he was not carryed by a transport∣ing act of the Spirit, but by a spiritual Rule and power extraordinary, he was now entering upon the great work of his publick Ministry, he saw meet to begin that extraordinary work with an extraordinary Fast; to spend forty dayes (as Moses did in the Mount with God) with God in prayer. Now being in the wilderness the Devil had him alone, separated from all humane communion, or assistance, or diversion, he was where no living Creature was, save Beasts of the wilderness, Mark. 1.13. he was with the wild Beasts, but the Angels ministred unto him, and how far they were a bridle to Satan, in assaulting him, it is not said, he began his Mini∣stry with fasting and prayer, and with suffering Temptation, for this was the sea∣son that Satan had his Commission to tempt him. He was tempted all these for∣ty dayes and forty nights, while he was in fasting and prayer, for Mark. 1.13. he was there in the wilderness forty dayes tempted of Satan, and Luk. 4.2. being for∣ty dayes tempted of the Devil. What conflicts and Temptations he underwent all that time, is not expressed, and therefore not necessary for us to know, nor fit to enquire, where God is silent; it becometh us to lay our hand upon our mouth, secret things belong unto the Lord, revealed things belong unto us, and to our Children, Deut. 29.29. So much of this part of the sufferings of Christ as is necessary for us to know is revealed in the Harmony of those three Evangelists before recited, of which I shall now say but little. Here be three, yea, four Temptations recorded as an Epitome of all sorts of Temptations, wherewith Satan doth usually assault the Church of Christ Jesus. These are all fleshly and worldly Temptations, as for Temptations of envy, malice, revenge, and such like, they are the frequent Temptations of hypocrites, but not so frequently can Satan fasten them upon sound believers, in whom there is a living principle of love. These Temptati∣ons I shall touch, as they are recorded by Mathew. 1. The first Temptation is to sensual pleasure, to satisfie the natural appetites of the Flesh, all of them being comprehended under that one, of eating, which is the strongest and most vehement Appetite in the whole wheel of nature, and most difficult to govern: govern that, and ye govern all, These Appetites of the flesh are the daous Temptations of this last and best Age of the Church in this mi∣litant world, Luk. 21.34. take heed to your selves least at any time your hearts be over∣charged with surfeiting & drunkenness, & cares of this world, & so that they doe come upon you unawares. The satisfying of these Appetites were the ruine of the old world Math. 24.37, 38, 39. But as the dayes of Noah were, so shall also the coming of the Son of man be, for as in the dayes that were before the flood, they were eating and drinking, mar∣rying and giving in marriage until the day that Noah entered into the Ark, and knew not until the flood came and took them all away, so shall also the coming of the Son of man be. Iesus Christ hath fought this field for us, and conquered Satan in all these kinds of Temptations, all Temptations unto any kind of Sensuality are conquered by Iesus Christ, who hath both conquered them in his combate, and set us an holy and powerful pattern, how we should do the same. 2. The second sort of Temptations which Iesus Christ did conflict with, & conquer is fear, which layeth Faith prostrate, and raiseth unbelief to use carnal wisdom and shifts to help our selves, and stirreth up carnal confidence and presumption in a misapplyed promise, which is a very dangerous Temptation to a believer. This Temptation of fear gave a great foil to the Faith of Abraham, both in Egypt and in Gerar, in saying his wife was his sister out of fear, and in like manner was the Faith of Isaac foyled. But David was a gallant conquerour in this point, that would not touch Saul, when the Providence of God delivered him, or exposed him into his hand, no not to gain a Kingdome by an indirect means: against this Temptation of fear, Iesus Christ hath diligently charged and fenced the Church, Math. 10.26, 28, 31, 33. Luk. 12.32. and in many other places, and by his Conflict with this sort of Temptations he hath both conquered Satan for us, and hath set us an hea∣venly pattern how we should conquer them also, A third and fourth sort of Temptations. This Temptation is double, the bait is Worldly riches and glory, to satisfye those spiritual sins of Covetousness, Am∣bition and Pride, which are the filth and off-spring of mans lost Dominion. Sa∣tan presented a sense-ravishing, though but an imaginary glimpse of all the worlds glory. Luk. 4.5. it was done in a moment of time: but he endeavoured to set on as ravishing an impression upon his Phancy as he could, to raise in him a Lust and longing after such another sight, and especially to enjoy that gallant thing which he had seen. We are apt to be taken and ravished with such glimp∣ses, that we are ready to run the greatest hazzards in the world to enjoy that object. Men are sometimes so taken and ravished with a glimpse of an object of Lust, as David was: but more frequently and violently with objects (especially if attainable) of Riches, Gain, Profit, Honour, to satisfie Covetousness Ambition, Pride, Worldly greatness: and upon this account, will be hired and allured from the Worship and Service of God, and Communion of Gods people therein: as Lot was, who being ravished with the riches and fertility of the Plains of Sodom, was content, yea chose to part with Abrahams Family, and communion in the worship and service of God there exercised, and to goe unto Sodom and to live among them. How often have we seen men enamoured with a good Farm (as they estemed and fancied it) for the enjoyment of which, they have left the Neighbourhood, and communion of Saints, and of the Church, and gone to live a∣lone in a wilderness, where they are compassed about with their own land and Beasts. Yea such is the power of this Bait, that the hook, within will catch and engage them, not only to part from the true worship of God, but to give them∣selves up to Devil-worship. As Demas forsook Paul and the Gospel, and imbra∣ced the present world, to obtain a great Living, to be a Priest in an idol Temple, as Ecclesiastical History informeth us. And how many in our dayes, are hired against their light, from the Truth, and Protestant Religion, unto Popery by a fat Bishoprick, a Cardinals cap, a tripple crown? And thus the Devil thought to hire Jesus Christ to Devil-worship, by a false pretence, that he had power to make him possessor of all that glory, wher∣of he had given him such a ravishing glimpse. But Jesus Christ hath fought this great Battel, and conquered the Devil, and all these kinds of Temptations for us, and come off Conquerour, and set us a pattern how we may doe so also. From this admirable History of Jesus Christ his suffering himself to be tempted by the Devill, even to the uttermost of his power and skill, we may gather up some General Considerations. First. See the marvellous power of fictitious Imaginations, and figments of the mind. What strong conceptions and mental productions of Sin they fill the Souls of men withall. They prevailed not so far with Jesus Christ as to pollute him, but to tempt him to the uttermost. Mad men doe many times speak out their mental fictions and conceptions: but sobermen have more command over themselves, than to vent and speak out what is boyling in their hearts. But the thoughts and figments of the mind are seldome quiet, unless they be overpower∣ed by a soul-ruling imployment and Spirit. The presence and Worship of God should over-bear them, and often doth: Yet vanity of mind, running after these mental figments, is a mournfull complaint of Gods Children, as being a trouble∣some vexatious sore, and bitter interruption, even in our best Services: and well if this be bitter! they doe the less hurt, they are most pernicious when they are sweet, pleasant, delightfull. These kind of Temptations hath Jesus Christ expe∣perienced and conquered, he was now exercised in an extraordinary duty of fa∣sting and prayer, at his making entrance upon his publick Ministry, and lo, what interruption he met with by these fictitious imaginations and figments which Sa∣tan assaulted him withal. But praised be his grace, he ath conquered them for our great encouragement and advantage. 2. We see the great power Satan hath over the minds and phansies of men, by these fictitious imaginations, and figments, he can transport us up and down in the world, as he listeth, to suit and to promote his Temptations. Jesus Christ suf∣fered himself, at this time of his Temptation, to be transported by Satan. One while he was transported on to the top of one of the Pinnacles of the Temple, and there was affected and terrified with fear. This was a mental figment, which Je∣sus Christ suffered Satan to inject into his holy mind, that he might experience such Temptations, and conquer them for us. So likewise when he transported him into an exceeding high mountain, and there shewed him all the Kingdomes of the World, and the glory thereof; this was but a fiction, a figment and imagina∣tion, which Satan (having permission) injected into his holy mind, for it is most certain, that there is no such mountain in the world, where such an object is to be seen, much less in a moment of time to be performed, as Luke saith it was, Luk. 4.. therefore these Temptations of mental figments, and vanity of mind, which were (doubtless) no small interruption to his holy heart, in that holy service and wor∣ship he was about. But blessed be his Name, as he hath experienced our Temp∣tations, which are such a sad and doleful annoyance to us, so he hath conquered them for us, and set us a pattern how we should do so also. 3 We see the great subtlety and policy of Satan, to watch for, catch, and lay hold on, and improve the opportunity, when his Temptation may be most advan∣taged, to take place and prevail. 1. He had waited forty dayes, viz. till Jesus was an hungry, before he assault∣ed him with that Temptation, to satisfie his Appetite, though by unlawful means, or not by the ordinary means. The order of the time of these Temptations, is not strictly to be insisted upon, as appeareth by Luke, who placeth that Temptation second, which Mathew placeth third. And besides, this Temptation which they all place first, was not acted till the end of the forty dayes fasting: because the Text saith, that he was an hungry, which gave Satan his opportunity, and it may very well be, that the other Temp∣tations which are recorded, were acted, before this at the end of the forty dayes, for the Text saith, that he was tempted forty dayes. Satan plyed him every day, ha∣ving liberty so to do, he would not stay till the forty dayes of his liberty were end∣ed, before he began his Temptations. 2. When he had brought his Phansy into an apprehension of danger then he stirs up fear, and this urges to approve (in Phansy) some unlawful shift to avoid the danger, as he dealt with Abraham, to devise a way of escape on, or upon an ima∣gination that such a danger might befall him. And Satan doth sedulously labour to put us upon false confidence in a misapplyed or misinterpreted promise, as it was Josiahs case, 2 Chron. 34.28. he had this promise, I will gather thee to thy Fa∣thers, and thou shalt be gathered to thy grave in peace, a misinterpretation of this pro∣mise, made Josiah over bold to fight against Pharaoh Neho, 2 Chron. 35.20, ad 25. where he was slain. 3. When he had tempted him with the most ravishing sight of the worlds glo∣ry, then he tempts him to get it upon any Terms, even to take it at the usurping hand and gift of the Devil, and to do homage to the Devil for his preferment, as if he should say, do but thank me, and acknowledge me so far, and I will give thee it all. Men will do any thing for a Kingdome, or a Popedome, &c. but Jesus Christ despised them all, and hath conquered this tickling Temptation. 4. The fourth general consideration, see the constant way by which the Lord Jesus doth answer, expel, and conquer every kind of Temptation, viz. by resi∣sting it by the Sword of the Spirit, the Word of God. The Scripture is a weapon mighty through God, and if we be diligent it is alwayes ready at hand, for our use and defence, when all our actions and conflicts are regulated by a command, the promise will ever be ready to assist, and protect us. 5. See the powerful Effect of a pertinent application of a Scripture in our ma∣nagement of the spiritual War, in repelling and resisting of Temptations, Jam. 4.7. resist the Devil, and he will fly from you, The Sword of the Spirit is an holy wea∣pon, that he dares not conflict with, if Satan assault thee, and find thee well armed and furnished with the Scripture, he will soon depart, and let his Temptation fall, or ly by at present, watching for a fitter season, for that or any other Temptation whereby he may do thee a mischief. Quest. Why did Jesus Christ suffer his holy, pure, humane nature to be so far under the power of Satan, as to be transported in such an hideous manner, from the wilderness to the City, to the Temple, to the top of a Pinacle, to the top of an high mountain, and there to be deluded with a vain sight? Satan hath a great power over the Phantasies of men, and he can (when leave is given unto him) transport their Phantasies and imaginations unto such strange notions and Temp∣tations, and therefore still the question remaineth, why did our Lord Jesus suffer his pure mind to be afflicted with such transporting Temptations? Answ. 1. Because this is a great part of the punishment due unto the sin of man, to be given up unto, and under the power of Satan, unto his seductions and Temptations, Eph. 2.2. in times past ye walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the Chil∣dren of disobedience, &c. Act. 26.18. from the power of Satan. Mankind are lawful Captives to justice, and we are delivered up unto Satan to be our jaylor, and one part of the power which the Goaler hath over us, is this, to work in our hearts, minds, Phantasies and affections, this is a deep and dreadful part of the punish∣ment of sin, our mental bondage is a sore bondage; there is abundantly more sin committed in the minds, thoughts, and imagination, then in outward actions, There be frequent Murthers, Adulteries, Fornications, Thefts, Blasphemies, and what not. There be many abominations within, that dare not look out, Prov. 6.16, 18. there be seven abominations, whereof one is; an heart that deviseth wicked imaginations, at the day of Judgement, when the secrets of all hearts shall be opened and judged, there will be abundance more work in judging the inward sins of the mind and heart, then of the outward sins of words and deeds, it is out of the abundance of the heart that the mouth doth speak, our slavedome to Satan is principally in our minds hearts, and imaginations. Therefore Jesus Christ suffered this punishment to the full, so far as it could be suffered with Innocency, he suffered till Justice was satisfied, he gave Satan leave to do his worst against him in these Temptations, as he did at his last sufferings, which are called your hour and power of darkness, at this time of Temptation Satan did saucily domineer over our dear Lord, abusing his Phantasie and Imagination to the uttermost of his skill, and all this Jesus Christ suffered in our stead. 2. By his suffering of Temptations Iesus Christ hath taken away the sting and curse, and condemning power out of all our Temptations, so that they cannot mortally hurt us; because the Law is satisfied by the sufferings of Jesus Christ, it is the Law that gives strength to sin, to procure punishment, 1 Cor. 15.56. seeing then that the offence of the Law is removed by the sufferings of Jesus Christ, the mortal power of Temptations is taken away, Temptations they may sorely af∣flict, but they cannot kill and damn a Child of God. 3. Jesus Christ suffered himself to be horribly tempted, that he might be an experienced, able, Faithfull and compassionate high Priest, to relieve us in our Temptations, and to bear with us in our violent and strange extravagancies, in our vain figments and imaginations. Hebr. 2.17. Wherefore in all things it behoved him to be made like unto his Brethren that he might be a mercifull & faithfull high-Priest in things pertaining to God, to make Reconciliation for the sins of the People. 4. Our Lord Jesus gave Satan leave thus to assault him, in this part of his invisible Kingdome, where his power is greatest, that he might procure for us an absolute and compleat Victory over Satan, and al his powers and policyes, that no force should be left in his hand against Believers in Christ▪ He hath conquer∣ed his inner Kingdome, the power that he hath over mens minds and imaginati∣ons. Hereby he hath Satan in so streight a chain, that all his Temptations are at the dispose and ordering of Jesus Christ. Col. 2.15. Having spoiled Principalityes and powers, be made a shew of them openly, triumphing over them in it viz. in his cross and Sufferings. And this is a chief part of this conquest, to con∣quer Satans inner Kingdome, in the minds and imaginations of men. 5. Jesus Christ suffered himself to be tempted, and in that case to conquer him, that when Satan assaults Believers in their thoughts, minds and imaginations these may find Satan a conquered and a chained enemy, and that by a man, our Captain, who is God-man: all which he hath done to encourage us to resist & fight and triumph in Jesus Christ. 6. Jesus Christ suffered himself to be tempted to set us a pattern of the way of conquering Temptation. Example and experience doe effectually teach: therefore when at any time we are assaulted with Temptations, turn our minds to the pattern of Christ, Mat. 1. and see what he did, and doe we the same. 7. Jesus Christ hath undergone this field of Temptations, to let us see by ex∣perience the power of the word over Satan and all his Temptations. The Spi∣ritual War is a principal part of our Religion; and we see that the Word of God is a principal weapon in the management of this War. Psal. 17.4, By the words of thy lips, I have kept me from the paths of the destroyer. 8. All this Jesus Christ hath done, to teach us how necessary it is, that the word of God should dwell richly in us, Col. 3, 16. It is a great Duty, and a pre∣cious mercy to be ready in the Scriptures, like a ready Scribe, that can draw out of his Quiver a fitting arrow for every case. Every Scribe which is instructed to the Kingdome of Heaven, is like unto a man that is an housholder, who bring∣eth forth out of his Treasury things new and old. By this high and glorious example of Jesus Christ his suffering of Temptations the Saints of God should learn much and most usefull instruction, touching which I shall give some short hints. A right walking with God in Temptations, is an eminent practical point of Religion: it renders a man to be a true follower of Jesus Christ, and very accep∣table unto him. His Disciples who continued with him in his Temptations, he rewards them with a Kingdome; a Kingdome of Grace in this Life, and a King∣dome of Glory in the life to come. 2 Cor. 4 17.18. Our light and short afflictions, tryals, temptations, doe work for us a far more exceeding and eternal weight of glory. It is unworthy a Believer, a Disciple of Jesus Christ, to shrink from, or sink under Temptations. It is the wisdome of a Christian to arm and prepare for Tribula∣tions in this world, because the appointed way to heaven is through many tribulati∣ons, Act. 14.23. in this point we must be followers of Christ as dear children. Je∣sus Christ hath provided for his Saints compleat Arms, even the whole Armour of God, and weapons of war that are mighty through God, none of our Enemies are able to stand before them, the Devil himself will fly from that Christian that is ex∣pert to use and improve the Sword of the Spirit, the Word of God. Temptation is Gods School wherein he doth train up his Children to prepare and fit them for Service on Earth, and for glory in heaven. when Jesus Christ himself was enter∣ing upon his publick Ministry, he began in the School of Temptations, he began also with fasting and prayer, he exercised these preparatories together, and come forth of the School eminently filled with the Spirit, yea, he was filled with the Spirit when he entered into this School, Luk 4.1. and Jesus being full of the Ho∣ly Ghost, returned from Jordan, and was led by the Spirit into the wilderness. The Spirit of God doth attend and assist such as are in Temptations, and doth furnish them unto such Services and sufferings as the Lord shall please to call them unto. Temptations are Gods usual preparatories of his Children for great ser∣vices, when God was about to call up Abraham to be a Father of the faithful, a Cor∣ner stone, (in subordination to Iesus Christ) of that Church in which Iesus Christ came into the world, and to be a Father in the holy line of the promised Seed, we may see that God prepared him for these great services, by great Temptati∣ons and tryals. When God was about to call up Moses to deliver Israel out of Egypt, to change the Church polity, to be Gods Instrument to create new hea∣vens, and a new Earth, to erect the Church and common wealth of Israel, glori∣ous services, we see that God prepared him for all this by great Temptations and Tryals. When God was about to call up David to make great Reformation in the Church of Israel to gather up and settle all the scattered parts of Gods institu∣ted worship, and fix it in a Temple, and to erect a typical Kingdome of Iesus Christ, and to fix the line of the Incarnation of the promised seed, all of them ve∣ry great and eminent services, with sundry more that I name not, only include them in these generals, I say when God was about to call up David to these great services, O what a storm of Temptations did he arise through! When Solomon was called to finish what his Father David had begun in build∣ing the Temple and setting in order the fixed national worship of God; We read little of his passing through Temptations to humble and prepare him: But we read much of his sensuality, whereby he so stained the glory of his high servi∣ces, that it should raise thankfulness to God that pleaseth to call us up to services of renown, through a field of very great Temptations. We see in our present subject touching the sufferings of Christ, that when the Lord was calling him up to that greatest and most honourable of services, that ever was performed unto the Lord in this world, viz, the Redemption of man, and the salvation of souls. Iesus Christ entered upon the service through many tri∣bulations and temptations, it is an experimental saying of holy men, that prayer, meditation and Temptation make a good Christian, a good Minister, a good Magi∣strate, fitteth a soul for any service that the Lord shall call him unto. Temptations are humbling providences, they are rods of correction and In∣struction, that wean us from all kind of self confidence, or self seeking; they re∣ctifie and purge us in our grounds and ends, in all our motions: and when a Chri∣stian is duly sanctified in his grounds and ends, he is a fitted instrument to glorify God in any service whatsoever. The less of man, the more of God. Furthermore, we see that when Christ was about to enter into this difficult field of Temptation, he first received the Sacrament of Baptism, to fulfill all righ∣teousness, no other Gospel Sacrament being yet instituted. Federal Sacramn∣tal Communion with God, doth greatly strengthen Faith. We see also that when Jesus Christ was entering into the field of Death, he first exercised sacra∣mental Communion with God, yea double sacramental communion with God: He first eat the Passover, and then instituted and celebrated the Lords Supper, & then entred upon his garden conflict and Agony, & all the suffering that followed even to his Death. By these Examples of Jesus Christ, when Gods people are to enter upon any great design, especially when they goe upon hazzard of their life, they will, if they can orderly and regularly receive the Sacrament before they enter upon their design. Get as near to God as you can. True it is that many doe this superstitiously, & regard not the regular receiving the Sacrament in the Communion of the Church, but minister it in private, or in a sick mans chamber▪ but consider, that these errors and abuses cannot frustrate the effect of Gods institution regularly attended unto: Mans lye doth not make Gods Truth of none effect. Rom. 3.3, 4. Jesus Chrit his thus arming and fitting himself, when he was entering upon his greatest Temptation, and upon his last conflict with Death it self, is ground sufficient for our regular attending upon the Lord in our great concernments in like manner as he did. Our coenant communion with God, sealed with a divine instituted Seal, regularly administred, is to be numbred among the greatest external means of Grace, for the confirmation of our Faith. The evidences of our Faith have the broad Seal of heaven affixed to them: And that is also set on by the efficacy of the Spirit, who sitteth in his Sealing-Office, in the administration of the Sacrament, and ratifieth the application of the publick Instituted Seal, unto the Soul in particular; unto which act of the Spirit in the ad∣ministration of the Sacraments, when a poor doubting trembling Soul doth reve∣rently attend, he shall find such an efficacy of the sealing Spirit in his Soul, as shall inable him to go away as Hannah did, when she received Ely his blessing, 1 Sam. 1.18. so the woman went her way, and did eat, and her countenance was no more sad, when we celebrate the death and sufferings of Jesus Christ in our Sacramental Commu∣nion with God, it doth revive our damped and discouraged Faith, if seals our inse∣perable union to Jesus Christ, inabling us to say what shall seperate me? it doth also quicken, animate and encourage Faith to venture upon the greatest, most diffi∣cult and dangerous enterprize, when called thereunto; it enables the Soul to say, my life is not dear to me, so I may but finish the Lords work, unto which he hath called me, whatever Sufferings, sorrows, Tryals, Temptations I am thereby ex∣posed unto. When Faith is strengthned, all grace is on the thriving hand, be∣cause it is the work of Faith to goe forth to Jesus Christ, and fetch out of his ful∣ness whatever Grace we want; and to fetch supply to enable us unto any Service doing or suffering the good pleasure of the Lord, whatever it be. Jesus Christ hah suffered Temptations deeper then any ever did, and therefore expeen∣tally oweth how to relieve us. I Contract & pass over many things in the Sufferings of Christ, & come to his last Sufferings, in the last twenty hours of his life in this world; which last Suffe∣rings were begun in the Garden, and finished at Golgotha. In the Garden he suffered a Soul Agony, under the sence of the Curse, and punishment due to the sin of Man, and under the sense of the bitter cup of death, which he was now going about to drink. And no sooner was there an Intermission of the rigour of that Agony, but presently he was betrayed, and sell into the hands of his Enemies that sought his life. I shall briefly touch some parts of the History, to shew how and when he came into this garden, and how he was there betrayed. 1. The Covetousness of Judas, and a desire to pilfer, and rob the bag which Jesus his Master had trusted him with, was the bottome wheel of this Treason, as ap∣peareth, Joh. 12.4, 5, 6. Then said one of his Disciples, Judas Iscariot, Simons son, which should betray him, why was not this ointment sold for three hundred pence and given to the poor? This he said, not that he cared for the poor, but because he was a thief & had the bag, and bare what was put therein. It is a dangerous temptation to a covetous man, to carry another mans Bag. Mathew sayes Math. 26.8. the Dis∣ciples had indignation, shewing that Judas spake from an heart filled with anger and disdain against his Master, that had caused him to lose such a fat gob of gain▪ and the rest of the Disciples in their innocency were led to consent to Judas, Mark 14.4. saith some of them had indignation: but John sheweth, that it was the spirit of Judas that so vented himself, and why he did so. The rest that consen∣ted to him were only such as were misled in their ignorance of Judas his trea∣chery. So soon as Judas had thus vented his indignation, the Devil entered into his Soul, and suggested to him how he might have his gains made up that he had now lost, he might get a great piece of money, if he would but goe to the chief Priests, and offer to betray his Master to them. And that it was thus, Luke te∣stifieth, Luk. 22.3, 4. Then entered Satan into Judas Iscariot being one of the twelve, and he went his way and communed with the chief Priests and Captains, how he might be∣tray him unto them Both Mark and Luke say, they promised him money: but Mathew tels the Sum they bargained for. Math. 26.15. for thirty pieces of silver. And now his covetous heart was fatted; but he must be sure to perform his bar∣gain, else he should not have his wages: therefore now he studied and watched for an opportunity to doe what he had agreed to doe. The love of money may well be said to be the root of all evill. Satan can bring about a covetous heart to run himself into horrid sins for small gains. Did he esteem the bloud of a man of his Lord and Master, our Saviour, at no greater price? But so it was pro∣phesied, Zach. 11.12, 13. We see also what a dangerous thing it is, to suffer our hearts to be blown up into indignation, for the loss of an opportunity of getting gain, especially unjust gain: for the Devil hath an open door thereby to enter in∣to the Soul, and to put them upon some wicked designs. 2. The execution of this treason, this bloudy bargain, was also done in a de∣villish Fury, viz, because Jesus Christ discovered his treason, and him to be the Traitor before all the Disciples to his disgrace. Math. 26.25. Th Judas which betrayed him said Master is it I? Ah bold wretch, whose Conscience is seared with pieces of silver. That which Jesus answered was, Thou sayest it, Yet this was not so full a discovery, he made a shift to bear that: but the full discovery is re∣corded by John, who was a Speaker in the matter, Joh. 13.23 ad 28. Now there was leaning on Jesus bosome one of his Disciples whom Jesus loved: Simon Peter beck∣ned to him that he should ask who it should be of whom be spake, he then lying on Je∣sus breast saith unto him, Lord who is it? Jesus answered, he it is to whom I shall give a Sop when I have dipped it. And when he had dipped the Sop he gave it to Judas Isca∣riot, the Son of Simon. And after the Sop, Satan entered into him. Then said Iesus to him, that thou doest, do quickly. This Sop did so plainly discover Iudas, that the De∣vill entered with it, and swelled his heart into a resolution of a present execution of his bloudy bargain and treason. O what a Soul did this man eat the Passover withall! Hypocrites though they love their Sins and designs, yet they cannot abide to be seen and discovered. The discovery of a bloudy Plot, will make an Hypo∣crite rage, as it did Judas: but it will make a godly heart very thankful to God that hath prevented his sin: as it was with Daid, 1 Sam. 25.32, 33. when Abi∣gail did prevent him from murdering Nabal, Blessed be the Lord God of Israel, who sent thee this day to meet me, blessed be thy advice, and blessed be thou that hast kept me this day from coming to shed bloud. When the Spirit of God enters with prevent∣ing Counsel, the effect is gracious. But if Satan enter with the discovering Sop, he will blow up Hell fire in that bosome, as it was with Judas. 3. When Judas went out in that devillish Fury, that Satan had blown up his heart into, it was night, Ioh. 13.30. A fit season for Traitors and Hypocrites to act their designs and works of darkness in. It was after day-light was shut in, for then it is said to be night: it might be near eight of the Clock; for he tarried untill the Passover was celebrated. And when Jesus Christ meaneth to institute the Gospel Sacrament of his Supper, he first hushed and hasted away Judas: and when he was gone, then he instituted the Lords Supper, and finished it with a Psalm: and after it he had that gracious Conference recorded by John in Chap∣ters, 13, 14, 15, 16. And after all this, he uttered that gracious mediatorial Pray∣er, Chap. 17. All these were most heavenly Preparatoryes for his own Sufferings, and the Sufferings of his Disciples, which were not small. And although that word be recorded Ioh. 14.31. arise, let us go hence, yet they did not goe present∣ly; for they went not till that Prayer Cap. 17. was uttered, as appears Joh. 18.1. when Jesus had spoken these words, he went forth. though some of the dis∣course in these Chapters might be discoursed by the way. By this pattern of Christ his celebration of the Supper, here is much instru∣ction how we ought to keep our Sacramental Communion as pure as we can, and may be capable to doe in this our state militant, and to be filled with holy, spiritual and heavenly conference after it. 4. While Jesus and his Disciples were thus exercised in these holy services, conferences and Prayers, Iudas was among the chief Priests and Pharisees, who by that time of night were at home, and soon ready to attend the motion of their traiterous Companion. Yet Iudas found difficultyes and delayes in getting all things ready: to get a Company of men, and Officers; their Commission & arms clubs, staves, and other weapons, lanthorns, torches &c. Judas found that he had thrust himself into a troublesome employment. And however he intended to have dispatched quickly, according to that discovering word which Jesus Christ spake to him at his going out, what thou doest, doe quickly, intimating that it was in the plot and purpose of his heart to surprize him there, in the place where they kept the passover. But he found so many difficultyes and delayes, that it was near about midnight ere he could get all things ready, as will appear in the Sequel. 5. After this holy communion, Conference and prayer, Jesus with his Disci∣ples went forth, and entered into the suffering garden, Ioh. 18.1. When Jesus had spoken these words, he went forth with his Disciples over the brook Kedron there was a Garden into which he entered with his Disciples: where first he placed his Disciples where they might be within sight and hearing of what should come upon him, but out of the way of Judas and his Company for their safety▪ so carefull was our Lord of his poor Lambs, when a company of wolves were to come amongst them. That which he commanded them was, Sit here, till I go & pray yonder. Luk. 22.40. pray that ye enter not into Temptation. Then he took Peter James and John and went a little further. And now did he enter into his Soul-agony, with wonderfull horror and distress, even to death. 1. His body was not under any immediate suffering, as yet, only as it did co-suffer, and sympathise with his Soul, in its terrible Agony, so deep and terri∣ble were the horrors of his Soul, as that his body was ready to faint away and dye. Math. 26.37, 38. he began to be sorrowful and very heavy, then saith he unto them, my soul is exceeding sorrowful, even unto the death, tarry here and watch with me. Mark. 14.33, 34. he began to be sore amazed, and to be very heavy, and saith unto them, my Soul is exceeding sorrowful unto death, tarry ye here and watch. Luk. 22.43, 44. there appeared an Angel unto him from Heaven strengthening and being in an Agony he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground. The extremity of his Soul sorrow did wring and torture the whole wheel of nature. And that this Agony was firstly upon his Soul, is expresly testified by Mathew and Mark, such a load of sorrow lay upon his Soul, that he could scarce live under it. The same is evi∣dent in the Prophesy, Isai. 53.10. Thou shalt make his Soul an offering for sin, which Text shews that the cause of this sorrow was the load of our sin, which lay upon him, being our Surety, Luke calleth it an Agony, ver. 44. 2. This Soul Agony is expressed by Jesus Christ himself who felt it, in such significant words as do make it appear to be a very extream torment that he was in. Sorrowful, or so beset round with sorrows, and he was ready to faint and dy away, he felt the greatest terror, consternation, and distress of mind, that a mans Soul was capable to be in, yea, his terror was greater, then any one was able to bear except himself who is God-man. 3. This distress of Soul was begun five dayes before the Pasover, as appeareth Ioh. 12.27. now is my Soul troubled & what shall I say? Father save me from this hour, but for this cause came I unto this hour. That this was spoken five dayes before the Passover, appears, Ioh. 12.1 six days before the Pasover Iesus came to Bethany, & v. 12. on the next day much people were come to the Feast, and then Jesus went up to Jerusalem, and then was this word spoken by him, so that he had been long in some degrees of this Agony, yea, long before his Soul was distressed about it, Luke 12.50. but I have a Baptisme to be baptized with, and how am I streightned, pressed, pained till it be accomplished, so that that Prophesy is herein (in part) accomplished, Isai. 53.3. a man of sorrows, acquainted with griefs, his Soul was in continual sorrow & distress· 4. This Soul Agony was not inflicted upon him by man, nor by Devils, no crea∣ture was able to put his blessed Soul into such a condition. Quest. Who was it that put his Soul into this distress? I answer, it was his Father that gave him this Cup to drink, Joh. 18.11. the Cup which my heavenly Fa∣ther hath given me shall I not drink it? Isai. 53.6. the Lord hath laid on him the iniquities of us all, he suffered the wrath and curse of God, the punishment due to the sin of man, he is our surety, he stood in our stead, and divine justice inflicted upon him all the punishment due to our sins. And he spared not to lay upon him till he was fully satisfied, Rom. 8.32. He spared not his own Son, here he drank the first deep draught of the wrath of God due to our sin, on the Cross, he drank the last draught, and then he dyed. 5. He turned the Innocent reluctancies of humane nature into prayers unto his Father, who laid this load upon him, and subdued, and suppressed them with humble, holy submission to his will, and then drank, and this he did three times, he made three draughts of this bitter cup which he drank in the garden. And it pleased the Father to give him interims of some ease, so that after his first submis∣sion he went unto his Disciples, and awaked them, (poor watch men) and then returned to his dreadful work again; and submitted the second time, and drank, then went he again to his Disciples and did the same with a check to Peter by Name, and returned again and prayed, and submitted, and drank the third draught, and then he had an interim again. And by that time the Traitor Ju∣das and his Companions were come into the Garden. 6. In all this bitter conflict he had no humane help, for every time he came to his Disciples he found them sleeping, he fulfilled that Prophesy, Isai. 63.3. I have trodden the wine press alone, and of the people there was none with me. Yet to in∣form and convince us of the greatness of this work and bitter suffering, it pleased God to send an Angel to strengthen him, as Luke testifieth, Luke 22.43 and there appeared an Angel unto him from Heaven strengthning him. The Cup was so bitter, that it was as much as life could bear, yet he revived again, and went on in his work, till he drank the last draught on the Cross, & then it killed him, he drank at several times, that it might not yet kill him, because all was not yet finished; but when all was finished, he drank the bottom of the Cup, & then it killed him, he be∣gan with a soul Agony only, without immediate bodily sufferings, save what his bo∣dy suffered by simpathy with his distressed soul; but on the Cross he suffered the ex∣tremity of bodily suffering, & Soul sufferings also both together, & then it killed him 7. What is a Soul Agony? Answ. The wrath and curse of God due to sin by the Law, inflicted to punish the Soul. What is that Soul punishment which Jesus Christ suffered, which he began in the garden, before they touched his body? Answ. It is so deep, terrible, Infinite, and intollerable, that it is unutterable, as it is said, 1 Cor. 2.9. Eye hath not seen, Ear hath not heard, nor have entered into the heart of man, the things that God hath prepared for them that love him. So nor for them that love him not, who are sinners. And what unconceivable punishment divine justice hath prepared for sinners, all that, Jesus Christ hath suffered in our stead, no man can bear the curse of the Law but it will sink him to hell, and there he can bear it but by drops, and therefore his punishment is drawn out to Eternity. But Jesus Christ was able to bear it, and to accomplish his sufferings in a finite time, Isai. 53.4. he hath born our griefs. Souls in hell feel what a Soul Agony under Gods wrath and curse is, Luk. 16.24. I am tormented in this flame, said Dives in Hell. Souls undr the work of conversion, when they are wounded for sin, feel some drops and sparks of it, & yet that little is intollerable, Pro. 18.14. a wounded Spirit who can bear? a Negative Interrogative, meaning that none can bear it. Only Jesus Christ can bear it, yea, we may truly say, never did any wounded Soul in the work of conversion feel such Soul wounds as Jesus Christ felt, and never did, shall, or can any Soul in Hell feel such Torments of soul as Jesus Christ felt. For 1. In Hell every soul feels the punishment due to his own sin only, he suf∣fereth only for his own sins. 2. In the work of conversion the soul feels the sting of the guilt of his own sin only. But Iesus Christ stood in the room and stead of all, he is a second Adam, he suffered the punishment due unto all, and all at once, and this maketh a wonder∣ful difference. The suffering of any one person is but as the drop of a Bucket in comparison of the sufferings of Iesus Christ. There be sundry parts and powers of the soul; The understanding is the great light, ruler, commander of the whole man, in all its actions. The will is the sovereign uncompelled chooser in the soul of man, that closeth with what it liketh best. The Conscience is the sovereign judge of all that is done, doing, or to be done. The memory is the depository Treasury where all our store, good or bad is laid up for after use. The imagi∣nations and affections are under Serants to the Soul. And all these powers of the Soul, the person bing in the state of sin are capable of high torments; as on the contrary, the person being in the state of grace through Faith in Jesus Christ they are capable of glory and high joyes. Torments enter into the Soul two wayes, as also do joyes. In all these wayes, what ever Torment an Innocent Surety was capable of as the fruit of sin, all that Jesus Christ suffered, part now in the garden, and fully upon the Cross, Our Surety stood guilty in the Eye of Justice, of all the sin of the first Adam, and presents himself to suffer for the same, unto the satisfaction of the justice of the Law, Rom. 3.19. all the world is become guilty before God, and Je∣sus Christ taketh upon himself all this guilt, all the mountains of guilt of all the elect world are rowled upon Jesus Christ, he is made sin for us, and the fiery streams of the wrath of God that burneth in Tophet come running down upon him, Psal. 88.7. thy wrath lyeth hard upon me, thou hast afflicted me with all thy waves. The curse due unto sin maketh it a fearful thing to fall into the hands of the living God, Heb. 10.31. for our God is a consuming fire. In this fearful, terrible condition was the Soul of Iesus Christ, now in his garden agony, which suffering of Iesus Christ doth save believers from it, to the enlargement of our Eternal Thanksgiving, praise and joy. But Wo be to those unto whom this grace is freely offered, but they rather chuse the pleasures of sin for a season, and by their own choice plunge themselves into these flames of wrath, out of which Iesus Christ offereth to deliver them, but they refuse to accept his offer. 8. In this garden Agony Iesus Christ had but three of his Disciples near him, viz. Peter, Iames and Iohn, the rest of his Disciples he had appointed where they tarry, further off, and he went so often to these three to keep them waking, that Judas and his Companions should not find them fast asleep, and behold the gen∣tleness of Iesus Christ to consider their infirmity, he first gently checketh them, and Peter by name, could ye not watch with me one hour? shewing that his first con∣flict had been about an hour, and he knowing that Iudas was coming, set them a little way off, and bid them watch. But alas they were poor Watchmen, he found them asleep the second time, then he giveth them an holy Item and Admonition, watch and pray lest ye fall into Temptation: there is more danger near you then you are aware of. Yet him∣self doth make a tender kind-hearted Apology for them, First accepting their willingness of Spirit; and then bearing with the infirmity of the flesh: for he considered that it was near midnight, high sleeping time; and their hearts were full of sorrow, which made their eyes heavy Luk. 22.45. Yet notwithstanding the care the Lord had to keep them awake, Judas had taken them asleep, had not the Lord awaked them the third time, for when he came to them the third time he found them asleep, and now he gives them a sharp awakening, they were a∣shamed the second time, but now they were gastered; now sleep if you can. Be∣hold the hour is come, the Son of man is betrayed into the hands of sinners, arise, let us be going, when the danger is upon us it is time to bestir our selves. Now the History returneth to Iudas, whom we left, preparing his Company to execute his wicked Treason in betraying his Lord and Master, when he had got∣ten his Company, a band of men and Officers, furnished with Swords, Staves, Clubs, Lanthorns, Torches, &c. no doubt he first led them to the house where he had left Iesus and his Disciples, but he found that they were gone from thence some hours ago, which might vex them, but Iudas incouraging them, he knew the place whither they were gone, Iob. 18.2. Iudas who betrayed him knew the place, for Iesus oft times resorted thither with his Disciples; unto this place he led them; how they got into the garden, is not said, but Iudas their Leader knew how to get in, and did so. And this is greatly to be observed, that by such time as they were come, Iesus Christ was ready for them, he had ordered and placed his Disciples, he had finish∣ed his Soul Agony, and prayers, and he had no sooner finished that great work, but the Traitor and his Crew came, he steppeth out of one furnace into another, he had finished his Soul conflict under the wrath of God, now falleth into the wrathful hand of man, from one suffering into another; the time of his last sufferings was now come. In the management of this matter there be sundry particulars. 1. The Company that came to apprehend this Lamb of God to make him a Sacrifice was a band of armed men, with Officers and Arms, Ioh. 18.3. and Iudas was their Leader, a goodly Crew to follow a Disciple of Iesus Christ, but they are fit enough for a Traitor; they had objected to Iudas that they might miss the right person, being night, how shall we know the right party? Iudas devised this dire∣ction, he told them that he will kiss the man, and whom ye see me kiss, that is he, lay hold on him, and lead him away safely, so Mark expresses his direction, Mar. 14.44. 2. According to this agreement, so soon as they came up to Iesus, the first act that passed was, Judas came up to Iesus with a smooth flattering tongue, and said, hail Master! and kissed him; The most mischievous and wicked kiss that ever was given in this world, a fitting behaviour of a bloody Traitor. 3. Iesus Christ giveth him in a mild manner a most dreadful rebuke. Iudas betrayest thou the Son of man with a kiss? a terrible Question to all smooth, flatter∣ing, but falshearted Hypocrites, that mean not as they speak, whose words are smooth as butter and oyl, but falshood and venome is in their hearts, 4. The next act that passed was, Iesus asked them, whom seek ye? they said, Iesus of Nazaret: he said, I am he: and with that word opened a Crevis of the Majesty of his person, which made them all to start back and fall to the ground, and pro∣bably tumbled over each other. And Iob. 18.5.6. Iudas that betrayed him stood a∣mong them, and it is like fell also among them, unless his heart was harder than the rest, and not so ready to be daunted in this wicked work he was about: he was the most guilty person of them all. 5. But they recovered themselves again and stood up. Nothing will daunt and divert an hard heart, when the Devill doth animate and inspire them. And all this Company depended upon Judas their Leader and Captain, all the action must be attributed to him. 6. Then Iesus asked them again, whom seek ye? He was more composed in his mind then they were, he was in a good work, they were in a wicked work. And by this second Question, he shewed evidently that he would not escape from them though he could easily have so done, for he knew their design. Then they said again, Iesus of Nazareth? Iesus answered them, I have told you that I am he, if therefore ye seek me, let these (viz. Peter, James and John) that are with me goe their way, that the saying which he had spoken, Ioh. 17.12. might be fulfilled, Of those that thou hast given me I have lost none. And here behold a right good Shephard, that will ex∣pose himself to the Wolves to save his Lambs. 7. The next act that passed, was an act of Peter, who seeing Malchus a for∣ward bold fellow, a servant of the high Priest, and spirited like his Master, begin to lay hold on Jesus, peter drew his Sword, and first asked▪ Master shall I smite? but before he could receive an Answer, Malchus going on, he gave Mal∣chus one Slash, and cut off his right ear, Luk. 22.49.50. upon which act of Peter, Jesus Christ did three things. First. He rebuked the sword, and commanded Peter to put it up into its sheath. He rebuked it by that text of Scripture Gen. 9.6. he that draweth the sword shall perish by the sword. Again, Jesus Christ declareth, that if he had need or desire of rescue, I could ask my Father, and have more then ten legions of Angels to rescue me. All that Jesus Christ did for us was by voluntary dispensation. Again Jesus Christ argueth, If I should rescue my self from them, how should the Scrip∣ture be fullfilled, which have foretold, that thus it must be? Mat. 26.50.53, 54. Again he argueth, Ioh. 18.11. The cup which my heavenly Father hath given me to drink shall I not drink it? He had already thrice in Prayer submitted to drink it, and now submitteth again. Secondly. Jesus Christ touched Malchus his ear, and healed it. Luk. 22.51. whether it did his soul any good or not, is not said, there is no mention made of it; only Ioh. 18.26. A Kinsman of Malchus challenged Peter to be one of Jesus his company. Did I not see thee in the Garden with him? and no doubt he could have told him, that it was he that cut off Malchus his ear; but because of the Miracle which Jesus did, in healing it with a touch, the High Priest (it is like) charged and they all agreed to bury it in as much silence as they could; for it was a great Conviction of their malice, that could not be mollified by such a miracle. But poor Peter was too bold (not in Courage, but Fear) in denying; which how great a stumbling it might be to him that charged him, we cannot say. But O what a sad Temptation is fear? that caused Peter so rashly, and so often to deny his Lord. But we are yet in the Garden, where Malchus Ear was rashly cut off by Peter, and miraculously healed by Jesus Christ. 3. Jesus Christ rebuked the Officers and band of Souldiers for coming against him in hostile manner, Luk. 22.52. and Iesus said unto the chief Priests, and Cap∣tains of the Temple, and the Elders which were come to him (therefore we see that there were of such sorts of mn in Judas his Crew) be ye come out as against a Thief with Swords and Staves? when I was daily with you in the Temple, ye stretched forth no hand against me, but this is your hour and power of darkness. 8. Lastly, They lay hold on Iesus, and bind him, dear Lamb of God! Ioh. 18.12. then the band of men the Captain and Officers of the Jews took Iesus and bound him, and led him away. 9. Now all his Disciples left him, fled, and shifted away, Math. 26.56. Mark relates a brief History of a young man, a follower of Iesus Christ, Mark. 14.51. and there followed him a certain young man having a linnen cloth cast about his naked bo∣dy, and the young men laid bold on him, and he left the Linnen Cloth, and fled from them naked. This young man was none of the Disciples, for Iesus Christ had taken care for all their safety, Ioh. 18.8. If ye seek me, let these go their way. But this Hi∣story is inserted, to shew what a sad consternation fell upon all the followers of Iesus Christ: ah, how were all the sheep scattered, when the Shephard was smit∣ten, and oh how the hour of darkness insulted now! that none of the followers of Iesus Christ durst appear, and how Iesus was deserted of all men. He trode the wine Press alone, and none of the people were with him. To him be all glory for ever and ever, Amen. In this sad History of the sufferings of our Lord Iesus in the Garden, Divines do observe how the sufferings of the second Adam do answer to the sins of the first Adam. The first Adam began sin in the garden of Paradice, and the second Ad∣am began his last sufferings in a garden where Iesus was wont to resort, Ioh. 18.2. a good meditation to season our garden delights withal. Again, the first Adam fell by the subtile flattering Serpent, acted by the Devil. And the second Adam entered into the field of his last sufferings, by the smooth and fallacious kiss of his Disciple Iudas, again all the world were corrupted by the sin & fall of the first Adam, & all sorts of the people of the world conspired against the second Adam, and brought him to his suffering. Again, the first Adam by sin hath brought shame upon all the world, and dis∣grace. And now the world do put upon the second Adam all the shame and dis∣grace that they can. Again, the first Adam forsook God and his wayes, and now the second Adam is forsaken of all men, his own Disciples forsake him. Again, the first Adam was made a Captive, and hath captived all his Posterity, and now the second Adam suffering for our sins is made a Captive unto sinners. But pas∣sing these things I shall touch a few other things. 1. See to what a degree of Impudence the Devil can blow up the heart of an Apostate, the rebuking question of Iesus daunted not Iudas nor any thing else that was said, or done. 2. All men should beware of rash drawing out of the Sword, it is a dangerous thing, and not to be done without great counsel and deliberation. 3. When we ask counsel, it is necessary to have patience till we receive an answer. 4. Iesus Christ healed Malchus Ear. It is a Gospel lesson to do good against evil, Iesus on the Cross said, Father, forgive them, they know not what they do. 5. It was the wisdome and love of Iesus Christ to draw a speedy cover over Peters rash act, &c. &c. THen the band, and the Captain, and the Officers of the Iews took Iesus and bound him, and led him away to Annas first, for he was Father in law to Caiaphas, who was high Priest that same year, now Caiaphas was he who gave counsel to the Iews, that it was expedient that one should dye for the people, the high Priest then asked Iesus of his Disciples, and of his doctrine. Iesus answered him, I spake openly to the world, I ever taught in the Synagogue and in the Temple, whither the Iews alwayes resort, and in secret have I said nothing. Why askest thou me? ask them that heard me, what I have said unto them, behold they know what I said. And when he had thus spo∣ken, one of the Officers which stood by struck Iesus with the palme of his hand, saying, an∣swerest thou the High Priest so? Iesus answered, if I have spoken evil, bear witness of the evil, but if well, why smitest thou me? now Annas had sent him bound to Caiaphas Here Iohn maketh mention of the Captain, the Band, and the Officers, now this Captain was conducted by Iudas, Luk. 22.47. he that was called Iudas one of twelve went before them. Why Iudas ld Iesus first unto Annas, is not said, but may be gathered, at least probably, he was the ancientest of the great men, for he was Father in law to Caiaphas the High Priest, Iosephus saith of him, that he was a wise man, and it is most probable that Iudas had made his bargain with him, and sold his Master to him, and that the Band and Officers that Iudas led, were gather∣ed together at his house, and there Iudas had his Commission, and from them marched upon his exploit to apprehend Iesus, and therefore when they had taken him, thither they brought him, and there Iudas was discharged, for we hear no more of Judas, in what follows. But when they came there, Annas considered, that though they had successively acted thus far, and had got him into his hand and power, yet now their proceed∣ings must be carryed on under a fair colour of legal proceedings, the Council must be called together, Caiaphas was high Priest, at his Palace or Hall the Court must be kept, therefore when he had gloryed over his Prisoner, and had the honour to apprehend him, he sent him away bound unto Caiaphas, but we read not that he sent him by, or under the band of Iudas, he had acted his part sufficiently. Annas sent him to Caiaphas because he was a vehement prosecutor of this business of put∣ting Jesus to death. Iohn giveth us that Reason, viz. that it was he that had given the Iews that counsel, that it was necessary that one man should dye for the people, to be made a piaculum for his Country, to please the Romans▪ which was the manner of some Nations in those dayes, the record of this politick device of Caiaphas is, Joh. 11.46, ad 4. But some of them went their wayes to the Pharisees, and told them what things Iesus had done. Then gathered the chief Priests and the Pharisees a counsel, and said, What do we? for this man doth many miracles. If we let him thus alone, all men will believe on him; and the Romans shall come, and take away both our place and Nation. And one of them named Caiaphas, being the high Priest that same year, said, un∣to them, Ye know nothing at all. Nor consider that it is expedient for us, that oe man should dye for the people, and the whole Nation perish not. And this spake he not of him∣self, but being high Priest that year, he prophesied that Iesus should dye for that Nation, And not for that Nation only, but that also he should gather together in one, the Children of God that were scattered abroad. Then from that day forth they took councel together for to put him to death. In which History we may first see the occasion of this vehement motion and meeting of the Council, and the taking up that fixed resolution, of putting Jesus to death, viz. it was that famous miracle which he did, in raising up Lazarus, from the grave, after he had been dead four dayes, which should rather have aw∣ed their hearts to believe in him, (as many did) then so to provoke them to envy against him, upon that groundless pretence that it would provoke the Romans to overthrow their Nation, if many should believe in him: The Romans alas, were of Gallio's mind, they cared for none of these things. We may also see in this story the sovereign wisdome of God in over-ruling and ordering the counsels of men to make for his own glory, and for the accomplish∣ment of his own holy counsel, unknown and unconsidered by them that act them, that which they act for their own bad ends, God permitteth them, and over-ru∣leth them for his own holy ends. The counsel of Caiaphas was cunning, but bloody, yet he was proud of it, in his own conceipt; ye are a company (saith he) of weak men that know nothing at all (and yet wise Annas his Father in law was one) I can tell you of a project whereby we shall gratifie the Romans, and render our selves wise Patriots, that seek the Redemption of our Country, &c. ah poor man that is so sinful an under-worker of so glorious a part of Gods holy counsel. God meant good to Israel his Church, howbeit he meaneth not so, neither doth his heart think so, Isai. 11.7. for such reasons as these, Annas sent him bound, (an insulting act over our suffering Lord Iesus) unto Caiaphas, from post to Pillar. When Annas was come, and had brought his Prisoner, all the Council were quickly together, though it was about midnight, men cannot sleep till they have accomplished their wicked designs. They presently (for they were in haste to make quick dispatch) call a Court, and sit as a Court of Judgement. But it was a private Court, not publick; a night Court, not open for all that would: they set a Porter that kept the dore, that none but friends to their wicked design (as much as in them lay) should come in, Joh. 18.16. Peter stood without, then went forth that other Disciple which was known to the high Priest, and spake unto her that kept the dore, and brought in Peter. Whether he that brought in Peter did not stretch the line of Truth too far, it is not said, but she that kept the dore was a notable Virago, and soon challenged Peter, and drew forth his first denyal of his Lord. Why the Court was so private may easily be gathered, they had guilty Conscien∣ces, and were about a black work of darkness, and therefore the dark night was not security enough to them, but they must have a Porter at the dore, and one that had animosity sufficient, and that they might confide in: they seared that the people would rescue him out of their hands. It is an ill sign, that the state of that people, and the actings of those Rulers, are all sick, and near to some publick ca∣lamity; when they are in such fears and jealousies of each other. As for Peters getting in, and bold carriage like a spy, managing himself as if were unconcerned, standing to the fire; but overtalking, too busy with his tongue, &c. though the Devil made a sad use of it to Peter, in lying and denying his Master, and cursing himself or wishing ill to himself if he knew him, &c. yet Iesus Christ looking o∣ver his shoulder upon Peter, Luk. 22.6. made good use of it, for the humbling of Pe∣ter, and warning of us, and yet providing a witness how they handled Jesus Christ in their private Court. FIrst, the high Priest did interrogate, Jesus of his Disciples, and of his do∣ctrine, Joh. 18.19. what he asked concerning his Disciples is not said, nor was it worth the answering unto, probably he might enquire what chief men of mark and danger, might be among them? alas, Jesus Christ had only Fishermen, and men of inferiour rank, Mathew the Publican was one of the chief, and therefore it is like that the Court insisted not upon this point. But that question about his doctrine, Jesus Christ saw it wisdome to answer unto. There question was not to know and learn his doctrine, for had it been so, Jesus Christ would surely have taught them; the willing and obedient Ear shall be in∣structed. But their Questions were captious, intimating that his doctrine was false, and crope in secretly, now they are willing to search him out, this is to be gathered out of Jesus Christ his answer, Ioh. 18.20, 21. Iesus answered him, I spake openly to the World, I ever taught in the Synagogue and Temple, whether the Iews alwayes resort, in secret have I said nothing, why askest thou me, ask them that heard me what I have said unto them, behold they know what I have said. Jesus Christ here declareth, that his doctrine and manner of publishing it, both matter and manner had signs of truth, and not of error, which is expressed in sundry particulars. 1. I spake openly to the World. I did not pick my Company, I let all that would, hear me, errors use to be carried secretly, truth is open, seeks no corners, and so hath my preaching alwayes been. 2. I taught, (viz. when I solemnly preached on the Sabbath dayes, Luk. 4.16. and as his custome was he went into the Synagogue on the Sabbath day, and stood up for to read) in the Synagogues, allowed places for publick meetings, for any that will come to hear. 3. I ever taught (when opportunity served) in the Temple, whither all the Jews resort. This is not exclusive of such times, as sometimes he took, to teach in a Mountain, Math. 5.1. or on the shrouds of a ship, Math. 13.2. 4. In secret I have said nothing, that is nothing contrary to, or differing from what I taught in publick. This is not exclusive of his discourses by the way, or in pri∣vate houses, where he expounded to his Disciples that which he had publickly taught in parables, Mark. 4.34. when they were alone, he expounded all things to his Disciples. Hence then Iesus inferreth, that if they suspected him of false doctrine, ask them that heard me, they can tell it, why do you ask me? that is not the right way to find out cunning teachers of error, but the right way is by taking Testimo∣ny from such as heard. The next thing that followed this answer of Iesus Christ, not as an effect or just consequence thereof, but an , scornful, unworthy misinterpretation of the words of Iesus Christ, with a most rude and uncivil behaviour added thereun∣to, Ioh. 18.22. when he had thus spoken one of the Officers or Servants which stood by, struck Iesus with the palme of his hand, saying, answerest thou the high Priest so? 1. He that smote him was an under Officer, or a Servant, as the word signi∣fies. When the chief Rulers, especially the high Priests are set against Jesus, to persecute him, it is no marvell that their under Officers and Servants are as ill minded as thei Masters, & then they will be so rude as this act shews them to be. It was a great suffering of our Lord Jesus that under Officers and Servants should so insult over him. 2. He smote him with the palm of his hand, as our English Translation ren∣ders the word: we call it a Box or Cuff on the ear or cheek. The word also signifies to smite with a rod, reed or walking Staff; either way was impudent, contemptuous and scornfull. 3. He backs his smiting him with a Reproach, Answerest thou the high Priest so? As if he had made a faulty Answer, dishonourable to the high Priest. But he sheweth that he put a bad construction on his speech, and imputes it to him as a Reproach. 4. All this was done in the face of the Court, without any check given him that we hear of; shewing that they were all conspired to abuse our Lord Jesus. See a like example of this abuse done unto our Lord Jesus. 1 King. 22, 24. And Zedekiah the Son of Chenaanan went neer and smote Micaiah o the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee? To this saucy fellow Jesus answered with a convincing and reproving Dilem∣ma, so clear, and so wisely placed, that he spake above exception. The first part or horn of the Dilemma is this, If I have spoken evill, shew it, bear witness of it. The second part or horn is, if I have spoken well, why smitest thou me? Which answer of our Lord, quite stopped their mouthes, and put all to silence. Out of this small part of the Sufferings of our Lord we may gather up some Instruction. 1. When Church-men are Persecutors, the Persecution will be bitter, as Jesus found it, so did Jeremy: Church-men are usually more cunning, more bold, more seared in conscience, more cruel. 2. Carnal Professors will insult and domineer over the Godly when they have power in their hand. 3. Persecuting Professors will put the handsomest face they can upon the vilest actions. 4. God can and will over-rule the cunningest Counsells and contrivances of Persecutors, to subserve his Counsel. 5. Guilty consciences love Secresy, and to act behind the curtain. 6. It is dangerous to intrude our selves into a place or way of Temptation, as Peter did; it may expose us to lye or deny Christ, and curse our selves; as all these falls and knocks Peter felt. 7. Truth is alwayes serene, open, seeks no corners to hide it self. 8. When Rulers are wicked, such as are under them will be violent. 9. A girt convincing Answer, will stop the mouth of the worst of enemies. MAth. 26.59. ad 63. Now the chief Priests and Elders and all the Councel ought false witness against Iesus to put him to death. But ound none▪ yea though many false Witnesses came, yet found they none. At the last came two false witnesses and said, This fellow said, I am able to destroy the Temple of God, and to build it in three dayes. And the high Priest arose and said, Answeredst thou nothing? What is it which these witness against thee? And Iesus held his peace. Mark. 14.55. ad 61. And the chief Priests and all the Counsell sought for witness against Iesus, to put him to death, and found none. For many bare false Witness against him; but their witness agreed not together. And there arose certain, and bare false. wit∣ness against him, saying, We heard him say, I will destroy this Temple made with hands, and within three dayes I will build another made without hands. But neither did their Witness agree together. And the high Priest stood up in the mids, and asked Iesus saying, Answerest thou nothing? What is it which these witness against thee? But he held his peace, and answered nothing. Here see, 1. That though they so abused our Lord Iesus for his Answer, and for putting them upon the right way of enquiring, viz to ask his hearers, to se if they could testifie any thing against him: for in his Answer he had vindica∣ted himself and his Doctrine, both for matter and manner; therefore if they would find any thing against him, it must be by Witnesses that heard him; yet now they are necessitated to fall to this course, as Jesus had said, though they had abused him for so saying. 2. All the Counsel there present, were unanimous in what they doe: & what do they? They sought for false Witnesses, that they might find some matter; or at least appearance of some matter, for which they might put him to death. They carried themselves, and managed the matter so, that all might easily see their intent, to find some matter whereof to accuse him. Because they were resolved to put him to death, they sought not for what was true, just, righteous, but for something to criminate him, by Witnesses. they cared not though it were false Witness. They encouraged them to testifie any thing. And when they misre∣presented his words and meaning, they took the advantage to wring his words to the worst sense, as appeareth in that Instance, when Christ said, They would ru∣ine and destroy this Temple, his Body, and he would raise it up again the third day. So John representeth his words. Ioh. 2.19. he spake of the Temple of his Body. Nor was there any capital crime in it as they represented his words, yet any thing will serve their turn, to be a seeming matter of accusation. 3. They could find nothing wherein two witnesses agreed, among all the false witnesses, untill two witnesses spake about destroying the Temple & raising it again in threedayes. And yet these two witnesses agreed not in all points, as Mar. 14.59. testifieth. Thus they wearied themselves in vain, finding nothing against him, which et their envy naked, without any pretence of a covering. 4. Then the high Priest devised another device, viz. to draw out Iesus Christ to speak; for he kept silence all this while. Could they draw him out to speak, they might entangle him in his words, which artifice they had formerly used to catch him by. Mat, 22.15. so now again they attempt that way. The high Priest stood up (a good civill deportment in publick affairs) and put him upon answering unto what they said; and to sharpen and quicken the matter, he putteth him on in a rebuking way: What? Answerest thou nothing? What is this that these witness against thee? But this Stratagem prevailed not, Jesus still held his peace. Quest. Why did Jesus hold his peace and answer nothing? Answ. 1. Because there was nothing to answer unto: they proved nothing; their witnesses agreed not, they confuted themselves, they could fix and fasten nothing: there was no need of an answer, and in such case it is best to keep silence. 2. He held his peace to fullfill the Scriptures Isa. 53.7. He was oppressed and afflicted, yet opened he not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her searers is dumb, so he opened not his mouth. 3. He held his peace, because though he was perfectly innocent himself, of all they accused him of, yet some or other of his Elect might be at some time or o∣ther guilty of such evills as they falsly imputed to him, in whose room and stead he stood and suffered. 4. He held his peace because he was willing to dye for his Elect, to expiate the sins of Gods Elect. MAth. 26.63, 64. But Iesus held his peace. And the high Priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God. Jesus saith unto him, thou hast said: ne∣nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of Power, and coming in the clouds of heaven. Mark 14.61, 62▪ Again the high Priest asked him and said unto him, Art thou the Christ the son of the Blessed? And Jesus said, I am, and ye shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven. Here see, 1. The high Priest and Council finding and perceiving plainly, that they could find no just matter against him, nor any colour or appearance thereof, they invented another way to pick an appearance of matter against him, which might seem to be of weight in the eyes of the Jews, though it would be of no consideration among the Romans: and that was by an open and solemn putting Jesus to answer whether he was the Messias or no. For 1. If he denied it, or would not confess it, that would much ease and advantage them in putting him to Death, because they had found some∣thing of that point against him. 2. If he should confess it, that he is Christ the Messiah, they were re∣solved to make that the crime for which they would condemn him. Mark relateth only the bare question, art thou the Christ, the Son of the blessed? Mathew relates the question more fervent, for if this device had failed, they had no appearance of a cause to condemn him. Therefore to make sure work, the high Priest saith, I adjure by the living God, answer plainly, and catagorically to this question, art thou Christ, or Messiah the Son of the living God? where 1. See what the Jews faith then was, touching the Messiah, whom they then looked for, viz. that he was to be such a man, as also is the Son of God, God and man in one person, which is the same Faith that now the Gentile Churches believe according to the Scriptures, and the same point is manifest by Peters an∣swer unto Christ, according to the Faith of the Church of the Jews Mth 16.. in that famous Confession of Peter. Thou art Christ the Son of the God 2. Vnto this question of the high Priest, and Council, Jesus Chri answeth two things. 1. He maketh a plain, clear, and direct answer, Mark. 14.62▪ I am be, Math. 26 64. Thou hast said it, it is as thou hast said. 2. He proveth it by the consequent, viz. the two next acts and dispensations of Christ which they shall see, viz. 1. From hence forward you shall see Christ the Son of man sitting at the right hand of power, that is, you shall see the mighty power of Gospel grace of Christ Jesus, in the conversion both of Jews and Gentiles, and so going on until the last and final conversion of the Jews, which we hope for at this day. 2. The next and last act of Jesus Christ in this world, you shall see him coming in the Clouds of Heaven, viz. in power and great glory, to judge the World. WHen Jesus Christ had made this clear confession, that he is Christ th Messiah, then they thus proceeded, Math. 26.65, 66. Then the high Priest rent his clothes, saying, He hath spoken blasphemy, what further need have we of witnesses? behold now ye have heard his blasphemy. What think ye? They an∣swered and said, He is guilty of death. Mar. 14.63, 64. Then the high Priest rent his clothes, and said, What need we any further witnesses? Ye have heard the Blasphemy: what think ye? And they all condemned him to be guilty of death. 1. The high Priest rent his garment, it may be the rest did the same, though it be not expressed. 2. He saith, he hath blasphemed, viz. by confessing that he is Christ the Messiah. 3. You the judges, the whole Court have heard his blasphemy. 4. We need no further witnesses to find matter against him, to condemn him to dy, this that we have heard is matter sufficient. 5. They all expressed themselves to be of the same mind and opinion. 6. The high Priest put it to the Vote, what think you? 7. They all passed their Vote, and so the sentence of condemnation was pro∣nounced against our Lord Jesus, for confessing that he is Christ, the Son of the living God. And no other cause, or appearance of a cause could they find against him, saving this only: a blessed cause, wherein Christ himself was the first Gospel Mar∣tyr, John Baptist was martyred for his faithful discharging the office of a Pro∣phet, in telling Herod of his sins. But Jesus Christ was condemned to dye meerly, purely for this his confession, and for nothing else, no not so much as pretended. All this was done in the night, the blackest work of darkness that ever was done in this world. They began their clandestine night Court about midnight, they pursued their work in the manner above related, until about the second crowing of the Cocks, about that time they condemned him. WHen they had done this wicked deed, in condemning our Lord Jesus to dye, it being deep in the right, They committed their condemned Prisoner unto a company of men, to keep him fast and safe until the morning, and then adjourned the Court ill the morning. And so this dark Sessions of this Court was ended. It cometh now to be considered how they used him this latter part of the night until the morning, when the Council met again, if any bowels of mercy had mo∣ved in them, they should have given him some refreshing, and opportunity to take some rest. but they were mercyless unto him, who is the spring of all mer∣cy to us, they used him cruelly, which usage is set forth. 1. By the actors, a company of men, that were charged with the safe keeping of him till the morning, they are called, Luk. 22.63. a chosen company fitted for the purpose, that they could confide in, spirited like their Masters. 2. The time of their commission to keep him, till morning, which was about the space of three hours. 3. The several acts of horrible abuse, which they did unto him in time of their charge and commission. 1. They upon him, Mark. 14.65. which is an act of the greatest disdain in the doer, and of the greatest disgrace in the sufferer, a contempt that few will do to a dog, especally in the Nation of the Jews it was a very great contempt, which the Lord himself foretold and described, Luk. 18.32. he shall be mocked, spitefully intreated, and spit upon. 2. They spit in his face, Math. 26.67. this was the highest degree of the reproach of spitting God gave a Law about it, Deut. 25.7, 8, 9, 10▪ it is the disgrace of him that is un∣kind to his brother, a most improper and unsuitable disgrace unto Jesus Christ, when he was doing the greatest act of love and kindness not only to his Brother, but to his Enemis. 3. The mocked him, Luk, 22.63. and the next word sheweth that there were cruel mokings, as it is said, Heb. 11.36. the persecuted Saints were so used, and Psal. 25.19. mine Enemies are many, and hate me with cruel hatred. for 4. They smote him and beat him, Luk. 22.63. the word which the Holy Ghost ∣seth, dot signifie such blows as do break the Skin; and stayed off some part of the skin, where the blow fell, which was very cruel, according as the Prophet de∣scribeth such cruelty, Mic. .2, 3. who pluck off their skin from off them, and their flesh from off their boes, they layed the skin from off them, Isai. 53.5. he was bruised for our iniquities, they smote him so hard that they bruised him with their blows: 5. They blind-folded him, and then boxed him on the face, and with blasphemous mocking and scorn, said, thou Christ prophesy who smote thee, Math. 26.68. such blas∣phemy would affright a modest heart to hear it, but no doubt they made great sport and laughter at it. 6. It was an aggravation of these abuses, that every base fellow and servant had liberty thus to abuse our Lord Jesus, Mark. 14.65. and the servants did strike him with the palms of their hands, they devised many wayes to put contempt upon him, and to make sport for themselves. 7. They plucked off his hair, viz. of his face, or head, or both. This abuse is mentioned in the Prophets, Isai. 50.6. I gave my back to the smiters, and my checks to them that pluck off the hair, I hid not my face from shame and spitting. 8. They spake many other blasphemous words against him, which the holy Ghost abhorreth to mention, Luk. 22.65. and many other things blasphemously spake they against him, with which they busied and sported themselves all the night. 9. They were charged to watch and keep him, and therefore they might not sleep, and they kept themselves thus employed, and thereby did not only hinder Jesus Christ from taking any rest, but also they did grieve, vex, and provoke his Spirit most bitterly. It was the saddest night that ever was spent. And thus they did till morning light; for then the Council met again, Luk. 22.66. and call∣ed Jesus before them. This is the Lamentation, that these that did this vile injury to Jesus Christ, were of his own to whom he was sent, but they would not own him, but condem∣ned him to dy, which was the work he came to perform: and when they had nai∣led him to the cross, he pardoned them and prayed for them. When visible Professors of Jesus Christ are Persecutors of Christ, they will be violent and cruel, as now these were against Christ. And no marvail that the Servants and inferiour were so cruel against Christ, for they knew that they pleased their Superiours and Masters. When Saul persecuted David, every ab∣ject durst vent his venome against David: and Doeg fears not to be an informer against him. When Absolom rose up against David, is it any wonder that Shimei durst shew him self to curse David? The horrible crueltyes and indigni∣tyes of these Jewish Watchmen, that had the charge of keeping their condemned Prisoner, will all, in many respects stand upon the account of the high Priests and Rulers. They opened their own envy so bare and naked, that every body might see it. And therefore their creatures were bold to do any thing against the Lord Jsus. LVk. 22.66, 67, 68, 69, 70, 71. And assoon as it was day, the Elders of the people and the chief Priests and the Scribes came together, and led him into their Coun∣cell saying, Art thou the Christ? tell us, and be said unto them, if I tell you, you will not believe, and if I also ask you, you will not answer me, nor let me go. Here∣after shall the Son of man sit on the right hand of the power of God. Then said they all, art thou then the Son of God? And he said unto them, ye say that I am. And they said, what need we any further witness? for we our selves have heard of his own mouth. It was about Cocks crowing when Jesus Christ was condemned, committed to safe custody under a strong guard. The Court adjourned till morning, all the a∣buses that these carnal keepers inflicted on Jesus, the remainder of the night, I re∣fer unto the fifth act of the Council; which for time extended till morning, and for cruelty it extended to Hell. Now in preparation for their proceeding in the morning, they held a close and private consultation how to manage this great business. For seeing they now had (according as they long desired and contrived to doe) apprehended him and condemned him, they were resolved to put him to death. But they foresaw ma∣ny difficultyes in effecting it. The points considered, plotted and agreed in this private consultation, were sundry: and their agreement may be gathered out of the answer of Jesus Christ in the morning, who gave them to understand that he knew their plots, to convince their Consciences that he was Christ the Messiah, for the asserting whereof they had condemned him. The Points considered of were such as these, 1. We must be speedy in our motions and progress, before the people know that we have apprehended him. For it was about midnight that he was appre∣hended, and brought to Annas and Caiphas. It was about cocks crowing when he was condemned; he must be put to death and buried before the Sabbath; for if we slack the time, the people will surely rescue him. 2. They considered that we must speedily deliver him out of our hand, into the Romane hand and power, and it must be done early in the morning before the people gather together and hear of it; for otherwise the people will surely rescue him out of our hand; but out of the Romans hand, they cannot, they dare not attempt it. 3. Pilate must be carefully prepared for this matter. Some of us that may be most acceptable to him and prevailing with him, must undertake that matter. 4. Though Pilate was a Pagan, yet they knew him to be wise, just, and of a no∣ble Romane spirit, he will strictly examine the case; and we know that we have no witnesses unto any thing we accuse him of, wherein the witnesses agree, sa∣ving in that Point of destroying the Temple and raising it again in three dayes, and in that Point the witnesses do not punctually agree: nor will Pilate think or judge it a Capital matter if they did agree. 5. These considered that they had but one capital matter against him, viz. that he confessed openly before our Court that he is Christ the Son of God▪ which by our Law is Capital, not by the Romane Law. And this is the only point that we can plead against him. And this they did plead, Joh. 19.7. We have a Law, and by our Law he ought to dye, because he made himself the Son of God, But of this we must speak hereafter. 6. They considered that of this point we have no witnesses, only his own confession, and what if he should deny it, or not confess it before Pilate; there∣fore we must make this point sure. 7. Hereupon they agreed early in the morning, before the people be stirring, to sit in Council again, and examine Jesus about this point only, to bring him to con∣fess it a second time, and to try if he will stand to it. And if he ask any question to divert or delay us, answer him not a word to any thing, but hold him to this point only, to make the matter of our accusation strong against him, and clear. 8. Care was taken to advise as great a Crew of their own side, as they could, to stand next to the Court, and exclude others as much as handsomely they could, so they acted. Very early all the Council (viz. all that consented and conspired in this mur∣ther) met, Luk. 22.66. as soon as it was day the Elders of the people, and the chief Priests, and the Scribes came together, and led him into their Council, surely they had taken but little rest, they verified that saying of Solomon, Prov. 4.16. they sleep not except they have done mischief, and their sleep is taken away, unless they cause some to fall. They interrogate him again about the same point, for which they had condemned him, not out of remorse or regret of heart, but of crafty designe, Luk. 22.67. art thou the Christ tell us? The first part of Jesus his answer is, Luk. 22.67, 68. if I tell you, you will not be∣lieve, and if I also ask you, you will not answer me, nor let me go. Wherein Jesus Christ doth manifest to them, that he knew their agreement in their secret coun∣sel. Whereby he proveth to their Consciences that he is the Son of God. Again, he declareth to them, that the end and scope of their question was not to be in∣formed in the point, that they might believe, for they were resolved not to be∣lieve. Again he telleth them, if I ask you any thing, you are agreed that you will not answer me again; whatsoever I say, you will not let me goe: you are resolved to kill me. Thus plainly doth he lay open their design, and resolution in their private Councell, and detecteth them in their open Councel, so open as it was. The 2d. part of the Answer of Jesus Christ is ver. 69. Hereafter shall the Son of Man sit at the right hand of the power of God. The sense and meaning of which words they understood, viz. that though they now see him in this low estate of his Hu∣miliation; yet the next appearance that they shall see him in, is, at the right hand of the power of God. Then they fully opened their trap, and say, Art thou then the Son of God? v. 70. And this is to be observed, that they were so eager upon their design that they spake all at once, Then they all said. Then Jesus cleerly answered, You say that I am, and I confess it is as you say, that is the meaning of that form of speech, & they were ready & willing so to take it. Now they are satisfied, they have gotten that which they fished for, ver. 71. And they said, what need we any further witnesses, for we our selves have heard of his own mouth. Now with all possible hast and speed, they delivered him up to the Romane power, as a condemned prisoner to be put to death by them, after their manner, by crucifying, or hanging on a tree. Luke 23.1. And the whole multitude of them a∣rose and led him unto Pilate: all the Court and all the Creatures about them com∣bined in this matter, to deliver him up to the Gentiles, as Jesus Christ had fore∣told that they will Math. 20.19. and Mar. 10.33. The company that acted these things, both Rulers and people, are Apostates, whose day of Grace was past, as appeareth Math. 23.37, 38, 39. Luk. 13.34.35. O that thou hadst hearkned, at least in this thy day, but now it is hid from thine eyes. Such Persons are the Devills fittest instruments to persecute Jesus Christ and his saints. These Sufferings of Jesus Christ before the Council of the Jews were aggravated by this, because they were his own people to whom he came and offered them mercy, and life eternal, and called them to Repentance. But behold how wickedly they dealt with him: they condemned him, but could find no other cause but his confessing that he is the Messiah: and not only con∣demned him, but committed him into the merciless hands of their Servants and creatures that did so vilely abuse him all the night, and craftily dealt with him in the morning, and out of envy delivered him to the Romane power to be put to death. And all this did the holy innocent Son of God suffer for the sake of Gods elect, that they might become vessels of mercy: & to shew us how vile sin is in Gods sight, who spared not his own Son when he stood under a just imputatio f our sin unto him. And all these sufferings of Jesus Christ we celebrate in that high Soul exercise in our Sacramental Commemoration hereof. I shall shut up this Chapter with a touch upon the History of Judas, which i this place and time cometh into consideration, the history thereof is record∣ed, Math. 27.3, 4, 5, &c. ad 11. with Act. 1.18, 19, 20. in which Texts (if a∣ny please to read them) we may observe two principal points. 1. A terrible Testimony sharpned against the high Priests, and the rest of them in their bloody persecution of our Lord Jesus, by Judas his repentance. 2. A strong and clear Testimony that Jesus Christ is the Messiah, by the Jews fulfilling the Prophesies touching him. the first see, first, the occasion or cause moving Judas to repentance, ver. 3. he saw that he was condemned, repented himself, this he saw in that night about the Cocks crowing, then began his terror, but did he not know before, that they would so do, as sure if he did not, he might have foreknown it, for Jesus Christ had foretold it, and he knew that the end of their hiring him to betray him, was, that they might have him in their hands, to put him to death, but his eyes were nded, by his envy at the expence of the sweet oyntment upon the body o Jesus Christ, and partly by covetousness, who misled of such a booty to pilfer, and principally by the Devils twice entering into him by advantages. 1. The first ime of the Devils entering into his heart, was by his envy and in∣dignation at the expence of that oyntment, Mark 14.5, 10. when his heart raged with indignation, Satan put it into his heart to betray his Master, so Joh. 13.2. 2. The second time the Devil entered into him, was upon the discovering sop that Jesus Christ gave him, Joh. 13.27. now the Devil blinded him, for the Prince of darkness hath power to blind mens eyes, 2 Cor. 4.4. Two of the Disciples did scandalously fall. Judas betrayed Jesus Christ, Peter denyed him, Peter the same night repented sincerely, Judas repented, but not sincerely. 2. The manner of his repentance, the Spirit of terror entered into him, broke open his blinded eyes of understanding and conscience, to see his sin of blood guiltiness, Yea innocent blood, yea, the blood of his Lord and Master, yea, whom he had for a bribe of money most trayterously betrayed; this Spirit of ter∣ror was the Spirit of God, of the Law, that bore down the Spirit of Satan that blinded him: this brought him to horror and distress. The thirty pieces of mo∣ny that before had seed his conscience to hardness, now torment and burn his conscience, and in this cse was his tormented Soul till morning. 3. The progress of hi repentance, he knowing the Council had appointed to meet early in the morning, resolved to go unto them, and restore unto them their mony, and confess his great sin in betraying the innocent blood of his Master. Accordingly, so soon as they had confirmed their condemnation of him, and commanded him to be delivered to Pilate, ver. 2. Then Judas appears before them in the terror of his Soul, ver. 3. he justifieth Iesus Christ to be innocent, and himself an horrible sinner in betraying him, which confession of his, accused them also to be horrible sinners in condemning him. He offered them the mony with which they had hired him, it scalded his Conscience, he could not keep it. 4. See their answer, the wickedest answer that ever Ministers gave to a di∣stressed soul, but befitting the mouths of wolves in the pursuit of innocent blood, and fit enough for so vile a Traitor, the worst that ever was in the world. Their answer was short and snappish. 1. What is that to us? say you so Caiaphas, An∣nas and the rest? did not you hire him with that mony? 2. They say, look thou to that: is this your care of a soul in distress? is this your care of your flock? 3. They refused to take the money, or meddle with it; nor did they give him one word of comfort or counsel, the Priests lips should preserve knowledge, and is this all the re∣lief he had at their mouth? 5. Now Judas is not only distressed but forsaken, there was but one dore of hope for relief left, and that was to go to the Temple, and to the Priests that were there attending the service in the Temple, thither he came with a gastly countenance; there also he confessed his sin, offered them the Soul tormenting money, but they abhorred to touch so execrable a thing, nor had they one word of comfort for him, now he fell into utter desperation, which had these effects. 1. He cast down the mony in the Temple, that bloody, that soul-tormenting mony, that execrable thing. 2. He went away to a place fitting, that Satan could easily suggest to him. 3. There he hanged himself. But fourthly the rope either broke or slipt, and he fell, and the place was such, either by height or by Rocks beneath, that by his fall he burst asunder, and his bowels gushed out. And all this was famously known in all Ierusalem. Quest. Why did not Judas go to Iesus Christ as the penitent Thief did? A. 1. Because he was the child of perdition, as Joh. 17.12. Again Iesus Christ was now in Pilats Court, Judas his Testimony was terribly sharpened against the Iewish Court, & thither he went, & hath left a dreadful warning what a dangerous thing it is to envy at others charity and bounty, to covet and desire, to pilfer ano∣ther mans, or a publick bag, and to rob God. Judas his confession was not fitting for Pilats Court. Touching the second part of the History, it was acted afterwards, after the Feast, wherein their own actions do strongly prove that Iesus Christ is the Messi∣ah, by their fulfilling of the Prophesy. Why Mathew doth call Zachariah by the name of Jeremiah is not yet revealed▪ that I know off. Their actions were 1. they hold a Council to consider what to do with this execrable mony, they agree that it ought not to be put into the Treasury of the Temple, because it was the price of blood, they agree to buy the Potters field with it, to be a place to bury strangers Pagans, that cared not for the Iews Religion, though they traff qud to the City. What this Potters field was, may be gathered from Act. 1.0. with the Pro∣phesy there cited, viz. it was a dearned little bit of ground where the Potters had wrought out all the veins of clay, and left it a desolate plat, out of the way, unfit for habitation, good for nothing, unless it were for such a despicable use as they now bought it for; and this plot did the execrable wages of Judas purchase, and for that reason was called the field of blood. And this is the monument that Iudas, that Traytor hath left behind him, a fit monument of such a vile Traytor. And this is all the portion that this self murtherer left to his Children, as the Prophesy doth intimate. And by the purchase of this field, at that price, the Jews have proved that Ie∣sus is Christ, the Son of God, and Saviour of the World. MAth. 27.11, 12, 13, 14. And Jesus stood before the Governour, and the Go∣vernour asked him saying, art thou the King of the Iews? And Iesus saith unto him, thou sayest. And when he was accused of the chief Priests and Elders, he answered nothing. Then said Pilate unto him, Hearest thou how many things they witness against thee? And he answered him to never a word. Mar. 15.2, 3, 4, 5. And Pilate asked him, Art thou the King of the Iews? And he answering said unto him, Thou sayest it. And the chief Priests accused him of many things, but he answered nothing. And Pilate asked him again and said, answerest thou nothing▪ Behold how many things they witness against thee. But Iesus yet answered nothing, so that Pilate marvelled. Luk. 23.2, 3. And they began to accuse him, saying, we found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying, that he himself is Christ a King. And Pilate asked him saying, Art thou the King of the Iews? And he answered him and said, Thou sayest it. Joh. 18.28, 29, 30. Then led they Iesus from Caiphas, unto the Hall of Iudgment: and it was early, and they themselves went not into the judgment-hall, lest they should be defiled: but that they might eat the Passeover. Pilate then went out unto them and said, What accusation bring you against this man? They answered and said unto him, if he were not a Malefactor, we would not have delivered him up unto thee. From what is recorded in these Texts laid together, the following History is collected. 1. The place where Pilate began this Court, was in the Pretorium, the Roman judgement Hall, Joh. 18.2. there Iesus Christ was presented before Pilate as a condemned person in the Court (such as it was) a Council of the Iews, and they desired Pilate to put him to death after the Roman manner, by crucifying him, and by the Roman power. 2. Pilate told them that he could not justly condemn him to dy, until he had heard his accusers face to face, and his offences lawfully proved against him, and thereof he called for his accusers, and witnesses of his evil deeds. 3. Answer was made that the Iews might not by their Law, come that day into the Pretorium, because it was the Feast of the Passover, and the morrow was that Sabbath, which fell to be in their Feast week, and therefore it was an high day, Ioh. 19.31. The Feast was to be celebrated seven dayes, Exod. 12.15, 18. in which week one day must of necessity be a Sabbath, and to morrow is that Sabbath. And therefore they intreated Pilate to put him to death, as one that they had condem∣ned. It seems that they thought to catch Pilate by this means, to trust them, and be their Servant to condemn and execute him, because they had condemned him, without seeing and examining the cause why they did condemn him. But Pilate would not do so, a just judge must see the cause, before he condemn the person to die, a just judge will stand upon his own legs, & see by his own eyes. 4. Pilate though a Pagan, yet in prudence so far complyed with respect to their Religion, which they proposed and pretended in this case, and condescended to go out of the Pretorium, into some open pbulick place, where the Iews might appear before him, all this see Ioh. 18.28, 29. They went not into the Iudgement Hall, least they should be defiled, but that they might at the Passover. Pilate then went out unto them, and said, what accusation bring you against this man? Thus Pilate disap∣pointed them of that device, whereby they thought to have brought him to have believed and obeyed them. Ioh. 18.30. They said that if he were not a Malefactor we would not have delivered him to thee. But Pilate would hear and see the cause himself, before he would condemn him. 5. Now the chief Priests and Elders, who were his Judges before, and had condemned him in their Council, were his accusers, and they accused him of many things, both to vindicate themselves, and their own act in condemning him and to vent their envy against Jesus Christ. That they did thus accuse him of ma∣ny things before Pilate, we have it from Pilates own mouth, Math. 27.13. And Mar. 15.4. Hearest thou not how many things they witness against thee? Luke doth instance in three particular accusations, Luk. 23.2. They began to ac∣cuse him, saying, We found this man perverting the Nation, and forbidding to give tri∣bute to Caesar, saying, that he himself is King. Touching the first of these, his Perverting the Nation, Pilate did strictly examine it, as appears, Luk. 23.14. Pilate saith unto them, Ye have brought this man unto me, as one that perverteth the people, and behold I have examined him before you, and have found no fault in this man touching those things whereof ye accuse him. 2. Touching his forbidding to pay tribute to Caesar, nothing is said of it in his examination. It is not unlike, but that the answer of Jesus to that poynt, heretofore, was so famous that Pilate had heard of it, viz. that asking for a Tri∣bute penny, he asked whose Image and superscription is on it, they said Cesars, then he said, give unto Cesar that which belongeth unto Cesar, and to God that which is Gods. Touching the third point, his being King of the Jews, Pilate asked him, art thou the King of the Iews? to whom Jesus answered, thou sayest it, he denyed it not, nor at this time so fully asserted it, as he did afterwards, as shall be seen in its time and place. 6. Pilate having given full scope and liberty to his accusers to produce what they would, or could against him, and strictly examined all their allgations; he now called upon the Prisoner to answer for himself. But Jesus kept silence, and answered not a word, Math. 27.12. then Pilate urged him to answer, saing, hearest thou not how many things they accuse thee off? ver. 13. but still Iesus kept si∣lence, and answered not a word. 7. Now Pilate falls to admiring, and that exceedingly, Math. 27.14. for Pi∣late saw plainly, first that they had no proof of what they said against him, Second∣ly, that many things they said were frivolous, and far from being capital offences, if they had been proved. Thirdly, that they persecuted him out of envy, Mark. 15.10. he knew that the chief Priests had delivered him for envy, and all this increa∣sed his admiration at his silence. What are you willing to dye? But alas, neither his Pagan judge, nor envious accusers, were aware of what God the Father, and the Son Iesus Christ were now transacting touching the great counsel of God, for the Salvation of sinners. For 1. Now Iesus Christ stood as our sponsor and surety, to bea the imputa∣tion of our sins. Iesus Christ now taught and confirmed the great point of the imputation of our sins unto him, who was personally innocent as a Lamb, but as our surety he is guilty of all; some, or other of his Elect were guilty of whatsoever they laid to his charge, and God laid upon him the guilt of all our sins, Isai. 53, 4, 5, 6. he was in this respect as being our Surety, the guiltyest person in the world, the guilt of all sin lay upon him, and therefore he silently bore it. 2. Iesus Christ was willing to bear all this imputation of sin, and to dy for it, Ioh. 10.17. I lay down my life, that I may take it again, no man taketh it from me, but I lay it down of my self. Pilate saw plainly how easily he might have answered and avoided all al∣legations and accusations brought against him, and that put him into such admira∣tion at his silence; his Innocency appeared to his Roman Judge, without any an∣swer of his, though they had condemned him, Pilate saw no cause for it, b envy. There is some difficulty in laying together the harmony of the Evangelists in this point, touching the order of the acts that passed in Pilates Court. This second act of Pilate that I am entering upon, is again acted by Pilate afterward, as we shall see in its time and place, Luk· 23.4. then said Pilate to the chief Priests and to the people, I find no fault in this man, these words of Pilate are clearly annexed to the first examination, as appeareth, ver. 3. when Pilates question, and Jesus his an∣swer were transacted, it was in the first examination as we saw in its place, and that which Pilate addeth, ver. 4. doth presently after follow; and therefore I place them next: And render them a part of the second act of Pilate; which I am now about to set down in the order of the History of actions, as they passed in Court, again, Joh. 18.30.31, 32. they answered and said unto him, if he were not a malefactor we would not have delivered him up unto thee; then said Pilate take y him and judge him according to your Law. The Iews therefore said unto him, it is not lawful for us to put any man to death, that the saying of Iesus might be fulfilled which he spake, signifying what death he should dye. Which saying of Jesus Christ is recorded Math. 20.18, 19. behold we go up to Ierusalem, and the Son of man shall be betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death, and shall deli∣ver him to the Gentiles to mock, and to scourge, and to crucifie him, and the third day he shall rise again. This part of the History which John relateth, was at, or about the time of the beginning of Pilates Court, as appeareth by the immediate fore∣going words, ver. 28, 29. Therefore laying Lukes record and Johns record toge∣ther the History proceedeth thus. When Pilate had given the accusers leave to produce what they would against him, and had diligently examined all that they had said, and called Iesus to answer for himself, though he was silent and answer∣ed nothing, to Pilates admiration, seeing he might so easily have made void all that they had said against him. Now Pilate turneth his speech to the Priests and Elders his accusers, and argueth with them, you have delivered up this man to be put to death, but I find no fault in him, for which I should judge him to dye, many things you say but prove nothing. You produce no Roman capital Law that he hath broken, how then should I iudge him to death? To this thy answered, we have a Law (viz. against Blasphemy) and by that Law we have condemned him, and were he not a malefactor we would not have so done, nor have delivered him to you to put him to death. Now Pilate maketh them a noble offer, it is a point of eminent consideration, Pilate saith, take ye him, and judge him according to your Law, exercise your own pow∣er and Jurisdiction, according to your own Laws. The Jews expresly refuse to accept this offer, and say, it is not lawful for us to put any man to death. Say you so Caiaphas? by whose Law is it not lawful for you to put any man to death? Surely not by Gods Law, it is only by he Roman Law that it is not law∣ful for you. So that by this saying of the Jewish Council they do testifie in open Cout, that the SCEPTER is now departed from Iudah, which is a very great evidence that Iesus Christ is the Messiah, and that the Scepter is departed from them, by their own confession, and that before publick Authority. Yea, and when Pilate offered them the exercise of their own Scepter in a particular case, they express∣ly refused to accept it, for that very reason, because the Scepter was departed from them. And though they thus acted out of envy against Iesus Christ, yet it is a remar∣kable hand of God, that they themselves should so eminently acknowledge, that the Scepter was departed from them. Iohn taketh notice of the prediction that Iesus Christ had given to his Disciples, foretelling how the Iews would condemn him, and deliver him to the Gentiles, to be put to death after the manner of the Gentiles, all which things were accomplished, just as he had foretold, which is a great proof of his Divinity. The reason of the Iews thus acting was because they durst not offer violence against Iesus Christ by their own power and Laws: for they knew that their proceedings were unjust, and that the people would not have suffered them to do violence against Iesus Christ, and yet they were so ma to execute their envious resolution to put him to death, that they rather chose to put away the Scepter from Iudah, then not to execute their wrath against Iesus Christ, they willingly put away the Scepter from themselves, the Scepter was de∣parted from udah whe Iesus Christ was put to death. O the depths of divine Wisdome! Then Pilate entered into the Judgement hall again, and called Jesus, and said unto him, Art thou the King of the Iews? Iesus answered him, Sayest thou this thing of thy self, or did others tell it thee of me? Pilate answered, Am I a Jew? thine own nation, and the chief Priests have delivered thee unto me: What hast thou done? Iesus answered, My Kingdome is not of this world: if my Kingdome were of this world, then would my Servants fight, that I should not be delivered to the Iews: but now is my Kingdome not from hence. Pilae therefore said unto him, Art thou a King then? Iesus answered, Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness unto the Truth: every one that is of the Truth heareth my voyce, Pilate saith unto him, What is Truth? Pilate went again into the pretorium or Romane judgement hall, out of which he had come to comply with the Jews who would not enter into it that day. Now he goeth thither again, and calleth Jesus Christ before him there, apart from the Jews his accusers, who would not come thither, and there are sundry particulars of great moment. 1. Pilate asked Jesus this question, art thou the King of the Iews? he had asked him the same question in his first examination, and Jesus made him that answer, thou sayest it, it is like that Pilate thought he would be more free to answer him, apart from hi accusers, and Pilate was diligently inquisitive into this point. The Romans had a great respect unto royal blood, and all men knew that the Jews ere in great expectation of a great King. He therefore examineth him the se∣cond time about this point. 2. Iesus Christ answered him by proposing a question to Pilates heart, which none but himself could answer unto, and his answer to it would discover the Spi∣rit of the man. The question was this, sayest thou this thing of thy self, or did others tell it thee of me? the divine depth and wisdome of this question, is too deep for me to dive into. But it seemeth to be proposed to instruct Pilate, that if he cordially desired to know that great Truth, it would be for his eternal good and benefit. but if it were only out of curiosity, and for humane discourse, and civil ends only, then it would profit him but little. 3. Pilates heart felt him, and seemeth to be a little short and snufty at it, and maketh two replyes, by retorting two questions. 1. Am I a Iew? intimating that his heart was no whit concerned in that great question about the Kingly Office of Iesus Christ; it is a matter that concerned the Iews, not him. 2. He returns a quick and sharp question, with the reason of his question, yet with so much composure of mind and judgement, that he first expresseth the rea∣son, and then his quick question, thy own Nation, and the chief Priests have delivered thee to me as a condemned Malefactor, What hast thou done? 4. Iesus Christ knowing that Pilate already knew the worst they could say a∣gainst him, and that there was no weight in their allegations, only they were car∣ryed with envy and wrath, therefore he declineth to make any answer to his quick question, and proceeds to answer to his first sober question touching the King∣dome of Jesus Christ, wherein see these three particulars. 1. Iesus Christ delivereth a doctrine, my Kingdome is not of, (or from) this world, as authors or constitutors thereof, (of) signifyeth from in this place, it doth not signifie concerning, for the Kingdome of Christ is (of or) concerning all the world, and affairs thereof, as the object, or subject about which it is exercised, but the world doth not make or constitute it, it is not the efficient of the Kingdome of Ie∣sus Christ. 2. Here is a reason of this assertion, because if his Kingdome were of, or from this world, then the world would fight for their King, to keep him out of the hands of his Enemies the Iews, and by world here he may particularly mean the Romans, who have no hand in constituting his Kingdome. 3. Here is an exegesis or explication of this doctrine in these words, my King∣dome is not from hence, viz. not from the world, not from the Romans. 5. Pilate is soon calm, and though Iesus answered not to his last quick questi∣on (whereof there was no need) yet seeing he answered to his first question, which was the point which Pilate desired to enquire into, he accepteth him, and replyeth upon him, and asketh, art thou a King then? which the words of Iesus did imply. And gave Pilate a just occasion to propose that question. 6. Iesus Christ replyeth to Pilate, and maketh a clear confession of, and bear∣eth a full Testimony unto his Kingly Office, and of his Prophetical Office also, which is that confession which the Apostle maketh mention of, 1 Tim 6.13. Iesus, who before Pontius Pilate witnessed a good confession, wherein are these particulars. 7. The Pagan was so overset and confounded with these glorious Truths, which were so much above him, and no doubt (as the effect proveth) convinsingly set on, that he only propoundeth this question, What is Truth? assuredly the question is a wise and pertinent question, but he tarryed not for an answer, he went out of the pretorium to the Iews. Joh. 18.38. Pilate saith, What is Truth? And when he had said that he went out again unto the Iews, and saith unto them, I find in him no fault at all. This is manifestly a second time of Pilates open testifying the Innocency of Ie∣sus Christ, as the circumstances do make it appear. For his first Testimony was the product of his first examination, Luk. 23·3, 4. This Testimony is the product of that private discourse, that Pilate had with Iesus in the pretorium, apart from the Iews his accusers. When Pilate came forth of the pretorium, from his more private discourse with Iesus, and bore witness to his innocency so fully, the immediate effect of that Te∣stimony, upon the Iews is related only by Luke, therefore in laying together the harmony of the Evangelists. I turn to that Luk. 23.5, 6, 7, 8, 9, 10, 11, 12, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Iury, be∣ginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And assoon as he knew that he belonged unto Herods Iurisdiction, he sent him to Herod, who himself was also at Ierusalem at that time. And when Herod saw Iesus, he was exceeding glad, for he was desirous to see him of a long season, because he had heard many things of him, and he hoped to have seen some miracle done by him. Then he questioned with him in many words, but he answered him nothing. And the chief Priests and Scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves. In this part of the History see, 1. When the chief priests and Jews heard Pilate testifie to the innocency of Jesus a second time, and that so plump & fully, they were greatly enraged. Our English Translation renders the word very well, They were the more fierce. The shining innocency of any, should the more qualifie and pacifie our minds, and moderate our spirits. This is the frame of a good Spirit, that is acted by Gods Spirit. But we see that the notifying of the innocency of Jesus Christ, did inrage them. Therefore we may see that they wee acted by a Devillish spirit. They were resolved to execute their envy a∣gainst Jesus Christ by putting him to death; and therefore they were vexed that the Judge found him innocent, and it made them the more violent in aggra∣vang his offences, which they imputed to him. 2. They inflame the matter which they accuse him of, by putting a bad con∣strction upon his good actions, they say, he stirreth up the people by his teaching; he shaketh their hearts like as an Earthquake shaketh the Earth, so the word sig∣nifieth. The word of the Gospel doth indeed shake the hearts of men, but it is to repentance, and to embrace the offer of grace and mercy in Iesus Christ, and this is the real and true shaking, and heart stirring, that the Ministry of Iesus had raised, but they put a bad and false construction upon it, and say, or intimate at least, that Iesus and his followers did stir up the people to Sedition, &c. they pervert the powerful effects of the word that move men to repentance, and say, it moveth them to Faction and Rebellion. 3. They aggravate and urge their accusation, from the extent of the effect of his Ministry, and preaching saying, that it moveth and worketh through all Iury beginning at Galilee, unto this place, even to Ierusalem, that which is a real glory and commen∣dation, they turn into an angry and envyous accusation. 4. Their instructing in the extent of the effect of his preaching from Galile to Ierusalem, gave occasion to Pilate to ask if he were a Galilean. And it is like that word of theirs, put the notion into Pilates mind, that he now acteth. When he understood that he was a Galilean, he knew that he belonged to Herods Jurisdi∣ction, who was Tetrarch of Galile, Luk. 3.1. and being willing to shut his hands of such an ill cause, wherein he saw no justice, but wrath and envy. The Roman was noble and just, he abhorred injustice, and therefore he was glad he had found a way to shift of this loathsome matter from himself, knowing that he should gratifie Herod very much, who had a long time a desire to see Jesus, which it is like that Pilate knew, or had some sentiment of it, that it would much gratifie Herod. The opportunity also was very fit because it so fell out that Herod was at that time in town. v. 7. an happy juncture for Pilate to attain his ends: there∣fore Pilate resolved to send the prisoner to Herod. This innocent, falsly accused Lamb is sent unto Herod. Pilates reason for this act may be gathered out of the consequent History. First he should gratifie Herod. Secondly, he hoped to quit his hands of the case. Thirdly, if not, yet he should gain light and aime to himself, being a Gentile by seeing what Herod a Jew would doe in this case. 5. The Jews passionate aggravation of the extent of the effects of the preach∣ing of Jesus Christ, from Galilee even to Jerusalem, gave the occasion of this diver∣tion. But it was very cross unto them and to their design, for they were resol∣ved to put him to death; yea and it must be done that very day; yea and by the Romane power, and after the Romane manner. But if Herod should accept to judge him, that would quite alter the matter: or if he doe not, but remit him to Pilate, it will occasion much loss of time: it was therefore a very vexatious matter to them, but thank their own passion that gave Pilate the occasion. But being so, they must bestir themselves, The chief Priests and Elders must goe and appear before Herod, to represent the matter as foul as they can. 6. When Jesus came before Herod, then the History thus proceedeth. 1. See Herods carnal joy at his coming, and at the sight of him. We must consider Herod to be a visible Professor of Religion, though a carnall hypocrite: Pilate was a Pagan, Herod was a Jew, therefore he acts the part of one that hath Religion: therefore he had exceeding great joy to see Jesus: this his joy is am∣plified by two reason, 1. Because he had of a long time a desire to see Jesus, ha∣ving heard such famous things of him. 2. Because he hoped he would have been so officious to him, being a King, as to gratifie him by doing some Miracle before him. 2. Herod questioned him in many things, though they were not of such weight, as to be mentioned by the Holy Ghost, not any one of them. 3. His questions would be promoted and inlarged by the high Priests and Scribes, who prosecuted him before Herod. 1. They stood up against him. 2. They vehemently accused him: and this would occasion Herod to ask him many Questions. 4. See the holy wise Lamb-like behaviour of Jesus Christ among these adversaries of whom in the prophesy he complaineth, Psal. 22.12, 13, 16. Many Bulls have compassed me, strong Bulls of Bashan have beset me round▪ they gaped upon me with their mouthes, like a ravening, and roaring Lion. For dogs have compassed me, the as∣sembly of the wicked have enclosed me. But in all these doings, Jesus held his peace he spake not one word: and some Reasons of his silence before Herod may be given. 5. See the unworthy and vile usage they put upon him, though they found no cause against him▪ Where see 1. The partyes that abused him, Herod and his men of war, chief Officers and others that came together unto this spectacle, when they heard that Pilate had sent Iesus to Herod. 2. The abuses which they did to this innocent Lamb of God, Viz. 1 They set him at nought. 2. They mocked him. 3. They arrayed him in a gorgeous robe to promote their mockeryes. 4. They sent him back to Pilate, when they had disrobed him. 6. See a notable effect of this act of Pilate in gratifying Herod by sending Je∣sus unto him, it removed the enmity that was betwixt them, so that they became friends afterwards. Luk. 23.12. And the same day Pilate and Herod were made friends; together for before they were at enmity between themselves. The world can agree to persecute Jesus Christ and his Servants. And as Pilate gratified Herod, so Herod gratified Pilate, by setting him a pat∣tern of hardness of heart, to abuse Jesus Christ, though he were innocent, as it will sadly appear in the Sequel. Many observations of instruction might be raised, but I will pass on, and not touch them for brevity sake. Luk. 23.13, 14, 15, 16. And Pilate when he had called together the chief Priests, & the Rulers, and the people, said unto them, Ye have brought this man unto me as one that perverteth the people, and behold I having examined him before you, have found no fault in this man touching those things whereof ye accuse him. No, nor yet Herod: for I sent you to him, and lo nothing worthy of death is done unto him. I will therefore chastise him and release him. 1. Herod sent Jesus back unto Pilate, ver. 11. so mocked, derided, abused as is above-said, but withall intimated that he found nothing proved against him, as Pilate himself anon declareth. Therefore Pilate calleth his Court again, and calleth the chief Priests and Rulers, his accusers, who were ready enough; and the people an open Court, because justice must proceed openly, not clandestinely, as the chief Priests, Scribes and Pharisees did in their Court when they condemned Jesus. The Romane proceeded openly and honourably in his Court, and in the management of this matter thus far. 2. Pilate maketh recital of what had passed. Ye have brought this man as one that perverteth the people: You see that I have throughly sifted and examined all that you have accused him of, and all this have I done in your presence. Now I doe solemnly declare unto you, that I find no fault in him, in any matter which you have accused him of. 3, I am now confirmed in my judgment of the case, because I sent you to He∣rod to accuse him before Herod, and he hath found no fault in him, but hath sent him back to me, finding nothing in him worthy of death. Luk. 23.15. No nor yet Herod, for I sent you to him, and lo nothing worthy of death is done unto him. 4. Therefore I doe now declare unto you that I will chastise him and release him. But Pilate, with your favour, why will you chastise an innocent person? Is this Justice? If Pilate say, I doe it to please and pacifie the rage of the Jews against him: But is this a noble Romane spirit to pervert justice to please the people? Fiat Justitia, ruat Coelum, is a Latine Proverb. And further, when you had performed your first word in chastising him, why did you not perform your second word to release him? But Jesus Christ and his poor Servants may see what we are to expect from the hands of Man. Thus far Luke carrieth on the History of this Act which Pilate is now about to doe. John carrieth the history of this act of Pilate further. Joh. 19.1, 2, 3, 4, 5, 6. The Pilate therefore took Jesus and scourged him. And the Souldiers platted a Crown of thorns and put it on his head, and they put on him a pur∣ple robe, and said, Hail King of the Iews: and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold I bring him forth to you, that ye may know that I find no fault in him. Then came Iesus forth, wearing the crown of thorns, and the purple robe: and Pilate saith unto them, Behold the man. When the chief Priests therefore and the Officers saw him, they cried saying, crucifie him, crucifie him. Pilate saith unto them, take ye him and crucifie him: for I find no fault in him. 1. Pilate took Iesus, namely into the Pretorium, a Romane judgement Hall, whither the Iews would not goe, therefore now the Lamb is among the wolves, the pagan Judge and Pagan Souldiers have him in their cruel hands, and they did grievously abuse him. 1. They scourged him, and that (as they did all things else against him) without mercy, with much cruelty, Christ complaineth of them in the Prophesy, Psal. 129.3. the ploughers ploughed upon my back, they made thei furrows long. 2. They platted a crown of thorns and put it on his head. A cruel mockage, as Hebr. 11.36. 3. They put on him a purple Robe, to make him a mock-King. 4. They said Hail King of the Iews, deriding hereby both his person and his people. 5. They smote him or gave him blows with their hands, fists, palms, and with staves. The word which the holy Ghost useth, signifieth any, or all these kinds of blows, and we may justly conceive that they spared him not in any thing. And unto all this they are emboldened by the example of Herod, who was a Jew and a professor of that Religion, and seeing he so mocked and abused this innocent person, these Pagan Souldiers would not fear to do as bad as he did, yea, out-do him, if they did so bad, these would be before them rather then behind them, ra∣ther exceed then abate in evil, such is the bent of sinful man. Pilate commanded only his scourging, (so far as appeareth in the History) but he permitted and ap∣proved all the rest, even all that unjust and cruel usage of an innocent person. Thus Pilate and his men acted in the pretorium. 2. Pilate went forth again unto the Jews, and thus speaketh unto them. First, Behold I bring him forth to you, viz. uncondemned, that ye might know that I find no fault in him; but with your favour Pilate, is this a sign that he is inno∣cent, when you have thus abused him? what meaneth that blood about his ears and face, on his back and sides, are these marks of an Innocent man? or if he be Innocent, as you affirm, and that most truly, that he is, are not these marks of an unjust Judge? 2dly. Then Jesus came forth, wearing the Crown of thorns, and the purple Robe all bloody, battered and abused, baptized with his own blood. 3dl. Pilate saith, behold the man. that is, you see I have punished him, to pacifie you, let that suffice, and so I will release him, though thus much of the sense of the words is not expressed, yet tis probable, he laboured to work upon their compassion and pitty: but we see that no humane policy can quench the rage of the wicked against innocent Jesus Christ, and his innocent servants. 3. When the chief Priests and Officers saw him, they cried out, crucifie him, crucifie him, they made a general out-cry, that little quantity of his blood which Pilate had shed, could not satisfie them, nothing but his heart and life blood will content them. 4. Then Pilate saith again, take ye him, and crucifie him, for I find no fault in him. This is the third time in this 5. act that Pilate hath testified to the innocency of Je∣sus Christ, and his urging, that Herod found no fault in him; these three times ad∣ded to the former two times, do make it evident that Pilate did make the inno∣cency of Jesus Christ to shine illustriously, but nothing can make pale blew envy to blush. Again, this is a second time that Pilate offered to the Jews the exercise of their own Scepter, as he had formerly, in his second act done; but still they put it from them, and refuse to accept it. For if the Romane power refuse to put Jesus Christ to death, the Jews shall not be able to do it, and yet they were violently re∣solved to have it done, it was a wicked Temptation they were by Satan engaged in, so publickly, absolutely, and effectually, to put away the Scepter from Judah, which was so great an offence to God, that they never had a Scepter since unto this day; but there is a day of grace coming, when the Scepter shall be restored, and David (whom now they renounced) shall be their King. I pass by all instru∣ctions. Joh. 19.7, 8, 9, 10, 11, 12. pt. The Jews answered him, We have a law, and by ought to dye, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid. And went again into the judgement-Hall, and saith un∣to Jesus, Whence art thou? but Jesus gave him no answer. Then saith Pilate unto him. Speakest thou not unto me? knowest thou not, that I have power to crucifie thee, and have power to release thee? Iesus answered, Thou couldest have no power at all against me, ex∣cept it were given thee from above: therefore he that delivered me unto thee hath the grea∣ter sin. And from thenceforth Pilate sought to release him: here see 1. The occasion that moved Pilate to enquire into the divinity or divine na-of Iesus Christ, viz. Pilates frequent urging the innocency of Iesus, and oft saying, when they said crucifie him, Pilate oft would say, why? what hath he done? what law hath he broken? what shall he be condemned for? an innocent person ought to be released, &c. 2. This forced the Iews again, as formerly they had done, to urge their own law, which though it be not a Romane Law, yet by the Authority of that law, he ought to dye. Now wheher Pilate asked them what that Law was, or whether they produced it unasked, it is not very material, seeing the Holy Ghost is silent in it, but they produce the effect of the law, ver. 7. we have a law, and by that Law he ought to dye, because he made himself the Son of God. This plea they formerly used, in the second act of Pilate, and now again more fully, and this is evidently at ano∣ther time attended with other circumstances, This law of blaspemy is the only law that they had to plead against him, for saying he is the Son of God, which is one of the greatest and most glorious Truths in the world. For this, they con∣demned Iesus in their Council, and this they plead before Pilate, he ought to dy for saying he is the Son of God, Iesus Christ was the first Martyr that dyed for this Truth. 3. When Pilate heard that word, that he said, I am the Son of God, this word startled the pagans heart, and he was more afraid He clearly saw his innocen∣cy, and that they persecuted him out of envy, now if this innocent person should be the Son of God, how should I dare to put him to death? The Iews hearts were hard, their Consciences seared, as hard as Rock stones. But Pilate a pagan was more afraid, he was afraid before, but now more afraid▪ what was he afraid of be∣fore? sure he feared the guilt of innocent blood. To condemn an innocent man to dye is an abomination to God, an horrible sin, and this he was afraid of before; but now he is more afraid, if this innocent person be the Son of God, his very heart twittered and shrunk about it. 4. Therefore Pilate taketh Iesus again into the Pretorium, being industrious to find out the matter, and that which passed in the Pretorium, is in these particulars. First. Pilate asked Iesus, Whence art thou? viz, not of what Nation or Country, for he knew him to be a Iew of Galilee, but of what Original art thou? art thou the Son of God? 2dly. Iesus Christ is silent and answered not, he was not silent in testifying to his Kingly and Prophetical Offices, before Pontius Pilate, 1 Tim▪ 6.13. why then was he silent to testify to his divine nature? the reason is, 1 Cor. 2.8. had the Princes of of the World known, they would not have crucifyed the Lord of glory, now Iesus Christ his purpose was to dye. Neither yet did Iesus Christ lead Pilate into sin, though in this point he did not stop and prevent him; enough was said and done to have stopped him, were it but in the clearness of his innocency. But it was not effectual. 3. Pilate was moved, offended, huffed, because he would not answer him, nor respect him, but neglect him, therefore he speaks big to him, what? do you not know who I am? I have power to crucifie thee, or to release thee. He thought to scare him with such vapouring words. But alas, what are his great vaporing words to Je∣sus Christ or to his Saints? The world miss their mark, when they think by such means to prevail against Jesus Christ. 4. Vnto this high vapouring of Pilate, Jesus Christ answereth two things, First. Thou couldest have no power at all against me, except it were given thee from above. viz. Not from Caesar so much, as he might understand it, but from the God of Israel, whom thou neither knowest, nor professest to serve. Secondly. For this cause the Jews who delivered me to thee have the greater sin, be∣cause they know God and profess to serve him, and they know the promises touching me, and yet they persecute me. Thou sinnest, but they are the great∣er sinners. And herein Jesus Christ testified of his divinity before Pilate, only it was but subobscurely, so much as in his divine wisdome he saw fitting. Quest. Why did not Pilate deliver him seeing he vapoured so much of his power so to doe? Answ. We shall in this history see the Reasons thereof. So much for what passed between Jesus and Pilate in the Pretorium: Now see what followed, in the beginning of v. 12. Pilate did not only suppress his disgust and displeasure at the silence of Jesus, but took patiently his reproof for his sin in persecuting him. Yea and not only so, but from thenceforth Pilate sought to release him. Quest. How did Pilate seek to release him? Answ. By humane policies and Tricks, he had no better nor higher princi∣ples to act by. And this will be very observable, that all his humane policy and devices were not only ineffectual to his end, but drew forth the Jews to an hor∣rible increase of their sins: as we shall see in the particulars. Yea and he en∣trapped himself also. Great observations of Instruction lye before us all the way. But I pass on. One of Pilates politick devices was, to catch them in a necessity to deliver Je∣sus by their own consent, wherein see, 1. Pilate considered that he must (either by publick Articles, or by custom) deliver unto the people one prisoner, whom they should chuse, at the Feast of the Passover, and the people began to call upon him for the performance of it, Mar. 15.8. The multitude began to cry aloud that he would doe as ever he had done he took therefore that opportunity to offer unto them, to remit unto them Jesus Mar. 15.9.10. Will you that I release unto you the King of the Iews; for he knew that for envy the high Priests had delivered him. And Pilate used that word to the peo∣ple, the King of the Jews, as an argument perswasive to the people, as appears by his after arguing upon that point. 2. Pilate contrived to give them their choyce of one, but so as that they should be forced to chuse Jesus, and so deliver him by their own act. Pilate would have done them good, but they would not. The way that he contrived was, to streighten them in their liberty of chusing among all the prisoners; he would give them their choice but of two, and they were Jesus and Barrabas. Now this Barrabas was a Mutineer, a Robber, a Murderer, Mar. 15.7. Luk. 23.19▪ Ioh. 18.40. But Jesus was an innocent person, had done many good works a∣mong them: only the Priests had a spight and envy against him: and all this Pilate knew to be so. Math. 27.18. Therefore the Jews being a religious peo∣ple, and willing to be accounted so to be, will never chuse Barrabas before Je∣sus. He thought verely to catch them in this Noose. And if they should quar∣rel him for streightning their Liberty, he would so delay the matter, that the case should be forced to stop, until after the Feast was over, and by that time their envy might be cooled. Surely this was a notable Dilemma. 3. But the Iews brake this net, and made nothing of it. They neither re∣garded their own Religion, nor the honour of God concerned in it. Nor did they regard the innocency of Jesus, nor the great good works that he had done among them and for them. Nor did they regard the vileness of Barrabas, nor his three horrible offences that he was guilty of. These Considerations would have moved a Pagan to a better mind; and Pilate a pagan thought so. But they chose Barrabas before Jesus, a choice that a pagan would not have made. Yea not only so, but they urged that Jesus might be crucified. Though Pilate oppo∣sed them saying, Why? what evil hath he done? Math. 27.23, Mark. 15.14. Luk. 23.22. Quest. How came it to pass, that the Jews a religious people, should make such a wicked choice, that a pagan would not have done? Answ. See the reason of it; Math. 27, 20. The chief Priests and Elders perswa∣ded the people to ask Barrabas, and destroy Iesus. So Mark. 15.11. They that led them caused them to erre. Isai. 3.9. & 9.16. & 30.28. Ier. 23.13, 3 The world is too full of such sad examples. Thus we see the effect of the policy of Pilate, it did more hurt then good; it drew the people into a most odious sin: it layes the Jews under ignominy and disgrace unto this day, in the eyes of all the world that hear of it. A 2d. device shall I call it, or rather a prudent means Pilate used to qualifie and divert their minds, viz. upon the point of their Religion, & though it was not his Religion) as thus he argueth, all men know that you Jews expect a Messiah a Christ, a King, to be your Saviour and deliverer, behold he is come, this is he, and will you crucifie and kill him? and would you have me to crucifie your King? Vnto this arguing of Pilate they return a sad answer. 1. They renounce Jesus Christ to be their King and Saviour. 2. They acknowledge no King but Cesar, Joh. 19.15. the chief Priest answered, we have no King but Cesar, thus they renounce Iesus Christ, yea, and the government of God, and put themselves under the go∣vernment of the world, Act. 3.13, 14, 15, 16. The God of Abraham, the God of Isaac, and of Jacob, the God of our Fathers hath glorified his Son Iesus, whom ye delivered up, and denyed him in the presence of Pilate, when he was determined to let him goe, but ye denyed the holy one, and the just, and desired a Murtherer to be granted unto you, and kil∣led the Prince of life whom God hath raised from the dead, whereof we are witnesses. Yea, further they retort and reflect the Argument upon Pilate, Ioh. 19.12. If you refuse him you are no friend to Cesar, he that maketh himself to be a King, is against Cesar, he is the only King in the World. Thus Pilate got a sad blow, which wounded his very heart, and wrought a sad effect and change in him, for this very Argument brought Pilate about, to con∣demn Jesus. They argued, if you dismiss him upon this point, that he is the King of the Jews, you are a Jew, and an Enemy to Cesar, as we that oppose you are Ro∣mans and friends to Cesar. Thus we see what ill success Pilate had in all the pains he took to deliver Jesus Christ out of their hands. So much for the sixth act of Pilate in this sad Court, the seventh act followeth, wherein finally he yieldeth to the chief Priests and Jews to condemn Jesus. Ioh. 19.1, 14. part of it, when Pilate therefore heard that saying (if thou let him go thou art no friend to Cesar) he brought Iesus forth, and sate down in the Iudgement seat, in a place that is called the pavement, but in the Hebrew Gabatha. And it was the pre∣paration of the Passover, and about the sixth hour. First. Here we must first consider the causes that moved Pilate to yield unto the high Priest and Jews. 1. They struck him on the right vein for their purpose, and when they pleaded him to be no friend to Cesar, if he released Jesus, Ioh. 19.12. he could not indure the impeachment of that Argument; he had rather of∣fend God, and Conscience, or any thing, then to offend Cesar, he must claw and curry favour with the Emperour, he could not bear with the breath of that Sentence, he is no friend to Cesar, and therefore when he heard that saying it tur∣ned his wheel, he yielded, ver. 13. 2. He yielded to please and content the people, Mark. 15.15. Pilate willing to content the people, released Barrabas, and delivered Iesus to them, &c. 3. He yielded to please the high Priest and people too, Luk. 23.23. and the voi∣ces of them and of the chief Priests prevailed. 4. He yielded to prevent a tumult, which his delayes and their haste hurryed them unto, Math. 27.24. When Pilate saw he could prevail nothing, but rather a tu∣mult was made, &c. these are the causes expressed, that brought about pilate, espe∣cially the first. 2. Here is noted the place where he passed that black Sentence, not in the Roman judgement-Hall, but in the Jews judgement-Hall, a Romane Judge, in the Jews judgement-Hall, to shew their absolute subjection to the Romane Yoke, and that voluntarily. The SCEPTER was departed from Iudah by their own voluntary choice, and to shew the concurrence both of Jews and Gentiles in the condemn∣ing and crucifying of Jesus Christ. 3. The time of this act was about the beginning of the sixth hour, the exact time of the preparation of the Passover Lamb, that is near noon? Then began the preparation to kill the pascal lamb. And little did Pilate think, or the Iews re∣gard, that this person was the pure, innocent, spotless Lamb of God, which they were preparing to kill and Sacrifice. Quest. How can this be the day and time of the Passover, seeing Iesus Christ and his Disciples kept the Passover yesterday, the evening before he suffered? Answ. Reverend Calvin helps me with an answer. The Elders had made a Tradition, that when the fourteenth day of the Moneth falleth to be the fifth day of the week, that it might be lawful for any that would, to defer the Passover one day, that so the Sabbath day might be the day after the Passover, that so that Sabbath should be an high day, as the Sabbath after the suffering of Iesus Christ was accompted to be, Ioh, 19.31. because it was a double holy convocation, much may be said about this, but I will pass on. Now Iesus would not keep the day allowed by Tradition, but took the day that was by institution, he kept the four∣teenth day. And it was a divine providence so to order it, & this gave Iudas the opportunity to betray Iesus Christ, to the Jews the day before their Passover, who followed the Tradition of the Fathers, and this gave the occasion that Jesus was crucified just at the time of their Passover, for on the sixth day of the week about the sixth hour, which was about noon, they began to kill Iesus, for at or a∣bout that time he was condemned by Pilate. 4. Here was a great check given unto Pilate before he had passed the Sentence, hitherto he had strove with the Iews (the Spirit of God in common grace assist∣ing him) to stop them from this abominable sin, by behaving himself like a wise, prudent, diligent▪ just judge; yet they grew the worse by all his pains. But at last they lighted on an Argument that touched him, and overcame him to do unjustice for the sake of man, now God strives with Pilate, that he might still be valiant in doing justly, and not condemn the innocent, and the striving of Gods Spirit was by his wives terrible message sent unto him, Math. 27.19. When he was set down on the Iudgment Seat, his wife sent unto him saying, have thou nothing to do with that just man for I have suffered many things this day in a dream because of him, where see 1. The time when the message came, when he was set down on the Iudgement Seat, and making ready to pronounce the Sentence. 2. The matter of the message in sundry things 1. She eminently asserts the innocency of the person of Iesus that just man▪ 2. She warneth and exhorteth Pilate her husband to have nothing to do with, or to do nothing against that just man, in judging or condemning of him to dy. 3. Her reason, because she had suffered much in a dream that day about him, which had terrified her, stirred up her heart to send this sad warning unto him, a faithful part of a wise good wife, Quest. what suffering could she have? Answ. Sad apprehensions of the guilt of innocent blood, the blood of an holy, innocent, beneficent person, looks terribly in the face of a discreet, wise person, as she seemeth to be. Quest. How did she suffer? Answ. By Terrours in a divine dream, it was not a diabolical dream, Satans chief design was to kill Iesus Christ, to bruise the heel of his humanity. Satan had much adoe to bring about Pilate to do it, and now that he was come about, he was hardly put to it to keep him too, to do the deed; and this check from his wife, whom he knew to be a wise woman, did almost shake him quite off again, there was but one Hinge that turned him, and still held him, viz. that generous principle, what? shall I not be firm and true to my Sovereign, Satan would not have thus acted; but it was a divine dream, and the Spirit of God by common grace in the wife, strove with her husband. Quest. How came she thus to have a day dream? that morning afore she rose which many times is not early with Gentlewomen, she might have her dream which gastered her, and caused her to rise and send to hear how things went at the Court: and being informed, that though Pilate had with much prudence and diligence carryed hlmself right, a great while, yet they had brought him about to yield to them, whereupon she presently wrote that message, or delivered it to some fit instrument to deliver to Pilate. Whether this message was openly delivered to Pilate, or whether his prudence did cause it to be published, it is not said, but he was no doubt, willing it should be published, that he might make use of it, if possible to stop them in the iolence. Why may we not conjecture that seeing, Pilate condemned Jesus Christ for fear of the Emperours displeasure. She might dream, that it should be punish∣d, with his falling into the Emperours displeasure, and his banishment into Swe∣tia in Germany (then a barbarous Nation) where there is a Lake near Lucerna cal∣led Pilates Lake unto this day? NOthing is expresly said to be the Effect of this message, yet upon a seri∣ous weighing all the Circumstances, we shall find that it so wrought up∣on him, that after he was set down in the Judgement Seat, and had this message, he doth again attempt to perswade them by the same Argu∣ments that he had used before. 1. He argues with them again, that he is their King, and will ye crucifie him? Joh. 19.14, 15. this point he did the more urge. First, because the Gentiles knew that the Jews looked for a King and Saviour. And secondly, because Jesus Christ had fully asserted his kingly Office before Pilate, and so effectually as that he did believe it, viz. with an historical Faith, which appeareth by the Title he set upon the Cross of Jesus Christ, and his resolution to assert it. That Pilate had used this point of reasoning with them, before he yielded to them, is manifest, because one part of their answer to this point put them upon that plea, that overcame Pi∣late, Now after he is set in the judgement Seat he uses the same plea again. And it puts the Jews upon the same dreadful answer, viz. again to disclaim Jesus Christ from being their King, and to profess that they had no King but Cesar, wherein they renounced the government of God and Christ, and subjected them∣selves to the World and worldly Rulers; who have kicked them about the world in every place, ever since, and they put away the SCEPTER from Judah, and never had it since restored to this day. And Pilate by this their answer, lay open to the same snare that had taken him, and still holds him, he cannot bear that word to be imputed to him, no friend to Cesar. What? not true and constant to my Sovereign? let God & Christ, & Conscience, & all go, rather then unndergo that imputation. Again, Pilate doth now again after the message received from his wife, put them upon that Dilemma, to necessitate them to choose Jesus, or to prefer Barrabas be∣fore him, which he thought the vilest of Pagans would not do; for though they had so spoken before, yet he had not as yet granted their choice. Barrabas was not delivered to them, till at the last, as we shall see; for in such order Mathew doth relate them. And it appeareth that Pilate urged his Arguments over and over, for so he doth inculcate that point sundry times, when they cryed out, cru∣cifie him, crucifie him, Pilate answered, why? what evil hath he done? and thus Pilate ar∣gued to the last. When the Priests perswaded the people to ask Barrabas, Pi∣late answered, what shall I do with Iesus, they say crucify him? Pilate saith again, why? what evil hath he done? which they had nothing to reply unto him but will and vi∣olence, the reurging of those points, seem to be the Effect of the message that Pi∣lates wise had sent unto him. Yet again before he would doe the wicked Fact, he had one device more, wherby he hoped either to appease their minds, or if not to assert his own innocency, and to testifie against them. He calleth for water in their sight, and washeth his hands with a protestation of his innocency, in this horrid fact of shedding the blood of such an innocent person. But alas Pilate, why then did you doe the deed? This is but a poor excuse to you, though a convinsing Argument to them, that the Judge should so stedfastly protest the innocency of Jesus Christ, whom they out of envy persecuted to the death. They still are in fear that Pilate would shrink from the work, and not finish that which they hoped they had entangled him to doe. And because they saw that he was so deeply affected with the guilt of the innocent blood of Jesus, they endavoured to ease his mind as much as in them lay of that terror & fear. Therefore they doe in a most dreadfull manner take the guilt of his blood upon themselves, and thereby, as much as in them lay, to acquit Pilate, to uphold his recoiling heart to the work, till he had done it, and to shew their confidence in the case, and harden Pilates heart, they involve their Children in the guilt of his blood. Why did they so? did not their Fathers cavill against God, for set∣ting their childrens teeth on edge, when their Fathers had eaten sower grapes? Ezek. 18.2, 3, 4. But mad envy, pride and passion, are cruel, bloudy, confident, though shut up in blindness and violent ignorance. It is the saddest curse, that ever parents, since the fall of Adam, brought upon their Children: it lyeth upon them to this day. Thus all the politick devices that this witty ingenious man could devise, did them no good, but much hurt, putting them upon horrid sins, and violence, almost to Rebellion and Arms. Lastly. Pilate shutteth up and finisheth this sad Court with four Acts, not of justice, but of foul injustice and cruelty. 1. He delivereth to them Barrabas, not acted till now, an act abominable to God, to justifie the wicked, as Prov. 17.15. 2. He passeth Sentence of Condemnation to the Cross upon Jesus Christ; ano∣ther most abominable act. Prov. 17.15. 3. He scourgeth Jesus Christ the second time: for this scourging was at and upon his condemnation. Math. 27.26. & Mar. 15.15. His former scourging was when Herod sent him back to Pilate. Pilate told the Jews, he would scourge him and release him. Luk. 23.16, 22. And he did so. Ioh. 19.1. but did not release him. And now again upon his Condemnation, he scourges him upon his sore wounded back. Psal. 129.3. Now the plowers made deep and long their furrows on his back. 4. He delivered him into their hands to crucifie him. Ioh. 19.16. Math. 27.26 Mar. 15.15. Yea, (which is to be marvelled at) he delivered him (not to justice) but to their will. Luk. 23.25. whose wills how evill they were, Pilate saw. So endeth the sadest Court that ever was held in this World ma∣ny many sons of glory have been condemned in many Courts in this world. But the Lord of glory was never condemned in any Court save in this Court of Pilate, and in the Council of the Jews. Great & many instructions are hre, but I pass them all. this only note, the many and admirable evidences of the innocency of this blessed Lamb of God do shine in the faces both of Jews and Gentiles, and all the world. Never was there such an innocent person condemned. Before I finish this sad Chapter, here remaineth another cruel act, to increase the sufferings of our Lord Jesus, which I cannot fully say was an act of Pilate, yet it was done by his permission, and by his Souldiers, and he committed them to their will, and therefore he must give an account of it before Jesus Christ, his judge and ours, at the last day. Math. 27.28, 29, 30, 31. Then the Souldiers of the Governour, took Iesus into the common Hall: and gathered unto him the whole band of Souldiers. And they stripped him, and put on him a scarlet Robe. And when they had platted a Crown of Thorns, they put it upon his head, and a Reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews. And they spit upon him, and took the Reed, and smote him on the head. And after they had mocked him, they took the Robe off from him, and put his own raiment on him, and led him away and crucified him. where see 1. The persons by whom this was done the Souldiers of the Governour, or the Go∣vernours Guard, & they called unto them the whole band, Jesus is now in the rude pagan Souldiers hands, according as himself had foretold it would be, Mat. 21.61. 2. The place where it was done, in the common Hall, where all sorts of spe∣ctators resorted, they made him a publick spectacle, 1 Cor. 4.9. 3. the time when this was, after his condemnation, before they led him away, Math. 27.31. there was an interim to get the Cross, and all things ready, and they filled the interim with cruel mockings, and thus the time was delayed until the beginning of the sixth hour. The very time of killing the Passover, which is fitly accomplished, with admirable conjunctures, of which anon. 4. The particular acts of mockery which they did unto him are these. 1. They stripped him, and put on him a scarlet Robe, to mock his kingly Office, and this the third time of this kind of mocking. The second act which these mockers did, they wreath, or plat a Crown of Thorns, in mockage of his kingly office, this Crown they forced on, upon his head, sore and wounded by his former so crowning by Pilate, this was the second time of his be∣ing crowned with Thorns. The first time was Ioh. 19.2, 5. and now again after his condemnation, Math. 27.29. 3. They put a Reed in his right hand, instead of a SCEPTER. 4. They smote him on the head with a Reed, viz. to force on the Crown, to cause the thorn to pierce deep. 5. When they had set him as a mock-King: 1. They mockingly bowed the knee to him. 2. They mockingly said, Hail King of the Iews▪ 3. They spit upon him, & all this no doubt with huge laughter All these usages and the like, they did every time they set him up as a mock-King. When they had got all things ready, they finished their mockery, put off his Robes, put on his own garments, and led him away, as a condemned Malefactor to his execution, where we may see what was done by the way 1. Their rigour to the utmost they could. 2. The Lord Jesus his gracious deportment. 1. They made him to carry his own Cross, upon which he was to be put to death, which was as much disgrace and rigour as they were in a capacity to exer∣cise against him. They had but little time, and were in great haste, which short∣ned their rigorous dealings. Herein Iesus Christ did superabundantly answer the Type in Isaac, Gen. 22.6. who carryed on his back the wood wherewith he him∣self was to be sacrificed, but that was without any rigour. Jesus Christ carryed the Tree on his back, with all rigour they could inflict, on which he was crucify∣ed, Joh. 19.17. he meekly took up his Cross, according to his doctrine which he taught the Church, he now teacheth by his Example, added to his precept. 2. They led him betwixt two theeves, Malefactors justly condemned, to add disgrace unto him, as if he were a Malefactor like them. Luk. 23.32. As they placed them in the execution, so did they in leading them. Jesus was placed in the middle, and the theeves, one at his right hand, and the other at his left, he in the middle, as the worst of them all. 3. They compel Simon to carry the hinder end of the cross after him; in which history consider. 1. The place where they doe this, Math. 27.32. As they came out: Out of what, or whence? Either out of the Judgement-Hall, where they mocked him, & from whence they led him: Or when they came out of the city to go to Golgotha. It is most probable it was as they came out of the city, because Simon was coming out of the country on his way, Luk. 23.26. And they had made our Lord Jesus to carry his cross untill he was out of the city; so long as he was able to doe it. His body was macerated by the loss of blood, in his two whippings, and twice crowning with Thorns, with want of rest and sustenance for so long a time. His straining under an heavy burden, would rend and tear his wounded back and head, with great pain and torment, which would disable him from going so fast as they (being in hast) would have him go: It is like also, that they had made his cross lon∣ger then others, that they might advance him higher, and more visible to all. Ha∣man had a Gibbet very high to hang Mordecai, and these were acted with the like spirit of envy. The length would adde weight, and a necessity for somebody to bear the hinder end after him, as Luke speaks. And they were in hast, they may not goe so softly for many reasons, 1. It was the Jews Passover night, Ioh. 19.14. 2. The morrow was the Sabbath, the day after the Passover, and therefore an high day. Joh. 19.31. 3. Envy is impetuous till revenge be executed. 2. Consider the Person, Symon a Cyrenian who was coming out of the Coun∣try about his affairs. Quest. Why did they apprehend such a man, and compel him to this work? Were there not enough among their Crew that were ready enough to have done it? whose envy would prompt them to say and doe, if need were. according to our proverb. If they want a Hang-man, I'le be the man rather then the work should not be done. Doubtless there were many in the Crew, so ill-minded against Jesus Christ. But it is most probable they took this man, to adde affliction to Jesus Christ: he was a godly man, one of Jesus Christ his followers, a man of note, him they force to joyne with them in this wicked execution. But here we may consider three things, which I propose under submission to better judgments. 1. Simon did valiantly refuse, and oppose to joyn with them, he would have no hand in so cruel and unjust a murther, and so far refused as to give sufficient e∣vidence, that he did disclaim and condemn their fact which they were about to execute. 2. He so far refused, as to put them upon compulsion▪ they by force compel∣ed him to it. 3. No doubt he saw that it was a work of pitty, mercy and love to Jesus Christ to ease, releive and help him in undergoing their rigor (it may be Jesus said to him, Help me) with that heart and mind he set to his shoulder, hitched it on upon his own shoulder, to give unto Jesus Christ all the ease he could. 3. Consider, that these acts of grace in Simon were highly accepted of God, and well pleasing to Jesus Christ, which may appear by these things recorded in Scripture. 1. That this act is recorded in Scripture, by three evangelical Witnesses, Mat. Mar. Luk. As Jesus said of that good woman that ointed his feet, Math. 26 13. Wherever the Gospel shall be preached, her act shall be preached; so it is with this act of Symon. 2. Symon is named as the doer of this act, whereas that woman is not named, though her act is honourably mentioned, the love of her action smelling more sweet then the perfume of her unction did 3. This Symon is further described and notified, First, by his country; a Cyreni∣an, yet a known man at Ierusalem. Secondly. By his two sons, Alexander and Ru∣fus, famous in the Gospel by this noted act of their father, if not by their own vir∣tues also, Mar. 15.21. 4. Symon doth practice a Gospel rule in this act, Gal. 6.2. Bear one anothers burden, and so fullfill the law of Christ. Heb. 13.13. Let us go forth unto him without the Camp, hearing his reproach. SO much for their Rigor: now followeth the gracious deportment of Jesus Christ in his going to Golgotha. Luk. 23.27, 28.29, 30, 31. And there fol∣lowed him a great Company of people and of women, which also bewailed and la∣mented him. But Jesus turning to them said▪ Ye daughters of Ierusalem, weep not for me, but weep for your selves, and for your children. For behold, the dayes are com∣ing in which they shall say, Blessed are the barren, and the womb that never bare, and the paps that never gave suck. Then shall they begin to say to the mountains fall on us, and to the hills, cover us: for if they doe these things in a green tree, what shall be done in a dry? So soon as ever he was eased of that cruel and heavy burden of his cross, by the assistance of Symon, he presntly falls into holy discourse, expressing the tender Compassions of his heart over Ierusalem, and the falling, dying, perishing Church and Church-state of the Jews. In which discourse, 1. See the occasion of his discourse, There were a great multitude following him among them there were mourning women, who lamented for him, and over him for his death approaching, v. 27. As it was the manner of the Jews. Ier. 9, 17, 18, 19. Call for mourning women, skillfull in mourning, that our eyes may run down with tears. &c. Though Jesus did not call for any mourners to follow him, yet there were such as followed him, as dangerous as the times were, to appar to be a lo∣ver, and a believer in him. By this mourning of these, Jesus took occasion to discourse. 2. See the manner of his entrance upon his discourse, v. 28. Jesus turned to them and said, Daughters of Ierusalem. Where we see what a kind look Jesus gave unto these mourners that followed him. We see also what an holy compellati∣on he giveth them, Ye Daughters of Ierusalem, that is ye children of the Church. 3. See the matter of his speech unto them and to all the Auditory in four Particulars. 1. Weep not for me, that is not only for me: it is a [not] comparative, viz. not so much, or not only for me; for I shall tell you of another object of your weeping and lamentation. He doth not forbid them weeping for him, much less doth he check or blame them for it, but he informeth them of another object to weep for, besides him. You now weep because of my death this day, but I tell you of that which shall be the effect and punishment of that which is done this day in putting me to death. Jerusalem shall smart for what they doe this day, and when that day of vengeance is come, there will be other matter of weeping then yet you see. 2. Weep for your selves and for your children: weep both for the present Gene∣ration, and for the rising Generations. Look not only on present things, but con∣sider what your present actions do portend and threaten to bring upon you. And did you but consider what punishment, Calamityes and miseryes this dayes act will bring upon Ierusalem, you would then see that there is great cause to weep for your selves, and for your children, as well as for me. 3. Jesus Christ gives them a Reason why they should weep for themselves and for their Children; viz. because of those terrible days that are coming upon them, which are described, First. By that usual note of attention, Behold, shewing the certainty of such calamityes coming on them, and the terribleness thereof, in both these respects, those dayes will be remarkable, Behold. 2dly. Those dayes are described by the terrible effects thereof, which prove them to be a just matter of mourning and weeping for your selves and for your children. Those terrible effects of the calamity of those dayes are two. v. 29, 30. 1. They shall bless the barrn woman, womb, & dry breasts, it was a reproach in Israel to be barren, Gen. 30.23. Luk. 1.25. but now they shall count them happy that have no children to see and feel these bitter calamityes, the words imply that it is a curse and misery to have Children to be sufferers of these calamityes, which is an Argument to prove that these calamityes will be great, yea, exceed∣ing great; the consideration whereof doth shew that you have cause to weep for your selves, and for your Children, as well as for me. 2. The second Effect will be, that they shall be in such desperation, that they shall wish the mountains to fall on them, and the hills to cover them, which is a Scrip∣ture expression of desperation, Rev. 6.15, 16, 17. desperation is one of hell Tor∣ments. Such terrible dayes are coming on you and your Children, which should cause you to weep for your selves and for your Children, as well as for me. And all this Jesus Christ doth foretel them, with an heart more bleeding with compassion, over them his dying Church, then over his own dying body, now bleeding with Furrows on his back, and thorny wounds on his head, and therefore exhorts them to add this ditty unto their present mournings for him. 4. He gives a demonstrative reason, that such at least, if not far worse calami∣tyes shall surely come upon them, viz. because they add unto all their wrath provoking sins, this last and greatest, in putting to death so unjustly, so cruelly the Lord of glory, the Son of God mightily proved so to be, by many miracles done a∣mong them, & their own King Saviour, & Messiah. Which sins do ripen them for wrath, as dry wood is fitted and prepared for the fire. This reason is communi∣cated with deep and elegant wisdome, so as that the Enemies could not easily in∣terpret it, or apply it, so as to stop them in their way, or hinder them from put∣ting him to death; because that was the work which Jesus Christ did willingly expose himself unto, being that, upon which the salvation of Gods Elect de∣pendeth. Thus Jesus Christ expresseth this reasoning, if they execute these cruel∣tyes upon me an innoeent person, as unmeet for such punishments, as green wood for the fire. Then what shal befal them? who are by this sin, added to their ma∣ny other sins, fully ripe for wrath, as dry wood is fitted for the fire. He doth not say how hot the fire shall be, but he saith, what shall be done to the dry? to shew that their misery shall be unexpressible, yea, unconceivable JOh. 19.17, 18, 19, 20, 21, 22. And he bearing his Cross, went forth into a place cal∣led the place of a scull, which is called in the Hebrew Golgotha. Where they cru∣cified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a Title, and put it on the Cross: and the writing was, JESVS OF NAZARETH THE KING OF THE JEWS. This Title then read many of the Jews: for the place where Jesus was crucified was nigh to the City, and it was written in Hebrew, and Greek, and Latine. Then said the chief Priests of the Jews to Pilate, Write not, the King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written. The place out of which they lead him was the City, that he might fulfil the Types of Scriptures, that he might be a sin offering, to cleanse away the sins of the people. The manner of his going was bearing his Cross, bearing the imputation, the guilt, and the reproach of sin, and the curse of God for it, signified by his hanging on a Tree. The place whither they carry him is Golgotha, the place of a scull, where many dead mens bones weresome heaped up, some scattered about, and that made the place ceremonially unclean, and that gave name to the place. And as it was cere∣monially a filthy place, so civilly it was no better, a place of reproach, disgrace, dishonour, a place where the worst and vilest malefactors were punished, and ex∣ecuted, the filthiest place in the world. There our Lord Jesus suffered the pu∣nishment of our sin, shewing us the just desert of our sin. When they were come to Golgotha, before they laid hands on the blessed per∣son of our Lord Jesus, they made preparation. 1. They set up the Crosses, the Cross of Jesus they set in the midst, and the Male∣factors, one on the right hand, the other on the left, yet set his Cross in the chief place, as the greatest Malefactor: which though they did it out of envy to dis∣grace him in the vilest manner they could, yet God permitted it so to be done out of infinite wisdome and justice. For by imputation he was the greatest of sinners, seeing all sin met in him, was laid upon him, and laid to his charge, Isai. 53. Their Crosses were set so near together that they could all speak to each other, as ap∣peareth in the sequel. 2. They affixed a Title at the top of Jesus Christ his Cross, to shew the cause for which he dyed, Math. 27.37. and Mark. 15.26. whether they did so to the o∣ther it it is not said, but so they did to Iesus Christ, and this matter Pilate ordered and over-ruled. And it being an eminent part of the History, noted by all the Evangelists, and notified all the world over, I shall therefore distinctly set down the History of it in seven particulars. 1. The author, actor and doer of it, was Pilate, had it been in the power of the Priests it should have been other then it was, as we shall see in the History of it. 2. He positively asserts and proclaimeth him to be the King of the Iews, that is Christ the Messiah, and Saviour of the World. 3. He doth make this proclamation to all the World, in these three most ge∣neral known languages. Hebrew, Greek, Latine; one or other of which most men knew. 4. The nearness of that populous and frequented City Ierusalem, gave opportu∣nity to many of all Nations to read this Title. So that the fame thereof was no∣tified to all the World, and by this it appeareth that it was inscribed with great and legible Letters, which might be seen and read at a distance. 5. This inscription was a sharp and sore rebuke to the Iews, to the high Priests, Scribes, and Pharisees, that they should crucifie their own Lord, Saviour, and King, whom they looked for to redeem Israel, but they looked with a mis∣guided Eye, and therefore knew him not. 6. They felt the sting of this rebuke, and winched at it, they were displeased, and requested Pilate that it might be altered, which might easily be done by ad∣ding a word or two, viz. he saith I am King of the Iews, but that word would have quite altered the sense and the truth. 7. Pilate was resolute and unmoveable, What I have written, I have written, and this resolution of his seemeth to be well grounded. Thus we see Christ made a Sin-offering, carried out of the city, and setteth up the banner of Salvation in Golgotha: and Golgotha was the first place where the Grace and Kingdome of Jesus Christ was most solemnly published to all nations, in the most general known languages: Ye Pilate is a resolute publisher of the Kingdome of Jesus Christ. In Golgotha Jesus Christ suffered, and laid the foun∣dation of the Gospel Church. In our sacramental celebrations of the sufferings of Jesus Christ, we converse with Jesus Christ in Golgotha. And to doe that well & effectually, is an eminent work of Christianity. MAth. 27.34, 35, 36. They gave him vinegar to drink mingled with Gall: and when he had tasted thereof, he would not drink. And they crucified him and parted his Garments, casting Lots, that it might be fulfilled which was spoken by the Prophet, They parted my garment among them, and upon my ve∣sture did they cast lots. And sitting down, they watched him there. When they had made all things ready, they laid hands on his blessed Person, and the first thing they did was, they gave him the cup of death to drink, which he tasted, saith Mathew, but refused to drink, viz. a draught of it, saith Mark. A tast of that cup was enough. That he should taste death, this was a significant act, which respects all that followed. This is the Preface of death, put for the whole. This is that Cup of which Jesus Christ spake before, Mat. 20.22, 23. Can ye drink of the Cup that I shall drink? namely this cup of death, and be baptized with the bap∣tisme that I shall be baptized with? viz. with mine own blood running down my face from the wounds which my thorny crowns caused. This is the cup that Iohn speaketh of, . 18.11. The Cup which my Father giveth me to drink, shall I not drink it? And this he speaketh to quiet Peter, when he would have fought for him. This is the cup that he had prayed thrice a little before, that it might pass from him. Math. 26, 39.40. but he submitted to his fathers will, and now behold he tasteth of it. It is the preface, and first act of his death. The matter of this cup, saith Mathew, was vinegar and gall. Math. 27.34. Mar. 15.23. saith Wine mixed with mirrhe, all is one, for vinegar is sower wine, and that mixed with gall or mirrhe, or with both. It seems it was the Romane manner of executing Malefactors, for Ioh. 19.29. There was a vessel of such liquor ready. Whether it was in favour, or rigour and terror, it is not said, but sure they did nothing in favour to Jesus Christ, and Christ doth bitterly complain of it, Psal. 69.21. as we shall afterwards see. 2. The time that this act of death was done unto our Lord Jesus, in giving him the cup of death, was at the beginning of the sixth hour, Mark. 15.25 saith it was the third hour, but that maketh no difficulty, it is easily reconciled, for at the end of the third hour, the sixth hour began, and that lasted till the ninth hour; so the Jews, they divided the time of the day. And that Mark so intended, appear∣eth, because at this very instant when they give the cup of death unto Jesus Christ, the Sun blushed, and hid his face under a black vaile of darkness, as being ashamed to look upon this abominable act, that these wicked men were about; and the ex∣act time of the beginning of this darkness is expressly said to be at the beginning of the sixth hour, Math. 27, 45. Mark 15.33. This darkening of the Sun was a divine and miraculous Testimony from God against this wicked fast, which one would think might have terrified them from proceeding, but seared Consciences feel nothing. This darkness was not an Ecclipse of the Sun, by the interposition of the Moon, because it was the middle of the Moneth, and the Moon was about the Full. Again, it was not a natural Ecclipse, because this darkness lasted three hours, which never any natural Ecclipse did, or can do. Besides, Ecclipses are unperceivable at the beginning and end, but this darkness began as it seemeth to me in its height and so continued at the same height, from the beginning to the end. When they began, and gave Jesus Christ the Cup of death, it grew sud∣denly dark, and about the time that Jesus Christ dyed it was light again, both the periods of the darkness were eminently observable. It was not a total darkness as night is, by the absence of the Sun, for it is said, Joh. 29.20. many did read the superscription upon the Cross of Iesus Christ. Also Iesus saw his mother and the Disciple whom Iesus loved standing by her, Joh. 19.26. and Iesus saw the Souldi∣ers dividing his garments, and casting lots on his vesture, as the Prophesy intima∣teth, Psal. 22.18. It was an extraordinary and amazing darkness, to reprehend their violent, cruel, and bloody act, which they were doing, in laying hands upon the spotless Lamb of God; it was the hour and power of darkness wherein the Prince of darkness had got down the Lord of glory under his mercyless hands. It was an universal darkness; for if the body of the Sun be darkened, the Moon and Stars that receive their light therefrom, must needs be also in a like proportion dark∣ned & obscured. Some holy Divines say that this darkning of the sun, was a visible sign of Gods desertion, and hiding his face from Jesus Christ all the time of his suffering upon the Cross. 3. The wicked Murderers are undaunted, they goe on with their work they had in hand, they strip off his garments, and crucifie him naked, (unless they had so much modesty as to cover shame) for all the Evangelists put the parting of his garments, at or about the beginning of the time of his hanging on the Cross: If they had his garments, he was naked, putting upon him as much indignity & shame as they could. 4. They lifted him up on high, that they might fasten him to the cross. This was typified by lifting up the brazen serpent in the wilderness, as Jesus Christ himself testifieth, Ioh. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. Ioh. 8.28. When ye have lifted up the Son of man, then shall ye know that I am he. Ioh. 12.32, 33. I, when I am lifted up from the earth will draw all men unto me. This he said signifiing what death he should die. By his so dying, he was made conspicuous to all the world, and he draweth all his E∣lect effectually, and a great part of the world visibly to follow him. Isai. 45.22. Look unto me all ends of the earth and be saved. 5. They first nailed his two hands upon the stretch, unto the two wings of the cross, Psal. 22.6. His hands are said to be pierced first before his feet. 6. When his hands were nailed, they let him drop, and hang with the whole weight of his body upon his pierced hands nailed to the tree. Yea not only so, but they pulled and strerched him, they struck all his bones and joynts out of joint viz. his Wrists, Elbows, shoulder-blades, Hips, Knees, Ancles, Psal. 2.14, 17. All my bones are out of joynt. I may tell all my bones, they look and stare upon me. They start out of place, upon the wrack. These things are said in the Prophesy, and done in the history, and so are many thing more besides these now named. 7. When they had wracked his body into that stretch, then they nailed his feet, Psal. 22.6. His feet are said to be pierced and nailed after his hands, in that wracking and tormenting stretch. 8. Thus he is nailed unto and hanged upon a tree, that is the wood of a tree, 1. Pet. 2.24. And so he was made a curse for us. Gal. 3.12. For it is written, cur∣sed is every one that hangeth on a tree. 9. They set a Watch and Guard about him, Mat. 27.36. Sitting down, they watched him there. He that had the charge of that, was a Centurion, with his band of Souldiers; whose Charge was to keep peace and order. It was a prudent point of the Romane Government, and might be done by such as were not accessary to the sin, in putting Jesus Christ to death. And we shall hear further of this Centurion hereafter. We shall also take notice of the behaviour of the Jews all this time; which to see and hear, was no small part of the sufferings of Jesus Christ. Luk. 23.34. And Jesus said, Father forgive them, they know not what they doe. This is recorded as the first word that Jesus Christ spake upon the Cross. All the time they were abusing, wracking and tormenting him, he was silent as a Lamb: And when he spake, these were his words, when they had done the worst they could against him, he forgave them, and prayed his father to forgive them. Where we have to consider, 1. His own act of forgiving them is implyed in an eminency▪ in his applying himself to his Father to pardon them. As Jesus Christ hath taught us to forgive our Brother, yea our enemies; so he himself doth practice at this eminent time. 2. He prayes the Father to forgive them, which he could not have done, unless he himself had forgiven them: for their offence was against both Father and son, and therefore both must concur in the pardon. 3. He urges the Father with a charitable and compassionate reason, because alas, they are in a Temptation▪ and know not what they do. 4. The Lord doth herein with divine wisdome distinguish, viz, that there be two sorts among his persecutors. Some, we have cause to fear, did know what they did, as appears, Math. 21.38, this is the heir come let us kill him, and the inheri∣tance shall be ours. Such as so acted are not within the compass of Iesus Christ his pardon and prayer. But the generality of the people acted even as they were led, 1 Cor. 12.2. and they did like those that followed Absolom, in the simplicity of their hearts, now such as those Jesus Christ doth pitty, pardon, and pray for. The chief Priests & Council did know, or might have known that he was Christ the Son of the living God; for besides all the proofs that he gave of it, in his life and Ministry, by doctrine and fulfilling Prophesies, and abundance of miracles, yet they raged against him, and resolved to kill him, and when they could find no cause against him, they put him upon it to confess whether he was the Son of God, or no, he did plainly wit∣ness a good confession, that he is the Messiah, and for that confession only, and for no other cause, saving their own envy they did condemn him to dye, and rested not till they had accomplished it. These things being so, it is hard for us to say, that these are of the number of those that knew not what they did. But the people for the most part were overperswaded by them, & in their ignorance acted. Pilate also was ignorant of his Diety, though he believed with an historical faith that he was the King of the Jews, and had he known his Deity, he would not have crucifyed him, 1 Cor. 2.8· So that Jesus Christ hath opened a dore of par∣don to his persecutors. The Centurion that had the command of the watch that day, and how many more God knows, did that very day receive benefit of this par∣don and prayer of Jesus Christ. The second act of Jesus Christ upon the Cross, he doth with tender love and care provide for his widow mother, Joh. 19▪ 25, 26, 27. Now there stood by the Cross of Jesus, his mother, and his mothers sister, Mary the wife of Cleophas, and Mary Mag∣dalene. When Jesus therefore saw his mother, and the Disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy Son. Then saith he to the Disciple, Behold thy mother. And from that hour that Disciple took her unto his own home. Where see, 1. The title he giveth his mother, [woman] which he was wont to do upon occasion formerly Ioh. 2.4. which he doth, not shewing any strangeness or disregard of her grief, whose heart was now pierced as with a sword, but he did it. 1. To take her heart off from all carnal confidence, in her fleshly interest in Jesus Christ: to put her to consider that her paps are more blessed by her interest of faith in Jesus Christ, then in giving him suck. Luk. 11.27.28. 2. To instruct her and us, that though there be use of natural Relations in this life, yet it is not so in heaven. Math. 22.30. We shall there be as the Angels are. Spiritual weanings from creature confidences, are no hurt unto, or hindrances of right natural affections. 2. He directs his mother to chuse an adopted son in his room who is now departing that he may be unto her in the stead of her natural Son, to doe all offices of a Son unto her. He saith to her, Behold thy son, intimating to her John that was stand∣ing by her. 3. He instructeth and chargeth John to doe all offices of a good Son unto her saying to him, Behold thy mother. 4. This charge is set on, because Jesus Christ did thus dignifie him out of special favour and love. The Disciple whom he loved. And therefore he might confide in him in committing such a trust and charge unto him. 5. The effect of this act of Iesus Christ was, from that hour he took her into his own Family, which proveth that she was a widdow, and had not a family of her own, now her Son was gone. When Ioseph died, or what became of her af∣ter this, nothing is said The third act of Iesus Christ upon the Cross, he taketh a mercifull care of the penitent Thief. Luk. 23.39, 40, 41, 42, 43. And one of the Malefactors which were hanged, railed on him, saying, if thou be Christ, save thy self and us. But the other answering rebuked him, saying, dost thou not fear God, seeing thou art in the same condemnaion? And we indeed justly; for we receive the due reward of our deeds, but this man hath done nothing amiss. And he said unto Iesus, Lord remember me when thou comest into thy Kingdome. And Iesus said unto him, verily I say unto thee, To day shalt thou be with me in Paradice. Where see, among the Mockers, Revilers, Railers against Iesus Christ on the cross, one of the Theeves did as he heard others doe, though he was hanging on his cross under the hand of justice and Execution. Mathew and Mark Impute this to both the Melefactors, because what one in a company doth, is in usual cu∣stome imputed to all, unless they bear witness against it. And whether at first or by the way, both of them might be accessary, we cannot say; but Luke is particu∣lar in this history, shewing that one of them was a true penitent: Where 1. we see what his ill words are that are recorded, viz. if thou be the Christ, save thy self and us. wherein he vents his unbelief and hardness of heart, in way of reproach. This he doth when he was dying, yea a shamefull death, and that justly, yet so ill minded is he against Iesus Christ. 2. His fellow thief rebuked him, whereby he cleared himself from participa∣tion with him in his sin, which silence in such a case doth involve men in. In which Rebuke see, 1. Dost thou not fear God? The words of thy mouth shew that the fear of God is not in thine heart, therefore speak not so wickedly. 2. He giveth a reason of this Rebuke and exhortation, because we are con∣demned to dye as he is, we are in the same condemnation. They are executing death upon us, and dost thou now vent the vileness of thine heart against him that is dying with us? 3. Here is the aggravation of this Reason, 1. We are justly put to death, our sin deserves it. 2. This man whom you revile hath done nothing amiss, he is unjustly condemned, and will you add Revilings? 3. This penitent thief maketh his believing address and petition to Jesus Christ as they hung together on their crosses, where see, 1. The holy divine title he gives him by Faith, Lord. Great Faith! 2. His Petition, Remember me when thou comest into thy Kingdome, here∣by asserting three things, 1. Jesus Christ is a King. 2. He is going to take possession of it. 3. He beggeth to be favourably re∣membred there. 4. The gracious promise of Jesus Christ to him, 1. The thing promised, to be with me in Paradice. 2. The confirmation of it to strengthen Faith, Verily I say unto thee. 3. The time when, This day: the day was ended, therefore a dying Soul is quickly with God. We see that their crosses stood near, that they could discourse together, as they hung dying. We see Jesus Christ looses no opportunity to doe good to souls, and converts this man at the last period of his life. Who by rebuking faithfully his sin, hd faith and Repentance quickned, wrought and raised in his own heart, and prayed for mercy, and was eminently heard in what he prayed for. He that faith∣fully rebukes his neighbour, is himself a penitent, or in the ready way unto it. A clear faith can see through the blackest worldly clouds. THE first act to be observed is, the Executioners parting his Garments before his face, in his sight casting Lots upon his vesture, Ioh. 19.23, 24 Then the souldiers when they had crucified Iesus, took his garments (and made four parts, to every souldier a part) and also his coat: Now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rent it, but cast lots for it whose it shall be: that the Scripture might be fullfil∣led which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the Souldiers did. All the Evangelists doe mention this fact, Iohn doth a little amplifie it, there∣fore I take his words. The actors were those souldiers that were his executio∣ners. It was done in his fight, and may well be numbred among the acts of their contempt which they did to grieve and afflict him. It is an eminent accomplsh∣ment of a Prophesie, Psal. 2.18. which is no small confirmation of the faith of the Church, that he is the Messiah of whom David prophesied. And to make evi∣dent to our faith, the sovereign Goverment of God over all men, and the signal care the Lord had over Iesus Christ, and how he ordered every thing that was done unto him; and that all things came to pass according to the holy and wise councel of God. But the principal History in this Section, is to shew the wicked behaviour of the Jews, all this dark time of Jesus Christ, his hanging on the Cross. The miracu-darkness should have terrified and calmed them, but it was not so. All sorts of them did mock, flout, insult, blaspheme, Mathew, Mark and Luke do record it, and shew what every sort said, and did. 1. The common people that passed by, and walked about, and stood beholders, Math. 27.39, 40. and they that passed by reviled him, wagging their heads, and saying, thou that destroyest the Temple, and buildest it again in three dayes, save thy self, if thou be the Son of God, come down from the Cross. The manner of their upbraiding, shew∣eth us much unbelief and contempt, as in a few words and gestures can be expres∣sed. The matter of their upbraiding was an ignorant reflection upon a false sup∣position. If they had understood that the body of Iesus was typified by the Tem∣ples, and that though they now destroy that body of his, yet on the third day it shall rise again, had they I say, understood this, or had patience to suppress this flout till the third day, they would have seen the empty folly of it, or might have seen it. The other flout, if thou be the Son of God, come down from the Cross. They tempt the Lord as the Devil did, Math. 4.3. they would have him prove himself to be the Son of God by such an act as they would prescribe. He had sufficient∣ly, yea, abundantly proved himself to be the Son of God, by such proofs as the wisdome of God saw fit, but all that would not serve their turn, they believed not, therefore they would prescribe a signe, and that was to come down off the Cross, & not suffer death, a devilish motion and ignorant, had Jesus come down from the cross and not suffered death, the whole work of the salvation of man had been o∣verthrown. So vain, carnal, ignorant, and devilish were they in their mockings of our Lord Jesus upon the Cross. 2. The second sort of mockers were the chief Priests, Scribes, and Chieftains among them, their mockeries are recorded also, Math. 27.41, 42, 43. likewise al∣so the chief Priests mocking him, with the Scribes and Elders, said, he saved others, himself he cannot save, if he be the King of the Jews let him now come down from the Cross, and we will believe him. he trusted in God, let him deliver him now if he will have him, for he said, I am the Son of God. These upbraidings are deeper, and more blasphemous, yet ignorant and over hasty gloryings over him. 1. It is a great boast, that though he had saved others many wayes, out of ma∣ny perils, and out of the hands of Devils, yet he was not able to save himself out of their hands, O who are you great Grandees! out of whose hands Jesus Christ can∣not deliver himself? alas for you, had you suppressed this boast but till the morn∣ing after your Sabbath, you might have seen the vanity thereof, and that he was able to deliver himself out of your hands, and greater then yours also, even out of the hands of death and Devils too. 2. Jesus had manifested himself to be the Messiah, the King of Israel, by divine and infallible proofs, but you would not believe, but you can prescribe to Jesus Christ a better way to prove himself to be the King and Saviour of Israel, and that is by coming down off the Cross, and by that proof you would believe. Proud man will not be directed by God, unless man may prescribe to God the way, they will not believe; in their own way they will. Ah weak and proud dust! Rom. 11.34, 35. who hath known the mind of the Lord, who hath been his Counsellour? who hath first given unto him, and it shall be recompenced to him? Faith is the operation of God not of man, Faith is not in mans power to create, nor are the means of begetting it in the hands of man. These men shew what utter strangers they were to faith. 3. They say, he trusted in God, and said, I am the Son of God, let God take him, now if he will have him. This is to blaspheme not only the Son of God, but also the Fa∣ther. Do you think that you have him so fast in your hands, that God cannot de∣liver him out of your hands, had you patience to have suppressed this blasphemy but till the morning of the first day, you might have been prevented of this sin, for you might have seen him mightily proved to be the Son of God by his Resurre∣ction, and that God hath power to deliver him out of your hands, and greater then yours too. 3. The third sort of mockers were the Souldiers, Luk. 23.36, 37. the Souldiers also mocked him, coming to him, and offering him vinegar, and saying, if thou be the King of Israel save thy self. Touching their giving him vineger, we see by this, it was no act of favour, but such as was accompanied with mocks, of this more hereafter. Little did these men know that his dying upon the Cross was the way appointed by God for the salvation both of Jew and Gentile. 4. The fourth and last sort of mockers instanced in the Text, were the Theevs, Math. 27.44. but of this part of the History we have already spoken. THe whole life of Jesus Christ was a suffering life, the first and the last parts of his time in this world were fullest of sufferings. the last and greatest of his sufferings were on the Cross, Phil. 2.8. obedient to the death, even death upon the Cross, here all his bitter sufferings met upon him, upon the Cross he fulfilled to answer and satisfie all that was to be said by the Law a∣gainst us, Col. 2.14, 15. blotting out the hand writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross, and having spoyled Principalities and powers, he made a shew of them openly, tryumphing over them in at, viz, in the work that he did accomplish on the Cross, in giving full satisfaction to the Law. The full stream of his sufferings fell on him, on the Cross. Jesus Christ did both suffer and agonize before the Cross, as appeareth, Luk. 12.50. I have a Baptisme to be baptized with, and how am I streightned till it be accomplished, Joh. 12.20. now is my Soul troubled, in the garden he had a great Soul Agon, Luk. 22.44. his body was not yet in a suffering condition, only by way of simpathy with his agonizing Soul, which so wrought on him as that he swet drops like blood. But on the Cross all kind of sufferings met together; the whole stream of wrath a∣gainst sin fell upon him, and he was under it altogether. His great sufferings upon the Cross, he underwent in his near three hours si∣lence, for after he had forgiven his persecurs, and provided for the comfort of his widdow mother, and took care of the penitent Thief, he did with holy patience and silence suffer all that fell upon him until the ninth hour, and then spake such words as expressed what he was doing and suffering all this while. The sense of cruel pain that his body was in all this while may in a small measure be apprehended by what hath been said in the particular Tortures. The sufferings of his mind by the reproaches, mocks, blasphemies, taunts, which he heard and saw all this while of his silence, these were a bitter part of his suffering as it is expressed in the Prophesy, Psal. 69.20. reproach hath broken my heart, and I am full of heaviness, and I looked for some to take pitty, but there was none, & comforters but found none, vineger and gall was all that the creatures afford him, ver. 21. The causes of this affliction of his mind are expressed, ver. 19. by three words, reproach, shame and dishonour, which are said to have this effect upon him, reproach hath broken my heart, an heart wound is deeper and more terrible then a bodily wound, ungrateful men pierced and wounded his heart, when he was dying for them. O vile ingratitude, O infinite patience and pitty! the tongues of men did pierce Jesus Christ to the heart, as he hung upon the Cross, they so fil∣led his heart with heaviness, that there was no room for comfort. When he looked for some to pitty, and bemoan him, or help him, but there was none that had power to help him, his mother and John stood by, and many more no doubt, but alas they could not help him, he trade the wine press alone, Isai. 63.3. There is a threefold wounding of the heart by words. 1. A penitential piercing of the heart by words of conviction. Act. 2.2.37. this is a blessed gospel wound. 2. There is a wrathfull cutting of the heart when reproofs are applyed, as Act. 7.54. this is a sinfull wound. But 3. There is a sorrowfull piercing of the heart by words of reproach, and this was the heart-breaking sorrow that Jesus Christ suffered upon the Cross. Object. But can the words of a man so pierce the innocent heart of Jesus Christ? Answ. Jesus Christ stood in the stead of those that were guilty, and therefore divine justice set them home to his heart to the uttermost. None can tell the force of words till he have experienced the same. Words are the means whereby Souls have converse and communion. Words carry the mind, heart, judgement, no∣tion, affection, passion of one party to another. If we use Gods words, and ap∣ply them right, they both wound and heal, and are most wholsome. But they were mens words that broke the heart of Iesus Christ. When words flow from anger, envy, hatred wrath, revenge, such words are full of the breath and spirit of Satan and make cruel wounds upon the heart: and such wounds were made in the heart of Iesus Christ. Some sorts of wounding words did especially pierce the heart of Iesus Christ, 1. When they upbraided him, Where is thy God? Psal. 42.3, 4. Mat. 27.45 Psal. 22.7. 2. When they forge a Lye against him, and impose it upon him, Psal. 119.69. 3. Vngratefull saucy words against him that is beneficent, Ioh. 10.32. Many good works have I done, for which of them do you stone me? So Psal. 35.3, 4, 11, 12. Among ungratefull men, abusers of Iesus Christ, two men are to be wondered at, and they are Iudas and Malchus. Mat. 27.45. ad 55. Mark. 15.33. ad 40. Luk. 23.44. ad 49. Joh. 19.28. ad 38. I desire the Reader to turn to all these Scriptures, and first read them. OVT of all these texts together, we may gather these two particulars. 1. The history of the three hours darkness, which was the time, most of it of Jesus Christ his silence, wherein his soul did agonize under the punishment of our sin, which punishment was extended to the utter∣most, even untill justice was fully satisfied. 2. What was said and done and acted, at the end of the 6t. hour, at the begin∣ning of the ninth hour, viz. 1. The first word which Jesus Christ spake in terrible manner was, Eli, Eli, lamasabachtani. 2. The second word which Jesus Christ spake was, I thirst. Both these words were spoken by him soon after each other, both were uttered before they gave him vinegar and gall: which act Mathew and Mark relate to be done upon his speaking the first word. Iohn relates it to be done upon his speaking the second word. Therefore both those words were spoken before that act was done. The effect of both these words upon the b-standers was, Some ran, took a spung, gave him galled vinegar, of which he tasted. Others mistook him; and said, he calleth to Elias to deliver him. 3. The third word Iesus Christ spake when he had tasted the vinegar, was, It is finished. 4. The fourth and last dying word which Jesus Christ spake, was, Into thy hands I commit my Spirit, and with that word breathed out his Soul. Sundry remarkable effects of his death, of which in their place. In this silent agony of Jesus Christ upon the cross, he suffered all the punish∣ment and curse which sin hath brought upon man, Gal. 3.13. he was made a curse for us, viz. by suffering all the punishment of the curse, 2 Cor. 5.21. He was made sin for us, viz. an Offering to bear the guilt and punishment of sin, though he knew not sin, so as to doe it. Isai. 53. This whole famous Prophesie, declareth this great point, Psal. 69.26. whom thou hast smitten. Col. 1.2. Having made peace by the blood of his cross. 1. Cor. 15.3, 4. Christ dyed for our sins occording to the Scriptures Dan 9.24. He hath made an end of sin, viz. He hath satisfied justice for the first sin of Adam, and for all sin that hath followed from the same. He hath taken away the condemning power of sin, by the authority of the Law, and brought it under another law or Covenant, viz. of Grace. The first Covenant of works doth not over-rule sin, in its condemning power; but Jesus Christ doth over-rule it by the New Covenant, under which he doth rule all the Elect of God. And that he might accomplish all this, he hath suffered all the essential punishment of the curse, viz. all sinless punishment, all that the justice of the law requireth, & with his sufferings justice was fully satisfied, and all this he suffered for us. Isai. 53.3, 4, 5, 6. &c. There be some accidental parts and points of punishment, which fall upon man but cannot fall upon Iesus Christ, which I will touch in a few instances. Instance 1. Eternity of punishment befals man, Math. 25.41, 46. Everlasting fire, Everlasting punishment, Mark. 9.44, 45, 46, 48. the worm dyeth not, nor is the fire quenched. But this is so, because of the inability of a finite Creature to satisfie infinite justice. But Jesus Christ is God-man, and therefore he is able to satisfie infinite justice in a finite time, because he is an infinite person, and therefore his suferings are of infinite value, his sufferings make up in value, what they be short in time of duration. He sufered infinite punishment, wrath and curse, in a finite short time. As the first Adam if he had stood, though a finite person, should have finished perfect active obedience to the Law, in a finite time, because he was a person fitly qualified by God, for such a service, being furnished with the perfect image of God. So the second Adam did in a finite time finish all obedience to the Law, both active and passive, and fulfilled our Covenant of works, being an infinite person, and infinitely qualified for that work, having the Spirit without measure, an infinite person suffered & obeyed satisfactorily, in a finite time, he had Gods image perfectly, and therefore perfectly fitted and qualified for that great work. Thirty three years and an half were requisite, wherein Jesus Christ might perform and fulfil perfect obedience to the Law, both active and passive; and perform all that which Justice did require at the hand of man. The middle part of his pilgrimage had less of passive, and more exercised in active obedience, the beginning and end of his life were more filled with sufferings; though every act of Jesus Christ had both active and passive obedience in it, yet one, sometimes more illustrious then the other. From his entrance into the gar∣den, till he dyed, was about twenty hours, or near so much, and that was the chiefest time of his suffering Torment; but his humiliation continued his whole life through. And when Jesus Christ did dye, if he had dyed eternally, then dath had overcome him. But he hath overcome death, and saw not corruption thogh he dyed, because he rose again the third day. Instace 2. The place of mans suffering Torment is Hell, Luk. 16.23. and in Hell he lift up his eyes, being in Torment. But Jesus Christ suffered all his sufferings on Earth, how then did he suffer all the punishment due to man? Answ. There is a penal Hell, and local Hell, penal hell hath two branches, seperation from God, sense of Torment. Math. 25.41. depart from me ye cursed that is the punish∣ment of loss, into Everlasting fire, that is punishment of sense. And wheresoever these two are inflicted, there is penal hell, though it be not in local Hell. These two kinds of punishment are chiefly inflicted on the damn∣ed, in local Hell, sometimes a good measure of it in this life. But on Jesus Christ all was inflicted on Earth, where sin is committed. And great reasons might be offered why it must be so. 2. The place of punishment is not of the Essence, or an Essential part of the p∣nishment of sin; the judge may chuse and appoint the place, where the punish∣ment shall be inflicted and executed. It was an act of Gods infinite wisdome to appoint and order that Jesus Christ should suffer the punishment of sin in this world among men, it is most agreeable to the Covenant of works that it should be so; it is great love to his Elect that it is so, it is not yet revealed where the place of Hell is, or shall be. Some great divines have thought, that after the day of Judgement, the Earth shall be the place of Hell, that the place of committing sin, shall be the place of punishing of it. Sure it was so with Jesus Christ, he suf∣fered the punishment of sin on Earth, where sin was committed. Instance 3. It is a great part of the punishment of sin, inflicted on man, that he is dead in sin, Eph. 2.1, 5. and Gen. 2.17. one part of this dying, is to be dead in sin. But this death Jesus Christ suffered not, how then did he suffer all the punishment of sin? Answ. 1. To be dead in sin is personal defilement, by the loss of Gods image, this could not befal Jesus Christ, God hath excepted sin, Heb. 4.15. Jesus Christ his humane nature was like unto us in all things, except sin, he could not sin, therefore he could not be dead in sin, he was every way fitted to be a sacrifice for sin, and he did dye for sin without any defilement by it. He dyed for sn to satis∣fie justice, if he had dyed in sin, he should have offended Justice thereby, and then how should he have satisfied Justice. The Lamb of God, that was to be a sacrifice for sin, was to be spotless and without blemish, had he dyed in sin, he should have been a spotted sacrifice, and unaccepted. 2. That which Jesus Christ could neither be, do, nor suffer without sin, that he neither was, did, nor suffered. The Lamb that suffered for sin, to take it away, must himself be without sin, and must suffer only that which he is capable to suffer without sin. To satisfie justice for sin, by dying for sin, that was the work which Jesus Christ performed, and Justice was satisfied with it. 3. To be dead in sin, final separation from God, desperation, &c. nither the excellency of his person, nor his glorious production, nor the quality of his Office, nor the work which he had undertaken, could admit any such thing to befal him. But all the Essential punishment due to the sin of man, he was willing to suffer to the utmost, Heb. 10.5. and did so, to the full satisfaction of Justice. Justice re∣quired that he should dye; but did not require that he should sin, nor did Iustice require that he should dye eternally; if he have once paid the debt of death, Iustice was satisfied, and gave him a discharge, that he might rise a Conqueror. 4. There have been four wayes of the production of man. 1. Adam was crea∣td by God, out of the dust, and he was made spotless. 2dly. Eve was created by God out of the rib of man, and she was made spotless, though the weaker vessel. 3. All the stock of mankind are produced by the conjunction of man and wo∣man, and all defiled with sin. 4. Iesus Christ was produced of a woman without man, by the power of the Holy Ghost, and he is spotless, full of grace and truth, and hereby was a capable subject to have sin imputed to him, and to be made a sacrifice to God for sin. Iesus Christ suffered all sinless punishment. But when sin is puni∣shed with sin, that punishment Iesus Christ is uncapable to suffer, nor is it a neces∣sary kind of punishment, to be suffered in way of satisfaction for sin. Because it is secondary, a consequent of sin. Instance 4. Man is punished with total and final separation from God, and de∣spair. Iesus Christ was not so punished. Answ. Jesus Christ suffered dereliction, and separation from God, (as we shall anon see) to the utmost that was possible and necessary, for the satisfaction of Justice, but total and final was neither necessary nor possible; and had it been so, then sin and death had overcome him. But he hath overcome sin and death, and satisfied justice, which could not have been, if he had totally and finally sunk un∣der it. THe Essential parts of the sinless punishment of sin, which Jesus Christ suf∣ffered, are two, the punishment of loss, and the punishment of sense, which appeareth, Math. 25.41, 46. depart ye cursed into Everlasting fire. The punishment of loss firstly, chiefly falleth upon the Soul, which nextly hath communion with God, and the body herein suffereth secondarily, by participation, and sympathy with the Soul, as it was in the garden, where the body was under no sense of punishment saving by participation with the Soul, and that was so deep, that it made him sweat drops like blood abundantly. So that the punish∣ment of loss is a Soul Agony. The punishment of sense doth firstly, nextly fall upon the body, and reacheth to the Soul secondarily, by its participation with the body. The efficacy of both these together met upon Jesus Christ, when he was upon the Cross, to the utter∣most extremity. First, the punishment of loss, desertion, and dereliction of God fell upon him, and he conflicted with it in his three hours silence. The issue, up-shot, last stroak, and finishing whereof, Jesus Christ uttered and expressed in that exclamatory, roaring, expostulation, Eli, Eli, lamasabachhani. I call it exclamatory, because the Evangelists so express it, he cryed out with a great voice, I call it roaring, because the Prophesy so calleth it, Psal. 22.1. the voice of my roaring, when he spake these very words. The original words are more full· I call it expostulation, because the words are expostulatory, why hast thou forsa∣ken me? for opening this, here be four considerations. 1. The question springeth not out of doubting, or not knowing the cause of his sufferings, and of Gods dereliction and forsaking of him, as if some strange and unlooked for matter had befallen him. Far be it from us to think so! Jesus Christ knew that he was now under the curse of the Law, under the execution of Justice, under the wrath of God as our Surety. There be divers kinds of Rheto∣rical questions, in all discourses and writings, and many in the Scriptures, see a tast, if any please to turn to, 1 Pet. 4.17, 18. Rom. 8.35. 1 Cor. 12.29, 30. Psal. 2.1. and a thousand more. These are Rhetorical questions to express in a word some great matter, that would require many words to express it at large, nay, more then can be expressed or conceived. Such is this expostulatory question of Jesus Christ, when he was in the depths of misery, why hast thou forsaken me? to express the extream dolor and bitter sense that he had of the Fathers dereliction of him, his Fathers forsaking him was the bitterest cup that ever he tasted. He tasted the vinegar cup of death, but one drop of this is more bitter then all their gall & vinegar; to teach man what a dreadful thing it is to be seperated from God and to assure us that he did bitterly experience what it is: it is penal Hell. This quetion is to express the uttermost and deepest degree of desertion, next unto desperation, Psal. 22.11. trouble and anguish, and none to help. It is to express, that it is infinitely more deep then humane nature could have born, had it not been supported by the divine nature, unto which he was prsonally and inseparably united, he hung over, and looked down into the bottomless gulf of seperation from God. This desertion was not total, nor final, neither could it be so, nor did it need to be so, because Justice was infinitely satisfied with that measure that it was. But it was to the uttermost degree next unto total, so much as it could be, or needed to be. 2. The second consideration, he doubles his out-cry with a claiming and catching hold on his Interest in God, saying, Eli, Eli, my God, my God, like a man sinking into the bottomless deeps of loss and desparation. The words hold forth such a frame of heart, which is so expressed in the Prophesie, Psal. 69.2. I sink in deep mire where there is no standing, I am come into deep waters, where the flouds overflow me, O my God help me. A sinking man will catch hold on a thread or line of interest to hold by: For his interest in God, neither did, nor could fall his humane nature, to a total sinking. The means he used to claim and hold his interest was, strong cryes and Prayers; My God, My God, Heb. 5.7. who in the dayes of his flesh when he had offered up Prayers and supplications, with strong cry∣ing and tears unto him that was able to save him from death, and was heard in that he feared. The full streames of vindictive justice were so inflicted upon him, that it almost quenched and drowned the sight and sence of his interest in God, there∣fore he so earnestly catcheth at it. 3. The third consideration is that the interrogation is partly supplicatory unto his God; to whom he speaketh as if he should have said, wilt thou not help me, O my God? Why hast thou forsaken? O my God, help me! So it is expressed in the Prophesie Psal. 69.1, 14, 15. Save me O God for the waters are come in unto my soul: deliver me out of the mire and let me not sink, let me be delivered out of the deep waters. Let not the water floods overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. Distress and suffering will teach Rhetorick to utter pathetical ex∣pressions to express the passion of the sufferer, and to move the compassion of the Spectators. God suffered his humane nature to sink to the uttermost, even to the next step and degree unto perdition. And this maketh him to cry out, Why dost thou delay to help me? O I am almost gone. Psal. 40.13. Be pleased O Lord to deliver me, O Lord make hast to help me. Psal. 22.19. Be not thou far from me O Lord, O my Strength hast to help me. 4. Consider, this was the last act, and lowest step of his desertion; for now Justice was satisfied as to this part of the punishment of sin, Heb. 5.7. He was heard in that he feared. Justice now turned the scale, and released the rigor of his execution. The divine nature upheld him: the father heard and relieved him. He finished his soul Agony, as himself who felt it doth express. Ioh. 19.28. Iesus knowing that all things were accomplished, viz. in this point or part of the punish∣ment of loss: as in the garden agony he had interims, that humane nature might not be oppressed▪ all at once: so was it on the cross, he hd an intermission, a cessation of this part of the punishment of sin, which indeed was the greatest, that he might attend unto the punishment of sense, which lay upon his body; which though it ceased not till it had killed him (as will anon appear) yet he dyed in a more calme and sedate frame of Spirit, seeing his Fathers face smiled on him again. Wonderful instructions do here offer themselves, but I pass on. JOh. 19.28. Jesus knowing that all things were accomplished, that the Scripture might be fulfilled, saith, I thirst. This is the second word which Jesus Christ spake after his three hours silent Agony, here be two motives that moved our Lord to speak this word. 1. Knowing that all things were accomplished, in that which was the first and chief part of his suffering, in the punishment of loss, in his Soul Agony; therefore now he gave chief attendance to his suffering of the punishment of sense, which firstly was inflicted, and lay upon his body, and is aptly, eminently expressed in this word of sense, I thirst. 2. The second motive to this expression is, that the Scripture might be fulfilled, viz. Psal. 69.21. where he doth complain of the bitterness of the punishment of sense, under those two natural instances of hunger and thirst, and the bitterness of all the relief that man afforded him, it was nothing but gall and vinegar. In this word I thirst, he speaketh like a Conquerour, that cometh off a Conque∣rour from a sore battail with a wonderful victory, yet his nature so spent with thirst, which is caused by the violence and extremity of the battail, and by wounds deep and great received in the battail, that he is ready to dye with the sense of his fainting nature; which deadly and extream sense of dying pain, maketh him cry out I thirst. A like example of this painful issue of a glorious victory and con∣quest, we see in Sampson, Judg. 15.18, 19. 1. The Conquerour slew a thousand of his Enemies with the jaw bone of an Ass, never man had the like victory. 2. He was so spent in the fight that he was ready to dye for thirst. 3. Here was the difference betwixt Jesus Christ and Sampson, Sampson was relieved by God, and revived. Jesus Christ had no relief, save what his Enemies gave him, and that was nothing but gall and vinegar, and so he dyed. The first word Jesus spake, held forth and expressed the bitterness of the pu∣nishment of loss, which is the first and chief part of the punishment of sin. The second word doth hold forth and express the bitterness of the punishment of sense, which is the second part of the punishment of sin. Jesus Christ felt such extremity of pain and grief in this last Agony, that his humane nature was ready to sink and dye, for want of some relief, and therefore cryed out I thirst, Isai. 53.5. he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. By this one word, I thirst, Jesus Christ sheweth that he suffered the punishment of sense, unto the ut∣termot extremity, even the full desert of sin: in explication of it I shall propose six propositions. Prop. 1. The punishment of loss fell firstly on his Soul, on his body seconda∣rily, by participation, because so is our Communion with God, firstly, the Soul hath communion with him, the body secondarily, and as Communion with God is acted, so seperation from God in way of punishment is inflicted and felt, by a spi∣ritual sense. The punishment of sense falleth firstly on the body, and reacheth the Soul secondarily by participation, therefore the torment of sense, and the sense of his torment is fitly expressed by this word of craving relief for his fainting body. Prop. 2. Water, moisture is the chief and greatest part of aliment and suste∣nance of the body, and therefore thirst is first and chiefly felt and complained of, as we see in Sampson, and Dives in Hell cryed for a drop of water; thirst is a sinless punishment, which Jesus Christ suffered to the utmost extremity, even till it kil∣led him. Prop. 3. Bread is the staff of life, it is the most solid sustenance, therefore na∣ture spent with pain, grief, and torment, and such like punishments, doth also greedily hunger, and vehemently desire, and crave for solid sustenance, as well as for moisture, to cool and moisten, so did Jesus Christ in this his last Agony, ex∣press his hunger, as well as his thirst, and both together do express the fulness of his extream sense of torment, which he felt in this last finishing Agony, hunger is a sinless punishment, which Jesus Christ suffered to the uttermost extremity;, until it killed him. His expression of his sense of hunger is not recorded in the History, but it is in the Prophesy, Psal. 69 21. they also gave me gall for meat, and in my thirst they gave me vinegar for drink. He cryed for, and needed both kinds of relief, in the sense of the want whereof he was ready to dye, and quickly did dye; extremity of hunger and thirst are among the greatest of torments: when he had no other relief to spent nature, then gall and vinegar, he presently dyed. Prop. 4. It would set forth his extream sense of pain and torment which his body felt for the space of about twenty hours, to gather up a few Instances of the sufering of Soul, mind and body, that he passed through, from his entrance into the garden, until he dyed on the Cross; they were tormenting him both in body and mind all that time, without ministring unto him, that we know off, either food or rest. He suffered both loss of blood, and great pain by their twice cruel whippings, and twice crowning him with thorns, and being withal parched and burnt with heat, which made him complain, Psal. 69.3. my throat is dried, he sweat in the garden, but now his moisture is turned into the drought of Summer, Psal. 22.15. my strength is dried up like a potshard, and my tongue cleaveth to my jaws, and thou hast brought me to the dust of death. All these and such like expressions set forth his ex∣tream sense of misery, through want of relief, especially his want of supply of moisture, as being a chief sustenance, he is therefore pleased in the history to ex∣press all by that one word I thirst; ll these pains are sinless punishments, which he suffered unto the uttermost extremity, until they killed him. A painful vio∣lent death he suffered. Prop. 5, Grief is exceedingly diving, and expensive to nature, Psal. 31 9, 10. Isa, 6.7. & 73.21. Iob. 30.25. Grief wasteth the body, pierceth the heart, wound∣eth the soul; and many such effects there be of grief: and now Iesus Christ had a juncture of the greatest griefs in the world, all met together upon him like mountains of sorrow, and terror. All these are sinless punishments of sin, which he suffered to the uttermost extremity, until they killed him. Prop. 6. All this pain, grief, horror which his humane adversaryes did inflict upon him, were infinitely sharpned by the power of vindictive justice, and laid up∣on him as our Surety; so that his punishment of sense, was to the uttermost ex∣tremity, until they killed him. The effect of these two words upon the by-standers was twofold, First, they gave him gall and vinegar in the extremity of his pain, to adde unto his torment, not to relieve him, which act is thus expressed. 1. One run to doe it, that he might be sure to make him taste it before he was quite dead. 2. He took a Spunge, there ready for that purpose, after the Romane man∣ner of tormenting Malefactors. 3. He bound the spunge upon a reed with a branch of hysope, which were all ready for that purpose. 4. He dipt it in the vessel of galled vinegar that was ready there. 5. He lifted it to his mouth, and caused him to taste, and he tasted it. The second effect was, a mistake in some of his word Eli, Eli, saying he call∣eth for Elias to come and deliver him. Whether this were a real mistake of ig∣norance, or whether it was done in mockery as some think, I say not: but this is sure, Luk. 23.36, 37. The Souldiers also mocked him, coming to him, and offering him vinegar, and saying, if thou be the King of the Iews save thy self. The end and intent of this giving him gall and vinegar was to afflict him, because Jesus Christ so complained of it, Psal. 69.21. The complaint was in the Prophesie, but the thing was done in the History. JOh. 19.30. When Jesus had received the vinegar, he said, It is finished. Quest. What is finished? his Sufferings were not yet finished, for he had yet to dye: the great sacrific was not yet fully offered, the Lamb of God was not yet quite slain. But the bitter punishment of loss was finished; vindi∣ctive justice is satisfied in that part of his Sufferings; Gods desertion of him, which he so bitterly roared out under, was released. His bitter cry Eli Eli lamasabach∣tani, was the last distressing act of that suffering. upon this last and most bitter exclamation, he felt a cessation of the rigor of justice: God turned his face with favour toward him: he felt a cessation of his Soul agony under the punish∣ment of loss. But the punishment of sence continued upon him, and did so till he dyed: that part of the punishment of sin did finally kill him. His death was more quiet and Lamb-like, because the punishment of loss was finished, the grea∣test brunt of the suffering for sin was finished. And that this is the true & right interpretation of the word, [It is finished] appeareth by Iohn who recordeth this Speech, v. 30. doth also say v. 28. Iesus knowing that all things accomplished, viz. In his soul agony under divine desertion, that the Scripture might be fullfilled, said, I thirst: shewing us that Jesus Christ (who felt the punishment, and ther∣fore best knew) he felt the punishment of Loss finished, before he expressed his sense of the continuance of the punishment of sense: and when he had expressed the continuance of the punishment of sense, by that word, I thirst, now that Scrip∣ture was fullfilled, Psal. 69 21. viz. that the sense of pain, hunger and thirst were still upon him: and when the only relief that man did afford him was gall and vi∣negar, then he uttered that word, [It is finished.] viz. the punishment of loss is finished, and that Scripture is fullfilled that saith, the punishment of sense doth still lye upon him, and will do so untill it kill him. Mortal pains were upon him under the punishment of sense, when he spake that word: and those pains quick∣ly after the fullfilling the Scripture about the gall and vinegar, did kill him. LVk. 23.46. And when Jesus had cryed with a loud voice, he said, Father, into thy hands I commend my Spirit; and having said thus, he gave up the Ghost. 1. He with a loud voice, because though the punishment of loss was finished, yet the punishment of sense was still upon him; to his death he cryed out under the weight of it, and it killed him. 2. He beheld his Fathers face returned in favour to him, who earst while had hid his face from him, which drew out that dolefull complaint, Lamasabachthani; but now his father smiled on him again. 3. He doth breathe out his soul into his fathers bosome in that word, Father into thy hands I commend my Spirit, and so he obediently dyed, Phil. 2.8. Obedient to the death, even the death of the Cross. The Lamb of God is slain, the Sacrifice for sin is offered and accepted; Isaac is sacrificed, not only in Voto but Facto; not only in will and purpose, as Abraham, and Isaac did, but in real performance. This hath God the Father, and God the Son performed for our sakes, to redeem and save us. Admire! Admire! Admire! unto all eternity admire! Math 27.51. ad finem. Mark 15.38. ad finem. Luke 23.47. ad finem. John 19.31. ad finem. If the Reader please to turn to, and read these Texts of Scripture, he shall find many admirable works of God, that accompanied the death of Jesus Christ. The admirable works of God that accompanied the Death of our Lord Jesus Christ, are these, 1. An Earthquake, mentioned only by Mathew. 2. The Vail of the Temple rent from top to bottome. Math. Mark. 3. The rocks rent. Math. 4. The Graves, viz. that were in the rocks, broken open; many Bodyes of Saints which slept, arose and came out of the graves after the resurrection of Christ, and went in∣to the holy city and appeared to many. Math. 5. The Sun brightned suddenly at the ninth hour, about the time when Iesus Christ dyed. Math. Mar. Luk. 6. The death of Jesus Christ being sooner then Pilate and the Jews looked for, and afore the Theeves, it prevented that part of the Romish and Jewish cru∣elty, which was intended, in breaking his legs: yet they pierced his side with a spear, and there came forth bloud and water. Ioh. 19.31. ad 38. 7. The Centurion that had charge of the watch that day, was converted. Mat. Mar. Luke. 8. Many more of those upon the Watch, and of the Spectators, were con∣vinced, if not converted. Math. Luke. 1. Touching the Earthquake; God hath made two great changes of Ecclesia∣stical Polity, since the beginning of the world, and both of them have been ex∣presly accompanied with Earthquakes. When the Lord laid by the ancient Pa∣ternal Goverment, and erected the Polity of Moses, in the national Church of Is∣rael, God appeared with terrible Earthquakes. Exod. 19. And now the Lord being about to lay aside the Mosaical Polity, and erect the Gospel Polity of the Ecclesiastical Kingdome of Jesus Christ, it is accompanied with Earthquakes. 2. The vail of the Temple was rent from top to bottom, probably it was effected by the Earthquake, and the accomplishment of the Prophesy which the Apostle ma∣keth mention of, Heb. 12.26, 27, 28, 29. whose voice then shook the Earth, but now he hath promised saying, yet once more I spake not Earth only, but also Heaven. And this word yet once more, signifyeth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain, &c. The Prophecy which the Apostle quoteth is Hag. 2.6, 7. which is eminently fulfilled by God, lay∣ing aside the Tabernacle and Temple worship, which were the works of mens hands, by the Commandment of the Lord, and in their stead instituting the Souls of believers to be his Temple, and his visible Church to be built of such materials, who are living stones laid and built upon the Rock of Ages, even Jesus Christ, by faith, and in the Communion of such a spiritual Temple, hath the Lord erected his Gospel polity. By this rending of the Vail, Christ hath opened Heaven for all that will come unto. Gentiles as well as Jews, Eph. 2.14. he is our peace, who hath made both one, and hath broken down the middle wall of Partition between us, viz. the wall of Partition between the Court of Gentiles and of the Jews. The Apostle probably would not say, he hath rent the vail, because he would not pro∣voke the Jews, but it is the same thing that he here speaketh. These works of God do ascribe unto Christ the power of the Resurrection, and the removing all impediments either of his own Resurrection, or of the Resurrection of all man∣kind, Joh. 5.25, 28, 29. verily, verily, the hour is coming, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall live, ver. 28. marvail not at this, for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the Resurrection of life, and they that have done evil to the Resurrection of damnation. 5. The Sun did suddenly, perceptibly brighten about the ninth hour, which was the time of the death of our Lord Jesus; which manifesteth, that this darkness was not an effect of any natural causes, but of the divine power of God. And tendeth much to the confirmation of the apprehension of such Reverend Divines, as think, that the darkening of the Sun, was a sign of Gods hiding his face from Jesus Christ in his spiritual desertion, through his Agony upon the Cross, which Agony being finished, the Sun brightned, and Gods face of favourable acceptation turned unto him, and then he breathed out his Soul into his Fathers bosome. 6. The timous and speedy death of Jesus, by the wonderful and merciful provi∣dence of God prevented that Roman and Jewish cruelty in breaking his legs. That he dyed sooner then they looked for, or then malefactors were wont to d, or then the Theevs did, appeareth evidently, because Pilate marvailed, and would not believe Ioseph, who begged his dead body, until he called the Centurion that had charge of the watch, and he affirmed that he was dead. We see that the Romans used cruelty in putting malefactors to death by long tortures, Math. 18.34. executors are called tormentors, and when they desire to dispatch them, they broke their legs, to torture them to death, by torturing their Limbs furthest from their heart, when as a touch upon the head, would presently finish their life, but Christ escaped this, by a divine hand. The occasion that moved Pilate to command, that they should be so killed, and hastned to their death, was, the Jews request that their legs might be broken, the reason which they proposed was, because of the approach of the Sabbath, and it was the time of their Passover feast. God commanded in the institution of the Passover, that a bone thereof should not be broken, Exod. 12.46. Numb. 9.12. which the Iews religiously observed in all ages & generations, but never knew the reason of this branch of the divine Insti∣tution. The infinite prescience of God had respect unto this history of the suffer∣ings of Christ, which we are now treating off. These Iews possibly might see the reason of this branch of this Institution; I dare not say they did see it because the Text doth not say so. But if they had any such intent to get his legs broke to blemish him, who is the true Paschal Lamb? Then I say 1. Their wickedness was the greater, because it was against light. 2. The infinite wise and merciful providence of God, is so much the more to be adored and admired in their disappointment. 3. The disappointing and preventing of the breaking of his bones, is a mighty striving of God to convince the Iews that Iesus is the Paschal Lamb. 4. The fulfilling of the Scriptures in preserving his bones from being broken▪ is a powerful confirmation of the faith of the Church to the Worlds end, that Iesus Christ is our Paschal Lamb, in whom we believe for salvation. When the Soul∣diers came to break their legs, and did break the legs of the two Theevs, Iesus Christ being already dead, they did not break his legs, yet one of them, without cause, neither knowing nor caring what he did, only to insult over his dead body, took a Spear, and pierced his left side. It appeareth to be so, by that which issu∣ed out of the wounds viz. blood from the wound in his flesh, and water out of the pericardium, which he pierced with his Spear, here we are to admire the all-ruling wisdome of God, who by this act hath provided a wonderful confirmation of the faith of the Church, that both our Sacraments are founded in the death of Christ, the water in Baptisme, and blood celebrated in the Supper, confirm the faith of the Church to the worlds end, 1 Joh. 5.6, 8. Again, by this act they did in part ful∣fil that Prophesy, Zech. 12.10. they pierced his side, O Lord Jesus make haste to ac∣complish the other part of this gracious Prophesy, which saith, And I will pour up∣on the house of David, and upon the Inhabitants of Jerusalem, the Spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megildo, &c. 7. Another memorable work of God that attended the death of Jesus Christ, was the conversion of the Centurion, who had the charge of the watch that day, where see, first, The means of his conversion, viz. the dying words of Jesus, the Earthquake, and other things, as the darkening of the Sun, and the brightning of the same, the rending of the Rocks, &c. 2. We see the signs of his conversion, 1. He feared greatly. 2. He made con∣fession of his faith, first, in the Deity of Christ, surely he is the Son of God, 2dly, in the innocency and justness of his person, Surely he was a just man. 8. Many more of those upon the watch, and of the spectators were convinced, if not converted, when they saw what was done, they returned, smiting on their breasts. THe buryal of Iesus Christ is a great point in Religion, both in the Pro∣phesy, and in the History, and in the application. In the History of this act of Christian love, see first the persons that did with due reverence perform this service to the dead body of our Lord. Joseph of Arimathea and Nicodemus, they would not leave his blessed Corps to the rude disposal and usage of Hangmen, and Executioners. But with their own hands they did reve∣rently lay him into a Tomb. These two men were honourable men, for they were both of them of the Council, but consented not with them in their condemning of Jesus, Luk. 23.51. the same did not consent to the Council, and deed of them, it is like that neither Joseph nor Nicodemus were sent unto, or called unto their Clandestine night Court, wherein Jesus was condemned, they knew that they would oppose, they had experience of Nicodemus his opposing them; how many more of the Council might be absent from that night Court, is not said, it is like that it was carryed on by a Faction, that adhered to that violent young man Caia∣phas, and his Father in law Annas. For in the History we find all the Council present, to be of one mind, therefore neither of these two worthy men were with them. These were both holy men, and true Disciples of Jesus Christ, yet for∣merly they both of them had been timorous professors, Joh. 19.38, 39. Joseph a Disciple of Jesus Christ, but secretly for fear of the Jews. And Nicodemus who at first came to Jesus by night, see a little what the Scripture saith of these, first of Nicodemus, John. 3.1, 2, 3. &c. he came to Jesus by night, he was a well minded man, but weak in knowledge, Joh. 7.51, 52, 53. Nicodemus saith unto them, (he that came to Jesus by night being one of them) doth our law judge any man before it hear him, and know what he doth? they answered and said unto him, art thou also of Ga∣lilee? search and look, for out of Galilee ariseth no Prophet, and every man went into his own house. Here we see Nicodemus was grown more valiant, and appeared o∣penly in the Council, on the behalf of Jesus Christ, and though he suffered a check for his labour, yet what he said, saved the cause of Jesus Christ for that time. And now when Jesus Christ was persecuted to the death, and crucified, his courage still arose, and his love abounded, for he joyned with good Joseph, and brought an hundred pound weight of Myrrhe and Aloes, for the embalming of the Corps. Joseph was a very eminent, holy, and good man, all the Evangelists do inlarge in his commendation, and though he had been (as John saith) timorous, yet now he taketh boldness, Mark. 14.43. and so did Nicodemus: if the Reader please to turn to these Texts, he shall see how amply the holy Ghost hath spoken of Joseph, Math. 27.57, ad 61. Mark. 15.43, ad 47. Luk. 23.50, ad 54. Joh. 19.38. Pilate granted to Joseph at his request the dead body of Jesus Christ, these two honourable men took it down from the Cross, they prepared a fine linnen bury∣ing Sheet, newly bought for this purpose, they wrapped up the body with the aro∣maticks in decent manner, carefully laying Aromaticks upon all his wounds, in hands, feet, side, back, head, or else where. They carryed the body into a gar∣den hard by, which was Josephs, where was a new Sepulchre, hewen out of a Rock, which Joseph had prepared for his own buryal, in which never yet had any man been buryed; there they did at present lay up the body, the approaching of the Sabbath permitting them to do no more: they rowled a great stone to the dore of the Vault, which shut it close up. And so they departed. Lo here we find the dead body of Jesus Christ separated from his Soul, laid up among those that are gone down to the pit, under the power of death, and the grave, in the very bottom of his humiliation. His Soul was in his Fathers bosome, in Paradice, far out of the reach of the Ene∣my, though in a suffering condition, because in a state of seperati from his body, there was he pleading and interceding for the Church. The good women ob∣served diligently where he was buryed, purposing after the Sabbath to perfect his embalming, for which purpose they brought and prepared sweet Spices, Luk. 23.56. and 24.1. Mark. 16.1. Surely they meant to have emboweled the Corps, and to have filled the body with sweet Spices, &c. for so was the manner of embalming of dead bodyes; they did not understand nor believe, nor expect his Resurrection, though he had often foretold it. But here behold the wonderful Providence of God, for ever to be admired, that by reason of the shortness of the time to the beginning of the Sabbath, which pro∣hibited them from doing any more at present, unto the body, and the interposi∣tion of the Sabbath, prevented them all that day. But they intended after the Sabbath to have perfected his embalming, for which purpose the godly women came very early, and brought their Spices. And when they came there, he was risen before they came. Here also we may behold and admire at the power of the Cross of Christ, ac∣cording to that word of Ioh. 12.32. and I when I am lifted up will draw all men unto me, one would have thought in reason that these timorous noble Professors would now have been more timorous then ever they had been; But behold the contra∣ry, for now they are more bold then ever they were. Again, one in reason would have thought that the Centurion and all that were on the guard with him, and all the spectators would now have no regard or good perswasion towards Jesus Christ whom they had nquered and killed, But behold the contra∣ry, the sovereign gace of Jesus Christ, is pored ford from the Cross, and draweth hearts to believe, and this of grace is by the sweet fa∣vour of the Cross of Christ, unto this day, yea, and will be to the worlds end. AS the first part of the sufferings of Christ was before he was born, so the last part of his sufferings was after he was dead and buryed, he lay in the grave, as Jonas in the whales belly, in a suffering condition until his Re∣surrection. After the Incnation and birth of Jesus Christ, the whole conspiracy of Devils and wicked men was, to kill him and to conquer him by death: to remove him out of their way, aft they had conquered and killed him by death, all their conspiracy was to keep him , to seal him up in his grave, that he should not rise again, we may see what the Jews (by Satans instigation no doubt) did this way, Math. 27.62, ad 67. where see the time of this act, the mor∣ning after the preparation, or celebration of the Passover, which was upon the ve∣ry Sabbath day, yea, though it was an high day, Ioh. 19.31. being the morrow after the Passover. They pretended to be very zealous for the Sabbath, to pick up matter against Christ, when he did good wors of charity upon the Sabbath day. But now they can go to Pilate and transact their envyous business against Christ upon this high Sabbath day. The acos of ths business were the chief Priests and Pharisees, who pretended to be most zealous for the Sabbath, but here we may see their hypocrisy. What did they upon this Sabbath? they came to Pi∣late, and first see the term they give to Christ, that deceiver or impostor, we see here that his blood and death could not quench their rancor of heart against him. They inform Pilate that he had said that he would rise again the third day, which they desired to prevent, using this Argument to perswade Pilate to assist them, least his Disciples should come in the night and steal away his body, and then tell the people that he was risen again, according as he hath said he would do. And the Effect of that would be worst of all, our last error would be worse then the first, if we let him rise again, it will make us more odious to the people, then our putting him to death hath done. Pilate impowereth them to make his grave as fast and sure as they can, or de∣sire to do, by a watch, or any other means. Whereupon they went upon the same Sabbath day, they set a watch (strong enough you may be sure) at the grae, and sealed up the great stone that lay upon the graves mouth, and now let him rise if he can. But herein we may behold the admirable wisdome of God, and folly of man▪ that the very way which they took to prevent his Resurrection, was a means to make his Resurrection most evident and manifest unto all; the Watchmen were witnesses of it. Though they did afterwards corrupt them with large money to make a foolish lye, which is current among the Jews unto this day; and hereby their last error indeed as bad, if not worse then the first, When Jesus Christ breathed out his blessed Soul into his Fathers bosome, it was in a of separation from his body, and that was a state of suffering. He went into , ino Paradice, into his Fathers bosome, in a seperate, in a suf∣suffering Estate. O how welcome was that blessed suffering Soul, hypostati∣cally united to the Deity, when he came in Heaven! This blessed Soul was not long in this seperate state, about forty hours, though part of three dayes and three nights. God suffered not his holy body, hypostatically united to the Deity, that lay dead in the grave to see the least touch of corruption. Yet hereby he sanctified this seperate state of the Soul from the body unto, and for his Elect, whose bodyes do see corruption, and whose duration and abiding in that seperate estate, is of a far longer continuance, even until the day of Resurrection, and last Judgement. But Jesus Christ hath made it to be unto us an entrance into glory. The Soul of Jesus Christ presented himself before the holy Tribunal of divine Justice, where he pleaded his full satisfaction that he had made unto all the de∣mands of the holy Law, both by his active and passive obedience. He saith, I have fulfilled all Righteousness, I have suffered and finished the sufferings of the punish∣ment of loss. I have suffered the punishment of sense unto the uttermost, even until it forced a separation betwixt my body and Soul, and brought me into the state of death; and behold here I stand before the Tribunal of Justice, in a state of seperation of Soul from my body: and thus have I answered the Law, and fini∣shed the work of Redemption. I have purchased a pardon, I have purchased the Inheritance, the Kingdome; that by the right hand of divine power I may gather in all Gods Elect, whose salvation I have undertaken, that I may manage the world for the glory of God, and that I may subdue all their Enemies. And now O Father glorifie me with thy self, and these thine Elect with me for my sake, that they may behold my glory, for which I appeal unto mercy. Likewise also our appearance in Heaven when we dye, must be before the Tribunal of Justice, but we appear in the Name of Jesus Christ, we are converted, united unto him, we are members of his mystical body, cloathed with his Righteousness, and for his sake we are accept∣ed, pardoned, and welcomed to glory, so far as we are capable in that seperate estate. And for this we appeal unto mercy. Now Jesus Christ took out a pardon; now he took possession of his purchased Inheritance according to the capacity of his seperate estate. Now he took the keys of hell and death, now was he ready to tread down all Enemies, Hell, Devil, Sin, Death, and Grave, by his triumphant Resurrection. But these meditations do appertain unto the Exaltation of Jesus Christ, him God hath exalted with his right hand to be a Prince and a Saviour, for to give Repentance to Israel, and forgiveness of sins, Amen.
N00191.p4	At a General Court held at Boston in New-England the second day of October 1678. It having been presented and recommended unto this court by the Commissioners of the United Colonies at their late session ... This court ... do accordingly appoint Thursday, the one and twentieth day of November next, being the day agreed upon to be solemnly kept as a day of fasting and prayer ...	[ "Massachusetts. General Court.", "United Colonies of New England. Commissioners." ]	1678]	Printed by John Foster,	[Boston :	eng	[ "Fast day proclamations -- 1678 Nov. 21.", "Broadsides." ]	IT having been presented and recommended unto this Court by the Commissioners of the united Colonies at their late Session at Hartford in September last, that the said Colonies might agree to∣gether to prostrate themselves joyntly before God for the obteining of the Lords gratious expre∣ssion of himself unto, and continuance with us, as in the following Particulars by them is sig∣nified, viz. 1. That we may be suitably affected with, and humbled under all the many tokens of his great anger kindled against us. 2. That he will freely pardon all our manifold provocations, be reconciled to us, and heal our Land. 3. That as he was present with the blessed Generation of his pretious ones, the Leaders of his people into, and in this Wilderness, and did hear them when in their distresses they cried unto him: So he will still please to dwell in the middest of us, and not forsake us. 4. That he will not take away his holy Gospel, and if it be his good will, yet to continue our liberties Civil and Ecclesiastical to us, and to our Children after us. 5. That a Spirit of Conversion may be poured out upon our Children, that they may give up them∣selves and their Seed after them to be the Lords, willingly subjecting themselves to all his holy Rules and Government in his house. 6. That in our now low Estate (in very many respects obvious to all serious Spirits, whose eyes are open) his tender mercies may speedily prevent us. This Court having a sense of the necessity of that duty of Humiliation and that they may joyn with the Neighbour Churches of the several Colonies to pour forth strong and unanimous cries unto God for the obteining of his Grace and Favour, accordingly trusting in his mercy, that in the things which we are agreed to according to his will, he will gratiously hear, and be propitious to his Servants; Do ac∣cordingly appoint Thursday, the one and twentieth day of November next, being the day agreed upon to be solemnly kept as a day of Fasting and Prayer in all the Churches and Congregations throughout this Jurisdiction, strictly Inhibiting all servile labour by any of the Inhabitants of the Colony on that day.
N00192.p4	At the second sessions of the General Court held at Boston in New-England. Whereas it hath pleased his Most Excellant Majesty our gratious King, by his letter bearing date the twenty seventh of April, 1678. to signifie his royal pleasure, that the authority of this his colony of Massachusets in New-England, do give forth orders that the oath of allegiance as it is by law established within his kingdome of England, be administred and taken by all his subjects within this colony, who are of years to take an oath ...	[ "Massachusetts.", "England and Wales. Sovereign (1660-1685 : Charles II)." ]	1678]	Printed by John Foster,	[Boston :	eng	[ "Loyalty oaths -- Great Britain.", "Broadsides." ]	WHereas it hath pleased his most excellent Majesty our Gratious King, by his Letter bearing Date the twenty seventh of April, 1678. to signifie his Royal pleasure, That the Authority of this his Colony of Massachusets in New-England, do give forth Or∣ders that the Oath of Allegiance as it is by Law established within his Kingdome of England, be administred and taken by all his Subjects within this Colony, who are of years to take an Oath: In Obedience whereunto, and as a demonstration of our Loyalty; It is Ordered and Enacted by this Court and the Authority thereof, that as the Members of this Court now sitting have readily taken the Oath of Allegiance, so by their Example and Authority they do require and command that the same Oath be given and taken by all his Majesties Subjects within this Jurisdiction, that are of sixteen years of Age and upwards. And to the end this Order be duely executed, It is hereby Ordered, that a conve∣nient number of printed Copies of the said Oath of Allegiance, exactly agreeing with the written Copy Inclosed in his Majesties Letter, and signed by the Secretary of State, be sent forth unto every Magistrate and Justice of Peace, and to the Constable of every Town within this Jurisdiction. And it is further Ordered that the Magistrates and Justices, or such as are Commissioned with Magi∣stratical Authority in every County of this Colony do with all convenient speed repair to the several Towns and Villages within this Jurisdiction, at such time, and in such order as they best may, and accom∣plish the same; giving forth their warrant to the Constables of each Town to convene all the inhabitants of the Age above said, and taking their names in writing, administer the said Oath of Allegiance to each of them, and return their Names to the Recorder of each Court to be enrolled. And if any shall refuse to take the said Oath, or absent themselves, unless in case of sickness, the Names of such shall be re∣turned to the Recorder of the County, who are to be proceeded against by the County Courts respe∣ctively, for the first offence whereof he is legally convicted, to pay such a Fine as the County Court shall impose not exceeding five pounds, or three Moneths Imprisonment in the common prison or house of Cor∣rection: And for the second offence whereof he shall be lawfully convicted, what summe the County Court shall inflict, provided it exceed not ten pounds, or six Moneths Imprisonment without Baile, or Main-prise. Printed and published by Order of the General Court.
N00193.p4	At a General Court held at Boston May 8. 1678. This Court considering how the Lord hath been pleased of late years ... to humble, and bring low his poor people in this wilderness ... do appoint Thursday, the sixt [sic] day of June next ensuing, to be solemnly kept as a day of humiliation and prayer, throughout this jurisdiction.	[ "Massachusetts. General Court." ]	1678]	Printed by Samuel Green,	[Cambridge, Mass. :	eng	[ "Fast day proclamations -- 1678 June 6.", "Broadsides." ]	THis Court, considering how the Lord hath been pleased of late Years, by many wayes and means, to humble, and bring low his poor people in this Wilderness, the Tokens of his great Anger not yet turned away from us, appearing, as in other respects, so also in a signal manner, in the contagious spreading Disease of the Small Pox, and other Distempers; whereby many have been taken away, some Families laid desolate in several places, and sundry of the Lords precious Servants, his dear Ministers, removed from us; the Lord thereby threatning to punish our great Wantonness under, and Weariness of, the pretious Liberties and Sanctuary-Priviledges, which we have for a long time enjoyed: And considering withal, how eminently our Dependence is upon the mul∣titude of the Lords tender Mercies, for the free pardon of whatever hath provoked his holy and jealous Eye; for the amending what is yet a miss among us in all Or∣ders; For the preventing of the Fears of those whose eyes are open to observe the many wayes whereby God is provoked, notwithstanding all the means he hath used to humble and heal us; As also, for his Blessing upon our Labours by Sea and Land, for defeating the Counsels, and rebuking the Malice of the Blood-thirsty Heathen about us; for the giving a good issue to those matters wherewith our Wor∣thy Agents are betrusted; for their safe and seasonable Return; And for the settle∣ment, and future Flourishing of the Colledge, wherein the whole Country is so much concerned: Considering also the sad and deplorable condition of the People and interest of Christ Jesus in forreign parts, and the great Rage of Satan and his instruments in all places: Do therefore Commend unto the Inhabitants of this Jurisdiction the serious consideration of the premises, and the seasonable work of deep Humiliation un∣der the mighty hand of the Lord: And in particular do appoint Thursday, the sixt Day of June next ensuing, to be solemnly kept as a Day of Humiliation and Prayer, throughout this Jurisdiction.
N00196.p4	Pray for the rising generation, or A sermon wherein godly parents are encouraged, to pray and believe for their children, preached the third day of the fifth month, 1678. which day was set apart by the Second Church in Boston in New-England, humbly to seek unto God by fasting and prayer, for a spirit of converting grace, to be poured out upon the children and rising generation in New-England. / By Increase Mather, teacher of that church. ; [Seven lines of quotations]	[ "Mather, Increase, 1639-1723." ]	1678.	Printed by Samuel Green, and sold by Edmund Ranger in Boston.,	Cambridge [Mass.]: :	eng	[ "Grace (Theology).", "Regeneration (Theology).", "Fast day sermons -- 1678 July 3." ]	I will pour my Spirit upon thy seed, and my blessing upon thine Off spring. THe Prophet having in the conclusion of the preceding Chapter, in the Name of God, denounced heavy Judgement to come upon the Apostate Church of Is∣rael, he doth proceed in this Chapter to speak by way of Consolation to the godly remnant amongst them; And for that end doth put them in mind of a most gracious and glori∣ous promise; under which we have, 1. The persons concerned, or the Subject of this promise, viz The Israel of God, ver. 1. Yet hear now O Iacob my Servant, and Israel whom I have chosen, Who are described from their political birth. ver· 2 Thus saith the Lord, that made and formed thee from the womb. The Chil∣dren of Israel considered as a Church and State,Gatak: in locum English Anno∣tations Iosh: 3. were born in the day when the Lord brought them out of Egypt; they were then formed to be a people for himself; The Lord moulded them up in∣to a proportionable frame of Churc and State; for which cause did the children of Israel begin their Religious Account, (albeit their civil Account bgan six Months before that) from the time of the year when they came out of Egypt, since that then they seemed to begin their life. And then they were a Ieshurun, Thou Ishurun, h. e. a righteous People as to their constiution and pro∣fession, according to the signification of the name Ieshurun; they were wholly a right seed, under most righteous Laws. 2 We have the blessing promised in the 3d. verse: And it is first expressd, then explained. It is expressed in the former part of the verse, I will pour water upon the thirsty, (so the verse should be red) and floods upon the dry ground: alluding partly unto plentiful showrs whereby the thirsty Earth is made fruitful, and partly unto rivers such as Nilus in Egypt, the floods and seasonable overflowing whereof do enrich the earth: the promise is explained in the lat¦ter part of the verse, the words that are before us to insist on. will pour my spirit and my blessing, h. e. that wonderful blessing of the Spirit: They are spiritual waters which are here spoken of▪ No other showrs then those that come down from the third, and highest heaven: and this promise is further illustrated from the blessed extent of it, in that, not only Parents, but Children are concerned therein. On thy Seed i. e. thy Children, and on thine Off-spring, i. e. Posterity as some render the word, Hebr. I will pour my blessing upon thy young spriggs. The Children of Gods Servants, that spring from them, and must succeed when they are dead and gone out of the world, are intended by this expression. Concerning the fulfilment of this promise, this (as well as many other Scriptures which are prophetical, and promissary) doth ad∣mit of a Typical and Partial, as also an Antitypical, and more ple∣nary Accomplishment. The Lords people whilest in Babylon were like unto dry and desolate ground; but the Lord received them afterwards, and brought them into a flourishing estate, and there was a glorious work of the Spirit of God in that matter, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts. And there will be a more glorious accomplishment of this Pro∣phecy and Promise, when God shall pour out a Spirit of convert∣ing Grace upon the body of the Israelitish Nation. Moreover, the words being a special branch of the Covenant of Grace, which God hath established with his Servants and with their Children, Gentiles are concerned therein as well as Jews; for upon them is come the blessing of Abraham by Jesus Christ. See Dr. Owen of the Spi∣rit. p. 87And indeed the words have special reference unto New-Testa∣ment-times, which is also intimated by that expression of pouring the Spirit: God is said to gve his Spirit, under the Old-Testa∣ment, but it is very observable, that he is not said to pour his Spi∣rit on men, except in the New-Testament, or in Scriptures that do refer to the dayes of the Gospel. The Doctrine which we may take up from the Words, is, Doct. That one of the greatest blessings promised in the Cove∣nant of Grace, is, That the Lord will pour his Spirit upon the Children and Posterity of his Servants. Now for the clearing of this Doctrine, four things may be enquired into? (1) What is here meant by the Spirit? (2) What is implyed in this pouring the Spirit. (3) How it doth appear that the pouring of the Spirit upon Children is a great Blessing? (4) The reason why the Lord hath made such a promise. Q. 1. What is here meant by the Spirit? Ans. The Spirit is not here taken in a personal sence;See Mr Cottons Answer to Bayly p. 36, 37, 38. Dr. Owen of perse∣verance. chap. 8. although it be a glorious Truth, that the Holy Ghost himself doth dwell in the hearts of Believers, yet he is not as to his person said to be poured on men; for so he is equally in all the Saints: whereas this expression of Pouring the Spirit intimates a larger commu∣nication of him to some then unto others. Wherefore the Phrase is Metonymical, that being affirmed of the cause, which is proper to the effect. In respect of his effects and operations the Holy Ghost is poured forth upon his Servants. 1. Then by the Spirit here is meant, The gifts of the Spirit. All spiritual gifts, especially Illumination in the mysteries of the Gospel is from the Holy Ghost: Hence they that have such gifts are said to be made partakers of the Holy Ghost, Heb. 6.4. He that hath a gift of knowledge, or a gift of prayer, hath received it from the Holy Ghost, and the Spirit of the Lord is so far poured upon him. And the gifts of the Spirit are compared unto wa∣ter in the Scripture, Ioh. 7.38, 39. He that believeth on me, out of his belly, i. e. his heart, shall flow rivers of living water; this spake be of the Spirit, which they that believe on him should receive. For as Waters do refresh the bodies of men, so the gifts of the Holy Ghost do refresh their Souls: when the Lord did showr down his Spirit in that plentiful measure on the Apostles, thou∣sands of Souls were refreshed and revived thereby. This then is partly meant here, when it is said, I will pour my Spirit on your Seed, h. e. your Children shall have gifts of the Holy Ghost be∣stowed upon them; they shall be taught to know the Lord from the greatest to the least. 2. By the Spirit here converting, sanctifying Grace is meant: The Spirit is put for the graces thereof: Conversion is the special work of the Holy Ghost: The conversion of the house of Da∣vid, h. e. the Elect of God, is intimated by that of pouring a Sprit of Grace vpon them, Zech. 12.10. Grace is wrought in the Soul by no other hand then that of the Spirit. When God sends down his Spirit to accompany his Word and Ordinances, then converting work goeth on, but if he withhold the efficacious in∣fluences of his holy Spirit, converting work will be at a stand, all means and outward dispensations notwithstanding. Wherefore Conversion, or Regeneration is called the Renewing of the Holy Ghost, Tit. 3.5. These words then are a promise and gracious intimation unto the Lords People, that a Spirit of Converting grace shall be poured upon their Children. We come to the second enquiry, viz. What is implyed in this Pouring of the Spirit, which the Text speaketh of? Ans. 1. This expression doth imply, that the graces of the Spi∣rit are fitly resembled unto water; so much is intimated by the Metaphor of pouring, which alludeth unto the Clouds, pouring down Rain upon the Earth. Water is of a purifying nature, so the waters of the Spirit, sanctifying grace doth cleanse, and puri∣fie the souls of men, Ezek. 36.25. I will sprinkle clean water upon you, and you shall be clean from all your filthiness, and from all your Idols will I cleanse you. The guilt of sin is washed away in the blood of Christ; the filth of sin is purged by those blessed waters which do proceed from the Spirit of Christ, even converting, sanctifying grace: For the same reason grace is compared unto fire, Mat. 3.11. Metals, Gold and Silver, are purified by fire, o∣ther things by water, therefore are the blessed operations of the Holy Ghost compared both to the one, and to the other. Water is of a mollifying nature; the Earth that is dry and hard is thereby softened, Psal. 65 10. Thou visitest the earth and waterest it, thou greatly enrichest it with the River of God, which is full of water, thou makest it soft with showers: So doth converting grace soften the dry and hard hearts of the children of men; that heart whch was as hard as a stone before, if once a spirit of converting grace be poured thereon; it doth become soft and plyable like water. Again, Water maketh fruitful; showers and floods do so: Thus whn the Lord doth rain the waters of the Spirit, or cause them to flow over the Souls of men, they are made fuitful in the works of Righteousness, Isai 32.15 Vntil the Spirit he poured upon us from on high, and the wilderness become a fruitful field. That Soul that was a desolate, parched, barren Wilderness, when once the Spirit from on high is poured upon it, doth become like a fruit∣ful field, Ezek. 34.26, 27. Fruits of holiness and righteousness are the effect of being watered by the spirit of God; only the converted man, that hath Grace in his soul, is indeed fruitful, o∣thers are barren and desolate ground. Once more, water is of an healing nature; so are the waters of the spirit, sin is the souls sickness, grace is the souls health; the wound received by origi∣nal Corruption is in some measure healed by converting grace. Ezek. 47.9. For they shall be healed, and every thing shall live whither the River cometh Those words are a prophesie, concern∣ing the conversion of the Gentiles, by means of that healing ver∣tue which doth attend the blessed waters of the Gospel. 2. This expressin of pouring the spirit, doth intimate, an a∣bundant measure of the spirit, i. e. of the gifts and graces thereof. Pouring is something more then Sprinkling, as when their com∣eth a plentiful rain from Heaven, enough to satisfie dry Ground▪ it cometh pouring down. As Elihu speaks, Iob 36.27, 28. He maketh small the drops of water, they pour down Rain according to th vapour thereof, which the Clouds do drop and distil upon man a∣bundantly. So this pouring of the spirit noteth a great showr of grace, Hence it is said in the Context, that Floods shall be poured on the dry ground, now a Flood of Grace intimates a great measure thereof. There are many Scripture expressions that confirm this, Prov. 1.23. I will pour out my spirit upon you. The Hebrew word Nabang which is there translated, Pour, signifieth to spring up, intimating that the spirit of grace in the souls of Believers is like a Fountain, where is an abundance of water. Isai. 32.15. Vntil the spirit be poured out upon us from on high. The Hebrew word Gnadah signifieth to make bare; so that the meaning is, that there shall be a manifest, conspicuous pouring forth of the spirit, that all the world should take notice of it. And indeed, when a soul is converted there is an abundant effusion of the spirit, to accomplish such a strange thing as that is, to change such a cur∣sed nature, to renew such a vile heart, must needs proceed from a plentiful effusion of the spirit. Tit. 3▪ 5, 6. By the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Iesus Christ our Saviour. Wherefore when it is said, I will pour my spirit on thy seed, and my blessing on thine Off-spring: the Lord doth graciously promise his servants that their Children shall attain unto an eminency of spiritual gifts, and unto large measures of Grace and Holiness. We come to the third Enquiry, viz. How it doth appear that the pouring of the spirit upon Children is a great blessing? Ans. 1. In that the gift of the Holy Ghost is mentioned in the Scrip∣ture as a great and wonderful thing It is said, Act. 10.45. They were astonished, because that on the Gentiles was poured out the gift of the Holy Ghost. Yea, it is mentioned as such a gift as is equi∣valent to all good things, Mat. 7.11. Your Father which is in Heaven shall give good things to them that ask him: Now in Luke it is expressed by saying, Your Heavenly Father shall give the Holy Spirit to them that ask him, Chap 11.13. So then the gift of the Spirit is virtually all good things: Truly if God pour his Spirit upon our Children, he doth more for them then if he bestowed all the good things in the World upon them. This is the great pro∣mise of the Gospel: As the great promise of the Old Testament was concerng the coming of the Messias, so the great promise of the New-Testament doth respect a more plentiful effusion of the Spirit of Grace. Hence the pouring down of the spirit is noted by that expression of the promise of the Father, Act. 1.4. And he is called the spirit of Promise, Eph 1.13. as being the great gift which God hath promised to bestow on his servants. 2. The Truth is evident in that the Blessing here spoken of, i an everlasting Blessing. Eternal good things are the chief: so is this Blessing of the spirit, upon whom he is poured, upon them, and in them he remaineth for evermore: The Hebrew word atzak which is here translated Pour, signifieth to Fasten as well as to Pour: I will fasten my spirit upon your Children. That in∣dwelling of the person of the Holy Ghost in Believers, which the New-Testament speaketh so much of, is everlasting: He abi∣deth with them and in them for ever, Iohn 14.16. And the gra∣ces of the spirit, which he doth pour on his People are everlasting: common gifts may cease, but special grace abideth to eternity. It is a seed of God that is incorruptible, which liveth and abideth for ever, 1 Pet. 23. As the Holy Fir (which signified the Ho∣ly Ghost, his coming down from Heaven into the hearts of his People) it never went out; no more shall grace dye, or be total∣ly inguished in a Believing soul▪ Hence, true Grace is com∣pared unto living (i. e. spring) water, which never runs dry; yea un∣to great Rivers in respect of their perennity: great Rivers are al∣wayes running from the beginning of the World to the end there∣of; so is true saving-grace of an everlasting nature, Isai. 41.18. 3. A spirit of Converting Grace is such a Blessing as never goeth alone: that setteth forth the greatness, and eminency of it: If (saith the Apostle) God give us his Son, shall he not with Him give us all things, Rom 8.32 So if the Lord give his holy spirit to us, and to our Children, shall he not with him give all things: Godliness hath the promise of this life, and of that which is to come, 1 Tim 4.8 We should not trouble our selves about laying up great portions or much of the things of this World for our Children; if we can but prevail with God to pour his spirit on them, to give grace to them, they are sure never to want as long as they live in this World. Is not pardon of sin a rich and glorious blessing, which our poor Children, because they are our Off spring stand in need of? Now if the Lord pour a spi∣rit of converting grace on them, their sins shall be forgiven, Mar. 4.12: Is not eternal life and glory a great Blessing? the pouring of the spirit on the sou is a certain sign and evidence of one that is designed unto eternal lie in Heaven: Therefore the Scripue speaketh of the first fruit of the spirit, Rom 8.23 And of the earnest of the spirit, Eph 1 14 If the Lord give grace to our Children, he will give glory too, yea he will withhold from them no good thing, Psalm 84.11. Q 4 But why hath the Lord promised to do thus for the Children of his servants? Reas: 1 From the exceeding riches of the grace of God: That the Lord most High, who hath an absolute dominion over the works of his hands, should at all deal with man in a Covenant way, or make any promise to him, is from grace; much more that he should deal thus with fallen man: And that he should xtend his Covenant, not only to Parents, but to their Children also, that their Off-spring with them are under the wings of the Covenant; and moreover, that he should promise so great blessing as that of gi∣ving his spirit, and yet more, that his Spirit should be poured upon them. We may well cry out, as they did, Zch. 4.7. Grace! grace! None but a God of infinite grace would have done thus. Reas. 2. Because the Children of Gods people do many of them belong to Election, As it is expressed in the Context, Ieshurun whom I have chosen; That Election of God is mentioned as the ground of this promise in the Text. The Elect of God are the proper Subjects of this promise: The Lord in the Covenant of Grace hath not only promised that whoever doth truly believe and repent shall be saved, but as to the Elect, there is a promise of the first Grace, even that converting grace shall be poured on them, they shall be made to repent and believe. A new heart shall be given to the house of Israel, h. e. the Elect, typified by the house of Israel, Gal. 6.16. Now God hath seen good to cast the line of Election so, as that it doth (though not wholly, and only, yet) for the most part, run through the loins of godly Parents. There are, it is true, Elect Children, who are not born of Elect Parents, but there are few (if any) Elect Parents without Elect Children▪ Sometimes all the Children belong to Election, as we see in the many Sons of Iacob, However some of them, that the Lord remembers, and establisheth his Covenant with. The Scripture doth frequently hint this Truth, that Elect Children are for the most part cast upon Elect Parents, see Psal 103.17. Isai. 59 20▪ & 65.22, 23. 2 Tim. 1.5, 2 Iohn 1. And observation doth con∣firm it;In my Ser∣mons on 1 Chron 28.9 where Obje∣ctions against this Position are answered For we see that the Elect of God are not in all Nations a∣like, but in some the Lord gathers his Elect to himself fom Ge∣neration to Generation. And there are some that the Lord hath chosen above others, and therefore poureth his spirit upon the off-spring in such Families successively. But of this I have spoken more rgely elsewhere, and therefore shall not insist further upon it now. Reas. 3. That so godly Parents might be encouraged to Pray and believe for their Children. It is marvellous pleasing unto God when his servants pray and believe not only for themselves, but for their Children also. Now a promise is an encouragement unto Prayer▪ David found in his heart to pray that God would bless his family for ever; because the Lord had promised that it should be so, 2 Sam▪ 7 3, ult. Men should not think with themselves (as some do) if their Children do belong to God, then e wil convert them, whether they pray for it or no, but should therefore be stir∣red up to the more fervency in cries to Heaven, for the blessing promised. I (saith the Lord) will give a new heart to you, and to your Children, yet you must pray for it. I will yet for this be en∣quired of by the House of Israel to do it for them, Ezk. 36.26, 37. And a promise is an encouragement to Faith, as well as unto Pray∣er. As Paul said, I believe God, tha it shall be even as it was told me, Act 27.25. So a Believer may say, God hath told me that he will bless me, and my family▪ he will pour his spirit upon my poor Children, and therefore I believe God, that it shall be as he hath told me. Vse Let it be for Exhortation and Encouragement unto that which is the special ground of our being thus before the Lord this day, viz. To Pray that a Spiit f converting Grace may be poured down fom Heaven upon our Children, and the Rising Generation in New-England: I would direct this Exhortation, 1. To Parents. 2. To Chil∣dren. 1. To Parents. Consider, 1. How needful a thing it is to be much in Prayer on this account▪ Converting grace is of absolute necessity in order to Salvation▪ and that as to the Childn of godly▪ Parents as well as others: For they are born in sin, as David confesseth, Psal. 51.5 I was shapen in iniquity, and in sin did my mother conceive me; Yet his Mther was a precious, godly Woman; and for ought that doth appear to the conrary, his Father was a good man too: wherefore such Children dying in a natural, unconverted state, are liable un∣to Wrath, and Death, and Curse, and Hell, Eph. 2.3. We also, even we that are Jews, and not the Gentiles only; we that are the Elect of God: yea, we that are chosen to be Apostles and Ministers of Christ, were by nature the Children of Wath even as others. So that except the Lord send soth his Spirit, and Re∣new the Souls, change the Natures of our poor Children, they are never like to see Heaven. Verily, verily, I say unto you, except a man be born agan he cannot see the Kingdome of God, Joh 3 . You that are Parents, are you willing that the Children of your own bowels should be miserable throughout the dayes of Eter∣nity? That they should ly burning in a fiery Ocean as long as God shall be God? Yet so it must be, excep the Lord in mercy look upon them, so as to pour down of his Spirit from on High upon them. Moreover Prayer is needful upon this account, in that Conversions are become rare in this age of the World. They that have their thoughts exercised in discerning things of this nature, have sad apprehension with reference unto this matter: That the work of Conversion hath been at a great stand in the world: In the last age, in the days of our Fathers, in other parts of the world, scarce a Sermon preached but some evidently con∣verted;n ful∣filling of Scrip∣tures p. 416 yea, sometimes hundreds in a Sermon: which of us can say we have seen the like? Clear sound conversions are not fre∣quent in some Congregations. The body of the Rising Genera∣tion is a poor perishing, unconverted, and (except the Lord pour down his Spirit) an undone Generation. Many that are profane, Drunkards, Swearers, Lascivious, Scoffers at the power of God∣liness, Despisers of those that are good, Proud, Disobedient crea∣tures, God from Heaven pity them! Others that are only civil, and outwardly conformed to good order, by reason of their Edu∣cation, but never knew what the new birth means; pray for them that they may not only come near, but enter into the Kingdome of God. Consider 2. That Prayer is a notable means to obtain this mercy; Prayer opens the Windows of Heaven: Elias payed that it might rain, and Heaven gave showrs; Prayer brings down the showers of blessing in a proper literal sence: but especially these spiritual showrs, which the Text speaketh of, wherein the Lord promiseth to showr down his spirit upon our poor Children. Assuredly, if there be Prayers, and Tears before the Lord on this ac∣count, they will come pouring down again in showrs of grace at last. I have read of an eminent Minister of Christ, that having prayed fervently with some Christian Friends, they in the next room felt strange Elapses of the spirit upon the heart, so as that one said, O , that can knock down the spirit of God into all ? who knoweth but that we may pray down the spirit of God into the souls of our Children, Luke 11.9. Knock and it shall be opened to you, ask, and it shall be given you. What shall then be given? even the holy spirit to them that ak him, verse 13. O then let us knock hard at Heaven gates this day: certainly such requests, are welcome to heaven, yea to God in Heaven: he hath shewed how acceptable such requests are to him by gracious An∣swes: Christ said unto his Disciples, Behold I send the promise of the Father, meing the spirit of promise, unto yu, but tary ye in the Ciy Ierusalem, until ye be endued with power from on high, Luk. 24.49. And what were they to do at Ierusalem in the mean time? No question but (as some have noted) they were much in Fasting and Prayer that this promise of the Father might come upon them. And not long after there was a most gracious and glorious effusion of the spirit. And of later times, God hath been entreated to send down his Spirit abundantly for the conver∣sion of souls. Not fifty years ago, in a place in Scotland, a great number of praying Christians met together,Idem, codem libro p▪ 417. when a Sermon was to be Preached the next day, and they spent the night afore in Prayer, that the Lord would own the word then to be spoken, for the Conversion of souls, and Behold! the Lord went forth with his word, so as that near upon five hundred Souls were wrought upon, and converted by that one Sermon. I have been told of a Church in New England, that set apart a day for this end,At Mil∣ford that they might by Fasting and Prayer beg converting Grace for their Children, and that since, the Gospel hath been made successful in that Congregation, so as that a day of publick Thanksgiving hath been attended, in that so many of the youn∣ger; Rising Generation have been brought home to Christ. Now if the Lord awaken a Spirit of Prayer concerning this thing in these Churches generally, there will doubtless be some blessed ef∣fect of it, with respect to the Rising Generation. And whereas God hath put it into our hearts to set apart this day, thus to seek unto him, I am perswaded it shall not be in vain, but that there are a number of souls belonging to this Congregation, that must have the spirit of the Lord poued on them: Sheep that are not yet brought into the Lords Fold, that must hear the voice of the Son of God and live: Since the time that we agreed thus to set apart this day, God hath sent down plentiful showrs, whereby the dry and thirsty Ground is wonderfully Refreshed: And is not that a token for good, that those blessed showers which we are Fasting and Praying for this day, shall in de time come down upon the Souls of our poor Children? Consider 3. What encouragement we have to be at this work. The success which such Prayers have had (of which something hath been mentioned, and much more might be spokn) should encourage us. As for some of us, our Fathers and Mothers now in glory, did pray for us when they were in the World, and God heard them, did they that we are sprung from, pray for us? and hath God heard them? and will he not hear us if we go and pray in like manner for our Off-spring? And have we not already seen some Answers? If we look into our Families, do we not discern that as to some of our Children, the fear of God is put into their hearts? And why should we not look upon that as a first fruits, that all the rest of our Children shall be converted in due time? Moreover, the consideration of the Covenant, and Promises of God respecting Children, are a great encouragement to pray for them. This is his everlasting Covenant, I will be a God to thee and to hy seed after thee, Gen. 17.7. This promise is expressed in∣definitely, and therefore doth encourage godly Parents to plead with the Lord for mercy and grace for all their Children: As an Holy man once said, and it was a great word of Faith in him, If I had twenty Children I would not bate God one of them. He hath promised to be a God to my children indefinitely,See Dr Winter of Infant Baptism p. 105, 107 and therefore I'le pray for them all, and believe for them all, and why should it not be so, since the Lord himself hath said, ALL thy Chil∣dren shall be taught of God, Isai. 54.13. And the Scripture doth a∣bound with particular promises, respecting the Conversion and Salvation of the Children of godly Parents: When thou dost that which is good, and right in the sight of God, it shall go well with thy Children after thee for ever, Deut. 12 28 There is spe∣cial mercy belonging to those that are the Seed of the blessed of the Lord, and to their Off-spring with them, Isai. 65.23. yea pro∣mises of converting Grace to be poured upon them, Zech. 10.9. They shall live with their Children, and turn again. The Chil∣dren of the Lords People shall be urned from the power of Satan unto God; that's implied in those words, and not only that the Jews and their Children should be returned from their Captivity in Babylon, whereby this turning again from sin unto God, h e. that Conversion which we are speaking of was mysteriously signi∣fied as in a Type. And in the Book of Psalms, we find gracious promises to the Children of such as fear God, Psal. 102.28. The Children of thy Servants shall continue,vid Mr Stockton of fami∣ly instru¦ction. p 118. and their Seed shall be esta∣blished before thee. And again Psal. 128 3. Thy Children shall be like Olive-plant round about thy Table. The Expression may im∣port that they shall be comforts and ornaments to their Parents, yea, that they shall be adorned with gifts and graces of the Spirit of God. And in special, there is a promise of this blessing with respect to Children in the times of the Gospel: Ioel 2.28. It shall come to pass afterwards, h. e. in the last dayes, or times of the Gospel, as the Apostle doth expound the words, I will pour my Spirit upon your Children. Now these days wherein we live, come under the last days, we therefore should plead that promise before the Lord, and say, These are the last days, Lord, and thou hast said, that in the last dayes thou wilt pour thy Spirit upon the Chil∣dren of thy Servants. And indeed that fulfilling of the promise which our eys have seen is ground of encouragement to pray and plead, and believe for more. Some of New England Children have been eminently blessed by the Lord; he hath poured his spi∣rit upon them richly, Plants of Renown have sprung up here, that have been the glory of the Land where they have had their Edu∣cation: yea, some, that whole Nations have fared the better for them: Rivers of Water have flowd out of their Souls, whereby thousands have been refreshed. And there is a blessed sprinkling in most Churches; though not that general pouring down of the Spirit that is to be desired, yet a sprinkling which we should take notice of, for the encouragement of Faith and Prayer. I shall only mention that which I have most reason to know; in this poor Congregation, within these few late years, there have been of Children born in New-England, near upon fourscore persons, that have come before the Church, and declared what God hath done for their souls, and in that way subscribed their names to the God of Israel; besides many that have come out of other Lands, and when they have been here, the Lord hath poured his Spirit upon them. I speak it that God may have the glory of his grace, and that Ministers may be encouraged to Preach, and the Lords People to pray for the conversion of souls. Moreover, the considera∣tion of what Parents the children of this Land are (many of them) sprung from, doth afford matter of encouagement Pau was in∣duced the rather to hope well concerning Timothy, because he was descended of such a stock, he had a gracious Mother, and a ga∣cious Grandmother also, 2 Tim. 1.5. So many Children with us are the Off spring of such Parents, (Fathers and Grand-fathers) as have been eminent for God in their time, eminent for holi∣ness, yea and for sufferings, on the accoun of beaing witness o the Name and Truth of Christ Now a special lssing is wont to follow the Children of such as have been suerers for Crist▪ Our Fathers were some of them eminent Confessors, and in a De∣gree, Martyrs of Iesus, who left a pleasant Land, and Fathers houses to follow the Lord into a wilderness, into a Land which was not sown. Yea and they came hither partly with respect unto their Off spring, that they might leave their Children under the special blessing of God in Christ Jesus. Hath not the Lord peculiar blssings in store for such Children▪ let us pray them down from Heaven above. Consider 4. What a blessed thing it will be, if we prevail in Hea∣ven for this mercy.Read Mr. Samuel Hooker Sermon on Hos. 10.12 We cannot pray for a more desirable thing then this blessing! It will help all that is amiss among us. If the Lord pour his Spirit on the body of the present rising Generation, so as to begin a work of Conversion in those that are as yet stran∣gers to the power of godliness, and to carry on that work by re∣newed Conversions in the hearts of his People, that will save us from those Judgements which otherwise there is no hope that we shall escape them. Ezek. 39.29. Neither will I hide my face any more from them: Why? For I have poured out my Spirit, saith the Lord God. And do we not desire the Eternal as well as Tem∣poral prosperity of our poor Children? If the Lord pour his Spi∣rit on them, it shall go well with them, and that for ever Deut. 5.29 you are thoughtful what will become of your Children after you are gone out of the Wold. If you can but pray Grace into their Souls, they shall do well enough. As that Godly, Learned Claviger would sometimes express, if (saith he) I may see the fear of God in my Children,ege Cli geri tam Sati mihi, satis filiis & fiiabus pro∣spxi, I have then portion enough for my Sons, and for my Daughters: They are then sure never to want any good thing as long as they shall live. If the Lord pour his Spirit upon our Children, then shall we have joy in them indeed. No greater joy then that, 3 Iohn 3, 4. Prov. 23.24, 25. The Father of the Righ∣teous shall greatly rejoice, and he that begets a wise (i. e. godly) Child shall have joy of him; thy Father and thy Mother shall be glad, and she that bare thee shall rejoice. We shall bless God to Eternity that ever we had such Children: For it will adde to the Glory of Parents at the great Day, when they shall behold not themselves alone, but their Off-spring with them partakers of E∣ternal life and happiness, and withal see and know that their pray∣ers have had an influence towards the obtaining of all that mercy. We shall meet those Prayers again with exceeding joy in that day. And in the mean time, our Children, if we can pray down the Spirit of the Lord upon them, will continue to pray for us, whilst we are with them in the World. O what a blessed thing is that, for a man to have the Children that came out of his own bowels, praying for him continually? A worthy Minister of Christ once said, I had rather have my house filled with my Childrens Prayers, then to have my house filled with Gold. A few things by way of Direction. 1. Let Parents b sue that they be converted themselves, Deut. 30.6. I will circumcise thy heart, and the heart of thy Seed. If our own hearts be circumcised, we may pray in Faith that the Lord will circumcise the hearts of our Children, otherwise we cannot do it. Parents that have not grace themselves are not fit to pray fo Grace to be poured on their Chidren; nor indeed can they do it: for the spirit of supplication is the Spirit of grace, Zech. 12 10. Nor can they believe for them. An Hypocrite, or unconverted man cannot act Faith for his Childs soul, who never yet did believe for his own Soul. Nor doth this promise in the Text belong to other Parents, Psal 128.4. Behold that thus shall the man be blessd that feareth the Lord. 2. Parents, be exemplary. Walk before God in your Houses with a perfect heart. Let us be careful in our Families, to walk so that our Children may see by our examples how they ought to walk and to please God, that if they will but be and do like unto their Parents, they shall certainly be blessed for ever. There are many of the Elect of God, that the special means of their con∣version hath been the holy example of their Parents. Many a chosen Vessel, that when he hath beheld his Fathers love to Christ, and faithfulness to the interest of God, Zeal, Patience, Holiness, that hath been a special means of Conviction and Conversion. You know what Elijah said to Elisha, when he desired that he might have (h. e. comparatively to what the rest of the Sons of the Prophets had) a double portion of Elijah Spirit, He said,Se my Brother sermon o 1 Kin 8.57. p 22 Thou hast askd an hard thing, nevertheless if thou see me when I am ta∣ken from thee, it shall be so unto thee, but if not, it shall not be so, 2 Kin. 2.10. Even so if your Children see you holy and faithful to the interest of God, and of Jesus Christ, and every way exemplary doubt not of it, but in Gods time, they shall receive of your spirit. As on the other hand there is nothing more fatally destructive and ruining to the Souls of Children then a bad example in Parents, especially if they be such as pretend to Religion: when Cham did but one time see his Father in dink, it brought a fearful curse upon him, and upon his Posterity to this day. There are great com∣plains (and too great cause) concerning the Rising Generation in New-England; whereas the fault is very much in Parents, in that they are no more exemplary: Your Children take notice of your Pride, your Sensuality, your Worldliness, your unmortified pas∣sions, and that doth wofully scandalize, and harden them against the blessed ways of Christ. O be careful to walk so as that your Children may not see their Fathers nakedness. 3. Let Parents be careful to instruct their Children in the fear of God: Prayer should be followed with suitable endeavors. If Parents must pray that their Children may have Grace, they must use the means whereby God is wont to convey Grace into the Souls of his Elect. Psal. 34 11. Come ye Children, hearken un∣to me, I will teach you the fear of the Lord. David did so, and So∣lomon his Son found that those Paternal Instructions were blessed for saving good to his Soul, Prov 4.1.3, 4. Also the Instructions of his Mother were (through the blessing of God) a means of much good unto him, Prov. 31.1, 2. Fathers and Mothers shuld be instilling good Principles into the mind and hearts of their Children betimes. Ephes. 6.4. Bring them up in the nurr▪ and admonition of the Lord, Feed their Souls with spiri∣tual Milk as soon as they are capable of it. Tell them sadly, whilest yet they are Children of their misery by nature, of the necessity of a new birth, Instruct them about Christ, and Haven, and Hell, and Eternity; charge them with the greatest solemnity to know and serve the God of their Fathers, 1 Thess. 2.11. We charged every one of you, as a Father his Children. It becometh a Father to charge his Children: And if Parents be faithful in dis∣charging their duty this way, success will not be altogether want∣ing: If you will command your Children they shall kep the way o the Lord, Gen. 18.19. If Parents would spend more time, and take more pains in instructing their Children, and following those Instructions, with fervent Prayers to God, he would own them therein, and we should see more young Converts, and a world of Sin and Sorrow would such children be prevented and ved from. 4. Wait on the Lord; Though the answer do not come pre∣sently, yet continu praying and believing, and let nothing dis∣courage you: say not, I have prayed for my Childrens Souls, but no grace, no change wrought in them, and now I am e'ne hope∣less and faithles. Remember the woman of Canaan; she cried to the Lord Jesus for her poor childe, and yet had repuses one after another, the Lord not seming to regard her; this was to try her Faith: at last she had her desire granted; who knoweth but the Lord may deal so with thee? you therefore that fear God despair not concernng your Children, though at present they may be stout hearted, and fom Righteousness.Lge Austin▪ confessi∣ones. Austin was a long time a vain, lascivious, pophane young mn, but his godly Mo∣thers Prayers and Tears did at last prevail in Heaven, that he be∣came an eminent Convert. O continue to pray hard, and believe strongly, and that Son who at present is the grief of ty mind, and maketh thy Soul to b in , God can make an Austin of him. And that (as Ipta said) hath brought thee very low, that troble thee, the Lord can con∣vert her Heat and thy Reins, even thine shall re∣joyce. I Remeber I have somewhere read of one that had been a very sinful creature, and desperately froward and rebellous but her godly Parents continud praying, and entreated divers faithful Mnisters of God to pay for her, and God head them, and in answer to Prayer, rescued a forlorn Soul out of the Jaws of Satan and Hell: & when that young Woman lay upon her Death-bed, she said to her godly Friends and Relations, For my sake never despair of any one, let their case a presnt be never so bad and despe∣rate, for you know how it was with me,See vol. 2. p 360 and et see how God hath an¦swered your Prayers for me. Think of it you Fathers and Mothers that have wept and prayed for the Conversion and Salvation of your chldrn full many a time, and as yet you see it not. Though you shold never see i, dye trusting in God, and believing that he will remember his Covenant with your Children after you, Gen. 50.24. It was an excellent Spirit of Faih that breathed in that dying Worthy of his time, who upon his death-bed could say to his Children and Grand-children, I know that you shall be blessed not only with the blessings of earth, but with the blessings of Heaven.Phil Morney Know for your encouragement, that your Prayers will live after you are dead; Prayers dipt in the blood of Christ, are of Efficacy. When your Bodies are in the Grave, and your Souls in Heaven, your Children may remember how you instructed them, and prayed for them, and the remembrance of it may then be a means of their conversion: You may hear of your Childrens con∣version after you are in Heaven; the Angels of God that see it, and that rejoyce over a sinner that repenteth will bring you the tidings of it; and then there will be joy all Heaven over. 2. Let me exhort Children that are here before the Lord this day: O do you go home, and pray earnestly for converting Grace. Beg as for your lives that the God of your Fathers would pour his Spirit upon you: Young ones hearken! In the Name of the Lord I speak to you; the Lord can pour his Spirit on you betimes, then shall you be rich in Grace, let this promise encourage you to look up to God through Jesus Christ. Go into secret corners, and plead it with God; say, Lord thou hast promised to pour thy Spirit upon the Off-spring of thy Servants; I am (through thy grace) among the Children of thy Servants; thou art the God of my Father, the God of my Grand-father, oh! be my God also. If you seek God in earnest, he will be found of you, but if you forsake him, and break his Covenant sealed in your Baptisme, wo unto you. If you dy and be not first new Creatures, better you had never been born: you will be left without excuse before Lord, terrible witnesses shall rise up against you at the last day. Your godly Parents will testifie against you before the Son of God at that day: And the Ministers of Christ will also be called in as witnesses against you for your condemnation, if you dy in your sins. As for many of you, I have treated with you privately and personally, I have told you, and I do tell you, and make solemn Protestation before the Lord, that if you dy in a Christless, grace∣less estate, I will must certainly profess unto Jesus Christ at the day of Judgement, Lord, these are the Children, whom I spake often unto in thy Name, publickly and privately, and I told them, that if they did not make to themselves a new heart, and make sure of an interest in Christ, they should become damned creatures for evermore; and yet they would not repent and believe the Gospel. O why should I that can appeal to God, that I long for your Conversion, be your accuser before the Lord Jsus at the last day? And you that are grown up to years of more discretion, and un∣derstanding: Young Men, and young Women, O be in earnest for Converting Grace, before it be too late. It is high time for you to look about you, deceive not your selves with false Conver∣sions (as many young men do to their eternal ruine) or with gifts instead of Grace; beware of out-standing your day of Grace, lest the Spirit of God depart, and your Souls become desolate. Death waits for you. There is now a Mortal and Contagious Disease in many Houses; the Sword of the Lord is drawn, and young men fall down apace slain under it; do you not see the Ar∣rows of Death come flying over your heads? Why then, Awake, Awake, and turn to God in Jesus Christ whilst it is called to day, and know for certain that if you dy in your sins, you will be the most miserable of any poor Creatures in the bottom of Hell. Oh consider of it, to be prayed, wept, Preached, Fasted down to Hell, what an amazing thing will it be! wherefore now hear, and turn, and live; As yet Christ stands and knocks at the door of your hearts· He doth so this day, and b this Sermon. O that you would hear the Lord Jesus callin you from Heaven, and saying, Turn ye at my Reproof, and I will pour out my Spirit upon you.
N00198.p4	A fast of Gods chusing, plainly opened, for the help of those poor in spirit, whose hearts are set to seek the Lord their God in New-England, in the solemn ordinance of a fast wherein is shewed 1. The nature of such a fast. 2. The testimony God will give thereunto of his gracious acceptation. 3. The special seasons wherein God will bear witness to such a fast. 4. Some helps to faith that it shall be so. 5. Why such a fast is so acceptable and successfull. 6. How much this concerns Gods people in New-England. : Preached on a fast called by publick authority, on 26. 1. 74. / By Thomas Thacher, Pastor of a church in Boston.	[ "Thacher, Thomas, 1620-1678.", "Mather, Increase, 1639-1723." ]	1678.	Printed by John Foster,,	Boston, :	eng	[ "Fasts and feasts -- New England.", "Fast day sermons -- 1674 Jan. 26." ]	IT is (my beloved) hard work yea, one of the hardest parts of the work of the Ministry, to awaken a people that are rocked a sleep in sin; especially a professing people, that are lifted up to emi∣nent degrees in profession, exalted with great priviledges, and have their hearts raised with these things unto great pride, this (I say is a great and difficult work of the Ministry to awaken such: But such a People this Prophet had to do withal, and therefore you see what he must do, ver. 1. Cry aloud, spare not, stretch thy throat, spare no pains, lift up thy voice like a Trumpet, and shew my people their transgressions, & the house of Jacob their sins. They had Watchmen amongst them, but they did not watch; Dogs that did not bark, Isai. 56.10. and therefore the Prophet must cry aloud, and shew them their sins. Why? were they so vile a people? they were eminent in profession, exalted in priviledges, and arrogant in both, as appears in five or six things. 1. They seek me daily, ver 2. 2. They delight to know my wayes. 3. They did Righteousness, and they forsook not the Ordinances of God, they were a practicing People, as well as a knowing people, and further, they enquire and ask after the Ordinances of Justice, and profess great delight in approach∣ing to God, and that not only in common and ordinary duties, but ex∣traordinary, ver. 3. We have fasted, and we have afflicted our Souls in our Fast, and yet saith God to the Prophet: Cry aloud, spare not, life up thy voice like a Trumpet, and make them to know their transgressions &c. They were yet a people that did need awakening notwithstanding all this. But when was this people in this frame? and when was there such matter of complaint against them? I Answer in general, it was when they did keep hypocritical Fasts, which are here described, ver. .4. & they did Fast, but yet they did not Fast; It was a Fast (as to the exter∣nal observation,) when it was not a Fast, as to the spiritual Efficacy and right performance of this holy Service. They were lifted up with their Service performed, and quarrelled with God, and complained, as if some notable injury were done them, in that they used Gods remedy for their malady, and yet their malady was not removed. More porticularly. This seems to me to have reference to the dayes of Hezekiah; You knew what glorious dayes they were, and how zea∣lous he was in Reformation, insomuch, that he brake in pieces the bra∣zen Serpent which Moses had made which they had so long admired and burnt Incense to, 2 King. 18.4. and what solemn Fasts did they keep? and what delight had they in approaching unto God, 2 Cron. 30▪21. the Children of Israel that were present at Jerusalem, kept the Feast of unleavened bread seven dayes, with great gladness, and the Priests and Levites praised the Lord, day by day, singing with loud Instruments unto the Lord. There was great joy; But alas as soon as these things were well over, and they had purged out Idolatry in Chap. 32.1. Af∣ter these things, and the establishment thereof, Senacherib comes up a∣gainst them, and their wound as to their Civil affairs is not healed. And in the sixth year of Hezekiah the ten Tribes are led away by Shalma∣nezer, 2 King. 18.10. that is in the ninth year of Hoshea King of Israel. Sa∣maria was taken, &c. & because they obeyed not the voice of the Lord their God, but transgressed his Covenant and all that Moses the ser∣vant of the Lord commanded, and would not hear them nor do them. Now ver. the 13. In the fourteenth year of King Hezekiah Zenacherib took all the fenced Cities of Judah, &c. Here was Israel carried Cap∣tive before, and did not Judah fast then in good Hezekiahs dayes? here also is Judah set upon, and the fenced Cities taken; and was He∣zekiah, and the people asleep all this while? did they not fast and pray? yea, but in the issue Jerusalem is besieged, and Rabshekah blasphemes, &c. was not here matter of fasting and prayer? yet notwithstand∣ing all this Jerusalem is in danger of destruction, why then? wherefore have we fasted (say they) and thou seest it not? wherefore have we affli∣cted our Soul, and thou takest no knowledge? here is their quarrel with God, and God Answers this in ver. 3.4. He gives (I say) the Reason of it. 1. By discovering their sins that still remain notwithstanding their Fasts, so that their Fasts were indeed no Fasts. 2. The benefits they should have obteined if their Fast had been a Fast indeed; Is it such a Fast as I have chosen for a man to afflict his Soul for a day, and to hang down his head as a bulrush, and to spread sack∣cloths? &c. oh no! but this is the Fast that I have chosen, to loose the bands of wickdness, to undoe the heavy burthens, and to let the oppressed go Hence we may observe. Doct. That a Fast of Gods chusing, or such a Fast as God hath chosen will certainly bring seasonable pledges of Gods gracious acceptation. When the heart is right for God, and the Fast is ordered according to God it shall certainly obtain mercy, and bring home help and succour from God. Prayer, especially, extraordinary prayer is not only the Key of all earthly Treasures of Goodness, which God hath laid up for the Sons of men on Earth, but the Key of heavenly Treasures in Christ Jesus also. I shall observe this method in managing this Subject. 1. I shall o∣pen unto you the nature of a Fast▪ and such a Fast as God hath chosen. 2. I shall shew you those Testimonies which God will give of his gracious acceptation unto such a Fast. 3. I shall endeavour to show you the seasons wherein God is wont to give▪ and his people may ex∣pect such manifest Testimonies of his gracious acceptation 4. I shall labour to help your Faith with some invincible Arguments and demon∣strations of this Truth, and then the Reasons of the point, and Lastly, how much this concerns us, a people so Circumstanced as we are. 1. For the nature of a Fast you may take this imperfect diffinition or description of it not taken strictly, only for an adjunct or means of worship, but more largely as I suppose in my Text, and so a Fast is an extraordinary part or act of Gospel worship wherein for a convenient Season we abstain from the comforts of this life, and upon due exami∣nation of our wayes towards God, and consideration of Gods wayes towards us. We make a solemn and real profession that we justifie God and judge our selves▪ we justifie God for the evil of affliction that we either feel or fear and judge our selves for the evil of transgression which we find within us or that hath passed from us, we solemnly pro∣fess godly sorrow and repentance for the evil of sin, we solemly pro∣fess that we seek mercy and grace from God in Jesus Christ to save us from our sins and sorrows, we solemnly profess that we with all readi∣ness forgive others that have offended us, as we hope to be forgiven of God, and lastly we solemnly engage and bind our selves to reform the evil of our wayes▪ and to walk before God in new obedience ac∣cording to his word for the time to come. There is much of Reli∣gion lyes in the right understanding of a Spiritual Fast—Therefore I say first [a Fast▪] The very notion of a Fast speaks abstinence, a Fast is that wherein a man denyes himself the use of ordinary things whereto he is accusto∣med and necessitated for some certain ends and for a certain season; if there be denying your selves ordinary comforts▪ there is no Fast, and if not in order to worship, it is not a religious Fast. And therefore though this be but an adjunct of worship, yet its an adjunct appointed by God to abstein from your ordinary comforts, and that in three things. 1. To abstain from meat and drink wholly, if strength of nature will bear it, if not, so much as mercy and necessity will permit; This at least is com¦manded of old, Esth. 4.16. neither eat nor drink three dayes, night nor day, &c. she appointed a three dayes Fast, which those Countries might better bear, and upon that extraordinary occasion they might not eat nor drink, night nor day, so Nineveh they must not eat nor drink, they are forbidden not only wine, but water, Jonah. 3 7. 2 It is a part of the abstinence requisite to this duty, to abstein from our wonted Ornaments. To adorn the body in the day of Fast is a trans∣gression of the Rule of fasting, Exod. 33.4, 5, 6. there they are com∣manded to put off their Ornaments, and they were wonte also to cloath themselves in Sackcloth, now the rigour of this according to the darkness of those shadowing times is not exacted from us; yet there is a proportion to be observed. The King of Niniveh (though but the King of Niniveh and not the King of Israel) yet he layes aside his Robes and put on Sackcloth, and that was a prevailing Fast, for it was a self humbling Fast. And they were wont also to sprinkle dust and ashes upon their heads, and to express all manner of self despisings and self abomination. If you be loth to put off your Ornaments, then its an humbling, and if it be an humbling, you ought to abstein from them with other your ordinary comforts, in an extraordinary humili∣ation. 3. An absteining from all your lustful Employments and sports, and re∣creations, yea, even the pleasures of a Married life▪ 1 Cor. 7.5. Joel 2.26. Let the Bridegroom come out of his Chamber▪ and the Bride out of her Closet, &c. there must be no sport nor pastimes. In a word, such abstinence is required wherby the body may be , Isa. 58.3 Lev. 23, 29.30. and Dan. 10.2, 3, 12. Ezra. .21. And this abstinence must continue at least from Evening to Evening, for so must you keep the Sabbaths, &c. not only your weekly Sabbaths, but Fasting and Feasting Sabbaths, Lev. 2.2. from Evening to Evening shall you cele∣brate your Sabbath▪ Its a vain shift to say this is spoken concerning Sabbaths only upon special occasions, for weekly Sabbaths, Lev. 3.2, . and these also. 2, Now this very outward abstinence as as help to the worship in the day, and so the whole Fast is a Gospel duty, that is, it is a duty di∣rected unto, under the Covenant of grace, and not apperteining to the Covenant of works; for the Covenant of works did not admit of any day of Atonement: But it is the Gospel that appoints dayes of Atone∣ment, and it is required in the Gospel, as our Saviour saith, when the Bridegroom is absent the Children of the Bride-Chamber shall Fast, the Bridegroom is Christ, and the Children are Believers under the Gos∣pel▪ and when he is absent, that is in Heaven, before he returns again there shall be times of Fasting▪ Math. 9 15. Can the Children of the Bride-Chamber mourn as long as the Bridegroom is with them, but the dayes shall come that he shall be taken from them, and then they shall Fast, and the Apostle gives direction how they should manage themselves in Fasting and Prayer, 1 Cor. 7 5. and therefore its a Gospel duty. 3. But yet (though a Gospel duty) it is an extraordinary duty, fasting is not an every weeks duty in a constant Course, as the Pharise thought, Luk. 18.12. saying, I Fast twice a week. God hath appoint∣ed six dayes for labour, and one for a Sabbath▪ and therefore for men to appoint to themselves constant Sabbaths, besides the Sabbath of the Lord, is will-worship, and not acceptable to God. This then is not for Ordinary but special occasions, as first when there is some notable or eminent publick Danger, as in the dayes of Jehoshaphat, 2 Chron. 20.▪ So when some notable duty is to be performed which is very diffi∣cult and hazardous, then is a season for a Fast as it was with Esther, Chap. 4▪14 15▪ 6. Again, when there is some great sickness lying upon those that are near and dear unto us, Psal. 5.1, 14. But as for me, when they were sk my clothing was sackcloth, I humbled my Soul with Fasting, and I behaved my self as though he had been my friend or brother, I bowed down heavily, as one that mourneth for his mother. A friend and brother or Mother, or near Relations▪ when they are sick and weak and in dan∣gerous condition, it calls for Fasting, there is then opportunity and occasion for this duty. Again, when there is some notable blessing wanting, or we are in danger to loose it: And so when a person or people are fallen under some great transgression, whereby God may be provoked to indigna∣tion against them, its a time of Fasting and mourning▪ thus Ezra. 9.4, 5, 6. in the case of their marrying strange wives, and polluting the holy seed. So when God goes forth against a people in some notable calamity, or threatning judgment, as when Israel fled before the ene∣my▪ change life, of a Calling or some great a begin with Fasting and the of Gods gracious presence, his guidance conduct ▪ Thus Ezra, when he was going up from Babilon. Ezra 8.21, 22 23. So that a Fast is not a standing duty▪ but occasional, as it is now to be observed in the dayes of the Gospel. 2. Concerning the spiritual performance of it, and here first in order to the preparation thereto▪ There is examination of our own wayes▪ and consideration of the works of God; these are preparatory, and for want of these it is that mens hearts are utterly indisposed to such spiritual services: Josh▪ 7▪ v 6. to 12▪ Lam. 3.38. to 44. in which you find them considering and bewailing both their own sins, and Gods Judgments upon them for sin. The next thing to be shown, is the very work of a Fast in the very na∣ture of it, and so I call it a real Profession, to distinguish between an acceptable and an unacceptable Fast; I say it is a solemn & real profes∣sion. This people professed great delight in Gods Ordinances and sought the Lord daily and that they did and would cleave to God in his appointments▪ They enquire after his mind, they make great profession and so exact were they in their Fasts, that they afflicted their souls and bowed down their heads like a bulrush, and walked mournfully and spread sackcloth and ashes under them, and what could be more as to an outward profession? but their hearts were not ingaged in it it was but a Lye a flattering of God, as Psal▪ 78.34 35, 36, 37. therfore God upbraids them saying, Fast that I have chosen? But particularly, There is a profession of our justifying God, for the evil of affli∣ction that he brings upon us, and a condemnation of our selves for the evill of our transgressions against the Lord our God. Thus Dan. .7. O Lord, Righteousness belongeth unto thee, but unto unconfusion of face, as at this v. 5, 8▪ 16. they righteousness to God, though he had laid waste Jerusalem burnt the city destroyed the tem∣ple, scattered the people, and made them captives, yet saith Daniel, Thou art righteous and we have sinned▪ So Ezra makes a solemn▪ and heart-breaking prayer, Ezra 9▪ 6▪ My God, I am ashamed and blush to lift up my face to God for our are increased over our head, and our the heavens. 2. A solemn profession of godly sorrow and repentance of the evil of transgression which we have committted against the Lord. Joel. 2. 12.13▪ Neh. 9. They confess their sins from the beginning of their being a people; and lay such a load upon themselves, as might make their hearts heavy with godly sorrow. 3. There is a solemn profession that we fly for refuge, to the hope of grace and mercy that is set before us in the Atonement made by Jesus Christ. Thus David, 2 Sam. 12.15, 16. he upon that occasion laments the plague of his heart, and the wickedness of his fact and laments after the blood of Christ for cleansing, and cries out for a new Creation of his heart, Psal. 51.10. Create in me a clean heart and renew a right Spirit within me, this is the profession of every one that Fasts that he flies for refuge, to the precious blood of Christ for mercy to save him from his sin and Gods judgements, that he may have peace and grace no more to re∣turn unto folly. 4. Again, there is a solemn profession in Fasting and Prayer, that we forgive others, as we desire to be forgiven of God, Mark. 11.25. when ye stand praying forgive, if you have ought against any, that your Fa∣ther also which is in Heaven may forgive your Trespasses; Therefore in this Text he convinceth them by want of this, not to fast aright, Ye fast for strife and debate, &c. Isai. 58.4. They did not heal but streng∣then their divisions by fasting and their Fasts were hypocritical, and not according to their profession. Lastly, There is in it a solemn profession, that we bind our selves to re∣form what is amiss, and to walk with God in new obedience, especially when you come to God in a solemn way and manner, its a true obser∣vation concerning prayer, that you can put no Petition to God for mercy but it implies a promise unto God of new obedience, especially when you come to God in such a solemn way and manner, you either come that you may obtain help for, or against your sin, help to obey, or to continue in obedience in every Fast there is an implicite making and renewing Covenant with God, which the Saints of God upon these more then ordinary occasions were wont to express; Neh▪ 9th. the last verse and the whole Chapter, so that in a Fast you solemnly profess that you are grieved for your Transgressions and seek his grace in Christ▪ to pardon and heal you, and that all your hope is in the Atonement of Jesus Christ and that you freely forgive all that have trespassed against you laying aside wrath, malice, en∣vy, evil speaking, and whatsoever may be the fruits of such displicen∣cy of Spirit against others, you profess that you put the thoughts of these from you, as you desire your sins should be put away from Gods sight, and you engage not to walk in the former course of iniquity, but that you will set upon it, to do the will of God in all duties accord∣ing to the Rules of new obedience, its but a mocking of God, a flatter∣ing of him with your lips, a lying unto him with your Tongues, if your Spi∣rits be not thus disposed and inclined in such a solemn duty. There∣fore further to distinguish, there is a Fast that God hath chosen, and a fast that he hath not chosen, Is this the Fast that God hath chosen, to hang down the head like a Bulrush for a day? &c. and is this all that God requires, to put on a sad face and sad Clothes, and sad thoughts for a day, or to fetch a sigh or two in your Closets, and pray in your Fami∣lyes, and go to the publick worship, and when the day is over to be as you were before, not making Conscience of answering the expectation justly raised upon your profession, but the proud is proud still, and the filthy is filthy still? this is not the Fast which God hath chosen, if you will shew me your Fasts, where are the fruits thereof? but sin is getting ground upon us notwithstanding our Fasts, Schisme, Heresy, Envy, Malice, and strife notwithstanding your Fasts, and all our dayes of Atonement they prevail not to consume, wast and destroy these abomi∣nations out of the Land, these are not the Fasts which God hath chosen; Gods Fasts will break the heart for sin and from sin; But your Fasts keep the heart whole, and the life of sin whole within you, never look for a tender heart, if you can but fast away the sense of your sin, and sorrow for sin, & your care & diligent endeavours to walk with God. My heart akes to think of the unfruitful Fasts that are amongst us as to the body of this people, though I know there are precious Souls a∣mongst us that mourn for these things. But ah New-England, New-England! how wilt thou be able to bear the burthen of thy Fasts? There is not a Soul that hears me but fasts either the Fast that God hath chosen, or that he hath not chosen. You doe fast, and therefore this is your profession▪ that you are sensible of the displeasure of God hanging over your heads, and that you are for∣ty with all your hearts that you have provoked God; this is the pro∣fession of your actions, or else what do you here? You profess that you doe with all your heart entertain motions of love and kindness, where there hath been strife; and doe profess you forgive them, as God hath forgiven you▪ and that your hearts are full of compassion to afflicted ones, and that your hands shall be open to relieve them ac∣cording to your ability Can any of your souls come to seek mercy from God, and have your hearts shut up against the poor and needy, without great hypocrisie? How doe your hearts work toward those things? Consider it in the fear of God▪ Q. What is the Fast which God hath chosen? Answ. It is when the heart is sincerely and intirely carried forth in a holy Conformity to that which the duty makes profession of my Son give me thy heart sayes God, God cares not for external performances without the heart, they are but as the cutting off a Dogs neck, &c. Isa 66 8. It is an high abomination when you come without a suitable heart to a day of Humiliation. There are four things which show a suitable heart to a day of Humiliation, First. When the soul comes with brokenness & contrition of heart, when a holy trembling seizes upon such a man; when he draws nigh, lest he provoke God, and procure his indignation, a broken heart and contrite spirit begins the day, and goes along through the day, when the spirit is indeed suited to the duty. 2. There is a penitent self abasement before God in and by the du∣ty. These Jews (that is the false-hearted amongst them, though there were some among them that were upright) they quarrel with God, wherefore have we fasted say they, and thou seest not: but the sincere soul is humbled in the acknowledgment of this, That it were a just and righteous thing with God to cast away his prayers and servi∣ces; for God owes him nothing &c. and there is a strong and firm re∣solution, that (the Grace of God assisting) he will no more return un∣to vanity. 3 In a Fast that God hath chosen, the soul defers not, nor delayes nor puts off the doing of that work which concerns it to promote the end of its Fasting: You draw nigh to God▪ that your hearts and wayes may be reformed; do you doe it forthwith. The delaying soul, that is putting off his Reformation and Renovation, doth not keep such a Fast as God hath chosen. If it be not time for you to doe your du∣ty, it is time for you to suffer affliction. If it be not time for you to carry on a thorow Reformation, it's time for God to carry on your sorrows and afflictions toward your desolation. These delaying souls do not keep a Fast unto God, when you resolve a Fast▪ you must re∣solve to begin and prosecute this work of turning unto God that very day, and carry it on to the end. Lastly. A Fast which God hath chosen alwayes leaves a warm im∣pression of love one towards another, and to all mankind as God gives opportunity. Oh when you have tasted mercy from God, how merci∣full will it make you to be to others. Therefore when men are hard-hearted, cruel and harsh▪ and their spirits not inclined to mercy, they have been very little with God to what they ought to be. Again, Why is this called the Fast which God hath chosen? I answer briefly. Reas. 1. Because that such a Fast doth exactly answer the coun∣sel of Gods will about it, which he had eternally in himself and which he gives forth to us in his holy Word, & therefore it is referred to its first pattern and exemplar unto the will and choyce of God. Reas. 2. Its a Fast that God hath chosen, because God prefers this above any other kind of Fast: There are Fasts many, but this God pre∣fers above all: There are Fasts which obtain some answer from God, yet are not like these. You know what Ahab obtained from God by fasting, 1 King. 21 27, 28, 29. God had respect to his Fasting and humbling himself, and Ahab obtained a Reprieve thereby, so that the Judgment threatned was not executed in his dayes; but yet Ahab did not fast with such a Fast as God hath chosen, and delights in, and ac∣cepts of. Reas. 3. Because God takes pleasure and hath a gracious respect to his people in it, and after it, the service is acceptable to him when it is a day he hath chosen, and it ascends as the offering of a sweet smelling Sacrifice: this is noted in that the other is not an accepted day to the Lord, but this is a day wherein God takes pleasure in Heaven if there be joy in Heaven when one sinner is converted, how much more when a whole Congregation is thus doing, to this man will I look, even to him that is poor and of a contrite Spirit, Isai. 66.2. how much more when it is thus with a people. Reas. 4. He will take his own time to manifest his own gracious ac∣ceptation of his people in such a Fast. You are not presently answer∣ed (you'l say) as you expected. Be it so, Remember your time is al∣wayes, but Christs hour is not yet come, but he that shall come, will come and will not tarry, beyond his own time to Answer. Quest. II. We are come in the second place to consider what those spiritual or outward benefits are, whereby the Lord is wont to mani∣fest his gracious acceptation of such a Fast; And in general you may take it as a certain Truth that when God is pleased to Answer the prayers of his people, he testifies his acceptation thereof, but more particularly, there are three things whereby God discovers his accep∣tance of such a day as this is. 1. When he gives them a praying and fasting frame of Spirit, such a frame as he requires, for this is not in mans power, but it is the gift of Gods grace when God prepares the heart of the humble, he also hears their Cry, Psal. 10.17. when God causes your hearts and your Tongues to pray, he will certainly cause his ear to hear; for he is the Hearer of Prayer. Prayer is a gift of God, Rom. 8.26. We know not how to pray, but the spirit helps our infirmities, and God knowes the meaning of the spirit in us. When a man prayes by his own spirit, his own spirit is under his own command, and therefore he is uniform in his Prayer he is not sometimes straightned, and sometimes enlarged, except it be through the distempers of his Body, or the like: but when a man prayes by Gods Spirit, there are some strange out-goings of the heart in prayer, which no mortal is able to command, such enlargedness of heart, such desires after Christ and his grace, such affliction for sin, & earnest longing for deliverance, as no man can possibly command in his own heart▪ and when God gives such a Spirit, it's an argument of his gracious acceptation. It's a day of Humiliation, when God gives you an humble spirit; it's a day of Abstinence, when God puts into thy heart an earnest desire of divorcement from all sin how pleasant and profitable soever: this is a pledge of Gods gracious acceptation ac∣cording to that promise, Isai. 65.24. before they call, I will answer, and while they are yet speaking, I will hear. 2. When God gives an heart, after fasting and Prayer to put in ex∣ecution that which concerns our selves in order to the obtaining our spi¦ritual requests & supplications presented unto God: that is when there is a reforming spirit, a purifying spirit, a watchful spirit against sin, when the soul sets himself with more watchfulness & industry to the work of the Lord; and so a people, as in Nehe. 10. the whole Chapter, and the last Chap. of Ezra, after their humiliation, how active were they for a thorow Reformation, when Church and Court and all in their places endeavour the removal of sin, and making up the breach between God and them, it is a certain demonstration that God is near at hand to Answer them. 3. It is a marvellous gracious Argument of our acceptation with God when he gives in any of those spiritual or outward blessings which are here mentioned in the Text, there are eight glorious priviledges here engaged to such a person or people, 1. Light after darkness▪ v. 8. and 10. then shall thy Light break forth as the morning, and thy Light shall arise in obscurity, and thy darkness shall be as the noon day, &c. when God gives a poor Soul Light after darkness, and Light in obscurity breaking forth as the morning, this is a great benefit. Light signifies not only the inlightning of the understanding, or quickning you with spiritual Light, but all kind of help and consolation, and prosperity, and so darkness signifies all kind of affliction, whether it be sense of sin, or other sorrows, or the like. There are four things in this. First it is Light in darkness when you see darkness hath covered your Souls that you have not known what your state & condition hath been, and thereupon hath been great affliction and Agony of Soul, and there hath been also great afflictions outwardly, as commonly one af∣fliction goes not alone, or when there hath been distress upon a people, and now God causes Light to spring after darkness some glimpses of hope, some raisings up of your Spirits and expectation of good dayes, some comfortable changes of providence, as Paul was comforted by the coming of Titus which he ascribed to Gods comforting of him, this is Light after darkness. 2. When this Light that is promised is gradual like the Light of the morning that shines more and more unto the perfect day you must not say there is no Light because it is not noon at first, if it be but the dawning of the day, or the Light of the morning star, you have cause to acknow∣ledge it as an Answer of Prayers, if it do but foreshow the beginning of your return from spiritual Captivity▪ or outward calamity, you are to acknowledge it as a springing Light which shall go on to the perfect day in full perfection of glory. 3. It is a prevailing and overcoming Light, it may be weak at first, and obscured through clouds of darkness and temptation, but it shall be victorious and overcoming at the last. Lastly, this Light is from the rising of the Sun of Righteousness, God will manifest his gracious acceptation to your Souls when the Sun of Righteousness shall arise with healing in his wings▪ Mal. 4.2. that is, be it Light in Ordinances, or Light in providences it is still a Light from the face of Jesus Christ, there is something of Christ in it, there are com∣mon refreshings that shine upon men which do not exalt Christ in the Soul but that saving Light that comes from Christ▪ leads unto Christ, and makes Christ most precious and most glorious unto the Soul, now this is the Light God promises, whereby he will testifie his gracious acceptation of those that keep the Fast which he hath chosen. 2. Thy health shall spring forth speedily, that is, when God is pleased to make Fastings healings, now this is his promise here, heal∣ing of your Souls, of your Families, of your Churches of your common∣wealths, healing to your affairs▪ inward and outward▪ spiritual and worldly, there is some kind of healing still, that God is wont to give forth in the Answer of the Prayers of his poor people. 3. When your Righteousness shall go before you, and the Lord shall guide you continually, ver. 8. and 11. if it be a Fast that God hath chosen, this will be the fruit of it, and what is this Righteousness? the last expression openeth the first, Jehovah your Righteousness shall go be∣fore you, and the glory of the Lord shall be your Rereward for it hath refe∣ference to Gods conduct of Israel thorow the wilderness▪ God went before them in the pillar of Cloud by day, and the pillar of fire by night, and in time of danger the Angel removed and went behind them as at the Red Sea, Exod. 14.19, 20. So that their Righteousness was the Lord in the Cloud. They were a people full of all manner of iniqui∣ty, perverseness and Rebellion, Ay, but sayes God, I have seen no ini∣quity in Jacob, nor perverssness in Israel, Jehovah went before them as a God pardoning iniquity, transsgression and sin, and so he proclaims his Name, Exod. 34. and 7. he had never lead them through the wil∣derness, but that as their Righteousness he went before them, so when God accepts you graciously, through the Righteousness of his Son Christ Jesus and so goes before you, this is a benefit whereby he mani∣fests his gracious acceptation, and the phrase signifies three things. 1. That he goes before you to seek a place of rest for you, and so our Lord Jesus Christ is gone before us to Heaven for that end, Hb. 6 20 whether the Forerunner is, for us entred, even Jesus. When you see that the Lord Jesus hath gone before you▪ and hath born affliction for you though he was holy and righteous▪ he hath born the curse and dyed for you, and rose again, and ascended into Heaven, &c. he is gone to prepare your rest Joh. 14.2. I go to prepare a place for you. 2. He goes before you in his word, guiding you in the way where∣in you ought to follow him, that you also may attain to rest▪ and thus he did to Israel in the wilderness, when God sends forth his Light and his Truth to inform your understandings, and bows your hearts to o∣bedience according to that proportion of spiritual Light manifested, then he goes before you as your Righteousness. 3. When the Lord goes before you to secure the way unto you as the great Captain of your Salvation, he leads you as he did Israel, into Canaan, Josh. 5.13, 14, 15 the Lord Jesus goes before you as the Cap∣tain of your Salvation. This you shall obtain at the Lords hand when you Fast such a Fast as he hath chosen, and he will tread your Enemies under your feet shortly, the Devil, and the world, and what ever else. And so for a common wealth in time of war, if they fast sincerely▪ he will go before them and make their way victorious, and their end Tri∣umphant, Jehoshaphats Fast brought them to the Valley of Blessing, 2 Chron. 20.6.26. 4. He will also be your Rereward, ve. 8. that signifies the gathering Host that comes after the rest of the Army, to gather up the weak, and the feeble. And those that are not able to secure themselves▪ this is called the gathering Host, as in the March of Israel through the wil∣derness, there was the tribe of Dan, they were the gathering host, Numb. 2 v. 25. to the 31. and this is that which David refers to Psal. 27.10. When my Father and my mother forsake me, then the Lord will take me up. When thy own heart shall fail, and all succour from friends and thine expectations are cut off from creature helps, then the Lord will gather you up▪ you are fatherless or widows, or the like, that is in such or such a case of affliction, or under temptations, and you can∣not resist them and the Devil sets upon you with mighty force, and you cannot obtain help from any other, in such a case, when you fast the Fast that God hath chosen, God himself will be your Rereward, he will come between you and the enemy. Exod. 14.19▪ 20. Isa. 59.19. 5. He will satisfie your souls in drought, and make fat your bones and you shall be like a watered garden, &c. v. 11. A time of drought is a time of general want of rain and thereupon follows, not only want of water, as in Ahabs dayes, but want of food also; now in this time of drought God promises to satisfie your souls & to make you as a water∣ed garden; that is, whatsoever wants & necessityes have been or may be feared to come upon a person or people▪ yet when they fast the Fast which God hath chosen, he will satisfie their souls in drought▪ & make fat their bones, alluding to Gods dealing with Israel in the wildnrness, in giving them water out of the Rock, & Manna from heaven which was not only food & water for their bodyes, but spiritual food and water for their souls: so God will deal out a sufficient supply of all that good that is needfull for soul or body in this present life. Psal 33 19. To deliver their soul from death, and to keep them alive in Famine. 6 He will make your soul as a watered garden, and as a spring of water, whose waters fail not: As a watered Garden, that is, you shall be inclosed, and secured from them that might spoil your roots or your fruits, or that might make any sad and wofull impression upon your foundation, in matters of civil policy, or personal considerations, and you shall not be barren or unprofitable in the knowledge of our Lord and Saviour Jesus Christ. A Fast which God hath chosen, is the way to all fruitfulness in all precious fruits like to the garden inclosed, Cant. 4.12. And lest you should fear scarcity after this sayes God, They shall be as a living spring of water, whose waters fail not, Joh. 4.14. the water that I shall give him shall be in him a well of water spring∣ing up into Everlasting Life, you shall have springing supplies of out∣ward and spiritual consolation as the matter may require, and when I say consolation, I intend the ground of it as well as the sense of it, that is such supplies of grace, & seasonable knowledg of those supplies, that you shall not but acknowledg in them Gods everlasting loving kindnes 7. There shall be a blessing to your posterity as well as to your selves, ver. 12, and there are three things in it, 1. They shall build the old wasts, this wilderness for ought I know hath lain waste from the beginning, and there were never a Civillized people here before, now fasting and prayer is the way to build the old wasts of Judah and Isra∣el. 2. Thou shalt raise up the Foundations of many gnnerations, that is, thou, & thy seed. 3. Thou shalt be called the repairer of the breach, the restorer of paths to dwell in, many breaches are made in Churches and in common wealth and upon mens Souls, many breaches upon the visible Church of God in the world, who are they that shall repair such breaches? those that observe such a Fast, as God hath chosen and the restorer of paths to dwell in in the times of confusion, & those hurries that are a∣mongst men about the matters of Religion people loose their paths, and know not how to order their wayes before him to gracious accep∣tation; you that Fast with the Fast which God hath chosen, God will ma∣nifest his gracious acceptation of you by making you and your posteri∣ty Instruments to hold forth the wayes of God clearly, wherein poor Souls may walk with God, and find peace unto their Souls. 8. Again in the last verse then shalt thou delight thy self in the Lord, &c. There are three things in it▪ & the sum of all is that such a Fast as God hath chosen shall be powerful and effectual to bring you to the highest happiness; for first, you shall delight your selves in the Lord, you shall have God for your chiefest good, and he will be your portion to all Eternity. 2. You shall ride upon the high places of the Earth, you that are trodden down, shall have a time of Exaltation in a Kingdome that cannot be shaken, and thou shalt be fed with the heritage of Jacob thy Father, for the mouth of the Lord hath spoken it, that is, after all your sorrows and troubles, you shall find still that God is your feeder, and that not with common food, but Jacobs heri∣tage, which was threefold, 1. The blessings necessary for this life. 2. The blessings necessary for his precious Soul the feeding Ordi∣nances of God, and 3. The Eternal feeding which is promised at the glorious appearance of our Lord Jesus Christ, Rev. 7.17. the Lamb shall feed them and shall lead them unto living Fountains of water, and God shall wipe away all tears from their eyes, are not these glorious privi∣ledges and admirable advantages? these are the special favours of God, whereby in due time he will manifest his gracious acceptation of his people, in their fastings and prayers which have been such as himself hath chosen. And thus we have seen the second general point pro∣posed. 3. The next thing is to show the season when God delights to be∣gin to give in the manifestation of his gracious acceptation of his peo∣ple: It is true, the Seasons God hath reserved in his own power, and therefore we cannot tell you the day, Moneth or year▪ but yet there are certain signs that are wont to be Forerunners of Gods gracious manifestations. Therefore, I shall give you some general Characters for help of your faith and raising up your expectations as first, when the evil of affliction hath done its work, it may be God holds you long under some spiritual tem∣ptation, or outward pressure, you are as a Sheaf in threshing upon the Floor, you have stroke after stroke hardly ever free from Tribulation, yet be content, when affliction hath done its work God will call it back, this was the Centurions Faith, Math. 8.9 afflictions came not forth without a God from God, and as it hath its Go from God, so it hath its Commission, it hath a wise work to do, its Do this also, now when it hath done its work it shall have its Come, it shall be called off again. As he afflicts you for your profit so when the end is attained, the affliction shall be removed, It is to make you partaker of his holiness; see then how the work of God prospers in your Souls, under tryals, afflictions and Temptations, &c. 2. When your hearts are quickned to urgent importunity for the blessing on the affliction, you may cry mightily for deliverance from evills felt or feared, these and those distresses that are upon you; but are your souls wrestling with God importunately for the blessing, as Jacob, I will not let thee goe except thou bless me. Its not the removing of the rod, but the giving in of the blessing that may refresh thee, is it the blessing that thy soul is crying for, certainly God will answer such prayers, as Jacob, after his earnest wrestling with God, sees the face of God in the face of his brother Esau. 3. When your souls are ready to fail for thirst. In all the exerci∣ses and trials of Gods people, God still hath a tender care to prevent this sad inconvenience, Isa. 57.16. I will not contend for ever, neither will I be alwayes wroth, for the spirit should fail before me, and the souls which I have made: Hence David useth this as an argument, Hear me speedily, my spirit doth fail. 4. When the enemy is most insolent and violent. If the storm be high and terrible, ordinarily it is not durable, the gust will soon blow over▪ When the enemy comes in like a flood, the Spirit of the Lord shall lift up a Standard against him. Isa. 59.19. God himself will interpose and ingage for your souls, his spirit against your spiritual adversaryes, and the wonders of his providence against your outward enemies. When he saw that there was none to help, then his own arm brought salvation; when they seem to be under the power of the enemy then it's time for God to work for their deliverance. God will ap∣pear (I say) 5. When you are come to a desperate Stand, you must have help or perish; you have already suffered Ship-wrack and are in the midst of the Flood, in the midst of the fiery furnace, in the lions den, having received the sentence of death in your selves, now is the time to trust in the living God who quickneth the dead. In the mount of the Lord it shall be seen. Lastly. That which is most comfortable, when your soul is brought to a quiet and patient submission to the hand and dispensation of God, committing your selves to his soveraign pleasure and waiting pati∣ently for his salvation, certainly your deliverance is near. This is a great mystery whilst a soul is strugling against providence, and is displeased with Gods dispensation towards it, there is cause to fear that deliverance is far off; but when it comes to submit delive∣rance is near, and pledges of Gods favour are at hand. 2. Sam. 15.26. If I shall find favour in the sight of the Lord, saith David, he will bring me back again; but if he say, I have no delight in thee, behold here am I, let him doe to me what seemeth good unto him. Now David is not far from deliverance, when he is content that God should fullfill his own pleasure upon him whatsoever it be; and that this is the method that God is wont to observe in the way of his providence towards his people, the Apostle tells you, Rom. 5.3, 4▪ Tribulation worketh Pati∣ence, and Patience, experience, and experience hope, which maketh not a∣shamed. It's a mistake in the mystery of providence, to look for ex∣perience of mercy in deliverance, before the work of patience in self-resignation to the will of God. Thus of the 3d. thing. 4. The next general Head is to demonstrate to your Faith▪ that such a Fast as is of Gods chusing shall have such an issue. This is hard to believe in times of temptation, therefore need we to bottome our Faith well, upon such a foundation that cannot fail. I shall mention these, 1 That if God should fail to manifest his acceptance of his people upon this account, then these and those that are under the powerfull command of seeking his face, should seek his face in vain; but saith God I have not said to the seed of Jacob, seek ye my face in vain, Isa. 45.19. 2. The gracious promises that are before us are a sufficient security that a Fast that God hath chosen, shall bring such gracious acceptati∣on; as those eight promises mentioned, and also Psal. 50.15. Call upon me on the day of trouble, and I will deliver thee, and thou shalt glorifie me. And so, 1 Kin. 8.38. with many other verses before and after: and Christ himself also promiseth, that whatsoever ye shall ask in his name he will do it for you &c. John. 14 14. 3. The manner of Gods dealing with his servants establisheth this truth unto us, Psal. 119.132.133. &c. Be mercifull unto me, as thou usest to doe to those that love thy name. 4. That God doth not suffer the Fastings and the Prayers of others when they are hearty▪ though not spiritual, to goe without their re∣ward. The young Ravens shall not cry unto him, but he will take care of them; he respects a very Ahab that sold himself to work wick∣edness in the sight of the Lord, 1 Kin. 21.25. and yet v. 29. Because he humbleth himself before me, I will not bring the evil in his dayes. And so when Nineveh humbled themselves, he saved them from destructi∣on though it was against the very grain of the soul of Jonah. Jon. 3.10 Lastly. It must needs be so, because there is nothing stands in the way to hinder it. A Fast that God hath chosen removes all impedi∣ments that stand in the way of mercy, the great obstruction is some sin committed, or some habitual impenitency remaining, for when the heart is truly humbled and broken, the soul is prepared for some de∣gree of mercy, wherein the acceptation of the Suppliant may be made manifest. Thus of the fourth general Head. V. The next thing is the Reason why God will do thus for his people, upon their fasting the Fast which God hath chosen? I answer 1. Negatively, not for any inherent excellency in their fastings and prayers, or services, for what benefit hath God by our humbling our selves, laying aside our Ornaments, & so humbling our bodies, or by our diligent attention to external actions, but posi∣tively I shall give you three reasons of it. Reas. 1. Because it is a Fast that he hath chosen, and therefore it is so succesfull: were it of mans chusing, it might be disappointed, and yet God not dishonoured; but he chuseth it and appoints it, and now Gods honour lyes at stake for a gracious answer. It was the glory of God in Israel, to be manifestly near to that people in all they called upon him for. &c. Reas. 2. Because the persons are accepted (if such persons) and there∣fore their offerings are accepted also. The Petition of a favourite is not easily rejected by the Prince, especially being such a Petition as his Prince hath chosen and appointed for him. They are in a state of favour with God▪ and therefore their Petitions must needs be successful. The spiritual Sacrifices of this royal holy Priesthood are acceptable to God by Jesus Christ, 1 Pet. 2.5. Reas. 3. Because there is an admirable▪ misterious Communion be∣tween God the Father, Son and holy Ghost, and the right Suppliant or the person that fasts in the fast which God hath chosen,— for 1. there is not an holy prayer put up unto God, but its Original is God the Father, that prayer of Faith which proceeds from the heart of a Christian, was 1. In the heart of God the Father, and he through the Intercession and Mediation of his Son, sends it down by his holy Spirit into the heart of a poor sinner, and so stamps the Image of it upon the heart of the poor sinner that he believes, and then the Holy-Ghost that stamped it there, takes it from thence, and presents this through Christ unto the Father, & then the Fathers heart is to give forth the answer through the Intercessi∣on of the Son, and to give notice of it to the Soul of a Christian by his ho∣ly Spirit. And when thou hast received the answer, the same Spirit works in thy heart to return praise and Thanksgiving by the Son unto the Fa∣ther, so that here is a marvellous spiritual & mysterious Communion in this, between God the Father, Son and holy Ghost, & the poor believer, & therefore such fasting cannot be in vain. Thus of the fifth general head. 6. Of what concernment this may be unto our selves, and truly it is of very great concernment. We are the people that do succeed Israel. We are Jacob. Gods people that are under the same profession as the Lord speaks of them here, ver. 2. that seek God dayly, and delight to know his wayes, this is our profession, we are a Nation that seek Justice, that is our plea, that we must do right and not forsake the Ordinances of our God, this I say is our profession that we are bound to hearken after Gods will, and enquire after the Ordinances of Justice, we are they that by our dayly practice in appearing before God in solemn Assemblies profess that we delight to approach to him, therefore we are they that have need to take notice of this great and solemn Truth, that the Fast that is not of Gods chusing will be ineffectual, but that which is of Gods chusing will prevail, and that to five or six ends. 1. To build us up in knowledge, there are great misteries contained in this Truth. I shall touch those that are of present consideration. 1. It teacheth you that there is a vast difference between duty and religious performances and religious performances that which is spoken of fasting reaches through the whole body of Religion, there is a prayer that God hath chosen, and a prayer that God hath not chosen, and so this or that Ordinance or observation there is that which God will own and accept▪ & there is that which he will not countenance nor bless: our God is a God that will be worshipped in Spirit and in Truth, the manner and the end of our worship discovers what the nature of that service is, or of that particular religious act which we put forth towards him, look then to your own Spirits in your worship of God, as it is said of the person worshipping, so it is true of the worship, he is not a Jew that is one outwardly, but he that is one inwardly, (Rom 2. last verse.) whose praise is not of men but of God; you may be outwardly a Christian▪ and inwardly an heathen in the sight of God, all these are uncircumcised in heart sayes the Prophet, when he reckons up the Nations together with Judah, you may be a Heathen in heart, whilest you are in the out∣ward man a Christian, your Circumcision may become uncircumcision before God; alas what's an outward Baptisme, if your Souls never reach after spiritual Baptisme, if there be the washing with water without the Layer of Regeneration▪ and the renewing of the holy Ghost, can you rest in that? or will God take pleasure in it? What is it for you to eat the Lords Supper, and not to eat the Lord who is that Supper? that is to receive Christ therein by Faith, mind the Spirit with which, and the end for which you wait upon God in holy Ordinances, What is your prayer▪ if it be not the prayer which God hath chosen? it's but the ex∣pression or voyce of a lust that will not be accepted of God, Jam. 4.3. you ask and have not, because you ask amiss that you may consume it upon your lusts, there are many mock-services whereby mock-Christians mock God in their profession. This is a sad mistery, but necessary to be known, there is a form of godliness without power, this is to make an Image to your selves, and to feed upon husks, and to deceive your own Souls with shadows, which will profit nothing; If you think to put off God with out∣side services, such have a form of godliness but deny the power thereof, 2 Tim. 3.5. from such turn away. 2. It concerns us to know how hard it is to awaken a secure sinner that is covered under a form of godliness: take a profane person and the whole power of common Light, and common principles of humanity will fall in with the conviction of his miserable lost condition: tell a Drunkard that he shall drink in Hell for this his conscience tells him so, when he is sober. So an Adulterer his Conscience being awakened tells him he shall suffer Eternal Torment for his moments pleasure. So a gri∣ping person his Conscience falls in with the Conviction, but a man under a form of godliness without the power thereof hath a ready salve for e∣very sore, he stops his Ears with his Tongue, and becomes as the deaf Adder, hence saith God unto this people, Is this the Fast that I have chosen? and inculcates it again and again, It is not the Fast that I have chosen, &c. and calls upon the Prophet, ver. 1. Cry aloud, cry out in thy throat, spare not, lift up thy voyce like a Trumpet, that thou mayst awaken them to the consideration of their sin. 3. It concerns us to know that all our spiritual duties & services must come to the trial, God will not only call us to account for all our open wicked∣ness & gross acts of Transgression but will try every service we perform; Is this the Fast that I have chosen, sayes God? was it such a prayer, such a participation in this or that Ordinance? Is this your Conference, are these the holy meetings, are these the Sabbaths? thus God will ask you, and God will accept none of your Services but they must pass through Gods tryal; Therefore we have need to examine our own Services, and our hearts in them, you are in your Closets meditating, but is this the meditation God hath chosen for Spirit, for matter & for manner? you are crying and praying, but is this the prayer that God hath chosen? you are reproving, counselling▪ admonishing your Children or others, but is it in the way that God hath chosen? you are dealing with your Neigh∣bour or brother for some Transgression, but is it such an admonition as God hath chosen? remember that all your actions must come under this question, whether or no they are such as God hath chosen? I chuse out their way for them, sayes Job, of the time when he was as King among them, so if Christ be your King, he shall chuse your way for you, and you will chuse the things that please the Lord, and will not take any content∣ment in that which doth not answer the Lords expectation. 2. As it is of great concernment for our knowledge, so it concerns us for our examination & trial, to try our wayes before the Lord our God, if God will try our fastings, prayers, & other services, we had need to try & exa∣mine our selves. To judge our selves is the way to prevent Gods Judge∣ments. Briefly▪ examine we our selves concerning this our present Fast, is it a Fast which God hath chosen, as to our preparation for it? have you had solemn and serious thoughts concerning the way of Gods providence, concerning your persons, your Families, your Relations &c. have you considered your own Transgressions before God, & the great cause you have had of deep humiliation before God in respect of them? The defect of this is a failing of Gods expectation in the beginning, how∣ever you may obtain in the procedure; have you been careful to abstain from natural, necessary comforts & refreshings, further then necessity in re¦spect of infirmity calls for, and hath your abstinence proceeded from inward self-abhorrency, because of your sins. Extream grief takes away the appetite to eating and drinking. All the self denying acts that are required in a Fast are to proceed from a deep affliction of heart, other∣wise it is but a shallow performance, & of no worth with God; It is there∣fore called the afflicting of the soul, and if it doe not come from Soul-affliction, it will be very unprofitable & unacceptable. Again, are we real, are our hearts through with God in that solemn profession we make in such a day as this? Are you indeed sensible of your sins whereby you have provoked the Lord: Our particular sins, the sins of our Familyes, towns Churches and the sins of the Country? Doe we sincerely look out to God in Jesus Christ for the Spirit of Repentance? Is it his grace indeed that we look unto for help and succour, and that in the very mediation of Christ Jesus, through his death and blood-shed? Where is that spi∣ritual self-abhorrency that should act and carry an end these holy servi∣ces? Is there indeed a forgiving spirit? When you come before God are not your hearts, many of you, full of wrath & anger, are you meek∣ened like lambs before the Lamb of God in your holy offerings? Doe you present your selves upon that Altar which is the Lamb? Or do you fast for strife and debate, longing to be at it again, that you may mani∣fest your displeasure when the time is over? And is there in you a spi∣rit of compassion and working of bowels toward the poor and needy, whilst you are seeking mercy from God? Do you oblige and ingage your hearts to return to God, and to reform what is amiss in your per∣sons, Families, Churches, &c. according to the object of your work, & where you may have influence to the utmost of your power? The Lord help us solemnly to examine our selves▪ for if it be not thus with us, it's not the Fast which God hath chosen: and mind what your sin is, 1▪ It's like the worshipping of an Idol▪ you have turned an holy Ordi∣dinance into loathsome Idolatry, & (as I may speak with holy reverence) you have carried it towards God, as if he had been one of the Idols of the Gentiles. 2. You have taken the Name of God in vain this day in an extraor∣dinary manner, and so put an extraordinary dishonour upon God, which is a most horrible profanation of the day, which should be kept as a Sab∣bath; to keep it only with outward observance, without an heart spiritu∣ally disposed, and graciously inclined, will you call this an acceptable day to the Lord? Lastly. Consider what will be the wofull issue, and evill consequence of it upon your selves, except God give you repentance of your forma∣lity in your services: instead of softening it will harden you, instead of mortifying sin, it will quicken it; instead of obtaining grace, it will bring displeasure; it will drive the Spirit of God from you, and bring Satan near unto you, and instead of the good you desire, it will bring about the contrary evill; you will be the worse for it, & not the better: where was there greater wickedness effected, then hath been done by Fasting & Prayer? See the horrible wickedness in the matter of Naboth, 1 Kin. 21 was ever woman more hardned then Jezebel? & who like Ahab that sold himself to work wickedness in the sight of the Lord, whom Jezebel stirred up. 'Tis the way to be sealed up under the Tomb-stone of an hard heart to celebrate a Fast with another Spirit, manner, and end then God hath chosen: Woeful ill consequents come upon persons and Families upon this account, commonly after a Fast, or solemn Ordinance, if not per∣formed according to God; men, women, and children are the worse in their practice: Mal. 2.13. and this have you done again covering the Altar with tears, &c. Insomuch that he regards not the offering any more, or receiveth it with good will at your hand, when men will fast and pray and cover Gods Altar with tears, and yet hold fast their car∣nal, corrupt, and impenitent frame of heart, they will be worse and worse in their places and Relations as there he speaks of the wife of youth a∣gainst whom they had dealt treacherously, &c. And alas what outward miseries will it bring upon a Family, 1 Cor. 1.29, 30. because in eating the Supper of the Lord, they did not eat it, therefore one was sick, another weak, and another fallen asleep so if in fasting you do not fast, if in hum∣bling your Souls, you do not humble your Souls, if in praying, you pray not, if you perform not such Services as God hath chosen, it will bring sickness upon those that are well and weakness and death upon the sick. It's mercy when we are thus judged of the Lord, that we may not be condemned with the world, 1 Cor. 11. latter end. Again it concerns us to consider what evil Consequents will come upon a people in this case, whence comes wars whence comes Famine? whence plagues? these, and those Judgements upon a professing people? because their worship is not worship, their godliness, their fasting and prayer is not such as God hath chosen, there is not the life and power of godli∣ness in what they offer up to God and this provokes God to deal dread∣fully with them, when lighter afflictions will not prevail. This brought desolation to Jerusalem, because they fasted to themselves, and not to the Lord, Zach. 7.13, 14. Therefore it is come to pass that as he cried and they would not hear, so they cried and I would not hear, saith the Lord of Hosts, but I scattered them with a Whirlewind, &c. For they laid the plea∣sant Land desolate. Again, it concerns those of us that are true observers of such a Fast as God hath chosen▪ it concerns them for their consolation as here in the dayes of the Prophet Isaiah, when God was pleased to set so many preci∣ous hopes before them for themselves and their posterity, what a com∣fort was it, &c. This is like to be your portion if God hath inclined your hearts to seek his Name. 1. Object. But you will say, these promises are indeed very glorious, but how can I take comfort in them? since I find my self falling so exceed∣ing short in the qualifications required thereto? 1 Answer, you must distinguish between falling short in degree, and in the whole, if there be in you no degree of these spiritual qualificati∣ons you must even wait upon God, in pressing upon your hearts the dreadful consequents thereof, but if there be any, though the least de∣gree, I would not discourage you, for when we speak of Evangelical du∣ties, we must understand the qualifications in a Gospel sense, God looks at sincerity, and accepts the uprightness of the heart though accompani∣ed with much infirmity. 2. Object. Another may say, I have laboured many a year, and can∣not find my prayers thus answered.— Answ. We ought not to judge our selves by the Issues of Divine providence, but by the operations of Gods Spirit in us, if the work have been gracious in thy heart, the Issue shall be glorious to thy Soul in the end, and he that shall come, will come, and will not tarry. 3. Object. But if these things be necessary to an acceptable Fast, what benefit is there in a publick Fast, wherein the most do fall short of what is required thereto? Answ. Whosoever falls short, thou that dost keep this Fast that God hath chosen, shalt have the blessing thereof. Therefore look to thine own heart, and thou shalt receive the Testimony of his gracious accep∣tation, God knows how to save the good Figs, when he destroys a whole Nation of bad, he can find an Ark for a Noah, and cull out eight persons from a whole world to shew them his Salvation. Besides publick Fasts procure at least Reprieves. God will wait to see the fruit of it, and not put a full end to his patience, till there is no hope of answering Humiliation by Reformation. And lastly, it concerns every one of us, to look diligently to our own Souls, when we have any such service to perform to the Lord our God that it be so done by us as God hath appointed, and that we repent of what hath not been according to Gods mind, and that we take care, that what remains may make it a Fast after Gods own choice. Q Why is that possible? Yes if now at last thy Soul truly repents of thy sin, and be humbled and melts before God for thy carnality, thy unpre∣paredness for the day, and thy unspiritualness in the day. And looking unto Christs Mediation for pardon, and acceptation, trusting in his gra∣cious help, you take up resolutions to return to God, and to exercise mercy and loving kindness amongst men and to do Justice and Judge∣ment, and to walk righteously, holily, and humbly with thy God it may turn this very Fast into a time of joy, and in Gods gracious acceptation, may be esteemed such a Fast as God hath chosen. I would propound a few things here to your consideration as the Issue of this your Fast, and but propound them briefly. 1. Look into your own hearts, get alone and consider what it is that hath been amiss in hearts and lives for time past, and set a narrow watch over your Souls for time to come, that you may not provoke God, and because you are weak and infirm, intreat God to set a watch over you by his holy Spirit. 2. Now take up a resolution to walk with God, in your house in a perfect way, that neither your selves nor your Relations may be the worse for your Fastings▪ and that Judgment may not come upon you in your house, because you have not glorified God in his house. 3. Use your utmost interest for publick good, for the free passage of Justice and Judgment, Righteousness and Peace in the Common-wealth and Churches; and though you have no power of your selves, wrestle with God for it that it may be so. 4. Take care that you hold fast the word of Gods patience in the time of your triall, hold it fast in Faith and practice, remember that word, He that continues to the end shall be saved. And again, Let no man take away thy crown. It is a day of tryal, but look to it, that you may be found upright in the day of tryal. Lastly. Be open hearted, and open handed to those that are in misery and affliction, Blessed are the mercifull, for they shall find Mercy. Now to him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church of Christ Jesus, throughout all ages world without end, Amen.
N00199.p4	The necessity of the pouring out of the spirit from on high upon a sinning apostatizing people, set under judgment, in order to their merciful deliverance and salvation. As it was delivered in part, upon 21. 9. 1678. being a general fast throughout the united colonies of N.E. / By William Adams, Pastor of the Church in Dedham. ; [Ten lines of Scripture texts]	[ "Adams, William, 1650-1685.", "Torrey, Samuel, 1632-1707.", "Flint, Josiah, 1645-1680." ]	1679.	Printed by John Foster, for William Avery, near the sign of the Blew Anchor.,	Boston; :	eng	[ "Fast day sermons -- 1678 Nov. 21." ]	IN the beginning of this Chapter there is a Prophesy of the righteous and prosperous reign of a King, whose Subjects shall live in a comfortable and happy condition under his government, things and persons shall be called by their right names, a wicked man shall be called a wicked man, a good man owned for a good man, and every one treated rightly and all things managed righteously, every person and thing handled accord∣ing to their true merits, ver. 1. to 9. And this King is by some ta∣ken to be Hezekiah. Engl. Annot. But by others Christ, under whose reign especially all these things are accomplished. Jun. in loc. Christ does indeed alwayes rule, but there is at some times a more eminent and powerful administration of his Kingdome, wherein there is a more visible and plenary fulfilling of the things here spoken of, and to some such time may this Prophesy have respect. In the latter part of the Chapter the Prophet discourseth of those troubles that were to come upon the Land of his People, before their establishment in and under the prosperity formerly described. And 1. He begins with a solemn warning and Exhortation to all secure careless ones to be awakened by their misery coming, and to break off their evil courses, and to betake themselves to humiliation, lamentation, and so to Reformation, if thereby they might pre∣vent, or at least moderate the Judgement impending over them. Ver. 9, to 13. Rise up ye Women that are at ease, hear my voice ye careless daughters, give ear unto my Speech: Many dayes and years shall ye be troubled, ye careless Women, &c. Tremble ye Women that are at ease, &c. Would careless secure Men and Women be awakened by warnings given, much of their sorrow might be diverted. Had we sin∣ful and foolish People in New-England been wise in season, and taken those solemn warnings have been given us much of that sorrow and misery which we have felt, and do feel in War, sickness, and other shakings might have been escaped. 2. He declares (seeing they had not by Repentance diverted Gods Anger, but were secure) their set∣tlement under a dispensation of Judgement, and the continuance and process of their miseryes to a determined period, at which there should be a great turn and change of Gods dispensations towards them, ver. 13. to 19. read. 3. In the two last Verses, whether read by themselves, or joyned with the foregoing, he describes the bles∣sedness and security both of their persons, and enjoyments, upon and for whom this change is wrought, however it fare with others: when sorrows come down upon others they shall be secured. The expressions here used being probably metaphorical. Vide Sanctium in Pol. Synop. In the Text we have 1. A declaration of the settlement of this Peo∣ple under a dispensation of Judgement, and the process of Judgements and miseries upon them. How troubles & sorrows should come, grow upon & overspread them, ver. 13. 14. Upon the Land of my People shall come up Thorns & Briars] Thorns & Bryars may be here taken literal∣ly, & so the expression denotes the great devastation & depopulation should be made in the Land. They may also be taken metaphori∣cally, as Ezek. 28. 24. There shall be no more a pricking Brier to the house of Israel, nor any grieving Thorn of all that are round about them. So that by Thorns and Briars coming up upon the Land, we may un∣derstand pricking, grieving, pinching, and disquieting troubles falling upon the Inhabitants of the Land. Upon all the houses of joy] They are called houses of joy, because they were at present full of mirth and merriment in them, as misdoubting no trouble near, Eng. Annot. in loc. And upon all these should sorrow come: Their troubles should spread among, and over them universally, and take away their mirth and turn it into mourning. In the Joyous City] City, in a Colle∣ctive Sense, for Cityes, the several Cityes throughout the whole Land of Judah. Annot. And these were joyous or revelling Cityes, given to ease, delight and pleasure, abounding with much Luxury, whose pro∣fane, joy and revelling should be followed with distress. Because the Palaces shall be forsaken, the multitude of the City shall be left,] There should be great desolations made in the places of their dwellings both for conveniency and delight: And great diminution of their numbers, mortality and misery lighting upon them. The Forts and Towers shall be for Dens.] Their places of strength, munition, defence and safeguard being deserted and lying waste, should become Recepta∣cles and Dens for wild Beasts to lye down in. For ever,] or, for a long time, As the word (Gnolam) is often used. Designat conti∣nuationem vel durationem non perpetuam semper, sed long am & non in∣terruptam per aliquod tempus, & continuatam ad insignem aliquam peri∣odum. Spanhem. A Joy of Wild Asses] These and other wild Crea∣tures should range, run at large, play and disport themselves there, where sometimes dwellings and Castles were. A Pasture of Flocks] Cattle should graze in those places that were sometimes inhabited, they being left desolate. These and the like miseryes should be, con∣tinue, and grow upon them, being set under Judgement. 2. The Period of these miseryes. Till which they should be continued, and proceed; viz. until the Spirit should be poured out upon the People, and the gracious Effects of it obtained in them, v. 15 until the Spirit be poured upon us] By Spirit here which is said to be poured out upon them, we may understand not so much the Person of the Holy Ghost (Not here to speak of the personal in-dwelling of the Spirit in all the Saints, as 2 Tim. 1. 14.) As the saving gifts and graces of the Spirit, by the donation of which, persons are enlightned, & regenerated, sinners converted, & Saints more & more sanctified: And by pouring out of the Spirit, we may understand a plentiful effu∣sion, or giving forth of the gifts and graces of the Spirit to the sound Conversion and through Sanctification of a People. The dispensati∣on of the Spirit in all the gracious and saving operations thereof is exprest by giving the Holy Ghost, Joh. 7. 39, This spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given. And by pouring out the gift of the Holy Ghost, Act. 10. 45. On the Gentiles also was poured out the gift of the Holy Ghost. By the Spirit being poured out upon them therefore is intended, a plen∣tiful and abundant measure of the communication of the gifts and graces of the Spirit unto them, and this was the determined period of their miseryes. See more of this in M. I. Mather his Sermon on Isai. 44. 3. Qu. 1, 2. where these things are directly and fully spoken too. From on High] from God above, Father and Son. And the Wilderness be a fruitful field, and the fruitful field be counted for a For∣rest.] I shall not trouble you with reciting the various Expositions given of this as in the parallel place, in Isai. 29. 17. but only lay down and improve that, which comparing them with the Text, and one with another, I take to be most probable. What is therefore exprest in the latter part of this Verse, we may take to intimate the immedi∣ate effects or fruits of the pouring out of the Spirit wrought upon, or in those upon whom it is poured. And they are two, 1. The Con∣version of the unregenerate. And the Wilderness be a fruitful Field, i. e. Those that have been as a Wilderness, barren and unfruitful, bringing forth no fruit to God, but wild fruits of sin, they shall be changed, tilled converted and made fruitful, to bring forth fruits of holiness unto God. 2. The admirable fruitfulness and encrease of grace in the godly; And the fruitful Field be counted for a Forrest, i. e. They that have a Principle of fruitfulness in them, and did bring forth fruit before, yet now upon the pouring out of the Spirit upon them shall receive such abundance of grace and be so eminent in the acting of it, that what they did before shall be accounted as the fruit of a barren Forrest, in comparison of what they do now. Such a diffe∣rence shall there be in their fruitfulness before and after the pouring out of the Spirit on them. Or the meaning may be The fruitful field shall be counted for a Forrest, i. e. Those that were before fruitful fields shall upon the pouring out of the Spirit fructifie so incredibly, that they shall seem rather to be a Wood, a Forrest, a Thicket then fields of Tillage, (by an appropriation of such expressions as are some∣times used concerning the incredible fertility of some Fields in grain and fruits, unto the exceeding great fruitfulness of persons in grace and spiritual, and holy actions) And so the Sense is the same as be∣fore. Vide Angl. Annot in Isai. 25. 17. and Calvin in Pol. Synops. Crit. Ibid. 3. The great turn and change following upon the pouring out of the Spirit, v. 16, 17, 18. Then shall, &c. The immediate Effects & fruits of the pouring out of the Spirit were exprest in the former Verse: The mediate or more remore effect and consequent of it, is here ex∣prest to be, the restoration and multiplication of sure mercies and blessings upon them in the Particulars mentioned in these verses. And they respect either, 1. Their Sanctification, as a holy and heavenly Conversation. v. 16. Then Judgement shall dwell in the wilderness, i. e. in illis quiolim Desertum eran. Forerius in Pol. Synop.Crit.in Loc. Those that were as a wilderness before, untilled, untaught, unregenerate, & unsubdued to the will of God, being now converted, shall give heed to Judge∣ment, equity, righteousness, honesty and piety; abandoning all ways of profaneness, debauchery, dishonesty, injustice, intemperance and impiety which before once they lived in. And righteousness remain in the fruitfull field] Ergasia sive exornatio effectorum Spiritus Dei in Sanctis: erunt, inquit, fructus spiritus in arvo, i. e. Ecclesiâ Dei, Ju∣stitia, &tc. Jun.in Loc. Christians, Professors who have given up their names to Christ shall be studiously carefull to hold fast righte∣ousness, sincerity and uprightness in all their carriages and actions towards God and man, being plain-hearted, right-down, fair and square in all their dealings: behaving themselves in all things ho∣lily, justly and unblameably, being harmless, and without rebuke, putting away all semblance of dishonesty, unjust dealing, unfaithful∣ness, untruth, encroaching, covetousness, double-dealing, unsteadi∣ness, shifting, winding, turning and whatsoever else is unworthy the vocation wherewith they are called. And these sure are blessed and happy times, when there are such fruits of sanctification so generally and universally appearing. Or. 2. Their Glorification, which concern the felicity and blessedness of their lives. And they are either, 1. Inward and spiritual blessings, Peace, Quietness and Assurance v. 17. and the work of righteousness shall be peace, and the effect of righ∣teousness, quietness and assurance for ever. There shall be peace Soul-peace Peace with God, and the testimony of that peace in their Consciences: whence an holy serenity and calmness of soul▪ the peace of God which passeth all understanding keeping their hearts and minds through Jesus Christ a religious composure of mind, resting quietly upon God alone, and depending on him with confident assu∣rance of receiving protection (and all good) from him. English Annot.in Loc. Or, 2 Outward Blessings, peaceableness in their habitations, security and quietness in their dwellings, v. 18. and my people shall dwell in a peaceable habitation, and in sure dwelling, and in quiet resting places. They shall have peace, safety, quietness and rest round about, toge∣ther with all the blessings of such a merciful and Heaven-born peace. Nor is it absurd or immethodical to rank this outward peace of the Saints under glorification; for it is to them a real freedome from mi∣sery & evill of punishment, wherein they experience the good-will & kindness of God, and therefore is a part or degree of Glorification begun. Huc pertinet [ad Grorificat inchoat. scil.] paterna illa Dei Providentia, quae Fidelibus invigilat somper in bonum, Ames Medul c. 30. th. 30. For the timing this Prophesy in the Text, concerning the pour∣ing out of the Spirit and the effects and Consequents of it, it is vari∣ously fixed by Expositors, as, to the restitution of the Jewish state after Sennacheribs defeat: to the Jews return from the Babylonian Captivi∣ty: to the times of the Messiah in general: and to some particular time or times under the Gospel, and that either already past, or yet ex∣pected. That this Prophesy in the Text doth respect some particu∣lar time mainly and principally, is without doubt: But what that time is,Scripture prophetica soepius impletur. See Mr. Increase Mather his Sermon on Isai. 44. . p. 6. I shall not make it my work to enquire or determine. It may suffice to the present pur∣pose, that there is a general truth in the words; and that this Scripture may be and is in its pro∣portion and measure fulfilled at other times be∣sides that to which it hath a more particular and principal respect, and that there is such a dependance of our freedome from evills, and obtaining of mercyes upon the Spirits being poured out upon us as is exprest in the Text. It is written for our learning, and so we may improve it; and to this I shall apply my self. In treating of these words, I shall not endeavour to draw out all the single observations from them that might be, but only to take up the general scope of them in this one Doctrine, viz. Doct. When God hath once set a People under a dispensation of Judg∣ment, their miseryes will be like to proceed, till there be the pouring out of the Spirit from on high upon them to their sound Conversion, and then there will be a restoration and multiplication of sure mercyes and blessings upon them. This is the summe of the words, and as brief as I can well give it. This Doctrine may be further opened in these Propo∣sitions. Prop. 1. God doth sometimes set a People under a dispensation of Judgement. As this People here. The Lord in the way of his Pro∣vidence exposes them to Judgement, sets them in the way of misery, sorrow and calamity lighting upon them, follows them with evil: The general course of his dispensations toward them is afflictive: He does as it were set them as a mark to shoot the Arrows of his an∣ger and displeasure at, Lam. 3. 12. He hath bent his bow and set me as a mark for the Arrow. He marks them out for Judgement, they are a people of his anger, a generation of his wrath, Jer. 7. 29. he sets himself against them, he sets his face against them, Lev. 26. 17. And I will set my face against you. He is sore displeased with them, and sets himself as it were with an angry countenance to punish their sin: He engages his Power and wrath against them, Ezek. 23. 25. And I will set my Jealousie against thee, and they shall deal furiously with thee. He watches over them for evil, Jer. 44. 11, 27. Behold I will set my face against you for evil; Behold I will watch over them for evil. The Lord does as it were set himself to watch his opportunity to bring evil up∣on them, is against them on every side, and sets himself to afflict them. Thus God sometimes sets a People under a dispensation of Judg∣ment: And that; because they have set themselves in a way that is not good. They set themselves out of the way of holiness, and in the way of sin, and hence God sets himself in a way of Judgement, Lev. 26, 23, 2. If ye will not be reformed by these things, but will walk con∣trary to me: then will I also walk contrary unto you, and will punish you▪ Gods setting himself against a People is, because they have set them∣selves against God. And 1. They have set themselves against his Command. They have rebelled against him, and broken his Laws, and cast his words behind their backs. Hence God in setting himself against a People sets their sins in the light of his Countenance, Psal. 0. 7, 8, We are con∣sumed by thine anger: and by thy wrath are we troubled. Thou hast set our iniquityes before thee: our secret sins in the light of thy Countenance. It is because of them, their sins, that God carryes it in a way of dis∣pleasure towards any, Ezek. 14. 7, 8. Thus the Lord gives an account of his doing thus and thus with his People, because they had sinned so and so against him, Hos. 7. 2. compared with 12, 13. In the Verse; They consider not in their hearts that I remember all their wick∣edness: now their own doings have beset them about, they are before my face. Then follows a particular numeration of their sins, to ver. 12. And in the 12 Verse, it follows; Where they shall go I will spread my Net upon them, I will bring them down as the Fowls of Heaven: I will cha∣stize them as their Congregation hath-heard. Woe unto them for they have fled from me: destruction unto them, because they have transgressed against me. So Ezra 8. 23. His power and wrath is against all that forsake him. 2. They have set themselves against his Reproofs. Upon a Peoples falling into sin and backsliding from him, the Lord is wont to reprove them for their sin, give them warning of their danger, and call them to return: But when they will not hearken to entertain his reproofs, or embrace his Counsels, then are they set under Judgement, Hos. 11. 6, 7. And the Sword shall abide on his Cityes, and shall consume his Branches, and devour them, because of their own Counsels. And my People are bent to backsliding from me: though they called them to the most High, none at all would exalt him. Though God may punish for a single breach of his Command, yet he is not wont to cause his Judgements to abide, unless there have been a refusal of divine re∣proofs, Prov. 1. 24, 3.1. Because I have called and ye refused, I have stretched out my hand and no man regarded: But ye have set at nought all my counsel, and would none of my reproof. I also will laugh at your cala∣mity, &c. God gives this expresly as a Reason of his giving up his people to Judicial dispensations, Psal. 8 1. 11, 12. But my people would not hearken to my voice, and Israel would none of me: So I gave them up. 3. They have set themselves against his mercy and compassion where∣by he would have saved them. God exercises a great deal of lenity to∣wards a sinning people, and shows much compassion towards them, waiting and using means with much long suffering that they would return and be saved as being loth to give them up, Hos. 11. 8. How shall I give thee up, Ephraim? Psal 78 42. But he being full of com∣passion forgave their iniquity, and destroyed them not: yea many a time turned he his anger away, and did not stir up all his wrath. But when Gods love, grace, pitty and compassion is abused, then his wrath ari∣ses and is set against a People, then he gives them up to Judgement, 2 Chron. 36. 15, 16. And the Lord God of their Fathers sent to them by his messengers, rising up betimes and sending: because he had compassion on his People and on his dwelling place: But they mocked the Messengers of God, & despised his words, & misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy, Hos. 7. 1, 13, 15. When I would have healed Israel, then the iniquity of Ephraim was dis∣covered, and the wickedness of Samaria. Though I have redeemed them, yet they have spoken lyes against me. Though I have bound and strength∣ned their Arms, yet do they imagine mischief against me. Thus for these Reasons doth God set a People under a dispensation of Judgement. Prop. II. The misery of a People once so set under a dispensation of Judgement will be like to proceed and be growing. Their affliction will rise higher and higher. Their sorrows abound more and more. Their sorrows and miseryes will be like to encrease and grow. 1. Extensivé, extensively. They will be like to be of great extent, to be universal or at least general; To extend to all kinds of misery and to all persons. 1. To all kinds of misery, Psal. 16. 4. Their sorrows shall be multi∣plyed that hasten after another God: As they may be said to do, who cast off the true God his fear & service. All kind of misery will be like to fall upon them. The Lord reckons up various kinds of miseryes which he threatens to bring upon his disobedient sinning people, Lev. 26. 14, to 39. And they are exprest as such as should be rising and growing, from one degree to a seven times greater, if the first did not reclaim them, ver. 18. I will punish you yet seven times more for your sins. Which rise of punishment is four times exprest within the compass of these verses. And in Jer. 15. 3. I will appoint over them four kinds, saith the Lord. And in Am. 4 Many kinds of affliction are mention∣ed which God had brought upon his obstinate and impenitent Peo∣ple. 2. To all persons: All shall feel something thereof more or less. Text, ver. 13. Upon all the houses. The hand of God will fall heavy every where, Judgement come upon all quarters, there wil be no cor∣ner or place for escape, Exek 21. 15. I have set the point of the Sword against all their gates, &c. The Clouds of Gods Judgements which at first were small and little will be like to spread and grow thick upon such a people, till even the Heavens be dark over them, Isai. 5. 30. And in that day they shall roar against them, like the roaring of the Sea: and if one look unto the Land, behold darkness and sorrow, and the light is darkned in the Heavens thereof▪ Which way soever they look, up∣wards or downwards, on this side or that, there shall be trouble and distress encompassing all of them as men in a Fog. There shall be univer∣sally trouble on Earth and anger from Heaven and no appearance of ease or relief to such a People, Jer. 45. 5. Behold I will bring evil upon all flesh saith the Lord. and 12. 12. The Sword of the Lord shall devour from the one end of the Land even to the other end of the Land; no flesh shall have peace. 2. Intensivè, Intensively. Their miseryes and sorrows will be like to grow more intense and sharp, pinching and distressing, to have more and more of divine anger in them, and so be more hard to be borne, and fill those under them with anguish and vexation, Isai. 8. 21. And they shall pass through it hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves. Their necessities and distresses shall be such as shall make them grow ex∣treamly impatient and exceedingly disquieted. ver. 22. behold trou∣ble and darkness, dimness of anguish: and they shall be driven to darkness. Many words of the same notion are heaped up to express the great extremity of their distresses. Eng. Annot. The Lord will make more and more wrath appear in his Judgments upon such a People, make his Arrows in their hearts sharp, cutting and piercing, Psal. 45. 5. Thine Arrows are sharp in the heart of the Kings enemies. He will put bitterness in their cup, fill their Souls with bitterness, make their affliction and so their condition bitter, 2 King. 14 26. The Lord saw the affliction of Israel, that it was very bitter, Lam. . 15. He hath fil∣led me with bitterness, he hath made me drunken with wormwood. Ex∣pressions denoting the sharpness and extremity of their affliction. When God is sit in a way of Judgement against a people, he will make the end and issue of that dispensation a bitter day, Am. 8. 10. And I will make it as the mourning of an only Son, and the end thereof as a bitter day. Thus the sorrow and misery of a people set under Judgement will be like to grow more general and more and more bitter and pinch∣ing. And that, 1. Because God is set against them as an Enemy, Ezek. 15. 7. And I will set my face against them, they shall go out from one fire, and another fire shall devour them: and ye shall know that I am the Lord, when I set my face against them. It is impossible but that they should sink more and more, whom God in his anger hath set himself against, Ezek. 22. 14. Can thine heart endure, or can thine hands be strong in the dayes that I shall deal with thee? I the Lord have spoken it and will do it. Gods being against us is enough to make every thing to be hurtful to us. There is no standing before him when he is angry, nor can any crea∣ture give us relief, Psal. 76. 7. Thou even thou art to be feared: and who may stand in thy sight when once thou art angry? Jer. 10. 10. At his wrath the Earth shall tremble, and the Nations shall not be able to abide his indignation, Job. 34. 29. When he hideth his face, who then can be∣hold him? whether it be done against a Nation, or against a man only. If God give charge to the contrary, no creature can afford us any re∣lief. 2. Because there are not waters of true repentance brought to quench Gods anger? Or, there is not a turning and returning unto God. Gods anger against such a People, as he hath set himself against in Judge∣ment, it is as a burning flame, and it will as the flame of fire rise and grow higher & fierer, unless prevented, quenched & removed by un∣feigned Repentance and reformation: Which though not efficiently causal, yet qualifies the Subject for the receiving of the Mercy which God for his own sake will bestow through Christ, Isai. 66. 15. For be∣hold the Lord will come with fire, and with his Chariots; like a Whirl∣wind, to render his anger with fury, and his rebuke with flames of fire, Isai. 5. 24, 25. Therefore as the fire devoured the Stubble, and the flame consumeth the chaff: So, &c. Therefore is the Anger of the Lord kindled against his People, & he hath stretched forth his hand against them & hath smitten them, and the Hills did tremble, & their Carkasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. The reason of this continuance of Gods anger is directly given, Isai. 9 12, 13. where the same words are re∣peated; For all this his anger is not turned away, &c. and the reason plainly given; For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. So long as there is not repen∣tance and reformation in a people there is no likelihood that Gods wrath should be pacified by Judgements formerly inflicted: but ra∣ther that there will be a procedure to further, greater and sorer Judgements: For when the Soveraign God hath once taken a peo∣ple thus into his hand, it is likely in reason that he will have his will of them or bring them very low, mend or mar them, bow or break them, Lev. 26. 23. And if ye will not be reformed by these things: and ver. 27, 28. And if ye will not for all this hearken unto me, but walk con∣trary unto me: then I will walk contrary unto you also in fury. 3. Because where there is not repentance and reformation under Af∣fliction there will be an encrease of provocation. The Lords expectati∣on is frustrated, and thereby will he be provoked: Besides such who thus frustrate Gods expectation they will grow more hardned in sin and security by affliction, if not more bold to sin, Zeph. 3. 7. I said, surely thou wilt hear me, thou wilt receive instruction: so their dwelling should not be cut off, howsoever I punished them: but they rose early and corrupted all their doings. And this will be like to continue and en∣crease their affliction. Hos. 13. 2,3. And now (postquam moniti fue∣rint & castigati, Rivet. After they have been warned and chastned) they sin more and more. Therefore they shall be as the morning cloud, & as the early dew it passeth away, as the chaff that is driven with a whirl∣wind out of the floor, and as a smoak out of the Chimney. By which four similitudes, the greatness and certainty of their calamity is de∣noted, and that that flourishing prosperity which they hoped for should come to nothing. Prop. III. The miseries of such a people will be like to proceed till there be a pouring out of the Spirit from on high upon them to their sound con∣version. Until the Spirit be poured upon us from on high, &c. Text. ver. 15. If God hath once so far taken a people in hand as to set them under a dispensation of Judgement, there is no grounded hope of their deliverance and release in mercy, till God do in a gracious manner pour out his Spirit upon them, or wonderfully work a saving change in them and among them by the effectual operation of his ho∣ly Spirit: Till abundance of grace be given forth for the procuring and effecting of their sound conversion. The Spirit is given or poured out for that end that there may be Conversion. And that either, 1. The Conversion of sinners, which is exprest in the Text by, the Wilderness becoming a fruitful field, Psal. 51. 13. Sinners shall be con∣verted unto thee. The Lord sends down his Spirit for this end to con∣vince, awaken, convert, regenerate and sanctifie sinners, Joh. 16.8, 11. to open their eyes, to turn them from darkness to light and from the power of Satan unto God: This is the work of the Ministry, Act. 26. 8. which works effectually only through the power, presence and assistance of the Spirit accompanying of the same. It is the work of the Spirit efficiently to deliver sinners out of the power of darkness, and translate them into the Kingdome of the dear Son of God: to make them of unholy, profane, proud and vain, serious, humble, ho∣ly, pious and conformed to the image and will of God: to love those things [of God] which they have not loved nor regarded; and to hate and abandon those things [of sin, world and vanity] which they have loved and set their hearts upon, 1 Cor. 6. 11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Or, 2. The Conversion of Saints and Christians. Which is exprest in the Text according to the interpretation given, by; the fruitful field being counted for a forrest. Peter was converted before Satan sifted him and made him deny his Master, for saith Christ; I have prayed for thee that thy Faith fail not: But he must be converted again and therefore Christ sayes to him; When thou art converted strengthen thy brethren, Luk. 2. 32. though the relative change of state in believers is but once wrought, it is wrought at once and continues for ever, and the real change in their persons by sanctification is perfect in its parts, yet this latter admits of degrees: It is so wrought in the belie∣ver as that it needs constant carrying on in this life: and it may so de∣cay as to need to be done over again, and so the Christian to pass un∣der the work of Conversion again, a second time. Hence David prayes when he had as it were lost the work or effect of former Con∣version, that God would create in him a clean heart, and renew a right Spirit within him, Psal. 51. 10. Apprehending himself deprived in a manner of that holy disposition and power of godliness, which God had formerly wrought in him, as before he begged for pardon, so here for the sanctification of Gods Spirit. The word Renew I con∣ceive hath reference to his former piety, which he found greatly de∣cayed in him, wherewith he desires to be established again. Jackson in loc. Now this is the work of the Spirit to renew the work of Con∣version, and carry on the work of grace in believers. He is given for this end, for the furthering the work of grace and holiness in be∣lievers in renewed and more strong acts of repentance, saith and obe∣dience to make them more free from sin and pollution, more and more conformable to the will of God in all things, more abundantly fruitful in every good work: to enlarge them in duty: and to make their faces and conversations to shine, that they shall in good earnest be engaged for God, his service and glory. Hence when the Spirit is poured out upon a people, All, or the generality of them, or at least very many among them will be either enquiring for, or walking in the way to Zion with their faces thither∣ward, Jer. 50. 4,5. In those dayes, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, go∣ing and weeping; they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thither ward. Which last expres∣sion may intimate their sincere intention and fixed resolution to go on in the way they enquired after. To set ones face, is to fix the Af∣fections and actions without declining to any other way. Wilson Christ. Diction. Such a people will be bound for God, having received the Spirit of God every one will go bound in the Spirit to the perfor∣mance of his duty and the glorifying and honouring of God. They shall be signally carryed out in seeking Gods face and doing of his will. There would appear a right and full bent of Spirit for God in persons, doing all sincerely in the name and in an evangellical manner exactly according to the will of the Lord Jesus, heartily giving thanks to God and the Father by him, Col. 3, 17. The Spirit of God and of holiness will breath and be manifest in them: There will be a godly sorrow and mourning for sin in All, Ezek. 7. 16. But they that escape of them shall escape and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. A hearty grief that they have displeased, dishonoured and provoked God by their sin: And a sincere and earnest care and endeavour to repair the honour and glory of Gods Name by future holy obedi∣ence. These are the immediate effects and fruits of the pouring out of the Spirit. And till the Spirit be thus poured out and these gracious effects of it in some good measure obtained to the Conversion and Sanctifica∣tion of a people under Judgement their misery and sorrow will be like to proceed and continue. And that, 1. Because the profaneness, unbelief and impenitency of sinners, and the unholiness and unfruitfulness of Christians are the causes of these sorrows and miseryes. And as till the causes be removed there is no probability that the effect should cease, Josh. 7. 12. neither will I be with you any more▪ except ye destroy the accursed from among you. So in order to the removal of these from a people, the pouring out of the Spirit from on high upon them to their sound conversion and sanctification is the grand expedient. And therefore till this be they will remain a generation of Gods wrath: His anger will not be like to be turned away from them till this work be wrought in and for them. 2. Because till the Spirit be in some measure poured out upon them they will not be fit for mercy. They will not duely acknow∣ledge not improve it, but profane and abuse it. Till by the gracious work of Gods Spirit in them they be brought to a complyance with his will, they will not be in a posture to receive mercy: They will not carry it aright under mercy, Psal. 106. 8. 13, 21. Nevertheless he saved them for his Names sake, But, they soon forgat his works, they waited not for his Counsel. They forgat God their Saviour, which had done great things. And therefore there is little probability that God will bestow Salvation upon such a people. 3. Till then they will be provoking God, Though the Lord be striking them they will certainly be adding new provocations, Jer. 5. 3. Thou hast stricken them but they have not grieved: thou hast con∣sumed them, but they have refused to receive correction, they have made their faces harder then a rock, they have refused to return, Isai. 57. 17. For the iniquity of his Covetousness was I wroth and smote hi hid me, and was wroth, and he went on frowardly in the way of his heart. After this manner will they certainly do, till Soveraign grace heal them; till such time as there be a gracious effusion of the Spirit from on high upon them to change, convert and sanctifie them. And there∣fore notwithstanding all the evil God hath done unto them, it will be probable that his Anger will not be turned away, but his hand stretch∣out still against them. Prop. IV. When the Spirit from on high is poured out upon a Peo∣ple to their sound Conversion there will be a restoration and multiplicati∣on of sure mercyes and blessings upon them. Though such a people were under affliction and expressions of divine displeasure before. The Seal of Gods providence would then turn towards them and there would be a remarkable, glorious and happy change among them, Text, ver. 16, 17, 18. Then there should be a new face and aspect of divine providence upon them, and the clouds of divine displeasure would blow over. What before was taken away or withheld from them should be then restored or given, and what mercy they want, bestowed upon them. They should have mercyes and blessings in∣deed, that are worthy the name of blessings, store of sure mercyes and blessings. 1. There would be great holiness. Holiness would abound: There would be Holiness to the Lord as it were engraven in bells and pots, Zech. 14. 20. 21. Holiness would be conspicuous both in persons and actions. Judgment and righteousness would dwell and remain eve∣ry where both in the wilderness and in the field, Text, ver. 16. Then Judgement shall dwell in the wilderness, and righteousness remain in the fruitful field. 1. We should then see sinners studying and following after Holiness. Christians might then see those ignorant profane, wicked creatures, whom they now with grief behold or hear of, that they mind nothing but their vanity, their pride, excess, intemperance, disorder, who now will not be perswaded to pray, to read, or hear the word of God with diligence, reverence and obedience, who will be profane, wan∣ton, intemperate, negligent, irreligious, who will do any thing but what they should, and every thing that they should not: But then we might see them serious, humble, attentive to what is good, acting in the fear of God, diligent and studious to know the will of God, careful to please God, fearful of displeasing him, circumspect in their actions, Christian in their behaviour, adorning the doctrine of the Gospel, denying all ungodliness and worldly lusts, and living sober∣ly righteously & godly in the world, Tit. 2. 12. Isai. 32. 4. The heart also of the rash shall understand knowledge. [Such as were heady and inconsiderate, as fond and foolish persons usually are, shall then be better advised, and by attending to the word of God, come to un∣derstand aright the will of God. And the tongue of the stammerers shall be ready to speak plainly.] Men their religious speech and communication, at which they did but stammer, when they assayed ought before shall now manifest the inward alteration and change of their hearts. Engl. Annot. There are many who having little or nothing of Religion in their hearts, little or no discerning or taste of things of the Spirit of God, when they are put upon it to speak of any spiritual matters, or to perform any religious duty, they do mi∣serably stammer, stumble and falter, they cannot speak, or but very brokenly, though it may be they can speak fast enough and are of vo∣luble speech in other things: But were there abundant effusion of the Spirit upon these, it would loose their tongues and make them able to speak distinctly, understandingly and feelingly of spiritual and ho∣ly things, Isai. 29. 1. And in that day shall the deaf hear the words of the book: and the eyes of the blind shall see out of obscurity and out of dark∣ness. Those that were deaf to all the calls and warnings of God by his word and rod, they would not hearken; that were blind, that could not, would not see, notwithstanding all that glorious light of Gods truth was held forth before them; they shall be recovered of those their former maladies, and by the Spirit of God effectually working with his word, they shall come to have their ears and eyes opened to understand the truth and will of God, to give all credit, and yield all obedience thereto, and shall be brought out of that spi∣ritual ift and darkness wherein they were before involved. And Isai. 4. They also that erred in Spirit shall come to understanding, and they that murmured shall learn doctrine. Such as were wandring out of the way of understanding into wayes of error and wickedness, and were ready to murmure, be impatient and discontented to have their hearts rise against any that went about to stop them in their evil cour∣ses, and thence were ready to quarrel or speak untowardly of the messages or messengers of God, these shall come to themselves and set themselves to seek wisdome and understanding to learn the do∣ctrine and will of God, and shall betake themselves to, and walk in the wayes of wisdome. More passages to the same purpose we have in Isai. 35. 5, 6, 7. Then] when by the foregoing afflictions, Gods peo∣ple being now fitted for mercy. God shall be pleased to afford it. The eyes of the blind shall be opened.] Those that were spiritually blind before, shall now being enlightned, see conceive and understand, both the mystery of Godliness revealed in Gods word, and his mercy and goodness manifested in his works. And the ears of the deaf shall be un∣stopped:] They shall now listen to the word of God speaking in his book and by his messengers, that had no list to hearken to either be∣fore. Then shall the lame man leap as an Hart,] Men shall be cured of such spiritual defects in their Souls, whereby they were disabled unto sincere, upright, constant and chearful walking in Gods wayes. And the tongue of the dumb sing.] Those that have least tongue, or had no tongue at all, to ought that is good, yet shall they for joy sing and chant out the praises of him▪ that had done so great things for them. For in the wilderness shall waters break out, and streams in the desert.] A type of the spiritual watering, whereby such persons and places become fertile and fruitful, that were barren of all grace and goodness before. And the parched ground shall become a Pool, and the thirsty Land springs of water: In the habitation of dragons where each lay shall be grass with reeds and rushes. The same thing in other terms. Engl. Annot. Thus do these Scriptures hold forth to us the great al∣teration that should be wrought in sinners by the pouring out of Gods holy Spirit upon them. One might then see them lamenting and a∣bandoning their former folly and vanity and minding heaven in good earnest, acknowledging and confessing their iniquity, begging par∣don with great earnestness, flying to Jesus Christ, relying on him, and faithfully endeavouring to live the life of Christ, to exalt him by a gospel becoming conversation. Oh what a wonderful sight would this be to see such dead bones live! How would this effect and ravish the hearts of those that are good? How would the heart even the heart & reins of godly parents rejoice, when the heart of their children shall be thus wise and their lips speak right things? Prov. 23. 15, 16. What think you of this, you whose hearts are mourning for the dissolute∣ness of, or at least that you can see no more of godliness or hopeful∣ness in your children? You are now often ashamed, and your face waxes pale, with care, fear and distress for your poor wandring chil∣dren: but if you could once see them thus the work of Gods hands, being formed, moulded and fashioned for God, how full would your hearts and mouths then be of the praises of the holy one of Israel? How would you sanctify and glorify him? Isai. 29. 22. 23 Jacob shall not now be ashamed, neither shall his face now wax pale: But when he se∣eth his children, the work of my hands in the midst of him they shall sancti∣fy my Name, and sanctify the holy One of Jacob, and shall fear the God of Israel. 2. We should then see Christians perfecting holiness in the fear of God. Making Religion their business. Studying to keep all Gods com∣mandments and ordinances blameless, and to do all those things that are pleasing in his sight Labouring to be eminently holy both in their religious and civil actions. Careful to prepare and dispose themselves to wait upon God in his service; conscientiously rising up to meet with God in the attendance on his Ordinances: Humbly re∣verently, religiously, attentively waiting upon God, that one might see that the service of God is heartily intended by them and that communion with God is sincerely breathed after by them in duties and Ordinances. Then we might hear them full of heavenly, spiri∣tual and lively discourse, sweet and savoury words and speeches flow∣ing from the good treasure and abundance of the heart▪ See them edifying, teaching and admonishing one another, Col. 3. 16. consi∣dering one another, exhorting and provoking to love & good works, Heb. 10. 24, 25. Then you might see sweet agreement, affection, cor∣dialness, faithfulness and peaceableness among brethren, bearing and forbearing one another in love. Then you might see Christians ami∣able and exemplary in their civil conversation; not in the least seek∣ing to defraud or go beyond others, not unsteady in their words or promises, not conforming themselves to the world, or the customes or manners thereof, not disorderly, not proud, not froward, not un∣merciful not churlish, not intemperate, not ungrateful, not worldly, nor any way (at least not so many wayes) unbeseeming in their car∣riages or actions; but carrying an even thred of holiness and spiritu∣alness throughout the whole of their conversation: Herein exerci∣sing themselves to have a conscience altogether void of offence both toward God and toward man, with a single eye and exactly minding the Rule in all their carriage towards both Oh what desireable times would these be when piety and holiness should thus flourish! When those many and grievous and too just complaints as of the pro∣faneness and dissoluteness of many unruly and ungoverned persons, so of the unchristian and unworthy carriages of Professors in many respects should cease and be no more to be found: And the glory of God, the honour of his Name and esteem of his Ordinances and wayes should be highly advanced by the holy and amiable lives of all his Servants! This would be the consequent of an abundant gracious ef∣fusion of the Spirit upon a people. 2. There would be great happiness. Happy would the people be that were in such a case. Their condition would be exceeding com∣fortable. And that, 1. In the enjoyment of inward peace, quietness and assurance. Text, Ver. 17. And the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever. They should be kept in perfect peace, Isai, 26. 3. Their, Souls setled in quiet assured appre∣hensions of the grace and favour of God to them enjoying that great peace which they have that love the Law of God without any offen∣sive disquietment. There should not then be such dismal horror seizing the Souls of poor creatures, as now doth the Souls of some poor wretches that have hardly minded they had Souls to save till death hath awakned them. There would not then be such doubt∣ings, discouragements, difficulties, temptations, fears and faintings in persons labouring under Soul perplexities: But it should be well with their Souls, and they might walk up and down in the light of Gods countenance, Psal. 89. 15. they should experience the tokens of Gods favour toward them and be gladded therewith, Psal. 21. 6. Thou hast made him exceeding glad with thy countenance, Psal. 6. 7. Thou hast put gladness into my heart. Whatever outward troubles & sor∣rows they meet with in the world, yet they should have inward peace, & be singularly supported, comforted & carryed through all outward distresses, Joh. 16. 22, and ye now therefore have sorrow: but I will see you again, and your heart shall rejoyce. As the sight of Christ after ri∣sen from the dead to his disciples comfortless and distressed upon their Lords crucifixion filled their hearts with solid and stable joy which none could take from them: So the fight and gracious pre∣sence of Christ by his holy Spirit with his afflicted Servants will emi∣nently support and rejoyce their hearts under all their sorrows, when he shall provide them with the grace of the holy Spirit: And this Diodate understands by Christs seeing his Disciples again, in the Text now quoted. Hence is it spoken of the Servants of Christ, that they are, As sorrowful yet alway rejoycing, 2 Cor. 6. 10. And not only so, but we glory in tribulations also, Rom. 5. 3. I am filled with comfort, I am exceeding joyful in all our tribulation, 2 Cor. 7. 4. They have the peace of God which passeth all understanding keeping their hearts and minds through Christ Jesus; which eats out all their care, fear and disquietment, Phil. 4. 6, 7. 2. In the enjoyment of outward peace and quietness with the blessings of it. God would give his people, were they rightly spirited for God, his work and service, peace and rest round about: Text, ver. 18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places, Isai. 48. 18. Oh that thou hadst hearkned to my Commandments! then had thy peace been as a River, and thy righte∣ousness as the waves of the Sea. The Lord would give great prospe∣rity to his people, were they sanctified and filled with the graces of his holy Spirit, at least what and how much would be good and best for them. He would order their outward conditions for their good and comfort: They should have his protection and blessing, & if that were best, security from temporal evils, Psal. 91. 9, 10. Because thou hast made the Lord, which is my refuge, even the most High, thy habitation: There shall no evil befal thee, neither shall any plague come nigh thy dwelling. Enemies open or secret should not prevail, nor their attempts prosper, because the Lord of Hosts himself would be their defence and safeguard, Isai. 31. 5. As birds flying, so will the Lord of Hosts defend Jerusalem, defending also he will deliver it, and pa∣ssing over, he will preserve it, Zech. 12. 9, 10. And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David and upon the In∣habitants of Jerusalem the spirit of grace &c. Judgments that are de∣structive should cease and be removed from them, Psal. 85. 1, 2, 3. Lord, thou hast been favourable unto thy Land: thou hast brought back the Captivity of Jacob: Thou hast forgiven the iniquity of thy people, thou hast covered all their sin, Selah. Thou hast taken away all thy wrath: thou hast turned thy self from the fierceness of thine anger, Psal. 91. 3. Surely he shall deliver thee from the snare of the fowler: and from the noisome pestilence. And all convenient and comfortable mercyes and blessings should be conferred upon them, Psal. 85. 12. Yea, the Lord shall give that which is good: and our Land shall yield her increase. 1. USE. Hence learn, That all Gods Dispensations are of exceeding great weight. There is no one of Gods Providences, especially that con∣cern the body of a people, & more especially his people, that is inconsi∣derable. The condition of a people is much altered by the pouring out or with holding of Gods Spirit: it is of very great concernment in what manner the blessed God carries it to a people, whether in a way of anger or favour. Love or displeasure in the dispensations of Gods Providence, hath an efficatious influence to the weal or woe of any. If the Lord be with a person or people In the way of his gracious dispensations, they will be blessed and magnified exceeding∣ly. 2 Chron. 1. 1. and the Lord his God was with him, and magnified him exceedingly, Psal. 65 4. & 144. 15. But if God forsake and de∣part from them their case will be wofull. Hos. 9. 12. Yea, woe also to them when I depart from them. There is a powerfull and irresistible efficacy of Gods Providence whether mercifull or afflictive upon his people, It will work upon them: His favour will raise, his anger will depress and sink them. His dispensations are no vain things, Psal. 30. 7. Lord by thy favour thou hast made my mountain to stand strong, thou didst hide thy face and I was troubled, Job. 34. 29. when he giveth qui∣etness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only. USE 2. Learn hence, to be sensible of the misery and danger of our case, whom, as we may justly conclude, God hath set under a dispensati∣on of Judgment. And there being such weight in Gods dispensations we had need be sensible hereof. The righteous and holy God seems to be now weary of repenting concerning us, as he hath oftentimes done, and not to act towards us as formerly: When his hand hath been upon us heretofore he hath repented and not stirred up all his wrath, As, Psal. 78. 38. But he being full of compassion forgave their iniquity, and destroyed them not, yea, many a time turned he his anger a∣way, and did not stir up all his wrath. And Psal. 106, 44, 45. Never∣theless he regarded their affliction when he heard their cry. And he re∣membred for them his Covenant and repented according to the multitude of his mercyes. But now God in his providence seems to be speaking in the same language to us as to them, Jer. 15. 6. Thou hast forsaken me, saith the Lord, thou art gone backward: therefore will I stretch out mine hand against thee, and destroy thee, I am weary with repenting. The Lord is exposing us and laying us open to Judgment, setting us in the way of misery, watching over us for and following us with evil. And our condition seems to be somewhat like what is expressed, Job. 30. 15, 19. Terrors are turned upon me: they pursue my Soul as the wind: and my welfare passeth away as a cloud. And now my Soul is poured out up∣on me the dayes of affliction have taken hold upon me. The hand of God is gone out against us and notwithstanding all that is come upon us, his anger is not turned away, but his hand is stretched out still. The Almighty (though admirably just and holy) is dealing bitterly with us, Psal. 60 3. Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. 1. Misery and distress grow general and universal. As Job. 30. 14. They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me. The Lord is compassing and afflicting us on every side, As Isai. 29. 3. I will camp against thee round about, &c. Af∣fliction comes up as it were from all quarters and makes its way to all places and persons almost more or less. In our late and present trou∣bles of sword, sickness and mortality there is scarce any but feels some thing whereof they are ready to complain, either in person, estates, relations: And fears of what may yet come by this or the other means are even ready to amaze the hearts of all that are so serious to consider any thing. So that there is an eminent accomplishment upon us at this day of that solemn word in Ezek. 21. 15, 16, 17. I have set the point of the sword against all their gates, that their heart may faint; and their ruines be multiplyed. Ah it is made bright, it is wrapt up for the slaughter. Go thee one way or other, either on the right hand or on the life, whithersoever thy face is set. I will also smite my hands together and I will cause my fury to rest: I the Lord have said it. 2. God hears not our Prayers, i. e. Our publick prayers or prayers for the publick. There is no time so bad, but God hears the prayers of his dear Servants (though they may not alwayes be able to per∣ceive it) that watch and keep their garments, which they make to him for grace and mercy to their own Souls, Ezek. 14. 14. Though these three men Noah, Daniel and Job were in it, they should deliver but their own Souls: though their own they should deliver. But publick petitions put up for publick deliverance, help and mercy, seem to be thrown by, not to be received or granted. And this is an Argument of a dispensation of Judgement. God is wont when he favours his people to be nigh to them in all things that they call upon him for, Deut. 4. 7. But when he sets his face against them then he denyes au∣dience to their prayers, Jer. 14. 12. When they fast I will not hear their cry. He forbids his faithful Servants to pray for them, Jer. 11. 14. Therefore pray not thou for this people, neither lift up a cry, or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. And if the eminentest of his Servants do pray for them, he will not hear them, Jer. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be towards this people. The Lord does as it were abscond, withdraw and conceal himself from such a people that he may not be found by them: seems to cover up himself that their cry and prayer may not come at him to trouble him in that which he intends not to do, Lam. 3. 8, 44. Isai. 29. 1, 2. Let them kill Sacrifices: yet I will distress Ari, and there shall be heaviness and sorrow. And after this manner is the dispensation of God to us at this day. And therefore oh that we could see that we are in a bad case, that we were indeed sensible of the misery and danger of our condition being thus set under Judgement! It is our great misery that nothing will awa∣ken us. How foolish are we, what sottish Children? Shall God break us to pieces, make us to go backward, to stumble and fall, and be broken, and snared and taken, and stop his ear to our cryes, and shall not we be affected with our misery? Oh that we could hold up our hard hearts to be broken by the powerful hand of a gracious God Lord smite these Rocks! Make us sensible! Make us relent! Make us mourn under thine anger! USE 3. Hence see a reason of the continuance and growing of our sorrows. We are set under a dispensation of Judgment, and the Spi∣rit is not yet poured out from on high upon us. And therefore no wonder if our troubles grow more extensive, numerous and general, and more intense, sharp and piercing. God hath in just anger set himself against us, and we are not yet turned and set for him by the effectual pouring out of the Spirit upon, and working of it in us. For, 1. How little kindly and sincere mourning for sin is there among us? That is one special effect of the pouring out of the Spirit on a people that have been rebellious; They shall look upon him, whom they have pierced and mourn, Zech. 12. 10. They shall mourn for their abomi∣nations and for their neglects of Christ. But how little of this mourn∣ing do we hear of amongst us in these dayes? Men and Women are heart whole, though there be much guilt upon them, and it may be their corruptions are yet whole and entire in them: They can do this and that evil and neglect this and that duty, and yet not mourn. There are many poor creatures can rejoyce in their sins: But, Alas; how few are in bitterness for them? where are the persons that sow in tears, that go forth and weep bearing precious feed, as Psal. 126. 5, 6. Many are apt to make their moan for want of health, want of peace; want of money, &c. But how few are there that lament and mourn truly for want of a broken heart, for want of pardon of sin, the favour of God and his grace? Were there more of this, there would be hope. As is the Proverb; Corn sowen in a flood comes up like a wood: Were there this sowing in floods of tears of true repentance, we might then hope for an abundance of the fruits and graces of the Spirit and the blessings accomyanying them to follow. But, alas! how low are our hopes from this ground? 2. How little activity and delight in the service and worship of God and reaching after Communion with God therein is there among us? how dull, cold and unspiritual are most in the work and service of God? Now the Spirit is a quickning Spirit, and if that were poured out on us we should be lively, active, and vigorous in the service and wor∣ship of God, Joh. 6. 63. It is the Spirit that quickneth. We should serve God with utmost intention and affection, we should be never better then when in his presence reaching after communion with him. As David, Psal. 27. 4. and 42. 1, 2. But alas how little is our heart drawn out to, and strength put forth in the house, worship and Ordi∣nances of God! we drive too heavily, we either want wheels, or oyl to our wheels. 3. How little of a praying frame, of a spirit of grace and supplication is among us? Where the Spirit of Christ is, there are these Abba's, those groanings that cannot be uttered, Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Rom. 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered. Where there is any good measure of the Spirit there is liberty of access to God, there will be freedome of pouring out the the heart before God and strong wrestling with God, holy importu∣nity and taking the Kingdome of heaven by violence. But alas how little is there of these things? Our prayers are too cold, dead, for∣mal, lifeless, insipid and wordy only. How little of a melting frame in our prayers and humble brokenness therein, and how little vehe∣ment breathings of Soul after, and strong actings of faith upon the Lord Jesus therein? How little of patient and painful wrestlings with the Lord in them? How little of earnest looking after prayers, and believing expectation, and waiting for a gracious answer of them. 4. How little studying and practising of Holiness is among us? Little of a Gospel becoming conversation. Were the Spirit of God put within us it would cause us to walk in his statutes and keep his Judge∣ments and do them, Ezek. 36. 27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my Judgements and do them. We should then live holy and amiable lives, our light would shine before men and so give occasion of much glory to God. But how do we walk at all peradventures with God in our conversation? We are too uncertain and uneven, if not unholy therein. This is a thing confessed by most. Oh that it were lamented and reformed by All! 5. How little breathings of love to God, his wayes, Ordinances and Saints are among us? Were the holy Ghost in the gifts and graces of it given to us in plentiful manner▪ the love of God would be shed a∣broad in our hearts, it would be much there, Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost which is given to us. We should entirely love God and dearly love his word, Saints and wayes: The bent and stream of our affections would be turned this way. But alas! How low does our affection run to God, to his house, to his word, to his Ordinances, and one to another. How eager are we in our pursuits of other things? but after these not so earnest. It is too too evident that of these things mentioned there is too little among us, but of their contraryes too much: There is too much bold∣ness in, and impenitency for sinning; too much neglect of, formality and deadness in prayer; too much of weariness in and under, and list∣lessness to the worship & service of God; too much heedlessness, care∣lessness, unholiness & profaneness in conversation; too much loathing, slighting, undervaluing & disregarding of God his word, Ordinances & Saints: Which plainly show our want of the pouring out of the Spi∣rit: And hence is our trouble continued and growing. USE 4. Learn to observe the motions and breathings of Gods Spi∣rit that we may discern the signs of the times. We are from this Text informed that the pouring out, or with holding of the Spirit, hath a great influence to alter or dispose the frame or manner or state of times and dispensations: And therefore this dispensation of God con∣cerning his Spirit is a special signe of the times, a signe for us to know the times by onto understand what the work of God is, or is like to be in the times we live in. It is the duty of Christians to labour to dis∣cern the signs of the times, for want of which our Saviour blames and sharply reproves those, Math. 16. 3. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signes of the times? Luk. 12. 56. But how is it that ye do not discern this time? That was the time of the Messiah and his coming; of which there were special signs by which they might have apprehended and understood it, had they been wise and diligent to have marked the same. The signes of any times they are those visible appearances of Gods providence where∣by God leads us to discern that which is more inward as to his pur∣poses, intentions and expectations. By these signes we may be led to observe or understand what God intends with, or to a people in such or such a time, which way the providence of God is at present work∣ing or like to work toward such a people, what God is doing with or among them. Now the Spirit of God in the pouring out or with∣drawing of it, being a special eminent and remarkable signe of the times, by a wise and prudent observation of the motions and workings of that, we may be signally led to this discerning of the times. And therefore let all Christs disciples take due notice and observation of this matter. And consider particularly, 1. What movings of the Spirit there are in the Souls of men and wo∣men in these times. What solemn awakenings and sound convictions wrought by the Spirit in the hearts of sinners: what wooings and al∣lurings to draw their Souls unto God: What roise there is, rushing and shaking caused by the wind of the Spirit among the dry bones. Do we see them coming together bone to his bone, and standing up on their feet from the dead? Is the Spirit of God striving, mightily sha∣king, powerfully and irresistibly working upon the hearts of secure sin∣ners? Does it force them to cry out of their sin and misery, wretch∣ed and woful condition? Does it terrifie them from persisting in, or medling with iniquity? Does it humble and make them look about them with greatest care and sollicitude how they may do to escape the wrath of God and to obtain Salvation? Are these workings of the Spirit upon the hearts of sinners in these times? Speak you who still remain unregenerate! Is the Spirit of God still dealing with you by awakening, warning and not letting you alone to go on in sin, and allu∣ring you by love to Jesus Christ? Or hath it done striving with you in that solemn manner and moving upon you in that winning way which formerly it hath done, whereby it made you sometimes to listen to its motions? Have you got the mastery of the Spirit by frequent resistance, that now you will not be jog'd or moved by it? Or hath the Spirit never thus moved upon you? Will you let us know how it is with you in this matter, that we may the better understand what God is doing or about to do? If there be these movings, awakenings & allurings of the Spirit in the Souls of men and women in any considera∣ble measure among us, it is a good signe: But if not, it is surely bad. 2. Consider, what presence of God is with his word in the dispensation of it, and what workings of the word there are upon and in the hearts of hearers. What impression the Word of the Gospel laboured in takes: Whether it tends to hardning or softning, whether it be a seed sown upon good ground, or as seed thrown by the way side, or hath only some lighter impressions. Particularly, 1. What subduing of hearts and wills is wrought by it, What strong holds pulled down, what vain refuges discovered, what sinful taken off thereby? Do we see those that are Enemies to Christ fal∣ling down before him when he rides forth conquering and to conquer by his word? Psal. 110. 2. The Lord shall send the Rod of thy strength out of Zion. The preaching of the Gospel, accompanyed with the mighty working of the Spirit of Christ, is the Rod of strength, or the strong Scepter whereby Christ doth mightily subdue and govern his people, Jacks. in loc. And where there is a presence of the Spi∣rit accompanying the dispensation of the Word, it will subdue hearts. 2. What heart-breakings and Soul-meltings there are under the Word of God? How does the hammer of Gods word wielded by the Spirit break the rock in pieces? Jer. 23. 29. Is not my word like a hammer that breaketh the rock in pieces? Does the word divide betwixt the joynts & the marrow, pierce to the discerning of the inward thoughts and intents of the heart? Do men and women sit trembling under the hearing of Gods word? Are their Souls plainly and wholly laid open to be wounded and healed by the word of God? Does the word move and work kindly and sweetly upon the heart to perswade, to draw, to instruct, to correct, to awe, to unite the heart to God? Does it fully unravel our own woven webs, kindly humble us and make us fall all to pieces, as in our selves that we have no kind of thing to take to; and does it sweetly allure and work up our hearts to an earnest, hearty and thankful devolving the whole weight and concernment of our restless, helpless Souls upon the everlasting Arms of a tender and gracious Father in Christ Jesus? Does it bring us to clasp about a strong, gracious and faithful Redeemer and Saviour, as who will hold there and not let him go, because else we shall perish? Or is it so that the heat of Gods word dispensed will not thaw or melt our fro∣zen hearts, how oft soever they are held to this fire? Is not my word like as a fire, saith the Lord? 3. What affection there is to the word of God. What love to, long∣ing for and desire after it. Is it the delight, joy and rejoycing of per∣sons to be hearing, reading and practising according to the holy word of God? Is it as it was with David, Psal. 119. 97. Oh how love I thy Law! Psal. 42. 1, 2. As the hart panteth after the water-brooks, so pan∣teth my Soul after thee O God. My Soul thirsteth for God, for the li∣ving God; when shall I come and appear before God? Psal. 84. 2. My Soul longeth, yea, even fainteth for the Courts of the Lord, Psal. 122. 1. I was glad when they said unto me; Let us go into the house of the Lord. Or are we little affected to, and our hearts little drawn out after the word of God. 3. Consider, What tenderness of heart and heart-smiting for sin there is among us? Where there is much of the grace of the Spirit the heart will be tender, and such a mans heart will smite him upon every of∣fence against God, and upon every appearance of his anger. As Jo∣siah's heart was tender and he humbled himself before the Lord upon the hearing of what God spake against Judah, 2 King. 22. 19. And Davids heart smote him upon his inconsiderate rash actions, 1 Sam. 24. 5. and 2 Sam. 24. 10. Now what of this heart tenderness, and grief, and mourning for sin and Gods anger is there among us? Does the least transgression or miscarriage wound and grieve the Soul? Is a vain thought a trouble? Is an hypocritical frame or inclination a grief? Any appearance of evil disquieting, that the least corruption cannot be born without crying to God for deliverance? Or can per∣sons bear away with lighter and lesser evils, and it may be grosser mis∣carriages also? Let sin go without lamenting, or bewailing it, or being much concerned about it? be loose in their lives and ungirt in their Religion, and yet full peace? 4. Consider, what lively vehement outgoings of Soul to God in prayer there are among us: What of humble and holy access, freedome and familiarity with God in seeking him. Doe persons (even Christians) freely, easily and as it were naturally pour out their Souls to God? Can they by Faith take hold of God, and wrestle it out with him, and not let him go till he bless them? The spirit of grace is a spirit of sup∣plications also, Zech, 12. 10. Or is it so, that many neglect calling up∣on God wholly, others do it in hypocrisie, many in meer formality, and even Christians themselves find it exceeding difficult to get up their hearts at any time to any earnestness, or suitableness in this duty? 5. Consider, what concernment of soul there is for the glory and work of God among us. Are we deeply engaged in, heartily taken up about, and diligently labouring in the promoting of Gods work, and procu∣ring of his glory? Is it our chief care and principal endeavour that the work of Christ may be upheld, continued, and transmitted to posterity? Is every one in his place and capacity thoughtful and care∣ful about this in good earnest, that it may be done? Or are we no whit or little concerned about the glory and work of God among us? Are not our own concernments minded more? If we can look to our selves, let Christ look to himself and his work, as the Apostle com∣plains, Phil. 2. 21. All seek their own, not the things which are Jesus Christs. Are there few upon whose hearts doth rest the care and sollicitude what will become of the Lords work? It is the property of such as inherit any good measure of a true Gospel spirit to seek the glory of God. These are some of the motions and operations of the Spirit which we are to observe in our selves and others, and by which we may be directed to discern the times, what God is doing or about to do, and what is like to become of us. When these things shall be, we may look for good times: If there be much of these things there is good hope: if little, little hope: if none, no hope: Only we may here, as alwayes elsewhere, reserve to God his absolute Soveraignty in work∣ing. Be we never so bad, he may of his Soveraign grace save, or at least spare us: Or be we never so good, we may of his Soveraign Power and dominion, and in perfect Justice also, hold us under affliction in this life. But according to ordinary dispensation we may expect that he will be with us as we be with him. As the working of his Spi∣rit is in us, so the presence of his mercyes and blessings will be with us, his presence or absence will be much according as our spirits are working towards or from him, 2 Chron. 15. 2. The Lord is with you, while ye be with him: and if ye seek him, he will be found of you: but if ye forsake him, he forsake you. So Psal. 18. 25, 26, 27. If any shall say; Then (setting aside what God in his Soveraignty may do) We hope it will go well with us, It is probable it will so; For there are sure these workings of the Spirit among us. In Answer hereto I shall only add that it will be needful to consider these things further. 1. Whether these workings of the Spirit, supposed among us, may in any sense be said to be general. That there are some few, here and there one that keep themselves close to God and have a good measure of the Spirit breathing in them, for whose sakes we fare the better, is I suppose beyond question. But whether there be a sufficient number to obtain the sparing or saving such a place of light and means as New-England is, at least without the feeling of more sorrow first, may yet be a question. For I am ready to take this for granted, that the same number of righteous persons that might save a sinning Sodom, would yet not be enough to save a sinning Israel. And that because of what the Lord sayes, Am. 3. 2. You only have I known of all the Familyes of the Earth: therefore I will punish you for all your iniquities. 2. Whether those workings of the Spirit that appear among us be for the most part effectual and saving. Whether they be not mostly or in great part common and ineffectual, and so issue only in formalities. It is the inward saving and effectual operation of the Spirit that gives us grounded hope of the expectation of sure mercyes and blessings. 3. Whether the breathings and workings of Gods Spirit are more or less among us then when we were first set under a dispensation of judge∣ment. If they be less, yea if they be not more, there is little likelihood that we should be delivered from under that Judgment. For it is not probable that that should remove anger, which was not sufficient to keep it off. If the want of such and such graces and fruits of the Spi∣rit hath brought us under the Lords displeasure, the same defect will sure be like to continue us there. This therefore must not escape our consideration, what difference there is betwixt us then, and now. That there is more sin, and that iniquity bounds more, since Gods hand hath been out against us, I think is the general observation of all that take notice of any thing: According to that, Zeph. 3. 7. I punished them: but they rose early and corrupted all their doings. 4. Whether the workings of the Spirit are now growing or decaying among us. If there be more & more of this gracious work of the Spirit break∣ing forth dayly, it is well: But if it grow more rare, and less and less, and the loss of good men and women, in whom the Spirit of God e∣minently was, is not in some good measure made up by the resting of the same Spirit upon others rising up in their stead, our case looks threatning. But I shall say no more in this matter. Who is wise and shall under stand these things? prudent and he shall know them? For the wayes of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein, Hos. 14 9. USE 5. Of Exhortation. 1. To all such among us as have any Interest at the throne of grace earnestly to pray that God would pour out of his Spirit upon us from on high. Let Gods favourites among us be earnest in crying unto God in this matter. If there be any strength for wrestling with God left, improve all the Interest you have with God and with his Son that you may prevail for this blessing. For Motive, Consider, Mot. 1. It is the manner of, and is becoming to Gods people to suppli∣cate and wait upon him for all their mercyes. It is meet we should re∣ceive all our special blessings from God upon our knees. Thus Gods Servants have done, Psal. 123. 1, 2. Unto thee lift I up mine eyes, O thou that dwellest in the heavens.—Our eyes wait upon the Lord our God, un∣til that he have mercy upon us. We must not expect to receive any signal mercy unless God say the word, and that in answer to our ear∣nest prayers. What ever mercy God bestows on his people he will be sought to by them for it: When he hath any mercy to bestow on his people he is wont to stay till his people ask it, though it is God that puts it into their hearts to ask it. Hence we are bidden in eve∣ry thing by prayer and supplication with thanksgiving to let our re∣quests be made known unto God, Phil. 4. 6. We must ask the Father in Christs name for all. And therefore for this great blessing of the pouring out of the Spirit there is all reason that we should wait upon God by humble prayer. As the Apostles were commanded to wait at Jerusalem for the promise of the Father, the sending down of the Spirit, Act. 1. 4. and most or much of that time they spent in praying, ver. 14. These all continued with one accord in prayer and supplication. And this no doubt was a special or main part of their prayer, that God would accomplish his promise in the actual pouring down of his Spirit. 2. Nothing else is like to do us good, unless God will pour out his Spi∣rit on us. We have had experience of the inefficacy of means upon us to bring us into order and to a good frame. Much and frequent instruction and warning by the word hath not done it. We have been taught: what people this day in the world more; It may be said of us, as Zeph. 3. 5. The just Lord is in the midst thereof.—every morning doth he bring his Judgment to light, he faileth not, The word of the Lord hath been to us, precept upon precept, line upon line; We have been in that respect planted in the house of the Lord: But have we not been as the fig-tree, barren Or as the Lord speaks of his Vineyard, Isai.5. 4. Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Judgements have not done it. We have been under many: But yet may it not be said of us after all, as of them, Am.4. Yet have ye not re∣turned unto me saith the Lord? How true is it of us; The people turn∣eth not to him that smiteth them? We have not received correction but refused to return. Deliverances do not do it. We have been respited. And when we have seen there hath been respite, have we not been secure still? As it was said of Pharaoh, Exod. 8. 15. But when pharaoh saw that there was respite, he hardned his heart and hearkned not. Renewal of stroaks hath not done it. After respite and deliverance granted God hath taken us into his hand again. But alas! that it should be too truly said of us, We set not our hearts to this also. So that there is little or no hope till this be, till God by his Spirit work a sa∣ving through change in our hearts. Truly we are grown so irratio∣nal as to spiritual concernments, that it is not Gods working upon us only in a rational way that will reclaim us, or bring us to his will. There must be in a more then ordinary manner the real energetical operation of his Spirit in us to make us other men and women then we are first. 3. An universal languishing in the inner man is and will be upon us for want of this pouring out of the Spirit. You your selves Christians by Your own confession are not so capacitated to the exercise of grace & duty for want of this. Things go hard with your Souls. Those things which remain are even ready to dy. As Rev. 3. 2. Faith, love and other graces they are as it were under a Consumption, very fee∣ble and languid. Iniquities prevail, corruptions get loose and waste the strength and vigour of the Soul: And will not you stir up your selves to pray for the Remedy? This is lamentable, Isai. 64. 6, 7. We all do fade as a leaf▪ and our iniquities like the wind have taken us away: And there is none that calleth upon thy Name, that stirreth up himself to take hold of thee. And how do sinners pine away in their iniquities not regarding God nor their own state and condition whilest they are without the effectual strivings of the holy Spirit with them? Will you not pity them and earnestly pray for this kealing Remedy to be given to them? Can you see your own Souls pining, and others Souls pe∣rishing, and not be importunate with God to put forth his hand to re∣vive and save respectively? what will become of faith, holiness, love to God, his word, Ordinances, wayes and one another, unless; God be pleased to pour out his Spirit on us? 4. The work of Christ is like quickly to ly by, unless this be. If God do not graciously appear to give forth his holy Spirit, the work of Christ will be like ere long and it may be not long first to fall to the ground for want of persons spirited to manage it and carry it on. And can you he willing to see that day, or that it should come though you do not see it, and not improve the utmost of your interest with God to prevent it? Are you Christs, and not concerned that the work of Christ should, or should be in danger to, lye by? Indeed we are like to run all to confusion and misery, if God doe not wonderfully and graciously appear this way to work for us, to revive us by his Spirit, to set us into, and keep us in that order which is according to his will. There is therefore absolute necessity of the effusion of the Spirit for the continuance of Gods work and glory among us. 5. This will be our great security against the expressions of Gods an∣ger, Ezek. 39. 29. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God. And so it will be our security in the enjoyment of all blessings and mer∣cies. Indeed it is the only sure way we have to all, or any good. The nearer God the greatest good is to us, the farther sin the greatest evil will be from us; & there will be peace, quietness and rejoycing in the favor of God, and in the gracious effects of it. 6. It will be for the great honour of Christ. By the pouring out of the Spirit is manifested the efficacy of his Redemption, and the end and fruit of it obtained, which redounds to his honour. It is a great evi∣dence of the power of Christs Redemption and demonstrates him to be a strong Redeemer, when there is of the travel of his soul to be seen, and his people are made willing in the day of his power, & hence is he glorified. Joh. 17. 8, 10. I have given unto them the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me—And I am glorified in them. And will not you pray that Christ may be honoured in his subduing the hearts of men to himself, that this crown of Glory may be set upon his head? 7. You have a promise to improve of Gods pouring out his Spirit: This is that which the Lord hath spoken that he will doe, especially un∣der the Gospel, Isai. 44. 3. I will pour my Spirit on thy Seed and my blessing upon thine offspring. So Joel 2. 28, 29. Whence you have a bottome for faith to rest upon, an argument to plead in prayer for your children of the rising generation. You are the Lords people, and to such God in these promises gives hold to be taken of himself in this matter. Beg therefore that God would fulfil his own word, accom∣plish his own promise. Object. But it may be some will say; These promises and so the Text also respect the latter times, and Gods pouring out his Spirit upon the Jews at their conversion, and bringing home; And there∣fore what improvement can we make of them for our times? Sol. If it be granted that they do respect a signal dispensation of God to the Jews in the last times, yet that hinders not but that there is ma∣ny a like dispensation of God in accomplishing these promises under the Gospel. Prophetical Scripture is often fulfilled. And though there be in special one grand accomplishment of Scripture Prophesies and promises: yet there are also many Specimens, beginnings of fulfilling them, partile accomplishments, like dispensations of Gods providence, wherein those prophesies and promises are fulfilled in their measure and degree. And so this Prophesy and promise of Gods pouring out his Spirit, however it may have its full and compleat accomplishment in some particular glorious time hereafter: yet there hath been a glorious accomplishment of it already in the Apostles times, as we are informed. Act. 2. 16, 17, 18. But this is that which was spoken by the Prophet Joel; And it shall come to pass in the last dayes (saith God) I will pour out of my Spirit upon all flesh, &c. Yea, and it is fulfilled in a degree wherever the Gospel comes with power. Yea, further it is observed by some; that, There is no particular Church where the light hath shined but hath had its special times, some solemn day of the pouring out of the Spirit, before the Sun went down; Which may be observed either at the first breaking up of the Gospel, or at some remarkable time and change of her condition; Whence a great tack of Souls to Christ hath followed, besides the reaching of the Conscience, and stirring the affection of many others under a common work of the Spirit, which usually goeth along with solemn times. Fulfilling of the Scripture, pag. 142. Edit. 2. Oh there∣fore pray that New England may have such [or another such] a so∣lemn day, before her Sun go down. 8. It is necessary to evidence that you have the Spirit that you be ear∣nestly desirous to have more of the Spirit, and that both for your selves and others. 9. If Christians would in good earnest set to pray for this, there would be good hope that the Spirit would be poured out upon us. The Lord is not wont to say to his people, seek or to stir them up to seek him in vain, Isa. 45. 19. I said not unto the Seed of Jacob, seek ye me in vain. & 30. 19. He will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. More encouragement to instant prayer for the pouring out of the Spirit, see in Mr. I. Mathers Sermon on Isai. 44. 3. Pag. 14, to 19. By all let Christians be perswaded to lift up the hands which hang down, and set to prayer, with a deep sense of our want of the Spirit, with a Soul humbling sense, that we have so grieved the Spirit, as thus to forsake and with hold its gracious operations from us: and also with faith and expectation that God will do this for us for the sake and up∣on the account of Christ: And then we might hope that it would go well with us, and that that should be accomplished in us which is prayed for by the Psalmist. Psal. 90. 14, 15, 16, 17. O satisfy us early with thy mercy, that we may rejoyce and be glad all our dayes. Make us glad according to the dayes wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy Servants and thy glory unto their Children. And let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us: yea, the work of our hands establish thou it. Exhortation 2. To All, to labour that the Spirit may be poured out upon them, that they may both have the Spirit, and a plentiful measure of the graces of it. Let every one endeavour to get the Spirit for him∣self, and so there would be a general pouring out of the Spirit, Would we be free from misery, would we be happy, make this our business. Let all unregenerate persons rouze and stir up themselves, and take the Kingdome of heaven by holy violence. Sue and strive by all means that the saving graces of the Spirit may be given to you. If we would have the Spirit poured out upon us upon our persons, we must be in the way of waiting for it. And O that we could use utmost di∣ligence and endeavours in this thing! It is a matter of most emi∣nent and everlasting concernment. I might here urge those two things hinted in the Text. The misery of being without, and the blessed∣ness of having the Spirit poured our upon us. which comprehend all can be said. But more particularly by way of motive, consider. Mot. 1. If you have not the Spirit you are none of Christs, you have no Christ, you are Christless persons, and have no more to doe with he Son of God in your present state, as to any propriety in him, then the Devils had, Luk. 8. 28. You may talk of Christ, and it may be profess him, but you have no right nor interest in him, Rom. 8. 9. Now if any man have not the Spirit of Christ, he is none of his. The Spirit is the bond of union on Christs part, and it is the Spirit which works Faith in us which is the bond of union on our part: whence Christ dwels in his people by his Spirit. Where therefore the Spirit of Christ is not, there is no union of that Soul to Christ, no faith wrought in the heart, and so no Christ dwelling in that soul. And now seriously con∣sider what it is to be without Christ, to be none of his. 1. It is to have no pardon of sin. No Christ, no forgiveness. You are yet in your sins, under the guilt of them and can have no pardon so long as you are without Christ. All the sins that ever you have committed, they stand on file against you, and you must answer for them. You lye under the heavy load of the guilt of innumerable evils, the which if you had any sense, might-make your hearts to fail at the thoughts of it. Psal. 40. 12. For innumerable evils have com∣passed me about, mine iniquityes have taken hold upon me, so that I am not able to look up: they are more then the hairs of my head, therefore my heart faileth me. It is enough to make the heart of any person to fail indeed, to see the load of all his sins lying upon him unpardoned. What a dreadfull thing is it for us who have been Transgressors from the womb, endless in acting of sin, to have all our sins to answer for before God, Job. 9. 3. If he will contend with him, he cannot answer him one of a thousand. We cannot give a satisfying Answer for one single sin of a thousand: But we must answer, that is, we must be called to an account for them all, if they be not pardoned, and pardoned they are not, if we have not Christ. In him pardon is to be had, Rom. 3. 25. whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. But pardon is no where to be had without him. 2. It is to have no favour with God. No Christ, no favour in Hea∣ven. The heart of God will never he towards any that are not in Christ, and that continue out of him. The world is at enmity with God, and reconciliation is only to be had in Christ Jesus. God will enter into friendship with, or shew favour to no person but by the means and mediation of his Son. And therefore if thou art and con∣tinuest without Christ. God does and ever will look upon thee as an Enemy, thou shalt find no favour in his eyes. He that made thee will not have mercy on thee, he that formed thee will shew thee no favour: There will never be other then anger in the face and heart of God towards We are all by nature children of wrath and Enemies, but they who are gotten into Christ they are thereby reconciled, Col. 1. 21, 22. You that were sometimes alienated and Enemyes in your minds by wicked works, yet now hath be reconciled, in the body of his flesh through death, &c. But for others the wrath of God abides on them, and there it will abide to Eternity, for they can have no favour, if they continue out of Christ, Joh. 3. 36. He that believeth not the Son, the wrath of God abideth on him. 3. It is to have no Salvation. No Christ, no Salvation. What∣ever else men may have, if they have not Christ, they can never be sa∣ved, Act. 4. 12. Neither is there Salvation in any other, for there is none other Name under Heaven given among men whereby we must be saved, Joh. 3. 36. He that believeth not the Son shall not see life. Poor crea∣ture! what dost thou dream of Heaven, happiness, eternal life & glory & hast no Christ? All thy hopes will prove to be but vain dreams, and will in the end vanish, 1 Joh. 5. 12. He that hath not the Son of God hath not life. 4. It is to be reprobate, i. e. disapproved, disallowed and rejected of God, Jer. 6. 30. Reprobate [or refuse and rejected] silver shall men call them, because the Lord hath rejected them, 2 Cor. 13. 5. Know you not your own selves how that Jesus Christ is in you except ye be reprobates. They who are without Christ, though they may not be Reprobate, as the word is opposed to Elect; yet in their present state and as to what appears they are no better then those that are reprobate. And con∣tinuing under Gospel enjoyments without getting into Christ is a fear∣ful symptome of everlasting Reprobation. 5. It is to be Satans. If thou art none of Christs, thou art the De∣vils. The possession of men in the world is divided betwixt Christ and Satan. What Christ possesses not are under Satans power and tyran∣ny. Know therefore that if Christ hath no possession of thee▪ thou art possessed of the Devil. Most lamentable tydings I bring to all unconverted sinners, you are possessed by the Devil: you are in the hands of that cruel Enemy of Souls, in the paw of that roaring Lyon who goes about seeking whom he may devour. Is it not a dreadful thing to have the body possessed? See Mark. 5. 2,—5. There met him out of the Tombs a man with an unclean Spirit.—And alwayes night and day he was in the mountains and in the Tombs, crying and cutting himself with stones. But how much more dreadful is it to have the Soul in the De∣vils possession? Ah sinner! Hast thou any reason to laugh and be merry, to enjoy one good hour, whilest thou art under the hand of so cruel a master and murtherer of Souls as thou art? He hath his will upon thee, 2 Tim. 2. 26. Who are taken captive by him at his will. The evil Spirit worketh in the Children of disobedience, Eph. 2. 2. He trades there; In some he keeps open shop, setting forth his wares be∣fore the world in those abominations and villanyes by them commit∣ted: In others he deals more underhand, he does not appear so open∣ly, but yet he is at work in the heart of every child of disobedience. Every sinner is the Devils factor, and erelong unless thou withdraw from his service he will pay thee thy wages. Every Christless sinner is under Satans power: Hence when persons are converted, they are turned from the power of Satan, delivered from the power of darkness, Act. 26. 18. To open their eyes and to turn them from darkness to light, and from the power of Satan unto God, Col. 1. 13. Who hath delivered us from the power of darkness. Thus remember and consider that if you have not the Spirit of Christ you are none of Christs, and if none of Christs, then what and whose you are. Mot. 2. If you have not the Spirit you are worth nothing. The true worth and value of men is according to what of the Spirit of God is in them. And therefore Pharaoh judged right of Joseph on this account that he was an eminent man, a man in whom the Spirit of God was, Gen, 41. 38. But if you are without this, whatever rate you may value your selves at, or others may value you, you are indeed good for nothing. For, 1. You know nothing of that which is only worth the knowing, and to which all other knowledge ought to be subservient. You know no∣thing of the things of God and his Kingdome, of the mysteries of uni∣on and communion with God in Christ. Speculative knowledge you may have, but practical saving knowledge you have none, for the true saving knowledge of these is only attained by the help of the Spirit, which you are without, 1 Cor. 2. 11,—14. We have received the Spirit which is of God that we might know the things that are freely given to us God—But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. You have little reason any one of you, he that knows most, to boast of, or be lifted up with your knowledge, for you know nothing as you ought to know. The God of this world hath blinded the minds of them that believe not, left the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4▪ 4. And therefore whatever you may imagine, or speak, or reason concerning spiritual things, it is but even as the blind mans imagina∣tion, discourse and reasoning concerning Colours: It is very igno∣rantly: You do not really understand any thing about them. Si Christum nescis, nihil est si coetera discis. 2. You can do no good thing. You have no ability to perform any good action. We are all naturally so impotent that we can do nothing that is good unless we have Spirit to help our infirmities, Rom. 8. 26. Likewise the Spirit also helpeth our infirmities: Which you have not. We cannot take any step in a right path without the manudu∣ction and leading of the Spirit, Rom. 8. 14. For as many as are led by the Spirit of God, they are the Sons of God, Psal. 51. 12. Uphold me with thy free Spirit: But you have no such guide. All spiritual life and every action of life it comes from the Spirit of Christ, Rom. 8. 11. and with∣out it nothing is to be done: And therefore let me tell you who have none of the Spirit of God, you never did any thing well in your lives, not any thing that God will accept. 3. You have no good in you. All the good that is or ever was in fal∣len man, it is wrought by the Spirit of God. And therefore if you have none of the Spirit of God, you have no real good in you. You may have these and those good natural dispositions, and some shews of good, but as for any spiritual, saving good that will abide the tryal when God shall judge what is good and what is bad, you have none of it. And therefore it may be said truly of you (whatever you may think of your good heart, &c.) your heart is little worth, Prov. 10. 20. The heart of the wicked is little worth. It is little worth indeed, for it is worth nothing. Hence is it said, Psal. 119. 119. God putteth away all the wicked of the Earth like dross: they being of no worth. Thus you see you are worth nothing, good for nothing, if you have not the Spirit of God in you: But they in whom the Spirit of God dwells, they are the excellent upon the Earth, Psal. 16. 3. They are Gods Jew∣els, Mal. 3. 17. In that day when I make up my Jewels. Mot. 3. If you do not get the Spirit of God to be in you, you will be like to be guilty of New-Englands ruine. I speak now to the Generation coming on upon the Stage; if you or a considerable number of you do not take care to be right spirited for God, that you may duely ma∣nage his work and carry it on, and serve the God of your Fathers with a perfect heart and willing mind, you will be like to destroy and lay this pleasant land desolate, your irreligion will be an occasion there∣of, Psal. 107. 34. He turneth a fruitful land into barrenness for the wick∣edness of them that dwell therein. Your sin, your degeneracy, your not owning and worshipping God in Spirit will provoke God to lay it desolate, and then it will be charged upon you, you will be reputed guilty of it, as being you who have done it, Zech. 7. 11,—14: But they refused to hearken, &c.—for they laid the pleasant land desolate. There is the fault and there will it be charged. And what a dreadful thing will it be to have the spoiling of such a blessed work as God hath here begun, to ly at our door? Mot. 4. While you are without the Spirit of God you are in extream danger. You go in jeopardy of your lives, the lives of your Souls eve∣ry hour. If this night thy Soul should be called for, what would be∣come of thee, who hast none of the Spirit of Christ? Assuredly Christ will say of you; I know you not, depart from me ye workers of iniquity. And then how fearful would your condition be? There shall be weep∣ing gnashing of teeth. This is the danger you are in while the Spi∣rit is not given to you. There is but a step betwixt your Souls and eternal death. Sentence of condemnation is past upon you already, Joh. 3. 18. He that believeth not is condemned already. Hell does as it were gape for you, your condition is extreamly perilous. Did sin∣ners know in what danger of the lives of their immortal Souls they walk in every hour they are without the Spirit of Christ, they would never sing care away with vain mirth and pastime, or please themselves with some shew and formality of Religion only. Oh the fearful ama∣zing security of men and women that can sleep quietly and take their ease upon the brink of eternal misery! Mot. 5. Consider, you know not how little time you may have for the getting of the Spirit. And therefore labour to get it quickly. It is certain you have but a short time to work in, but how short is uncer∣tain. We have seen and see dayly how suddenly they are cut down, by the Sword, and now by this fore disease God hath sent among us; who in probability might have lived many dayes. These especially are times wherin none can promise himself continuance of life. Thou hast this day an opportunity of hearing the word of the Gospel, and it may be mayst be something moved by it: But who knows but that some of us here may never have another? Oh that the present time could be improved by us all to strike the stroke for Eternity! The present time is only ours, and to know and improve that, is our wis∣dom and duty, 2 Cor. 6 2. Behold, now is the accepted time, now is the day of Salvation. If we now improve it, it shall be a day of salvation to us, Heb. 3. 15. While it is said, To day, if ye will hear his voice, har∣den not your hearts. If we neglect making out after the Spirit to day, we know not what shall be on the morrow, Jam. 4. 14. None knows what a day may bring forth, Prov. 27. 1. Another day may bring the impe∣nitent sinner into eternal flames. God tells us that his Spirit shall not alwayes strive with men, Gen. 6. 3. And if the Spirit of God have once done striving with us, then the time and hope of our getting the Spirit is past and gone also. Now therefore while time and the day of grace lasts look about you lest the opportunity be lost and you be undone for ever. If any shall now ask; How shall we do to get the Spirit of God pour∣ed out upon us and dwelling in us? There is a great deal of duty incum∣bent upon us in this respect. We must not sit still and say, It is not in our power to get the Spirit: God expects that his word should stir us up to careful endeavours that we should up and be doing, if so the Lord will be with us. If we sit still we are sure to perish, but if we stir up and set our selves to seek him, who knows but the Lord may help us so to seek him as that he may be found of us? Something therefore of our duty in order hereto I shall endeavour to set before you in these following Directions. And the same course is to be taken for the ob∣taining an encrease of the graces of the Spirit. Direct. 1. Labour for a serious considerate frame. Duely to pon∣der and weigh things especially matters of Eternity. Seriously mind what your state, what your danger, what your work is. That is the woful bane of many a Soul they do not consider, Isai. 1. 3. My people doth not consider. They do not throughly think of things, some slight notions and workings they may have about them, but it is not to purpose. I believe there are many who think they are converted, and have the Spirit of God, who set themselves to purpose to think what conversion was, what sin is from which they should con∣vert; what God, Christ and business is, to which they should convert, and what it is to have the Spirit of God. It is a dreadful Judgement of God upon Gospel sinners, that in seeing they see not, they have some flighty sight and apprehensions of things, but they do not see them re∣ally and to purpose: They know every thing almost about Christia∣nity, but they feel nothing, and so indeed know nothing. Did men and women see things really, and consider things seriously and to pur∣pose, we should have other manner of endeavours for the Spirit, for Conversion and Salvation then there are. It would be a good step if sinners could get their hearts set upon, and their thoughts seriously busied about, those matters that lye betwixt God and their Souls; and take up right and through apprehensions of those things which are of spiritual and everlasting concernment. Hence is it wont to be said; Consideration is half Conversion. A giddy flighty generation that can scarce be serious or fixed in any thing, that cannot get their hearts fix∣ed seriously to think of things, especially of a spiritual nature, are not like to be a converted generation, to be the subject of the pouring out of the Spirit. We must therefore labour to set our hearts to the words of God, to feel them in through meditation that they may be our life? "One Truth felt in Meditation is worth a world. Mr. Mitchels Let. Hence David Psal. 39. 3: My heart was hot within me, while I was musing the fire burned. A religious pondering frame would greatly make way for the presence of the spirit of grace in the Soul, Psal. 119. 59. I thought on my wayes and turned. Direct. 2. Be sure not to resist or quench the Spirit. When the holy Ghost is moving upon, or towards you, beware of opposing or stifling its motions: As they did, Act. 7. 51. Ye Stiff necked and uncircum∣cised in heart and ears, ye do alwayes resist the holy Ghost. If persons will alwayes resist the holy Ghost, when it is moving towards them, how should they come by it to be partakers of it? Hence are we so expresly charged, 1 Thes. 5. 19. Quench not the Spirit. If when the Spirit moves by the word, or moves in your hearts to leave sin, to fol∣low God and after holiness, if now you withstand, refuse or neglect to attend its motions, you are not like to obtain the Spirit. If you will not give entertainment to the Sprit of God, nor embrace its motions, how can you be like to receive it? Therefore be very atten∣ive to embrace its motions and obey them: Hearken diligent¦ly to his Counsel and Commands. When the Spirit of God is knocking at your hearts, and stirs your hearts to accept of him and of his graces, (which he is willing and ready to work in you) by no means neg∣lect them or slight them, but lay hold of them presently, as one of the grea∣test mercyes that God is intending towards you, bless him & cherish them, and beseech him to go on with his work in your Souls▪ Do not reject a∣ny work of the Spirit, neither grieve him by neglecting his good motions: Prov. 1. 23. Turn you at my Reproof: behold, I will pour out my Spi-unto you, I will make known my words unto you. Sedgwick on the Covenant. p. 64 1. Direct. 3. Remove all prejudices against the Spirit out of your hearts. Our hearts naturally are full of prejudice against the Spirit and the wayes and workings of it, of which we must labour to get them clear∣ed. There are those things wont to be mentioned (as in the Author but now quoted, p. 639) wherein we are apt to take up prejudice a∣gainst the Spirit. 1. Against the humbling work of the Spirit. 2. The mortifying work of the Spirit. 3. The sanctifying work of the Spirit. 4. The Derisions that befal men for the Spirits sake. That which I have especial reference to here is that we should get removed all prejudice against the mortifying and sanctifying work of the Spirit. Beware of being offended at the way of walking in the Spirit for the strictness of it, as if it were too streight to be restrained from these and those flesh-pleasing actions, and to be tyed to these and those religi∣ous dutyes and services. Be so far from looking upon these as un∣reasonable, as that on the contrary you may account them most equi∣table, and indeed most pleasant: As Prov. 3. 17. Her wayes are wayes of pleasantness. And account that it is your naughty heart only that makes you think them tedious and irksome. By all means get your hearts reconciled to those wayes, in which the Spirit of God leads those he dwels in, that you may from the heart account those happy who by the help and grace of the Spirit can and do walk in them, and that you should account it your own greatest happiness if you could obtain to have and walk in the Spirit, and in all the wayes thereof, and that every way and work of the Spirit of God may be very precious & de∣sireable to you They are the most excellent, glorious, profitable and desireable wayes and works, and it is the perverseness of mans heart and will that makes them at any time seem otherwise: which perverse esteem of them we must labour to get rid of. Dir. 4. Get your hearts pressed with the intollerable load and burthen of sin, of which you can no way be eased but by the presence and help of the Spirit of God. Never rest nor be quiet till you come to see the intolle∣rable, infinite, endless evil that is in sin, to be sensible that it is an un∣supportable burthen. That is the reason why many are so little con∣cerned about obtaining the Spirit of God to help and relieve them; they are not duely sensible of the dreadful burthen and load of their sin that lyes upon them. They have some lighter convictions and hu∣miliations it may be for some grosser sins, but they are not deep, soak∣ing, nor through enough: They are not sick unto death of their sin, and hence they do not look for, or not very earnestly for the Physiti∣an. It may be they have some physick of their own, something com∣pounded in their own Kitchin, some course or work of their own, that they account will do the deed, expiate for their sin, and preserve them from perishing; and so they look no further. Or if they do look out to this great Physitian of Souls, it is only to get some directions what they may do themselves for themselves, and they themselves will get it, work it and administer it, and so they rest still upon their own doing: They are not brought so low in themselves, as utterly and for ever to despair of their own strength and skill to recover themselves, and hence they do not yield themselves wholly and fully to be healed by the Spirit of Christ, they do not see such need of it. Labour therefore by all means to see clearly the deadly wound that sin hath given you, and to have your hearts broken all to pieces under the sense thereof. So long as you are whole in your self, or think you can make your self whole, you will see no need of the Physitian: But if you be thus sick, heart sick of sin, you will then feel an absolute need of the Phy∣sitian, you will then prize and look after him, Math. 9. 12. They that be whole need not a Physitian, but they that are sick. Sit not down at quiet till sin become most exceeding bitter. Go on humbling to be humbled, and to see such intollerable evil in sin, and to be so burthened with the wrath of God lying upon you for it, as it may make sin everlasting∣ly odious to you, & force you to fly for refuge, to lay hold on the hope set be∣fore you, and to have strong consolation there. Mr. Mitchel Let. Do not shun sorrow and mourning for sin: Of necessity you must be troubled for sin in this life or in Hell, and it is far better to come mourning to God for sin here, then to go mourning from him for his Judgement hereafter. If we be indeed cast down for sin & be in extream bitterness of Soul about it from the sinfulness of it, and its contrariety to God ap∣pearing to us, then we shall be fit objects for the Spirit who is the com∣forter to manifest his gracious work upon, Isai. 57. 18. I will lead him also and restore comforts unto him and to his mourners. Penitential mour∣ners for sin stand fair in the way to be comforted by God. Thus it is said the Spirit of the Lord was upon Christ for this end, Isai. 61. 1, 2, 3. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tydings unto the meek, he hath sent me to bind up the broken hearted, to proclaim liberty to the Captives. and the opening of the prison to them that are bound: To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn: To appoint un∣to them that mourn in Zion, to give unto them beauty for ashes, the oyl of joy for mourning. If we do not feel sin to purpose (as it is to be feared few in these dayes do, whatever common convictions many have) there is little hope that we should have this blessed Comforter sent to us, to take up his abode with us. Mourning for sin cannot be too much, if it raise the price of Christ in the Soul, and draw out a more earnest desire of the applying work of the Spirit to be wrought in the heart. Direct. 5. Cry mightily to God for his Spirit. Ask this boon of Heaven. When you feel an utter want of the Spirit of God in you, then run, flee to the throne of grace and let your Soul cry out to the living God for this mercy. Tell the Lord in humble manner what need you have of his Spirit, what your misery is without it, and ear∣nestly beg of him that he will give you his holy Spirit, to work faith, repentance and all other graces in you. And for your encourage∣ment consider what Christ sayes, Luk. 11. 13. If ye then being evil, know how to give good gifts unto your Children: how much more shall your hea∣venly Father give the holy Spirit to them that ask him? and Prov. 2. 3, 4. 5. But you will say; We cannot pray without the Spirit. Answ. But yet go and present your selves before God, and spread your case before him as well as you can. Bemoan your wants, your inability to good, your insensibleness of your misery: Plead as well as you can for mercy, for the bestowing of his Spirit upon you: Who knows but when you are endeavouring, seeking and striving, God may give in his holy Spirit to you, and help you to pray to acceptation with him? It is our duty to wait & let God take his time & way to work. But be sure to pray & that with great earnestness from a deep sense of your distress and danger, that God will speedily help you, Psal. 70. 1. Make haste, O God, to deliver me, make haste to help me, O Lord, Psal. 143. 7. Hear me speedily, O Lord, my Spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. It must be with humble and earnest prayer on our part, that the Spirit of God will come into our Souls, if ever it come there, Look therefore to the Infinite mercy of God in Christ to help in this matter. Direct. 6. Be exceeding diligent in the use of all means, especially in attending upon the word of God for the obtaining of the Spirit. As we must pray, so we must use all due means with praying over them. Seek for the Spirit wherever there is hope it may be found in all those wayes which God hath instituted for the giving forth of grace, mercy and good to the Souls of men. Let Sabbaths be observed, Ordinances at∣tended, meditation, self examination, prayer, secret, Family and publick prayer, reading the word of God; And especially the Ministry of the word: Oh wait there; By that, the word of God dispensed, the Spirit is pleased to convey himself. The Gospel is called the ministration of the Spirit, 2 Cor. 3. 8. We read of those upon whom the holy Ghost fell while they were hearing the word, Act. 10. 44. While Peter yet spake these words, the holy Ghost fell on all them which heard the word. The Galatians Gal. 3 2. received the Spirit by the hearing of faith, i.e. the word of faith which the Apostles preached. Therefore attend di∣ligently to the Ministry of the word, pray before you come, pray when you go from hearing of the word, that it might be a blessed means to conveigh the Spirit to you: And when you come to the word attend with all your might, hear as for your lives, do not heedlesly let slip any one Sentence without your careful attention. Expect, wait, long, look when, by what sentence, by what word spoken God will let in his Spirit into your Souls. Oh if persons would set themselves in good ear∣nest to attend upon the word of the Gospel, as the word of God, as the Ministry of the Spirit, who knows what God might do for them? Let the word of God be precious, if ever you would have the Spirit of God with you and in you. Dir. 7. Enquire seriously and consult with those that have the Spirit of God. If you have any serious christian friend you can open your heart to, be plain with him, & beseech him to be plain with you. Enquire the way of the Spirit from those who have had experience thereof, Jer. 50. 4, 5. In those dayes and in that time saith the Lord, the Children of Israel shall come, they and the children of Judah together going and weeping: they shall go and seek the Lord their God: They shall ask the way to Zion with their faces thitherward. Where you meet with difficulty in the way seek for instruction: Listen what others, what Christians of approved god∣liness and experience say concerning the way of the Spirit of God in their Souls, if so be that you thereby might go forth by the footsteps of Christs flock, and find him whom your Soul seeks after. This is the direction the Lord gives to her, Cant. 1. 8. If thou know not,—go thy way forth by the footsteps of the flock. It is of exceeding use for persons whose desires are intensly set after the Spi∣rit of God to be opening their hearts, and conferring seriously one with another about the same. Oh the holy breathings of the Spirit that have many times been kindled in the Souls of persons when they have been seriously and sincerely confer∣ring concerning the things and wayes of the Spirit of God! Direct. 8. Continue seeking, striving and waiting in the use of all means till you find, till the Spirit be poured out from on high upon you. If the Lord do not come and give his Spirit to you presently, yet take heed of giving over, or slacking your endeavours. Many being some way or other rouzed, for a fit are very earnest, but not finding the Spirit of God to come quickly, they give over, they are soon cooled, and content themselves with their former formalities in the exercises of Religion. Take heed we do not cast away our Souls here: How many, many perish here! Resolve ne∣ver to give over seeking and waiting till God be gracious to you, and pour out his Spirit upon you. If God give you not the holy Spirit to be your Comforter, resolve never to take comfort, but ly down in sorrow. Let nothing divert you from this seeking, let nothing satisfy you till you have found the thing you seek for, Hos. 6. 3. Then shall we know if we follow on to know the Lord. Importunity and constancy may at last prevail, Luk. 11. 5,—10.—Yet because of his importunity, he will rise and give him as many as he needeth, &c. and Luk. . And he spake a parable unto them to this end that men ought alwayes to pray and not to faint. The Lord Jesus spake these things to encourage to importunity and constancy in prayer. And for the prevalency and good effect of this we have the famous example of the woman of Canaan, Math. 15. 22,.-28. Direct. 9. Make this the business of your lives. Look upon it as the main thing you came into the world for. Lay out the strength of your Souls about it. Drive on this as if you had nothing else to mind or do: Make this your work to get the Spirit of God to be in you, and all other things subordinate and subservient to this. Do not think that for a sinner to obtain all the gracious operations of the Spirit in himself, to get a due sense of sin as most odious and loathsome, and to rest his Soul upon Christ as most pretious, and to shew forth all the blessed fruits of the Spirit in his conversation, is a work easily or quickly done: And yet you must not rest till you come to this, till there be the apparent, manifest, full breathings and operati∣ons of the Spirit in you. As Mercy is not like to come to us till the Spirit be pour∣ed out upon us from on high: So let us wait and labour till the Spirit be poured out upon us, singly and generally, that the wilderness may become a fruitful field, and the fruitful field be counted for a Forrest; and so those mercyes and blessings which are consequent to this may be derived down to, and setled upon us. For a close, let every sincere one, whose heart is upon the work and glory of Christ, hear∣tily and earnestly joyn with the Psalmist in that prayer & profession of his, Psal. 53. 6. 0 that the Salvation of Israel were come out of Zion! When God bringeth back the Cap∣tivity of his people, Jacob shall rejoyce, and Israel shall be glad.
N00200.p4	New-Englands choicest blessing and the mercy most to be desired by all that wish well to this people. Cleared in a sermon preached before the Court of Election at Boston on May 28. 1679. / By James Allen, teacher to the first gathered church therein.	[ "Allen, James, 1632-1710.", "Massachusetts. General Court." ]	1679.	Printed by John Foster,,	Boston, :	eng	[ "Election sermons -- Massachusetts -- 1679." ]	AFter I had received the invitation and call to this service, I can∣not express the Soul tremblings I had, (indeed sense of my own unfitness at any time to speak before such an Assembly as this, and upon such an occasion; especially in a day so circumstan∣ced as this is,) lest you should be disappointed of that, which you so much need, the best Counsel Heaven can afford. But being satisfied your desire was the Lords Call, I was so far en∣couraged as to venture upon it, in expectation of divine Assistance: And now humbly beg this may be the wish of this whole Assembly, all the Lords people in it, that God may be with me as he hath been with those who have formerly spo∣ken in his Name, upon the like occasion; that through the help of your prayers, and the supply of the Spirit of Jesus Christ, that which is lacking may be supply∣ed, and this service may turn to your Edification. THe words read to you, are part of Solomons blessing of all Israel, who were assembled at the dedication of the Temple, and was after that solemn Prayer he had made, for Gods avour to them in the variety of Cases, and Emer∣gencies might beal them, ver. 55. After all this he stood and blessed all the Congre∣gation. He blesseth them. 1. By declaring them blessed, and acknowledging that favour the Lord had shewed them, ver. 56. 2. By this holy and pathetical wish and desire, as comprehensive of all the par∣ticular mercyes before prayed for, God might so be with that Generation as with the former, with the end and effect of that desire, ver. 57,58. 3. His further desire & wish for them, that what he had particularly mentioned his Prayer before, might be accepted of God for them, ver. 59. and performed: with his designe, and end, the advancement of Gods glory, ver. 60 4. His holy Counsel and advice to them, how they should carry it to the Lord, that they might enjoy the good desired for them, ver. 61. The Text is the second way by which he blesseth them, wishing all that good to them, that truly will make them blessed, such a presence of God with them, as is comprehensive of all that follows. We bless others when we do wish & truly desire tha for them which will make them so; especially, when it is not a bare desire, but with Autority as this was, Solomon being a Prophet as well as a King, and here acting in an extra∣ordinary way, doing that God commanded should be done by Aaron and his Sons, Numb. 6.24, to the end To which he promised the ratifying it, as being done in the way of an Ordinance, and Institution of the Lord. In the words we have So∣lomons wish or desire for Israel. 1. The petition itself, exprest, 1. Affirmatively, that God may be with , amplified and illustted, 1. By the kind of his presence, as our God. 2. The Degree, as with our Fathers. 2. Negatively, by variety of words to the same sense, not leave nor forsake us. 2. The Petitioner, that is Solomon, a wise man, their Ruler, acting as a Prophet, and in the name of all that People. 3. The Persons for whom it is, all the Congregation of Israel. I shall not spend time in giving you the various readings, or Criticismes about the words; they are well rendred to comprehend the sense of them. 1. The wish, or that is desird, 1. What is meant by the presence of God or his being with us. 2. Our Fathers. 3. As with them. 4. Not to leave nor forsake, and why that is added. These must be a little cleared to make way for the Doctrine. 1. Gods being with them. There is a twofold Presence of God, or he is said to be with any two wayes, 1. By his essential Presence, by which God is alwayes with the creatures▪ wherever they are, or whatever their state is, Psal. 139.7,8. So fills heaven and earth, Jer. 23.24. Comprehends all things, places, contained of none, none can hide from the knowledge, nor fly from the power of it. 2. His providential or voluntary Presence, that is either common or special, 1. Common, and that ordinary, or more extraordinary: Ordinary, Act. 17. 18. Extraordinary, when the Lord raiseth and enables any that know him not, to doe some notable thing in the world for the service of the Church, Isa. 45.1,2,3,4. so sometimes as afflictive to his people as ebuchadnezzar. 2. Special, and that is either, 1. A gracious Presence, 2. Glorious, that with Saints and Angels in heaven; that is the complement of their happiness, Psal. 16. ult. Its Gods gracious presence here eant with his people on earth as their Cove∣nant God, that we may call his new-Covenant Presence, Let our God be with us. This gracious Presence imports two things, 1. Conferring all good, his vigilant and efficacious providence for their good. 2. Delivering and defending from all evill, both these are Covenant mercies, Gen. 15.1. by which he encourages Abraham, tells him what he might expect from his being in Covenant with him, to be his shield and exceeding great reward. And the signs of Gods Presence with Israel were the Pillar of Fire, and Cloud, the one for day, the other for night, which was to guide them in the way, and defend them from, and stand be∣tween them and danger. Exod. 14.19,20. In allusion to this, the Psalmist 73. 24. comforts himself in having the Covenant presence of God with him, He shall guide me by his Counsel, and afterwards bring me to his glory. Ps.84.11. he is said to be a Sun and a shield, which first is expounded to be his free communication of all good, not witholding it, i.e. powerfully conveying it. And all know what the benefit of a is, that intimates his with-holding all evill. This is promised to the reforming Jews and converted Gentiles who were brought into Cove∣nant with God, Isa. 4.5,6. 2. By Fathers are meant godly Rulers and Teachers of the People of God, who are often so called in Scripture, as well as natural Parents, those in the ge∣neration before them, or long before, with whom God was most eminently pre∣sent, Psal. 44.1,2,3. Of those of old, but especially here is intended those in the former Generations, for though the Lord was eminently with his people of old, in Moses and Joshuahs time, and the Judges God raised up extraordinarily to be their Saviours, yet in no Age was there a more gracious presence of God then in the Age before Solomon. 3. As with our Fathers, that is, see Isa. 63.12,11. Ps.44.3,4. the presence, the Church desires, that had been with their Fathers, or such a presence. 1. In won∣der-working, and as gloriously as for them as in the success David had over all the Enemies of Israel, 1 Chron. 11.9.2 Sam. 8.6,14,15. 2. That presence, or be so with us as with our holy Ancestors, by his gracious communications of him∣self to us in the wayes of his Ordinances, Psal. 63.2. filling us with his glory, even in those signs of his presence as in those best times, ver. 5,6. as David found it when he fet hed the Ark to his place, 2 Sam. 6.12,13.14,15. as to their Com∣munion with, so right knowledge of the things of Gods house, and that conver∣ting Presence of God there, Isai. 54.13. made David say, Psal. 84.11. one day there was worth a thousand else where. As also in civil order, Ezek. 48.35. was said of them, so might be of us, this may be the Name, Jehovah Shammah, the name of our Courts and Churches, be with us as with them in these respects. 3. In-dwelling presence, such a presence of God in our hearts as was then in theirs, filling us with his Spirit, strengthening unto duty, 2 Cor. 6.18. As God promises those that seperate from the world, 1 Cor, 15.10. Paul he acknowledg∣eth he had it whence he so much work, & in such a manner, Act 14.1. they so spake, many did believe, whence was it that those before us were so powerful, & perswasive, not by excelling in common gifts above many that come after, but having a fuller presence of God, there was a more full pouring forth of the Spirit, Zec. 12.8. that which will make the feeble as David, & David as an Angel of God. It may be enquired why it is said, as with our Fathers? it seems to be a limitati∣on of it, when as one generation may need more then another, and usually in some respects, a succeeding generation to any special reforming generation, doth: And therefore Elisha, 2 King. 2.9. he asks a double portion of the Spirit of Eli∣jah, not only to what the other Prophets had, but what Elijah himself had, as be∣ing to meet with harder work, a more sinful and unreformed People. Answ. As, 1. Imports that kind of presence they had sometimes, the similitude and not the degree, 1 Pet. 1.15. 2. It doth not alwayes limit the measure; a great degree of Gods gracious presence is here meant, but not just so much is intended, so much as, and as much more, as the Lord saw good; so much as might carry them as well through their duty, and work, in their generation, as those in theirs. 3. The People of God are wont to gather upon God, by his grants, that is van∣tage ground to Faith, and Prayer, Exod. 33.13,14,15,17,18. upon every grant Moses gets in with the Lord, and asks yet greater; so it should be here, we shall be in better frame to ask more, when we have obtained so much, and in better hope to prevail. 4. Let him not leave us nor forsake us; These are only amplifications, and shew the weight of what he did desire, by abiding on it, not leave to others, nor to our selves, not quit the care of his People, Jer. 14.9. that he deprecates on the behalf of the Church, not take away signs of his presence, nor his own presence from them. Solomon his commendable practice is for our imitation. Hence the Doctrine from the words is, Doct▪ The obtaining and continuance of Gods eminently gracious Covenant presence with his People ought to be sincerely & mainly desired by those that truly wish their happi∣ness and prosperity. 1. That it should be. 2. Why it should be. Reas. 1. Because it is the best blessing and favour can be desired for them. 1. It ought to be so, it is that they have done, which had the greatest love to Israel, as Moses, Exod. 33.15. Let thy presence go with us, or carry us not hence. So David desired for Solomon, and the People under him, 1 Chron. 22.11,18. So Solomon he when he blesseth Israel, and it was the usual Salutation among the Jews, Ruth. 2.4. 1. It is the most necessary blessing, nothing else is absolutely necessary but the pre∣sence of God, we may be happy without Creatures, the Israelites found Clothes, houses, food was not necessary, not the ordinary way of its supply, God could sup∣ply it another way; but this cannot, Luk. 10.42. there is one thing necessary, that is, the gracious presence of God, therefore Moses chuseth the Wilderness with Gods presence, rather then Canaan without him, Exod. 33.15. Heaven is not de∣sireable without it, Psal. 73.25. 2. It is the most suitable blessing to the People of God, nothing more pleasing as well as profitable to them, Psal. 4.6. therefore the best blessing. 3. It is a sufficient good, you cannot desire a more comprehensive blessing, this is enough, Gen. 33.11. Jacob when he had obtained it by earnest prayer, he acknowledgeth he had all, nothing less will make a people happy, more is super∣fluous. It is a saving, and it is a satisfying presence, Jer. 14.8. all good is in it, it is sufficient for defence against danger, Rom. 8.31. Psal. 27.2.23,4. To support assist, and succeed, in every duty, Hag. 1. 14. Math. 28.20. Gen. 39.2. so that pro∣mise intimates thus much, as was made to Joshua, and applyed to the use of eve∣ry Believer, Heb. 13.5. against fears of Enemies, or of want, you cannot want pro∣viding for, that have God graciously with you, Psal.144.15. 4. The most distinguishing favour, Exod. 33.16. our experience proves it. Reas. 2. The want of it is the greatest evil, so God threatneth it, Hos. 9.12. and the Prophet in the Name of the Lords people, Jer. 14.9. deprecates it, as the worst that can befal them: though Sword & Famine were threatned, he takes no notice of them, but endeavours to prevent a greater; Lord do not thou leave us not forsake us, be not thou a stranger, Deut. 28. 15. at this gap all o∣ther evils enter, if God forsakes, Ordinances will leave you, any benefit by them, friends will forsake, all comforts, he carryes all with him, they are but his Atten∣dants, Creatures and other enjoyments are but ubra Dei, especially, when all your outward good came with Gods presence, it will leave you if God doth; it is the presence of God, hath multiplyed you, enriched you, outwardly sanctified any of you, if he forsakes, these will not stay, no nor the People of God neither, then Ene∣mies will come, & all misery, such shall say, are not all these things come upon us, because God is not among us, & Enemies will know our shadow is removed, Num. 14.14. It was that kept off Enemies from Israel, they heard the Lord was among them, that encouraged the Psalmist Enemies, Psal.71.11. God hath forsaken, hence while God is with his People, no evil will assoil them, therefore as you would see the prosperity, and prevent the misery of the people of God, desire the gracious presence of God for them. USE. 1. For Information, See hence who are the best friends of a professing People: Who are thine O New-England that love you best, though they have not, at least they are not so accounted of by you: Those they are who wish, pray, en∣deavour that the gracious presence of God may continue with you, and be with you as signally as with any of his People in former times, or in the first times of this People. A praying, zealous, reformed and reforming Magistracy, Ministry and People, Isa. 62.7,8. that upon your walls give God no rest, that promoe & keep up the seperation between the precious and the vile, Jer. 15.19. Ezek. 22.26.30. These are your gap-men who prevent Gods going away, and ruin coming; but doe you not think them the troublers of Israel? Are you not wea∣ry of them, and fain would be rid of them? The old and faithfull ones, that have seen the works of the Lord, doe you not with others were in their room, that you might have more elboe room? Doe you not dig pits for their soul, that pray for yours, for a converting presence of God, that you might be with him as your fathers were? Jer. 18.20. Thy best dayes are gone O New-England, if their Prayers should be turned against you. O Sirs, yet you may revive the hopes of such, if you would prize and value them, the presence of God might be desired and obtained by them. 2. Then those that desire Gods departure from a People are their worst ene∣mies: Such as would drive away or remove his gracious presence from you. Job. 21.14,15. There are such men as would fain be rid of the presence of God. some such bold sinners, they say it with their mouthes, would have no Sabbaths, nor preaching nor precise walking, would be rid of godly Magistrates, Ministers, Christians, they have too much of them: all wicked men say it in their hearts, o∣thers in their practices, and wicked works, especially sensual Sinners, that have fullness of the world, have all their carnal hearts doe wish, they love not the presence of God, its not the way to sinfull pleasure or profit or credit in the world, Mal. 3.14. Isa. 30.10,11,12. will not endure plain distinguishing, sepera∣ting preaching, but must be soothed, pleased in a sinfull way; so would have the holy one to cease from among them, the sanctifing presence of God, that they cannot bear: and what follows? These are the worst enemies among the peo∣ple that would take away your God. Judg. 18.24. he thought so of them that took away his dung-hill gods, and those means of worship of his own inventing, how much more reason have you to look upon them that would take away your glory, the signs of Gods gracious presence, even his own holy institutions. 3. Hence see how to make a right judgement of the happiness or misery of any people, it is according to the presence of God among them, his gracious presence, Exod. 33.19. It is that makes the most noted difference between one people and another, the same people in one time and in another, according to the manifestation of his presence, Psal. 144.15. May it not in this respect be true∣ly said, former dayes were better than these, when they had more of Gods pre∣sence then now: but the Wise man reproves the saying so, that former dayes were better. Eccles. 7.10. Answ. The meaning is not, that some dayes of the Church and people of God are not more troublesome, and others more prosperous, and that we should not bewail with godly sorrow the evil of the dayes we live in, and the sins & judge∣ments that make them so; you must see they are so, and enquire into the cause, but the meaning is, 1. That which is blamed is, so to complain of the evill of present time, as not to take notice of the good in it that the Lord continues, that is folly, when the Lord hath removed many choice and precious ones from the Bench and the Pul∣pits, yet we ought to take notice with thankfulness, of the precious ones there, whom he hath let, and so much of his presence with them. This was their sin, Nmb. 14.4,5. Exod. 16.3. 2. Nor should we complain that our Lot is cast in such a day, that is to mur∣mure at the providence of God, and the holy government of it, who hath appoin∣ted the places and times of every person. Act. 17.26. 3. To insist upon a wrong cause, and charge the positive and meritorious e∣vil upon the times; but is is wise enquiry and judgement, when we see our own and others sins to be the cause of evil times, and that evil men make evil dayes. 2 Tim 3.1,2,3. they are the deserving or meritorions cause. 4. To judge the want of outward things, or presence of outward evils to be the cause deficient or privative of worse times, that mens trade and estates grow worse; when the true cause or is the gracious presence of God which is ndred by our sins. Isa. 59. that there should be no spiritual thriving, and trade with heaven should be on the losing hand. So to see times where less of God is, to be worse, is wisdome to enquire the cause that it may be mended, and we may obtain the presence of God with us as in former times. USE 2. Of Exhortation, To this great Assembly, That you would sincerely desire the presence of God with this People, as with their Fathers. I am encou∣raged to press this upon you, being well persaded, I speak to a great many, that love the prosperity of Jerusalem, and that come to be directed in the way to it. 1. Endeavour it. 2. Earnestly pray for it. I will give you at these two ge∣neral directions. 1. To endeavour it, do what you can, and lyes with you it may be so, true de∣sires are always followed with suitable endeavours, for they are the issuings and goings out of the will, to the good it hath chosen; there are two main acts of the will, viz. elicite and imperate, and having chosen it, pursues it by Commands to every faculty of the Soul, yea, and members of the body. The understanding that it should inform it self, what is the best way, and then affections to love or hate, as this good is furthered or hindred, or we in the obtaining of it. Direction for your endeavour better cannot be given then what is in 2 Chron. 15.2. being from the immediate guidance & inspiration of the Spirit of God. 1 Chr. 2.9 The visible gracious presence of God is conditional with a visible People, see that you fulfil it, performing your Covenant duty to God in your several Relations you stand in to him and his People: It is not enough you are not against him in such a day, neutrality will be counted opposition. Math. 12.30. 1. Endeavour, (I speak to this whole Assembly together) to keep and recover Gods presence by deep humiliation for, and through Reformation of what is pro∣voking to the Lord, search out the Achan and judge it. Josh. 7.12. otherwise the Lord will not be among you, sin and the holy God cannot be together in the same heart, nor place, were it is allowed, Am. 3.2. if two walk together they must be a∣greed, bewaile and reform Sensuality, want of first love, lukewarmness in Religi∣on, Animosities, unbelief, you have been frequently minded of those sins you all know to be so, find and clear each of you your personal guilt in any of them. This is Covenant duty with promise of Covenant mercy, Lev. 26.41. 2. Let God have his will, do not cross him, but labour to please him, remem∣ber he is your Sovereign, he will be with you as such an one, therefore you must be with him as his Subjects: subject to all his Commands, and submit to his Pro∣vidences, that is the way to his favour, 1 King. 8.58. it is the effect of, and way to his gracious presence, to walk as according to his positive, so his instituted will, Lev. 26.1,2,3, to ve. 13. then you walk with God when you obey his will, and he will be with you by fulfilling his promises to you, Math. 28.19,20. Joh. 14.23. Joh. 8.29. and when you submit, to his providences, Dan. 3.17,24. 3. Give him good content, value and highly prize his presence, the Lord is not wont to leave any till undervalued by them, Psal. 81.12. when they took not full content in him, then he gave them up, Hos. 5,15. therefore see you get and keep up love to his presence, so to the signs of it in his Ordinances, Isai. 52.7,8. value Ministry, and the faithful Ministers, esteem them as choice Covenant blessings, Jer. 3.15. And godly Rulers, when those that love you rule over you, 1 King. 10.8.9. be not weary of them, and Sabbaths, but call them your delight, Isai. 58.8,9,10. maintain an humble sense of your unworthiness of it, and yet a need of it, Isai. 57.15. e thankful for the least discoveries of it, and yet earnestly desirous of the most, especially value God's Son, Isal. 2.12. To all concerned in the work of this day, if you are with God in your chusing, and they are so who are chosen by you as our Fathers were, we may expect the Lord will be so with his people: our fears or hopes will be furthered as this day is managed. It is promised as an high Testimony of Gods favour to his People, Isai. 1.26. when he gives them Judges as at the first, &c. and how doth he give them but in that way of giving you hearts to chuse such, is a fruit of the right managing that other Covenant priviledge, the Lord etrusted you with, Jer. 30.20. to have our Governours from among our selves. 1. Be not negligent in your choice, this liberty is a Talent, you have this day another opportunity to use it, do not hide it in a napkin, or in the Earth, as that unfaithful Servant, Math. 25.24,25. that your worldly business may not take up that time should be employed in this Service. I have heard it much complained of, that Freemens meetings are not attended, not half of them appear upon choice of Deputies in this Town, and other concerns in that nature: and many that do come, have never prayed for guidance, no made enquiries of things, or persons; but only do as they are led. Is not this to do the work of the Lord negligently? To be careless of your Oath? And to be accessary to all the mischief you might have prevented, if it be any otherwise then well, and to have no part nor share in what good the Lord this way brings about to his People? 2. Those who are active, see that it be for God, the glory of God, and the good of his People: be on Gods side, let not private respects sway you in your Elections, to be for those that are your friends or favourers, be for God, and he will be with you. If you would be so, then let your choice be guided and over∣ruled by the word of God, see how men stand afected to Religion, and the com∣mon good of this people, 2 Sam. 23.3. He must be just, ruling in the fear of God. If they had the wisdome of Solomon, Justice of Trajan, &c. they would not be fit for this People, if they are not pious. Solomon saith, wisdome with an Inheritance is good, that is most true here, or it is good, I mean that he be an heir of glory, be truly gracious, other qualifications must not be severed from, but seasoned with the fear of God. It is true, every godly man is not fit to be a Ruler, and as true, no un∣godly man is. They that are not true to God, can never be so to the main Inte∣rest of this his People: All other qualifications without this will make them but the more dangerous Enemies to the People of God. Be sure then you chuse friends of God, if by them you would expect a manifestation of his friendship to you. It is true, the best are subject to infirmities, that may be personal disadvantages, but they will be faithful to the interest of godliness. 3. When you have chosen them, know that you are with God in a right and regular carriage to them, and in the way to have him with you and us. 1. If it be a good choice of holy men, bless God for it, and take it as a pledge and token of his favour to you, and his presence with you, Isai. 1.26. Ezek. 4.24. If otherwise, there is no Reason to complain of any, but your selves, therefore you should humble your selves before God as deserving such a Judgement, and for your sinfulness in chusing it. 2. Follow them with your prayers, God may be with them, as he hath been with those before them, if you would pray more for them, and complain less of them you would be better People, and would find them more a blessing to you. If their missing it further your▪ prayers, that is the best way to rectifie their pro∣ceedings, 1 Tim. 2.1,2. whence you were solemnly exhorted to it the last year, by a faithful Servant of Christ 3. obey them; though this or that form of Government is mans creature, yet Magistracy is the Lords Ordinance, and their authority in those places is from God: therefore Rom. 13.1,2. Christians were bound for conscience sake to obey evill ones, when got into place, much more when good, 1 Tim. 6.1. and a further obligation you have then other people, to ready obedience, they are of your own choice. Remember when you chuse them, they are men: you chuse not Angels, but men of like infirmity with other good men in this world, therefore expect not too much, but you ought to think that all will not be done that ought to be. But also know when you have chosen them, they are gods by office, Psal. 82.6. and in the exercise of that to be obeyed, though only in the Lord. 2. A word to those that are, and may be our Rulers, Honoured in the Lord, much may be done by you to obtain and maintain the presence of God with this People: One faithfull man on the Bench, may stop the gap, and prevent Gods going out at it, or enemies coming in. Ezek. 22.30. Psal. 106.23. I would hum∣bly commend to you that which is your main duty, in which you ought to walk with God in that station, and do your part, God may be with you, and so with this People. It is direction given by divine Oracle, God the Father and the Son by the Spirit spake it, 2 Sam. 23.3. A Scripture hath been improved profitably a∣mong you upon this occasion, by a worthy Servant of God now with the Lord, as a direction in the choice of such that may be a blessing to a People, ad to them chosen how to carry it, that the People over whom they are may have the graci∣ous presence of God among them, and continued with them, not only a promise they should have such a Ruler, but a precept what they should be, that are Rulers of Israel. More particularly, 1. The care of the People of God and the things of God is in a great measure committed to you, as you engage your Authority for the protection and defence of these; so you are with the Lord, and he will be with you and his People by your means. 1. For the People of God, these are dear to God, and as the Apple of his Eye, Zech. 2.8. as he is sensible of the least wrong done to them, so of every kindness and favour shewed to them, you are as the visible covers to these Eyes, their out∣ward defence under God lyes upon you; as it is a special favour to Gods people to have such as fear the Lord over them, so is it an high honour to be over such a People, and the Lord further manifests his kindness to Rulers, when they are spirited and raised up to be Saviours upon Mount Zion; it is both a manifestation of it, and a sign of more, Zech. 12.5,6,8. when God will make Jerusalem a bur∣thensome stone to all that heave at them, then shall their Rulers be encouraged to stand by them, as being strong in having a people in Covenant with God to stand for, so the God of that Covenant. To these the Lord promiseth great success, as fire is to the wood laid upon it in the Hearth, so shall they be to their Enemies, they shall prevail against them. Let out-casts dwell with you, and your Countenance and Favour be extended to all, that truly fear the Lord, though in some Circumstances they may not be of your mind, when they carry it without just offence. 2. Care of the things of God, his worship, that is also incumbent on you as Rulers, defence of, and encouragement in the practice of godliness, and matters of worship: I am far from thinking, Magistrates in New-Testament times, have nothing to do with, either the restraining or encouraging outward acts of men referring to the first Table: The commended Examples in Old-Testament times, that were moral actions are for our Instruction, as well as moral precepts (where those actions were not extraordinary,) As those about the worship of God and religious observation of the Sabbath, that then were under divine Institution as to that time, and mode of Service: There is the same obligation to the care of the Lords day now, and Institutions of Christ in the New-Testament. But to wave the dispute of it, what is the duty, is the greatest difficulty, and made the darker, by the various apprehensions of worthy and excellent men. I shall not undertake decision of that Case, but shall endeavour to hold forth so much light for your direction in it, you may be with God, & act in Integrity and Evangelical Perfection: And know you that the Lord will not withdraw because of Infirmities, and weaknesses, where there are not wilful miscarriages of his Servants. 1. Defend them that are the most pretious things of this people, & then liberty to enjoy the Ordinances of God in their purity, you must use your Authority for thei efence, not only from open, but secret Enemies; And what ever tends to the ruine and overthrow of the Churches here established. And as was well hin∣ted by a worthy person in his Election Sermon; less will undoe us here, (this is but a little Boat) then in greater Kingdomes. I do not think errors of the mind can be compelled, but by light and Reason, or that any can be forced to be of another mind; they must be drawn, not driven, that heartily close with Christ, and em∣brace Religion. But if any under pretense of Religion will endeavour the subversion of that is true, and so esteemed by those in Authority, such endeavours ought to be preven∣ted by them, and powerfully obviated. I am perswaded, that all the people of God are agreed in the end, that injury, at least ruine should be hindred Authoritatively, the greatest doubt is about the means, what is the best way to overthrow the designs of those that are Enemies, and fundamentally so to the welfare of this People, and it is high wisdome, the choise of the fittest means to the end; it is very hard to say what that is, they can best judge of it that ear all the Circumstances of a Case. That I would hum∣bly commend is, when you cannot all agree upon the way, use condscendency to each other, that you may agree, vi unia fortior. That which is done with grea∣test Concurrence you may expect most of Gods presence with, and will be most effectual, though in itself it may seem most contemptible. 2. Let them have your countenance and encouragement, that is by your Ex∣ample and Authority maintain and uphold the true worship of God, 2 Chron. 17.6,7,8. Jehoshaphat was commended for his care that all places might have a faithful teaching Minister, see ver. 9. how the Lord was with them, Neh. 13.11. Nehemiah he took care that the house of God it might not be forsaken by with∣drawing necessary supports for those that attend the service of God, ole there must be to maintain the Lights. They are duties of necessity, not liberty of Justice, not Charity, so fall under your Cognizance. 2. The matters of men are also your care, and therein you are with God when there is due execution of Justice, if it be speedy, Impartial as our Fathers were, such have been in these places that could not by friendship, or flattery, or bribe∣ry be turned out of the way of right Judgement, but have judged for the Lord, Jer. 22.1,19. as Josiah was commended for it, and it was wel with him and his People, ver. 3,4. Jer. .1. and Righteousness exalts a Nation, Prov. 14.34. the contrary evil is its Reproach, Justice saith the Philosopher, is all virtue. A word to the Reverend Eders, much may be done by you, Fathers and Brethren, that the gracious presence of God may be continued with this People. If we be so with God as those that went before us, he will be with us, as he was with them. One Jehojah, of how much use was his Faithfulness to God in the matters of his worship, 2 King. 12.2. 1. Endeavour the like agreement and union, in promoving the Truths of the gospel. It was promised to gospel times, Isai. 52.7,8. That those who brought the glad Tydings of the gospel, should lift up their voice together, and sing toge∣ther, this the Apostle, Rom. 10.15. applyes to the Ministers of the Gospel, and I believe it had as eminent a fulfilling in those faithful and pretious Elders, that were first planters of the Churhes here, as ever since the primitive times, in exal∣ting together the reign and government of Christ in his Church; and some Circumstances they differed, in those things is the greatest difference a∣mong the godly) yet they agreed in the substance, and manifested it in that Plat∣form of Discipline, which was published as the Judgement of the Ministers of New-England, asserting the Authoritative Rule of the Elders with the liberty of the Brethren. Though the Judgement of the best, should not be looked upon as Scripture Canons, nor bind any further, then it is found agreeing with the Word of God, by which it ought to be tred; yet I think I may safely say, that is a clearer Judgement of the mind of God in the Scripture, in that matter, then can be expected in this next generation: I should rather suspect my own Judgement in the Scriptures, then thei a that Case. 1. Considering ho singularly they were qualified for that discovery, Ezek. 43. 11. though it is true, in improvements of natural light, that may be nreased by industry, and those that stand upon others shoulders, may see urther then they did upon whose shoulders they stand; but it is not so in spiritual things, the fur∣ther knowledge of which depends upon Revlation, Eph. 1.17. and the humble the Lord acheth, Psal. 25.9. Rev. 4.1,2,3. In that glorious discovery is Gods glo∣rious inthroning himself in the midst of his Church, affording gracious supplyes and protection to them, is manifested to John when prepared by an heavenly Ex∣tase, which was the Theater in which he did he hold it. When we find a Com∣pany of men more holy, humble, and diligent, then those were, something more may be expected▪ 2. They were free from outward Temptations to please men, having a people ready to receive what should be made known to them, upon their serious search∣ing out the mind of God in his word: besides the Conflicts and agitations from abroad, to put them upon their fuller examination of it by the word of God; and to weigh it in the ballance of the Sanctuary. 3. We shall not find in Scripture, or other Histories of the Church, that the next Age after any considerable progress in Reformation, did go beyond the first, but the contrary, Judg. 2.10. there have been gradual declinings till that light hath almost been extinguished; then the Lord hath raised a new spirit of Refor∣mation, to whom he hath given & revealed more of his will, & further knowledge of his truth: Nay we may read of some of the Lords faithfull servants, that their first wayes have been the best, 2. Chron. 17.3. So with Solomon, & our Lord Jesus blames the Ephesian Church for forsaking their first love▪ and where love decayes light doth not increase in practical Truths, Rev. 2.5. This was New-Englands glory and design, they came not hither to assert the prophetical or Prely office of Christ so much, that were so fully owned in Old England, but his kingly, to bear witness to those truths concerning his visible Kingdome, the maintaining of these lyes much with you. I am perswaded, that the truth concerning the King∣dome of Christ, is that word of Christs patience, that the Phladelphian Church is commended for Rev. 3.10. and ath that gracious presence of Christ promised to it, that they shall be kept from the hour of temptation coming upon the whole world. 1. It is that Christ suffered for, John 18.37. This cause was written upon his Cross, Chap. 19.19. 2. His Kingdome is as yet a Kingdome of Patience, therefore the con∣cerning it must be a word of patience, Rev. 1.9. and they that own it, heir Pati∣ence will be exercised. 3. The greatest opposition sinners make, yea such as are professed Christians, is to the invisible and visible Rule of Christ, Psal. 2.2. Luk. 19.14. 4. It is the last truth to be suffered for, which Suffering ushers in the King∣dome of his Power, Rev. 11.11,12,15. 2. Endeavour to save this People, pray and preach for their Conversion, not so much to please as profit them; let it be seperating Preaching, Ier. 15.19. Rom. 9.1,2,3. Chap. 10.1. 3. Be faithfull to Christ in teaching all, and only what Christ hath command∣ed. Math. 28.18,20. that is, all that is necessary for their salvation and edificati∣on. Act. 20.27. 4. Be examples to the Flock. 1 Pet. 5,3. of Meekness, Humility, Self-denial and Sobriety. A more exemplary Ministry the world hath not had then New-England, and the Lord was with them, let us not come behind them: Men are taught more and readier to learn by example then precept: while you are thus with God, He will not leave not forsake this people. 4. Let me leave a few words of advice with this honour'd Court, who have called me to this Service: Honoured Sirs, you have given me the opportunity thus to speak to you, yet my message is from above, I speak to you now under the influence of a greater authority then yours, or any under heaven. Let me hum∣bly beseech and advise you, as those I beleive seek the welfare of this people, to doe your part that the gracious presence of the Lord may be with us as in for∣mer times. 1. Be couragious for God and his People, our lives and liberties, civil and sa∣cred, are put into your trust, you may save or destroy us under God; quit you like Christians, and as former Courts; difficulties may be before you, but study more what becomes you at this time, then what will become of you: Enquire what is your duty, and God would have you to do, be sollicitous more to please God then men, nay, assure your selves men you cannot please, the Lord you may, Prov. 6.7. and though hard and hazardous work is before you, if the Lord set you upon it, he will not leave you in it; Hag. 2.4. This is the way to have God en∣gage with you, when you trust all with him; make the word of God the Rule of your proceedings, and remember Issues and Events are the Lords, they are un∣certain to us; but if you be sincere for the glory of God, and in the doing your duty, though in some things you may miss it, God will own you in it, 2 Chron. 16.15. And the Issue will certainly be good to you and us. 2. Be unanimous, let your Consultations and results be so as much as may be, the bundle of Arrows is not so easily broken as one, 2 Cor. 13.11. what he saith of Church society is true of any of the Assemblies of the People of God, be at peace and the God of peace will be with you, and if with you, so far he is with us; union is your strength; your dividing is like an Armies breaking rank when an Enemy is assaulting them. Those that seek the ruine of the whole, first endeavour it by dividing you, shall Herod and Pilate agree against Christ, and shall not Christians for him, and that at a time when there is so general a Conspiracy and consent a∣mong the Enemies of the Truth, against all the Professors of it? Believe not re∣ports of each other, take not up prejudices, if you have prejudged their persons, you will make no right Judgement of what they say, press not things wherein there may be different apprehensions, too hard, nor heighten it by giving the dif∣ference too ill a Name, or too good, too odious, or glorious; if there be lesser Animosities, and personal, lay them aside, they may not hinder union for publick good, two brave Romans did so. The Agreement of this Court would have an healing influence upon all other Societies under you, your practice of it would speak more then all other desires of it, and do more then all other endeavours. 3. Your being with God, will much appear in the Laws you make, to be the Rules of others walking under you, see that none of them be repugnant to the Laws of heaven, or unsuitable to the state of this People; if any be so, better shew your authority in nulling them, then neglect or contempt of them should lessen your authority: What are good, see to it they may be executed: as much of the wisdome of a people is seen in their making laws, so is their authority in the due execution of them, & their holiness Deu. 5.8. if you do not make the Laws speak by executing of them, what men charge on God, may be too truly on men, Psal. 0.21. are like them either in weakness, or wickedness, you either dare not shew your dislike, or have it not. 4. Suffer not Plantations to be without a godly and faithful Minister, not to set down without Gods Ordinances, which are signs of Gods presence, Exod. 20.24. and means also by which, and in which he is among a People, 2 Chron. 15.34. without the true God, when without teaching Priests, and no way of visible wor∣ship. Where persons are not fit o judge for themselves who are fit to admini∣ster the holy things of God, provide some way that Heterodox and ungodly ones may not be encouraged; Tares will sooner grow then wheat. 5. Acquaint your selves with the History of the glorious works of God, for this people in former times, those manifestations of Gods presence with our Fathers, & further the knowledge of it among this people: you have been often minded of it, & though something hath been done towards it, by Reverend & worthy persons, yet those providences and experiences of seasonable and wonderful supplyes, & protections, that have been most remarkable, I have not yet seen. The full sto∣ry of this people to this day would be one of the best of humane Histories, for the time of it, in the world, many things yet may be had from those that have seen those wonderful works, and Fathers should tell it to their Children, Psal. 44.1,2,3. you are our publick Fathers, tell it then to your Children, the knowledge of this by Solomon was the ground of his wish for the like. It was usual with the Peo∣ple of God in former times that had not the way you have to communicate remar∣kable Providences to after Ages, to do it by erecting Monuments, or putting a name upon the place, Gen. 22.14. so to preserve the memory of famous Providen∣ces, Exod. 17.14,15. so Moses by divine direction kept a Record of that victory over Amale, Psal. 70, &c. many Psalms there are to call to remembrance, thence it was Bethel had its Name, Gen. 28.19. so that Well, Gen. 16.14. Josh. 4.3,4. God himself gives himself a new Title upon it, Gen. 22.12. and it is a means of Gods presence and blessing, Psal. 78.3,4. that they may set their hope in God. 2. As you should endeavour each in his place, we may have this presence of God, so pray for it earnestly, Importunately, stirring up your selves to take hold of God, you may not let him goe; be not willing to let go your hold on him; Ar∣gue the Case with humble and holy boldness as Moses, Exod. 33.15. Numb. 14,13,14. Jer. 14.9. say as she, Ruth 1.16. as Jacob, Gen. 32.26. resolve to take no denal, gistrates should pray he may be with this people, and the People he may be with them, with our Courts, our Ministers, in our Churches, with those that chuse, &c. 1 King. 8.58. To stir up your endeavour and desire. Mo. 1. Consider, never did you need it more then now, you have more Enemies, and those more potent, you have fewer friends, and those less power∣ful, your work is greater, difficulties more formidable, such Mountains as cannot be removed by humane might or power, but alone by the Spirit of the Lord, Zec. 4. 7. And divine help, Math. 8.26. What will not men doe when the Ship is ready to sink, and those in it to perish? O therefore awaken Christ with your Cry! 2. Consider how much of that gracious Presence of God seems to be with∣drawn from us, that our Fathers enjoyed, may we not humbly expostulate the case with our selves, as the Church with God, Isa. 63. 13, 14, 15. Where is he? where is that wonder-working Providence, whereby he did destroy the enemies of his people, and lead his People through the greatest reigh? that guiding assisting; succeeding and defending Presence of God? that heart humbling, con∣verting, sanctifying Presence in Ordinances, when he knock'd at the door of of your hearts in the Ministry of his word, and making way for his own enter∣tainment? Is he so nigh to us in all we call upon him for? Det. 4.7. When before they cried e answered them, and heard them while they were speaking to him, Isa 65.24. When there were such overflowing of Compassions, that he ran to meet his peo∣ple, he might fall on their ecks and kiss them. Were there not such happy daes in New-England, and is it so now? O then follow him, let him not goe far away, stop him at the Towns end. 3. Consider, how unwilling the Lord is to leave and forsake a People hath so owned to be his, and done so much for. How many Staes hath he made a∣mong us, by stilling the tumult of the Heathen, removing Sickness? Doth he not say as Hos 5.15. O New-England are you willing to have me still? then seek him early, Hos. 5.15. His preventing evills from abroad, removing the worst of your enemies; 1 Sam. 12.22. The argument Samuel useth to further their endeavour to keep him with them, and recover his presence among them, the glory of his free mercy and goodness engageth him with you, Psal. 132.11. He ath chosen this for his habitation, He is your God: The argument in my Text, plead it, and improve it, and remember it is in a Covenant of Grace he is yours: he takes not advantage of smaller , they break not this Relation; if greater ones, Yet he admits of Repentance. If he seems as if he would be gone, it is but o try your love, and draw out your importunity, see Gen. 2.26. Exod. 32.10 Luk▪ 24.28. Gen. 32.9. Nay this will be a sign the Lord will be with us, if we are unwilling he should leave us. 4. Consider the advantage of having Gods gracious Presence to this present, and future Generations; if I had the tongue and knowledge of an Angel, I could not tell you the hal to be gotten by this way: This will be light to you in your darkness, deliverance in dangers, strength in weakness, Psal. 27.. Supplies in all your wants, Psal. 23.1. and 46.1. &c. A present, a powerfull help, success in all affairs, Gen. 39.2. it is a full and a sufficient blessing, this will be your Glory, and a defence upon it, Isa. 4.4,5. This will heal all our breaches, recover all our losses; restore such a Magistracy to you as at the first, Isa. 1.26. and such a people to them: Ordinances will be powerfull for Conversion and Reformation. 1 . 8.58. hearts shall be inclined: nay your Children shall be taught of God, and great shall be their peace, Isa. 54.13. The name of this City shall Jehovah Shammah, Ezek. 48. lt. Psal. 67.6,7. Then shall the yield her increase, and God, even our own God shall bless us. When you shall lay your heads in the dust, you will have the best Legacy to leave with your Children, that which good old Ja∣cob did with Joseph, Gen. 48.21. I dye, but God shall be with you▪ the succeeding Generation will bless God for you, & call you Blessed, & may then be encouraged to the same dsire and endeavour for their Generation, that God may be with them as he was with their Fathers, he would not leave nor forsake them; their hearts may be inclined to walk in all the wayes of the Lord for ever.
N00201.p4	Serious advice to delivered ones from sickness, or any other dangers threatning death, how they ought to carry it, that their mercyes may be continued, and after misery prevented. Or The healed ones prophulacticon or healthfull diet. Delivered in several sermons on John 5.14. / By James Allin, teacher to the most antient Church of Christ in Boston.	[ "Allen, James, 1632-1710." ]	in the year 1679.	Printed by John Foster,,	Boston; :	eng	[ "Christian life.", "Sermons -- 1679." ]	Afterward Jesus finding him in the Temple, and saith to Him, Behold thou art made whole, sin no more, lest a worse thing come unto thee. IN the Chapter you have, first the Hystory of a glorious Miracle Christ wrought in healing an impotent man, from the first, to the tenth verse. 2. The Jews quarrelling at it, designing the ruine of him that healed him, from the tenth, to the nineteenth verse. 3. Christs Apology for himself in defence of the work he had done, to the end of the Chapter. In the first verse, and so on, you have the Miracle, and therein, first the time of it, it was at the Feast of the Passover. 2. The place, and that was Bethesda, where was a Pool for healing any disease, to the person that first stepped in, after an Angel had troubled the waters. 2. You have the person hea∣led, described. 1. By his Impotency, left of all in the time, none helped him into the water. 2. By the long time he had been under this distemper, which was 38 years. 3. You have the manner of his cure, it was by Christs word of com∣mand, in obedience to his command, he was to take up his bed and walk, as a sign that he was healed. Then in the second part of the Chapter you have the Jews quarrelling; and before they knew the Author of this healing, they charge the poor man with breach of the Sabbath, by carrying his bed, and his Apology being, that he was so commanded by him that healed him, and upon their Enquiry who it was, he replyed he did not know; Then you have Christ manifesting himself to the healed man, by whom the Jews understanding the person, they design his death. But you see Christ finding this person gives him heavenly Counsel how to carry it, that the benefit received may be for good to him, goe and sin no more, &c. In the words are two things, 1. Christ finding this impotent man he had heal∣ed, 2. The excellent counsel Christ gives him, 1. By way of direction, Behold thou art healed, 2. By way of caution, sin no more, lest, &c. In Christs finding this man, two things observable, 1. The time of it, it was afterward, after his obedi∣ence to Christ carrying his bed, which the Iews charged him with, and Christ manifesting himself to him in a glorious manner; and from thence we may draw this Observation. Doct. That they who meet with most difficulty in the way of their obedience to Christ, may expect to meet with a reward in having more of Christs presence. So that whether it be Duty in the way of our general course, or any particular duty we are doing for Christ, no difficulty should discourage us therein; the Lord Jesus knows how to make a Recompence and compensation to us. As you should consider, 1. The time when, so 2. The place where Christ found him, it was in the Temple, where he was offering his Thank-offering, and he was early at the Temple, for you find Christ did not stay for his coming, but found him there, so that he was early in returning Thanks; thence observe, Doct. That it is a good fruit of healing mercy from God thankfully to acknowledge the in our diligent attendance upon his Instituted Worship; We have here, 1. Christs own Example he leavs us, to be early in seeking God in the Temple, thither Christ comes, and 2. this healed mans Example also, there Christ finds him: he finds him not in a Tavern, or in his own house neglecting the means and publick worship, but in Gods house; And he is not there as one loth to come, or weary of that Service, but was early there, when Christ comes he finds him there; and from hence further we may observe, Doct. That it is a great advantage to any that are able, to attend upon the Instituted Worship, yea, to be diligent in attending for there it is you will sheet with the presence of Jesus Christ, there you will find that knowledge of him, and acquaintance with him, that you meet not with elsewhere, there Christ found him waiting upon God, to acknowledge his healing mercy, and there he meets with Christ. And further you may observe, Doct. They that do what they can in the acknowledgement of God, in their duty, so far as they know they shall therein be acquainted with more of their duty. God will give greater and clearer discoveries of his mind to him in that way; and you must re∣member God is not a debtor to us by any thing we pay him, but we are more in∣debted to him for those communications of his to us, Psal. 50.23. They that glorifie me to them I will shew the Salvation of God. But the latter part of the verse is that I would chiefly speak unto, the counsel Christ gives this healed man. Christ is a gracious Physitian, and comes now to heal his Soul as well as his body, that he may be kept in such a measure of health as may be for his comfort, and in order to it he gives him this counsel. 1. By way of direction, Behold thou art made whole; That which Christ herein calls him unto, it is a diligent observance of the mercy God had bestowed, he would have him take more notice in a fuller view of this mercy, thou art made whole, Adding, Behold, healing mercy is that which should not pass your more se∣rious consideration, where God gives it. 2. The caution Christ gives him, Sin no more lest a worse thing come unto thee, he gives him a special Caution against sin, specially that sin God had been punishing him for, And he backs this caution with an inforcing Argument: lest a worse thing then thirty eight years sickness by such a distemper come to thee. And when Christ saith, Behold thou art made whole, he doth not say, I have healed thee, thereby teach∣ing us humility (for he did not understand Christ to be God) but would mind him of the chief Author, consider thou art healed; So from the words we may take these three observations. Doct. 1. It is the duty of those that have received healing and delivering mercy from the Lord to take special notice of it. Doct. 2. Those that are healed or delivered are to take very good heed that they sin no more. Doct. 3. That sins after great and eminent Salvations, Deliverances, & mercies, they pull down greater Judgements. Doct. 1. Those that are under saving and healing mercy from God they should take special notice of it, Beold thou art healed. You must not take a transient view but take serious notice of Gods mercies; It is one of the most pretious and pleasant works of a Christian to take notice of, and observe Gods Providences to himself, Psal. 111. The works of the Lord are great sought out of all those that have plea∣sure therein. For the Explication of the Doctrine▪ we may Consider, 1. What is this beholding and taking notice of delivering and healing mer∣cies. 2. How we should take this notice of them▪ and 3. Why we should do so. 1. What is that notice Christ would have every one delivered and saved to take of the mercy vouchsafed. I Answer, this beholding is variously taken, 1. For a beholding with our bodily Eyes, as God said to Moses, Deut. 3.27. get thee up into the Top of Pisgah, and lift up thine Eyes West-ward and East-ward, and North-ward, and South-ward, and behold with thine Eyes the Land, &c. he was to see the Land of Canaan with his outward bodily Eye. 2. There is a beholding with the understanding, a considering of it, a looking upon it with the Eye of the Soul, Rom. 11.32. Behold therefore the goodness and Se∣verity of God; if you would see the goodness and Severity of God in his Providen∣ces, you must behold it with your understanding Eye, you must consider it, and that consideration fixed to behold it, which imports two things. 1. Taking a full view of it in the latitude of the mercy, a looking it all over, it is a through and diligent observation; taking notice of every Argument in it that doth advance the mercy for your better acknowledgement of it: Not to take it by the lump, but observing every Circumstance that may heighten it to your con∣sideration, to behold it so that you may see matter of wonderment, to behold eve∣ry mercy with admiration. 2. It bespeaks the intention of the act, Behold, you must look intensly upon it, you must keep your eye fixed upon it, it must not go out of your view, you must look wishly all round about it, and into every part of it with intenseness of Spi∣rit. 2. But how should we thus take notice and look upon the mercy that we may rightly behold it, and consider it; I Answer, 1. In every Deliverance and work of Providence look into all the particular passages of Providence you find in it; We should take the mercy in pieces, and look into every part, and see what special Circumstances there are for our notice and observation. I shall mention some of those things in delivering mercyes that are worthy your observation. 1. Take notice of the time and seasonableness of the mercy; at what a need∣ful time God sent such a mercy; God then delivered you, and if it had not been then, what had become of you? Mercy coming in that needful Season puts a beauty upon it, as Eccles. 3. Every thing is beautiful in its Season, it is then a mercy suita∣ble. This poor man who had lain thirty eight years at the Pool, and none helped him, it is probable, his Faith and Patience was worn out, and now in this nick of time Christ comes, according to that in Isai. 41.18, 19. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. That is a Season of mercy when the heart is ready to fail, and mercy comes in; Abraham takes notice of his mercy and the deli∣verance of his Son in the nick of time, Gen. 22.12. At that time when he was ta∣king the knife to slay his Son, and calls the Name Jehovah Jeirith, there, and then, in the Mount the Lord was seen. 2. Observe and consider the care of Gods Providence in bestowing the mercy, his special and distinguishing care in preserving you, when others dye, you are singled out for deliverance, when others are not spared: Christ speaks Emphati∣cally here to the man, thou art he God hath healed, when so many lay sick, there at the Pool besides: to have a healing mercy in a killing time it heightens the Mer∣cy in a special manner, In Isai. 26, 20. God puts a special Remark upon this delive∣rance, they must enter into their Chambers; God hath a Chamber of safety and preservation for such, in singular and distinguishing favour to them. 3. Observe and consider how leading this mercy is unto other mercyes. Vsu∣ally Deliverances and healing mercyes do not come alone, but are attended with many other mercyes; Now you must observe all the Concomitants of mercy that do attend it, as you find Hezekiah doth, Isai. 38.17. Behold for peace I had great bitterness. But thou in love to my Soul hast delivered me from the Pit of Corruption, for thou hast cast all my sins behind thy back. He takes notice of his healing mercy, deli∣verance from the pit of outward destruction, by that killing disease, and specially, of the mercy attending of it, that God did it in love to his Soul, and that it was a Testimony of Gods favour in pardoning all his sin also, one mercy goes not alone, to the People of God. 4. Another thing observable in a healing mercy is▪ the Instrument God makes use of, or the way he doth it in, sometimes it is in an unknown way, a way we did not expect such a mercy in, the poor man waited for healing at the Pool, but little thought Christ should heal him by his Word. It is sometimes a strange way that God sends in a mercy to his People, so Luk. 5.33. a stranger passed that way and he took up the poor wounded man, and healed him, so it is some∣times a strange way God heals in, the impotent man had none to put him into the Pool, now to be healed in a strange way unexpected, this doth greatly in∣hance the mercy of God. 5. Observe and take notice of the designe and end of mercy and deliverance, what Errand it comes upon; what work, and what gracious effect it hath, all believers are under that general Promise, Rom. 8. that all things shall work toge∣ther for good to them. &c. afflictions shall, and mercyes shall, every thing shall; now to see them thus working for our good, this heightens the mercy. The poor man goes into the Temple, and there acknowledgeth it; it is to further duty when it is done in mercy, caring not only to be healed, but to be Thankful. 6. Observe the respect mercy hath to the Prayers and desires of your Souls, and to the things you beg: there is a wonderful value upon mercyes, when they are in Answer to our Prayers, when you in distress have cryed to God, and called others it may be to cry to God for you, and the Lord hath heard, as Psal. 34. This poor man cryed, and the Lord heard him, and delivered, &c. he had Answer of Prayer, so that you should have such Interest in Heaven, and that God hears the cryes of his poor ones, this exceedingly endears the mercy to us, as Psal. 40.1, 2. I waited patiently for the Lord, and he inclined to me, and heard my cry, he brought me up also out of the horrible pit, out of the myery clay, and set my feet upon a Rock, and established my goings. That is the first thing to be observed in our healing and delivering mer∣cyes, the Circumstances in it that heighten the mercy, being looked upon with a considerate fixed Eye, and an intelligent heart, to further our acknowledgement. 2. Observe and behold every mercy and deliverance how it doth fulfil the word of God to you; there is never a Providence of God but it is a fulfilling of Gods word, as it is said, Psal. 148.8. Stormy winds fulfilling his Word, so doth every mer∣cy and deliverance to his People. Now you should look on the work of Provi∣dence together with the Word of God, and see what particular word of God is made good to you by his Providence, for that is encouragement from experience to trust in the word of God another time: God saith, call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me, Psal. 50.15. Now such a Deli∣verance is an Answer to such a Word and Promise sued out by Prayer, for therein God hath fulfilled a Promise to you. So 1 Cor. 10.13. the Lord tells you that with every Temptation he will work a way for your escape, and that you shall be able to bear it, and in such a deliverance God hath fulfilled that Word to you, this adds Beauty unto, and honours Gods word, in seeing God fulfilling it in the Exe∣cution of Providences, so in Joh. 19.36. not a bone of Christ was broken, done that the Scripture might be fulfilled. 3. In all Deliverances and healing mercyes, that you should observe and consi∣der in them who is the author of them, we are not only to look to the work done, that this person is healed, but whence it is. The Effect is a manifestation of the cause, we must labour to understand the cause, our understanding must look through things done to the cause, every one should see the hand of God which healeth him, for there is the Name of God written upon the mercy and especially upon a gracious and eminent delivering Providence. And consider what you are to see of God therein. 1. You are to see the care God hath of you as your heavenly Father, so we are told in Scripture, God as your Father cares for you, he knows what you need, Math. 6.26, 27. if for inanimate Creatures, much more for rational, especially, those among them that are also spiritual, and in every delivering mercy manifests that care of you; We are commanded that we should be found in our duty whe∣ther we are under afflicting Providences, or any other: Trusting in, and leaving the Issue with the care of our heavenly Father, who careth for us, 1 Pet. 5.7. therefore we are bid to cast our care upon him, and so every godly man rowls that care as to the Issue and Event upon the Lord, and then in the Deliverance the Lord manifests his care, so that in considering the mercy, you may read and see, that God doth take a fatherly care of you under whatsoever dispensation of Pro∣vidence you are. 2. You may see the wisdome of God in healing and restoring you, especially, being eminent Deliverances; when it may be you were past hope, and had no means left for encouragement, the wisdome of God found out a way, provided and gave the blessing to a good Issue, 2 Pet. 2.9. The Lord knows how to de∣liver the godly out of Temptation, &c. he hath many wayes he doth not make known till the time of Deliverance, so that here also you may read this in the Delive∣rance, the wisdome of God. 3. Observe in what way God doth convey his mercy, that is a great and beau∣tiful thing, to behold the way in which God conveys every mercy to you; The way is Christ Jesus. No mercy comes to you but through the blood of Jesus Christ, Remember thou art he whose sins brought distress upon Christs Soul, how comes any Remedy for, or deliverance from the wounds, sicknesses, evils and dan∣gers sin hath brought thee into, but only by Jesus Christ. That Pool of Bethes∣da was a Type of Jesus Christ: who can make any thing healing, and Sovereign for recovery; A curse came by the fall upon every means used, only Jesus Christ hath restored the blessing upon the means; and that should heighten our thoughts of the mercy that it comes from and by Christ, no mercy comes otherwise, there∣fore never look on any mercy, but in the view of it, remember and think of Jesus Christ, 1 Cor. 3.22 23. all is yours, saith the Apostle, life, death, every thing, but how? only as you are Christs? We came to have a right to every mercy by Jesus Christ, and only by him, and that should be a most beautiful Contemplation to us here upon Earth, which will be so glorious to our Eye in Heaven, where this discovery will be made fully, how all our mercyes flow to us by and through Christ. 4. You may read the grace of God in every such mercy. It is great love and kindness of God manifested in every mercy, for every sinner is unworthy of the least mercy, as Jacob acknowledgeth, I am less then the least of all thy mercyes, so it must be grace that brings mercy to you, and if you are made whole, know that healing mercy of grace, yea, there are riches of mercy in every outward favour the Lord bestows; and this you should behold; Behold, the free and undeserved fa∣vour of God in all. 5. See the wonderful condescendency of God; every mercy shews wonderful Condescendency in God to a poor Creature, considering, though the Lord be high, yet he hath respect to things below, Psal. 138. and those that are so very low as we have made our selves by our sins, Oh what a stoop is it in the divine Majesty to take such care of vile sinners, that God should have any respect to your prayers, if God hath heard you in such a day, it heightens the Condescendency of God. 6. Lastly, observe and consider the end that God aims at in your Deliverance. God is a rational Agent aiming at a spetial mark in the Deliverances he gives. Now what is the aim and designe of God, what is Gods language to you by the mercy, is not the designe of it to further your Repentance, and your returning in∣to Gods favour? that is the general end; these mercyes are the great Arguments God would prevail with sinners to return to him by true Repentance; That is their encouragement in Hos. 6.1, he hath wounded, and he will heal, but you may be much more encouraged, if you can say, God that hath wounded us, hath heal∣ed us, therefore in Rom. 2.4, 5. he tells us this is the language of every mercy, and of all Gods goodness, to bespeak our hearts for Repentance, the goodness of God leadeth thee to Repentance: as one mercy is leading to many other mercyes from God to you, so the designe of them all is to lead you to God, to serve him with chearfulness, Deut. 28.48. Consider therefore what God calls for, that you may comply with God, and that is what Christ here minds the poor man of, Behold thou art healed, thou hast attained that thou hast long waited for, and God hath given it, now it is not enough to bring a thank offering to bless God before the Con∣gregation, but that you sin no more, it is walking thankfully and obediently be∣fore the Lord all your dayes, and so you shall serve the end and designe of God herein. 2. As you should contemplate thus the mercyes God gives, so you should take a full and through view of them, with a fixed mind upon them, and that is in two things. 1. So look on every mercy that your heart may be affected; a serious fixed Eye will affect the heart, as we should look on transgressors breaking Gods Laws, so as to be grieved at them, Psal. 119.158. I beheld the Transgressors and was grie∣ved, because they kept not thy Word; so you should behold the mercyes of God and be affected, so as to rejoyce, and have your heart engaged to God; as the Psalmist, Psal. 116.1. I will love the Lord because he hath heard my voice, &c. There should be a drawing out of our affections to God from the beholding the mercyes of God to us; and as you should love, so admire God, so behold as to wonder at such a mer∣cy, as he Psal. 31.19. how great is thy goodness which thou hast wrought for them that trust in thee before the Sons of men? 2. We should be so fixed in our contemplation of the works of Gods mercyes that we should never forget them, observe them so as to be alwayes minding them, Psal. 111. he will cause his works to be remembred, &c. It must not be such a view as (Jam. 1.21.) a Man looking his natural face in a glass, and going away forgets what manner of person he was, you must not look so on your mer∣cyes, but keep up the Remembrance of them, that they may never be forgotten. We are prone to forget, though highly taken and wonderfully affected with them for the present; be it the escaping of death, when the deliverance is over, as with Israel, Psal. 196.13. they sang his praise, but soon forgat his works; David therefore ingageth, Psal. 103.3, 4. to praise the Lord with all his Soul, and chargeth his Soul never to forget the mercyes of God; therefore you should charge your memo∣ryes to be a Treasury of the mercyes of God, there may be erected a monument of them in your hearts. That is the second thing how you should take notice of Gods delivering mercy, we should take a through view of them, observing how the Lord manages all our afflictions, by mercifull providences leading us on to e∣ternal: For as the Psalmist saith, Psal. 107.43. By observing these things, we may understand much of the loving kindness of the Lord. IT is the latter part of the verse we are speaking unto, the counsel Christ gives to the impotent man whom he had miraculously healed, how he might preserve that mercy and improve it. There are two Directions given him, 1. That he should take special notice of his Deliverance, Behold thou art made whole. 2. A Caution against sin, goe and sin no more lest a worse thing befall thee. From the first, we observed, That it is the duty of those that are under saving mercy, to take special notice of it. I shewed you what was the notice we should take of such a delivering and saving providence, we should look upon it through∣ly, upon all the circumstances that doe endear that mercy to us, that tender care of God, that respect it hath to our Prayers: we should look it all over: We should doe it with intention, so as to be affected with it, that it may abide with us, that we may remember it, that it may be a mercy never forgotten. I shall give you only a few Reasons, briefly, because I would pass to the other, which I mainly intended in the choice of these words. Reas. 1. You ought to consider your mercyes because God commandeth it. It is a duty that God commandeth, and that God expecteth, and therefore hath fre∣quently put that affix upon a special mercy, Behold it. So Christ saith to this man Behold this mercy, look upon it with wonder, that a Sinner, a provoking sinner should be saved and delivered: wonder that God hath wrought so great delive∣rance before men: That was a matter of the Psalmists wonder, Psal. 31.19. And in Math. 6.28. Christ saith there to his Disciples, Why take ye thought for raiment? consider the lillies of the field how they grow: Look on the care of Gods providence to other creatures. If we must observe Gods care of inanimate creatures, or those only animate, much more should we look on his care of our selves, & the special mercyes he bestowes on us: God would not have you so to look abroad, that you should not look at home, but the more to admire Gods mercy and care toward your selves. 2. Reas. The non-observance of Gods mercy God doth severely reprove. We find it smartly reproved by God, when his People do not consider their deliverance, Psal. 106.13. They soon forgat his mercy. It is put as a special aggravation of their sin, in their murmuring against God, They soon forgat his mercy. Why did they so soon forget it? Because they did not consider Gods mercy, did not charge their Souls with the remembrance of it, that they should forget none of Gods benefits. 3. Reas. We cannot have the benefit of mercy, unless we take a serious view of it. There are two special designs of God in every delivering mercy, one is to further our obedience: the other is to strengthen our Faith against another time. It is to further our obedience, to make us serve God the more chearfully. Every mercy should be alwayes in our eye, to spur us to our duty. Deut. 28.47. They did not serve me with chearfulness: it is a great sin, under great mercyes, not to serve God with a great deal more cheerfulness; that we cannot doe, without we ob∣serve his mercies. Then it is to strengthen our Faith in the expectation of mer∣cy another time, 2 Cor. 1.10. God hath delivered us, and he will. God then heard your cry and delivered you. Abraham makes it a standing Proverb, and encou∣ragement to Faith, Gen. 22.12. He puts a remark on that mercy, a name on the place, there God beheld me, and took that care of me, and prevented that ruine to my Son, in the Mount God will be seen. 4. Reas. It is a great contempt of God not to observe his mercy. God in every de∣liverance doth come near to us, and it is a marvellous inobservance not to take notice of him when he is near, Psal. 106.4. Remember me O Lord with the favour thou hast to thy People, visit me with thy Salvation. When God comes with Salvati∣on, he comes to give a visit to us; now we should take notice of it. We cannot see God, but only in the effects, God is made visible to us in his works; we should observe and see God there, what of the name of God is written upon it, what of the mercy, grace, goodness of God, else you carry it with disrespect to God. 5. Reas. We cannot carry it suitably to God in our duty to him, without observation of his works and mercyes towards us. The various providences of God, call for va∣riety of duty in us, we cannot be in the exercise of our proper duty, unless we observe that mercy. What is the duty under delivering mercy? It is to praise God, and that not for a day, but alwayes, to live Gods praises: and therefore we should live in the view of those mercies, that are the matter and occasion of our praise, Psal. 107.19.20. They cry to the Lord in their trouble, he saveth them out of their distresses: He sends his word and healeth them. What was the duty God requi∣red? O that men would praise the Lord for his wonderfull works! You cannot give God praise for deliverance, unless you observe the full of that mercy, and your hearts be suitably affected by the Consideration of it: But by way of Improvement. VSE. I. A word of Reproof to those that are inobservant of Gods Mercyes. Men that only take a sensitive notice of mercyes, will be thankful, & praise God as long as they feel the benefit, but how soon is it forgotten: Psal. 106.13. they carry no more a remembrance, then a beast & sensitive creature: this is not the remembrance of a rational Creature which God expects from every one. The reason why you so soon forget it, mercies are so soon lost, and your affection and love to them, and to God for them, is because you doe not consider the mercy and kindness God bestoweth VSE. II. It should put us upon this duty, that we would take special notice of every saving mercy: Look through it, see what special Arguments of Thankfulness to God there are in every mercy: there is not any deliverance that comes alone, not any mercy that comes alone; we should by consideration look into every thing of the mercy, yea and what doth attend it, that which may further that notice that you may take of those mercies. There should be never a special deliverance and mercy God vouchsafeth you, but you should keep a Record of that mercy, that it might be alwayes to be overlooked by you, and all the circumstances of it. You find in the old Testament frequently, it was the practice of Gods peo∣ple, to erect Monuments of praise for signal Mercies. Jacob Gen. 28.12. erecteth a Pillar on the place where God appeared to him. And Abraham called the name of the place Jehooah jireth, there God beheld me, Gen. 22. So Gen. 16. Hagar, when God in special distress delivered her, and shewed her a Well, where she might be relieved, she called the name of the well, The Lord that hath seen me, though I did not look after him: So we should take notice of the mercy God vouchsafeth: a Christian should keep his Diary, and special Remembrance of Gods goodness. But to pass to that I mainly intend, and that is the caution Christ gives to this healed man, goe & sin no more, Christ here dealeth with him as a gracious Saviour, that shews he had not only care of his outward Deliverance, but of his Souls de∣liverance, and that that mercy might not be lost by his sin, that God had in his mercy bestowed on him, and therefore Christ prescribeth him a dyet, how he should behave himself, that he might preserve that health, and continue that mer∣cy: you must take heed of your old dyet, that there be no pleasant morsel of sin that you should delight in, but as the Psalmist prayes, Psal. 141.4. Incline not my heart to any evil thing, to practise wicked works with them that work iniquity, and let me not eat of their dainties; this the Lord Jesus gives him charge about, do not eat of their dainties, it will prove a surfet, there will be a relapse, that will be a more dangerous disease if you do not take heed of sin. Doct. 2. That those that are under saving mercy ought to be very careful that they sin no more. For the clearing this Truth, I shall 1. Shew you what this duty is to sin no more, what it is that God doth expect of those he hath prevented misery unto, or delivered out of it, that have been under it, for it is the same, that God doth expect if you have not been sick, but have been preserved from it, your pre∣servation engageth you to this duty; If you have been preserved, and God hath delivered you from it, this is your duty, that you sin no more. 2. The Reasons why it is the duty and should be the special care of them under saving mercy. 1. What this duty is? I Answer, 1. Negatively, It is not meant a Legal obedience, Christ doth not call any to impossibilities, to perform duty without the least stain of sin, that is im∣possible to fallen man, yea, to man restored, since his fall in this world, it is not a Doctrine of Legal perfection Christ here commendeth, it is a great Truth, Eccl. 7.20. There is no man that liveth and sinneth not, 1 King. 8.46. saith Solomon, If they sin, and come and confess it, for there is no man that liveth and doth not sin, Joh. 1.8. he that saith he hath no sin he denyeth the Truth, the Truth is not in him, that is his greatest sin, a very great sin, and discovers him to be in a state of sin, to say he lives and doth not sin. 2. But it is an Evangelical obedience, and Perfection Christ calls for, & especi∣ally you may take up the meaning of it under these three considerations & heads. 1. Goe and sin no more, that is, labour to be in such an Estate, that thou mayst be in a Gospel Sense in a sinless Estate, you are now healed, you have bodily hea∣ling; let that be your care now that your Soul may be healed. It is said of the Children of God those that are truly converted, 1 Joh. 3.9. He that is born of God doth not commit sin, for his Seed remains in him, and he cannot sin, because he is born of God, that is that Christ now directs you to, to labour to be in such a State, in which thou canst not sin, that you may not be under the dominion and reign of sin, un∣der the domineering Ruling power of sin, nor under the damning power of sin! your great business is to labour to have a real, saving Interest in Jesus Christ; thereby Christ doth manifest his great care of this poor man, that he would have his Soul healed, he would have him in a saving State, for Eternity. Now let it be your main care to improve your health and strength renewed and spared to you, to get a right to eternal life, that you may be a child of God, and though being such will not secure you from outward chastisement and affliction in the World, yet it will secure them from you as being the punishment of sin, and the effect of Gods wrath. You are thereby perfectly healed in this respect, that there shall never be an affliction in Gods anger, but only the fruit of his love; you find the same Counsel given by Jesus Christ, Joh. 8.10, 11. when Jesus saw the woman brought before him, and accused of Adultery, that he should condemn her, and all her accusers were gone; he said unto her, doth no man accuse thee, she said, no man Lord, Jesus said unto her, neither do I condemn thee, goe and sin no more, as if the Lord Jesus should say, I came not now into the world to be a Judge, & to condemn sinners: indeed there is a time when Christ will be the Judge, but now I Judge no man, therefore let that be your care that you sin no more, you get a pardon of your sin, and interest in a Saviour, that your heart be sanctified for your future walking with God. In this command of Jesus Christ he doth not only express, what is his will, what is approving to God, and his own will, but Jesus Christ was actually the Saviour of this man by this command, he did hereby heal his Soul by this command as well as his body, by bidding him take up his bed and walk, and he doth thereby show his readiness, when that is our care that we may not sin again, that we may truly be the Children of God: you shall find God manifesteth this in his mercy, that he is much more willing to save your Souls, then he hath been to deliver your bodies; this is the great thing God would have you goe to him for, that your Souls may be healed as well as your bodies, that is the first thing, that you labour to be in such a State, that no affliction may ever come upon you in way of Judgement, or in Gods wrath. 2. Goe and sin no more, it doth import thus much, that it should be the diligent care and endeavour of them that are under saving mercy, that they do not allow themselves in any known sin, take heed of sin as of a poison, that will do you a great deal more mischief now then ever before; that you do not allow any sin either in thoughts or actions, nor live in any known sin, 1 Joh. 2.1. saith the Apostle there, My little Children these things write I unto you that you sin not, but if any man sin we have an Advocate with the Father, Jesus Christ the righteous, all the writings of the Gos∣pel (that is the meaning of it) it is not to encourage you to sin, but to caution you against sin. What sinning? that is, see you do not allow it, but if sin be too hard for you, and in a conflict carry you captive, then make your confession to Christ and labour to get pardon and power against it, Rom. 7.18, 24, 25. as Paul did, he acknowledged there he did sin, but it was against his will, the sin that I would not do, I do it, and how doth it appear to be against his will, by the sad moans he made to Jesus Christ, by his earnest cry for deliverance, and by his acknowledge∣ment of that great mercy of God, that had found out such a deliverer for him, so you must go and do likewise. Do not allow your self in any sin, but shew you disallow it, confess it: there is your encouragement, you have an Advocate with the Father, Jesus Christ the righteous, there is great liberty for you to goe for e∣very Covenant mercy; pardon and power against sin are great Covenant mercyes. 3. Goe and sin no more, that is, be sure you take heed you do not commit that sin again, for which God hath especially afflicted you, or hath threatned you for, that sin God hath in especial manner been dealing with you for, chastising you for, goe and sin no more, commit that sin no more, so he saith to that woman, Joh. 8. Goe sin no more, take heed of Adultery as long as you live, you must remember that ordinarily the chastisements and afflictions God brings on his people, are for their sins, and there are some special sins of the people of God that are the provo∣cation of special chastisements, when God doth not cast you into hell for them, but doth deliver you and save you, then that is your great duty, that you should live with a fear of that sin all your dayes, and take heed of that, Psal. 89.33. If thy Sons break my Statutes I will chastise them with the Rods of men. We ought to look on every Chastisement as coming to us for sin, and to find out those special sins, and there should be the great care of a Christian, that he should forsake them, not to meddle with them any more, that that hath pulled down so great a Judgement, Oh take heed you sin that sin no more. Quest. But you will say, how shall we know, what is that sin that God doth spe∣cially chastise us for, that we may be warned and take heed ever of committing that sin any more? Answ. Observe and take specail notice what evil God doth threaten with pu∣nishment and Chastisement on his people, for what sins God doth especially threa∣ten to punish his people for all afflictions, are the accomplishment of Gods word, they are the fulfilling of Gods Threatnings, therefore in the Threatning you may read what the sin is that God punisheth, that that he saith, Psal. 89. when they break my Laws, I will chastise them with Rods. Especially God doth threaten to punish with his immediate hand, afflictions that come from God more immediately, are to punish those sins that men cannot see, that doe not lye under the observation of men, that men cannot reach, sins committed in secret, Hebr. 13.4. whoremon∣gers and Adulterers God will judge, God himself will judge them, they may com∣mit that sin secretly, out of the view of men, but God himself undertaketh to judge that. So 1 Thes▪ 4.6. Let no man goe beyond and defraud his Brother in any mat∣ter, because that the Lord is the Avenger of all such, if there be any secret hidden way of unrighteousness, and Oppression, that men cannot find out, the Lord himself is the Avenger of such. 2. Observe for what sins God hath inflicted punishment on his professing people of old, for they are written for our example, there we shal read the in∣dignation of God against sin, and the ordinary way of his dispensations against them, when they are sins of a professing people. 1 Cor. 10.6. The Apostle gives a Catalogue of those sins for which God did inflict variety of Judgements on his people Israel in the wilderness, as that he would doe in the same way, or in a greater, among Professors in gospel times: these things were our example, to the intent we should not lust after evil things, as they also lusted, neither be ye Ido∣laters, as some of them were, neither commit fornication, as some of them com∣mitted, nor tempt Christ, as some of them tempted, nor murmure, as some of them murmured: These are the sins that provoke God to those variety of Judge∣ments. There was Idolatry, superstition, worshipping God in a false way, & Fornica∣tion, that sin of uncleanness, and the tempting of Christ: How did they tempt him? By despising his own way of providing for them, having low common thoughts of that Manna from Heaven; preferring the satisfying their own lusts, before the counsel and will of God to lead them to eternal life. There was a murmuring spirit against God, and against those God set up, for these things God did punish, 1 Cor. 11.30. For this cause many are weak and sick among you, and many fallen asleep. What cause? Their slightness at the Sacrament, want of pre∣paration for it, and being in the spirit of it, for this cause many are sick and fallen asleep. 3. If you would know what sin God doth chastise and punish you for, take spe∣cial notice of what sin God doth represent the guilt of before you in the time of your sickness; or in the time of the visitation of his people, God doth many times carry a discovery of the sin in the punishment, it carryes a great deal of Convicti∣on with it, may be many times you have heard many a Sermon that hath convin∣ced you of that very sin, that you have taken no notice of: but God hath set it be∣fore you in the time of affliction, and distress, it may be that hath been the thing, for which you have prayed God to deliver you and spare you now, and you would mend that course. How many on their sick beds have confessed and bewailed their contempt of the word of God, of Jesus Christ, and of the gospel, and their Sabbath breaking, God hath laid the weight of it on them in the time of their sick∣ness, and they have promised amendment: usually, that is the special provocation God hath, which he makes mens Consciences to smite them for, at such a time, that though it may be Conscience hath told thee many a time, and checkt thee, but now awakeneth thee in another manner, therefore it is said, you find God doth many times represent the guilt of sin (that hath long time before been com∣mitted) in the time of affliction, and thereby tells you it was laid up among his Treasures, hence, Psal. 25.7. Lord remember not the sins of my Youth. It was in a time of affliction God brought to remembrance, and brought into his view the guilt of some youthful sins, Job. 13, 26. Thou hast made me to possess all the sins of my youth; that is, God had represented them to him in the horror, terror and guilt of them: so God suffers many times even sins that have been pardoned in his own, to be represented to them as if they had never been pardoned, in the time of affliction, that they might be the more humbled for them, and might esteem the manifestation of a pardon in respect of those sins; So 1 King. 17.18. Saith that woman to Elisha, when God had slain her son, Dost thou come to bring my sins to re∣membrance? Afflictions bring sins to remembrance, those that it may be we have forgotten, they are as if they were newly committed, those sins that were a pro∣vocation to God: observe in the time of distress, what are those sins God doth load your Consciences with, that you would be glad to be unburthened of, that you make many vows and promises to God of amendment, that is your great du∣ty, when God hath answered your cry, that you sin no more; take heed you doe not lick up those vomits you have vomitted out in time of distress, and break your promise and vow to God. By a diligent observance of these things you may see what is the quarrel God hath personally with you, and therefore to take heed that you doe not provoke him anew. 2. The Reasons of it. There are two heads of reasons: I shall take up only those given in the Text, expresly or implyed. Reas. 1. Is drawn from God, why you should take such care that you do not sin again, doe not abide in an unconverted estate, and doe not allow your self in any evill. Doe not abide in any sin God hath punished you for: there are two Arguments, 1. From the mercy and goodness of God to you; thou art healed and restored to means of salvation, therefore doe not sin any more, doe not live in such a state, mercy bespeaks thee. 2. From the Justice of God that standeth ready to avenge abused mercyes: if you doe, besure you must look for greater evills then any you have had, a worse thing then thirty eight years sickness, or any plague. 2. The Arguments drawn from our selves, should engage us not to sin any more,▪ 1. Our own engagements and promises to God not to sin any more: Have you not made many vows and promises at such a time that you would not? Now God expecteth that you should pay your vows. 2. From the nature of this duty of thankfullness to God: You will all owne that you owe God Thank∣fullness for healing mercy, the truth of it appears in this, that you doe not pro∣voke God again, it is else but to mock God, if you be not resolved to sin no more. But, 1. From God, from the mercy of God, that is a great Argument why you sin no more, because God hath healed you; if you look upon this healing mercy, how can you kick against that bowels, love and kindness that hath healed you? The great design of mercy is to lead you to Repentance, Rom. 2.4. The goodness of God that leadeth thee to Repentance, that is the errand that every mercy comes n to you, its the voice and language of every mercy and deliverance, that you should Sin no more, should not abuse this mercy, by sinning against the God of your mer∣cy. You are healed: Who healed you, whence was it you were healed? Was it not wonderfull mercy of God, that you should be on this side the bottomless pit? Were not many of you unprepared to dye, when you were looking into e∣ternity? it was dreadfull to think into what eternity you were going: would you not have given the world for a day more, and for the striving of Gods Spirit? Now God hath healed you; the mercy and kindness of God are said to be Cords to draw us, Hos. 11.3. I drew them with the Cords of a man: They are not draw∣ing as you draw Beasts, but as men are drawn: How is that? It is by arguments suitable to reason; There is so much goodness and truth appears in every mer∣cy of God, that nothing can carry greater perswasion to draw you to God, and to prevent your sin. O the Rhetorick there is in mercy, if you could but under∣stand the Language of it, wonderfull sweetness there is in every mercy to per∣swade you not to sin; and there is not only Rhetorick in it, but Logick, the strong∣est reason to take hold of the rational part of man, if thou hast any thing of a man, and of the rational being God hath made. I should have shewed you here, and given you some hints of those Arguments, mighty Arguments, that lye in a delivering mercy, the language it speaks to them that are delivered, to caution them against sin, and against any provocation to God. There are three Arguments, a threefold Cord, that might draw and perswade men to this duty, that when they are delivered and saved by God, they should take heed they do not sin any more, they do not despise and contemn this mercy of God, for every abuse of it is the highest contempt of mercy, despisest thou the riches of his goodness? WE are now upon the second Doctrine, viz. That they that are under de∣livering and saving mercy ought to be very careful that they sin no more, that is, 1. Not to abide in any state of sin, you that God hath spared longer in this world, you should not live without Christ and conversion one day more. 2. Not to sin any sin willingly or wilfully, to live in any known sin, or to approve of sin. 3. Especially be careful you return not to such evils that God hath been punishing of you for. And you may know them thus. Those that God hath awakened your Consciences to charge upon your Souls at such a time: and those God hath helped you to make many promises never to commit them, take heed of such sins especially. Methinks the Lord Jesus Christ doth in a most compassionate way plead with poor Souls, and with every sinner, that they should sin no more: And by these three Arguments, 1. From the kindness and mercy that they have received from the Lord, thou art healed, therefore sin no more. And there are these two main Arguments in it, 1. It is great ingratitude to God to sin again after healing mercy, would you carry it so to any man that was an In∣strument of your healing. A Physitian whose endeavours God hath blessed, would you therefore do him the greatest mischief? Thus you do when you sin a∣gainst God, who is the Author of all your deliverances. What is sin, but an en∣deavour as much as the sinner can, to destroy the very Being of him that hath given and preserved your Beings. This is an ill requital, Deut. 32.5. Do you thus re∣quite the Lord, is this all the thanks that you will give to a healing God, to spit in the face of Christ, and do him all the despight you can? methinks it is a heart∣breaking expression, 2 Sam. 15.17 Is this thy kindness to thy Friend; to such a friend as David was, that you will goe into the Camp of his Enemies. So by every sin you goe aside from God. Hath God saved thee from Hell, and delivered thee out of the pit, and is this all thy requital? That that goes nearest to God are sins against love, Psal. 55.12. Had it been an Enemy I could have born it, but it was thou my friend, and my familiar. So saith God to every saved sinner, thou whom I spa∣red from going down to the pit, and shewed such kindness to: Ingratitude is an evil that is abhorring among mankind, and the greatest of all evils. Our Lord Iesus tels us Math. 5.45. To do good unto them that do good unto us, sinners will do the same, and one man to another. Indeed, it is to act like God, and to be a good Christian, to do good against evil, but it is to act the part of the Devil to do evil against goodness, they are the vilest of all sinners. Therefore that should be a great Argument with them that are healed, hath God healed you? Do not the greatest wrong and injury against God. 2. It is not only ingratitude to God, but it is a great injury to our selves; and if that be not a great Argument to prevail, If thou art so vile and sinful that the kindness of God will not prevent your sin, yet methinks your own mischief thereby might perswade you, as Psal. 85.8. I will hearken what God the Lord will say, for he will speak peace to his People, and to his Ser∣vants, but let them not return again to folly. For it is the greatest folly in the world for a man to sin after God hath spoken peace, and after he hath healed him, Deut 32.6. Do you thus requite the Lord, O foolish people and unwise. It is the greatest in∣jury you can do your selves; if you consider, 1. The folly that is in it, by this kind∣ness of God you may see where your true happiness lyes, and where your grea∣test misery lyes. The missing of it in a mans chiefest end, is the greatest folly, now this is a missing of it in your chief end to sin again. The mercy & kindness of God in healing of you doth manifest what kindness there is in this God, and what rest you may find in returning to him, Ps. 116.7. Return unto thy rest O my Soul, for the Lord hath dealt bountifully with thee. You find no rest in the way of sin, no Soul rest but in God. And thou hast no reason to doubt but that there are Arms of mercy ready to receive thee, that hath reached out so much love unto thee when thou wert in the way of thy sin. 2. It shows thee the way to greater mercy, as the contrary is the way to thy greater misery. A confessing and forsaking of sin is the way to find mercy. The Lord doth bespeak in every healing mercy, that is not all, I would do for thee, but do not hinder, nor forsake your own mercyes. You have now experienced that you have to do with a God of mercy: and he that hath shewed mercy to you through Christ, you may easily think how rich and bountiful you may find him if you would close with him. But if you turn aside to lying vanityes, you forsake your own mercyes, Joh. 2.8. 3. It is a great folly be∣cause healing mercy gives space for Repentance, and neglecting this is a despising of the mercy; why are you restored but that you might have opportunity to make your peace with God? It is a space to repent, but sinning is an abusing this pati∣ence, in mispending the present time, that God hath given you to make sure of a good estate. What serious thoughts have you had, if you had time again how you would improve it. 5. Take heed how you spend the time now you have it, Rom. 2.4. losing a season for Salvation, and it may be the last you may have you would think it folly in other matters, for a vain companion or trifle, to lose the opportunity of getting a great bargain, here you do so for worse then naught. Lastly, it is a great injury and folly to your selves to sin again after you have been healed▪ for it is an acting against a mans own experience. God hath made you to taste the bitterness of your sins, and yet he tels you in your deliverance, how unwilling and loth he was to punish you; sin brought all your evils, it was free mercy that delivered you. Have you surfeited with the dainties of sin, and will you desire them again? Thus David prayes, let me not eat of their dainties. And the burnt child dreads the fire. Now mercy tels you, you have escaped, do not run into sin again; this will appear to be greater folly. But that is the first Argument from the goodness of God towards you; will you hear then the language that your healing mercy speaks. Oh the Oratory it hath in the Ears and hearts of men, if we be men, O that it would bespeak our Souls now, and caution us against sin. 2. Another argument Jesus Christ useth, and that is an argument used by mercy: it doth not only put you in mind of the good you receive, but it gives you warning of future misery. If it were Justice that should come to treat with the sinner, it would not be by warning, but by smiting: but mercy tells you how the Justice of God stands engaged to avenge the abuse of it. You must not be pleased with your condition, and think the bitterness of death is over: No, a worse thing may befall you. Mercy is now willing to imbrace you, but if that will not doe, Mercy will at length deliver you into the hands of Justice; and woe to the Sinner that is so delivered by the hands of Mercy! Methinks it is such a language as God spake to Balaam, Numb. 22.31. when an Angel with a flaming sword stood in the way of his Rebellion: He was striving to goe, though he found difficulty in his way: So the Lord Jesus tells you, there is a flaming sword in e∣very sinners way after deliverance, you run upon your own perill and uttermost hazzard; the Judgements of God will be bitter, & you will feel the smart of them, And by these three Arguments, the Lord gives warning of Judgement to come upon the Sinner that continues in sin. 1. Consider that all the afflictions and troubles that you had, were a fruit of your own doing: He puts you in mind to remember your former wayes and evill doings. You were in the hands of Justice, and mercy hath delivered you; but it is not a compleat and total deliverance, if you continue in sin: it is but a Reprieve, if you sin again. There is a present respite of Judgement, it is not a consuming and desolating Judgement: you are reprieved, but if you sin, remember you are in the hands of Justice still, and those afflictions you have suffered, are but the begin∣nings of those sorrows which God will bring upon you for your Sins. 2. Remember that God hath greater strokes, and can lay on heavier then any yet: Dont you think that God hath spent all his arrows, or hath done his worst, No, He can doe yet a great deal more: God can heat the furnace seven times hot∣ter then ever yet: Lev. 26.1. But if ye will not hearken unto me, to doe all those com∣mandements, &c. I will even punish you seven times more for your iniquityes. God hath other arrows that are more poisoned deadly arrows. 3. Continuance in sin will provoke God (after deliverance) to inflict greater strokes. As God can punish you more, so he will certainly punish an impeni∣tent people, when Judgements and mercyes will not change them, Ezra. 9.14. Should we break again thy Commandments, wilt thou not be angry with us till thou hast consumed us? That this holy man was afraid of after deliverance. Reas. 3. Why you should take heed that you sin no more; From the prone∣ness that is in mans nature to return again to sin; more prone after deliverance, especially, those that are in a state of unregeneracy; when corrupt nature hath been only under a chain of restraint, with what eagerness do they return to sin again. Yea, we find a proneness in Gods own Children, as Hezekiah after great de∣liverance, his heart was lifted up, & he did not render unto the Lord according to the benefits received: How much more those that are in a state of sin, you will meet with the same Temptations, & the Devil will be more busie, and your own heart more careless, if you be not exceeding cautious. Lastly, Consider the engagements that lye upon healed sinners, not to sin any more. And they are, 1. From God, what a mighty engagement is that, when God saith, Oh do not this abominable thing my Soul hates. That when you have had the love and kind∣ness of God manifested to you, you should carry it so to God. 2. The engagement of your own vows. When God hath made sin bitter so you, O how ready were you to vow and engage to sin no more! This, then, is a forfeiting of your Bond and Obligation. VSE I. For Information: Hence learn, and you may see that our Thankfulness to God (the main of it) doth not lye in our expressions only, but in our Spirits & Conversations This was a man that Jesus Christ found forward in the Temple bringing his thank-offering to God, and he was early there; Christ finds him there diligently attend∣ing upon the means, (very few are thus amongst us, many are willing to be last at the house of God, and the first that may go out) but now you will throw all that you have done after your Thank-offering, if you go and sin again. It is not whole burnt-offering and Sacrifices, but a loving and serving God with all the heart and Soul, that is acceptable to him. Therefore you must not think you have made amends to God for healing mercy, because you have given a verbal ac∣knowledgement: no, this is the language of mercy, and if you would be true to God, goe and sin no more, Psal. 50. ult. Who so offereth praise glorifieth me, and to him that ordereth his conversation aright, will I show the Salvation of God. They go both to∣gether; to such a one God will show his Salvation. Indeed all our acknowledg∣ments else are but mockery. For to say God we thank thee, or to bring a publick acknowledgement of praise to God, and yet for the sinner to do all he can against God, it is a horrid piece of mockery: you had better say nothing at all: As she said to Sampson, Judg. 16. Thou hast mocked me, and hast not told me all thine heart; so may God say to many a sinner. This must needs be a great sin when instead of ac∣knowledging God, you come to provoke him; and to put the highest affront upon the divine Majesty, Psal. 78, 36. They remembred that God was their Rock, and the high God their Redeemer, nevertheless they flattered him with their mouth, and lyed to him with their Tongue: for their heart was not upright with him, neither were they sted∣fast in his Covenant. To think to flatter and speak God fair, it is the greatest in∣dignity a sinner can put upon the great God, he that is able to discern all your flatteryes, and what your hearts say, it is to put a great affront upon the heaven∣ly Majesty, and instead of giving him the praise, it is a cursing and blaspheming of him to his face. VSE II. It is of Reproof unto those that are so far from taking heed that they sin no more after great and eminent Deliverances, when God hath unbound them and set them a liberty, that they do sin a great deal more; that instead of being reformed, and carrying it better to God, they carry it a great deal worse. This did stigmatize Ahaz; 2 Chron. 28.22. This is that Ahas, after his affliction, and Gods deliverance he sin∣ned more and more. And that the Lord charges upon Israel, Judg. 10.11, 12. I delivered you from such and such a misery and affliction when you cryed, yet notwithstanding, you have forsaken me, therefore I will deliver you no more. In Jer. 1.6. it is said, the Lord hearkened and heard, & no man spake aright, no man repented him of his wicked¦ness, saying, what have I done? like wild Creatures that have been chained up a while they are the more fierce; They turned more fiercely after their wicked wayes, and were more bold and daring in them: this is a great provocation. VSE. III. It is of Exhortation to press this holy and suitable Counsel of Jesus Christ on them that have been under Deliverance: Have you been delivered from the sword of a cruel enemy, or the Small Pox, that killing disease? Have your Fami∣lies been delivered? What is your duty now? That should be the great enquiry of your Souls, what shall I doe for God? I cannot give you Counsel in better words then Christ gives here, Goe and sin no more, that is, take heed that you doe not goe on in those evills that God hath convinced any of in themselves or others in the time of their distress. As, 1. In sins of Omission, God hath been punishing for these things: and how many in bitterness of soul have expressed how God hath charged these home upon their Consciences, when they have been near unto death? as neglect of a right improvement of the precious seasons of grace: when any of you live under soul-saving means, under the offer and tender of Christ, and yet have not improved it: Consider that the neglect of Christ is the greatest sin, and it will be charged by Christ at the day of Judgement among the greatest of evils, even sins of Omissi∣on, Mat. 26. latter end. This you did not to me. This neglect of Christ will be char∣ged heavy at that day upon you, that doe not make it your great, main and daily business to be turned and truly changed, to be fitted to die; when God hath put you in fear of death and eternity, what evills have been your trouble and fear then but your unfitness for that change? Will it not be your great sin, that another sickness or danger should find you as unprepared as you were? How bitterly have I heard this lamented by some that they have not given up themselves to be in Covenant with the people of God as well as to the Lord; that they have been negligent of Church Communion with Gods people. How many dying ones have with bitterness of Soul bewailed this, that there own sad and discouraging thoughts of themselves, or rather their own pride hath hindred from that which is such a Covenant-engaging duty. How many in a time of distress have made these vows, that after such a sickness they would give themselves up to God. Do you look upon these as great things of Christ, and of his Interest; Hath not God made the special promise of a blessing to a thousand generations? That that doth perpetuate there enjoyment of God to future Ages, is this joyning our selves to the people of God. Therefore to live in the neglect of that is a great sin, and if God hath convinced you of it, take heed that you forfeit not your deliverance by such sins. Again, negligence under the means of grace: This hath also been sorrowfully bewailed; either in not coming to hear, that they have neglected any Season: and when hearing, they have cast Gods word behind them. 2. As sins of Omission, so also of Commission: when God hath convinced of these sins, take heed of them again. Hath God told you of Sensuality, or of un∣cleanness, or unrighteousness, take heed that these sins do not live & revive in you after healing mercy: Let not God find you at these practices again. The Lord saith to us, you shall have your life upon condition you will sin no more, and you accept it, and look upon it as a great favour: Now the Lord when he comes to condemn you, will do it out of your own mouths, and this sin, especially, your sin after deliverance hastens thy Judgement, 1 King. 2.42. As Solomon said to Shimei, so here it may be said to such a sinner. THe Doctrine we are speaking to is, That it is the duty of healed and saved ones to be very careful they sin no more. We shewed what it is to sin no more, and why such as are under healing and saving mercyes should sin no more. We are upon the improvement hereof by way of Exhortation, that I may set home this Counsel of Jesus Christ on all your hearts, and upon my own, that we take good heed that we sin no more▪ There are five or six Motives or considerations to further our acceptance and improvement of this Counsel. If it were no more then that it is the Counsel of Christ from his own blessed mouth, who is a true lover of mens Souls, that were enough to further any that have love to Jesus Christ, and to their own Souls, to be careful to attend to his Coun∣sel, Christ never advised any to their own hurt. Suppose you had been hearing Christ himself, and that he had spoken in parti∣cular to you, do not you think his words would have been of weight to you? why, this is Christs advice, and not to that man only, but to all in like case, therefore for your furtherance, Consider, 1. That sinning again will disappoint you of the good of your deliverance, I say it will eat out the good and sweet of it. The outward mercy of healing, or whatever the Salvation of God is to you, it is not a mercy alone. Such is mans misery since the fall, that there is no outward mercy or dispensation of God to him, but if it comes alone, it comes under the curse, and it proves a greater mise∣ry then a mercy; and where you enjoy any mercy from God, if it do not deliver you from sin, it is not in favour, but comes under the influence of the old Cove∣nant, 1 Tim. 4.4, 5. As the Apostle saith of every Creature of God it is good, if it be received with Thanksgiving, for it is sanctified by the word of God and Pray∣er, (i. e.) if it be received with a heart truly Thankful, it is sanctified, without this you have no good in any Creature enjoyment, because it is unsanctified: as whatever the sinner doth is defiled, because himself is defiled, so whatever he en∣joys is defiled, he himself being unsanctified. Then mercy and outward delive∣rance carries a great deal of good in it, when it fits you for Gods service, then it tends to the end of its first Institution, to further the Service of God, but sinning again destroys this end of it. If a mercy makes you better, then it is a choice mer∣cy▪ but if it do not better you in your Souls, it is far from being good to you, I may say of such mercies as of Jonahs goard, Jon. 4.5, 6. When he was in great di∣stress, and the Sun beat upon him, and greatly afflicted him, and the Lord made a goard to come up over Jonah, to be a shadow over his head, to deliver him from his grief, and Jonah was exceeding glad of the goard. But Jonah was not sanctified hereby in his heart, by obedien to God, therefore there was a worm that smote the Goard that it withered You may be glad of your deliverances, but if sin remain, it will be as a worm in them to destroy the shadow & the comforts of them; therefore take heed that you sin no more, for that will spoyle you of the best good of your mercyes, the flower and sweetness of a mercy will be eaten out thereby, that is the first Motive. 2. Consider, that sinning after deliverance, will hinder you from the enjoy∣ment of other mercyes which God intends you together with your deliverance; for that is not all God intends in shewing poor sinners a common bounty, Christ seems to tell this healed man here, this is not all my meaning in coming to heal thee, I have Soul healing to bestow upon thee, but sin stops and prevents this, as the Lord said to David, If that had been too little I would have done so and so for thee, 2 Sam. 12.8. the outward mercy is the least, God is inclined to do more, but as Jer. 5.25. Your iniquities have turned away his Ear from you, and your sins have with∣held good things from you. Are you not made better by mercyes, are you not changed & renewed by repentance under mercyes, what is the matter? why, your sins have hindred, your iniquityes have kept good things from you. As it is said, God makes a way for his anger, so sometimes he doth for his mercy; in removing a present Judgement: but Impenitency, unreformedness, that stands in the way God had made for his mercy; as it is said of Christ at Capernaum, he could do no great works there because of their Vnbelief. So to speak with reverence▪ God can∣not proceed in mercy when sin is renewed. Christ tells them, Luk. 16.11. If you have not been faithful in their righteous Mammon, who will commit to your trust the true Riches? if you carry it not well to God in a common mercy, do you think that God will bestow and betrust you with more and better mercyes? 3. Consider, that sinning after deliverance it is a greater sin then your sins be∣fore you received the mercy, you cannot sin now at so easy a Rate as before; you sin with a higher hand. Your mercy puts an aggravation upon your sin, for to him that knoweth to do good and doth it not, to him it is sin, Iam. 4. ult. that is, he sinneth at a higher Rate then another, because he sinneth against light, yea, and against love, (Gods love) therefore his sin is of a deeper dye then the sins of others are. 4. Consider, they that sin after Deliverance, they are a greater provocation to God; God is more angry with such, for such sins then others, 2 Sam. 12.8. the Lord by the Prophet reckons up great things to David he did for him. I anointed thee King over Israel, I delivered thee out of the hand of Saul, I gave thee thy Masters house, and thy Masters wives into thy bosome, and I gave thee the house of Israel and of Judah, and if that had been too little, I would moreover have given thee such and such things, wherefore hast thou despised the Commandment of the Lord? for it is said, Chap. 11. ver. ult. The thing that David had done displeased the Lord, so that the Sword should not depart from his house, &c. Sins after Deliverances, and great Mercyes are a great provocation. 5. Consider, sins after deliverance they are sins against your special engage∣ments and Covenants; I doubt not but many of you in time of distress have made that prayer which David did, Psal. 119.175. Let my Soul live, and it shall praise thee, have not many of your prayers and cryes in sickness been, that you might live to praise God to be better in Gods Service; Now to live in sin to Gods dishonour af∣ter deliverance, how contrary is this to your Ingagements, to reproach and blas∣pheme his holy Name afterward. 6. Consider, the great advantage of not sinning any more; this is preserving Diet of an healed sinner, Christ as a wise and faithful Phisitian prescribes this as health preserving Diet. This is the way to preserve and continue the mercyes you have received and do enjoy, as you will, if you continue a holy man, &c. take heed to sin no more, Isai. 48.18. O that thou hadst hearkened unto my Commandments, then had thy peace been as a River, and thy Righteousness as the waves of the Sea; it would have born down all before it, all should have given way, no Enemy should have disturbed that peace given you by the favour of God upon his Reconciliation with you. But by way of Direction. If you should say now, but what is that that we must do that we may not sin a∣ny more: Here are but a few words, but there is a great in them as the sense of them, A little to spread before you what is contained therein, Goe and sin no more. that is, 1. Let this be your special care to improve the time you have by this delive∣rance, and your saving mercyes to the saving of your Souls: That is, labour now to get into a saved Estate, take heed you do not again nor any longer neglect the offers and tenders of Salvation made to you, and if you say this is to put a man upon impossibilities, such as man cannot do, and it is as much as to say, to a hun∣gry man eat no more, & to a thirstyman drink no more, so is it to say sin no more, Job. 15.16. my meaning therefore is, labour to be in such a Case & Estate, that you may so sin no more as formerly, or as others do, that is, labour to be conver∣ted, that lyes in two things. 1. To make that your great business to get a clear knowledge and through sense of the evil of sin. 2. That you heartily close with Iesus Christ, that is the way to sin no more. 1. Get a clear knowledge and deep sense of your sin. Man is a rational crea∣ture and is alwayes acting and moving for an end, and that which is his greatest encouragement in his motion toward such an end, is the apprehension of good, that draws the affections of man, either real good, or the appearance of it: and nothing will deter a man from the practice of evill, but the understanding it to be evill: the understanding is the guide of the will, the will hath the command of every other faculty, what the understanding represents as evill, the will avoids it, refuses it, and commands the whole man so to carry to it, and now the will of man will follow the ultimate sentence of the Judgement, when the sinner is fully con∣vinced, and can represent the evill to be an evil indeed to the Judgement. Now when is that? The meer knowledge of good or evill, will not perswade to the embracing the one, or avoiding the other, to fallen man; it will (I say) be no per∣swasion, as it would to man in the state of innocency: Now there must be not on∣ly the knowledge of good and evil, but the experiece of both: and by the same way that man was brought in love with sin, must he be brought out of love with it. How came man at first to be in love with sin, but by experience? The De∣vil tempted him, telling him that by eating the forbidden fruit he should know both good and evill. And by the loss of good, he lost the inclination of his na∣ture unto good, and thereby came to tast nothing but sweetness in the creature. Now there must not only be in the recovery of man, a discovery that sin is evil, but an experience of it that it is so. He must be cut off from evill by finding the bitterness that is in sin, Jer. 2.19. Thou shalt know that it is an evil and a bitter thing. A speculative knowledge of the evill of it will not doe, but you must know it to be bitter also: and indeed this is the last conclusion of the sanctified judgement that it represents to the will that sin is a most bitter thing: Therefore saith Job, the Lord hath made me to possess the sins of my youth, by writing bitter things against me. He came to have an enjoyment of the fruits of his sin, those fruits of his own do∣ings. Now what pleasure, what profit have you in things that God hath made so bitter? You could not have believed it; but now God hath made you to be∣lieve it. Hence the Lord promises Covenant good to those that doe reform their evill wayes. Lev. 26.44. If their uncircumcised hearts be humbled &c. When a man is brought not to sin, and to dislike sin, when his soul is humbled in the sence of the evill of sin. Therefore as you would not sin, O beg of the Lord, and make it part of your daily prayer that God would give you an humbling sense of sin, that it may be more evill to look over it, then ever it was pleasure to commit it. When the arrows, those poisoned arrows come to drink up a mans spirits, when he hath been in the fire of Gods anger, this will make him pray. Then labour to get an humbling sense of sin: whatever we talk of future judgements of God for sin, it seems nothing till we are throughly humbled, till God makes us feel what and how grievous it is to have an hell in our Consciences: this will make sin terrible. 2. As you must feel the evill of sin, so you must heartily close with Jesus Christ. You will never be taken off from what you thought to be a good, untill you ex∣perience sin to be such an evill, and Christ the best good. When you come to obtain pardoning mercy from God, and sanctifying, your will is then carried out with a greater pleasure in the wayes of Christ, then it took in the wayes of sin. And this counsel Christ gives to the blind man cast out by the Jews, Joh. 9.35. When he had found him, he said to him, dost thou believe on the Son of God: As if he should say, this is your great business: And if ever you would be engaged against sin, you must close heartily with Jesus Christ, this is the whole work of true Conversion: Now the Seed of God is sown in stead of the Seed of the Devil, and he is brought under another power, 1 Joh. 5.3. it is said of such, the Com∣mandments of God are not grievous. Those wayes which were so burthen∣some, now he finds them pleasant wayes. Hence it is said, 1 Joh. 3.9. he that is born of God cannot sin, because he is born of God, neither fully, nor finally, not with the full consent of his will: It would be contrary to his renewed principle and sanctified Reason, that a man should chuse misery in stead of good, when he hath experienced both: such a one will say, (when every one shall leave Christ and turn to his lust) as Peter, Lord, whether shall I goe, Joh. 6.68. that is the lan∣guage of every believer, I have found by Experience the bitter wayes of sin, and the sweet wayes of believing and walking with God, therefore he can never utter∣ly leave it, unless it were possible to lose his sanctifiing grace, and be cut off from believing. This is the man that takes the counsel of Christ, to sin no more: The Lord hereby did represent himself to him as the Physitian of his Soul, and minds him of a greater good then the meer healing of his body. Oh that this were the serious care of healed ones, not to sin against God by resting still in an unconver∣ted Estate; endeavour sight and sense of sin as the worst evil, and Christ the best good, then and not till then you will avoid the one, and cleave to the other. Direct. 2. Couched in this Counsel of Jesus Christ is, labour to keep up a deep and a through sense of the bitterness of that sin for which God hath been chastising of you. Though you may lose the sense of your affliction, never lose the sense of your sin: the dreadful and terrible thoughts you had of sin, when you were looking into Eternity. You should labour to remember those things when you are well, and delivered, that so your Soul may be kept in an humbled frame: thus the Church, Lam. 3.19; 20. Remembring mine affliction, and my misery, the wormwood, and the gall, my Soul hath them still in remembrance, and is humbled in me. This should be the care of every Christian, remembring the terrors of God, and the terrors of sin, how bitter God hath made it to you in your affliction, and this you should re∣member continually. And as we soon forget the sense of sin, so we soon lose the humbling sense of affliction, this is our misery; we should labour to keep up the sense of both upon our Souls to humble and encourage us. If so be your Soule were in the same Agony, if you could put them in the same Case as they were, when the Terrors of God were upon you, and you were within the sight of Eter∣nity, you dare not commit those sins as you did before. 3. If you would sin no more, then take heed of the Temptations to sin, avoid all occasions of sinning. It is a meer pretence for a man to say, he doth what he can to avoid any evil while he runs into the Temptation to it, Jude Epist. v. 23. Hating the very garments spotted with the flesh: would you not be defiled with sin, take heed of coming near the garment spotted with the flesh. You cannot goe upon hot coals and not be scorched, nor touch pitch and not be defiled. Those sins that are greatest Temptations, you must especially take heed of them, avoid∣ing the very appearance of evil, that you may be sure to avoid that which is real∣ly evil. Take heed of that which appears to be so, stand at the greatest distance from it. Our Lord Jesus taught us to make this our dayly prayer, Math, 6. Lead us not into Temptation, we should be so much afraid of it. I grant, when ever God doth lead us into Temptation, we have a greater encouragement to pray, that God would lead us out of it; But you should beware that you do not lead and thrust your selves thereinto: That you do not tempt the Devil, You have no encouragement to trust God to preserve you from the evil that you run into. The Lord will say, who bid you goe upon the Devils ground, when snares and Temp∣tations watch for you, God never sent you. It is said of Jesus Christ, Math. 4. though he was without sin, and had no personal evil, yet when he went into the place of Temptation, he did not goe of himself, it is said, the Spirit led him into the Wilderness. Dost thou think thou canst withstand a Temptation better then Christ himself. Temptation is the Seed of the Devil, and our hearts are the natural ground: would you not think him a mad man that sows bryars and Thorns in his ground: they will come up fast enough. So will you run to the Devil to fasten his Temptations. They that would avoid sin should stand at a great distance from every Temptation, avoiding those places and Companyes that are too hard for them: stand at a great distance if ever you would be kept. Adam in Innocency, though he had no sin, the Devil made way to enter in, that crooked, winding Serpent. It was going into the Temptation that lost man∣kind, therefore we should fly from it. 4. If you would not sin after Deliverance, then labour to get through know∣ledge, and make a full representation to your Souls of the evil effects and fruits of every sin. Do not look upon sin as it is in the Temptation, and comes in the ap∣pearance of good, but look what will be the Issue of it. This the Lord Jesus, minds him of: Remember worse things will befal you, Deut. 32.29. O that my People were wise, that they understood this, that they would consider their latter end. It is a part of your greatest wisdome to consider what will be the end of your sinful practices. A rational man should act for an end, and all that means should be commended to him that suits his best end. It is a great Truth, the measures of good and evil are as they stand related to Eternity. As he said to Joab, 2 Sam. 2 26. will it not be bitterness in the latter end: so would I say to every Soul, Consider what will be afterward, that you should labour to possess your Souls with: that will discover the Hook that lyes under the bait. All these pleasures▪ and vani∣ties are but to catch your Souls, and bring you into everlasting misery. 5. If you would sin no more, That which is wrapt up in his heavenly Counsel, it is, that you would seriously weigh the advantage you shall have by not sinning. If you would not see sorrow any more, you must not sin any more, 1 Pet. 3.10. He that loveth life, and would see good dayes, let him refrain his Tongue from evil, and his lips that they speak no guile: Would you see merry and prosperous dayes, then you must sin no more in heart, Tongue, or Conversation. It is true, that the most holy man in the world that walks most closely with God, cannot expect to be free from outward trouble and affliction, but they shall not be evils to him. He may dye in youth and strength, but he shall fill up his time, as much as he that lives one hundred years. That man that walks with God shall never see any evil dayes, for his very afflictions shall further his everlasting good. It is a Truth, that walking close with God, and free from sin, is the best way even to outward prosperity. Though there may be afflictions and sorrows to particular believers for the exercise of their grace, yet walking with God will give lasting peace and prosperity to them that so walk closely with him, when a people do so, and in∣ward peace to Believers. Would you lose all your sweet enjoyments, would you that God should bring a great deal more terrible dispensations upon you? then sin again, but if you would avoid these, it is by labouring to be in a way of Refor∣mation. 6. If you would sin no more, be in the use of all means that God hath appoin∣ted to preserve you from sin, with earnest prayer; for his Spirit to help you to mortifie sin, and be found in the way of obedience, that you may be assisted by his Spirit in the doing of it. All means & endeavours that any man can use himself, with∣out the help of Gods Spirit will not do, Rom. 8.13. mortifie the deeds of the body by the Spirit. You may refrain a while, but you will never destroy one sin without the Spirit, and this Spirit is to be obtained by prayer, Luk. 11.13. the Lord will give his Spirit to them that ask him▪ O be earnest with the Lord to lead you by the hand of his Sprit that shall guide and assist you in a holy course. 7. And Lastly, Resolve not in your own, but in Christs strength that you will not sin any more, Job. 34.31.32. I know resolutions and engagements in a mans own strength, they will fail him, Peter is a sad instance, Luk. 22. He was as resolved as any could be, though I dye with thee, I will never deny thee. That is the Reason why they come to no better Effect, the Vows and Resolutions of men, because they think they can do it of themselves; Therefore (saith David) I said I would take heed to my wayes that I sin not with my Tongue, Psal. 143. But he begs that God would keep the door of his lips, & establish his saying, I said, through the grace of God that I would do my duty, & be waiting upon God for his help, Psal. 119.132. I will run the wayes of thy Commandments, when thou shalt enlarge my heart. Teach me O Lord the way of thy Statutes and I will keep them unto the end. Thus we should take up those holy resolutions in the grace and strength of Christ that we sin no more; But labour to walk more closely with God for time to come. THe last Doctrine we observed hence, was this, That continuance in sin af∣ter eminent deliverances, pull down heavier Judgement; or those that conti∣tinue in sin after eminent healing mercyes from God, worse things will befal them. For the handling this Doctrinally, we shall shew you, 1. that there are worse things may befall men then ever yet have befallen them. 2. What are those sins, the continuance in which, or what is that continuance in sin, that worse Judgements shall befall such sinners. 3. That it shall be so, and the Reasons of it. 1. That worse things may befal sinners, then ever yet have befallen them, God hath sharper Arrows in his Quiver, other manner of Judgements to inflict on sinners then ever sinners have undergone; there is none should be so bold as to say, what ever afflictions they have come under, that God hath done his worst. I remember I have heard of one in England near Westchester, that had such expre∣ssions upon a great affliction; that God had now done his worst, but God made her a living monument of his sorer Judgements, & that for many years. It is a great deal of boldness for any sinners to limit God in his Justice, as well as in his mercy, for any to say of God in his mercy, can God provide for us? it is a tempting God; so for any to say, Can God bring a greater Judgement? yea, there may be a great deal worse: Christ tels this man (you do not read what his sickness was, but you find by the Effects it was very distressing, he was unable to help himself, had ne∣ver a friend to help him, and had lain under this infirmity thirty eight years, and yet the Lord Jesus tells him) if he doth not carry it better, worse things shall be∣fal him, and the Lord tells us of the last times in which we live, Dan. 12.1. There shall be a time of trouble such as never was since there was a Nation; there are troubles God will bring upon a professing people, such as never was worse on a∣ny Nation, so there are those God can bring upon a person such as never were worse on any person. But more particularly, 1. There are worse Judgements in this world, that God can inflict, then ever have been inflicted on any. 2. There are worse Judgements God hath to inflict in another world. 1. In this world, as 1. Temporal, or outward Judgements, such as respect the outward man, God can bring other manner of outward miseryes then ever yet he hath done on any. 2. Spiritual Judgements, such as respect the inward man. 1. For outward Judgements, the Lord hath variety of them, a great variety▪ but especially we read of four sore Judgements of God, Ezek. 14.21. For saith the Lord, how much more when I send my four sore Judgements on Jerusalem, the Sword, the Famine, the noysome Beasts, and the Pestilence; to cut off from it man and Beast. God hath sent his Sword among you, but Famine is a sorer Judgement, and noysome Beasts that is a sorer Judgement still, and the Pestilence, but how much sorer are these, when all these are together; when what the Sword leavs the Famine shall devour, and what the Famine leaves, the wild Beasts shal devour, and what these leave, the Pestilence shall devour. When God sends all his Jugements at once a people, that is a sore affliction, as there are worse sorts of Judgements, so there is never an one of these sorts, but God can make it a worse Judgement in the degree of it, he can make every one of these Judgements a great deal worse, as you read, Ezek 9.10. As for me saith the Lord, my eye shall not spare, neither will I have pitty: but I will recompense their wayes on their heads. When Judgements come in such a way of Iudgement, without any mixture of Gods sparing and pittying mercy, then it is a sorer Judgement: when the Errand of them is only to destroy, not re∣fine, and purge a People, but to ruine them, and God will have no more mercy on them, this is a sore affliction. 2 There are spiritual judgements that God inflicteth in this world, and they are a great deal worse then any outward judgement; there are variety of spiritual judgements, but especially there are four main sorts of spiritual judgements, & the sorest, there is the sword, that is the word of God, when it is only for ter∣ror, only for conviction: a wound in the conscience is more dreadfull then a wound in the body: when God sends an arrow into the conscience, a wounded spirit who can bear? Prov. 18.14. it is an intollerable unsufferable wound, especi∣ally when God will provide no balm in Gilead, nor healing medicine for it, when God shall make a man a terror to himself, this is a sorer judgement. The Soul is the tenderer part, the more spiritual part, therefore every such judgement is far greater, that reacheth the Soul▪ and spiritual Famine, that is a more terrible judgement, when there shall be a famine, not of bread, not of that only, but of hearing the word of the Lord, Amos 8.9, 10. That is a threatning of a sorer judgement, when you want bread for your souls, there shall be none to break it to you. And those spiritual wild beasts, those that will make a prey of mens souls; either those that will persecute for conscience sake, or as Christ saith of them, Math. 23.13. Such as will not goe to heaven themselves, nor suffer any else to goe; when the bonds shall not be only on your bodies, but on your consciences▪ you shall be conscience bound, and there shall be snares laid for your consciences, this is a sore Judgement, when you shall have such, that in stead of feeding the Flock, shall devour the Flock, Eccles. 34.4. when there shall be none but wolves that shall not spare the Flock of Christ, or make any profession to be so, this is a sore Judgement; as it is a far more desireable mercy then any outward enjoyment, for a people to see their Teachers, they are not driven into corners, Isai. 30.12. So it is a sorer Judgement then the want of any outward comfort, that in stead of those that lead you to Heaven, should as blind guides lead you to Hell, and both together fall into the pit. And those Temptations of the Devil, when God lets loose Satan with violent oppressing Temptations, and God will give up men to be oppressed by the violent and subtle Temptations of the Devil: and then this spi∣ritual plague is the worst of all plagues, that Pestilence of a hard eared Consci∣ence, that plague of the heart, when God shall inflict it as a Judgement, when God shall give up men to their hardness, yea, into the hand of their own lusts Psal. 81.11, 12. So I gave them up to their own hearts lusts, into the hands of their hearts lusts, This is the sorest Judgement that God can inflict on a people in this world, when it is in the highest degree of it, a man to be deliver∣ed up to his own hearts lusts, when the Lord saith to a people, ye will not be sa∣ved▪ and ye shall not be saved, ye will not be reformed, and ye shall not, ye will not be made clean, therefore ye shall be filthy still. That very sin of living in sin af∣ter deliverance, is a greater Judgement then the affliction out of which ye were delivered: when God inflicteth spiritual Judgements in the highest degree, as there are higher degrees of spiritual judgements, when temporal and spiritual shall be together, that is a great deal worse, when God shall follow you with all his sore judgements, both these afflictive to the body and the Soul, when there shall be a Famine to the body and the Soul, the Sword of the Enemy, and the Sword of God, an outward plague, & a spiritual plague, these are worse & greater judgements. 2. God hath worse to inflict in another world, if you should escape in this: if a sinner should goe scot-free here, every day would aggravate his everlasting punishment. What will a sinner be a gainer in the issue, when his main work in sinning and going on in sin after deliverance, is but heaping up the measure of his wrath, Rom. 2.4. Thou treasurest up wrath against the day of wrath, and the Revelati∣on of the righteous Judgement of God, Hell punishment is greater then any that can be inflicted in this world, Math. 13.28. Fear him that can cast Soul and body into Hell, that is most to be feared as being the most terrible judgement; and there are degrees of punishment in hell, there is a hell that is seven times hotter, they that continue in sin after judgement and mercy after deliverance, they will have a greater degree of Torment, Heb. 10.29. How much sorer Judgement shall they be counted worthy of, there are some are worthy of greater judgement then others are, and God hath greater▪ there is the Heathens Hell, there is the hell of them that live under the Gospel, there is the hypocrites hell where the fire will be more intense, there will be a thicker darkness, more exquisite Torment, that God will inflict upon one, then upon another, that is the first thing, that there are worse judgements may befall you, worse in this world, and in that that is to come. 2. what is that continuance in sin for which God will inflict worse judgements, that continuance in sin after deliverance & mercies? Ans. 1. it is a continuance in a state of unregeneracy, a being without a saving close with Christ, the end of Gods mer∣cyes and deliverances is to give space for repentance, to give another time, to try a sinner whether he will use longer time better, in making provision for Eternity Rom. 2.5. the riches of Gods goodness that leadeth to Repentance, 2 Pet. 3.15. the end of Gods long suffering is your Salvation, that is Gods end, his gracious end, that that he doth approve, if that be not a sinners end, and his work that he may be saved, this is a continuance in sin, that will bring greater judgements, Rev. 2.22. I gave her space to repent, and she did not repent, therefore God threa∣tens he would throw her on a bed of sickness. It may be many of you were afraid when you were near to death, that that was your great fear of dying, was, of being unprepared to dye: what Vows, and what promises were made then? if you might have another day of grace, now God tryes you, if that be not so improved, that that is given for your tryal, when it is improved contrary to Gods end, will pull down worser and greater judgements on a sinner: this is that will leave you without excuse, when another judgement overtakes you, when God will say, he will take your word no more, when he hath tryed you, and found you false to your Promise of improving time better. 2. Continuance in sin, in those particular evils, God hath been convincing you of, as provocations to himself, some evil course and way of life, some particular e∣vils that God hath burthened Conscience with in time of sickness, or under the word of God, sins that you have Confest, that you have in some degree bewailed before God, and promised amendment, the continuance in those sins is a provo∣cation to greater judgements, as is said of those, Jer. 42.21, 22. I have this day de∣clared to you, but you have not obeyed the voice of the Lord your God, for any thing for which you sent me to enquire of God: they promised and made solemn Vows, they would obey, yet did but dissemble with God; now therefore know certainly, that you shall dye by the Sword, by the Famine, and by the Pestilence, in the place whether you desire to go: you will dissemble with God, but God will not be mocked, if you will not be as good as your promise, and your word to God, God will certainly be as good as his Threatning to you, Jer. 44, 25, 26. when Ieremiah had told them from the Lord, what was the sin had provoked the Lord against them, therefore if now they would carry it better, God would have com∣passion on them, but they were resolved on their way, and would have their lusts. We will surely perform our Vows, we have vowed to pour out drink offerings to the Queen of Heaven, therefore hear the word of the Lord, behold I have sworn by my great Name that my Name shall be no more named in the mouth of any man of Iudah. So what ever is the sin you have made solemn Vows to God in the time of your distress against, if it have been your Sabbath breaking, contempt of the Word and Ordinances of God, Covetousness, pride, Sensuality, Contention, if these be not reformed, if you will live in them still, and have your own way, what ever God saith to the contrary, this is to live in those sins that will pull down greater judgements. 3. That greater Judgements will befall such, for God hath threatned it, Lev 26.24, 28. If that doth not doe, saith God, I will punish you seven times more for your abominations: when one is over, God tryes what that will doe, and if that doe not doe, and God on trial sees that you are never the better, then you must expect seven times greater judgements. And we find that this hath been the way of Gods proceeding, both with profane sinners, and his professing peo∣ple, that he hath followed them with worse judgements, when they have not been amended with lesser: so God did with Pharaoh, God hath variety of plagues▪ when he delivered him from one, and yet he continued hardned against the Lord, then he brought another and worse plague, till he himself at last was de∣stroyed and his people. So it was with a professing people, Psal. 78. throughout that Psalm: God delivered them many times, and they provoked him, and pro∣voked him so far, till he gave up his glory into the hand of the enemy. There were degrees of punishment, and every punishment was worse then before: then God abhorred his people, and gave up his strength into the hand of the enemy. v. 60. The Reasons of it. Reas. 1. From the Justice of God, who gives every man according to their works, Rom. 2.6. He will render every man according to their deeds. Where deeds have been worse, the Judgements of God will be worse, Tribulation and anguish, to the Jew first, and then to the Gentile: a Jews punishment shall be greater and worse then that of the Gentile, because God will render to every one according to his works: Judgements are the wages of sin, Rom. 6.23. Now* God will give wages according to every mans works, they that have been more in the work of sin, shall receive greater wages of sin; now sinning after eminent mercy is a great∣er sin, therefore deserveth greater punishment: for, 1. It is a sin against a great deal more mercy; there is Gods sparing mercy, and the riches of Gods goodness, as the Apostle calls it, Rom. 2.4. Despisest thou the riches of his goodness? there is a great deal of riches of mercy in every mercy a sinner enjoyeth: when God hath a sinner at such an advantage to destroy him, it is rich mercy now to spare him: the going on in sin, is contempt cast upon the riches of Gods mercy, that which Justice will not bear, but is sure to revenge. 2. It is against more light, after more of the knowledge of their Masters will, now he that knows his Masters will and doth it not, shall be beaten with many stripes, Luke 12.47. 3. They are sins against vows and engagements to obedience, to sin after de∣liverance: the praying for deliverance layes the Sinner under a Vow of obedi∣ence and duty to God; besides the voluntary vows that many have made in their distress, unto God: now that is a great sin, to sin against our voluntary engage∣ments we have made to God, when we have said we will no more transgress: see how God puts Jacob in mind of it, how angry God was with Jacob when he did not perform his Vow, Gen. 35.1. Goe to Bethel where thou vowedst to serve the Lord. The greatest affliction that ever he had in his Family, was on the neglect of his vow, that great miscarriage of his daughter Dinah, and of his Sons, was a punishment of the neglect of his vow. God doth not delight in fools, Eccles. 5.4. that when they say they will take care of their duty, doe not perform it: when they are rash with their mouthes, it is a provocation to God to destroy the work of his hands. Reas. 2. From the faithfulness of God: worse things must needs befall such, because he will as certainly perform what he hath threatned, as what he hath promised. God will be as good as his word, and he hath threatned every Sinner that continues in sin after warning, after mercies, that greater judgements shall befall them. Reas. 3. From the wisdome of God, the manifestation of Gods wisdome, a great deal of Gods wisdome will be manifested, as in variety and excellent ways of delivering his People, so in special judgements on evil doers, 2 Pet. 3.9. God knows how to deliver the godly, and to reserve the wicked to the day of Judgement to be pu∣nished. It is a part of the wisdome of God in governing the world, that he knows how to give out punishments to evill doers, that he knows how to reward all the obedience of his Servants, though he seems to forget them for a time, and knows how to punish Sinners, though he seems to wink at them for a time. By way of improvement. The only Vse we shall make of this is, to be a word of Conviction & awakening to us: we have been under the judgements of God, and God hath eminently de∣livered us, He hath delivered from the sword of a barbarous enemy, and hath in a great measure delivered from that more immediate judgement the Small-Pox that came with such commission from God to destroy; now you are delivered, you must not look on your selves out of the reach of Gods Judgements, doe not think God hath done his worst, and will doe no more, or put your selves in a fools Pa∣radice, to say as Agag, 1 Sam. 15.26. He put himself in his brave cloaths and said, The bitterness of death is over: so many think the bitterness of death and hell is over now they have escaped the present Judgement: but he found it otherwise to his cost. And you that continue in your sins have reason to be afraid that greater Judgement is nearer then you are aware of. 1 Thes. 5.3. When they say peace and safety, when an ungodly man saith so that lives in his sin, all shall be well with me, then sudden destruction cometh. I would only lay before you these two or three Considerations. 1. Consider that outward Providences are no argument of Gods love, whe∣ther they be afflictive or mercifull: meerly outward Providences are no ar∣gument of Gods special love, Eccles. 9.1. You cannot see love or hatred by any of these things that are before you. You cannot say God hath more love to you, then he hath to them he took away by the disease, because he spared you; for these in themselves are but common mercies. 2. Consider that meerly when outward judgement ceaseth, we cannot thence conclude Gods anger ceaseth, or is turned away: We cannot conclude by the present removal of a judgement, that the anger of God is removed; for God may remove it in anger. There are pardoning mercies, God may be said to pardon, when he doth only spare for a time. Psal. 78.36. So he forgave their iniquity: How forgave? Not with a special saving pardoning mercy; for he punished them after∣wards, yea unto destruction, many of them; but it was a present reprieve from the judgement. God may be as angry with you still as ever, though he hath remo∣ved the present Judgement: a sparing mercy may be in wrath, in displeasure to the person that is spared; therefore you have no reason to be secure, nor to be pleased with your present condition, while God may be angry with you, while the anger of God is not appeased: you have no reason to cry peace to your selves when God doth not speak a word of peace. 3. Consider, that when men are delivered from affliction, and not saved from their sins, it is certain God is angry with them still: when they are delivered from an outward affliction, and sin remains, that that is the cause and coar of affli∣ction and evill be not removed, you may certainly conclude it is but a reservation to greater judgements. As it is an argument of their happy condition that are in the very midst of affliction, when they are taught of God in it, made more holy, humble & conformable to Gods will: so it is an argument of a misera∣ble and a cursed estate, though you are out of affliction, if you have not been taught of God: if you are out of affliction, but still in sin, it is a certain argument of reservation to greater punishment, that worse things will befall you, unless timely Repentance prevent it. There are these two ends why God doth punish his people, and God will accomplish his end in every punishment: there is his work, and his whole work God will doe on mount Sion, Isa. 10.22. When God hath done his whole work, then he burneth the rod, and not till then, it is b laid by, and Gods intention to bring a greater. What is Gods whole work? There in every Judgement, a work of judgement, and a work of mercy; there is a work of mercy God hath to all his elect and people, to reform and refine them to purge away their sin, to make them holy, and to make them better. Isa. 27 9. That is the work to them that are the true children of Sion. But then God hath a work of judgement, that is on those he never intends saving mercy to: every judgement is but the beginning of their misery: God judgeth them in way of satisfaction to Justice; there is but part of paiment in one judgement that is upon them, and it is is to ensure them that the remainder is behind, that God will be sure to take the full paiment. If none of this work be done, if God hath refined his people, there is still some work to be done; & if there be those that are uncon∣verted, never to be converted, greater and worse judgements doe abide; none such, but shall have greater cause to curse the day of their birth, then ever Iob or Jeremiah, yea, to curse the day of their preservation: better you had died of that sickness, because your judgement is but so much increased by your living. Those that shall live out their dayes without true repentance of their sin, every dayes mercy is but an aggravation of their condemnation. There are many signs of Gods remaining displeasure; methinks the clouds doe seem to return af∣ter the rain, God doth not make it cleer day with us, nor cause the clouds to break and scatter, but to gather again: There are many Signs, as God's taking away those that are the prime, and hopefull ones of the next generation, that is a sad sign of worse judgements. 1 King. 14.13. It was sad to Jeroboams house, and so to all Israel, the taking away Jeroboams Son, in whom some good thing toward the Lord was found: it was a judgement to the whole house of Israel; he was taken from the evill, and it was a sign from the Lord of the evill he would bring on them: so the taking away so many of Gods faithfull ones, especially in emi∣nent place, in Magistracy and in Ministry, putting out so many lights in the Can∣dlesticks, and that men, many of them, in their prime, in the flower of their years, that were very likely to have lived many years, and done much service to God; that died not in a full old age, and full of days, but in their youth, and in the flower of their dayes: and, which is a great deal worse, and makes it look the sadder, that there are not any doe rise, and fill their places: that it is so hard a thing to see, and rationally to think, that there are men to fill up the rooms of those God hath taken from us: When stars doe set, and there are no others that rise, it is a sign of a very dark night when men that stood in the gap are ta∣ken away, and none to put in their room, they are sad signs that God hath a mind to take away the hedge, unless speedy repentance and reformation prevent this ruine. Yet this is the saddest sign of all, that these things doe befall us, and so few doe lay them to heart, that men are not awakened, to bestir themselves to lay hold on God, that when they have lost all visible props, they doe not make sure of God to be their friend; While God himself stands at a distance, and poor sinners stand at a distance from God: this is the saddest sign of all, that men are not humbled▪ doe not stir up themselves to lay hold on God, Isa. 57.1. The Righ∣teous are taken away, & no man laying it to heart, that was the sad doom of that people: had there been broken hearts under a breach, that might have made some amends, and have been a means to prevail with God to pour out his Spirit: but to be an unhumbled, unreformed people under such dispensations of God, this one of the saddest signs, though I do verily believe, and have many Arguments to sway my thoughts concerning it, that God will not throw up the work he hath done in New-England, will not utterly root up the plant he hath planted, and that the Judgement God hath taken out of the hand of an Enemy, he may not easily put it into the hand of another, but that he will take it himself, and deal with his People by his own hand: but yet believe it, if God love you, if you are such that God hath special favour for, then God will not spoyle you, and if God will not spoyle you then he will not spare his Rod, and you may be sure, if one will not do another shall. The godly & holy shall be refined, if one Furnace will not do it, another shall. Those that are Elect, however they are like wild Asses Colts, God will have his Month to find you, God hath other Thorns to set in the way of your lovers, if you will be like Manasseh, that must be taken in the bushes, God will have his time to do it, when you shall humble your selves and your Souls be∣fore the God of your Fathers; them that God hath designed for Conversion, they shall be converted, what ever way God hath to do it, it seems to be a terrible way? but if there be some God hath no such special love for, let me tell you, God will not spare you to spoyle his end, God is about reforming work, not only his Peo∣ple, but things among his people, God is about to have other manner of Churches, and other manner of Spirits, his People shall be refined, but they shall be consu∣med, it will be a terrible day of the Lord; but shall be as refiners fire, and will purifie the gold, but the dross shall be consumed in the fire. And therefore let me leave this solemn advice with you, nay, it is not mine but Christs, and that the Lord himself gives you; that you bewail your former, and take heed of future sinning, Eccl. 12.1, 2. Remember your Creator in the dayes of your Youth, the Clouds may not return after the Rain. It is spoken to those that are not only in the beginning of their time, but in their prosperous time. If you do, you will not only prevent future judgements, but be in the way to better mer∣cyes, as well as continue those you have; I may say to you from the Lord, you have seen the worst dayes, the bitterness of death is over, the best are behind; and your present preservation is a pledge of your future Salvation, Psal, 94.12. Psal. 119, 71, 75. which will put an end to sin & sorrow, and the fear of either for ever. And may say with him, Isai. 38.17. In love to my Soul the Lord hath deliver∣ed me, for he hath cast all my sins behind his back, and with the Apostle, 2 Cor. 1.9, 10.
N00203.p4	The necessity of reformation with the expedients subservient thereunto, asserted; in answer to two questions : I. What are the evils that have provoked the Lord to bring his judgments on New-England? II. What is to be done that so those evils may be reformed? : Agreed upon by the elders and messengers of the churches assembled in the Synod at Boston in New-England, Sept. 10. 1679. : [Seven lines of quotations]	[ "Boston Synod", "Mather, Increase, 1639-1723." ]	In the year, 1679.	Printed by John Foster.,	Boston, :	eng	[ "Regeneration (Theology).", "New England -- History -- Religious aspects.", "New England -- Church history." ]	WHat are the Evils that have provoked the Lord to bring his Judgements on New-England? Answ. That sometimes God hath had, and pleaded a Controversy with his People, is clear from the Scripture, Hos. 4.1. and 12.2. Mic 6.1, 2, Where God doth plainly and fully propose, state and plead his Controversy, in all the parts and Causes of it, wherein he doth justifie himself, by the Declaration of his own infinite Mercy, Grace, Goodness, Justice, Righteousness, Truth and Faithfulness, in all his proceedings with them, And judge his People, charging them with all those pro∣voking Evils which had been the causes of that Controversy, and that with the most high, and heavy aggravation of their Sins, and exag∣geration of the guilt and punishment, whence he should have been most just in pleading out his Controversy with them, unto the utmost extremity of Justice and Judgement. That God hath a Controversy with his New-England People is undeniable, the Lord having written his displeasure in dismal Cha∣racters against us. Though Personal Afflictions doe oftentimes come only or chiefly for Probation yet as to publick Judgements it is not wont to be so; especially when by a continued Series of Pro∣vidence, the Lord doth appear and plead against his People. 2 Sam. 21.1. As with us it hath been from year to year. Would the Lord have whetted his glitterring Sword, and his hand have taken hold on judgement? Would he have sent such a mortal Contagion like a Beeson of Destruction in the midst of us? Would he have said, Sword! goe through the Land, and cut off man and Beast? Or would he have kindled such devouring Fires, and made such fearfull Desolations in the Earth, if he had not been angry? It is not for nothing that the merciful God, who doth not willingly afflict nor grieve the Children of men, hath done all these things unto us; yea and sometimes with a Cloud hath covered himself, that our Prayer should not pass through. And although tis possible that the Lord may Contend with us partly on the account of secret unob∣served Sins; Josh. 7.11, 12. 2 King. 17.9. Psal. 90.8. In which re∣spect, a deep and most serious enquiry into the Causes of his Con∣troversy ought to be attended. Nevertheless, it is sadly evident that there are visible, manifest Evils, which without doubt the Lord is provoked by. For, I. There is a great and visible decay of the power of Godliness amongst many Professors in these Churches. It may be feared, that there is in too many spiritual and heart Apostacy from God, whence Communion with him in the wayes of his Worship, especially in Se∣cret, is much neglected, and whereby men cease to know and fear, and love and trust in him; but take up their contentment and satisfa∣ction in something else. This was the ground and bottom of the Lords Controversy with his People of old. Psal. 78.8, 37. & 81.11. Jer. 2.5, 11, 13. And with his People under the New Testament also. Rev. 2.4, 5. II. The Pride that doth abound in New-England testifies against us. Hos. 5.5. Ezek. 7.10. Both spiritual Pride, Zeph. 3.11. Whence two great Evils and Provocations have proceeded and prevailed a∣mongst us. 1. A refusing to subject to Order according to divine appoint∣ment. Numb. 16.3. 1 Pet. 5 5. 2. Contention. Prov. 13.10. An evil that is most eminently a∣gainst the solemn Charge of the Lord Jesus, Joh. 13.34, 35. And that for which God hath by severe Judgements punished his People, both in former and latter Ages. This Malady hath been very ge∣neral in the Country: we have therefore cause to fear that the Wolves which God in his holy Providence hath let loose upon us, have been sent to chastise his Sheep for their dividings and stray∣ings one from another; and that the Warrs and Fightings, which have proceeded from the Lust of Pride in special, have been punished with the Sword, Jam. 4.1. Job. 19.29. Yea, and Pride in respect of Apparel hath greatly abounded. Servants, and the poorer sort of People are notoriously guilty in this matter, who (too generally) goe above their estates and degrees, thereby transgressing the Laws both of God and man, Math. 11.8. Yes, it is a Sin that even the light of nature, and Laws of civil Nati∣ons have condemned. 1 Cor. 11▪14. Also, many, not of the mean∣er sort, have offended God by strange Apparel, not becoming serious Christians, especially in these dayes of affliction and misery, wherein the Lord calls upon men to put off their Ornaments, Exod. 33.5. Jer 4.30. A Sin which brings Wrath upon the greatest that shall be found guilty of it, Zeph. 1.8. with Jer. 52.13· Particularly, the Lord hath threatned to visit with Sword and Sickness, and with loath∣some diseases for this very Sin. Isa 3.16. III. Inasmuch as it was in a more peculiar manner with respect to the second Commandment, that our Fathers did follow the Lord into this wilderness, whilst it was a land not sown, we may fear that the breaches of that Commandment are some part of the Lords Con∣troversy with New-England. Church Fellowship, and other divine Institutions are greatly neglected. Many of the Rising Generation are not mindfull of that which their Baptism doth engage them unto, viz. to use utmost endeavours that they may be fit for, and so par∣take in, all the holy Ordinances of the Lord Jesus▪ Mat. 28.20. There are too many that with profane Esau slight spiritual priviledges. Nor is there so much of Discipline, extended towards the Children of the Covenant, as we are generally agreed ought to be done. On the other hand, humane Inventions, and Will-worship have been set up even in Jerusalem. Men have set up their Thresholds by Gods Threshold, and their Posts by his Post. Quakers are false Wor∣shippers: and such Anabaptists as have risen up amongst us, in op∣position to the Churches of the Lord Jesus, receiving into their Soci∣ety those that have been for scandal delivered unto Satan, yea, and improving those as Administrators of holy Things, who have been (as doth appear) Iustly under Church Censures, do no better then set up an Altar against the Lords Altar. Wherefore it must needs be provoking to God, if these things be not duly and fully testified against, by every one in their several Capacityes respectively. Josh. 22.19. 2 King. 23.13. Ezek. 43.8. Psal. 99.8. Hos. 11.6. . The Holy and glorious Name of God hath been polluted and profaned amongst us, More especially, 1. By Oathes, and Imprecations in ordinary Discourse; Yea, and it is too common a thing for men in a more solemn way to Swear unnecessary Oaths; whenas it is a breach of the third Command∣ment, so to use the blessed Name of God. And many (if not the most) of those that swear, consider not the Rule of an Oath▪: Jer. 4.2. So that we may justly fear that because of swearing the Land mourns, Jer. 23.10. 2. There is great profaness, in respect of irreverent behaviour in the solemn Worship of God. It is a frequent thing for men (though not necessitated thereunto by any infirmity) to sit in prayer time, and some with their heads almost covered, and to give way to their own sloth and sleepiness, when they should be serving God with at∣tention and intention, under the solemn dispensation of his Ordinan∣ces. We read but of one man in the Scripture that slept at a Ser∣mon, and that sin had like to have cost him his life, Act. 20.9. V. There is much Sabbath breaking; Since there are multitudes that do profanely absent themselves or theirs from the publick wor∣ship of God, on his Holy day, especially in the most populous places of the Land; and many under pretence of differing apprehensions about the beginning of the Sabbath, do not keep a seventh part of Time Holy unto the Lord, as the fourth Commandment requireth. Walking abroad, and Travelling▪ (not meerly on the account of worshipping God in the solemn Assemblyes of his people, or to at∣tend works of necessity or mercy) being a common practice on the Sabbath day, which is contrary unto that Rest enjoyned by the Com∣mandment. Yea, some that attend their particular servile callings and employments after the Sabbath is begun, or before it is ended. Worldly, unsuitable discourses are very common upon the Lords day, contrary to the Scripture which requireth that men should not on Holy Times find their own pleasure, nor speak their own words, Isai 58.13. Many that do not take care so to dispatch their worldly businesses, that they may be free & fit for the dutyes of the Sabbath, and that do (if not wholly neglect) after a careless, heartless man∣ner perform the dutyes that concern the sanctification of the Sabbath. This brings wrath, Fires, and other Judgements upon a professing People, Neh 13.17, 18. Jer. 17.27. VI. As what concerns Familyes and the Government thereof, there is much amiss. There are many Familyes that doe not pray to God constantly morning and evening, and many more wherein the Scriptures are not daily read, that so the word of Christ might dwell richly with them. Some (and too many) Houses that are full of Ignorance and Profaness, and these not duely inspected; for which cause Wrath may come upon others round about them, as well as upon themselves. Josh. 22.20. Jer. 5.7. & 10.25. And many Hous∣holders who profess Religion, doe not cause all that are within their gates to become subject unto good order as ought to be. Ex. 20 10. Nay, children & Servants that are not kept in due subjection; their Ma∣sters, and Parents especially, being sinfully indulgent towards them. This is a sin which brings great Judgements, as we see in Eli's and David's Family. In this respect, Christians in this Land, have be∣come too like unto the Indians, and then we need not wonder if the Lord hath afflicted us by them. Sometimes a Sin is discerned by the Instrument that Providence doth punish with. Most of the Evils that abound amongst us, proceed from defects as to Family Go∣vernment. VII. Inordinate Passions. Sinfull Heats and Hatreds, and that amongst Church Members themselves, who abound with evil Surmi∣sings, uncharitable and unrighteous Censures, Back-bitings, hearing and telling Tales, few that remember and duely observe the Rule, with an angry countenance to drive away the Tale-bearer: Re∣proachfull and reviling Expressions, sometimes to or of one another. Hence Law suits are frequent, Brother going to Law with Brother, and provoking and accusing one another in publick Courts of Judica∣ture, to the Scandal of their holy Profession, Isa. 58 4. 1 Cor 6 6, 7. And in managing the Discipline of Christ, some (and too many) are acted by their Passions & Prejudices more then by a spirit of Love & Faithfulness towards their Brothers Soul, which things are, as against the Law of Christ, so dreadfull violations of the Church Covenant, made in the presence of God. VIII. There is much Intemperance. That heathenish and Ido∣latrous practice of Health-drinking is too frequent. That shame∣full iniquity of sinfull Drinking is become too general a Provocation. Dayes of Training, and other publick Solemnityes, have been abused in this respect: And not only English but indians have been de∣bauched, by those that call themselves Christians, who have put their bottles to them, and made them drunk also, This is a crying Sin, and the more aggravated in that the first Planters of this Colony did (as is in the Patent expressed) come into this Land with a design to Convert the Heathen unto Christ, but if instead of that, they be taught Wickedness, which before they were never guilty of, the Lord may well punish us by them. Moreover, the Sword, Sickness, Poverty, and almost all the Judgements which have been upon New-England, are mentioned in the Scripture as the wofull fruit of That Sin. Isa. 5.11, 12. & 28.1, 2. & 56.9, 12. Prov. 23.21, 29, 30. & 21.17. Hos. 7.5. & 2.8 9. There are more Temptations and occa∣sions unto That Sin, publickly allowed of, then any necessity doth require; the proper end of Taverns, &c. being for the entertainment of Strangers, which if they were improved to that end only, a far less number would suffice: But it is a common practice for Town-dwellers, yea and Church-members, to frequent publick Houses, and there to mispend precious Time, unto the dishonour of the Gos∣pel, and the scandalizing of others, who are by such examples indu∣ced to sin against God. In which respect, for Church members to be unnecessarily in such Houses, is sinfull, scandalous, and provoking to God. 1 Cor. 8.9 10. Rom. 14 21 Math. 17.27. & 18.7. And there are other hainous breaches of the seventh Command∣ment. Temptations thereunto are become too common, viz. such as immodest Apparel, Prov. 7.10 Laying out of hair, Borders, na∣ked Necks and Arms, or, which is more abominable, naked Breasts, and mixed Dancings, light behaviour and expressions, sinful Com∣pany-keeping with light and vain persons, unlawfull Gaming▪ an abundance of Idleness, which brought ruinating Judgement upon Sodom, and much more upon Jerusalem. Ezek. 16.49. and doth sorely threaten New-England, unless effectual Remedyes be through∣ly and timously applyed. IX. There is much want of Truth amongst men. Promise-breaking is a common sin, for which New-England doth hear ill a∣broad in the world. And the Lord hath threatned for that transgre∣ssion to give his People into the hands of their Enemies, and that their dead bodyes should be for meat unto the Fowls of heaven, and to the Beasts of the earth; which Judgements have been verified upon us, Jer. 34.18, 20. And false Reports have been too common▪ yea, walking with slanders and Reproaches, and that sometimes against the most faithfull and eminent Servants of God. The Lord is not wont to suffer such Iniquity to pass unpunished. Jer. 9.4, 5. Numb. 16.41. X. Inordinate affection to the world. Idolatry is a God pro∣voking, Judgement-procuring sin. And Covetousness is Idolatry. Eph. 5.5. There hath been in many professors an insatiable desire af∣ter Land, and worldly Accommodations, yea, so as to forsake Churches and Ordinances, and to live like Heathen, only that so they might have Elbow-room enough in the world. Farms and merchan∣dising have been preferred before the things of God. In this respect, the Interest of New England seemeth to be changed. We differ from other out-goings of our Nation, in that it was not any worldly consideration that brought our Fathers into this wilderness, but Reli∣gion, even that so they might build a Sanctuary unto the Lords Name; Whenas now, Religion is made subservient unto worldly Interests. Such iniquity causeth War to be in the Gates, and Cityes to be burnt up. Judg. 8.5. Math. 22.5, 7. Wherefore, we cannot but solemnly bear witness against that practice of setling Plantations without any Ministry amongst them, which is to prefer the world before the Gos∣pel. When Lot did forsake the Land of Canaan, and the Church which was in Abrahams Family, that so he might have better world∣ly Accommodations in Sodom, God fired him out of all, and he was constrained to leave his goodly pastures, which his heart (though otherwise a good man) was too much set upon. Moreover, that many are under the prevailing power of the sin of worldliness is evi∣dent, 1. From that oppression which the Land groaneth under. There are some Traders, who sell their goods at excessive Rates, Day-Labourers and Mechanicks are unreasonable in their demands; Yea, there have been those that have dealt deceitfully and oppressively towards the Heathen amongst whom we live, whereby they have been scandalized and prejudiced against the Name of Christ. The Scripture doth frequently threaten Judgments for the sin of oppressi∣on, and in special the oppressing Sword cometh as a just punishment for that evil, Ezek. 7.11. and 22.15. Prov. 28.8. Isai. 5.7. 2. It is also evident, that men are under the prevailing power of a worldly Spirit, by their strait-handedness, as to publick concern∣ments. God by a continued series of providence, for many years one after another, hath been blasting the fruits of the Earth, in a great measure; and this year more abundantly; Now if we search the Scriptures, we shall find, that when the Lord hath been provoked to destroy the fruits of the Earth, either by noxious Creatures, or by his own immediate hand in blastings or droughts, or excessive Rains, (all which judgments we have had experience of) it hath been most∣ly for this sin of strait-handedness with reference unto publick and pious concerns, Hag. 1.9. Mal. 5.8, 9, 11. As when peoples hearts and hands are enlarged upon these Accounts, God hath promised, (and is wont by his faithful providence to do accordingly) to bless with outward plenty and prosperity▪ Prov. 3.9.10. Mal. 3.10 1 Cor. 9.6, 8, 10. 2 Chron 11.10. So on the other hand, when men withhold more then is meet, the Lord sends impoverishing judgments upon them, Prov. 11.24. XI. There hath been opposition unto the work of Refor∣mation. Although the Lord hath been calling upon us, not only by the voice of his Servants, but by awfull judgments, that we should return unto him, who hath been smiting us, and notwith∣standing all the good Laws that are established for the suppression of growing evils, yet men will not return every one from his evil way. There hath been great incorrigibleness under lesser judgments; Sin and sinners have many Advocates. They that have been zealous in bearing witness against the sins of the Times, have been reproached, and other wayes discouraged; which argueth an heart unwilling to Reform. Hence the Lords Controversy is not yet done, but his hand is stretched out still, Lev. 26 23, 24. Isai 5.12, 13. XII. A publick Spirit is greatly wanting in the most of men. Few that are of Nehemiah's Spirit, Neh. 5.15. All seek their own, not the things which are Jesus Christs; Serving themselves upon Christ, and his holy Ordinances. Matters appertaining to the Kingdome of God, are either not at all regarded, or not in the first place. Hence Schools of learning and other publick concerns are in a languishing state. Hence also are unreasonable complaints and murmurings be∣cause of publick charges, which is a great sin; and a private self-seeking Spirit, is one of those evils that renders the last Times peril∣lous, 2 Tim. 3:1. XIII. There are sins against the Gospel, whereby the Lord hath been provoked. Christ is not prized and embraced in all his Offi∣ces and Ordinances as ought to be. Manna hath been loathed, the pleasant Land despised, Psal. 106.24, Though the Gospel and Co∣venant of grace call upon men to repent, yet there are multitudes that refuse to Repent, when the Lord doth vouch safe them time and means. No sins provoke the Lord more then Impenitency & unbelief Ier. 8.6. Zech. 7.11, 12, 13. Heb. 3.17, 18. Rev. 2.21, 22. There is great unfruitfulness under the means of grace, and that brings the most desolating Judgements. Isai. 5.4, 5. Math. 3.10. and 21.43. Finally; there are several considerations, which seem to evidence, that the Evils mentioned are the matters of the Lords Controversy. 1. In that (though not as to all) as to most of them they are sins which many are guilty of, 2. Sins which have been acknowledged before the Lord on dayes of Humiliation appointed by Authority, and yet not Reformed. 3. Many of them not punished (and some of them not punishable) by men, therefore the Lord himself doth punish for them. WHat is to be done that so these Evils may be Re∣formed. Answ. I. It would tend much to promote the Interest of Reformation, if all that are in place above others, do as to themselves and Familyes, become every way exemplary. Moses being to Reform others be∣gan with what concerned himself and his. People are apt to follow the example of those that are above them. 2 Chron. 12.1. Gal. 2.14 If then, there be a divided heart, or any other of the Sins of the times, found in any degree among those (or any of them) that are Leaders, either as to Civil or Ecclesiastical Order, Reformation there would have a great and happy influence upon many. II. Inasmuch as the present standing Generation (both as to Leaders and People) is for the greater part another Generation, then what was in New England fourty years agoe, for us to declare our adherence unto the Faith and order of the Gospel, according to what is from the Scripture expressed in the Platform of Discipline, may be likewise a good means both to recover those that have erred from the Truth, and to prevent Apostacy for the future. III. It is requisite that persons be not admitted unto Communion in the Lords Supper without making a personal and publick profes∣sion of their Faith and Repentance, either orally, or in some other way, so as shall be to the just satisfaction of the Church; and that therefore both Elders and Churches be duely watchfull and circum∣spect in this matter. 1 Cor. 11.28, 29. Act. 2 41, 42. Ezek. 44.7, 8, 9. IIII. In order to Reformation, it is necessary that the Discipline of Christ in the power of it should be upheld in the Churches. It is evident from Christs Epistles to the Churches in the lesser Asia, that the evils and degeneracy then prevailing amongst Christians, pro∣ceeded chiefly from the neglect of Discipline. It is a known and true observation, that remissness in the exercise of Discipline, was at∣tended with corruption of manners, and that did provoke the Lord to give men up to strong delusions in matters of Faith. Discipline is Christs Ordinance, both for the prevention of Apostacy in Churches and to recover them when collapsed. And these New English Church∣es, are under peculiar engagements to be faithfull unto Christ, and unto his Truth in this matter, by virtue of the Church Covenant, as also in that the management of Discipline according to the Scrip∣tures, was the special design of our Fathers in coming into this wil∣derness. The degeneracy of the Rising Generation (so much com∣plained of) is in a great measure to be attributed unto neglects of this nature. If all Church duty in these respects, were faithfully and dil∣ligently attended, not only towards Parents, but also towards the Children of the Church, according to the Rules of Christ, we may hope that the sunk and dying interest of Religion, will be revived, and a world of sin prevented for the future; and that Disputes respecting the Subject of Baptism, would be comfortably issued. V. It is requisite that utmost endeavours should be used, in order to a full supply of Officers in the Churches, according to Christs In∣stitution. The defect of these Churches on this account is very la∣mentable, there being in most of the Churches only one Teaching Officer, for the burden of the whole Congregation to lye upon. The Lord Christ would not have instituted Pastors, Teachers, Ruling Elders (nor the Apostles have ordained Elders in every Church) Act. 14.23. Tit. 1.5.) if he had not seen there was need of them for the good of his People; and therefore for men to think they can do well enough without them, is both to break the second Commandment, and to reflect upon the wisdome of Christ, as if he did appoint unne∣cessary Officers in his Church. Experience hath evinced, that per∣sonal instruction and Discipline, hath been an happy means to Reform degenerated Congregations; yea, and owned by the Lord for the con∣version of many Souls: but where there are great Congregations, it is impossible for one man, besides his labours in publick, fully to at∣tend these other things of great importance; and necessary to be done in order to an effectual Reformation of Familyes and Con∣gregations. VI. It is incumbent on the Magistrate, to take care that these Officers have due encouragement, and maintenance afforded to them· It is high injustice and oppression, yea, a Sin that cryes in the Lords ears for judgement, when wages is witheld from faithfull and dili∣gent Labourers. Jam. 5.4. And if it be so as to those that labour a∣bout carnal things, much more as to those that labour day & night about the spiritual and eternal welfare of Souls, 1 Cor. 9.11, 13, 14. And the Scripture is express that not only Members of Churches, but all that are taught in the word, are bound to communicate to him that Teacheth, and that in all good things. Gal. 6.6. Luk. 10 7. 1 Tim 5.17, 18. If therefore People be unwilling to doe what ju∣stice and reason calls for, the Magistrate is to see them doe their du∣ty in this matter. Wherefore, Magistrates, and that in Scriptures referring to the dayes of the New Testament, are said to be the Churches nursing Fathers. Isa. 49 23. For that it concerns them to take care that the Churches be fed with the bread and water of Life. The Magistrate is to be a keeper of both Tables, which as a Magi∣strate he cannot be, if he doe not promove the interest of Religion, by all those means which are of the Lords appointment. And we find in Scripture, that when the Lords Ministers have been forced to neglect the House of God, and goe every one into the field (as too much of that hath been amongst us) because the People did not al∣low them that maintenance which was necessary, the Magistrate did look upon himself as concerned to effect a Reformation. Neh. 13.10. VII. Due care and faithfulness with respect unto the establish∣ment and execution of wholsome Laws, would very much promote the interest of Reformation. If there be no Laws established in the Common-wealth, but what there is Scripture warrant for, and those Laws so worded, as that they may not become a snare unto any that are bound to animadvert upon the Violators of them, and that then they be impartially executed; Profaneness, Heresy, Schism, Disorders in Familyes, Towns, Churches would be happily prevented and Re∣formed. In special it is necessary, that those Laws for Reformation of provoking evils, enacted and emitted by the General Court in the day of our Calamity, should be duely considered, lest we become guilty of dissembling and dallying with the Almighty, and thereby Sin and Wrath be augmented upon us: in particular, those Laws which respect the Regulation of Houses for publick entertainment, that the number of such Houses doe not exceed what is necessary, nor any so entrusted, but persons of known approved piety and Fidelity, and that Inhabitants be prohibited drinking in such Houses, and those that shall without License from Authority sell any sort of strong drink, be exemplarily punished. And if withal, inferiour Officers, Constables and Tithing men, be chosen constantly of the ablest and most prudent in the place, Authorized and Sworn to a faithful dis∣charge of their respective Trusts and duely encouraged in their just informations against any that shall transgress the Laws so established, we may hope that much of that prophaneness which doth threaten the ruine of the uprising Generation will be prevented. VIII. Solemn and explicit Renewal of Covenant is a Scripture Expedient for Reformation. We seldome read of any solemn Re∣formation but it was accomplished in this way, as the Scripture doth abundantly declare and testify. And as the Judgements which be∣fel the Lords people of old are recorded for our Admonition, 1 Cor. 10.11. So the Course which they did (according to God) observe in order to Reformation and averting those Judgements, is recorded for our imitation; And this was an Explicit Renovation of Covenant. And that the Lord doth call us to this work, these considerations seem to evince. 1. If Implicit Renewal of Covenant be an expedient for Reformation, and to divert impending wrath and Judgement, then much more an Explicit Renewal is so. But the first of these is Indu∣bitable. In prayer, and more especially on dayes of solemn Humili∣ation before the Lord, there is an Implicit Renewal of Covenant, and yet the very dictates of natural Conscience put men upon such du∣tyes, when they are apprehensive of a day of wrath, approaching: If we may not Renew our Covenants with God, for fear lest men should not be true and faithful in doing what they promise, then we must not observe dayes of Fasting and Prayer; which none will say. 2. When the Church was overrun with Idolatry and Superstitions those whom the Lord raised up as Reformers, put them upon solemn Renewal of Covenant. So Asa, Jehojadah, Hezekiah, Josiah. By a parity of Reason, when Churches are overgrown with worldliness (which is spiritual Idolatry) and other corruptions, the same course may and should be observed in order to Reformation, Nay, 3. We find in Scripture, that when corruption in manners (though not in Worship) hath prevailed in the Church, Renovation of Covenant hath been the expedient, whereby Reformation hath been attempted, and in some measure attained. The Jews have dreaded the sin of Idola∣try ever since the Babylonian Captivity, Joh. 8.41. But in Ezra's and Nehemiah's time, too much sensuality and Sabbath breaking, Op∣pression, Strait-handedness respecting the publick Worship of God (the very same sins that are found with us) were common, prevailing iniquityes. Therefore did those Reformers put them upon Renew∣ing their Covenant, and solemnly to promise God, that they would endeavour not to offend by those Evils as formerly, Ezra. 10.3. Neh 5.12, 13. and 10. per totum. and 13.15. 4. The things which are mentioned in the Scripture as grounds of Renewing Covenant are ap∣plicable unto us. e. g. The averting of divine wrath is expressed as a sufficient Reason for attendance unto this duty. 2 Chron. 20.10. Ezra. 10.14. Again, being circumstanced with difficultyes and distresses is mentioned as the ground of Explicit Renovation of Cove∣nant. Neh. 9.38. Hence the Lords Servants, when so circumstanced, have been wont to make solemn vows (and that is an express Cove∣nanting) Gen. 28.20, 21. Judg. 11.30. Numb. 21▪ 1, 2. Now that Clouds of wrath are hanging over these Churches, every one seeth; And that we are circumstanced with some distressing difficultyes is sufficiently known. This consideration alone, might be enough to put us upon more solemn engagements unto the Lord our God. 5. Men are hereby brought under a stronger obligation, unto better obedience. There is an Awe of God upon the Consciences of men when so obliged. As it is in respect of Oaths, they that have any Conscience in them, when under such Bonds, are afraid to violate them. Some that are but Legalists and Hypocrites, yet solemn Co∣venants with God, have such an Awe upon Conscience, as to enforce them unto an outward Reformation, and that doth divert temporal Judgements. And they that are sincere, will thereby be engaged unto a more close and holy walking before the Lord, and so become more eminently blessings unto the Societyes, and places whereto they do belong. 6. This is the way to prevent, (and therefore also to re∣cover out of) Apostasy. In this respect, although there were no vi∣sible degeneracy amongst us, yet this Renovation of Covenant, might be of singular advantage. There was no publick Idolatry (nor other Transgression) allowed of in the dayes of Joshua. Judg. 2.7. Josh. 23.8. yet did Joshua perswade the children of Israel, to renew their Co∣venant; doubtless, that so he might thereby restrain them from fu∣ture Idolatry and Apostasy. Josh. 24.25. Lastly, The Churches which have lately and solemnly attended this Scripture expedient, for Reformation, have experienced the presence of God with them, signally owning them therein; How much more might a blessing be expected, should there be a general concurrence in this matter? IX. In Renewing Covenant, it is needful that the sins of the Times should be engaged against, and Reformation thereof (in the name and by the help of Christ) promised before the Lord, Ezra 10 3. Neh. 5.12, 13. and Chap.10. X. It seems to be most conducive unto Edification and Reforma∣tion, that in Renewing Covenant, such things as are clear and indis∣putable be expressed, that so all the Churches may agree in Cove∣nanting to promote the Interest of holiness, and close walking with God. XI. As an expedient for Reformation, it is good that effectual care should be taken, respecting Schools of Learning. The interest of Religion and good Literature have been wont to rise and fall to∣gether. We read in the Scripture of Masters and Scholars, and of Schools and Colledges. 1 Chron. 25.8. Mal. 2.12. Act. 19.9. and 22 3. And the most eminent Reformers amongst the Lords People of old, thought it their concern to erect and uphold them. Was not Samuel (that great Reformer) President of the Colledge at Najoth, 1 Sam. 19.18, 19. and is thought to be one of the first Founders of Colledges. Did not Elijah and Elisha, restore the Schools erected in the Land of Israel? And Josiah (another great Reformer) shewed respect to the Colledge at Jerusalem. 2 King. 22.14. Ecclesiastical Story informs, that great care was taken by the Apostles, and their immediate Successors, for the setling of Schools in all places, where the Gospel had been preached, that so the interest of Religion might be preserved, and the Truth propagated to succeeding Generations. It is mentioned as one of the greatest mercyes that ever God▪ be∣stowed upon his People Israel, that he raised up of their Sons for Prophets, Amos 2.11. which hath respect to their education in Schools of Learning. And we have all cause to bless God that put it in∣to the hearts of our Fathers to take care concerning this matter. For these Churches had been in a state most deplorable, if the Lord had not blessed the Colledge, so as from thence to supply most of the Churches, as at this day. When New-England was poor, and we were but few in number Comparatively, there was a Spirit to en∣courage Learning and the Colledge was full of Students, whom God hath made blessings, not only in this, but in other Lands; but it is deeply to be lamented, that now, when we are become many, and more able then at our beginnings, that Society and other inferior Schools are in such a low and languishing State. Wherefore as we desire that Reformation and Religion should flourish, it concerns us to endeavour, that both the Colledge, and all other Schools of Learn∣ing in every place, be duely inspected and encouraged. XII. Inasmuch as a thorough and heart Reformation is necessary, in order to obtaining peace with God, Jer. 3.10. and all outward means will be ineffectual unto that end, except the Lord pour down his Spirit from on High, it doth therefore concern us to cry mighti∣ly unto God, both in ordinary and extraordinary manner, that he would be pleased to rain down Righteousness upon us, Isai. 32.15. Hos. 10.12. Ezek. 39.29. Luk. 11.13. Amen!
N00206.p4	A brief ansvver to a small book written by John Norcot against infant-baptisme. This answer is written by John Eliot for the sake of some of the flock of Jesus Christ who are ready to be staggered in point of infant-baptisme by reading his book.	[ "Eliot, John, 1604-1690." ]	1679.	Printed by John Foster.,	Boston :	eng	[ "Norcott, John, d. 1676. -- Baptism discovered plainly and faithfully, according to the Word of God.", "Infant baptism." ]	THe Book speaketh with the voice of a Lamb, and I think the Author is a godly though erring Brother; but he acteth the cause of the roaring Lyon, who by all crafty wayes seeketh to devour the poor Lambs of the flock of Christ. The chief hinge that the whole discourse hangeth upon is, that there is no place of Scripture for baptizing Infants. I will therefore begin there, to stop the gain-saying mouth of this Book. The baptizing of Believers and their Infants was one of the first Gospel Apostolical Institutions com∣manded in the Gospel politie, Acts 2.37, 38, 39. when those heart pricked penitent Jews solemnly asked touch∣ing the great change of Church Polity that was now in motion, what shall we do? or how shall we engage our selves into this new Polity? this is one part of their question, as it appeareth by the Answer. The Apostle answereth them, ver. 38, 39. the substance and sense of which words in respect of our question is thus formed. Every one of you to whom the promise belongeth, we do order and appoint you to be baptized. But the promise belongeth to all you penitent belie∣vers and to your Children. Therefore we order and appoint all you penitent Be∣lievers and your Children to be baptized, consider the words. Some Gentile Believers, or the Apostle himself on their behalf, further promoteth the same question, touch∣ing them that were afar off, viz. in respect of Church state, and Interest in the promise. What shall they do that have no Interest in the promise? being afar off, in respect of the Covenant, and afar off in place also, as th Gentile Nations ere. The Apotle answereth, that we order the same Law and ntitution to all, viz. whom the Lord our God shall call; when the Lord our God shall call any of the Gen∣tiles to be penitent Believers, as now you Jews be, then the promise doth belong unto them, and unto rheir In∣fants; and we do order, that they and their Infants shall be baptized, and marked for the Lambs of Christ, that do belong to his Fold. Behold here a clear Gospel Institution of baptizing Belieers and their Infants, in all the Gospel Churches, be they Jews or Gentiles. All endeavours of an Answer to this Text do only mud the waters to hinder a clear sight of the Truth that shineth in the words. As we see a clear precept for Infant Baptism, so I shall shew a clear practice and example of it, Act. 2.41. then they that gladly received his Word were baptized, viz, they and their Children were baptized. For I ask, did they receive the whole Word of Apostolical Institution? or only a part of the Word? sure you will say, they re∣ceived the whole Word of Institution, therefore these Believers and their Children at first or at last were bapti∣zed. Had the believing parents only been baptized, and left out their Children, then they had received but part of the Word of Intitution. So then, here we be∣hold a famous example, according to which all the Gos∣pel Churches have walked ever since unto this day, and that without interruption, saving that sometime some small interruption hath been made by the Anabaptists that deny or have questioned Infant Baptisme. Baptisme is the seal of the Covenant, whomsoever therefore God doth receive into Covenant with him, they have a fundamental right in due order to receive the Seal, the Seal is so annexed to the Covenant, that it is called the Covenant, Gen. 17.13. now God doth re∣ceive the Children of Believers into Covenant, Acts 2.38, 39. the promise doth belong to you and to your Children, and therefore the Seal doth belong unto them. Math. 3.15. So it becometh us to fulfil all Righteousness, saith Christ, who are meant by [us] of whom Christ speaketh? Answ. He speaketh firstly of himself, and John, then of all his Church and members thereof. Therefore as it was meet and righteous for Christ the Head to fulfil that Law and Institution of God in being baptized; so it is meet that every member of the Church of Christ should in due order do the same, it is righte∣ous that it should be so. Now Infants of Believers are members of the Church of Christ, the Covenant com∣prehends them, the promise belongeth unto them, and therefore they ought in due order to be baptized. Mark. 10.14. But when Jesus saw it, he was much displeased, and said unto them, suffer the little Children to come unto me, and forbid them not, for of such is the King∣dome of God, Christ saith that the Kingdome of God both Militant & Triumphant doth consist of many such mem∣bers, how come they into the Church? Answ. God doth admit them by his Institution into his Covenant, Ge. 17.7. a God unto thee and to thy Seed after thee and the Church doth solemnly receive them by Baptism. Quest. How can the Church receive them, when they do not know them to be fit matter for the Church? Answ. The Church may lawfully admit unto Com∣munion in all the Ordinances upon sufficient Testimony, as Acts 9 26, 27, 28. The Primitive Church admitted Saul upon the Testimony of Barnabas. Now for the ad∣mitting of Infants we have the best and greatest Testi∣mony in the World, that they are fit matter for the Church, and that they are duly and acceptibly qualified: for we have the Testimony of God, the Father, and of the Son, and of the Holy Ghost. I have more boldness of Faith in receiving Infants into the Communion of the Church, then up-grown persons, whom we have most accurately tryed, because our Infants are received upon divine Testimony, others though we admit them accord∣ing ro divine Institution, yet upon more inferior Testi∣mony. Rom. 11.16. If the first fruits be holy, the lump is also ho∣ly, if the Root be holy, so are the branches also. A Believer and his Children are but one lump, in his Church stati∣on, the believing Parents sanctifie the whole houshold, who are under the Parents tuition, a Believer and his Children are but one Tree in the Church or Vineyard of the Lord, and when the Root is holy, the whole Tree, all the branches are holy, this is the Ecclesiastical state of all believers. Hence therefore we ought to receive all the Infants of believers unto Communion in the Church, according to their Capacities. Now Infants are capable of Communion with the Church in Bap∣tisme: which doth most evidently appear in the Church of the Jews, where they were capable of Circumcision, and were ever admitted into the Communion of the Church therein, and the Apostles were wont to baptize all the Houshold, when the Parents believed. The Lord doth account them visible Believers that are branches of a believing Root, and giveth that Testimony of them. And God who appointed it, best knoweth what is accep∣tible to himself. The present administration of Bap∣tisme to Infants is a present exercise of Faith, love and duty in all the Church, and especially in the Parents, and it is an after exercise of Faith, love, and duty in the Child, when he is grown up to years of capacity, and as long as he liveth his Baptismal Covenant christianly im∣proved upon him, doth very powerfully by the assistance of the Spirit oblige him to walk as becometh a child of the Lord, and prepareth him for confirmation, in laying hold on the Covenant of God by his own choice, consent, and act. There is a passive reception of Christ and his Kingdome, which Infants are capable of: in which act of grace adult up grown persons must hum∣ble themselves to become like Infants, Mark. 10.15. whosoever shall not receive the Kingdome of God as a little child shall not enter thereinto. If then God knoweth how to have, and exercise such spiritual Communion with Infants, who are we that we should keep them from him when he calleth for them? and hath instituted an Ordi∣nance for that use and end, Mark. 10.14. I return to this Text where Christ saith, suffer little Children to come unto me, and forbid them not, for of such is the Kingdome of God. The instituted ordinary way of little chil∣drens coming to Christ is by Baptisme, there coming at this time, instanced in this Text was for his blessing, that was their end at that time, but on that occasion Christ treateth upon the doctrine of Infants coming to Christ, and Christ commandeth that it should be so, and hath instituted an ordinary means whereby they may come unto him, and that is by Baptisme, as in the old Church they did by Circumcision. This command of Christ, for Childrens coming to him is of force to this day, and will be to the worlds end, and therefore it doth not in∣tend only a personal coming to the bodily presence of Christ, as at that time, but Christ intends the visible, ex∣ternal instituted way of Infants coming to Christ, this we are commanded to suffer, the Elders and the Church are commanded by Christ to suffer Infants to come to him, the means of their coming to Christ is by Baptisme Christ is so serious and earnest in this matter, as that he expresseth this precept both affirmatively [suffer them] and negatively, forbid them not. This word speaketh di∣rectly and home unto the opposers of Infant Baptisme, Christ hath forbidden you to be an hindrance to them, by word, speech, writing, power, or any other way, for∣bid them not. And the Lord is so full in the stream of this Command to suffer them, and of his forbidding us, to forbid or hinder them, that he doth urge it with a great Reason, viz. of such is the Kingdome of God; the militant Church consisteth of many such members, half our Churches are Infants, and what? will you not suffer Christ to have Communion with them, nor them to have Commu∣nion with Christ by the Ordinance which Christ hath appointed for it? the Kingdome of Heaven hath many Infants in it, and shall Christ have Communion with them in Heaven, and will you not suffer him to have Communion with them on Earth in the visible Church when he requireth it? Yea, this point is several times instanced and repeated in the Gospel, to shew, how much the heart of Christ is upon this point. Yea, this Text saith that Christ was very much displeased with his Disciples upon this occa∣sion, it is very seldome that Christ expressed himself dis∣pleased with them (about twice) and this was one of the times, and the occasion of it. Job· 21.15. Christ hath appointed it as one great part of our Ministerial charge to feed the little Lambs, so the word signifieth, the Infants being part of them, how can we feed Infants? surely by administring Baptisme unto them, for Infants are capable of this instituted way of feeding, this Text is a strong evidence, Christ hath made the little Lambs the Subjects of Ecclesiastical Ministerial feeding, therefore no doubt the Lord hath instituted some publick Ordinance, that they are capable to be fed withal, and that is Baptisme, Infants are secondarily fed by feding their Parents, but they are personally fed by Baptisme, and constantly. From the first Creation of man God hath transacted with man by a Covenant, and hath alwayes comprehend∣ed the Parents and children together in his Covenant, thus it was with Adam in innocency, the children of Ad∣am were comprehended with him in the Covenant of works, as we know by woful Experience. After the fall, God brought Adam under the Covenant of grace in Christ, and in that Covenant he comprehended his Seed with him. When God called Abraham, he brought him un∣der a Covenant, and comprehended his Seed with him, I am thy God, and thy Childrens God. And that was our Gospel Covenant, touching which the Apostle saith, the promise belongeth to you and to your Children, and thus it is with all the Gospel Churches, both Jews and Gentiles, even with all Believers, whom the Lord our God shall call. And it is the Infinite mercy of God to bind himself to us by Covenant, both to strengthen our weak Faith, and that his Covenant mercy might bind and stay the reveng∣ing hand of Justice from destroying us for our iniquities. God remembreth his Covenant and therefore spareth us and our children, as we may see, Psal. 105.8, 9, 10. and ver. 40, 41, 42. and Psal. 106.43, 44, 45. and Psal. 89.30 31, 32, 33, 34. be thankful therefore to God for his Co∣venant with us, and with our children, exclude them not from this great mercy. 1 Cor. 7.14. It seemeth some in Corinth doubted whe∣ther the children of such Parents were in Covenant with God, and to be received by the Church, when only one of the Parents was a believer, the other wicked, a Pa∣gan, and it is like it was a frequent case, sometimes the husband was converted and not the wife, sometimes the wife converted, and not the husband: and this case might well come into question, by reason of that ancient fa∣mous practice of Ezra, and the Jewish Church. To the question the Apostle answereth, that if either of the Parents be a believer, their children are accepted by God into the Gospel Covenant, and the Church ought to receive them, because in such a case the unbelieving husband or wife is sanctified by God unto the believing, to bring forth an holy Seed. If they were not so, then all such children of a believing Parent should be unholy, but saith the Apostle, that is not so, for all the children of a believer are holy, though their yoke-fellow were un∣holy. God received such children into his Gospel Co∣venant, with the believing Parent and all the Churches did receive such children, and now the question is stated and setled by divine Authority, viz. that all such chil∣dren that had but one Parent a believer, were received by the Church as an holy Seed. One Rule of judging of the soundness of a Doctrine is by its tendency to holiness, charity, and unity among the Saints. The opinion of the Anabaptists hath not such a tendency, it is a most uncharitable opinion, and therefore contrary to the Spirit of the Gospel of Christ, love and charity is a peculiar character of a disciple of Christ, Joh. 13.35. by this shall all men know that ye are my Disciples, censoriousness of others, especially when better then themselves is exceeding contrary to the Spirit of the Gospel, and such doth their opinion expose them to be, what their inward state is, I do not meddle with it, but if they follow their opinion, as this book of John Norcot doth thoroughly, it leadeth them to the highest excess of censorious uncharitableness, (to say no worse,) and that against men much better then themselves. Though there be so clear an Instance of circumcision of Infants, and Christ himself was circumcised when he was an Infant, Luk. 2.21. though there be so clear an institution of Baptisme to seal the Covenant, as circum∣cision did unto believers and their Seed, and though there be so clear a Testimony that the primitive Church did so practice, and all the Gospel Churches ever since have so walked: yet because they do not see these things to be so, they do think that the primitive Church had not so much light as to practice so, and whereas all the Gospel Churches in the world have ever since so practised, they judge they have walked in sin, and their Baptisme is null, all the world are unbaptized persons, saving themselves, and they now call themselves Baptists, and all the rest of the christian world baptized in their Infancy are unbap∣tized persons, Churches, Ministry, Sacraments, all are nullified, &c. What an horrible degree of uncharitableness is this; to say no worse of it. Again, because if they grant Infants of believers to be comprehended in the Covenant, they cannot deny them the Seal of Baptisme, therefore they do rather exclude (in their opinion) all the world of Infants of believers from the Covenant of God and the Church, then to grant them subjects to be baptized. They rob the Lambs of their interest in the Church, in the communion of Saints, and in the Covenant of God, which is a wicked injury done against the Lambs of Christ, who are not able to help themselves, therefore Christ will help them, and wo to those that do them this injury. Math. 18.5, 6, 10. Who so shall receive one such little child in my Name receiveth me, but who so shall offend one of these little ones which believe in me, it were better for him that a Mill-stone were hanged about his neck, and that he were drowned in the depth of the Sea. Christ doth account the children of believers to be believers, the Root and bran∣ches make but one Tree, ver. 10. Take heed that ye de∣spise not one of these little ones, for Isay unto you, (and Christ doth know it perfectly) that in Heaven there Angels do al∣wayes behold the face of my Father which is in Heaven. Again, the uncharitableness of this opinion doth sadly appear in this, that they teach men to be without natural affection, which is one of the gross sins of these latter & pe∣rilous times, 2 Tim. 3.3. & this they do, in one of the high∣est points in the world, viz that Parents should exclude their own children from sharing with them in Christ, & from Church Interest with Christ, yea, to put them away, & say, you have no portion with me in this great matter. Christ was displeased with his Disciples when upon occasion of much business in teaching the people, they forbad Parents to bring their children to Christ to have his blessing. What think you, he will say to the Anabap∣tists, who teach and cause their very Parents themselves to put away their children from Christ? not only not to bring them, but to exclude them, never since the world began was there more unnatural affection then this is. Parents alwayes endeavour to interest their children with themselves in their Religion, and in their God, as being the best thing they have in the world. Again, it is great uncharitableness in respect of such Infants of believers, as dye in their Infancy, to judge them to dye without interest in the Covenant of God, thereby depriving both Parents and the Church of the comfort of that hope, that they dyed in Gods Covenant. Again, it is great uncharitableness to hinder (as much as in them lyeth) the Church from opportunity of emi∣nent exercise of Faith in communion with the Father & with the Son, for when we receive little children into communion with the Church, we have communion with Christ, and with the Father, Math. 18.5. who so shall re∣ceive one such little child in my Name receiveth me, Mark. 9.36, 37. and he took a child and set in the midst of them, and when he had taken him in his arms, he said unto them, whoso∣ever shall receive one of such children in my Name, receiveth one, and whoso shall receive me, receiveth not me, but him that sent me, Luk. 9.47, 48. Jesus took a child, and set him by him, and said unto them, whosoever shall receive this child in my Name, receiveth me, and whosoever shall receive me, receiv∣eth him that sent me. We see here is eminent communion with the Father and with the Son, in receiving Infants into our communion, and how do we receive Infants in∣to our communion? the instituted way is, by owning them to be comprehended in the Covenant of God, with the Church, and visibly receiving them into the commu∣nion of the Church by Baptisme, if there be any other way of receiving Infants in the Name of Christ, Instance in it: this way is clear in the Scripture our receiving them in Baptism, our communion with the Lambs of Christ, in the Name of Christ which is very well pleasing to him. Never to do this, yea, to refuse to do it, is a sinful and offensive gap in our communion with Christ, to reject Infants from this communion is an oence against Christ of a provoking nature, and especi∣ally to glory in our so doing. Psal. 127.3. children are the heritage of the Lord, and how come they to be so interested? it is by virtue of their parental Covenant: our Covenant Interest is our spiritual Patrimony, our Estate in Religion which our Parents conveigh unto us, it is an Estate of good use un∣to us all the dayes of our life, especially at some difficult times a Christian hath two stocks to live and spend upon. 1. His Patrimony, or Covenant Interest which his Pa∣rents left him, 2dly. His acquired state in grace which he hath got and gained, by the good improvement of his Patrimony, a Christian liveth and spendeth upon both these stocks, and we need them both, and all little enough sometimes, as we shall see anon. The Anabaptists deny this spiritual Patrimony, the Covenant Interest by Parents, and live only upon an ac∣quired state of grace, which they have gained without improvement of their parental Covenant, if we may be∣lieve them, but they are deceived. For our parental Interest in the Covenant, our spiri∣tual Patrimony is a great & sanctified means of conver∣sion, though not the only means, for strangers (as our Indians) are converted by the Gospel without that means, so far as we know. But in the Churches of Christ all our converts are converted by their improvement of their Patrimony, their parental Interest in the Covenant as one means which doth plainly appear in their confessi∣ons, when they come into the full communion of the Church, and therefore in this respect they deal very un∣charitably, (to say no worse of it) with their children, to deny them their Patrimony of Covenant Interest. Prov. 13.22. A good man leaveth an Inheritance to his Childrens Children, that is, by bringing up his children so well, that he seeth his Patrimony secured to his second Generation. So it is in our spiritual Estate, a good man will (through grace) so improve the Patrimony, the Covenant Interest which he doth conveigh to his chil∣dren, as to bring them to take hold on the Covenant themselves, by their own act, and free consent willingly, Deut. 29.10, &c. Nehem. 10.28. and hereby is the pro∣gress of their Covenant Interest secured and conveigh∣ed over to his second Generation. Sometimes Parents are put so hard to it in pleading with God for their chil∣dren, (or for some of them at least) as that they have nothing to plead on their behalf but the Covenant Inte∣rest, their Patrimony, they may be so prostigate that they have nothing else to plead upon, and blessed be God, that will hold to the last, this was Davids case and so he plead∣eth, 2 Sam. 23.5. although my house be not so with God, yet he hath made with me an everlasting Covenant ordered in all things and sure, for this is all my salvation and all my desire although he make it not to grow. Now the Anabaptists cut themselves and their children off from this plea, by denying them their Patrimony, Covenant Interest in God. Sometimes a Christian may be so low brought by desertion and distress of Soul, as that they may be glad to fly to their Patrimony and Covenant Interest to help their Faith. Sometimes David was so hard beset, that he was caused to plead and spend upon his Patrimo∣ny, Psal. 86.16. O turn unto me, and have mercy upon me, give thy strength unto thy Servant, & save the Son of thy Hand∣maid. And sometimes in his Thanksgiving, he doth ac∣knowledg that his Covenant Interest, his parental Pa∣trimony was one spring of his mercyes which he has re∣ceived, Psal. 116.16. Truly I am thy Servant, I am thy Ser∣vant, the Son of thy Handmaid, thou hast loosed my Bonds. Sometimes Gods Children may be sunk so low, as that they can see no acquisite grace or Interest to plead, no∣thing to plead or improve for themselves but their Pa∣trimony, their Covenant Interest, Isai. 93.17. Why hast thou made us to erre from thy wayes, and hardened our hearts from thy fear, return for thy Servants sake the Tribes of thine Inheritance. How ill do the Anabaptists provide for their own comforts, when they cut off (so far as in them lyeth, if an opinion could do it,) themselves and their children from this plea and succour of Faith. God in his wisdome and mercy saw that we are weak, and have need of a Patrimony, a Covenant Interest by our Pa∣rents, and sometimes to live upon a Talent of his pro∣viding, when our own good Husbandry would fail us; and when it is so he directeth and commandeth us to improve our Covenant Interest, our Patrimony, Isai. 51.2. look unto Abraham your Father, and Sarah that bare you, 1 Chron. 16.12, 13. Remember his marvellous works that he had done, his wonders, and the Judgements of his mouth, O Seed of Israel his Servant, ye Children of Jacob his chosen, but such as reject their own Patrimony, and refuse to provide one for their children, must live only upon their own Trade and gains. What are they so strong in grace as that they need not to improve that Patrimony which God hath provided for our relief? Sometimes Gods people are fallen so low that God hath no ground of shewing them mercy, but only because of their Patri∣mony, their Parental Covenant, 2 King. 13.22, 23, Hazael oppressed Israel and the Lord was gracious to them and bad compassion on them; and had respect unto them, be¦cause of his Covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his pre∣sence as yet. And God hath promised thus to deal with his children and people, Psal. 89.28, ad 35. My Covenant shall stand fast with him, if his Children forsake my Law, and walk not in my Judgements, if they break my statutes, and keep not my Commandments, then will I visit their transgres∣sions with the Rod, and their iniquity with stripes, neverthe∣less my loving kindness will I not utterly take from him, nor suffer my Faithfulness to fail, my Covenant will I not break, &c. and what a blessed Patrimony is Gods Covenant, yet the Anabaptists cut off their Children from this bles∣sed priviledge. Sometimes Gods people may be so apostate that they have nothing acquired lest for their re∣covery, onl their Patrimony, only the Covenant, as it is at this day in that dreadful Apostacy of Israel and Judah, yet we have Faith for their recovery by their Patrimo∣ny, their Interest in the Covenant of Abraham, for the gifts and calling of God are without Repentance, and the riches of Gods Covenant! how contrary to the Spirit and chariy of the Gospel is that opinion, that cutteth off the children of the Church from this blessed Patrimony! the more I experience the charity of the Gospel, (which God knoweth is but a little) the more doth my Soul loath that uncharitable opinion of the Anabaptists. Furthermore, this opinion is pernicious and destructive unto the Churches of Jesus Christ, it killeth the Church in the bud, it robbeth them of their Lambs, and will soon make the Churches and Kingdome of Jesus Christ thin and poor, but the world and Satans Kingdome will be full and rich, if this opinion should prevail, which God forbid! when Laban hired Jacob to serve him for wa∣ges, Jacob bargained for no other wages but Lambs, and though Laban liked it well at first, yet he soon found that Jacob grew rich, and he grew poor, the same issue will all the Churches find, that the excluding of the Lambs as the Anabaptists do, or the neglecting them as other Churches do, will in a few years make the Churches thin and poor, there is an hurtful bird in some countryes, that spoyleth Orchards, and maketh them barren, by feed∣ing upon, and devouring the buds in the spring time, it is very needful to keep a diligent watch against such evil birds, least our Churches become barren Vineyards, and empty Vines. It may be some will say, that notwithstanding all that is here said, I do not yet see that there is either precept, institution or Example of baptizing Infants. Ans. what? is it not so, because you see it not? if you be dark, blind, ignorant in so great a point as this is, are all the Church∣es in the world mistaken, who do see both precept, In∣stitution, and Example for it? are your dark minds and blind eyes the standard by which every bodies light and understanding must be regulated? must all men light their candles at your dim light? what bottom doth that flag grow in? consider this, that all they that oppose In∣fant Baptisme, they do not bring any positive evidence against it, only a negative, and that negative is ground∣ed in their own darkness; and ignorance it is not so, say they, because I see it not. We agree with the Anabaptists in the general pro∣position which is this, nothing is to be received in Divine worship, but that which hath a Divine Institution. We agree to it, but the parcicular proposition, the minor, the assumption; there we differ, which is this. But the baptizing of believers and their Infants hath a Divine Institution, this we affirm, and prove, and therefore we conclude that believers and their Infants ought to be baptized. They deny this proposition, and what proof bring they? nothing at all that I know off, but this, I do not see it, therefore I do not believe it, therefore I oppose it. Their chief discourses are cavillations against our proofs, whereby Satan doth effectually keep their eyes shut, so that they cannot see the Truth, but are puffed up with their own ignorance. I shall now take a brief consideration of the Book And I will give one direction to such as read it, which being observed it will quite enervate the whole Book, viz. when the Book mentioneth baptizing of believers, do you add in your mind [and their Seed] which if you hold unto, the Book hath nothing in it, that I remember, that will hurt you in that point. Nor is this a begging of the question, because I have proved, that when Bap∣tisme of Believers was first instituted in the Gospel Churches by the Apostles, the baptizing of their Infants was also instituted. And I have proved that God doth account the Children of believers to be believers, they may be (for ought we know) actual believers, as John Baptist was, and if they dye in their Infancy (as many do) we ought to believe that they are saved by the pow∣er and grace of Gods Covenant, under which they are comprehended, if they are not actual believers, and live to shew it, yet they are under Gods instituted means and Ordinances, to be trained up to become believers, and therefore all such God doth account (as to Ecclesiasti∣cal respects) to be believers, and Subjects capable to be baptized. The believing Parent the Root, and his In∣fants the branches, make but one Tree in Gods Vine∣yard, therefore those things which God hath put together, let not us put asunder. And for this Reason I give the Rea∣der this direction, alwayes, when the baptizing of be∣lievers is mentioned, add in your mind [and their In∣fants] THat Iesus being about thirty years old was bapti∣zed of John, in Jordan, is true; But Baptisme was not instituted till about that time, by John, had it been instituted when Jesus was an Infant, he would have submitted to it, as he did submit himself to be cir∣cumcised, when he was an Infant, Luk. 2.21. GO teach and baptize, teaching is first, true, and In∣fants are taught and made Disciples, in that their Parents are so. And God doth account them be∣lievers, as their Parents are, and therefore God hath in∣stituted, that they also as well as their Parents should be baptized. IOhn. 4.1, 2. Iesus made Disciples and baptized, they were made Disciples, not born so,. Answ, So it was with the first believers, but their Infants had the priviledge to be born Disciples. And this was at the beginning of the publick Ministry of Christ, the order of the Gospel Churches was not yet instituted and fixed, that was done at the beginning of the Apostles Ministry,, Act. 2. And what though the Samaritan belie∣vers both men and women are mentioned to be baptized without mention of their Infants, that is no evidence that it was not done either first or last, seeing it is a di∣vine Apostolical Institution that Infants are comprehen∣ded with their Parents. The Eunuch was a stranger, and from home, his Family absent, therefore there is no force in that instance, but on the contrary rather, for he car∣rying home tydings of the Gospel, it was so effectually received (as Historians report) that it continueth with them unto this day, and Infant Baptisme among other parts of Gods worship. When Paul was baptized he had no Children, nor was he ever marryed that we know of, therefore his Example hath no force to oppose Infant Baptisme. The Example of the Jaylor affordeth consideration of weight, the Head of the Family being converted, his whole Family are accounted believers, and were bapti∣zed. Such as were adult in his Family no doubt mani∣fested their Faith; the Infants of his Family were in Gospel order to be trained up in the Faith of the Gospel, and therefore were accounted believers, and therefore all his houshold were baptized. The same may be said of Lydia and Crispus. HEre the book proceedeth by digressing into ano∣ther litigious point, viz. whether Baptisme is to be administred by dipping, or as we do by washing▪ or sprinkling. Which manner of administra∣tion, though the holy Scriptures have left it indifferent, either way may be lawful, yet this treatise fixeth a ne∣cessity upon dipping, yea such, as to nullifie that Baptisme that is not so administred. In another place the Book blameth, at least seeketh to invalidate our doctrine of Infant Baptisme, because we take it up & teach it, only upon consequence, though it's not so, for we plead positive Institution and Exam∣ple. But this point of dipping is taken up only by con∣sequence, and that but probable consequence at the best, there is no proof that any in the times of Christ were baptized by dipping, nor that Iohn nor Phillip baptized by dipping. Baptisme is a signe, and a little of the signe is enough to signifie great matters, a little bit of bread a little sip of wine is enough to signifie wonderful great things, Ioh. 13.9, 10. when Christ washed his Disciples feet, Peter said, thou shalt never wash my feet, but when he un∣derstood that it was for spiritual use and instruction, he would have more of the signe, not my feet only, but my hands and my head, but Christ saith, it is enough that the feet only be washed, he that is so washed is clean every whit. So it is with our brethren, they knowing that Baptisme is of great signification and use, therefore they desire a great deal of the signe, they would be dipped quite under wa∣ter, over head and ears in the signe. What need that be? a little of the signe is enough to lead up Faith unto its glorious Objects in Christ. The face is the most e∣minent and principal part of man, if therefore the face be baptized, the whole man is baptized. If the face be a little washed, buryed, sprinkled, covered with water, it is enough to signifie unto our faith all that is signified by Baptisme. Baptisme is sundry times set forth to sig∣nifie our death, burying, and rising with Jesus Christ. It is sundry times set forth by sprinkling with the blood of Christ, it is sundry times set forth by washing, once by putting on Christ, if therefore Baptisme be administred either by washing, or by sprinkling, or by dipping, our Faith must be raised unto all these significations of the Baptismal signe, & it is indifferent which of these wayes be used, either powring with the hands of the baptizer a convenient quantity of water upon the face, by way of sprinkling or washing, or by dipping the face, there is much exercise of divine knowledge and faith in that part of Gods worship in the administration of, and parti∣cipating in the Sacrament of Baptisme more then can be expressed by the signe, though all is signified. And to give a short touch of the indifferency of the manner of its administration. It is but in two places where they went into the water to baptize. Iohn alwayes so did, for he preached in the Wilderness, where there was no accommodation to do otherwise, and there the River was broad, and by that means more shallow towards the bank, so that people might come to him, standing in the water, and lifting up their faces to Heaven, he taking up water in his hands sprinkling and powring it on their faces, and so they were baptized, in which action there is death, buryal under water, resurrection, washing, cover∣ing, sprinkling, a little of the signe of those great things signified thereby, it is more probable, as I conceive, that this was the manner that Iohn and Phillip used when they went into the water to baptize. Phillip and the Eunuch going into the water to baptize, is the second and last Example that I know off, who were travailing in the Road where they had as little accommodation to do o∣therwise, as Iohn had in the Wilderness. But that great administration of Baptisme, Act. 2.41. was performed in the Temple, where was no River, nor deep waters for dipping the whole body, but there was alwayes plenty of water in the Temple, very much was used about the sacrifices in washing and boyling, and much was drank by the people, who did eat and drink in Gods presence, though there was a little wine brought with the Sacrifice by Institution, yet at all their sacrifice Feasts the people would need water also to drink, and it was readily to be had, for there were many whose office it was to be drawers of water for the Temple Service, and who ever needed water might easily have it. And there belonged unto the Temple all sorts of Vessels needful for the Service of God, Basons, Charges, Plat∣ters, &c. Therefore in this famous business of baptizing those Gospel Converts, the water drawers would readi∣ly supply all the baptizers with sufficient water, in fitting Vessels, not for dipping, but for washing, sprinkling, and pouring water with their hands upon the faces of the baptized. Acts 16.33. The same hour of the night the Jaylor was baptized, he and all his straight way, there was no going to a River for dipping. Paul was baptized in the room where he lay sick, Acts 9.18, 19. Cornelius and his Family, and Friends were baptized in the place where the Word was preached to them, and prayers were made, and the holy Ghost was poured out upon them, they were baptized with the Holy Ghost, and with water Baptisme in the same place, there is nothing intimated of the Assemblies removing to some River for water Baptisme. Baptisme is a part of Gods worship, which is to be administred in the publick Assembly of the Church, and so do the generality of the Gospel Church∣es walk, in all places of the world, which places of Assem∣blyes rarely be by River sides. IN this Chapter there is no difference of moment that I see, saving that it is affirmed, that Lydia was bap∣tized in the River, which cannot be proved. Chap. VI. I pass by this Chapter also. Chap. VII. Believers (I add and their Infants) Bap∣tisme is a great Ordinance. THis Chapter answereth Objections in Numb. 22. but many of them are trivial, of little concern∣ment, and unto others of them, I have already said enough for the present, therefore I shall take up here and there one, and pass on. Object. 5. Doth not Baptisme come in the room of Circumcision? the Book answereth, no surely, there is no Scripture for it. Answ. I pray consider, Rom. 4.11. he received Circumcision, the Seal of the Righteousness of Faith, which he had yet being uncircumcised, that he might be the Father of all that believe, though they be not circumcised. And Gal. 3.17. this I say the Covenant which was con∣firmed before of God in Christ, &c. viz. confirmed by Circumcision, we see that Circumcision confirmed their entrance into the Covenant of Faith, and so doth Bap∣tisme confirm their entrance into the Gospel Covenant, Acts 2.38, 39. Circumcision was one of the first Ecclesiastical Ordinances, which did engage and oblige them to keep the whole Law, Gal. 5.3. So Baptisme is one of the first Ecclesiastical Ordinances which doth en∣gage and oblige us to obey the whole Gospel, all things whatsoever I command, Math. 28.19, 20. Why they deny Baptisme to come in the room of Cir∣cumcision I know not, unless it be for fear of an Argu∣ment that it affordeth for Infant Baptisme, which they know not how to evade. Object. 10. Infants were once Church members, and we do not find them cut off. Answ. Touching Infants in∣terest in the Covenant I have said a little already, I shall add a word or two more to something that is here said, Math. 3.9, 10. think not to say we have Abraham a Believer for your Father. Answ. They made a carnal confident use of their parental Covenant, as also they did, Joh. 8. and other places, though they were of ripe years, and should have improved the Covenant by laying hold on it, unto their sanctification, yet they did not so, they lived in gross sin, and yet plead their paternal Covenant, alass it profits not in that case. It is now with us in our in∣fancy and minority, our parental Covenant alone is of great Efficacy, but when we are up-grown, we must take hold on the Covenant our selves, and improve both our own, and our parental Covenant, for our mortification and holiness of life, and think not to say Abraham a believer is our Father, upon any other Terms, especially if they cloak over a vile conversation, with Abraham is our Fa∣ther, Abraham will not own such Children, and rther Iohn sheweth them that by reason of their carnal abuse of their paternal Covenant, God was about to break them off through their unbelief, to which end, the Axe is laid to the Root of the Tree, &c. the Tree is the Nation of the Jews, the Root is their Ecclesiastical state, in the Co∣venant of Abraham, the Axe is the Roman, whom the Jews themselves did whet and sharpen to do thorough Execution upon them, and therefore he exhorts them to be penitent and fruitful believers. The Book further saith, where were infants ever members of a particular Gospel Church? Answ. See it Act. 2.36, 37. 1 Cor. 7.14. Object. 16. I was baptized in my infancy, what need I be baptized again? you say it is not water thrown in the face that makes Baptisme. Answ. Alass, who sayeth so? nor is this any Scripture Language: if the scope of these words be to disparage the Ordinance, we may see how prone we are to drop words that need a pardon in the blood of Christ. The Parent giveth consent to the Bap∣tismal Covenant, and acteth Faith in the behalf of the Child, and the child is trained up and taught to do it him∣self, and this is accepted of God. They in Act. 19.1, &c. were not rebaptized, but instructed by the Apostle, that they were rightly baptized, if there be an error in the infant Subject, and in the manner, (in both which you are deceived) yet it seemeth great boldness to nullify Baptisme, and to affirm, that all the Churches and Saints from the Apostles to this day are unbaptized per∣sons, except your inconsiderable selves. O what need have we of humility and charity! The designe of this Chapter is to set the baptizing of believers and of infants in opposition one against the other, when as God hath conjoyned them together, be∣lievers and their infants are to be baptixed; there is more deceipt than weight in this doing, the first and the two last of these touches deny that there is any Scrip∣ture for infant Baptisme, and upon that Hinge the rest hang. You know we plead Scripture Authority for infant Baptisme, and therefore I will pass by this Chapter as a confused heap of hay and stubble. THis Chapter is a gathering together of many Texts of holy Scripture, which I read with reve∣rence, and find nothing in them against baptizing believers and their infants. THis last is a Chapter of Considerations and Conclu∣sions, which I shall answer unto with my Conside∣rations: wherein I am occasioned to say the same thing many times over, because I make Answer to every Pro∣posal. 1. Infant Baptism is one of the Ordinances of the Gospel Churches. Lord make the Opposers of it asha∣med that they may see it to be thine Ordinance. 2. Lord give us all renewed hearrs, that we may walk in thy Statutes and waves to doe them. 3 They reject the Counsel of God that reject the In∣fants of believers from Baptisme. 4. To exclude infants of believers from the Seal of the Covenant, is to change Gods Ordinance: God hath commanded that believers and their infants should be baptized. 5. God hath commanded to baptize believers and their infants: we therefore offer to God that which he hath commanded, and hath alwayes accepted ever since the institution thereof unto this day. 6. There was no error in their Baptisme, Acts 19.1. &c. nor were they rebaptized, they were so far instruct∣ed by the Apostle as to see that they were rightly bapti∣zed. There have been many errors and stains in bap∣tisme, by the corruption of Antichrist: but we are not therefore to be rebaptized: an error in the infant-sub∣ject, and in the manner of the action, as you suppose in our infant-baptism, is not essential, and therefore neither destroy baptism, nor require a rebaptizing, were the case as you say. 7. My infant baptism is true baptisme according to divine institution. I live in the obedience of that gospel ordinance, my parents believing, covenanting, promi∣sing on my behalf are accepted with God, I am brought up by Gods grace, and taught to make them mine by my one voluntary taking hold on the Covenant; and praised be God for this gospel way of propagation of Religion, and continuation of the Churches. 8. Baptism was delivered to believers and their in∣fants as Circumcision was. 9. I know not who those believers be that deny bap∣tism to their infants, unless some of the Anabaptists ap∣prove themselves to be found believers. 10. What Truth hath not been opposed and disputed? Truth cometh forth, not the worse, but the brighter; & I believe so will the issue be of the doctrine of baptizing of infants. Letters passing between Mr. Jesse and me, I proposed that Question to him, Whether when the Jews are converted will they baptize their infants? He answered, He believed they would, and gave me two Texts of Scripture for it, one was Jer. 30.20. the other I have forgotten, I think it was in Isai. 11. There is a famous Example of baptizing belie∣vers and their infants, in supra, Acts 2.41. 12. If the salvation of my Soul lay upon it, I dare with holy boldness of Faith , that believers and their infants were baptized in the Primitive Church. 13. This I pass by as inconsiderable. 14. Baptisme of believers and their infants is a writ∣ten Ordinance by divine institution. 15. Christ hath in faithfulness to the Church left us many Scripture Testimonies for infant Baptisme. 16. Christ hath left written in the holy pattern of Gospel institutions, that believers and their infants are to be baptized. 17. The baptizing of believers dependeth not only upon sound Consequence, but also upon the plain writ∣ten Word. Baptizing by dipping dependeth only upon probable Consequence, and therefore cannot nullify such Baptisme as is done by sprinkling. 18. Though the infants in Lidiahs house be not na∣med, yet the whole houshold is mentioned, and who shall teach the Holy Ghost to speak. 19. Christ our Law-giver hath given us an express institution for baptizing believers and their infants. 20. Baptizing believers and their infants is brought into the Church by express institution and command. 21. It is safe to admit baptizing believers and their infants being expresly commanded and when the parents are taught, the infants also are taught. 22. We can say with a cleer Faith, Lord thou hast required us that we should baptize believers and their infants, you cannot so answer for excluding infants from the Covenant, and from the Seal thereof. 23. Baptizing believers and their Seed is a Gospel Ordinance in express words and command. 24. We are baptized according to the express com∣mand of God, to reject infants from it, is to reject the Counsel of God. 25. We ought to believe that our infants may be rege∣nerated from the womb, if not, yet they are in the way to be regenerated, and are brought under the of the Spirit to accomplish it, and this is accepted. 26. We are not ashamed of baptizing believers & their they that exclude such infants have cause to be ashamed Lord make them ashamed. 27. We baptize believers and their infants by an ex∣press word of command. 28. Baptizing believers and their infants is a pure Ordinance of God by an express Rule. 29. In baptizing believers and their infants, we do what God hath commanded, and we shall have the com∣fort of well done my good Servant, but they that exclude such infants, shall in that point lose the comfort of, well done my good Servant, Christ was much displeased with them, for hindring infants to be brought unto him. When I say the same thing over and over, do not nauseate at me, but consider that I am led unto it, by the paper that I answer, which proposeth all the matter which I answer unto, I confess it is a very confused heap. Lord lead us into thy Truth, and help us to Truth it in love, Eph. 4.15.
N00207.p4	The first pinciples [sic] of the doctrine of Christ; together with stronger meat for them that are skil'd in the word of righteousness. Or the doctrine of living unto God, wherein the body of divinity is briefly and methodically handled by way of question and answer. : Published at the desire, and for the use of the Church of Christ in Norwich in New-England. / By James Fitch Pastor of that church. ; [Five lines of Scripture texts]	[ "Fitch, James, 1622-1702.", "Mather, Increase, 1639-1723." ]	1679.	Printed by John Foster.,	Boston, :	eng	[ "Theology, Doctrinal." ]	Q.WHat is Religion? A. Religion is a Doctrine of li∣ving unto God, and consists of two parts, Faith and Observance. The thing defined is Religion, it may be called Di∣vinity, as it cometh from God, and leadeth to God, and to a divine life, and some have thought it is cal∣led Religion by occasion of mans fall, man at first was bound to God, but he by his sin loosened himself, and by the Rule of Religion he is bound again; Religion is a word compounded of re and ligo to bind again, Jam. 1. 26. Religion is] for if there were no Religion none could be Irreligious, if no Law then no transgression, many seem to be Religious, few are indeed Religious, Jam. 1. 26, 27. 1. The general nature and Doctrine] Religion may be called an Art, as it consists of Precepts, breathing the first and truest knowledge by which man is guided to his end, but it's called a Doctrine, because none can learn it but those who are taught of God. 1. None can learn it by the book of nature, for there are some lessons in Religion which are not to be found in the book of Creation, (namely) mans Apostacy and Anastasie, how man at first did fall, and how he is reco∣vered by Christ, and the book of nature is blurred by mans sin, the curse is fallen upon the works of Creation, and thus this book is darkened. 2. This can not be learnt only by humane industry, for man by nature is void of spiritual eye-sight, Re. 3. 18. hence Religion is called a Doctrine as it is taught of God. 1. By giving the Rule from Heaven, Deut. 32. 2. 2. By the illumination of the Spirit of God, 1 Cor. 2 13,14. The special nature of Religion appears in the end and proper object of it. Of living unto God,] to live unto God is the most ex∣cellent kind of life, hence it is an act of the most noble faculty, upon the most excellent object, in the most ex∣cellent manner, and therefore hath religion, which is the most excellent Rule to lead to this life. It is not Reason, nor speech, nor quantity, nor nature, can be the proper object of Religion, all these have their proper acts and Rules to guide them, but it's goodness it self which is the proper Object and end of Divinity. 1. Man was made for God. 2. Hence he ought to live unto God. 3. Hence he ought to be fitted for this end. 4. This is his goodness, and to this Religion leads him, 1 Tim. 6.3. 1 Pet.4.6. [The parts of Religion are Faith and Observance.] 1. They are parts, for they have a common affection to the whole, and are distinct one from another, he that is Religious hath both these, and yet Faith is not observance. 2. They are integral parts, give being to the whole, as Soul and body make up the man, so Faith and Ob∣servance do make a man truly and sufficiently Religious, for to live unto God is the end of Religion, and to this is necessary first, a principle of life, and this is Faith: 2. The acting of that Principle in observance to∣wards God. 3. Hence Faith and Observance differ in their na∣tures, otherwise they could not be parts, and in their precepts, otherwise they could not differ in their natures and hence the Rule of Faith is not the Rule of obser∣vance, and hence this Faith is not required in the Law, Psal. 37.3. 2 Tim.1.13. but concerning this more fully in that which followeth. Q. What is Faith? A. Faith is the first part of Religion, and is a trust∣ing in God for life, proceeding from a grounded know∣ledge of God, as he hath made known himself in his suf∣ficiency, and in his efficiency. 1. This Faith is the first part of Religion, because to live unto God, a principle of life, is firstly necessary, and this is Faith, Gal. 2.20. 2. The special nature of this appeareth. 1. A trusting in God] called a resting, Psal. 37. 7. a staying upon God, Isai. 50. 10. a looking to God, Isa. 17. 7. 2. For life,] Deut.30.20. and thus this Faith is distin∣guisht first from Historical Faith, which is an assent to the Truth of the Word of God,—2dly, from tempora∣ry Faith, which is a trusting for temporary things, 3. From miraculous Faith which is a trusting for a mira∣culous power, these do not come to God for life, Joh. 5. 40. Proceeding from a grounded knowledge of God] for there can be no desire of an unknown God, no believing on him whom we do not know, Psal.9.10. hence it fol∣loweth. 1. This Faith is wrought by knowledge, 2. Hence it is not knowledge nor properly any virtue of the un∣derstanding, life it self is its Object, hence happiness and goodness it self, and this is properly the Object of the will, 3dly, Hence this Faith is seated in the will. And thus this Faith is distinguisht from Faith—in vo∣cation, there we consider the framing and making of it, here the general act and use of it, 2dly, Hence distin∣guisht from Faith required in the Law, the first Com∣mand, there Faith looketh to God as the rewarder of them who do well and live unto him,—here it looketh to God as the author of life, and of a principle of well doing▪ 4. As God hath made known himself in his sufficien∣cy, and in his efficiency,] for Faith apprehends in the way of Reason such a portion of the beams and glimme∣rings of God as are sufficient to make a believer live un∣to God. 1. Faith apprehends in the way of Reason, for God hath made man a reasonable Creature, hence he under∣stands in the way of Reason,—hence Faith apprehends by Reason, otherwise man should go without his guide, and see without his eye sight, Isai.1.18. Job.40.7. 2. A portion of the beams of God, not the Sun itself, not as God is in himself,, 1 Tim 6.16. Job. 26. 14. 3. So much as is sufficient to make a believer live un∣to God, Exod. 33.19,20.—hence it followeth, 1. The act of Faith is higher then the act of Reason, for Reason in man acts upon and is conversant about, only that Reason which shineth in divine Truth, but Faith is taken up with looking upon the divine good∣ness in them. 2. Hence Reason in a believer is a means to let in a light and good beyond Reason, that as the senses are means to present the Reason in things to the Reason of man, although Reason is above Sense, so Reason is a means to present a divine good unto Faith, though that divine good is above Reason, but as Reason can use the Prattomenon of the Rule of Sense, (namely) that which is effected by it, so Faith can use the Prattomenon of the Rule of Reason, that which is effected by it, and yet these are distinct arts, and have distinct Objects, and distinct lights And that which God hath made known of himself is in his sufficiency, and in his efficiency, for more we can∣not see and live, and more we need not see and live, Rom▪ 4.21. Exod. 33.19,20. Quest. What is the sufficiency of God? Answ. The sufficiency of God is that whereby he hath enough in himself, for himself, and more then enough or us, which consists in his Essence, and Subsistence. 1. He hath enough] otherwise there would be a want in him, which can not be, Psal. 50. 12. 2. In himself, for himself,] otherwise he could not be happy in himself. 3. More then enough for us,] 2 Cor. 9. 8. Eph.3.20. he hath enough for himself, as he is an Infinite Being, and therefore more then enough for us who are finite beings His sufficiency consists in his Essence, and Subsistence, 1. His Essence, that is his Being absolutely considered. 2. His Subsistence, that is, his standing under some manner of Being, of these two, Reason may conceive▪ but beyond these Reason can not imagine, of the suffici∣ency of any thing, first, what belongs to the Essence and Being as such, 2dly, what belongs to the Essence besides its Being, 1 Joh. 5.7. Prov.8.30. Quest. What is the Essence of God? Answ. The Essence of God is that whereby God is ab∣solutely the first Being, and doth not exsist of causes, nor consist of parts, and his Being is absolutely pure without composition, and is made known to us by his divine Attributes. 1. There is a Being, he that denyeth that, doth deny his own Being, and makes a nothing of his understand∣ing. 2. Being is either first, or arising from the first, so that there is a first Being, Isai. 43.10,11. 3. Absolutely the first Being, therefore no causes of his Being 1. No efficient causes of his Being, 2. No material cause of his being, hence invisible and impalpable. 3. No formal cause of his Being, hence Ingenerable and Incorruptible. 4. No final cause of his Being, hence no art to guide him to his end, and thus he doth not exsist of causes. And hence it followeth, he is not an integrum or intire thing made up of members, nor part of any entire thing. 2. No genus or general nature exsisting in species, nor special kind of being, for these imply matter and form, and thus he doth not consist of parts. 2. And hence he hath not Accidents or Adjuncts, ari∣sing from matter or form, hence he is first without quantity, and hence no augmentation, nor diminution. 2. Without qualities arising from the form acting upon the matter, hence immutable without passion, or suffering, and unresistible. And thus he is far above all our Logick and Reason, Psal.139.6. 4. He hath made known himself by his divine Attri∣butes, what ever is excellent being attributed to him in an eminent and inconceivable manner, Rom. 11. 35, 36. Quest. What are the divine Attributes? Answ. They are as they are in God that one most pure Essence, but diversly appearing to us. 1. His Essence is pure without any composition, as we heard before. 2. Hence whatever is in God is God himself, Exod. 3. 14. Isai.44.8. 3. Hence his divine Attributes are God himself. 4. Hence he hath these not by participation, but he is every perfection it self, he is wisdome it self, holiness It self, &c. 5. Hence he hath these in the highest degree, they can not be augmented nor diminished in him. 6. Hence they are equal as they are in him, not more of one divine Attribute then of another, for they are God himself. But these do diversly appear to us. 1. By different the same Sun softens some things, and hardeneth other things, so God hath mercy on some, and hardeneth others, Rom. 9. 18. we attri∣bute to the Sun a softening and a hardening power, ac∣cording to the various effects it hath upon things, so we attribute mercy or justice to God according as he saves some, or punisheth others. 2. By arguments in the glass of our Reason the divine Attributes appear diverse, for we understand by Rea∣son, and that ever implies, 1. That which argueth. 2. That which is argued. And thus we apprehend concerning God, as if he were the Subject of his divine Attributes, and they as Adjuncts, and thus, as if they were distinct from his Essence, and one from another, but this is improper, and we ought to believe that the divine Attributes are one with the Essence, and one with another. Quest. How is God made known to us by his divine At∣tributes? Answ. God is made known to us by his divine Attri∣butes to be one Infinite and Eternal Spirit, having life in and of himself, having most perfect understanding and will, and is infinitely more glorious then any Spirit, and is perfection and blessedness itself. 1. We ought to attribute the most excellent kind of being, and the most excellent properties of Being unto God, in the most eminent manner. 1. The most excellent kind of Being. 1. A living Being is the most excellent, Attribute Life unto him, Deut.32.40. 2. A Spirit is the most excellent of living Beings, attri∣bute that kind of Being to him, Joh.4.24. 3. But we must attribute these to him in an eminent manner. 1. Life of him, he is the Fountain of Life. 2. All kinds of life are of and in him eminently, Ps.84. 8,9,10. 3. His Life and Being are one, not first a Being, and afterwards a living Being,—hence Infinitely more glo∣rious then any Spirit whatsoever. We ought to attribute the most excellent Properties of Being to him. 1. The most excellent quantity, Deut 32.3. hence 1. Vnity absolutely one, Deut. 6. 4. 2. Infiniteness, without limits of Essence, Isai.40.12, hence, 1. Immense not measurable, Joh. 11. 8. hence 2. Incomprehensible in place▪ not included nor ex∣cluded, Psal.139.7,8. 3. Eternity, without beginning or end. 1. No time to come with him, for then he should be limited to time past and present. 2. No time past with him, for then he should be limited to time present and to come. 3. Hence they are one with him, for he can not be more ancient, then himself, and there can be no Succes∣sion in Eternity, where there is no beginning nor end, Psal.40.2. 2. Attribute the most excellent qualities to him 1. Most excellent faculties, understanding and will. 2. Most excellent virtues, Intellectual and Moral. And these to be attributed in the most eminent manner, hence, the Attributes of greatness are to be attributed to the Attributes of Goodness, he is Infinitely and eter∣nally wise, holy, just, merciful, &c. Psal. 147. 5. Isai. 6. 3. And here shineth his happiness, who by his perfect understanding doth comprehend the most sovereign Truth, and with a most perfect will imbraceth the chie∣fest good, and is not only happy, but is perfection and happiness itself. Quest. What is the Subsistence of God? Answ. The Subsistence of God is that whereby the first Being reflecting upon himself stands under divers mutual respects, and distinct manners of Being, which are only one, in respect of the Essence, and yet are distinct from the Essence, and one from another, 1. The first Being reflecting upon himself] for God who is the first Being is happy in himself. 2. Hence he is acquainted with his own happiness. 3. Hence he re∣flects upon himself. 4. Hence he is reflected upon by himself. 2. He stands under divers mutual respects, and di∣stinct manners of Being] for his reflecting upon himself, and his Being reflected upon by himself are mutual re∣spects, reflecting hath respect to reflected, and reflected hath respect to reflecting, and thus they are mutual re∣spects. 3. And these are distinct the manners of the Being of the first Being, under which he stands, hence called Subsi∣stence, Heb.1.3. the express Image of his person, the word in the Original is Subsistence, (the Image of his Subsi∣stence.) 4. These manners of Being are only one in respect of the Essence, and yet are distinct from the Essence, and one from another,) this is explained in that which follows. Quest. How may this be more plainly understood? Answ. God who is the first Being knoweth himself, and is known of himself, and is breathed after by him∣self, all which mutual respects belong to the first Being, and yet are distinct from him, and one from another. 1. God knows himself, otherwise he could not be happy in himself, Isai. 44. 8. 2. Hence he is known of himself. 3. Hence he is breathed after by himself as the most adequate Object of his own perfect understanding and will. 2. All which are mutual respects, knowing, and being known, have a mutual respect one to the other, and be∣ing breathed after by himself, hath a mutual respect to knowing, and being known by himself. 3. These mutual respects belong to the first Being, in which we may consider. 1. The Vnity of the Subsisten∣ces. 2. Their diversity. 1. Their Vnity, that whereby the Subsistences ha∣ving one and the same Essence, are all God, and one God. 1. There is but one first Being. 2. The Subsistences are the first being reflecting upon himself. 3. Hence these are one in Essence, one God. Hence it fol∣loweth. 1. They are Co-Essential, having the Essence toge∣ther, and wholly, as when the same man is Teacher and Scholar, the Teacher hath the whole man, and the Scholar the whole man, being one and the same man, 1 Joh. 5. 7. 2. Hence they are Co-equal, for they are one God, Phil.2.6. 3. Hence the divine Attributes belong to them e∣qually, what doth belong to God as God, doth belong to the Subsistences equally, for they are all God and one God, Isai.9.6. 4. Hence they are not God of God, for to be God is the absolute Being, and this is not relative, and deriva∣tive, but is one & the same in all the persons, the Son hath his relative being of the Father as he is Son, but not his absolute Being as God, but thus he is an Everlasting Fa∣ther, and the mighty God, Isai.9.6. 5. Hence the love they have one to another, and de∣light to glorifie one another, Joh. . 23. 2. Of the diversity of the Subsistences, this will ap∣pear in that which followeth. Quest. How may the Subsistences be distinguisht from the Essence, and one from another? Answ. The Subsistences may be distinguisht from the Essence, as adjunct manners belonging to the same Essence, and are distinguisht one from another as Re∣lates, by relative properties, and are not improperly called persons, for a divine person is the Godhead with a relative and individual property, and is either Father, Son, or Holy Ghost. 1. The Subsistences are distinguisht from the Es∣sence, as adjunct manners belonging to the same Es∣sence, as the same hand opening and shutting, the beams of the Sun reflecting and reflected, these are not the hand nor the Sun, but adjunct manners of the Being of these. 2. Hence they differ from the Essence only in some re∣spect, not as divers Essences, the same hand, the same Sun, so the same God-head reflecting and reflected. 3. Hence the Subsistences are not divine Attributes, which are one as they are in God, but diversly appearing to us, but these are divers whither we apprehend them so or not. 4. They are not inherent qualities in the Essence, for there are none such in the Essence, as we heard in the description of the Essence. 5. They are manners adhering and belonging to the Essence with it and by it, Prov.8.30. 2. They are distinguisht one from another, as Re∣lates by their relative and individual properties, as teaching and being taught, reflecting and being reflect∣ed, hence followeth. 1. They are coexsistent, as Relates, for they are mu∣tual causes, therefore exsist together, 1 Joh. 1. Prov.8.30 2. Coinexistent one in another, for Being and exi∣stence is of, and in the cause, and they are Relates, there∣fore mutual causes, & therefore one in another, Joh 14. 10 3. They are coapparant, for knowledge is of the causes, and these are mutual causes, hence he that knows the one, knows the other, Joh. 14. 9. 4. And yet one is not the other, for Relates are mu∣tual causes, and differ as cause and effect. 3. Hence they are not improperly called persons. A person is a perfect and individual substance of a reasonable nature. 1. A substance; For meer Accidents or Adjuncts are no person, as virtues are not called per∣sons individual, for mankind is not a person, because it's the genus, but individual men are called persons. 3. Perfect, for the Soul alone is not a person, because it's but a part of man, not a perfect man. 4. A reaso∣nable nature, creatures without Reason are not per∣sons, and by way of eminency it's attributed to men. And the God-head with a relative and individual pro∣perty is a divine person, and is either persons breathing or breathed, spirante or persons breathing, as Father and Son, Spirit, or breathed, as the Holy Ghost. Quest. Who is the Father? Answ. The Father is the first person who begets his Son, God is happy in himself. 2. Hence he knows him∣self. 3. Hence he conceivs the Image of himself. 4. Hence to conceive and beget; and this may be called active Ge∣neration, this properly belongeth to the Father, and he is first in order 1 Joh. 18. Quest. Who is the Son? Answ. The Son is the second divine person begotten of the Father. 1. God is happy in himself. 2. Hence is known and conceived of himself. 3. Hence to be con∣ceived and begotten, and this may be called passive gene∣ration, this properly belongs to the Son, Heb.1.3. Joh.1.18. and he is the second in order. Quest. Who is the Spirit? Answ. The Spirit is the third divine person proceed∣ing from the Father and the Son. 1. God is happy in himself. 2. Hence knoweth and is known of himself. 3. Hence is breathed after by him∣self, and this may be called passive spiration, and is the relative property of the Spirit, Joh.16.14. And the Reason why active spiration doth not consti∣tute a person is, because it doth not nextly and immedi∣ately belong to the divine Essence, but to the Father and the Son, for it is God conceiving, and having con∣ceived the Image of himself, doth breath after himself, and thus active Spiration doth nextly proceed from the Relative properties of the Father, and the Son. 2. Active spiration belongs in common to the Father and the Son, and is no individual property belonging only to one. Quest. What is the Efficiency of God? Answ. The Efficiency of God is that whereby he worketh all in all things according to the counsel of his will, for his own glory, by his Omnipotency in Creati∣on and Providence, and which honour of working be∣longs to the three persons, who work the same accord∣ing to their distinct manner and order of Subsistence. 1. It is that whereby he worketh all in all things] for he is the first Being, hence the power of working is of him, and hence he is the first mover in all other cau∣ses, and worketh all in all, Eph.1.11. 2. Hence appeareth his Omnipotency, if he doth all, then he can do all, hence all powerfulness belongeth to him, he can do a work of power. 1. Not that which argueth weakness. 1. Hence not that which is contrary to his nature, 2 Tim. 2. 13. and 2. Hence not that which is contrary to the Rule of nature, for the Rule of nature is a beam of his own wis∣dome▪ 3. He can do all possible things as to raise Chil∣dren out of stones, which is not to produce an effect without a cause, that would be contrary to the Rule of nature and his wisdome, but he can supply the place of the cause immediately, Math. 3. 9. Attribute Omnipotency to him eminently, his power of acting and act is one in him, otherwise a change in him, which can not be, but the creature is the Subject of the change not God, the beams of the Sun are in pow∣er to warm or shine upon this or that thing which they do not in act until that thing comes under the beams of the Sun, and yet no change in the beams of the Sun, but in the thing warmed by the same, so in respect of the power of God. 3. According to the counsel of his will) or his own glory, here appears the decree of God, whereby he deter∣mines what shall be done. 1. He can do all things absolutely possible, this is his absolute power. 2. He will do that only which may stand with his wisdome and good will this is his ordinate power, that he will do only that which is conditionally and respectively possible, Eph. 1.11. he could have made more then one woman for one man at first, in respect of his absolute power it was possible, Mal. 2. 15. but in re∣spect of its inconsistency with his wisdome it was respe∣ctively and conditionally impossible. 3. Hence a decree to determine what shall be done and what shall not be done, and to this decree belongs that which is Complemental and Essential. 1. Com∣plemental. 1. His truth, his words agree with his mind, Ier. 10.10. 2. His faithfulness, he doth what he hath said, and that as he hath spoken, 1 Cor. 10.13. 3. His constancy,—his decree can not change, Isa. 6. 10. 2. That which is Essential to his decree. 1. The fi∣nal cause his own glory, for if he intended ultimately any end besides himself, he should deny himself, Eph. 1. 6. 2. The Efficient causes of his decree, his wisdome and good will. 1. His wisdome, Psal. 104. 24. 1. He acts well. 2. Hence according to Rule. 3. This Rule is not of the creatures, but of him. 4. This Rule by which he acts is the idea or pattern of well acting. 5. This Idea in God is the first cause of well acting. 1. It bor∣roweth not. 2. Hence its meerly imprinting, and that wisdome in the creatures is imprinted, and is the im∣pression or Image of it. 3. Hence the Rules of Art as in God are eternal, but as in the frame of Creation they are in time, if there had been a man from all Eternity he must have been Animal, Rational, the definitions of things are eternal Truths, whatever becomes of the things themselves. 2. The other Efficient cause of the decree is the will of God, to which we ought to attribute the greatest li∣berty, for either he acts freely, or by necessity, if by ne∣cessity, then either by outward necessity, that which is called the necessity of coaction, as forced by an external power, but this can not be, he doth his pleasure: or in∣ward necessity, the necessity of nature, as fire burneth, and as all natural causes act ad extremum potentiae, then he had done all things absolutely possible, but he acted not as a cause by necessity, nor by nature, but as a cause by counsel most freely, Rom.9.18,19. 2. The goodness of his will. 1. He willeth himself, as the chiefest good. 2. He willeth what is agreeable to himself. 3. He seeth it to be such, and willeth it as such otherwise he might will that which is contrary to him∣self. 4. Hence, because he seeth it to be agreeable to himself, and best, Consideratis Considerandis, he willeth it, Eph. 1. 5. 3. The Efficacy of his will. 1. He willeth the Being and the manner of the Being and acting of a creature, that it be such a creature, and so qualified. 2. Hence he willeth some to be natural causes, and some to be con∣tingent, and act as causes by counsel. 3. Hence he wil∣leth that man shall act . 4. Hence he doth not put any necessity or constraint upon mans will, for then he should act contrary to his own decree, Rom.9.19. which can not be. 1. He willeth what is agreeable to himself. 2. Hence his will presupposeth a good, and therefore willeth. 3. But it presupposeth none in the creature, but wil∣leth and worketh it. 4. The Independency of his will, it depends not upon any cause out of himself, only distinguish between Eu∣praxie and well acting, as it leads to God, and is agree∣able to himself, and therefore willeth it. And that the Creature may thus act, he willing worketh it voluntas decreti, the will of Gods decree maketh a thing good,—vo∣luntas mandati, the will of his Command enjoyneth the practice of that which is good, hence his commanding will is the Rule of obedience. And God is Omniscient and Omnipotent, but not Omnivolent, Dan.4.35. The last particular in the description of the Efficiency of God is, that the honour of Efficiency ought to be attributed to all the three divine persons.] 1. Efficiency belongeth to God as God, therefore to all the three persons. 2. Hence a cooperation of the persons, 1. They work the same, Iob. 5. 16, 17. 2. They are equal in their working. 3. Hence the causal power, a divine person putteth forth, is not of another, but of himself as God. 3. Yet a distinct manner of working, according to their distinct manner and order of Subsistence, which order, 1. Is no order of dignity, for they are coequal. 2. No order of time for they are co-Eternal. 3. No order of Exsistence and nature, for they are Relates and are coexsistent. 4. It is an order of origination. or first in numeration, God works by knowing, and being of himself, and breathed after by himself. Hence, 1. The Father works of himself by his Son and Spi∣rit, and the origination of things, and especially Creati∣on is attributed to him. 2. The Son worketh from the Father by the Spirit. & thus the dispensation of all things is attributed to him, and especially Redemption. 3. The Spirit worketh from the Father, and the Son, by himself, and thus the consummation of things is attri∣buted to him, and especially the work of application, Joh. 16. 13. 15, 16, 17. the parts of Efficiency followeth, (namely) Creation and Providence. Quest. What is Creation? Answ. Creation is that whereby God made the World out of nothing, very good, in six dayes; some Creatures were made Immediately out of nothing, as the third Heavens, the Angels, and the first matter, and some me∣diately out of nothing, as the Elements, and the Elemen∣taries, and amongst those, last of all; man was made. 1. Creation is that whereby God made the World▪] for it was made, or not made; if not made, then no cau∣ses of its Being, then no matter nor form, nor end, which cannot be; and either God made it, or it made its self, then it was the cause of its own Being, and should be be∣fore it was, which cannot be. 2. Out of nothing] or else out of some first, then out of himself, for there was no other first Being, then of the same Essence with him, this cannot be, therefore made out of nothing, or if the World had been Eternal, then a numberless company of dayes had been before this day, then this day had never been, there is a Succes∣sion of things and times, therefore the World not Eter∣nal, a parte post. 3. Very good] goodness is a fitness for the end. 1. Vni∣versal, in respect of the last end to which all ought to serve, (namely) the glory of the Creator. 2. Particu∣lar subordination of things and ends one to another, un∣til it cometh to the last end, Gen. 1. ult. 4. In six dayes] Gen. 1. ult. The parts of the World are Creatures made out of nothing, either Immediately, or mediately, Immediately, and were perfect, or imperfect, perfect as the third Hea∣vens, and Angels, Gen. 1. 1. Joh. 38. 7. Hence these were not made out of any preexistent prin∣ciples. 2. Hence their matter and form stood together immediately out of nothing, and are constant natures. 3. Hence not subject to generation nor corruption, can∣not acquire nor lose their form, because made and con∣tinued by Gods immediate hand, 4. Hence everlasting. Math. 6. 20. & 22. 30. The third heavens is that most stately and glorious habitation where God is seen as it were face to face. 1 Cor. 13. 12. Math. 18. 10. The Angels were Spirits made to praise God by be∣ing ministring Spirits. Hebr. 1. 7. 14. 2. That which was made immediately out of nothing, & was imperfect, was the first matter; it was a first matter, for it was not of the Elements, nor of any pre-existent principle. 2. Made out of nothing, as the third heavens & the Angels, Gen. 1. 1, 2, 3. It was imperfect. 1. Without form. 2. Hence no special nature. 3. Hence no qua∣lityes. 4. Hence overspread with darkness, which was not created, but is a meer privation of light. 5. Hence the first matter was meerly supported by the power of God, otherwise it would have fallen into nothing: called Earth in respect of its deformity, inferiority and vileness. Next follows the Creatures, mediately made out of nothing, Elements and Elementaryes. 1. Elements made out of the first matter; but the first matter having no form, could give no substantial form to the Elements. 2. Hence their Forms were immedi∣ately out of nothing. 3. Hence in respect of their spe∣cial natures not subject to corruption, but eternal: and though they shall change accidentally but not substanti∣tially in respect of their forms and special natures; for the heat of the fire shall not be extinguished but remain for ever. 2. Pet.3.10. Isai. 66. ult. Elements are either the higher or lower, The higher, as fire, Air. The Fire is the highest and hottest Element, and being condensated it burneth and shineth: hence is light, and from light a constitution of day and night. 1. The day is when the light turneth downward, and overspreads our Hemisphere. 2. The night is when the light turneth upward, and overspreads our Hemisphere, hence followeth a division of day and night, and this division is by Morning and Evening properly taken. 1. Morning is the end of darkness, and beginning of light, and Evening is the contrary. And night and day considered together do make up one night-day, called a natural day consisting of twenty four hours, the other called a Civil or artificial day. And the third Heavens, the Angels, the first matter, and the Element of fire from which proceeded Light, was the work of the first day, Gen. 1. from the 1. to the 5. 2. The Air which is a higher Element and most moist, and as it were the matter of every sound. 1. It slides into the most intimate passages, where matter cannot. 2. It is easily assimilated to the figure of another thing, and therefore is most moist, called the Firmament, or Expanse, because it was spread as a Cur∣tain, and was the work of the second day, Gen.1.8. The lower Elements are water and Earth, the water most cold, the Earth most dry, and both make one Globe, but the water being next to the Air by order of Creation, and therefore inclineth to stand above the Earth, Psal. 104.6. The Elementaries imperfectly mixed, or perfectly mixed. Imperfectly mixed, whose parts are not so closely united as the meteors which arise from the fumes of the Elements. 2. Elementaries perfectly mixed, which have either a body only, or not only a body, but a quickning Spirit; a body only in the Minerals, and a body, and a quickning Spirit, and have either a single life, or compound. A sin∣gle life, one kind of life only, either springing, or mo∣ving. A springing life as the Plants, and the lower Elements the Meteors, the Minerals and Plants were the work of the third day. Gen. 1.13. 2. A moving life as the Lights, the greater, orlesser. 1. The greater as the Sun and Moon. 2. The lesser, the other Stars the work of the fourth day, Gen. 1. 19. Those which lead a compound life, more lives then one, and either less compound or more compound. Less compound as Bruits, who are either remote from man, or more nigh to man; remote from man, as Fishes and Fowls, the work of the fifth day, Gen.1.23. or more nigh to man as the Beasts, made the sixth day with man. Gen. 1. 26. 31. The most compound life as the life of man. Quest. How did God make man? Answ. God did make man to consist of a body and a reasonable, and immortal Soul, according to the Image of God, and gave him dominion over the Creatures, and he was perfectly fitted to please God. In the Creation of man we may consider his constitu∣tion and perfection. 1. His constitution or parts, as he consists of body and Soul. 1. His body, which is a part of man made out of the Elements, especially out of the Earth, and fitted with Organs for the Soul. 1. A part of man with the Soul, hence not his matter only. 2. Made of the Elements for it is nourish'd by them. 3. Especially of the Earth, therefore beareth that Name, Gen. 2. 7. 4. Fitted with Organs for the Soul to be its house or Tabernacle. 2. The Soul is a quickning Spirit, or spiritual sub∣stance, immortal, having understanding and will, and fitted for union to the body. 1. A quickning Spirit, or spiritual substance, a Spirit therefore invisible. 2. A substance, therefore matter and form. 1. Matter, else it could not suffer, for to the matter belongs passive principles. 2. Form, otherwise deform∣ed, or boundless, for the Form limits the thing. 2. Immortal, for it was made immediately out of no∣thing, and hence returns to him that gave it, Eccl. 12. 7. 3. Vnderstanding and will, hence a reasonable Crea∣ture, a cause by counsel. 4. Fitted for union to the body. 1. The Soul is at first united to the body. 2. Hath a fitness for it 3. When seperated doth affect this union, Rev. 6. 10. 2. The perfection of man at first, a fitness to please God, in which we may consider the image of God in man, and his dominion. 1. The image of God imprinted on man, Gen. 1. 26. 1. In his understanding, he was able to see all the Rules which would lead to God, Prov. 30. 2. 2. In his will, to choose them, Eecl 7. 29. 3. In his affections and body, with all the members thereof fitted to obey the commands of sanctified Reason and will, Rom. 6.19. 2. Dominion, which was that Royalty of man where∣by he had power to use the Creatures for his end, Gen. 1. 26. And the woman was joyned with him as a Co-partner with him in this perfection, and his Companion, Gen. 2. 22. Thus of Creation, in which these wonders appear. 1. God made something out of nothing, his power being infinite. 2. The act of Creation in respect of God Eternal, otherwise he should change, which cannot be, but pas∣sive Creation had a beginning, that is, in respect of the World made. 3. Time and place began with the World, having no absolute being, but relative respecting the Creatures hence no time nor place before the World. 4. Man the Microcosmos. 1. A being, as the Elements. 2. A body as the Minerals. 3 A moving life as stars, a springing life as Plants. 4. A sensitive life as Beasts, and 5. A rational life as Angels, and ought to lead a God∣like life as God, acting his Image in imitation of him, and for him. Quest. What is Providence? Answ. It is that whereby God looketh to his Crea∣tures, either in an ordinary, or extraordinary manner, and therefore preserveth and governeth them either by his common government, and thus he overruleth all his Creatures, or by his special government, and thus he ruleth Angels and men. 1. Providence is the Efficiency of God whereby he looketh to his Creatures] watcheth over them, Psal. 145. 15, 16. 2. This is either an ordinary, or extraordinary man∣ner. 1. In an ordinary manner, that is according to the order set at first, Hos. 2. 22. 2. Or in an extraordinary manner, not attending to that order, & then the change is not in respect of the Rule, but in respect of the means, it is not to make an effect without a cause, but to supply the place of the ordinary cause and means by his own power immediately. 3. Providence is either Conservation or Government, Conservation which is that whereby the Being and qua∣lities of the Creature are continued,] 1. The Creatures have their Being from God. 2. Hence depend upon that same causal power to continue their Being. 3. The cessation or withdrawing of that power will be the dis∣solution of the Creature, Psal.104.29. 2. Government which is the guiding of the acts of the Creatures to their ends. 1. They were made for some end, else in vain. 2. They must act, otherwise how can they attain the end. 3. Some Rule to guide them, else not act well. 4. Hence guided & governed, Dan.4.34, 35. There are two sorts of causes which God governeth causes by nature and by Counsel. 1. Natural causes which he guides by the Law of nature to their inferior ends. 1. They act by power, or principle arising our of na∣ture, natura est res nata ex principiis, as water cooleth and fire burneth. 2. Hence determined to one opposite, fire of it self burneth only if condensated. 3. Hence this cause acts to the uttermost of its power if not hindred by an external power over-ruling. 4. Nature is in all Crea∣tures, and God as a God of nature over-ruleth them, therefore this is called a common government, Jer. 32. 19. Psal. 19. 1, 2. 2. Causes by Counsel, whom God guides in a ratio∣nal manner by special Rules to the highest end, thus An∣gels and men. 1. They have Reason and liberty of will. 2. Hence are to be guided in a rational manner. 3. This manner is 1. By shewing his will. 1. Com∣manding, and to that annexing a Promise. 2. Prohibit∣ing, and to that annexing a Threatning, Mic.6.8. 2. Fullfilling his will, giving every one his due, Jer.32.19 And thus the Lord ruleth Angels and Men. 1. Angels, 1. The rule given to them was the moral law, for they were made holy and righteous. 2. The transgression of this law was charged upon the fallen Angels as mur∣ther and lying: the event of this was, 1. Some of the Angels obeyed and were rewarded 2. Some disobeyed and are miserable. 1. The time of their Fall was before men fell, for they tempted him. 2. Their sin was Pride, they kept not their station, but aspired higher, 6.v. 2. Their punishment not in the highest degree inflicted untill the last day, Matth. 25. 11. Next of the Government of God respecting Man. Quest. What is the Government of God respecting Man? Answ. The government of God respecting Man at first was that whereby God gave man the moral Law and promised to reward him with life if he obeyed, and threatned to punish him with everlasting death if he disobeyed. Concerning the event of which we may con∣sider Mans Apostacy and Anastacy. 1. The moral Law was given to Man at first to be the Rule of Obedience. 1. For he was made holy and righteous. 2. And the transgression of this Law was charged upon fallen man: hence the same rule with the Angels, only with these distinctions, 1. Various de∣ductions and applications of the moral Law respecting the condition of mans life as he hath a body, as the Sab∣bath, the honouring of Parents, and such like rules were properly belonging to man. 2. As man had senses, and was to be led by sensibles to spirituals; thus Sacraments were appointed to him. 1. The Tree of life, to assure him of life if he obeyed. 2. The tree of knowledge of good and evill to be a seal of death if he disobeyed. Gen.2.9. 2. Man acted not as every Angel, for himself only, but as a publick person for himself and his posterity: but more of this in the Apostacy of Man. 3. Hence arose a Covenant between God and his rea∣sonable Creatures, Angels and Men: That God promi∣sed happiness upon condition of Obedience, and threat∣ned the contrary upon, disobedience. And the event comes to be considered respecting man in mans Apostacy and Anastacy. Quest. What is the Apostacy of Man? Answ. The Apostacy of man is that whereby man did fall from obedience to the Rule of Gods government, in his disobeying by eating the forbidden fruit, the Devill tempting him to it by abusing the Serpent and the wo∣man as instruments, and the Man abusing the liberty of his will, the effect of which was guilt and punishment upon man and his posterity. In the Apostacy of man we may consider his Trans∣gression and the Propagation of it. 1. The transgression it self in eating the forbidden fruit. 1. He had liberty to eat any other. Gen.2. 16. 2. It was against an express command. 3. An abuse of the Sacrament; and thus a contempt of the whole Co∣venant, Gen.2. 17. And we may consider the causes of his sin, and the ef∣fects of it. The causes, a blameable, and blameless, the blameable, adjuvant and principal, the adjuvant or help∣ing causes, the Devil abusing the Serpent and the wo∣man. 1 The Devil tempted. 1. Pretending a good. 2. Concealed, yea, denyed the evil. 2. Abused the Serpent which had a natural subtlety which Satan abused, Gen. 3. 1, 2, 3, 4, 5. 3. Abused the woman, who being next to man might be most likely to perswade man, Gen. 3. 6. 1 Tim. 2. 14. 2 Cor. 11. 3. The principal, blameable cause was mans abusing the liberty of his will, Gen. 3. 6. Eccl. 7. 29. 1. Man as a Creature was mutable, immutability is a property of the Creator, and mutability is inseperable from the Creature, that is a possibility to change, and this belonging to a Creature as a Creature, and not as a sinful Creature, is no sinful defect. 2. As man was a cause by counsel he had reason and liberty of will, and that liberty of indifferency, could chuse and refuse, had no necessity upon his will. 3. Adam had the image of God, so he was able to have obeyed if he would. 1. He had perfection. 2. This was not taken away before his fall; for then he had not been perfect before his fall. 4. Hence his first sin did not arise, 1. From any sinfull principle in him, for 1. He was perfect and had no such principle. 2. The eating of the forbidden fruit was his first sin, but if it had arose from any sinful principle in him, that disposition to sin had been his first sin. 2. Hence first sin was not error in understanding, for either he had not ability to discern, or he did not use it. Not the first, for he had perfection of intellectual vir∣tues; if the second, a neglect to use his ability, this was not error in understanding, but rather of his will. 3. Hence his first sin was a consent of his will to Satans Temptation. 1. Satan presents a good. 2. Tempts to unlawful means, and man inordinately chuseth the one, and is overcome by the other, 4. Hence man put himself under the power of his mu∣tability, and thus abuseth the liberty of his will, Eccl.7. 29. that a glass is breakable is not a defect to be com∣plained of, but that man who was mutable would try whether by an unlawful means he could not attain a good, and, thus put himself under the power of mutabili∣ty, and thus this glass is broken and undone, 2. The blameless cause was the Law of God. 1. The Law forbids sin. 2. Man opposeth it. 3. The Law must yield, or man must be broken. 4. The Law cannot yield, or give place, but is like a Rock against which a Ship runneth, and breaks it self in pieces, Rom. 4. 15. The Effect of this was, first guilt, 2dly, punishment. 1. Guilt, whereby a transgressor is bound to suffer due punishment, or is lyable to it. Rom. 3. 19. 2. Punishment, namely the evil inflicted upon a sin∣ner for his transgression, which is death itself, Gen. 2. 17. Quest, What is the punishment of sin? Answ. The punishment of sin is death, which is a pri∣vation of a happy life, and being subject to the contrary misery, both the first death, the body deprived of the comforts of this life, and at last severed from the Soul, and the second death which is the death of the Soul. 1. Death is the punishment of sin, Gen.2. 17, It is a privation of a happy life] not meerly a pri∣vation of life, for then Being should cease, and the Sub∣jects of misery be taken away, and so the punishment ended, but it is a privation of a happy or comfortable life, hence the parts of death are, 1. A privation of the good, and 2. The sense of the contrary misery. 3. The kinds of death, the first death, the second death. The first death, a corporeal death, the beginning of which is in a privation of the comforts of this life in some degree, & the contrary miseries, poverty, shame, sickness, 2 Cor. 7. 10. 2. The perfection of this is when Soul & body are se∣perated, & the body returns to the Elements, Eccl, 12. 7. The second death, which is the death of the Soul. Quest. What is the death of the Soul? Answ. The death of the Soul is first a privation of that which is Essential to spiritual life, as the principle of life, the Image of God, and the contrary evil possessing (namely) a principle of Enmity in mans nature against God, landa privation of the acts of life, and a swerving of mansactions from God, the first may be called original sin, and the other actual sin. In the death of the Soul we may consider it as it is a privation of that which is Essential to spiritual life. 2. Of that which belongs to its well Being. 1. Of that which is Essential, as first, a privation of a principle of life, and so of the Image of God, Eph. 4. 18. man opposing the Law, defaced the Image of God, and spoyled himself. 2. Hence was subjected to a principle of Enmity against God, and thus a swerving of his whole nature, Rom. 8. 7. Gen. 6.5. & thus sin taketh occasion by the Law, Rom. 7. 8. 2. A privation of acts of life, and the contrary to this a swerving of the actions from the Law, Rom. 3. 10, 11, 12, 13, 14, 15, 16, 17. The first of these is called Original sin, as it is the be∣ginning and spring of the other, and the latter is called actual sin, as it is the acting of vicious principles which are in mans nature, Math. 15. 18, 19. Quest. What is the death of the soul in the second place? Answ. The Death of the Soul in the second place is a privation of the favour of God, and being possessed with fear and shame: a privation of the confirming presence of God, and being subject to the power of Satan: and the consummation of this death shall be when the Soul immediately after its departure out of the body shall be cast into hell, and both soul and body after the day of judgment. In the former we hear of a privation of that which is essential to a spiritual life, next of that which belongs to the well being and compleating of that life. 1. A privation of the favour of God. Lam. 3.43, 44. And the contrary to this, possessed with fear and shame. Isai. 57. ult. Gen. 3. 7, 8. 2. A privation of the confirming presence of God. Man should have been established in the way of life if he had obeyed; but he disobeying is deprived of this: and the contrary to this is a being subject to the power of Satan the temper. Heb. 2. 1. Eph 2. 3. The perfection of this death. 1. The Soul imme∣diately after its departure out of the body shall be cast into hell. 2. The Soul and Body after the day of Judg∣ment together cast into hell fire: Mat. 13. 50 Rev. 20. 14. 15. Math. 16. 26. Quest. What is the propagation of Adams sin unto his Posterity? Answ. Adams Transgression is extended to all his po∣sterity; for all mankind was in him the common root, and he acted as a publick person, and therefore his sin is imputed to all his posterity and he hath really commu∣nicated the same sinfull nature, that we are inclined to act as he did. We may consider the union of Adams posterity to him, and their communion with him. 1. The union, Natural, Moral. 1. Natural: all man∣kind was in him, as he was the common root of all mankind. Act. 17. 26. Hence what he acted all Mankind did act. 2. The moral union: He acted as a publick per∣son, if he had obeyed, all his posterity had been happy; he disobeying all become miserable. Rom.5.12. 2. Communion with him, by imputation, and real communication. 1. Imputation: his sin is reckoned to his posterity as if they had done it, hence in respect of the merit of it accounted theirs, hence guilt and punish∣ment upon all. Rom.3.19. 2. A real commnnication of the same sinful nature Original sin, Psal. 51. 5. Eph. 2. 3.] Thus it is natural, such as the Root such are the Branches,] 2. Sin is conveyed either from God, or from the Parents, not from God, for he cannot be the author of sin, hence the Soul as it comes out of his hand is not positively holy, for then there might be a falling from grace, seeing many Children appear to be wicked afterwards, and yet the Soul as it comes out of his hand is not positively vicious, for he cannot be the author of sin. 2. Hence sin comes to the Child nextly from the Pa∣rents, and that first, is either immediately, but not so, for the Soul of a Child is not immediately united to the Parents, therefore can have no such communion with them. 2. Or mediately, and that is either by the Body or the Spirits which unite Soul and body, not from the bo∣dy nextly, for that is united to the Soul by the Spirits, hence it is by the deordination of those Spirits which u∣nite Soul and body, and these are conveyed from the Parents, and not under the power of distemper and dis∣order, and Communion is by union, and union is by the uniting means. Qu. What Attributes shine forth in the Apostacy of man? Answ, The holiness and Justice, and yet the mercy of God in gentleness and bounty to fallen man do shine forth, in, or by occasion of mans Apostacy. 1. The holiness of God which is that whereby he cannot approve of any, but those who do agree with him, to ad∣vance him as he is most glorious, hence he distasted man, and abhorred man. Hab. 1. 13. 2. His Justice inclined to give every one his due. 1. Remunerative, in rewarding him who doth well, Rom. 4. 4. 2. Vindictive, in punishing him who doth e∣vil, Rom. 2. 9. and the degrees of this. 1. The Sentence called Judgement. 2. The Execution of it, Eccl. 8. 11. the degrees of this, first, if more mild called anger, if more sharp called wrath and fury, Deut. 29. 23. 3. His mercy inclined to succour the undeserving, hence first, gentleness inclined to spare a sinner in bear∣ing, called patience, if long, his long sufferance, 2 Chron. 11. 36. 15, 16. 2. His bounty inclined to afford supplies to the undeserving, Rom. 2. 4. Man suffers Gods dis∣pleasure for sin, but this man through his weakness can∣not bear, and therefore breaks under it, and cannot satis∣fy, and therefore it is just he should alwayes suffer. Quest. what is the Anastacy of Man? Answ. The Anastacy of man is that whereby the mer∣cy of God recovereth some sinners out of a state of sin & death, into a state of grace and life by the redemption of the Son of God, whose work it is to reconcile God and man as he is Priest, and man to God as he is a Prophet and King, and by his spirit sent to apply this Redemption. 1. The Anastacy of man is his recovery out of a state of sin and death, into a state of grace and life,] Eph. 2. 1. 2. This proceeds from the mercy of God, whereby he is inclined to succour the miserable, and the undeserving, and therefore this is done for his own Names sake, Isai. 43. 25. The Parts of this are, Redemption, Application. 1. Re∣demption, which is a payment of just price to divine Justice, and thereby satisfaction. 1. God governs man as he is a reasonable creature. 2. Hence according to Justice. 3. Hence if man had obeyed he should have been rewarded with life, but he having disobeyed, he cannot live without just satisfaction made, Rom. 5. 17. Concerning Redemption we may consider the person and his work. 1. The person who is the Redeemer, the Son of God. 1. God and man at variance, the Father in special, the person offended, man by his sin having made a breach upon the work of Creation, in which work the Fathers manner of working did shine forth, as we heard in the Efficiency of God, hence it was not meet for him to mediate. 2. This work is propounded to the Son of God, and he accepts it, and his manner of working doth especially shine forth in this, who is the second divine person, and this is the second great work, and he work∣eth from the Father by the Spirit, 1 Tim.2.6. Acts 4. 12. 2. His first work, to reconcile God to man, as a Priest, Heb. 2. 17. 2. To reconcile man to God, first, as a Pro∣phet making known the way of life, Luk. 4.18.2. As a King, dispensing life with a Kingly Authority, Psal. 1 10. 1,2,3. And by his Spirit sent to apply this Redemption, Joh. 16.8,9,10,11. but of this afterwards. The first being the Sufficiency, the second the Efficiency of mans Ana∣stacy or recovery. Quest. What in the first place ought to be considered con∣cerning this work? Answ. We ought in the first place to consider the fit∣ness of Christ to be a Redeemer, for his two natures be∣ing personally united, and yet remain the same in Essence and Essential properties, and he was anointed, that is, called and furnished to this great work of Redemption. To the performing of the work of a Redeemer, we may consider, first, a fitness of Christ to redeem. 2. The parts of Redemption. First, of his fitness, to redeem ap∣pearing in his Incarnation and Vnction. First, his Incar∣nation, the Son of God was made man in all things sin on∣ly excepted, and the manner of his Subsistence. 1. He was like to us, Phil. 2. 7. 2. in all things. Heb.2.17.3. except sin, he was without sin, Heb. 4.1. and the manner of the Subsistence of his humane nature, for that subsists in his divine person, in which we may consider the union of his natures, and their Communion. 1. Their union, which is that whereby the Son of God assumed a humane nature, to subsist inseperably in his own person. 1. The person assuming, was the Son of God, Gal. 4. 4. hence it was God assumed a humane nature, and yet not as God, for then all the three persons had assumed. 2. But the Son of God assumed mediately by his person. 2. That which is assumed is a humane nature, Soul and body, hence 1. a twofold understanding, Mark 13. 32. 2. A twofold will, divine and humane, accompanied with a natural desire of his safety, Math. 26. 39. 3. And a twofold presence, Omnipresent as God, but not so as man 3. The assumption itself, his humane nature did not subsist by its self, for then it had been a person, and then two persons mediating, but there is but one Mediator, 1 Tim. 2. 5. 2. His humane nature subsisted in his person. 1. It was sustained by it from the beginning of its Being, and thus was related to the divine nature as an Effect, or an Adjunct. 2. It was filled with the divine nature, Col. 2. 9. and thus the divine nature had a twofold respect of Subsistence, one in the Godhead as he was the second person, this was from Eternity; another in the humane nature in time, and yet but one Subsistence, for this works no change in the divine nature, only a relation is added to it. 3. Subsisteth in it inseperably,] for if this union had been broken, then no Mediator, not God-man in one person, hence when Soul and body were severed, yet the divine nature preserved its union to both of them, Acts 2. 31. 4. Hence assuming was no act of Christ Humiliation for, 1. It was an act of his divine person, and that can∣not suffer. 2. If it were an act of Humiliation, it should be laid aside in the state of his Exaltation, then the uni∣on of Christs natures should cease in heaven, but this cannot be. Thus of the union, Next of the Communion of Christs natures: only we must remember, 1. Their Commu∣nion. 2. But no Confusion. 1. Their Communion, which is personal, for such is their union. 1. Hence they co-operate to the same effect, if the di∣vine nature doth effect that to which the humane nature doth not concur, then no work of God-man, if the hu∣mane nature did that in which the divine did not concur, then no act of the Person; hence they co-operate to the same effect. 2. Its according to their properties and distinct man∣ner of working: when the humane nature was the Sa∣crifice, the divine nature was the Altar, which sanctifi∣eth the Sacrifice: and as he was God and man he was the Priest, and when his body was raised out of the grave this divine nature acted in that work by virtue of its re∣lation to the humane nature. Hence what is proper to the Person is attributed to the humane nature by reason of its relation, as to be in the beginning; and what belongs to one nature is attri∣buted to another, as God manifested in the flesh. &c. And hence the humane nature is to be worshipped, not in respect of it self, but as united to the divine nature. Heb.1.6. And yet the distinction of his natures remain, that is they remain the same in essence and essential properties. 1. In essence, his divine nature cannot be a humane nature, that cannot change; his humane nature cannot be a divine nature, for finite cannot become infinite. 2. Distinct in their essential properties, that although they doe make use of one anothers propertyes, yet the essence remaining distinct, their essential properties are distinct; a divine and an humane understanding, will and presence, as we said before. Thus of the Incarnation, next of Christs Vnction, Call Furniture. 1. His Call, his Father called him, that is 1. Chose him to this work, Isai. 42. 1, 2. 2. Gave him a Commissi∣on, Joh. 3. 17. 3. Promised to prosper and reward him. Isa. 53. 10. 11. And Christ accepted of this work, Psal. 40. 6, 7. Hence a Covenant between the Father and the Son, and thus in this respect our Mediator was eternal. Heb. 13. 8. & 7. 17. 2. His Furniture. 1. A fullness of grace, Joh. 1.16. beyond measure, Joh. 3. 39. Isa. 42. 1, 2. Hence all the three Persons have their hand in Re∣demption. 1. In making the humane nature. 2. In uniting the humane nature to the divine nature; for these belong to the efficiency of God as he is God. 3. But the second Person only assumes it, he alone is the term of that Relation, their act terminates only on and in him. Quest. Why must Christ be God and Man? Ans. Christ must be man that he might suffer for man and teach man familiarly, and be of the same kind with his body; and he was God, that he might enable his hu∣mane nature to suffer, and that he might be a most able Prophet, and be able to his body, and rule as King. 1. He was man that he might suffer for man; for man had sinned, and man must suffer: and he was God to en∣able his humane nature to suffer. Heb.9. 14. 2. He was man that he might teach man familiarly after the manner of man, and he was God that he might bean able Prophet: 1, Cor. 2.16. 3. He was man that he might be of the same kind with his body, the head and the body must be of the same kind, and yet he must be God, that he might be able to supply his body, and to rule as King, Eph. 1. 21, 22. Rev. 1. 17, 18. Quest. What are the parts of Redemption? Answ. The parts of Redemption are Christs humilia∣tion, and his Exaltion, 1. His humiliation, whereby he satisfied for offences, and merited life, humbling himself in his life, and especially in his death. The parts of Redemption are humiliation and Exalta∣tion. 1. Christs humiliation whereby he satisfied for of∣fences. 1. Man had sinned. 2. Hence ought to suffer punishment. 3. Christ as a Surety beareth the punish∣ment. 4. He satisfied for offences by his passive obedi∣ence, Gal. 4 4. 2. Merited life. 1. If man had obeyed he should have been rewarded with life. 2. Hence no reward without doing well. 3. Christ doth perform this. 4. Hence Christ merited by his active obedience, Rom. 5. 19. passive obedience did only satisfie for the breach and wrong, but it was his active obedience which did merit the reward, namely life and happiness. 3. Humbling himself in his life, and especially in his death, the consideration of these followeth. Quest. What was the Humiliation of Christ in his life? Answ. Christs humiliation in his life was first in respect of his private life, his body was born of the Seed of the Virgin Mary, and both Soul and body having been made and sanctified by the holy Ghost, in his Infan∣cy he was Circumcised, and offered, and fled into Egypt, and become subject to his Mother, and afterwards la∣boured with his hands, until he came to his publick life. The humiliation of Christ in his life, private and pub∣lick life. 1. Private life, his admission into the World, commoration in it. 1. His admission, in which his Con∣ception and Nativity. 1. His Conception, his body was born of the Seed of the Virgin Mary, both Soul and body made and sanctified by the holy Ghost. 1. His body was of the Seed of the Virgin Mary as the passive principle, Luk. 1. 35. the holy thing born of her. 2. Thus he was of the Seed of the woman according to the promise, Gen. 3. 15. 3. Mary was of the Seed of David, hence Christ was king of the Jews by birth, being of the Seed of Da∣vid, Math. 2. 2. 2. Both Soul and body were made and sanctified by the holy Ghost as the active principle, Luk. 1. 35. 1. His Soul made immediately out of nothing, created by infu∣sing, and infused by creating, as the Soul of man is. 2. His body formed by the holy Ghost, hence the Seed of the woman, yet not of the Seed of man. 2. Hence the course of Original sin was stopt, and he was called that holy thing, Luk. 1. 35. 2. Sanctified by the holy Ghost] Soul and body united and raised to the highest perfection. 1. In respect of habitual perfection there could be no addition. 2. In respect of actual per∣fection there might be, and was a growth, Luk. 2. 52. thus in respect of his humane nature he was a Son with∣out a Father, in respect of his divine nature, a Son with∣out a Mother, tipified by Melchizedech, Heb. 7.3. 2. The Nativity of Christ, he was born of Mary, the wife of Joseph, before they came together, after she had gone a full time, Math. 1. 25. His Commoration in the World. 1. His private and publick life, and 1. His private life, 1. In his Infan∣cy circumcised and offered, and thus performed the Ce∣remonial Law, Luk. 2. 21,22. 2. Flight into Egypt, he was born to misery, and yet was to deliver his people out of Egypt. Math 1. 21. 3. His subjection to his Mo∣ther; thus fulfilled the Moral Law, Luk. 2. 51. his dispute with the Doctors when he was about twelve years of Age, to shew that he needed not to the taught of man, Luk. 2. 42, 46, 47. and his labouring with his hands, and thus did bear the curse of our labours. Genesis 3. 19. Quest. What was the Humiliation of Christ in his publick life. Answ. Christ's Humiliation in his publick life was that whereby he entred into his publick life, with bap∣tisme, and temptation, and his course in it was a going about doing good in poverty and much labour, preach∣ing and working of miracles: & towards the conclusion, prepared himself and his Disciples for his death. 1. Christ entred into his publick life with Baptism & Temptation. 1. By Baptisme, Mat. 3. 15. shewing himself to be the band of both the Covenants, and that the Covenant of works and the covenant of grace were performed in and by him. 2. By Temptation, Mat. 4. the beginning of that Chap. shewing he was come upon his trial, and should over∣come and be able to succor the tempted. 2. His course in his publick life in going about doing good. Act. 10. 38. 1. in poverty. 2 Cor. 8. 9. 2. In much labour, 1. In preaching. Luk. 4. 18. 2. Working Mira∣cles of all sorts, which was proper to Christ. Mat. 11. 5, 6 3. Towards the conclusion prepared himself and his Disciples for his death, by his practice, and his speech. 1. His practice, 1. His Example in giving such an ex∣cellent pattern of humility and love in washing his Dis∣ciples feet, Joh. 13. 1. to the 18. 2. More especially in his Transfiguration, Mat. 17. 2. And his Celebration of the Passover, and abolishing of that, thereby shewing he was the lamb to be offered up, and appointing his Supper in the place of it, Matth. 26. 17. 26. 2. By his speech, 1. To God in prayer, Joh. 12. 27. his most solemn prayer in Iob. 17. 2. His speech to his disciples in the 14, 15, 16. Chapters of John. Quest. What was the Death of Christ? Answ. Christ's death was the extream punishment he suffered, first before his Crucifixion especially in his ago∣ny in the Garden, and his being arrested by a band of men with Judas, & being arraigned, he suffered extream igno∣miny by derision and whipping, and the sentence of con∣demnation; but principally his suffering the Crucifixion it self. Christs death was the extream punishment he suffered before his Crucifixion, especially in his Crucifixion. 1. Before his Crucifixion; 1. Before his arraignment, 1. His Soul trouble, especially his Agony in the garden Luk. 22. 44. 2. His being arrested by a band of men with Judas, ver. 47, and 52. 2. His being arraigned before civil and ecclesiastical Tribunal. Luk. 22. 54. Thus Justice pursued our Surety. Isai. 53. 12. 3. Vpon his arraignment followed, 1. His Ex∣tream ignominy be derision and scourging, Mat. 26. 67. A Sentence of Condemnation, Mat. 26. 27. He was re∣proached as a Deceiver, a false Prophet, a Blasphemer, and many other horrible crimes, for he suffered for all sorts of sins, Isai. 53. 5. Quest. What was Christs Crucifixion? Answ. Christs Crucifixion was that whereby he was listed up and hanged upon a cross, and so being made a curse, languished to death, and suffering both a bodily and spiritual death, gave up the Ghost, and his body con∣tinued in the grave three dayes. 1. His Crucifixion is that whereby he was lifted up and hanged upon the cross, Matth. 27. 35. 2. And thus was made a curse and languished to death. Gal. 3. 13. hence the death he suffered was, 1. A cursed death, the hanging upon the cross being a Symbolum or sign of the curse. 2. A most shamefull death, hanged up between the heaven and the earth, as if the heaven at present rejected him, and as if the earth would not bear him. 3. A most tormenting death in pain and lan∣guishing, especially considering the perfection of his spi∣rits and senses, and consequently the pain he felt was the greater, being perfectly sensible of pain. 3. Suffering both a bodily and a spiritual death. 1. A spiritual death, wholly deprived, of the sense of the sweetness of the love of the Father, and possessed with the sense of the contrary bitterness, Mat. 27. 46. 2. Bo∣dily death, He gave up the Ghost, Mat. 27. 50. 1. He was a Surety for sinners. 2. Hence he was to suffer death. 3. Hence must shed his heart blood. 4. Hence wholly deprived of the life of joy and comfort in Soul and body. 5. But yet not left to sin, for that befals man because he is weak and breaks under the punishment of sin, but Christ was able to endure the worst and extre∣mity of the punishment. The consequence of his death, his body continued in the grave three dayes; Luk 24. 7. 1. He had endured the punishment respecting sense, when he said it is finished. 2. Yet continued in the state of death. 1. His body buryed. 2. His Soul seperated from it, though not suffering pain. 3. The union of his Soul, and likewise of his body continued unto his divine person, that although they were severed one from ano∣ther, yet they remain united to his divine person, Acts 2. 31. The second part of Redemption (namely) Christs Exaltation. Quest. What is Christs Exaltation? Answ. The Exaltation of Christ is his Tryumph over his and our Enemies; the degrees of which are his Resur∣rection from the dead, his ascension into Heaven, his session at the right hand of the Father, and at the end of the World, his return in glory to be the Judge of the World. 1. His Exaltation, that is his Tryumph over his and our Enemies, Acts 2. 35, 36. Phil. 2. 8,9. 2. The degrees of which Exaltation. 1. Before the end of the World 2. At the end of the world. 1. Before the end of the world, 1. His Resurrection, his body raised, Soul and body reunited, and this done by his God-head, Rom. 1. 4. and seen by his Disciples forty dayes, Acts 1. 3. 2. His Ascension. 1. His humane nature ascended in∣to the highest Heavens by the power of his God-head, Eph. 4. 10, 11. his Disciples being witnesses, Acts 1. 10, 11 3. His session at the right hand of his Father, which holds forth 1. His entertainment by his Father, Psal. 110. 1. having accepted him, and put all things under him, 1 Cor. 15. 21, 22, 27. 2. He well satisfied with his re∣ward, Psal. 16. 11. 3. Hence his Intercession, he presents his merits, claimeth the performance of what was pro∣mised him, respecting his glory and the good of his peo∣ple, Heb.9.24,25. 2. At the end of the World, his return in glory to be the Judge of the World. 1 Thes. 4. 16, 17. 1. In Christs humiliation the glory of Christs divine na∣ture was hidden, but not diminished, in his Exaltation it is manifested, but not augmented. 2. His humane nature was really abased, and really exalted, enjoying the actings of the glory of his divine nature according to its manner and measure. 3. When the day of Judgement is come and finisht, he will deliver up his Kingdome to his Father, as com∣pleat, and so to continue for ever, but not so as to put an end to his Head-ship, and Mediator-ship, 1 Cor. 15. 24, 28. 4. The degrees of his Exaltation are according to the degrees of his humiliation. 1. Christ dyed, and he rose again. 2. He descended into Hell, and he ascended into Hea∣ven. 3. His body lay in the grave three dayes, that is, a part of all the three dayes, and he sits now at the right hand of his Father, and shall come in great glory to judge the World. Quest. What is Application of Christs Redemption? Answ. Application of Christs Redemption is the se∣cond part of mans recovery, whereby that which Christ hath done as a Mediator is applyed to those whom the Father hath elected, & made theirs effectually by the Spi∣rit, and giveth common gifts to others, in which let us consider. 1. What is applyed] that which Christ hath done as a Mediator. 1. That which he purchased by his humilia∣tion. 2. And possesseth in his Exaltation for his, Eph. 1. 3. 7. 2. To whom is this Application of Redemption made it is applyed to those whom the Father hath elected. 1. The Father hath intended the salvation of a certain number of mankind, these are his by Election. 2. Those and those only he hath given to his Son, these are Christs by donation from his Father, Joh. 6.37. 3. These Christ only intends to save, Joh. 17.9, 10. 4. Hence no univer∣sal Redemption, so either these elected he intends only to redeem, or others besides them, then it should be un∣certain to God who shall be saved, which cannot be, Joh. 13. 1. and if it depends meerly upon the liberty of mans will, it should be uncertain whether any shall be saved, yea, it would be certain then none, could be sa∣ved, for none by nature is sincerely willing, Psal. 110. 2, 3. but the Lords foundation remaineth sure, he know∣eth his own, 2 Tim. 2. 19. 2. Yet if may be granted, that which Christ hath done. 1. Is of universal value] hath worth enough in it for the salvation of all. 2. It is offered to all. 3. Man not knowing who are excluded out of, or included in Electi∣on, we ought to hope charitably, hence it followeth. Herein appears Predestination, (namely) the Decree of God concerning the manifestation of his glory in the everlasting sate of man, electing some, and reprobating others. 1. Election. 1. He intends the glory of his mer∣cy. 2. He chuseth some to be Vessels of his mercy, Rom. 9. 23. 3. Hence willeth the means. 1. Permits their fall. 2. Willeth their recovery by Redemption, and Ap∣plication. 2. Reprobation. 1. The Lord intends the glory of his Justice. 1. Some appointed for that end, Jude 4. Rom.9.22. 2. Permitted them to sin, and to continue hardened in sin to their destruction. 3. The Application it self, that which Christ hath done is made theirs effectually for either it is made theirs by effectual Application to them, or it may be theirs be∣fore it is applyed to them, but that cannot be, for before Redemption be applyed to them, they are Children of wrath as others, Eph. 2. 3. the wrath of God abideth on them, Joh. 3. 36. they cannot be saved and damned at the same time, hence Election works no change in the per∣son, doth not change his state before effectual Applica∣tion. 4. By whom is this Application made, it is by the Spi∣rit sent from the Father and the Son. 1. As it requireth an almighty power, a divine pow∣er, so it is the work of all the three person. 2. As they co-operate according to their manner of Subsistence and order of working, it is of the Father firstly by his Son and Spirit. 2. It is of the Son as he works from the Father by the Spirit. 3 It is of the Spirit as he worketh from the Father and the Son. And hence salvation is of the Father intentionally in Election. 2. Of the Son virtually, as he hath purchased salvation. 3. Of the Spirit effectually, as he is sent to apply this, Joh. 16, 9, 10. and giveth common gifts to others for the sake of his Elect, Psal. 68. 18. Eph. 4. 8, 12. Quest. What are the parts of Application and the manner of applying those parts? Answ. The parts of Application are union to Christ, that is Oneness in relation to Christ, and Communion with Christ, that is having in common with Christ, the blessings he hath purchased, and the manner of Applica∣tion of these is either internal, and mystical, this is pro∣per to true believers, or external and visible, and this Hipocrites have in common with true believers. Application may be considered either in the parts of it, or adjunct manners. 1. The parts of it, that is such parts as doe constitute it, and of which it doth consist, union to Christ, Communion with Christ. 1. Vnion to Christ] that is an Oneness in relation to Christ, whereby they are Christs, and Christ is theirs. 1. Not an Essential Oneness, to be one in Essence with Christ, this is proper to the three persons thus to be one. 2. Not a personal Oneness, this is proper to the hu∣mane nature of Christ to be one with his divine nature to subsist inseperably in the same person. 3. Such a relative oneness, so that the Lord Christ owneth the Soul, and the Soul owneth and as true∣ly one with Christ in a spiritual sense, as the bridegroom and the bride. Cant. 6. 3. Revel. 22. 17, 20 Eph. 1. 11, 12, 13. 2. Communion with Christ, whereby we have in common with Christ the blessings he hath purchased. Eph. 1. 3. As a woman by mariage hath the benefits of a mariage relation in common with her husband. 2. This union to, and communion with Christ may be considered in respect of the manners of it, in which we have the distribution of the subject from its adjuncts, and those considered, as proper or common, 1. Proper to true Believers, and ariseth out of the special nature of application, is that internal and mysti∣cal sincere union to, and communion with Christ, which although it may be seen by him who hath it, and may be seen by others as to the Judgement of Charity, but can∣not seen by others as to the Judgement of verity and infallibility, and therefore may be called inward and my∣stical, Rom. 2. 28. and this is proper to true believers. 2. Or that which is common (namely) an external and visible union to, and Communion with Christ. 1. In words they speak as such. 2. In works outwardly they practice as such, who have union to Christ and Commu∣nion with him. 3. And therefore to the Judgement of rational Charity appear to be such. 4. And have really an external and visible union to Christ, as Christ is the head of his visible Church. 5. But this is that which hi∣pocrites have in common with true believers, Rom. 2. 28. Let us begin with that which is internal and mystical union to Christ. Quest. What is that internal and mystical union to Christ? Answ. Internal and mystical union to Christ is that whereby the Spirit having wrought Faith in the heart causeth the soul to come to Christ for life, and is joyned to Christ as its spiritual head. 1. That whereby the spirit having wrought faith in the heart, 2. Cor. 4. 13. Rom. 6. 17. 2. Causeth the soul to come to Christ, Cant. 1. 4. for life. Joh. 5.40. 3. And is joyned to Christ as it spiritual head, Eph. 1. 22. and this is internal and mystical, none knows but he that hath it, Rev. 2. 17. Quest. In what manner doth the Spirit work Faith? Answ. The Spirit doth work Faith by an unresistible power, he prepareth the heart by making it contrite and humble, and then infuseth Faith. Concerning the working of Faith consider who work∣eth it, and how. 1. Who worketh it] It is wrought by the unresistible power of the Spirit. 1. Those who are dead cannot of themselves move, so are all by nature, Eph. 2.1. 2. By nature a meer resistance against the Spirit, Acts 7. 51. 3. Hence the Soul at first is passive in this work, moves as moved. 4. The power at first put forth by the Spirit is exceeding great, more then at Creation, for then as there was nothing, so there was no resistance, but here is not a meer emptiness and nothingness, but worse, a Spirit of resistance against the work of Faith, Eph. 1. 19. 2. How he worketh it by preparation and infusion. 1. Preparation before the infusion of Faith. 1. So long as there is a resisting, there can be no receiving, consent and dissent cannot be in the same Subject, in the same part, respect and time. 2. But to resist and not be sub∣ject is natural, Rom. 8.7. 3. Hence the power of resistance must be taken away before an infusion of Faith, a turning from sin and self, before there can be a turning unto Christ. This preparation is in contrition and humiliation. 1. Contrition. Quest. What is Contrition.? Answ. Contrition is that whereby a sinner being con∣vinced of the evil of sin, and feeling the bitterness of it, is broken under the burthen of it, and broken off from the same with a hatred, sorrow, abomination, and fear of sin as the greatest evil. Contrition consists of conviction and compunction. 1. Conviction, whereby a sinner is convicted of the evil of sin. Iob. 16. 8. Ier. 2. 19. 2. Compunction, a pricking of the heart, letting in a sense of the bitterness of sin into the heart, Act. 6. 37. Zach. 12. 10. The effect of this brokenness of heart, 1. Vnder the burden of sin as too heavy to bear. 2. And off from sin as a most foe; and this appears. 1. In respect of sins past and present, 1. Hatred. 2. Sorrow. 3. Abomination. 2 Cor. 7. 11. 2. In respect of the future, a fear, Psal. 51. 17. Quest, What is Humiliation? Answ. Humiliation is that whereby a sinner despair∣ing of life in himself, and of any ability of himself to go to Christ, is content to be at the dispose of God and is brought down to the foot of God, hence is poor in spirit and is cut off from self confidence and self-soveraignty. 1. Humiliation is that whereby a sinner despaireth of life in himself] for he sees himself to be naked and mise∣rable. Rev. 3. 17, 18. 2. And of any ability in himself to goe to Christ] that he is blind, maimed and halt, Luk. 14. 21. 3. Hence is content to be at the foot of God, at the Lords dispose] Act. 9.6. Isa. 41. 2. hence poor in spirit, Mat. 5.3. And thus is cut from self-confidence, and self-severaignty. 1. From self-confidence] he feels its in vain for him to lean upon any thing that he hath or can doe. 2. From self-soveraignty, for he is weary of the vole of sin, and he cannot rule himself, he is weary of him∣self and heavy laden. Joh. 7. 20. Mat 11. 28, 29. Quest. What is the infusion of Faith? Answ. The infusion of Faith is the pouring into the heart a spirit of faith whereby the soul is affected toward Christ as a giver of life, and by means of the covenant of grace cometh to Christ for life, and is joyned to him as its head. 1. This infusion of Faith is the pouring into the heart a spirit of Faith] a disposition or spirit to believe. 2. Cor. 4. 13. Hence followeth, 1. The heart is affected towards Christ as the giver of life, John 4. 10. 2. Comes to Christ for life, Joh. 6. 37. and this is by means of the covenant of grace which containeth the promise of life to believers. The Law is a means remotely to prepare for faith, but the Gospel nextly as it contains the covenant of grace. Gal. 3. 2. 3. And thus the soul is joyned to Christ as its head] 1. Christ propounds himself as a most suitable husband, and Match for the soul. 2, The soul consenteth. 3. By consent is joyned to Christ. 1 Cor. 11. 2. Revel. 22. 16. 1 Cor. 6. 17. But concerning the salvation of Infants we may con∣sider. 1. Some Infants are saved, otherwise all that dye in their infancy are destroyed, which would be a cruel con∣ceit. Mar. 10.15. 2. All that are saved must be saved by Christ, if one might be saved without Christ, then not needfull for any one whomesoever. 3. All who are saved by Christ, must be saved by u∣nion to Christ, otherwise cannot have communion with him. 4. This union to Christ must be by faith, for there is no other union to Christ revealed in the Gospel. 5. This Faith is wrought either mediately by means of the Gospel revealing the Covenant of grace, or imme∣diately without this Gospel revelation, but those Infants whom Christ saveth are not capable of hearing and un∣derstanding the Gospel preached, and yet let it not be hard for us to believe they may be saved. 1. If the first Adam could convey of his sinful image, to his Seed, surely the second Adam the Lord Jesus can communicate of his image. 2. Have Infants a union to the first Adam by natural generation or propagation, and shall not some Infants have union to the second Adam in the way of regenerati∣on, surely Christ hath as much power to save Infants as Adam had to destroy them, Rom. 5. 20. Qu. What is Communion with Christ mystically considered? Answ. Communion with Christ is that whereby Christ doth communicate unto a believer a state of life, and makes him partaker of life it self, and thus hath commu∣nion with Christ: not only relatively in Justification and Adoption, but by real communication in sanctification and glorification. 1. A believer having union to Christ hath communion with Christ, Eph. 1. 3. Rom. 8. 32. 2. Hence communion. 1. In respect of the state of life. 2. In life itself, and thus is translated from death to life, 1 Joh. 3.14. The first is communion relatively in Justification, Adoption. 1. He that was condemned is now absolved in Justi∣fication. 2. He that was a stranger from God, yea, an Enemy, is become a friend, yea, a child of God in Adoption. The second is communion by way of real communica∣tion, and as the former respects condition, so this respects disposition. And this is in sanctification and glorification. 1. He that was filthy and under the power of sin is cleansed from filth, and under the dominion of grace] sin mortified, and the Soul quickned to newness of life, thus in sanctification. 2. He that was seperated from God, and suffering the punishment of sin, doth enjoy God in a blessed manner, thus in glorification.] The Soul is matched and joyned to Christ in a holy marriage Covenant in vocation, acquit∣ted from Trespasses & debts in Justification, accepted into near relation to the King of Kings in Adoption, cloathed with royal apparel, the image of God in sanctification, admitted to be in the gracious presence of God, to enjoy him in glorification. Quest. What is justification? Answ. Justification is that whereby the Righteousness of Christ being imputed to a believer, and by Faith ap∣plyed, God is reconciled to him, and he is absolved from the guilt of sin, and pronounced righteous and worthy of eternal life; in and for the sake of Christ. 1. By Justification the righteousness of Christ is im∣puted and applyed; that is, of God's part imputed to a believer, reckoned to him to be his own, Rom. 4.5. and applyed to himself by faith. Rom. 4. 2, 3, 4, 5. hence a be∣liever is justified by faith instrumentally, hence not ju∣stified before faith, hence not justified from all eternity; for before faith the wrath of God abides upon him. John 3. ult. 2. Christs righteousness being imputed and applyed to a believer, hence, 1. God is reconciled to him, so that he hath Peace with God, Isai. 27.4 Peace with the creatures. Joh. 5 23. And he is absolved from guilt, and pronounced righte∣ous, and worthy of life in Christ, Rom. 8. 33.34. This Sentence of Justification is declared in the word of God, whether the soul doth see it or not, for his comfort. John. 3. ult. Quest. What is Adoption? Answ. Adoption is that whereby a believer is advan∣ced to be a child of God, and to the priviledges of a Son. 1. He is advanced to be a child of God] 1. Joh. 3. 1. 2. Hence advanced to the priviledges of a Son] 1. Hence related to the Father, who hath given him his Son and all other good things, an interest in a child's portion. Rom. 8.32. 2. Hence related to the Son of God as a Brother, Heb. 2. 11, 12. hence a co-heir, Rom. 8. 17. hence a King, a Priest, a Prophet, Rev. 1.6. And a right to the inheritance it self, the Kingdome of glory, and to creatures in this life, and the ministration of Angels. Heb. 1. 14. 3. Hence related to the Holy Ghost, his assistance, which as its immutable, is called a Seal, Eph. 1.13,14. 2. As its a pledg of more, its called an Earnest of the in∣heritance, 3. As it resembleth the Assistance of the Spi∣rit which Christ hath, so its a kingly, priestly, and pro∣phetical Spirit which a believer enjoyeth, Rev. 1.6. 4. At this Spirit doth dispose a Believer to act in a child-like, and filial manner is called a spirit of Adoption. Rom. 815. Quest. What is Sanctification? Answ. Sanctification is that whereby a believer is fit∣ted to live to God by Christs sanctifying his nature here in some degree, by mortifying vicious dispositions which is the putting off the image of the first Adam; and by in∣generating gracious principles which is the putting on the image of the second Adam, and in the life to come wholly and perfectly sanctifyed. 1. A believer is fitted to live unto God, 2] Tim. 2.21, called sanctification, as it maketh holy, a transformation, as it changeth nature, not in respect of the Essence of the Soul, or Faculties, for it remains the same Soul and Faculties; otherwise, not the same person, but the change is in respect of qualities, Rom. 12.2. called the image of Christ, 2 Cor. 3. ult. a divine nature, as it inclineth to imitate God, 2 Pet. 1. 4. In this we may consider the parts and subject. 1. The parts. 1. A mortifying of vicious dispositions, called the putting off the image of the first Adam, 1 Cor. 15,49. and called mortification, Col. 3.5. 2. An ingenerating gracious dispositions, called the putting on the image of the second Adam, 1 Cor. 15.49. & is vivification, Eph. 2.1. in the first the virtue of Christs death is applyed, in the second, the virtue of his Resur∣rection, and both these by Faith, Rom. 6. 8. 2. The subject of this, the whole man, not wholly. 1. The whole man. 1. The understanding fitted to discern rules which lead unto God, hence principles of spiritual wisdome and sanctifyed reason, 2 Cor. 4, 5,6. but yet this is only in part, and imperfect, 1 Cor. 13. 12. some abiding ignorance and Atheisme. 2. The will fitted to chuse and close with God as the chiefest good, Psal. 73. 25. hence a principle of love and life, and yet with some reluctancy, not perfectly willing, Joh. 21. 18, 19. 3. The affections, with the body and members of it fitted to obey the commands of sanctifyed Reason and will, Rom. 6. 13. and yet not perfectly, some affections yet remain to be crucified, Gal. 5. 24. 1. Hence a perfection in parts, 1 Thes. 5. 23. that is, in all parts and Faculties, every sanctifying grace. 1. Not a perfection in degrees, hence 1. Sin and grace in the same Faculty, Gal. 5. 17. Spirit and flesh. 2. Hence the combate. 1. The Flesh warreth against the Spirit, guard∣ed by Satan and the World. 2, The Spirit warreth against the Flesh, guarded. 1. By the Father, as he pitieth his in∣firm children, Psal. 103. 13. 2. By Christ Jesus, as he is touched with the sense of infirmities of believers, Heb. . 15. 3. By the Spirit, as he helpeth their infirmities, Rom. 8. 26. causing believers dayly to repent and convert, Math. 18. 3. and hence all the spiritual armour put on, but above all to be strong in the Lord, and in the power of his might, Eph. 6. 11, 12. Quest. What is glorification? Answ. Glorification stands in the blessed vision and enjoyment of God himself, and all things appertaining to a blessed life, of the beginnings of which a believer partaketh in this life, and the perfection of it when the Soul is departed out of the body, and ascended into Hea∣ven, and Soul and body shall be reunited and glorified together at the last day. In glorification we may consider, 1. The Essence of it. 2. The complement. 1. The Essence of it stands in blessed visions and enjoy∣ment of God himself, Psal. 73. 25. Psal. 27. 4. Psal. 116. 7. 2. The complement of it, all good things belonging to a blessed life, Psal. 84. 11. it is called glorification, as it maketh believers glorious, Rom. 8. 30. The degrees of this, Inchoation and Perfection. 1. Inchoation, here some beginnings of it, 1. In di∣rect actings upon God, seeing him as in the glass of his word and Ordinances, 1 Cor. 13.12. 2. Reflect acts, a believer hath discerning what God hath done for him in working in him repentance and faith; hence an Assurance, that he was elected, and that he was to be for ever happy, hence Joy, Rom. . 3, 4, 5. 2. The Perfection, 1. Of the soul immediately after its departure out of the body, Phil. 1. 23. 2. Of the soul and body both glorified at the day of Judgement. Eph. 4. 13. Phil. 3. 20. 21. Joh. 17. 23. Hitherto of internal and mystical union to and com∣munion with Christ, proper to believers, now of exter∣nal and visible union to and communion with Christ. Quest. What is visible union to and communion with Christ? Answ. Visible union to, and communion with Christ, is that whereby believers doe visibly profess the Faith, and subject to the visible government of Christ, having visible communion with Christ in his ordinances, and thus the Church considered as visible doth, in which those who have only and nothing but a visible union to & com∣munion with Christ, are Hypocrites. 1. A visible professing of the faith] having and holding forth so much knowledge of Christ as may let Christ in∣to the soul, not grosly and sottishly ignorant. 2. Doe subject to the visible Government of Christ in his Ordinances] Isai. 44. 5. 2 Chron. 30. 8. And thus to the judgement of rational charity are visible Saints, they profess this in words, and their works do not deny it. Tit. 1. 6. And visible Saints may be considered in a segregative, or a congregative manner. 1. Segregatively, as scatter'd sheep by themselves, as those certain disciples scatter'd, Act. 19. 1. 2. Congregatively, as flocking together, and thus a Church as a visible body doth. But those who have on∣ly an external and visible union and communion with Christ, but not internally, mystically and sincerely, these are Hypocrites. Luk. 8. 13. 1 Joh. 2. 19. Joh. 15. 2. Quest. What is a visible Church? Answ. A visible Church is a company of visible Saints joyned in a visible covenant with Christ and one with another, to walk together in the use of Christs Ordinan∣ces in a visible Church order. 1. That there is a visible Church is manifest, other∣wise Christ hath no visible Body, no visible Officers, or they to officiate to them who are not visible, 1 Cor. 12. 12. 2. The matter of a visible Church is visible Saints, for Christ's visible Church is called his Body, 1 Cor. 12. 12. his Temple, Ephes. 2. 21, 22. therefore the matter of this ought not to be visible Rebels and Traitors. 3. The form of a visible Church is their covenanting, 1. There is such a covenant, for the covenant so often mentioned with the Israelites. 1. It was not the covenant of works, for that was made only with our first Parents, and with us in Adam, but since mans fall who could en∣gage in that. 2. Not the covenant of grace strictly ta∣ken for believer and live, for many were in the covenant spoken of made with the Church of the Jews, who were never in the covenant of grace but were graceless, Zach. 11. 10. 3. Yet this belongs to the covenant of grace as an Or∣dinance appointed by it, and an outward means to admi∣nister it. 2. That this is a form of the visible Church appeareth 1. They are a City and Corporation, therefore a co∣venant to make them such. 2. They joyne in holy fel∣lowship either without consent or with consent, if with∣out consent, then though a Church be unwilling, they cannot keep them out, then they cannot cast them out, though they ought to keep out the unworthy, and to cast out the obstinate offender. If by consent, then it is either manifest or unknown consent, if an unknown consent be sufficient to admission then an unknown dissent may be sufficient to keep out, or cast out; and if a manifest consent be necessary to a joyning in Church fellowship, then a covenant, for what is a Church covenant, but a manifest consent to walk with Christ, and one with another, according to the rules of the Gospel in visible Church order. Quest. How may a visible Church be considered? Answ. A visible Church may be considered in respect of the time in which it lived. 1. As it was confined to a Family from Adams time to Moses time, and then they had Prophets to be extraordinary Rulers, and the Head of the Family was the ordinary Ruler, and the rule of Re∣ligion was given by Tradition. A visible Church may be considered either as totum ho∣mogeneum, or Integrale. 1. As totum homogeneum, and thus is distributed into individual Congregations and Churches, as mankind in∣to Individual men, and thus every individual Church hath the matter▪ and form of a Church, and thus we read of the Churches of Christ, 1 Cor. 11. 16. 2. Or as totum Integrale, or an individual man made up of his members, and so every individual Church doth consist of its members, and in this sense comes in the con∣sideration of a Church, as Organicum totum, as fitted for operations for the good of the whole. And hence Governours, and governed. 1. Governours, who exercise Authority over the Church, having the Ecclesiastical doctrinal, Judi∣cial, 1. Doctrinal dispensation of the Word, as Church Officers, and of the Sacraments, Rom. 11. 17. Eph. 4. 10, 11. the administration of these committed to Church∣Officers. 2. Judicially by the Officers, with the consent of the Church. 1. In respect of those without. 2. And within. 1. Without. 1. Some to be taken in by opening. 2. Some to be kept out by shutting the dore of the Church. 2. In respect of those within, to bind, loosen. 1. To bind, the first degree of which is admonition, the second degree is excommunication, Math. 18. 16, 17, 18. The Ministerial Rulers of the Church, who act in the name of Christ the supream Ruler and Head of the Church, Col. 1. 18. these are extraordinary, ordinary. 1. Extraordinary, called of God immediately, Gal. 1. 1. and had infallible direction and inspiration from God, Gal. 1. 1,2. 2 Pet.1. ult. 2. Ordinary Rulers called of God mediately by the Church, Acts. 3.5 Acts 14.23. hence Election and Ordi∣nation, 1 Tim.5.22. and these ought to rule according to the Word given by the extraordinary Rulers, 2 Tim.1.13. 2. The governed is the Church, Heb.13.17. and may be considered in respect of the time in which it lived. 1. In a Family, from Adams time to Moses time, some Prophets were Rulers, 2 Pet. 2. 5. Jude 14. 2. The Head of the Family was the ordinary Ruler, Gen.18.19. the eldest Son, Exod. 24.5. Numb. 3.12.14. And then the Rule of Religion was given by Tra∣dition, it was not written until Moses time. Quest. How was it with the Church in Moses time? Answ. The Church in Moses time and afterwards was in and confined to the people of Israel, who had their great congregation, and inferior congregations, the Sy∣nagogue, and their extraordinary Rulers were Prophets, some of them wrote the old Testament: and their ordi∣nary Rulers were the high Priest, inferior Priests and Levites, and the Rulers of the Synagogues, and of this Church Christ came typed out in ceremonies. 1. In Moses time and after wards the Church was con∣fined to the people of Israel, Deut, 7. 6. in which we may consider their congregation, their priviledge. 1. Their congregation, their great one, Exod. 25. 8. Psal.40.10. 2. Their inferiour Congregations, their Synagogues, Psal.79.8. Acts 13.5. The Rulers, extraordinary, ordinary: 1. Extraordinary, and were Prophets, some of them wrote the old Testament, Hos. 8.12. 2 Pet. 1. ult. but the Apocrypha was not wrote by them, and therefore is not canonical. 2. Their ordinary Governours, 1. Of their great congregation, the high Priest; inferiour, as Priests, Le∣vites, Numb. 3. 3, 4. 2. Of their lesser congregations, the Rulers of the synagogues, Mar. 5.22. 2 Chron. 19. 11. Numb. 3. 6. 2. The priviledges of this Church, Christ came of this Church concerning the flesh, Rom. 9.3,4,5. 2. He was promised to them by the Prophets, 3. Typed out to them by diverse ceremonyes, Heb. 10. 2. And this Church continued untill Christ the Messias was slain, Zac 11. 10. Mat. 27. 50, 51. Quest. How is it with the Church since Christs com∣ing? Answ. The visible church is not confined to any one People, but is amongst many since Christs coming, and in its primitive time had the Apostles, Evangelists and Prophets to be extraordinary Rulers, and some of these wrote the New-Testament; and since that time it hath Pastors, Teachers, Ruling Elders and Deacons to be the Ordinary Officers, and hath Christ to be the exalted head, the holy Scriptures being perfected. Concerning the Church since Christs coming we may consider, their Government and priviledges. 1. Their Government, Extraordinary, Ordinary. 2. Extraordinary Rulers, 1. The Apostles, who were to preach to all nations, Mat. 28. ult. And to plant church∣es, 1 Cor.3.6. and to be witnesses of Christ Resurrecti∣on, and Ascention, Act. 1. 8. 2. Evangelists, who were to assist the Apostles in preaching, and in establishing the Churches according to their Doctrine. 1 Tim. 1.3,4. 2 Tim.4.5. 3. Prophets, who had singular gifts to interpret the scriptures, and to foretell things to come, 1 Cor. 14. 24,25. Acts. 21.8,9,10. And some of these extraordinary Rulers wrote the New-Testament. Joh. 20.30. Rev. 1.9. 2. Ordinary Officers are first Elders who are either only Ruling, or not only so but Teaching as Pastors, Teachers. Eph. 11. 12. Rom. 12. 8. Or inferiour Officers, the Dea∣cons, Rom. 12. 8. 1 Tim. 3. 8. 2. The Priviledges of this Church, 1. They have Christ already exhibited, the good things typed out are extant, Luk. 1. 70. 2. Cor. 1. 20. 2. Hence the Members of this Church are evangelical believers. 1. Confessing that Christ is the son of Mary, and the son of the living God, Mat. 16. 16, 17, 18, 19. Acts 8. 34, 35. 2. They doe receive Christ as their ex∣alted head, Act. 2. 35. Eph. 4. 9, 10. 3. This Church is no longer confined to one people, but amongst many, hence universal and catholick, as ga∣thered out of all nations, many Churches swarmed out of that one church, and first church at Jerusalem, Act. 9. 31. and are called churches, the catholick visible church doth exist in these individual churches. 4. This church hath the holy Scriptures perfectly, Rev. 22. 19. Quest. How doe you prove the Holy Scriptures to be the Word of God? Answ. The holy Scriptures are proved to be the word of God by the testimony of the godly in all ages, and by divine testimony, the miracles wrought, and the testimo∣ny of the Spirit of God in the Saints, and by many arti∣ficial arguments, because they doe reveal divine wisdome holiness, Justice, mercy, with most perfect harmony & wonderfull efficacy, containing a perfect rule of Faith and obedience. The Scriptures are proved to be the word of God by Arguments, inartificial, artificial, 1. Inartificial, namely testimony, humane, divine. 1. Humane, the testimony of the godly in all ages, first in the primitive times, their preachers expounded these, Act. 17. 2, 11. 2. Christians converted by these, 3. Many suffered for the defence of these. 4. Their Op∣posers, Romanes, Jews, Pharises, Sadduces, Heriticks, could not deny but that such Doctrines were taught by the A∣postles, 2 Tim. 3. 15. 16. 2. This Testimony is delivered down to us, witness 1. The many ancient Records of many histories and councils. 2. The ancient Records of many Countryes, Nations, East, West, North, and South. 3. The many Christians in the several Ages who have suffered for the defence of these, and the Hereticks have pleaded these Scriptures, although they have perverted them, let us consider the validity of the former Testimony. 1. It hath a moral certainty, as certain as man can be, that he was born of such Parents, and hath a right to such an Inheritance which depends upon humane Testi∣mony. 2. In some respect this Testimony hath an infallible certainty. 1. Otherwise these witnesses would have contradicted themselves, they living at so great a distance one from another, and in several Ages could not meet together to invent a delusion to deceive their Posterity. 2. Otherwise Adversaries would have contradicted them as de facto, and have said, that no such doctrines were taught by the Apostles, hence this humane Testimony as it is circumstanced is binding, Exod. 10.1,2. Psal.78.1,2,3,4. Acts. 1. 8. Acts 2. 32. 2. Divine Testimony external and internal. 1. External by Miracles, 2 Cor. 12. 12. called Gods witnesses, Heb.2.4.2. Inward Testimony, the Spirit of God in a believer witnessing, 1 Joh.5.10. 2. Artificial Arguments. 1. They reveal wisdome a∣bove all the inventions of men or Angels, the Mystery of the Trinity, and mans Recovery, and many other Myste∣ries, 1 Joh. 5. 7. 1. Tim.3.16. 2. Most beautiful holiness shining in these Scriptures, Rom. 1.2. Psal.119.140.3. Justice giving to God and man his due, Rom.13.9. Rom.7.12.4. Most rich mercy, Rom. 5.20. 5. Most per∣fect harmony, though wrote by diverse, in diverse pla∣ces and diverse languages, full of predictions and Prophe∣cies, yet they all agree. 6. Their duration, 1. Were be∣fore other Writings. 2. Do continue and shall to the end of the World, Ier. 6. 16. Math.28. ult. 7. The Effi∣cacy of them, 1 Thes. 1. 5. Isai 55.11. 8. The perfection of them, they contain a perfect Rule of Faith and obser∣vance, 1 Joh. 4. 1, 2. 2 Tim. 1. 13. Rom. 2. 16. Rev. 22. 19. Either these Scriptures were invented by God or by some creature, not by some creature, for if by some creature, it was either by some good or evil creature, not by some good creature, for no good man or Angel would invent a thing, and then say it was Gods invention, not by some evil creature, for the holy Scriptures are contrary to the wicked, therefore it is apparent these Scriptures are in∣vented by God himself. Hitherto of Faith, next concerning Observance. Quest. What is Observance? Answ. Observance is the second part of Religion, and stands in performance of duty to God, by obeying his Law, which is a Platform of acting for God, and he hath made it known to us for that end. 1. Observance is a second part of Religion. 1. It is a part of Religion, without which Religion is vain. 2. And a second part performed by Faith, Gal. 2. 1,20. 2. It stands in performance of duty to God, as God is our Creator, Redeemer, and Comforter, Math.28.20. 3. This performance of duty is by obeying his Law, Mic. 6. 8. 4. This Law of God is the Platform of well acting, and acting for God, Psal.19.7. Psal.118.15. 5. Hence made known for this end. 1. The first Edi∣tion of this was in the heart of man at first, a fair inscrip∣tion of it upon man at first, he being made according to the Image of God in holiness and righteousness, Gen. 1.26. Eccles. 7.29. 2. Some reliques of it in fallen man, so much as may testifie that man was made to be Religious, Rom. 2.14, 15. hence Consolence witnessing in respect of God, and a Judge in respect of man. 3. The Law was renewed to the Church of the Jews by a lively voice, Exod. 20. and becomes useful. 1. To discover sin, and to drive the Soul to Christ, Gal. 3.24.2. After a believer is in Christ the Law is useful to him as a Rule of obedience, Math. 5. 17. 3. But a belie∣vers obedience being imperfect it cannot merit, Rom. 4. 4. but is accepted for the sake of Christ, 1 Pet. 2.5. Quest. How is obedience distributed? Answ. Obedience is distributed into love to God, and love to man, love to God being a respect to God, nextly and directly as he is God, and may be called worship. 1. Obedience may be divided into love to God and love to man, Math. 22. 37, 38, 39. 2. Love to God is a respect nextly and directly to God as he is God, Rom.1.21. and it is called worship, Joh. 4. 21. Quest. What is that worship in the first Command requi∣red? Answ. The worship in the first Command required is, to take the true God alone to be our God, cleaving to him in understanding, will and affections, and the expre∣ssions of the outward man, being suitable to that inward worship. The Commandments of the first Table do enjoyne divine worship, in which we may consider the kinds of worship, and the manners of it. 1. The kinds of worship. 1. Natural. 2. Instituted. 1. Natural worship, not that it is natural to corrupt nature to perform it, but because the light of Reason and natural Conscience may convince us that worship is due to God, namely, 1. That there is but one true God. 2. That we ought to take him to be our God. 3. And therefore to cleave to him, and honour him as God, Rom. 1. 21. and this kind of worship is required in the first Command. 1. To take the true God alone to be our God, 1. Chr. 28. 9. Math. 22. 37. 2. Hence a cleaving to God. 1. In understanding, which is that whereby the understanding having received the light of the knowledge of his glory is satisfied with his wisdome, 2 Cor. 4. 6. Rom. 11.33. 2. Hence a cleaving of the will to God, which is that whereby the will makes choice of God, and is satisfied with him, and therefore acts from him and for him. 1. The will doth chuse God above all, Psal. 73. 25. 2. Is satisfied in him as its portion, Psal. 16.5.3. acts from him and for him. 1. From him. 1. In staying upon him for all good, Psal. 36.9. Isai. 50. 10. 2. In pouring out the heart be∣fore God, Psal. 62.8. 2. acting for him. 1. In subje∣cting to, being filled with, and acted by his will, Col. 4. 12. willing his glory, and losing all our ends in his glo∣ry, Rom. 11. 36. 3. Hence a cleaving of the affections to God, the will being affected with love to God, and hates that which displeaseth him. 1. Love to God, Isai.18. 1. from this love floweth. 1. Patient hope for God, and desire after him, and a joy and delight in him. 1. A hoping for God, Psal. 39.7,8. and that patiently, Psal. 62. 1. 2. A desire after him, Isai. 26. 8. 3. A joying in him, and that which it enjoyes of God, Psal. 32. 11. 2. Hates that which displeaseth him. From this hatred floweth a fear and abomination of sin and sorrow because of it, with holy anger. Rev.2.6. 1. A fear, Hos. 3. ult. 1. An abomination of the evil of sin, Ezek. 20. 43. 3. A sorrow with an holy anger, 2 Cor. 7. 11. and thus of the inward worship required in the first Command. 2. The expressions of the outward man ought to be suitable to this inward worship, Lam. 3. 41. Eph. 3. 14, 15. Quest. What is that worship required in the second Com∣mand? Answ. The second Command doth require instituted worship, (namely) an attendance upon God in all his Or∣dinances, as in Prayer, hearing, reading his Word, and celebration of Sacraments, and joyning to a visible Church, where Church discipline by Church Officers is exercised with the consent of the Church. The Worship required in the second Command is in∣stituted Worship, that is, the worship which without some revelation out of the Word of God, that God hath instituted it, we could not find it out, and otherwise our worship is vain, Matth. 15. 9. yea Devil-worship, 1 Cor. 10. 10. These means of worship are either, Prime or first, or in order to those, The Prime, 1. Hearing and reading the word of God, and to which also belongeth Repetition of the word, and Christian conference, Deut.5.1. 2. Celebra∣tion of the Sacraments, Baptisme Mat.28.19,20. The Lords Supper, 1 Cor. 11.24,25. 3. Praying with all man∣ner of Prayer, Eph.6.18. 2. Those Ordinances which are in order to the for∣mer. 1. A visible Church, Math. 18. 17. 2. Church Officers, Eph, 4. 11, 12. 3. Church Discipline, Math. 18. 18, 20. Quest, What doth the third Command require? Answ. A worshipping of God with all meet Reve∣rence, respecting both the Attributes of God and his Name, which he hath put upon all his Ordinances, and therefore to prepare for them, and to behave our selves reverently in the time of the dispensation of them, and after the use of them to bring forth suitable fruit. The two former Commands respect the kinds of wor∣ship, next of the manners of worship, most reverent, and solemn. 1. Reverent, this the third Command requireth, Psal. 89.7. The Name of God is that whereby God hath made known himself, as his Attributes and Ordinances. 1. His Attributes, Exod.33.19. and the Reverence respecting his Attributes is that whereby we take heed of a vain mentioning his Attributes, or being too fre∣quent or familiar in using them, Eccles. 5. 2. and that we practically shew forth his praises and virtues, 1 Pet. 2. 9. 2. His divine Ordinances, upon which he hath put his Name, Deut. 12. 5. and the Reverence respecting these stands 1. In preparation for them, Eccles. 1. 2, in the time of the dispensation of them to behave our selves reverently with a reverent delight, Isai.58.13. and in a comely and orderly manner, 1 Cor. 14. 40. 3. And after the use of them that we retain the savour of them, and bring forth the fruit of them, 1 Thes.5. 21. Col. 1. 6. Math. 21. 43. Quest. What doth the fourth Command require? Answ. The fourth Command and requireth to sanctifie a seventh part of the week, which was the last of seven, from Creation until Christs Resurrection, but ought to be the first of seven from Christs Resurrection, until the last day. In this we may consider the sanctification it self, and the day to be sanctified. Quest. How ought we to sanctifie the Sabbath? Answ. We ought to sanctifie the Sabbath by resting from our own works, that is all such works as are nei∣ther works of mercy, nor necessity; nor have any direct respect to the comely sanctifying of the day, and to san∣ctifie the time unto the Lord by attendance of divine worship in publick, in the Family, and in secret. In sanctifying a Sabbath there ought to be a rest, and a sanctifying our rest. 1. A resting from our own works, Isai.58.13. hence to rest from such works as are not works of mercy, nor necessity, Math.12.7. nor such works as have no direct respect to the sanctifying of the day, Math.12.5. 2. A sanctifying our rest by attendance upon Gods worship in publick, in Family, and in secret, for they were to attend the dayly offerings appointed for every day, and besides the continual offerings, they were to bring the Sabbath offering, Numb. 28.6,7,8,9,10. Ps.92.1. Acts. 20.7. And hence we ought to prepare for the Sabbath by a timely calling off our thoughts and actions from worldly occasions, and to call them in, and to go forth and wel∣come the holy day approaching, Isai.58.13. and after the Sabbath is ended, not greedily nor suddenly rush in∣to worldly occasions, as if we were weary of the Sabbath, and glad it were at an end. Concerning the day to be sanctified let us consider, Quest. How doe you prove that we ought in these Gospel dayes to keep a weekly Sabbath? Answ. First because Christ taught his Disciples to pray, that their flight might not be on the Sabbath, Mat. 24. 25. If no Sabbath then it was needless for Christs Disciples to pray that their flight might not be on the Sabbath, but Christ saw it needfull to leave this instru∣ction with his Disciples, because the Sabbath should as certainly continue as the winter, and as they were to pray that their flight might not be in the winter, so like∣wise that it might not be on the Sabbath day. Quest. How doe you prove this in the second place, that in Gospel dayes we ought to keep a Sabbath? Answ. Because Christ came not to destroy the moral Law, but to fullfill it. If no Sabbath, then Christ hath destroyed some part of the moral law, but this cannot be. Mat. 5.17. Quest. How do you prove that we ought not to keep the seventh day of the week a Christian Sabbath? Answ. Because God's rest in the seventh day from the work's of Creation, was spoyled by the sin of man, and another rest by Christ the Redeemer, and another day came which doth remain. 1. God rested in the seventh day from the works of Creation. Gen. 2. 1,2. and in the fourth Command it is exprest to be the Reason of sanctifying the seventh day of the week. 2. This rest was spoyled by the sin of man, Gen. 6. 6, 7. 3. Another rest came from the work of Redemption, and another day of rest, Psal.118.24. Heb.4.4,8. Quest. How do you prove this in the second place that the seventh day since Christs Resurrection ought not to be kept for a Sabbath? Answ. Because to keep the seventh day of the week was the doctrine of false Teachers, and is contrary to the doctrine ond practice of the Apostles of Christ, who did advance the first day of the week above any other day. In the Gal.4.10. the Apostle reproved the false Tea∣chers for teaching the Galatians to observe dayes, Moneths, and years, according to the Law of Moses, by dayes is meant that which is less then Moneths, and therefore to be understood of weekly Sabbaths, and yet not of the Christian Sabbath; for those Teachers stood for that which is according to Moses his Ministry, and in Col.2.16. the Apostle condemns holy dayes, new Moons, and Sabbaths. Holy dayes are mentioned as greater then new Moons, and therefore are meant of Annual Sabbatical dayes, and Sabbath dayes as less then new Moons, and therefore to be understood of the weekly Sabbaths the Jews kept. And that the Apostles did advance the first day of the week to be the Christian Sabbath, will appear in the next place. Quest. How doth it appear by the doctrine and practice of the Apostles that we ought to keep the first day of the week a Christians Sabbath. Answ. Because that day of the week which is honour∣ed above other dayes, by the Name of the Lords day, as he is the Redeemer, this cannot be understood of the seventh day which is God's day, as he was Creator, much less of other dayes, but only of the first day of the week in which Christ had glorious rest. 1. One day is honoured by the Name of the Lords day, Rev.1.10. for the scope of the Apostle is set down; the particular time when he had that Vision. 2. It is called the Lord's day by that great Gospel Apostle John, who speaketh in a Gospel sense, and that in the same sense as the Lords Supper, and the Lords Table, that which was sanctifyed by the institution of Christ the Redeemer, 1 Cor.10. 21. and as he was Lord of the Sabbath, Math. 12. 8. 3. This cannot be meant of the seventh day, for that is not the day of the Lord as a Redeemer, but as Crea∣tor, Heb. 4. 4. 4. But is meant of the first day of the week, in which Christ rested from his heavy and hard labour in the state of humiliation, and rose from the dead, Joh. 20. 1. and in which day he having received all power in Heaven and on Earth, appeared to his Disciples, 19. ver. and in which day he communicated the holy Ghost unto his Disciples, ver. 22. the day of the glorious rest. Quest. How do you prove this in the second place? Answ. Because the Apostle did command all the Churches on the first day of the week to prepare their Collection for the Saints, a most eminent duty of the Sabbath, and thus did advance the first day of the week above any other day, not by humane Institution, that is unlawful, but by divine Institution, because of the holi∣ness of this day. 1. That the Apostle did command not only the Church at Corinth, but Churches at Galatia to have in readiness their Collections for the Saints in the first day of the week, is exprest in 1 Cor.16. 1,2. 2. That this is a most eminent duty of the Sabbath is manifest Math.12.6,7,8. 3. The first day of the week was either a common and indifferent day, or a special and holy day, if a com∣mon and indifferent day, then the Apostle ought not to make that to be necessary by imposing an Injunction and Command upon it which God hath made indifferent, hence ought not to have ordered, and by order com∣manded them to attend such a work of mercy in the first day of the week, if that day were but a common and in∣differ nt day, this would be to esteem one common day above another, contrary to his own doctrine, Rom.14. 1,5. and therefore it was because the first day of the week was the holy day, a Christian Sabbath by divine Institu∣tion. Quest. How do you prove this in the third place? Answ. Because it was the usual practice of the Apo∣stles and Disciples, in the primitive times, and of the Witnesses of Christ in all Ages since that time, to assem∣ble in the first day of the week for divine worship, and this was not because it would be more expedient time for them, but because it is the day of the Christian Sab∣bath. 1. Of the assembling of the Disciples, not only some few, but of the generality of them, it is spoken in the general. 2. They assembled to break bread, it is not meant of a love Feast, that was unlawful in a publick Church∣meeting, 1 Cor.11. 34. but is to be understood of the Lords Supper, neither was it to hear Paul preach, but it is said, they came together to break bread, and Paul preached, so that he took this season to preach to them. 3. It was their usual practice to assemble for divine worship in this , and therefore it is said when they came together, and thus of Christians in all Ages since the primitive time. 4. Their meeting in the first day of the week was ei∣ther because it was a more expedient time for them then some other day, or because it was a special day, and the Christian Sabbath, not because it was more expedi∣ent for them, if the seventh day was kept as a Sabbath, how could it be expedient or lawful to defer admini∣string the Sacrament on the seventh day, and to meet again the next day. Quest. Doth not the change of the Sabbath from the se∣venth day to the first day abolish the fourth Command? Answ. In no wise, for, the Reason of the seventh dayes being taken away, and a Reason of the same kind, but of a greater degree: for the first day of the week be∣ing come in the place of it, the fourth Command by this means in the scope of it is established. 1. The Reason why the seventh day was sanctified was because God rested from the works of Creation, but this rest was spoyled by the sin of man, and the Lord re∣pented that he had made man, and other Creatures cur∣sed for the sin of man, Gen.6.6,7. consequently the rea∣son for the Sabbath day was taken away. 2. A reason of the same kind, but of a greater degree, for the first day of the week came in the place of the for∣mer, for Christ had wrought a new Creation by his death, 2 Cor. 5. 15. 17. and as he is the first born of every Creature, by whom all things consist; and that by the blood of his Cross he might reconcile all things to himself, whether things in Earth, or in Heaven, 1 Col. 15, 16, 17. but this of a greater degree, for this new Creation is a greater work then the first Creation; Christ's work as Redee∣mer is greater then the work of Creation, Eph. 1.20,21. Rev. 4. 9, 10, 11. 3. The fourth Command by this means is established in the scope of it. for, 1. The change of the Sabbath from the seventh day of the week to the first day stands upon the same ground and bottom upon which the seventh day was sanctified, namely, because of the Lords resting from his works of Creation, but behold he resteth from the works of the new Creation, and by which a restoration of that which was spoyled by mans sin. 2. The change of the Sabbath from the seventh to the first day, doth most admirably attain the end God in∣tended in sanctifying a Sabbath. 1. God intended his glory in the works of Creation; but by the Christian Sabbath, he hath the glory of his works of Creation and Redemption, a greater glory then the former. 2. God intended the good of man. Mark 2.27,28.1. In respect of mans body, Deut. 5. 14. that it may rest a seventh part of the week, this end is as well attained in the first day of the week as on the seventh day. 2. In respect of mans Soul. Exod. 31. 13. Ezek. 20. 12. that the Soul of man may have a solemn time for the worship of God, but to do this in remembrance of the work of Redemption, is more for the Soul's good of man then to do it in remem∣brance of the work of Creation, so the sanctifying of the first day of the week for this end, is more for the good of the Soul of man then to sanctifie the seventh day. 3. Hence it is no abolishing of the fourth Command, but a fulfilling and establishing it; as the second Com∣mand requireth that the means of worship, & those only which God appointeth should be observed, he instituted toher means of worship to the Jews then now in Gos∣pel times, and other means of worship in the Gospel dayes then before Christs coming, yet both they and we by virtue of the second Command were required to at∣tend the means of worship, and the change of means of worship from that which it was before Gospel times, doth not cause any change of the second Command: So the fourth Command requireth to sanctifie that Sab∣bath which God appointeth. When God required the seventh day it was to be sanctifyed by virtue of the fourth Command, and since he hath required the first day day of the week, it ought to be kept by virtue of the fourth Command, and yet no change of the fourth Com∣mand; Will any be so bold to say that God himself could not change the day; seeing the Sabbath was ap∣pointed for man, and the Son of man is Lord of the Sabbath, Mark 2. ult. Quest. What is that love to man the Law requireth? Answ. The Law requireth to love thy Neighbour as thy self for the sake of God, and this containeth all the duties of the second Table, Math.22.39. Jam.3.9. Quest. What doth the fifth Command require? Answ. The fifth Command requireth to preserve the honour of thy Neighbour, and therefore to behave thy self reverently to Superiours, honour being due to them above thy self, respectively to equals, honour being due to them equal to thy self, and not contemning thy infe∣riors, 1 Pet.2.17. 1 Tim. 5. 1, 2. Eph. 6.1,2. Isai.3.5. Phil.2.3. Luke.18.9. Quest. What doth the sixth Command require? Answ. The sixth Command requireth to preserve the life of thy Neighbour, and therefore to behave thy self meekly, patiently, peaceably, and merciful towards him, Numb.12.3. Luke 21.19. Col.3.13. Rom.15.2. Rom. 12.18,20,21. Quest. What doth the seventh Command require? Answ. The seventh Command requireth Chastity, (that is) purity in all things respecting the generating of mankind, and therefore to behave thy self modestly and gravely, observing all things becoming purity, Eph.5.3,4. 1 Tim.2.9. 1 Tim. 3.11. Rom.13.13. Quest. What doth the eighth Command require? Answ. The eighth Command requireth to preserve the goods of thy Neighbour, and therefore to behave thy self justly and equally in seeking after, keeping and using worldly goods Eph. 4. 28. Col. 4. 1. Jer. 17. 11. Prov. 3.27. 1 Cor.7.31. Quest. What doth the ninth Command require? Answ. The ninth Command requireth to preserve the Name of thy Neighbour, and therefore to have (in your Assertions and Promises (a respect truly and faithfully to the Truth, Psal.15. 2,3,4. Quest. What doth the tenth Command require? Answ. The tenth Command requireth to preserve the prosperity of thy Neighbour, and therefore a conten∣tation with thine own things, and not envying another, 3 Epist. Joh.2. Heb.13.5. Gal.5. ult. Hitherto of Obedience, next concerning helps to Obedience. Quest. What are special helps to Obedience Answ. Prayer, and the Sacraments of the New-Testa∣ment. Quest. What is Prayer? Answ. Prayer is a Religious presenting of our desires before God, by Confession, Petition, and Thanksgiving, according to the will of God, sometimes with others, and sometimes alone as in secret and to Prayer belongeth Religious singing. 1. Prayer is a religious presenting our desires before God, called the pouring out of the heart before God, Psal. 62. 8. the shewing him our trouble, Psal. 142. 2. nextly and directly presented to God, therefore a religi∣ous presenting our desires. Psal. 57.1,2. 2. The parts of Prayer. 1. Confession of our sinful unworthiness, Dan.9.4. 2. Petitioning for mercy and grace in the Name of Christ, Dan. 9. 3. Joh.16.24. 3. Thanksgiving for mercy received, or that we hope to receive, Phil. 4. 6. 3. The Rule of Prayer, it is an asking according to the will of God revealed in his Word, 1 Joh.5.14. 1. Ac∣cording to his commanding will. 2. According to his promising will, 2 Sam.7. 27. And Prayer ought to be, 1. Sometimes with others in publick, 1 Cor.14.16. 2. In the Family, Jer. 10.25. and sometimes alone in secret, Math.6.6. Zach. 12. 13, 14. and to Prayer belongs religious singing of Psalms, Col.3.16. Eph.5.19. Quest. What are the Sacraments of the New-Testament? Answ. The Sacraments of the New-Testament are Baptisme and the Lords Supper. Baptisme a Sacrament of entrance into Covenant with Christ, and his Church, and the Lords Supper a Sacrament of our continuance in Covenant and Communion with Christ, and his Church. The one cometh in the place of Circumcision, and is a Gospel Circumcision, Col.2.11,12. The other cometh in the place of the Passover, and is our Gospel Passover, Math.26.17,18,24,27. 1 Cor.5.7,8. Rom.6.3,1 Cor. 12, 13. 1 Cor.20.16,17. 1 Cor. 11.26,27. Quest. What followeth hence, that Baptisme is a signe and Seal of entrance into Covenant with Christ, and his Church? Answ. That all Church members ought to be bapti∣zed, and therefore the Infants of Parents in Church state ought to be baptized, for they are in Covenant with Christ, and members of his body, and therefore called his Disciples, and a holy Seed. 1. All Church members ought to be baptized, because they are of the body, therefore to be baptized, 1 Cor.12.13. if Church members, then the promises visibly belong to them, and therefore the visible Seal of them, Acts 2.38.39. the Covenant and the Seal are so closely conjoyned by God, that the Seal is called the Covenant, Gen.17.10. 2. The Infants of Parents in Church state are in Co∣venant with Christ, for God hath promised to circum∣cise their hearts, and the hearts of their Seed, Deut. 30.6. and the promises belong to them, and to their Children, Acts. 2.39. and an Infant whose Parents, either both of them, or one of them being in Church state, that Infant is a Church member, called therefore a Disciple of Christ,Acts. 15.10. those are called Disciples upon whom the false Teachers would have imposed the yoke of Circum∣cision according to the Law of Moses, but these were In∣fants, and these are called a holy Seed, 1 Cor. . 14. Quest. What followeth hence in the second place? Answ. That Baptisme ought to be administred by pouring of water, and so washing, and not by dipping the body in the water, because it is a Sacrament of en∣trance into Covenant, in which Christ by his Spirit doth apply himself to us. 1. That the Sacrament of Baptisme is a signe and Seal of entrance into Covenant, is plain from the for∣mer Scriptures in the description of Baptisme. 2. That Christ doth in the Covenant of grace first ap∣ply himself to the Soul is clear, Phil.3.12. he is first in loving us, and cometh to us before we can come to him. 3. Hence that means of administring of Baptisme as is most suitable to the thing signified ought to be attended, but the applying of water to the baptized, this signifieth Christ by his Spirit applying himself, Acts 1.5. baptized with water, and baptized with the holy Ghost, that is baptized by water, and the holy Ghost poured out upon them, Acts. 2.. 4. Hence the body ought not to be dipped into the water, for that would signifie that the baptized is first applyed to Christ, and not Christ to him firstly, Rom. 6.3. buried with Christ in Baptisme. In burying the body there is not a thrusting the body into the dust or earth, but a casting of earth upon the body. Quest. What followeth hence, that the Lords Supper is a Sacrament of Continuance in covenant and Communion with Christ? Answ. That those only ought to be admitted to par∣take of the Lords Supper, who doe hold forth Repen∣tance and Faith, with an ability to examine themselves and discern the Lords body; for he that partaketh, before he doth partake of the Lords Supper, he ought to exa∣mine himself and discern the Lords body, 1 Cor. 15.28.29. Hence it followeth, 1. He ought to have Faith and Repentance before he doth partake; for the Lords Supper is instituted, not for Regenaration, but for nourishment and confirmation. 2. Repentance and Faith are the matter concerning which the communicant ought to examine himself with a discerning into the Gospel sense and mistery of the Lords Supper. 2. Hence he that partaketh must have this ability thus to examine himself, otherwise he cannot perform these preparatory dutyes. 2. He ought to hold these forth, 1. To his own con∣science, that his own conscience may not condemn him for presumptuous partaking. 1 Cor. 11. 29. Rom. 14. 23. 2. To hold these forth to the judgment of the cha∣rity, 1. Of the Church Officers, that so the Minister in the judgment of charity may say, Take, eat, this is the Bo∣dy of our Lord Jesus given for you. 2. To the judgment of the charity of the Church; for communicants do pro∣fess to have communion with Christ and one with a∣nother, as one body in him. 1 Cor. 10.15,16,17. And it's the duty of the Church and Officers to put the difference between the clean and the unclean, the holy and the pro∣fane, according to their respective capacityes. Ezek.44.7,8,23. And although Faith be weak and obedience imperfect, and prayers and preparations far short of the perfecti∣on of Sanctuary Institutions, yet the Lord will pardon and confirm his favour by the Lords Supper to the hum∣ble believing Soul. You doe take God the only true God to be your God, the Lord Jesus to be your Saviour, your Prophet, Priest and King, and the holy Spirit to be your Sanctifyer and Com∣forter. Promising in his name and strength to cleave to him as your chiefest and only good, and by the help of his Spirit and Grace, to walk before him in a faithfull discharge of Covenant duties: and in a regular subjection to, and observation of, all the holy Ordinances and Institutions of Christ, of which (at present) you are capable, as they shall be duly administred within this Church and Congregation: and to refrain,(and what in you lyeth) to reform all sin that is con∣trary hereto, especially the provoking and growing sins of this time.
N00210.p4	Several laws and orders made at the first sessions of the General Court held at Boston, May 28. 1679, and published by their order. Edward Rawson secretary.	[ "Massachusetts." ]	1679]	Printed by John Foster,	[Boston :	eng	[]	WHereas there is an abusive and evil practice taken up in se∣veral places of this Colony, upon Training dayes, more publick or private, & other publick Conventions of People upon civil occasions, diverse persons taking liberty to bring into the field, and other places near such concourse of people, conside∣rable quantityes of wine, strong liquor, Cider, and other inebriating Drinks, having no license so to doe, whereby many People both English and Indians that come to such Meetings, as well as Souldiers, commit many dis∣orders of Drunkenness, Fighting, neglect of duty, &c. for prevention whereof, It is Ordered by this Court and the Authority thereof, that henceforth no Person whatsoever shall presume to bring into the field, and sell by retail upon such occasions▪ any Wine strong Liquor, Cider or any other inebriating Drink (excepting Beer of a peny a quart) unless he or they so doing have license from the hands of two Magistrates or the chief Military Officer or Officers in the Field, upon penalty of forfeiting all such strong Drink, and paying a Fine of five pounds, one half to the informer, the other half to the County Treasury. And it is further Ordered, that the Constables of the Town where such meeting is, are Ordered and required with a meet compa∣ny to guard him, shall by Warrant from the chief Officer, seize upon all strong Liquors, Wine, Cider, or other strong Drink, and dispose of the same as this Law direct. IT is Ordered by this Court (for the easement of the Country) that the ordinary Trainings of Foot and Horse be reduced to four dayes in the year, any Law, Custome, or Usage to the contrary notwithstanding: unless the Commission Officers of each Company,Four dayes Training only unless, &c. in every Town respectively, shall see cause to draw forth and exercise their Companies (after the four Training dayes enjoyned be expired) one or two dayes more, which they are allowed and impowred to doe. IT is Ordered by this Court and the Authority thereof, that clay to make Bricks shall be digged before the first of November,Order regu∣lating Size of Bricks on pe∣nalty. and turned over in the Moneth of February and March ensuing, a moneth before it be wrought, and that no Person temper their Bricks with salt or brackish water, and that the size of Bricks be nine inches long, two and a quarter inches thick, and four and an half inches broad; and that all moulds used for making of Bricks be made according to these sizes, and well shod with iron: And what person or persons soever, shall make Bricks in any respect contrary to this Order, in the several particulars of it, shall forfeit the one half of such Bricks to the use of the Treasury of the Town where they are made. AS an addition to the former Law tit. Military, It is Ordered by this Court and the Authority thereof,Penalty for Foot-souldiers absence from Trainings. that every Foot-Souldier that is a Delinquent on a Training Day, shall pay for each dayes delinquency five shil∣lings in money, or ten shillings per Day in good merchantable commodities, or Grain as the Country Rates are paid, to be levied by the Clark of each Com∣pany as the Law directs. It is Ordered by this Court & the Authority thereof, that all fishermen that are shipt upon a winter & spring voyage shall duely attend the same,for encourage¦ment of Fish∣ing Trade. ac∣cording to custome or agreement, with respect to time And all Fishermen that are shipt upon a Fishing Voyage for the whole Summer shall not presume to break off from their Voyage, before the last of October, without the consent of the Owner, Master, and Shoar men, upon the penalty of paying all Da∣mages. VPon Complaint of sundry inconveniences and Prejudice arising by the Law entitled Debts by Book, if put in execution: which Law hath upon sundry petitions from time to time been suspended, & now again by longer experience found to be very detrimental,Law about Book-debts repealed. This Court on serious consideration hereof, and what else is presented, sees cause to repeal the same; and by the authority hereof it is hereby repeal∣ed to all intents and purposes. WHither if a Town see good to implead any Person in a course of Law, and make their Vote to that end, and chuse their Atturney, it be not sufficient Legal Atturneyship,Question re∣solv'd as to Letters of At∣turney from a Town. and to be allowed in Court, the said Atturney bringing a Record of the said Order or choice, signed by the hand of the Recorder of the Town, though there be no Seal as in other Let∣ters of Atturney? This Question was resolved by the Court on the affir∣mative. Order for listing Troopers. WHereas Complaints are made to this Court that several foot Companyes are discouraged and weakned, by frequent listing their best Souldiers into Troops, (whereby the Infantry reputed the chief strength of the Militia in any Country) are like to be very feeble, and this error arises from the misconstruing of a Law directing the listing of Troopers, which saith, that no person shall list unless he pay for one hundred pounds estate in a single Country rate, and be otherwayes well qualified. But the practise is different from the Law (as is conceived) for Con∣stables giving Certificate that such a person payes in a single Country Rate eight shillings four pence, including therein heads of persons;Order regu∣lating listing of Troopers. and upon this Certificate the Captain of the Troop lysts the person Certified, and so as it is apprehended the Law is not attended. For prevention whereof, It is Ordered that no Constable shall give Certificate to any person desi∣ring to lyst a Trooper, unless the said person pay bona fide in a single Country Rate for one hundred pounds estate, without respect to poll money and also no such Foot Souldier shall lyst in any Troop, unless he have a Certificate from the Major of the Regiment under his hand, that he is a fit person and hath ob∣teined the consent of the Commission Officers of the Foot Company whereun∣to he belongs, or the major part of them, &c. Meeting Houses not to be erected without License. FOrasmuch as it hath too often happened that through differences arising in seve∣ral Towns, and on other pretences there hath been Attempts by some persons to erect new meeting houses although on pretence of the publick worship of God on the Lords dayes; yet thereby laying a Foundation (if not for Schisme and seduction to error and heresie) for perpetuating divisions, and weakening such places where they dwell in the comfortable support of the Ministry orderly setled amongst them. For prevention whereof for the future, It is Ordered by this Court, and the Authority thereof; that no persons whatsoever without the consent of the Freemen of the Town where they live,Penalty for erecting new Meeting hous∣es without consent of Authority. first orderly had and obteined at a publick meeting assembled for that end, and license of the County Court: or in defect of such consent and license by the special order of the General Court, shall erect, or make use of any house as abovesaid. And in Case any person or persons shall be convict∣ed of transgressing this Law, every such house or houses wherein such persons shall so meet, more then three times, with the Land whereon such house or houses stand, and all private wayes tending thereto, shall be forfeited to the use of the County, and disposed of by the County Treasurer, by Sale or de∣mollishing, as the Court that gave Judgement in the Cafe shall order. FOr the greater comfort and safety of all people who are intended to resettle the Villages deserted in the late war,Order direct∣ing the settle∣ment of towns deserted, or New Planta∣tions. or the planting any new Plantation within this Jurisdiction. WHereas Complaints are made to this Court that several foot Companyes are discouraged and weakned, by frequent listing their best Souldiers into Troops, (whereby the Infantry reputed the chief strength of the Militia in any Country) are like to be very feeble, and this error arises from the misconstruing of a Law directing the listing of Troopers, which saith, that no person shall list unless he pay for one hundred pounds estate in a single Country rate, and be otherwayes well qualified. But the practise is different from the Law (as is conceived) for Con∣stables giving Certificate that such a person payes in a single Country Rate eight shillings four pence, including therein heads of persons;Order regu∣lating listing of Troopers. and upon this Certificate the Captain of the Troop lysts the person Certified, and so as it is apprehended the Law is not attended. For prevention whereof, It is Ordered that no Constable shall give Certificate to any person desi∣ring to lyst a Trooper, unless the said person pay bona fide in a single Country Rate for one hundred pounds estate, without respect to poll money and also no such Foot Souldier shall lyst in any Troop, unless he have a Certificate from the Major of the Regiment under his hand, that he is a fit person and hath ob∣teined the consent of the Commission Officers of the Foot Company whereun∣to he belongs, or the major part of them, &c. FOrasmuch as it hath too often happened that through differences arising in seve∣ral Towns, and on other pretences there hath been Attempts by some persons to erect new meeting houses although on pretence of the publick worship of God on the Lords dayes; yet thereby laying a Foundation (if not for Schisme and seduction to error and heresie) for perpetuating divisions, and weakening such places where they dwell in the comfortable support of the Ministry orderly setled amongst them. For prevention whereof for the future, It is Ordered by this Court, and the Authority thereof; that no persons whatsoever without the consent of the Freemen of the Town where they live,Penalty for erecting new Meeting hous∣es without consent of Authority. first orderly had and obteined at a publick meeting assembled for that end, and license of the County Court: or in defect of such consent and license by the special order of the General Court, shall erect, or make use of any house as abovesaid. And in Case any person or persons shall be convict∣ed of transgressing this Law, every such house or houses wherein such persons shall so meet, more then three times, with the Land whereon such house or houses stand, and all private wayes tending thereto, shall be forfeited to the use of the County, and disposed of by the County Treasurer, by Sale or de∣mollishing, as the Court that gave Judgement in the Cafe shall order. FOr the greater comfort and safety of all people who are intended to resettle the Villages deserted in the late war,Order direct∣ing the settle∣ment of towns deserted, or New Planta∣tions. or the planting any new Plantation within this Jurisdiction. It is Ordered and Enacted by this Court, and the Authority thereof, That no deserted Town, or new Plantation shall be inhabited, until the people first make application unto the GOVERNOUR and COUNCIL, or to the County Courts, within whose Jurisdiction such Plantation is. And the Coun∣cil or County Court are hereby Ordered and Impowred to appoint an able & discreet Committee [at the charge of the people intending to plant] which Committee are Ordered and Impowred to view and consider the place, or pla∣ces to be setled, and give directions and orders in writing, under their hands, in what form and manner such town shall be setled and erected where∣in they are required to have a principal respect to nearness and conveniency of habitation for security against Enemyes, and more comfort for Christian Communion and enjoyment of Gods worship, and education of Children in Schools and Civility, with other good ends. And all such planters are hereby Injoyned to attend and put in practice such orders and directions as shall be given by such Committee upon the penalty of one hundred pounds Fine to the Country, to be inflicted upon them by order of the Council, or County Courts for their neglect or refusal to attend this order. 10 s. per hogs∣head abated upon impost of Rhum.IT is Ordered that from henceforth an abatement of the Impost upon Rhum be made of ten shillings per Hogshead, and that two pence be added by the quart upon all strong liquor that is retayled by less quantities then ten Gallons at one time.
N00212.p4	At a General Court held at Boston, October 15. 1679. This court being sensible of the solemn rebukes of God upon his poor people throughout this land ... Do therefore appoint the second Thursday in December next, to be observed as a day of public humiliation ...	[ "Massachusetts. General Court." ]	1679]	Printed by John Foster,	[Boston :	eng	[ "Fast day proclamations -- 1679 Dec. 11.", "Broadsides." ]	THIS COURT being sensible of the solemn Rebukes of God upon his poor People throughout this Land, from year to year, our Doings against the Lord having pro∣voked the eyes of his glory, so as that he hath visited us with the Sword, and since that, hath given a Commission to the destroying Angel, in respect of a sore and terrible Disease, which hath been of long continuance, and more contagious and mortal then in former times; and his holy Hand is in that way stretched out stil over some of our Plantations. And very lately, the Lord God hath called to contend by Fire, which hath devoured a great part of that Town, in whose welfare all New-England is concerned; and therefore we have all cause with bleeding hearts, to lament over the doleful Ruines and Desolations, which the Lord for our iniquityes hath in one day brought upon us: especially considering, that at the same time, God is taking away from us the Fruits of the earth, by a greater Blasting then heretofore we have had experience of. And the Lords Watchmen, with the generality of serious Christians, are not without sad thoughts of heart lest if we be not reformed by these things, God should punish us yet seven times for our sins, yea and at last remove our Candlesticks out of their places: and there are already some awfull Symptoms of a Famine of hearing the Word of the Lord; and other spiritual Judgments, calling upon us to gather our selves together, in a way of solemn Humiliation and Repentance before the Decree bring forth. Being also sensible that the Churches of Christ abroad in the world, are wrestling with sore distressing difficultyes, in this day of trouble, when the Children are come to the birth, but there is not strength to bring forth, Do therefore appoint the second Thursday in December next, to be observed as a day of publick Humiliation throughout this Jurisdiction, earnestly exhorting all the Inhabitants thereof not only to confess but to forsake their Sins, that so they may find mercy with God through Jesus Christ, and to cry mightily to Heaven, as for pardon, so for Grace to reform, those evils that have by the late Reverend Synod been witnessed against, and declared to be the provoking procuring causes of the Lords Controversy with New-England. As also to pray that the Lord would remember his people in Europe, more especially in the Land of our Fore-Fathers Sepulchres, maintaining his own Cause as the matter may require.
N00213.p4	A call from heaven to the present and succeeding generations or A discourse wherin is shewed, I. That the children of godly parents are under special advantages and encouragements to seek the Lord. : II. The exceeding danger of apostasie, especially as to those that are the children and posterity of such as have been eminent for God in their generation. : III. That young men ought to remember God their creator. / By Increase Mather, teacher of a church in Boston in New-England. ; [Nine lines of quotations]	[ "Mather, Increase, 1639-1723.", "Mather, Increase, 1639-1723. Discourse concerning the danger of apostasy.", "Massachusetts. General Court." ]	1679.	Printed by John Foster,,	Boston, :	eng	[ "Grace (Theology).", "Regeneration (Theology).", "Sermons -- Collections.", "Election sermons -- Massachusetts -- 1677." ]	If thou seek him he will be found of thee. GOd in his Providence doth many times so order, as that the last words of his eminent Servants shall be of most weighty consideration. The Scripture sets a special Emphasis and Remark upon the last words of David, 2 Sam. 23. 1. now these are the last words of David-the sweet singer of Israel, not that he never spake any words after , but they were expressed by him, toward the close of his dayes, not very long before he let the world. The same is to be said concerning the words now be∣fore us; They are amongst the last, yea, the dying speeches of that holy man of God; who perceiving that the time of his departure was at hand, laveth'a most solemn charge upon his son Solomon, that he should endeavour to approve himself a faithful Ser∣vant of his Fathers God. Several Arguments are made use of to back this charge; one is in these words, taken from the benefit which would attend a sincere seeking the Lord. If thou seek him, be will be found of thee; that is to say, thou shalt then be made happy in the enjoyment of God for ever. If others seek God in sincerity of heart, they shall find him, but (saith David ) it is eminently true concerning thee, because the Lord hath been thy Fathers God. Thou art a child of a Father that had a special inte∣rest in God, and therefore if thou set thy self to seek him, know for thy encouragement, that he will be most ready, to shew himself favourable to thee, wherefore the Doctrine which may at present be in∣sisted on from the words, is, That the Children of godly Parents are under peculiar advantages and encouragements to seek the Lord. Doctr. For the clearing of this Doctrine, two things may be at∣tended, 1. To enquire what is implyed in this seeking the Lord which the Text speaketh of? 2. How it doth appear that the Children of godly Parents are under peculiar advantages and encou∣ragement so to do? Qu. 1. What is implyed in this seeking the Lord? Answ. 1. It doth imply that men by nature are such as have lost God. The sinner hath lost himself, Luk. 15. 32. this thy brother was lost, and is found, yea, and he hath lost God too. He is wandred from his Fathers house. Hence the Apostle said to the Ephesians, they were without God in the World. Yea, it is true concerning. Children of godly Parents as well as others, Eph. 2. 3. we (saith the holy Apostle) were by nature the Chil∣dren of wrath even as others. We that are Jews and descended of holy Ancestors, we that are con∣verted, and made Apostles of Christ, by nature were Subjects of the wrath and righteous displeasure God. Not but that some of the Children of godly men, have grace wrought in them whilest in a state of Infancy, as John Baptist was filled with the holy Ghost from his mothers womb, but they do not de∣rive that grace from their Parents, and therefore it is not natural but supernatural, when any of the Children of sinful men are made gracious. 2. Seeking the Lord doth imply a sense of this lost con∣dition. Sense of want puts men upon seeking. The Prodigal was hunger-bitten before he would seek to be reconciled to his Father, when he saw that he was feign to live upon husks, and that there was no way but he must perish with hunger, except he sought unto his Father for a supply, he would do so. If a man hath lost a thing, except he know that he hath lost it, he will not seek after it. Hence in the Parable concerning the lost piece of silver, it is said, what woman if she lose a piece of silver, doth not light a candle, and sweep the house, and seek diligently till she find it, Luk. 15. 8. So that there must be sense of loss before there will be seeking or finding. Nor will men seek the Lord, except they be by his Spirit made sensible, that they have lost his favour, and are through sin and the fall become miserable. 3. This seeking doth imply earnest desire to find God. That which a man seeketh after he would be glad to find. When Job sought after Communion with God, he maketh enquiry, where shall I find him, Job. 23. 3. No one will seek after that which is not an Object of his desires, Psal. 27. 4. One thing have I desired, that will I seek after. If thou seek him, that is to say, if thou earnestly desire to find the Lord, then so it shall be. If God be the chief Object of thy de∣sires, if the desire of thy Soul be towards the remem∣brance of his Name, then he will be found of thee. As it was with David himself, Psal. 63. 1. O God thou , will I seek thee; my Soul thirsteth so thee, my flesh longeth for thee, in a dry and thirsty Land Where is. How are the desires and affecti∣ons on a thirsty man carryed out after water, in a thirsty Land where no water is a when the desires of the Soul are in like manner carryed ont after God, that is seeking him. 4. Seeking the Lord doth imply diligence in the use of means in order to obtaining the favour of God. The end implies the means which is necessary in order to obtaining that end, now the favour of God is the end of this Hence 'tis called a seeking his face, i. e. his fa∣vour, Ps. 10. 4. Seek the Lords face, & the means in or∣der to obtaining that end, is Repentance of former sins, Faith in the righteousness of Jesus Christ, (Jer. 50. 8.) walking according to the holy Rules of the Word of God, which is therefore called a walking in all well Pleasing before the Lord, inasmuch as so to walk is the way to find the continuance of divine favour. 5. Seeking the Lord doth imply the worship and service of God. As they that do not worship God are said to be such as seek him not; Isai . 7. I am of them that sought me not, meaning that the Gentiles, who in former times did not own and worship the true God, should be brought to the knowledge of him. So to seek God is to worship him, 2 Chron. 11. 76. It , that such as set their hearts to seek the Lord God of Israel, i. e. to worship him, came to Jerusa∣lem to sacrifice to the Lord God of their Fathers. It is true, that in special that great duty of Prayer (which is a special part of religious worship) is in∣tended, yet not that only; all other parts of divine worship are comprehended under this expression. Hence it is in the Context noted by that of serving the Lord. Now to serve God is to worship him al∣right. We (said they in Ezra) are the Servants of the God of Heaven, meaning that they did worship none else but him, so that a Servant of the Lord is the same with a worshipper of him. This seeking is here set in opposition to forsaking God. Now for∣saking hath special respect to that sin of Idolaty and false worship, David was a man that was very faithful to God in the matters of his worship. As for Idols, he would not so much a name them, Psal. 1. 4. And we read in the sacred History of David, that when he had subdued his Enemies, he their Images and Idols; in an holy indignation at the sin of Idolatry. Now he doth exhort his Son Solo∣mon, to follow his Fathers steps in being to all to God in the matters of his worship. All these parti∣culars may be intended here, If thou seek the Lord, i. e. If thou art sensible of thy lost by nature, so as to desire reconciliation with God in the first place, and dot therefore repent of sin, and believe in Christ, and continuest to worship, and serve God, according to his own will, then be assured that thou shalt enjoy his favour, and be everlastingly blessed. Que. We come now to the second thing propounded, viz. To shew how it doth appear that the Children of godly Parents are under peculiar advantages and encou∣ragement to seek the Lord. Ans. In that the vein of Election, doth though the Joyns of godly Parents for the most part. Though it be not Wholly, and only so, that lect Parents have none but elect Children, or that elect Children are al∣wayes born of elect parents Mr. ster∣bra▪ Cov p. & D fant P. yet God hath seen meet to the line of Election so, as that generally elect Children are upon elect Parents, John, di∣rects one of his , To the elect Lady and her Children, whom he also found walking, in the Truth. Not only the Mother, but the Children did belong to God, that if the mother be elect, at least wise some of the Children are so too. There are many Scriptures which do intimate this truth, Psal. 105. 8. He hath remembred his Covenant for ever the word which be commanded to a thousand gene∣rations. Intimating both that the longer a genera∣tion doth continue godly, the more gracious will the Lord be to the Seed and posterity, and that there are some that in a continued Succession for many generations the Lord hath chosen. Hence Psal. 103. 17. The mercy of the Lord is from everlasting to everla∣sting upon them that fear him, and his Righteousness unto Childrens Children. Shewing that God from Eter∣nity hath designed mercy to some Parents and to their Children, and their Childrens Children, Isai. 69. 20. my Spirit which is upon thee, & my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seeds seed saith the Lord, from hence & for ever. To the same purpose is that, Ezek. 37. 25. what more plain can be spoken, to shew that God doth many times cast elect Children upon elect Parents in a continued Succession from generation to generation? See also Isai. 65. 22, 23, Mine Elect and their off-spring with them are the blessed of the Lord. So that when Parents are Elect, usually their Chil∣eren are so too. Hence it was said to Zacheus, Salva∣tion is come to thy house, Luk. 19. 9. Not only to his Soul. but to his house. Vsually if God intends to save a man, there are some of his house, i. e. posterity, that are heirs of salvation also. And therefore the Apostle said to the Jaylor▪ believe on the Lord Jesus Christ, and thou shalt be saved and thy house, Acts 16. 31. How did Paul know that if the Jaylor believed his Children should be saved? was it from any special Revelation concerning those Children more then with respect unto others? no; but he knew, that when God brought the Father into a state of Salvati∣on, he was wont to save however some of his Chil∣dren and posterity. Hence also Paul said to Timo∣thy, when I call to remembrance the unfeigned Faith in thee, which dwelt first in thy Grand-mother Lois, and thy mother Eunice, and I am perswaded in thee also, 2 Tim. 1. 5. He doth probably and hopefully conclude, that Timothy did belong to God, because he was the Son of a godly mother and Grand-mother. Moreover, experience and observation doth confirm this truth, that de facto it hath been so. For the Elect are not found in all places alike, but in some Nations more then in others, and that for many Generations suc∣cessively. And in some Families more then in others. There are some Families in the World, that God hath designed to shew peculiar mercy to them, from generation to generation. And if an account should be taken concerning all the godly men that are now alive in the world, doubtless it would be found, that, the greatest part of them are sprung from godly Parents. Though there may be many converted ones in the world, whose Parents did not fear God, yet for the generality of true believers they are, such as have descended from believing Parents, 2. The Lord hath established his Covenant not only with Parents, but with Children also. Gen. 17. 7. I will establish my covenant between me & thee, and thy seed af∣ter thee, in their generations, for an everlasting covenant, to be a God to thee & to thy seed after thee, The Saints in all ages are concerned in Abrahams covenant, under which children are comprehended. To say that the Covenant was extended to Children under the Old Testament, but not under the New, is to lessen the grace of God in these dayes of the Gospel. Yea then the Jews would haye been great loosers by, believing on Christ. If they could have said, in for∣mer times our Children were interested in the gra∣cious Covenant of God, but if we imbrace the Gos∣pel, they shall have no part in the Lord, this would have been such an objection against beleiving as could never have been answered. Wherefore, we shall find that those Scriptures which relate to Gos∣pel times, expresly declare, That not only Believers themselves, but their children also, are subjects of the Lords gracious covenant with his people. Isai. 61. 8. 9. I will make an everlasting covenant with them and their Seed shall be known among the Gentiles, & their off-spring among the people, all that see them shall at-Knowledge, that they are the seed which the Lord blessed. And Chap. 6. . 23. They are the Seed of the Blessed of the Lord, and their off spring with them. Now this consideration is a great encouragement to seek the Lord. So it was to them, Jer. 3. 22. We come unto thee, for thou art the Lord our God. We are thy Covenant people, and that doth encourage us to come unto thee. And this did encourage David to seek and hope for the Lords salvation. Psal. 86. 16. Save the son of thine handmaid. And the Apostle did encourage the Jews to repent and return unto the Lord, from this argument, viz. in that they were the children of the covenant. Act. 3. 19, 25. From thence it is evident, that the children of godly Parents stand in a peculiar relation unto God, & that therefore he will not cast them off, except there be great cause for it. Not surely as long as they seek him, and de∣sire to return to him and serve him. 3. There are special promises belonging to such chil∣dren. Not only the Covenant in general which is, as it were, a Constellation of glorious promises, but there are peculiar Promises made concerning them. There is a promise that they shall be blessed above other children. Generation of the upright shall be blessed. And that from one generation to another. Psal. 102. 8. The children of thy servants shall continue, and their feed shall be established before thee. In another place, David speaking concerning the children of Gods ser∣vants, and that in the dayes of the Messiah, saith, A eal sall serve him it shall be accounted to the Lord for a generation. Psal. 22. 30. intimating that the Lord will uphold among the children of his people a cer∣tain number that shall be owned as a race of Gods Children. And therefore we have a promise of converting grace to be bestowed on such children. Deut. 30. 6. The Lord the God will circumcise thy heart and the heart of thy seed. There is a promise for grace as well as to grace, as to those that belong to the e∣lection of . Circumcision of heart implyeth Regeneration, which is promised to the Lords Ser∣vants with respect unto their children. And that was one reason why the Lord did of old appoint Cir∣cumcision to be applyed to the children of his peo∣ple, that so this promise of converting grace in due time to be might be sealed. The same thing is promised, Isai. 44. 3. I will pour my Spirit upon thy Seed, and my blessing upon thine off spring. And the Lord hath made a blessed promise of salvation to such children, Isai. 49. 25. I will save thy children. Hence it is promised that the seed of the Lords Ser∣vants shall Psal. 69. 36. Which word is made good in these dayes of the Gospel, by giving heaven to the children of beleivers as their everla∣sting inheritance. Now albeit these promises doe not absolutely respect all the children of every god∣ly man, only the elect amongst them, yet they are generally and indefinitely propounded; and that is encouragement as to Parents to pray for their chil∣dren▪ for of them, as it was to David, 1. Chr. O my God, thou hast told thy servant, thou wilt build him an house, therefore thy Servant hath found in his heart to pray before thee. And now Lord, thou art that God that hast promised this goodness to thy servant, now therefore let it please thee to bless the house (i. e. the family and Posterity▪) of thy Servant, that it may be before thee for ever; for thou blessest O Lord and it shall be blessed for ever. So it is a wonderfull encouragement to the Children of holy men, to seek unto the Lord for grace and Salvation for themselves. The child of a godly man may come before the Lord, and say, Lord thou hast promised to bestow grace, and give eter∣nal blessings unto those that are the children of such as fear thy name, my Father, my Mother thou know∣est did fear thy name, why then may not that pro∣mise belong to me? 4. The children of godly parents are the subjects of much faithfull prayer. David prayed earnestly for his Son Solomon, 1 Chron. 29. 19. & 22, 16. So did Isaac for his son Jacob. Gen. 28. 1, 3, 4. Now it is matter of great encouragement, that prayer is go∣ing: especially the prayers of godly parents will doe much in order to obtaining mercy for their children. For they have a great natural affection toward their Children, which when it is sanctified, maketh them to be the more earnest with the Lord for them. If a Child were to ask prayers for his life, let him de∣sire the prayers of his Father, if his Father be indeed one that hath an Interest in Heaven. It is said in the fifth Commandment, Honour thy Father, and thy Mo∣ther, that thy dayes may be long upon the Land which the Lord thy God giveth thee, Exod 20, 12, because as for dutiful Children, their Parents are engaged to pray much for them, and by that means do lengthen out their dayes. In the Hebrew it is, they shall prolong dayes, thy Father and thy Mother shall do so. How should they do it? See Dr. Owen on Ps. 130 p. 218. even by praying for their Posterity, and blessing them in the Name of the Lord, and by that means prolonging their dayes not only upon the Earth, but to Eternity in Heaven, of which that Land of Canaan was a Type. The prayers of godly parents have a great influence and Interest in obtaining blessings temporal, spiritu∣al, and eternal for their Children. Abrahams pray∣ers for Ishmael prevailed farr, and his prayers fo Isaac prevailed further. Abraham said unto God, O that Ishmael might live before thee, and God said, as for Ishmael I have heard thee, behold I have blessed him, but my Covenant will I establish with Isaac, especially f Pa∣rents pray in faith. As sometimes a father hath a par∣ticular Faith for such a Child. As to those that have much communion with God, and know much this mind, many times it is so, that a believing Parent can say, as for such a Child I know he shall be blessed and made a blessing. I have surely prevailed with God for him. As Isaac said of Jacob, Gen. 27. 33. I have blessed him, and he shall be blessed, so a godly Pa∣rent can sometimes say, such a Child of mine, Christ hath blessed him, yea, and he shall be blessed for ever. Now this is a great encouragement to Chil∣dren, that Prayer and Faith hath been acting for them. Yea, that a Stock of prayers hath been laid up for them. Is it not a great encouragement unto a Child, when he can say, my gracious Father hath arried my Name before God in secret many a thou∣sand time, even every day and night since I was born the world? certainly these prayers shall not all to the ground. 5. Such Children have blessed Examples set before them. Now that's a great advantage. Seneca. That wise Heathen could say, plus vivitur exemplis quam proe∣cptis, Examples will do more then precepts, upon young ones especially. A Father that walketh with God may say to his Children as Paul to the Corin∣thians, unto whom he was a spiritual Father, 1 Cor. 4. 45, 16. In Christ Jesus I have begotten you through the Gospel; wherefore I beseech you be you followers of And again, Chap. 11. 1. Be you followers of me, even as I also of Christ. So may a Father that walk∣eth before God as he ought to do, say to his Chil∣dren, observe my Example, and follow me as I fol∣low Christ. Or as the same Apostle said to Timothy thou hast is Doctrine and of life, 2 Tim, 3. 10. Timothy was intimate with Paul, and there∣fore doubtless knew more of his secret way of walk∣ing and Communion with God, then was known or imagined by the World, so do Children observe more of their Parents holy course of life, then others do, which is no sin all advantage. A Child is wit∣ness of his Fathers Zeal, Faith, Patience; he seeth that his Father is conscientious and holy, and much in prayer to God. Now what an advantage is this? He needs not go farr to see how he ought to walk and please God, for he seeth it before his eyes every day, by the Example and Copy his Father sets be∣fore him. Moreover, it is a great encouragement nto the Child of a godly Parent, when he can think and say, my Father did serve God and the Lord ac∣cepted of him, therefore if I serve God, he will ac∣cept of me. My Father did repent and believe, and walk in the way of holiness, God blessed him and his Family; therefore if I walk in the steps of my Fathers faith and obedience, the God of my Father will bless me and mine for ever. 6. The Children of wicked men fall under heavy and Threatings; therefore they are godly men Children unto whom peculiar encouragements to seek the Lord As trans∣gressors they are cursed not only in their persons but in their posterity, even cursed in the fruit of their body, Deut. 28. 15. The house (i. e. Children) of the wicked shall be overthrown, Prov. 14. 11. The seed of evil doers shall never be renamed, prepare slaugh∣ter for his Children, for the iniquity of his Fathers, Isai. 14. 20, 21. It is true, that if a Child do unfeignedly repent and turn to God, though his parents should have been never so wicked, God will accept of him; The repenting Son shall not be damned meerly for his Fathers iniquity, Ezek 18. 14. But it is more rare for such Children ever to repent; and if they do not repent they shall be punished for their Fa∣thers and Mothers sins as well as for their own, be∣cause they justify them by doing like them. How many Examples are there recorded in the Scripture of Gods punishing Children with their Parents and because of their sin? So Achans Children, and Da∣than's and Abiram's; yea, millions of Children that were drowned and damned with their cursed Pa∣rents in Noahs flood, and when Sodom and Gomor∣rah was destroyed; not only the Parents, but the Children perished, and now suffer together the vengeance of Eternal fire; and was not an expres charge given concerning the little ones of the Ama∣lekites, Midianites, &c. that they should be de∣stroyed with their Fathers? thus doth the Lord the iniquity of the Fathers into the of the Children. 7. We find in the Scripture that the Children of holy have been encouraged from this consideration, that they ere so related to such as bad a special Interest in God.—So Jacob, Gen. 3. 5. The God of my Father hath been with me, and ver. 42. except the God of my Father and fear of Isaac had been with me and Chap. 32. of my Father Isaac. He was greatly encouraged in looking up to God from that very consideration, that the Lord was the God of his Father, and God of his Grand-Father. So Moses, Exod. 18. 4. The God of my Father was my help, and delivered me from the Sword of Pharaoh, and David, Psal. 116. 16; O Lord truly I am thy Servant; I am thy Servant, the son of thy Hand∣maid. Inasmuch as his mother was a pretious god∣ly woman, he was encouraged to plead his Interest in God. So Solomon; 1 King. 8. 57. The Lord our God be with us, as he was with our Fathers, let him not leave us nor forsake us. Inasmuch as the Lord was their fa∣thers God, Solomon and the Lords people with him had their hearts drawn forth to hope that he would be their God also, so as never to forsake them. And Daniels heart was enlarged in giving praises to God since he could say, I thank thee O thou God of my Fa∣thers who hast given me wisdome. Dan. 2. 23. These things then make it evident that such chil∣dren are under peculiar encouragement to seek the Lord. Hence it is a great mercy to be born and brought up under godly Parents. USE. 1. Though some make a light matter of it, See Dr. Tuckney on Phil. 38. p. 66, 67, 68. like Esau that said, what good shall this birth-right doe me, he despised his birth-right; but the things mentioned make it appear to be a mercy indeed. To be under the wing of the Covenant, though but as to the external dispensation of it, is in it self a mercy. To have the means of grace vouchsafed, (which is ever wont to follow upon a covenant interest in God) is mercy: Wherefore the Apostle having propounded that Question, What ad∣vantage hath the Jew above the Gentile? maketh An∣swer, much every way, chiefly in that to them is commit∣ted the Oracles of God. Rom. . 2. Next unto Christ and the Spirit of grace, the blessed Bible is the greatest gift that ever was bestowed on the world; now this the children of godly Parents are wont to enjoy; Timothy being descended from a godly mo∣ther and grand-mother, even from a child knew the Scriptures, 2. Tim. 3. 15. To enjoy the word and Ordinances of God publickly dispensed is a great mercy; it is therefore mentioned as such a blessing as is enough to make amends for many sorrows and afflictions, Thine eyes shall behold thy Teachers, Isai. 30. 20. This is wont to be the portion of godly mens Children. And to have the benefit of private in∣structions, admonitions, exhortations is a great mercy; Solomon confesseth that his Father and his mother taught him good doctrine: Prov. 4. 2. It was good because for his everlasting benefit and ad∣vantage. Nor are the children of godly men with∣out this benefit, Psal. 34. 11. Come you Children heav∣en unto me, and I will teach you the fear of the Lord. It is a great mercy to be taught and principled in the fear of God, and that betimes; to be told of the e∣vil of sin, the infinite danger of dying in a natural unconverted estate, the necessity of obtaining an interest in Christ, and to be directed in the right way to Salvation. Also to be the subjects of much prayer is great mercy; it is mentioned concerning Solomon as a special favour God would vouchsafe to him, Psal. 72. 15. Prayer shall be made for him con∣tinually. Thus concerning the children of the Lords people, the publick prayers of the Church reach them, and their godly parents are daily praying for them; so that prayer is made for them continually. Moreover, such children experience outward bles∣sings and preservations for their parents sake. It is said concerning him that feareth God, His chil∣dren shall find a place of Refuge, Prov. 14. 26. And the Lord said to Abraham concerning Ishmael, Gen. 27. 13. v. Ma∣nasseh, Ben. Israel Concil. p. 43. in Gen. I will make a nation of him because he is thy seed▪ And God spared Solomon for his Father David's sake,—1 King. 11. 34. And as for Jehoram all his Children were destroyed save one, and that one had been cut off too, had it not, been for the respect which the Lord did bear to his blessed fore-Father. 1 King. 8. 19. Yea, and such Children have a greater blessing with that outward state which God in his Providence shall see meet to cast upon them, then the Children of wicked men usually have; Though it may be they have not so much of the World as some others, yet since what they have was gotten in a way of righteousness, a blessing cometh along with it; for this cause David saith, A little that a righ∣teous man hath is better then the riches of many wicked. Psal. 37. 16. Hence we ought to nourish hope concerning such Chil∣dren, and that above what can be said with respect unto the Children of other Parents. USE. 2. But some one may object and say, have not good men bad Children, godly men ungodly Children? how then is there ground of hope with respect unto such Children in peculiar wise? Answ. This is sadly true sometimes; the most high to shew the Soveraignty of his grace, sometimes chuseth some of the Children of a wick∣ed Parent, and refuseth some of a godly Parent; Also to shew that it is not in the power of men to give grace, no not in the power of godly men, so much as to their own Children; sometimes such Children prove very unlike unto their godly Parents. It was therefore said to Samuel, thy do not walk in thy wayes, 1 Sam. 8. 5. And that pro∣phane Jehojakim how unlike was lie to his blessed. Father Josiah? It is noted concerning Josiah, that when the word of God was read to him, he rent his Clothes, humbled himself, and was afraid of the Lords holy displeasure; but Jehojakim after three or four leaves were read, he took his pen knife, and cut the Roll in pieces, and burnt it in the fire, he was not afraid, nor rent his garments. Jer. 36. 23, 24. Yet this is sur∣ther to be added and considered, that when the Chil∣dren of good men are unlike their Parents in grace and holiness, it proceeds not from any unfaithfulness in the blessed God as to his Covenant with such Pa∣rents, or with their Children, for 1. Vsually it is some evill in such parents (though otherwise godly) which the Lord doth punish in their Children, Either they are not so diligent in teaching and instructing them as they ought to be; If we must judge all those parents ungodly whose children are miserably instructed, I am certain that many amongst us, who have a name to live, and would be thought to have the root of the matter in them, will be found amongst the ungodly. Or Parents are sinfully indulgent towards their chil∣dren; so was Eli; indeed he instructed them, told them of the evil of those wayes they walked in, and exhorted them to reform, but he corrected and re∣strained them not; Isaac was too indulgent towards his profane Esau; so was David towards Absolom, that afterwards proved a Rebel, rising up in arms against his own Father; and he did sinfully indulge Adonijah; the Scripture taketh notice of it, that his Father had not displeased him at any time in saying why hast thou done so? 1 King. 1. 6. No wonder he came to such an unhappy end, for usually such children are first or last a shame to the Father that begat them, and bitterness to the mother that bare them. Or it may be parents doe not pray and believe for their Children as they ought to doe: God in this case sometimes saith unto parents, according to your faith be it done unto you. If you pray much, and believe much for your children, you shall obtain much mercy from the Lord for them. Psal. 33. last. 2 Many times the children of godly men are like their parents. In some godly Familyes all the chil∣dren of the family are made partakers of convert∣ing saving grace. So in Jacobs Family; there is rea∣son to believe that his twelve sons did repent before they died, and that they are now in heaven, conside∣ring that they were Types of the Elect of God, and their names were written upon the breast of the high priest, when he entred into the Holy of Holyes. So concerning Jobs children; the Scrip∣ture saith, that after the death of his children and the loss of his estate, the Lord gave Job twice as much as he had before, yet he had but ten chil∣dren after that, which was the number he had be∣fore, wherefore Interpreters probably conclude that his other children were not lost; they might all goe to heaven notwithstanding the sad and sudden death which befel them. And experience confirmeth the truth of this, we see that in some families God is pleased to bestow converting grace upon all the children therein; especially if their parents be very much in prayer to God for them. I remember I once heard an holy praying man say, my father had six children, and they are all either with Christ, or in Christ; and he hath given me six children, three of them are already with Christ, and the other (I bless his name) are in Christ. And I have read v. Full filling of Scriptures P. 442. of one who held much communion with God, that once said to an intimate friend, I have this day abtained mercy from God not only for myself, but for all mine, and evident signs of regenerating grace did afterwards appear in all his Children. 3. God is wont to remember and establish his covenant with some of the children of his Servants however; if not to all, yet with some of them. It is commonly seen that as for wicked Parents though they have many Children they are all ungodly like their Parents; but it is seldome known that if a god∣ly man hath many Children that they all prove wicked; first or last God converts some of them. If there be an Ishmael in Abrahams Family, there is also an Isaac; if there be an Esau in Isaac's Family, there is also a Jacob; if there be an Absolom in Da∣vids Family, there is also a Solomon; nor ought we to doubt, but that Nathan and many more of Da∣vids Children are now in Heaven, albeit three of them perished. 4. If the Lord cast off the immediate Seed, he re∣members his Covenant to others that are more re∣mote. Esau was hated, yet it is conceived by learn∣ed men that Job and his godly friends were of Isaacs posterity by Esau. Voeti∣us disp. de Gentilis∣mc. p. 603 Samuels son Joel was not like his Father, but his grand-child Heman was an excel∣lent Prophet like his blessed grand-Father; yea, and many of Samuels great grand-Children, were faith∣ful Ministers in the house of God, 1 Chron. 6. 33. and 25. 5, 6. The Lord hath sometimes cast off a few ge∣nerations, and yet at last remembers his Covenant made with blessed Ancestors; Jer. 31. 17. There is hope in thine end, (h. e. as to after generations there is hope) saith the Lord, that thy Children shall come again to their own border. There is then cause to nourish hope concerning such Children; there is so with re∣spect to succeeding generations in New-England; Albeit there is doleful degeneracy appearing in the face of this generation, and no man can say, but that the body of the present generation will perish both temporally and eternally, yet there are some that the Lord will remember his Covenant with, even a remnant according to Election that shall be saved. We may say of New-Englands Children (many of them) as the Apostle speaketh concerning the Jews, however the case may be with them at the present, they are beloved for their Fathers sake, Rom. 11. 28. Hence Parents should be careful how they approve themselves for their poor Childrens Use 3. (as well as for their own) sake. There are especially three things that Parents should be careful about for their Childrens sake. 1. That they be in a state of grace themselves; that they have a special and saving Interest in God. As David said to his son Solomon, 1 Chron. 28. 20. The Lord God, even my God will be with thee; So if you can, upon good grounds say, the Lord is my God, you may the better hope that he will be with your Children. If you be indeed righteous in the sight of God, it will be your poor Childrens advantage; Psal. 37. 25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his Seed beg∣ging bread. But if you be unconverted, and Christ∣less, what a case are your Children in? That if they be in any distress, they have a Father that cannot pray for them, or if he do, his prayers find no accep∣tance with God, because they proceed from one that hath not an interest in Heaven; Remember that Scripture, Deut. 5. 29. O that there were such an heart in them, that they would fear me, and keep all my Commandments alwayes, that it might be well with them, & with their Children for ever; plainly intimating that if Parents truly fear God, their children shall fare the better for it; Yea, let me tell you, that then if any of them dye in their Infancyes, See Mr Whiston's primitive practice of Infant Bap∣tisme. you need not doubt of their Salvation, Deut. 30. 19. Thou and thy Seed shall live. God having taken your Children in∣to a Covenant of life, if they never break that Co∣venant, shall they not live for ever? yea, they shall live for ever. 2. Parents should be careful what opinions they embrace. For oftentimes the poison of a corrupt o∣pinion in the Father proveth baneful to the Child; As Naamans Leprosy went down from Generation to Generation, so the plague of spiritual Leprosy in the Head, is sometimes propagated from the Father to the Son. 3. Parents should be careful of their conversati∣on; because their Children are apt to follow their Example, especially in that which is evil. As it's no∣ted of Ahaziah, that he walked in the way of his Fa∣ther and of his Mother, 1 King. 22. 52. And of those superstitious persons, 2 King. 17, 41. They served their graven Images, both their Children, and their Chil∣drens Children; as did their Fathers, so do they, to this day. If the Father follow superstitious or prophane practices, it is most likely that the Children will do so too; Therefore you that are Parents, in the sear of God look to it, that you do not scandalize your Children by an evil Example; If your Children see you in drink sometimes, will not they be drunkards too? If they hear you swear, will not they swear al∣so? if they see you careless in the observation of the Sabbath, will not they likewise be guilty of Sabbath∣breaking? And if they see you live in the neglect of holy duties, no prayer in the Family, how shall they be seekers of God? It will be a wonder if such Chil∣dren do not prove Athiests, that are brought up in Familyes, where they never see any prayer, or ac∣knowledgement of God. O think with your selves, if you that are Parents should any of you perish, and your miserable Children follow you to bell, how will they curse you there? If thy Children perish through thy evil Example, they will follow thee up and down in the ever burning Lake, crying out, See Mr.Bol∣ton of, walking with Go p. 249. Woe to us, that ever we were born of such Parents! that had no grace to teach us the wayes of God, and lead us in the paths of godliness; If you that were our Parents, had discharged your duty towards us, we might have been in the Joyes of Heaven, but now our damned Souls must live for ever in these everlasting flames; Thus wilt thou hear thine own Children yelling in thine Ears, world without end; Canst thou think of this, and thy heart not break? then thy heart is an Adamant, and thy heart strings made of Iron sinews. USE. 4. Of Exhortation, 1. Let godly parents that are here before the Lord this day, suffer the word of Exhortation, Doe you endeavour to the utmost of your power, that your chil∣dren may become seekers and servants of the only true God in Jesus Christ. And indeed when you present them to the Lord in Baptism, you promise to doe your utmost, that they may become faithfull Ser∣vants of that God who is Father, Son and Spirit; take heed that you doe not become guilty of violating that Ingagement. God hath committed Children unto you, that so you might bring them up for him, The Children which thou hast borne unto me, Ezek. 16. 20. If a man had the children of a Prince or great man committed to his care and charge for educati∣on, would he not be carefull about that matter? It is a solemn thing, which it may be you have not duly considered, that the great God hath entrusted you with those that are his children, that so you may nurse them up for him: O then bring them up in the nurture and admonition of the Lord. It is not enough for Parents to serve the Lord them∣selves, but they must use utmost endeavours that after they are dead, their children may walk in the wayes of God. And if they be duly, carefull in that matter, they have reason to expect, that God will remember and establish his covenant with their Children. For it is noted concerning Abraham, that his care was that his Family after him (viz. af∣ter he should cease to be in the world) might keep the way of the Lord, and so did the Lord bring upon him the thing which he had spoken, and graciously promised with respect to Abrahams posterity. And in special you that are mothers have a great advan∣tage put into your hands, to be instilling See Mr. Firmins real Chri∣stian. p. 8 good principles into your childrens souls betimes; Solo∣mons mother taught him: we doe not read that Absaloms and Adonijahs mother taught them, as Bathsheba did her son Solomon. And it is not for no∣thing, that when children have proved thus or so, particular notice is taken in Scripture, that such or such were their mothers: Rehoboam did not prove well, and it is noted that his mother was an Ammo∣nitess. On the other hand, Hezekiah, Jehosha∣phar, Josiah were eminent Servants of God, and the Scripture doth mention who were their mothers. O then you that are mothers should endeavour that your Children (as Luther speaketh) may suck in Re∣ligion from their mothers breasts. And let all godly parents earnestly seek unto the Lord for their poor children: You onght to doe so daily and particularly, and by name before the Lord and thus should you doe every day: as we read con∣cerning Job, that he offered burnt offerings for his Children, according to the number of them all, thus did Job continually. Job. 1. 5. Remember that you are under peculiar encouragement so to doe: if the Children of godly parents have special encourage∣ment to seek the Lord, then the same thing must needs be true concerning such parents themselves, with respect to their Children. And it is eminent∣ly true with respect to the children of New-England inasmuch as they are the posterity of such as have been sufferers on the account of the name and truth of the Lord Jesus. Are not such parents pronoun∣ced blessed twice over? Mat. 5. 11, 12. even bles∣sed in themselves, and in their posterity? Who knoweth but God may remember the kindness of the fathers in these Churches (who followed him into this wilderness whilst it was a land not sown) unto their children after them? Plead it with the Lord; if you that be godly parents lay up a stock of prayers for your children, it may stand them in more stead then if you should leave them never such an inheritance, as to the things of the world, when you are dead your prayers shall live. There is many a child whose father and mother is now in heaven, that fareth the better, and will doe so for ever, on the account of prayers made for him by his blessed parents while they were in this world. And this further let me say for your encouragement, that if the Lord stir up your hearts to be importunate with him, for your children, it is a sign that God intends mercy to them. That instance of Monica, Austins gracious mother is known and famous▪ when she made her complaint and wept to a faithfull Minister because her son did for the present follow ungodly courses and Compa∣nions; vade a me (inquit) i∣tvivas. Fieri non potest filim istarum Lachri∣oerum pereas. August. onfess. L. 3. Cap. 12. Be of good comfort (said that holy man) for it cannot be that a Child of so many prayers and tears should perish. Say not, Oh! but I have prayed, and yet see no answer to my prayers! Well but con∣tinue seeking to the Lord still; despair not of a good answer at last. That famous Mr. Rogers of Dedham, would sometimes say, If I see a child that hath either a Godly father or a godly mother, I shall have hope for him a long time, but if he hath a godly Father and Mother too, He never leave hoping for him until I see him turned off the Gallows. 2. Let me direct my Exhortation to the Children of Godly parents: There are many such that hear me this day: Be you exhorted to know and serve and seek the God of your Fathers. Consider therefore, 1. That the Lord is your Fathers God. Know the God of thy Father, saith David. Prov. 27. 10. Forsake not thy Fathers friend. And wilt thou forsake thy fa∣thers God, who is the best friend that ever thy Fa∣ther had? Children are loth to part with other things because they were their Fathers; As Naboth said concerning his vineyard, God forbid that I should part with the inheritance of my Father. 1 King. 21. 3. The Lord was the inheritance of thy Father, and wilt thou let goe thy interest in him? Remember and consider that Scripture, Exod. 15. 2. The Lord is my Fathers God, and I will exalt him. So say thou, the Lord is my Fathers God, and therefore I will fear & seek and serve him. Consider. 2. The good & benefit that will follow upon a sincere seeking to the Lord. If there were no∣thing more to be said, but only this, it should be a prevalling Motive, viz. That then your parents will have joy in you; A wise son (i. e. a godly son) ma∣keth a glad father. The Apostle John hath such an expression as this, I have no greater joy than to hear that my children walk in the truth. 3. Joh. 4. Nor is there any greater joy to a godly Father, then to see truth of grace in his children; this comforts him more than to see that his Children are become rich or great in the world. Know also for your encouragement, that if you seek unto the Lord with your whole heart, He will be found of you: Yea, though your sins and pro∣vocations have been never so great: was there ever a greater Sinner then Menasseh, the son of blessed Hezekiah, Yet when he besought the Lord his God and humbled himself greatly before the God of his Fathers, and prayed unto him, he was entreated of him. 2. Chro 33. 12, 13. O think of it, you that, though the chil∣dren of holy parents, have been hainous sinners be∣fore the Lord, seek him sincerely, and he will par∣don all your sins, and save your souls from eternal death. I remember I have read concerning the Impe∣ial Hist. , 223. Emperour otho the 2d. that having a son whose name was Luitolp, an haughty young man, that re∣belled against his Father, and for safety betook him∣self to the City of Mentz, which being beseiged by the Emperour, Luitolp fled to another place; and on a day when his father was in the field, his son unexpectedly came to him and kneeling before his father, humbly begged for pardon, with tears acknowledging his offences, and that he was worthy of a thousand deaths; but if it would please him to give him his life, he should ever be a loyal and obe∣dient son for the time to come: presently his Fa∣thers bowels verned over him, and he restored that prodigal son to his former place and dignityes, who ever after approved himself as became a loyal Subject and dutifull Son. How much more will the blessed God pardon you, and accept you into his favour, all your Rebellions notwithstanding, if in∣deed you humbly and sincerely seek unto him? Yea and God will bless you when your Parents shall be taken from you; he will then be a father to you. Psal. 27. 10. When my Father and my mother forsake me, the Lord will take me up, viz. as a tender hearted fa∣ther taketh up his child into his arms, and beareth him in his bosome. It is therefore said concerning the just man, that his Children are blessed after him. Prov. 20. 7. And Jacob told his Sons that though he died, God would be with them, Gen. 48. 21. It is also noted concerning Isaac, that God blessed him af∣ter the death of his Father Abraham. Gen. 25. 11. Not but that the Lord blessed him before that, only after his Fathers death, the blessing of the Lord was upon him more then ever. Consider, 3. The evil that is in your not seeking the Lord. What a grief of mind will this be to your godly Parents? The Father of a fool hath no joy. Alas! there is many a poor parent may say to their Children, as Jephtah upon another account spake to his daughter, Judg. 11. 35. He rent his cloathes, and said, alas my daughter, thou hast brought me very low, thou art one of them that trouble me. Why should you bring your Parents down with sorrow to their graves? How did it go to the heart of David, when Absolom dyed, and was cut off in his sins? 2 Sam. 18. 33. He was much moved, and as he went, thus he said, O my Son Absolom, my Son, my Son Absolom, would God I had dyed for thee, O Absolom, my Son, my Son. As if he had said, had I dyed, my Soul had been happy, but now thou art dead, I have no other hope but that thy Soul is suffering the vengeance of eternal fire. Remember that this will aggravate your sin, and condemnation, that you were born of godly Parents, and did not walk in their steps, Jer. 50. 7. They sinned against the hope of their Fathers; it is men∣tioned as the great aggravation of their sin. Such Children roll reproach upon the Covenant of God; they cause men to say, there is nothing in being in Covenant with God, nor is it any mercy to be born of Parents that fear the Lord; 'And will not the Lord judge you for causing such a vile reproach to be cast upon his holy Covenant? you will be most inexcu∣sable before the Lord another day; If a righteous man beget a Son that becometh a Robber, or an A∣dulterer, shall he live? he shall not live, but dye, and his blood shall be upon him, Ezek. 18. 10, 13. The blood of thy Soul shall be upon thy own head; All the instructions, Exhortations, Admonitions, Prayers, Examples of thy godly Parents, will be brought in as so many witnesses for thy condemna∣tion at the last day; yea, the tears of thy blessed Pa∣rents will be as oyl to make the everlasting flames of hell burn the more vehemently upon thy Soul, throughout the dayes of Eternity; The Lord will cast thee off for ever; Thy Father that begat thee, thy Mother that bare thee, will not pitty thee when thou shalt be sentenced to eternal Death at the last day. Remember Dives; In hell he lift up his eyes being in Torments, and cryed, Father Abraham! have mercy on me; but all the mercy his Father Abraham would shew to him, was, he! said, Son, remem∣ber that in thy life time thou hadst thy good things; As if he had said, nay, thou art justly dealt with. So will thy Parents say to thee, Remember that in thy life time we instructed thee, and thou hadst good coun∣sel given to thee many a time, but thou wouldest not regard it. Oh consider of it! yea know, that if thou dyest in thy sins, thy godly Parents will stand forth, & testifie against thee, before the Lord Jesus, at the last day; As that blessed man Mr. Bolton, would sometimes solemnly profess to his Children, See Mr. Bol∣tons life. Chil∣dren, let any of you meet me at the day of Judgement, in an unregenerate Christless estate if you dare, I will then testify against you before the Lord. Yea, thy gracious Parents will joyn with the Lord Jesus, in passing a Sentence of Eternal Condemnation upon thee; We read in the book of Revelation, how the Saints say, Hallelujah, our God hath Judged the great whore, Righteous are his Judgements, and when the finoke of her Torment rose up for ever and ever, they wor∣shipped God, and said, Amen, Hallelujah; Even so, when the Son of God shall say to thee, depart thou cursed wretch into Everlasting Fire, thy Father will say, Amen, Lord Jesus! This is the Son, this is the daughter, that I so often instructed and warned, and told them if they did not repent of sin, and get an interest in Christ, they should certainly perish for ever, but they would not hear, therefore let thy Ju∣stice be glorified for ever in their eternal confusion. O what an heart hast thou, if this break it not? Ne∣vertheless, Consider, 4. There are many Children of godly Pa∣rents to be seen, that do not seek the Lord God of their Fathers. Yea, how many such are there in New∣England, that are not of their Fathers principles? If a Temptation should come it is to be feared, that the greatest part of this Generation would comply, and disown that cause which their Fathers suffered for. How many that are not of their Fathers Spirit; not heavenly minded, but pursuing worldly Interests with their whose hearts; Nor zealous for God, and his glory, but lukewarm, and wofully indifferent in the matters of Religion; Nor in practice and con∣versation like their Fathers; Not of an holy gift conversation, but loose and vain, & vile and vitious; Swearers, Gamesters, given to rioting and drunken∣ness, Chambering and wantonness! Nay, how ma∣ny are there before the Lord in this Congregation, that never sought the God of their Fathers, even to this day? Some that never prayed in their lives, or never in earnest; You Children, it may be you say a prayer, a few words that you have been used to, but are you in earnest? do you cry to God as for your lives? do you take the Kingdome of Heaven by violence? O but few such! Consider, 5. You know not how soon your finding time may be past and gone, therefore now seek the Lord; up and be doing, lest thy Sun go down at Noon, and God make the day dark over thy Soul. Dost not thou know that the Lord useth to make quick work with the Children of his Servants, when they will not seek him, albeit they have been brought up un∣der the solemn warnings of God? It may be he will give thee up to a reprobate sense, and his Spirit for ever cease striving with thee; then woe woe be to thee, saith the Lord. Remember how it was of old: when the Sons of God, (even the posterity of godly Seth) the posterity of eminent professors of Religi∣on, did degenerate, God said his Spirit shall strive no longer with them, Gen. 6. 3. my Spirit shall not alwayes strive. Or death may come upon you; How many young men that have fallen down slain of late? The Sword is raging, and how are they that are of the ri∣sing Generation numbred for the Sword? Deadly Arrows are flying over your heads, yea, death is climbing in at windows, and carrying away young men apace; now if death overtake thee before thy Soul be got into the City of refuge, it had been good for thee never to have been born; It will be too late to seek the Lord then; If thou shouldest then seek him early, thou canst not find him; When once the gates of death are shut upon thee, and thou locked fast under the bars of the pit; When once thy Soul is out of thy body, in a moment it shooteth the Gulf of Eternity, and then though thou shouldest seek and cry till Heaven and Earth shakes, and pray, and weep Seas of tears of blood, all will be in vain. O thy Sonl, thy Soul mustly weltring in a fiery Ocean, as long as the Eternal God shall have any Being! Can thy heart endure to think of this? No! O then seek the Lord while he may be found, call upon him while he is near. Something let me speak by way of Direction▪ briefly, 1. Be thank full to the Lord in that he hath given you to be born of godly parents: in that you have been (as David speaketh) cast upon the Lord from the womb And he hath been your God from your mothers bel∣ly. Psal. 22. 10. You might have been born of such Parents as would have nursed you up in ignorance, profaness or idolatry, and so your souls have been under a necessity of perishing for ever, but the Lord hath given you to be of parents that have designed you for God, and for his glory. Yea it was for your sakes especially that your Fathers ventured their lives upon the rude waves of the vast Ocean. Was it not with respect unto posterity, that our Fathers came into this wilderness? that they might train up a generation for Christ: Bless God that ever you had such Fathers. 2. Plead the Lords gacious Covenant with him, he is ve∣ry willing that you should doe so: Ask me concerning my sons and concerning the work of my hands command ye me. Isa. 45. 11. You say you cannot give grace to your own Souls. True! But hath not the Lord in the Co∣venant of grace said, I will give you a new heart. Ezek. 36. 26. Plead that Promise, you especially that have had the Covenant sealed to you; why should you let your Baptism lye by you, as if it were of no use? Go to God in secret, and say, Lord thou hast promised to give a new heart to the children of thy Servants, & thy Covenant hath been sealed to me in my Bap∣tism; Oh give me a new heart. 3. Doe not rest in any thing that is external: Not in your relation to godly parents, & visible relation to God on that account; it is not you parents seeking unto God will save you, except you seek him your selves also. Did not the Lord say to the children of Israel, Are ye not as the children of AEthiopians un∣to me? Amos. 9. 7. They vainly trusted, that no destruction should ever come upon them, because they were descended from blessed Ancestors. You may be as far from eternal salva∣tion as the Children of Ethiopians for all that, if you do not serve the God of your Fathers. Therefore John Bap∣tist said, Think not to say, we have Abraham for our Father, Math. 3. 9. I have known some that have been so foolish as to think they should be saved, only because they were the Children of godly Parents, though they lived in the neglect of God, & of their own Souls. Beware of so per∣verting the Truth delivered unto you. And rest not in being outwardly civil and blameless; was not Paul so before his Conversion, Phil. 3. 6. And they that have been advantaged with a religious Education, often times are so, though never truly converted. Beware also of taking up a form of godliness without the power of it. O you that are the Children of godly Parents, if you outwardly observe the Sabbath day, and pray in secret, and read the Scriptures, (all which things I charge you in the Name of the Lord, that you attend unto them whilst you live) you will be apt to rest here, without an interest in the glorious Righteousness of the Son of God, but for the love of your immortal Souls, I beseech you, deceive not your selves; build not upon a false foundation, look to it, in the fear of God, that your hearts be perfect before him. 4. Never leave seeking God until you find him: Seek, and Seek, and Seek again, untill you know that you have ob∣tained a saving interest in Jesus Christ, and in the favor of God through him. O make thorough work of it in the matter of your Conversion; be not almost but alto∣gether Christians; so shall you find that the blessing of all the Prayers, and Covenant of your gracious Parents will come upon you for evermore. But if thou forsake him, he will cast thee off for ever. AS there is a peculiar Excellency in all the Books of Scripture, becoming the Majesty of their Author; so it is in spe∣cial maner true with respect unto this sacred Book of Chronicles; which is See English Dutch , not the same with those Chroni∣cles we sometimes read of in the Kings, those being civil Records, but these wholly of a divine Inspiration, containing the History of no less then three thousand & five hundred years; even from the first man Adam unto the Jews Return from the Babylonish Captivi∣ & many years after that also. The Hebrews suppose it, (or at least some part of it) to be the last Book of Scripture that was written, and therefore they are wont to place it last in their Bibles, as the concluding Book of the old-Testament. The Greeks entitle it, [ton paraleipomenon Biblion,] Because divers things most worthy of eternal Commemoration, are rela∣ted in these Books which are no where else to be found. So in this Chapter, we have Davids solemn dying Exhortation. Words which deserve to be re∣corded, and yet are no where else seen (at least wise not in that ample manner) but in this Chapter, And it was in a very solemn Assembly that these words were spoken; Indeed in a general Assembly, whn all the Lords people, both as to civil and Ec∣clesiastical order were come together, for the esta∣blishment of another Ruler amongst them, accor∣dingly David doth here direct his Exhortation, first to the Representatives of the People, ver. 1. And David assembled all the Prinoes of Israel, the Princes of the Tribes, and the Captains of the Companies unto themselves, &c. Hence they are said to be all Israel, ver. 8. In the sight of all Israel, h. e. the Heads and Representatives of all Israel, and therefore are said to be the Congregation of the Lord. Often in the Scripture by the Congregation, the Heads and Rulers of the Congregation are meant. Now the Exhor∣tation unto them is, that they would keep and seek all the Commandments of the Lord, h. e. that they would observe what they did know, and seek to know more of the mind of God. The motive whereby he rgeth this, is, because the Lord had promised the good Land to them; but it was upon that condition of their keeping his Commandments, therefore it did highly concern them, to be careful about that matter. 2dly, he directs his Exhortation to him that was to be established as chief Ruler, soil. to his Son Solomon, whom God appointed to succeed his Fa∣ther in the Government. Now sincerity was the main thing which David his Father did exhort him unto, in the beginning of this Verse. And thou So∣lomon my Son know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind. This is further urged from three motives, 1. From the consideration of the divine Omnisciency. For the Lord searcheth all hearts, and understandeth all the ima∣ginations of the thoughts. 2dly, From the benefit and good, which would follow upon seeking to the Lord. If thou seek him he will be found of thee. 3. From the evil that is in forsaking him; In the words now be∣fore us; which though they were spoken to Solo∣mon, yet were they of equal concernment unto others being Circumstanced as he was, h. e. that were of the younger, Rising, succeeding Generati∣on, being also the Children and posterity of godly Parents. Especially, the words did and do concern those that are the Posterity of David, that is to say, of such as have been eminent Servants of God in their Generation. The Doctrine which I would therefore (by the help of Christ) insist on, as con∣ceiving that it may not be altogether unsuitable for this great Audience, is this.Doctr. That if they that are the Children and Posterity of Gods eminent Servants shall forsake the Lord, he will cast them off for ever. In the doctrinal handling of this Truth, there are four things which may be briefly enquired into. 1. When men especially the Children of Gods Servants, may be said to forsake him? 2. What is implyed, in this casting off for ever? 3. What for∣saking of God that is, which will be attended, with such casting off. 4. The Reason of this dread∣ful procedure of the most High towards the Posteri∣ty of his People. Quest. 1. When may men be said to forsake the Lord? Answ. 1. When they depart from the blessed Truths of God, then may they be said to forsake him. Hence the Apostle chargeth it upon the Apostizing Gala∣tians, that they were removed from that called them, Gal. 1. 6. h. e. they had forsaken God himself, because they had corrupted and forsaken the great Truths of the Gospel. All Truth is from God, there∣fore he is styled, the God of Truth, Deut. 32. 4. Yea, Truth it self, 1 Joh. 5, 6. And Truth is said to be his Name, Christ said to his faithful ones in the Church of Pargamus, thou holdest fast my Name, Rev. 2. 13. The Truths of Christ were much opposed by the In∣fidels, and by the Hereticks of those dayes, only some did faithfully adhere thereunto; and these are said to hold fast his Name. So then to forsake the Truth is to forsake the Lords Name. Especially when there is Apostacy from great-Foundation. Truths in Religion, the Lord is forsaken. Albeit every Truth hath the Name of God stamped upon it, yet there are some Truths which have more of his Name on them, then others have, that the disowning of them is absolutely to reject the Lord, namely fundamen∣tal Truths, which indeed are not many nor hard to be known. Moreover, when those Truths are dis∣owned by Children, which their Fathers were emi∣nently engaged in the profession of, (though they should not be fundamental in their natures) such Children may be said to forsake the Lord. 2. When men deify any other Object besides the Lord; They that set up other things in Gods stead, in their so doing forsake the Lord, so it is when men give religious worship to any other besides him, who a∣lone ought to be feared, Thus the Children of Isra∣el because they did worship Baal and Ashtaroth, h. e. the Sun and Moon, (for those were the first Creatures that the Gentiles Idolized, and the Syrians called the Sun, Baal; and the Moon Ashta∣roth) they are therefore charged with forsaking God, Judg. . , 13. Idolatry is the greatest Apo∣stacy in the world. Such are by way of eminency styled forsakers of God, Deut. 32. 15. He forsook God, meaning that they did Apostatize to Idolatry, there∣fore in ver. 16. it is added that they provoked him to Jealous with their strange Gods, that is to say, with new Gods or Idols, for new things are strange, ver. 17. They sacrificed to new Gods which came newly up, whom their Fathers feared not. And this is true not only with respect unto that more gross Idolatry, when men shall avow the Service of Idols, but also concerning secret, spiritual, heart Idolatry, even worldliness, Math 6. 24. Ye cannot serve both God and Mammon. The Servants of Mammon, h. e. of the world, are forsakers of God, when men pour out the strength of their affections upon worldly Ob∣jects, or place their chief delight and confidence in these things, it argueth an heart departure from the Lord, Jer. 17. 5. If Fathers have sought Christ, and the things of Christ in the first place, and their Chil∣dren shall come after them, and espouse a worldly Interest, it is a woful God-forsaking. 3. There is a forsaking God, in respect of his holy In∣stitutions. Hence a people that are without Ordi∣nances, are said to be without God, 2 Chron. 15. 3. it is there mentioned, that Israel had for a long season been without the true God, because they had been without the Ministry, and without Ordinances. If these be not duly observed the Lord is forsaken, Isai. 65. 11. But ye are they that forsake the Lord, and forget my holy Mountain, so that to forget the holy Mountain, h. e. the neglect of divine worship and Ordinances, is a forsaking of the Lord. Look as when the Lord doth deprive a people of his Ordi∣nances, he is said to forsake them, Jer. 23. 33. I will even forsake you saith the Lord; the meaning is (saith Calvin) you shall no more have Ministry and Ordi∣ances, amongst you, so when they are willing to be deprived thereof, they may be said to forsake him, Judg. 10. 6. they forsook the Lord, and served him not. Not to regard the service of God is to forsake him. For in Ordinances we have to doe with God, Hebr. 4. 13. in hearing the word, in Prayer, in Sab∣baths, in Sacraments, we have to doe with God. Or if the holy Ordinances be corrupted, then the Lord is forsaken. And so it is when men will be adding their inventions to Gods institutions, Psal. 106. 39. Thus were they defiled with their own works, and went a whoring with their own inventions. When men fol∣low their own inventions they goe a whoring from the Lord, of this nature were the high Places of old 2 Chron. 33. 17. The People did sacrifice in the high places, yet to the Lord their God only. Those high Places were lawfull to worship God in, Engl. . on . 6. until the Temple was built, but after that it was a breach of the second Commandment to place any Religion in them, and therefore in some degree a departure from the Lord. If Fathers have prized Ordinances above the world, and endeavoured to uphold them in their power and purity, but their Children after them shall not regard whether they enjoy the Or∣dinances of Christ or no, or if they doe, shall not be carefull and studious to keep them pure, accor∣ding to Scripture Rule, they fall under this dread∣full charge of Apostacy from God. 4. There is a forsaking of God in respect of Conver∣sation. There are that by works doe deny God, Tit. 1. 16. An holy heavenly Conversation is expressed in the Scripture, by that of walking with God. Gen. 5. 24. & 6. 9. Therefore an evill conversation is a de∣parture from God. It is called a forsaking the Law of the Lord, Jer. 9. 13. By a corrupt conversation men deviate from the Law, and are such Apostates as the Text speaketh of. In this respect those wick∣ed men, whose foundation was destroyed with the flood, (as Eliphaz speaketh) even the sinners of the old world were Apostates from God. We doe not read of (nor doe I believe that there was) any Ido∣latry in the old world, but they were over run with Atheism, Pride, Sensuality, Vncleaness, Oppressi∣on, and the like scandalous Enormityes. And the Apostacy of the Children of Israel, did consist partly in this, as we see in that wofull instance of the Ben∣jamites, the greatest part of whom the Lord cast off for ever. Yea and the Antichristian Apostacy pre∣dicted in the New Testament, doth consist partly in this: We know that the Anti-Christian Generation (Papists I mean) are generally not only (as all of them are) horribly superstitious and idolatrous, but of most profane and debauched Consciences and con∣versations; in the Book of the Revelations of their murthers, Sorceryes, Fornications, Thefts, Rev. 9. 21. If then the Children of the Covenant shall not walk worthy of God, but in the wayes of Pride, Sensuality, Vnrighteousness; If when Fa∣thers have been of an holy, exempla conversation their Children shall be unholy and profane, they are forsakers of God, concerning whom he hath threat∣ned, to cast them off for ever. 5. When the fear of God is wanting in the hearts of such as are above others bound to fear and serve him, they are forsakers of the Lord For there is an inward heart departure from God, as well as that which is outward and visible: So it is when there is no faith nor fear of God in the heart, Hebr. 3. 12. Take heed lest there be in any of you an evill heart of unbelief in departing from the living God. Infidelity in the heart is the root of all Apostacy. If the Children of godly Parents shall not endeavour truly to fear and serve the Lord God of their Fathers, they are such as do forsake him, yea and such as he will cast off for ever. And therefore in this Context David did intimate unto his Son Solomon, that if he did not serve the Lord even with a perfect heart, he should be cast off for ever. We proceed therefore to the second Question viz. Quest. What is implyed in this casting off for ever? Answ. 1. It implyeth a change as to divine Dispensa∣tions. In the Scripture, when the Lord threatned to cast off his people, that is intended, viz. that he would make an alteration as to the tenor of his dis∣pensations towards them: here it is set in oppositi∣on to finding God, If thou seek him, he will be found of thee, but if thou forsake him he will cast thee off: Now finding God doth imply the enjoyment of his favour, and therefore in Casting off is implyed the deprivement of the Lords favourable presence. It is indeed most true, that the special favour of God is unchangeable, Rom. 5. 2. This Grace wherein we stand. He that hath once access into the special grace and favour of God stands and abideth therein for ever, respect of that there is no casting off for ever; In the Covenant of grace the Lord hath pro∣mised saying, I will not cast off the Seed of Israel for all that they have done, Jer. 31. 37. But then there is com∣mon favour, in respect of outward blessings, which are the effects of common love, & that may utterly cease, Hos. 9. 15. I will love them no more. I have loved them, (saith the Lord) h. e. bestowed outward mer∣cyes on them, but I will do so no more. They shall have no more such dayes of peace, no more such plenty, no more such means of grace as once they did enjoy. Thus of a friend the Lord may turn to be an Enemy, Isai. 63. 10. But they rebelled and vex∣ed his holy Spirit: therefore he was turned to be their Enemy, and he fought against them. Whilst a Cove∣nant people, carry it so as not to break Covenant, the Lord blesseth them visibly, but if they degenerate then blessings are removed, and woful Judgements come in their room, & that's implyed in this casting off which the Text speaketh of, soil, that mercyes shall be taken away, as it was said of Saul that when God cast him off he took away his mercy from him, 1 Chron, 17, 13. because he was deprived of that great outward blessing and dignity which once he did enjoy, And the sending of contrary miseryes to those mercyes; that instead of peace there shall be Wars, instead of plenty poverty, instead of health terrible sicknesses, instead of planting, plucking up and destroying, these things are implyed in this casting off, thus Psal. 89. 38. But Thou hast cast off and abhorred; thou hast been wroth with thine anotnted. I conceive the Psalmist in those words hath Foor in respect to the sad change of Providence which befel the Lords People in Rehoboams time, for the Psalm was written by Ethan, who was contemporary with Solomen, and probably lived to see the woful chan∣ges which hapned five years after Solomons death, when the Land was invaded and sorely wasted by Heathen Enemies, and some (though not all) of the wrath of God poured out upon his people, and up∣on the Apostatized Children of David, strong holds were brought to ruine, and they did not stand in the day of Battel as in former times they had done, now these temporal Judgements are called a casting off. 2. It doth imply a discovenanting and unchurch∣ing. If the Children of godly Fathers shall forsake the Lord he will cast them off, h. e. it will at last come to this that the Lord will disown them; and excommunicate them, and say they are none of his, for although there is no falling from a state of saving grace, yet they that have only a visible interest in God may fall from that Estate, what they have shall be taken from them. They that are internally and sin∣cerely in Covenant with God shall never lose their interest in the Covenant, for they betrothed unto the Lord for ever, Hos. 2. 19. But they that are ex∣ternally in Covenant, may cease to be the Lords vi∣sible people; Thus it came to pass concerning the ten Tribes. Hence the Lord speaketh, as Jer. 3. 8. Back liding Israel committed Adultery, and I had put her away and given her a Bill of divorce, so that the marriage Covenant, which was between the Lord & them was dissolved, this is confirmed by the Pro∣phet Hosea, Chap. 2. 2. where the Lord saith plead with your mother, plead for she is not my wife, neither am I her husband, so in Chap. 1. ver. 9. Call his Name Lo-Ammi, for they are not my people, and I will not be your God, therefore also the Lord by the Prophet Ezekiel calls the ten Tribes by the name of Aboldh. The two Tribes the Jews, were then called by the name of Abolibah, which signifieth my Tent, because as yet God had not rejected them. But the ten Tribes are Abolah, which signifieth a Tent, as if the Lord had said they are none of mine, now I have done with them and utterly rejected them, Ezek. 23. 4. After wards the Jews also were discore∣nanted and unchurched. The Prophet Zachariah had foretold that upon their unbelief, in rejecting Jesus Christ the only true Messias, it should be so I took my staff Beauty, and cut it asunder, that I might break my Covenant which I made with all the People, Zach. 11. 10. And Paul tels us that sad Prediction was fulfilled, therefore Rom. 11. 12. he speaketh of The Fall of the Jews, meaning that they were fallen from their visible Church estate to be in the same condition which the Gentile world was in before the coming of Christ, so that they were fallen from hea∣ven to earth; and in v. 20, 22. he speaketh of their being broken off and cut off, h. e. cut off from the vi∣sible Church. The Apostle v. Mr. otton of fant aptism. in that Chapter doth compare covenanting Abraham to a Root, and the visible Church to an Olive tree, of which there are two sorts of branches, 1. Natural, viz. the Jewish Church, 2. Ingraffed, i. e. the Church among the Gentiles. Now the natural branches were broken off: and therefore in the New Testament they are declared to be none of the Lords people, Rev: 3. 9. They call themselves Jews, but are not so, but are of the Synagogue of Satan. They say they are Jews, h. e. they boast of their being the Lords People, but in truth they are not so (saith Christ) they glory in the name of a Synagogue, but now they are not Gods Synagogue, but Satans. And in these dayes of the New-Testament the Lord hath disowned, & un-Churched these and those hat once were his People, Rev. 2. 5. I will remove the Candle∣stick out of his place. That Threatning is not only ful∣filled Ephesus, but on all the Churches in Asia; there have been in former Ages bright and glorious Candlesticks in that part of the world, but they are long since all broken to pieces. The Romish Anti∣christian Idolatry, hath prevailed so far amongst Christians for above these thousand years, that they that are overrun there with, Christ doth declare them to be looked upon, as Gentiles, as Heathens, and that they are not to be looked upon as within the Temple, or as indeed appertaining to the visible Church, Rev. 11. 2. And this disowning and un∣churching a people is called a Casting them off. 3. The expression here doth imply everlasting rejection in the other world. The Hebrew Phrase [jazni chaka lagnad] Arias Montanus translateth execrabitur te in ternum. if thou forsake him, he will make thee an eternal execration. Though it be a deep truth, that the line of election See precedi Sermon P. 29. doth for the most part run through the loins of godly parents, yet not only so, for men may be descended from godly Parents and Progenitors, and yet be the subjects of eternal Re∣probation and Damnation. Math. 8. 12. The Chil∣dren of the Kingdome shall be cast out into outer darkness. We read of one that could call Abraham his Father, and unto whom Abraham said Son remember that in thy life time thou hadst thy good things, that ne∣vertheless when he dyed, went to the place of Tor∣ment. If such Children forsake the Lord, it is not the prayers nor tears of godly Fathers that will save them; Nay, these will be an infinite aggravation of their misery. The tears of a godly Father, if his Children forsake the Lord, will make the flames of Eternal Fire burn the more fiercely upon their Souls for ever. Therefore well might David say to his Son Solomon, If thou forsake the Lord, he will cast thee off for ever. We come in the next place to enquire, what for∣saking of God that is, that will be attended with this ca∣sting off? Answ. In two words, 1. this must be understood concerning deep departures from God, and from his blessed wayes, Hos. 9. 9. They have deeply corrupted themselves therefore he will visit their sins. The Lord is the God of patience, and of all grace, and thence is very slow in rejecting utterly a people, (of such Posterity) whom he hath once taken into Covenant with himself. Hence it is not lesser departures, but high and great offences against the Lord, that Pro∣vokes him to cast off his People, e. g. Idolatry is a sin that causeth the rejection which the Text speaks of▪ Yea, it is true with reference unto that Idolatry which is against the second Commandment. When the Children of Israel committed that Idolatry re∣specting the Calf in the Wilderness, they sinned a∣gainst the second Commandment, for they would worship the Lord still, only they would do it in such a way, and by such means as God never appointed, and they were in great dager of being cast off for this sin. Hence the Lord said to Moses, thy People have corrupted themselves, Exod. 32. 7. The Lord doth not say my People, as he was wont to do, but Thy Peo∣ple, as if it were said; Now they have violated my Covenant, and deserve that I should for ever disown and reject them. The Asian Churches have been cast off for this sin especially; we may read the sin of those Churches written in dreadful Characters, upon the Forehead of that Judgement which hath destroyed them all. God hath let loose the barba∣rous Turks upon them, who hate and destroy no men so much as those that worship Images. And as for the Church of Rome, the Apostle Paul did so∣lemnly predict that they should be cast off, Rom. 11. 22. Now it is for this sin principally that the Lord hath cast them off. Again, Heresy causeth this ca∣sting off which the Text speaketh of, Societies con∣sisting of such as disown the fundamental Truths of the Gospel, the Lord Jesus disowns them. Hence the Jews are disowned and rejected by the Lord, for although they own some fundamental Truths in Religion, indeed all Jac. Cappellu in Heb. 6. 1. those six principles mentio∣ned by the Apostle to the Hebrews, (Cap 6. 1, 2.) the Jews acknowledge, yet there are other founda∣tion Truths, which they reject; That Jesus of Naza∣reth is the true Messiah, that Messiah is God as well as man, the Doctrine of original sin, and of salvati∣on by imputed righteousness, all which things are necessary to be believed in order to eternal life, this do they reject and disown; and therefore the Lord hath cast them off. when a People shall be so far de∣generate as to loose the Essentials of Religion, they are the Lords no longer. Heretical Assemblies may be the Flocks of those that pretend to be Christs companions, but they are none of Christs Flocks, Can. 1. 7. So for scandalous miscarriages in life & con∣versation, these provoke the Lord to cast off a pro∣fessing People. In a building, if once the materials be rotted & corrupted, the house will moulder away, the matter being an Essential Cause. And in Church building we know that Saints the material cause; and therefore scandal in life do destroy the Essen∣tials of a Church, and so brings along with it this casting off which the Text speaks of. 2. It is an Im∣peritent, incorrigible forsaking God, that doth cause him to cast off a people or person. Solomon was guilty (notwithstanding the solemn dying charge of his Father to the contrary) of dreadful forsakings and Apostasies from the Lord, but he repented of them, as we she by the book of Ecclesiates, and therefore the Lord did not wholly cast him off for ever Notwithstanding great degeneracy in a Peo∣ple, the Lord is not wont to cast them off until he hath used all means for their Recovery, so it was with the Children of Israel of old, 2 Chron. 36. 15. The Scripture hath recorded the names of above twenty Prophets which the Lord sent to his People of old to tell them of their backslidings, and call up∣on them to repent and reform, before he would cast them off. And though in these dayes of the New∣Testament, because men sin against greater light and grace, then in former times, the Lord Jesus ma∣keth quicker work, with an Apostatizing People, then in the dayes of old, and in the years of ancient Generations; and therefore he said to the Church in Ephess, except thou consider whence thou art fallen, and repent, and do the first works, I will come against thee quickly, and remove the Candlestick out of his place; nevertheless, he useth means to reduce and recover a backsliding People, before he casts them off, so he did with the Asian Churches, and so hath he done with the Anti-Christian Generation, and therefore raised up great Instruments, who have preached the Everlasting Gospel with a loud voice, and called for Reformation; and might therefore say parke∣o, de polit Eccles. & ainold de dol. Rom. Ecclesiae. as Jer. 51. 9. We would have healed Babylon, and she is not healed, therefore her Judgement reacheth unto Heaven' and is lifted up even to the Skies. The Lord doth give a first and second admonition before he doth reject; He tryeth what his Word will do, what lesser and greater Judgements will do, yea; and what mer∣cies and deliverances will do, and if nothing will prevail, then he casts off for-ever. If a Generation be Apostate, and Incorrigibly Apostate, it will not belong before God doth cast them off for-ever, Jer. 15. 6, 7. Thou hast forsaken me saith the Lord, thou gone backward, therefore will I stretch out my hand a∣gainst thee, I will destroy my People sith they return not from their wayes. In a word, when Apostacy is total and final then the Lord doth reject men, yea, though the Children and Posterity of his own Servants, he casts them off for-ever. Quest. But why so? Answ. For such Reasons as these. Reas. 1. Because the Transgressions of such Chil∣dren as the Doctrine speaks of are peculiar provoca∣tions; if the Children of David sin their iniquity is attended with special aggravations. They sin a∣gainst greater light, and love, and grace, then may be said of any persons in the world besides; They this rebel against the Light do at last provoke the Lord utterly to reject them. Hence it is that re∣fusing Instruction, is mentioned as the grand pro∣curing cause of this Rejection, Jer. 6. 8. Be instructed O Jerusalem lest my Soul depart from thee, & thou become desolate. Now thus it is when the Children of God∣ly Parents forsake the Lord, as Solomon doth ac∣knowledge, how diligent and faithful his blessed Fa∣ther had been in instrncting of him, Prov. 4. 3, 4. I was my Fathers Son, he taught me also, and said unto me keep my Commandments and live. And sins against grace, and peculiar mercy do without Repentance end in Everlasting Rejection, Amos 3. 2. You only have I known, therefore will I punish you for all your ini∣quities. Who ever escape (saith the Lord) to be sure you shall not, because you sin against greater grace and favour then any others in the World ever did. For these causes the Lord threatned Eli that he would cut off his Arm, and the Arm of his Fathers house, inasmuch as he had sinned against peculiar mercies aud favours. Especially, sins against ten∣ders of Gospel grace provoke the Lord to cast men off, Math. 23. 37, 38. O Jerusalem, Jerusalem, how of∣ten would I have gathered you, as an Hen her Chickens un∣der her wings but ye would not, and now your house is left unto you desolate. And this is sadly true concerning the Children of godly Parents, they sin against spe∣cial favours from the Lord, the means of grace is vouchsafed to them, they have many blessed stri∣vings of the holy Spirit with them, which others have not, therefore if they forsake the Lord no won∣der if he cast them off for-ever. Reas. 2. Because such Children are guilty of lamentable Covenant breaking before the Lord, for the Covenant is with Children as well as Parents, Deut. 29. 10, 11, 12. You and your little ones do enter Covenant, upon this account David saith that the Lord was his God from his Infancy, yea, from his first coming into the world, Psal. 22. 10, And the like is noted concerning Solomon, and therefore his Father said to him, my Son build the house of the Lord thy God, 1 Chron. 22. 11. The Lord is not only my God, but in respect of his gracious Covenant he is thy God also. And this seems to be the reason why Abraham is styled the Father of the faithful. Not meerly on the Covenant of the eminency of his faith, for we read of others in the Scripture, whose faith was not inferior to Abrahams, but in that he was the first unto whom God expresly declared, I will be a God to thee and to thy Seed, and withal appointed a sacred sign and Seal of this Covenant. Now Abra∣hams Covenant is as to the substance of it Everla∣sting. And therefore the Children of the faithful in all Ages, are wrapped under the bond of the Cove∣nant, otherwise there would be a substantial change of the Covenant from what it was at first, then which nothing can be more contradictory to the whole tenour and current of the Scripture. The Apo∣stle therefore testifyeth that the blessing of Abraham is come on the Gentiles through Jesus Christ, Gal. 3. 14. As God said unto Abraham, I take thee and thy Children into Covenant with my self, so doth he through Je∣sus Christ say the like to every believing Parent a∣mong the Gentiles; And therefore the Lord Jesus did affirm concerning Children, of such is the King∣dome of Heaven, Math. 19. 14. Mr. Math 5. 3. p; 61 It is not only true (saith Christ) that Children did belong to God un∣der the old-Testament, but now that, the King∣dome of Heaven is at hand, now that the Church is to he under the heavenly dispensation of the Gospel, Children must be acknowledged there also. And it is for-ever to be observed, that when the New-Te∣stament dispensation was ready to be established, the ancient grant concerning Childrens Interest in the Covenant is expresly confirmed, Act. 2. 39. The pro∣mise is to you and to your Children. Hence then, if such Children do forsake the Lord, they are guilty of violating the Covenant. Now that's an iniquity which doth provoke the Lord to cast off those that are deeply guilty of it, Isai. 24. 5, 6. They have broken the Everlasting Covenant, therefore they are cursed, bur∣ned, desolate. In old time it was the manner that when a Covenant was made, some Creature or o∣ther was killed, and cut in pieces, by which rite was signified, that the Lord would kill and cut off him, that being in Covenant with God, did not make con∣science, faithfully to keep and observe, that Cove∣nant inviolable for-ever. Reas. 3. From that infinite indignation, which is in the Lords heart against Apostates. They are fugitives from Christ, and deserting their Captain, the Lord himself will execute Martial Law upon them. No sinners are greater Objects of divine ha∣tred and indignation. Hence the Apostle said un∣to the Hebrews, when some of them were ready to Apostatize from Christianity to Judaisme, if any man draw back the Soul of God shall take no pleasure in him, Heb. 10. 38. meaning that such Creatures, are Vessels of dishonour, and the most loathsome Ob∣jects that can be thought of. Hence the Lord doth pursue them with infinite vengeance, he cuts them off, and casts them off for-ever. As that miserable Spira at the very moment, when he had renounced the Truth, thought he heard one say to him; Hence thou Apostate, and receive the Sentence of thy Eternal Damnation. The Lord is wont to leave marks of his wrath upon such sinners. He brands them, that all the world may be afraid of that iniquity, seldome hath it been known that any have notoriously turn∣ed away from the Lord, but visible wrath from Heaven hath fallen upon them. Jehoram had been religiously educated under his godly Father Jehosha∣phat, but he proved the Apostate child of a gracious Father; And what came on him? God let loose the Heathen Arabians, who wasted his Estate, and mur∣dered all his Children save one. Thus did the Lord cast him off. Joash was religiously educated under his uncle Jehojadah, but he forsook the Lord, therefore the Assians with a small Army destroyed a great Host of his; And afterwards his own treacherous Servants murdered him. The like we read con∣cerning Amaziah. And Histories (besides what is recorded in the Scripture) are full of awful and ama∣zing Examples of the Lords indignation against A∣postates, and therefore since if Davids Children do forsake the Lord, they are to be reckoned amongst the number of Apostates, no wonder that he doth threaten to cast them off for-ever. USE We proceed now to a word of Application, and shall insist upon one only use of Exhortation, let us be exhorted in the Name and Fear of God this day, to endea∣vour that it may not be with us, as the Text and Doctrine expresseth, let us every one in our several places, and capacityes endeavour that the present and succeed∣ing Generations in New-England, may not forsake the Lord God of their Fathers, & so endanger their being cast off for-ever. Wherefore Consider, 1. What Fathers and Prede∣cessors have been, they were such as did seek the Lord. As for the body of the present Generation in New-England, it may be said to them, your Fathers were such as did serve the Lord, yea, it was love to God, and to Jesus Christ, which brought them into this Wilderness. As the Lord speaketh, Jer. 2. 2. I re∣member the kindness of thy youth, the love of thine Espou∣sals, when thou wentest after me in the Wilderness, in a Land which was not sown. Our Fathers did not in their coming hither propound any great matters to themselves respecting this world; only that they should have liberty to serve God; & to walk with him in all the wayes of his worship. As one of our worthies hath aptly expressed, God sifted three Nations, that so he might bring over choice grain into this wilderness Let us then remember what New-England hath been. It hath been a noble Plant Jer. 2. 21. I plan a noble Vine, wholly a right Seed. It hath been a , our Eyes have seen the Lord fulfilling that Scrip∣ture litterally & gloriously, Isai. 41. 19. I will plant in the Wilderness a Cedar. The chief of the Fathers in these New-English Churches, they were Abrahams. He, when God called him removed out of Ur of the Chaldees, to the place which the Lord would shew him, & there built an Altar to the Everlasting God, so did our Fathers remove out of their own Land, when God called them, and came hither, to build an Altar here to the Everlasting God, yea, and they have set the Altar upon its right Basis too. Our Fathers have been Davids, that is to say, eminent Reformers. Let me speak freely (without offence to any) there never was a Generation that did so perfectly shake off the dust of Babylon, both as to Ecclesiastical and civil Constitution, as the first Generation of Christi∣ans, that came into this Land for the Gospels sake, where was there ever a place so like unto new Je∣rusalem as New-England hath been? It was once Dr. Twiss his opinion, See Dr. Letters printed in Mr. Medes works. Book. 4. Epist. 42. . 979. that when new-Jerusa∣lem should come down from Heaven America would be the Seat of it. Truly that such a Type and em∣blem of new-Jerusalem, shoud be erected in so dark a corner of the world, is matter of deep meditation and admiration. Consider, 2. How subject men are, yea, the Children of blessed Parents and Predecessors to Apostatize from God. It is possible that the Children of David may forsake the Lord, and that in a short time too, when Predecessors have been eminent for God, their Suc∣cessors have been most degenerate, Jer. 2. 21. I plan∣ted thee wholly a right Seed, how art thou turned into the degenerate plant of a strange Vine unto me, Isai. 1. 21. How is the faithful City become an Harlot? it was full of Judgement, righteousness lodged in it, but now murde∣rers. It was sometimes said unto good Samuel, thy Sons walk not in thy wayes. And it is noted concern∣ing Nabal (a drunken Sot) that he was of the house of Caleb, 1 Sam. 25. 3. That ever such a branch should spring out of such a Stock. The Ephraimites were the vilest Idolaters of all the Apostate Children of Israel, yet they were the Posterity of Joseph the best of Jacobs twelve Sons. The perfidious and ungrateful Ziphites were also the posterity of that blessed Caleb but now mentioned. Yea, it is a sad Truth, that Religion hath seldome been upheld in the power of it, for above one or two Generations together. Therefore it is recorded concerning the Children of Israel, they turned quickly out of the way which their Fathers walked in, obeying the Command∣ments of the Lord, but they did not so, Judg. 2. 17. The Fathers and Leaders both of the first and second Ge∣neration were for purity of worship, but their Chil∣dren were not so. Their Fathers did endeavour to uphold Religion in the power of it, but their Chil∣dren did not so. Their Fathers did order their con∣versation according to the holy Rules of the word of God, but their Children did not so. Hence is that sad complaint by the Prophet, they rose early and cor∣rupted all their doings, Zeph. 3. 7. And if we look into the Scripture and view the story of former Ages, we shall see this to be true. The Posterity of the Lords Servants, the Children of the Church have in a lit∣tle time so forsaken him, as that solemn Reformation hath been necessary. Look beyond the Flood and we shall see it so. One of Adams Children with all his numerous Posterity forsook the Lord, Cain was ex∣communicate out of the Church and became the Fa∣ther of an excommunicate race and Generation. The first Church that ever was in the world, even that in Adam's Family continued in some measure pure, about the space Ow de lib. 2. Cap. 2. of an hundred and thirty years, (h. e. until Seth was born) but then great Apostacy prevailed. When the Church was small in one Family, it was more easy to keep it pure, by casting out the Apostates, but now the world grew numerous, & a multitude of sinners caused impuni∣ty in sin, so as that they that were godly and consci∣entious were fain in the very beginning or first Ages and Generations of the world, to separate themselves and become distinct societies. Hence is that, Gen. 4. 26. then began men to call upon the Name of the Lord. It noteth a separation of the Church from the prophane world. After this, a second A∣postacy followed, that the Church and world were mixed together, even the Sons of God and daughters of men, the Posterity of godly Seth and of wicked Cain, until such time as the flood came and cleared the world of them, Gen. 6. 2. Then were the Inha∣bitants of the Earth in a most corrupt Estate, where∣fore the Psalmist (as it seems) alluding to that time faith, the Lord looked down from Heaven, to see if there were any that did understand and seek God, every one of them is gone back, they are altogether become filthy, Psal. 53. 2, 3. After Religion was revived in Noahs Family, his Posterity quickly forsook the Lord, Chams Apostacy was (as some Learned men observe) about forty years after the flood. The Church was reformed by his ejection, but within sixty or seventy years af∣ter that, the builders of Babel set upon their wicked attempt, which was desperate Rebellion against the Lord, although Noah himself was then alive, he could not by all his Authority restrain his grand Chil∣dren and Posterity, but they would needs become guilty of that Babel defection. After this, within a few Generations the world was overrun with Ido∣latry. When that iniquity first began is hard to say, but it is evident that in Jobs time (who is thought to live about three hundred and fifty years after the Flood) the world was filled with Idolaters, yea, in Abrahams time there was such Apostacy as that Religion was almost gone out of the world; only in his Family there was a pure Church esta∣blished. Yet his Posterity did quickly forsake the Lord. The Ishmaelites, Midianites, Edomites, (and other Nations) who were of the Posterity of Abra∣ham, the Father of the faithful, in a few Genera∣tions lost the substantials of Religion, and were wholly deprived of their Church Estate. The Church was setled in Jacobs Family. Corruption and Su∣perstition did creep into his Family, so as that he was fain to set upon a work of solemn Reformati∣on, and that was not two hundred years after the Re∣formation begun in his grand-Father Abrahams Fa∣mily. After the Church was become National, the truth and power of Religion did very rarely conti∣nue above one or two Generations at the most (sometimes not so long) witness that Scripture By Mr. Moodey. which was worthily opened and applyed in this place upon the like solemn occasion two years ago, Judg. 2. 7, 10. And the People served the Lord all the dayes of Joshua, and all the dayes of the Elders that out-lived Joshua, who had seen all the great works of the Lord that he did for Israel: And all that Generation were gathered unto their Fathers, and there arose another Generation after them, which knew not the Lord nor yet the works which he had done for Is∣rael. Those that were the grand-Children of that Generation which was brought out of Egypt, did forsake the God, of their Fathers. Hence is that expression, Hos. 10, 9. O Israel thou hast sinned from the dayes of Gibeah, what horrible wickedness was in Gibeah, we may read in the ninèteenth & twentyeth Chapters of the Book of Judges, where we have Story of the Levites Concubine, which though it be mentioned towards the close of that Book, yet it seems evident that it hapned before the Judges, for it seems that Jebus (afterwards Jerusalem) was not then taken, Judg. 19. 11, 12. when as that was taken by the Children of Israel before they were go∣verned by Judges, Chap. 1. ver. 8. So that the wick∣edness , and their war with the Benjamites, which followed thereupon, was between the death of Ioshuah and the Judges. Moreover, Phinehas the Son of Eleazar, the Son of Aaron was Priest in those dayes, Judg. 20. 28. which maketh it very manifest that, that most corrupt Generation, were the grand-Children of those, that were first embo∣dyed as a peculiar People, when the Lord did plant the Heavens, and lay the Foundations of the Earth, that is to say, did build up the Children of Israel as a body politick under Ecclesiastical and civil govern∣ment, the third Generation among that People proved degenerate and apostate. And when they were under a Theocracy or Government by Judges, whom the Lord immediately raised up and set over them, how soon did they turn aside from God; when any of their faithful Judges were taken from them, Judg. 2. 19. So in the dayes of the Kings. After Da∣vids Reformation Apostacy began in the very next Generation, in the dayes of his Son Solomon, and in the dayes of his grand-Child Rehoboam all Israel forsook the Lord, until God by a sad war awakened them to some Reformation. In Jehoshaphats time Religion was upheld in some power; but in the very next Generation there was Apostacy, Heze∣kiah was a great Reformer, but his Son Manasseh built up again the high places, which his Father had de∣stroyed, and seduced the People to do more evil then did the Nations, whom the Lord destroyed before the Chil∣dren of Israel. After this▪ Josiah wrought a great Reformation, and with him did the work of Refor∣mation and Religion, dye amongst the Jews, upon Josiahs death a flood of Land destroying sins brake in upon that Generation, that within the space of two and twenty years after Josiah was gathered unto his Fathers, the Jewish State both Civil and Ecclesiasti∣cal was quite overthrown; After the Captivity, Ez∣ra and Nehemiah, and the Prophets Haggai and Za∣chary were great Reformers; But Apostasy quickly prevailed, witness the Prophet Malachi, who decla∣reth that not only People but Rulers many of them in his dayes, were become very corrupt. Albeit they were not guilty of that more gross Idolatry, for which their Fathers were sent into Captivity, yet Covetousness, which is a spiritual Idolatry they were guilty of, whereby they provoked the Lord to send blasting Providences upon them, there being no greater punishment to a covetous man then to have the world taken from him. That Generation did not keep themselves unspotted of the World, upon which account, they are by the Prophet pronoun∣ced unclean, Hag. 2. 13, 14. And when Christ came into the world, he found the Jews in a most degene∣rate corrupt Estate. Therefore did the Lord call them an evil and an Adulterous, and a viperous Gene∣ration. Furthermore, since the Church hath been by di∣vine Institution Congregational, in these dayes of the New-Testament, men have been no less subject to Apostasy then in former Ages. The Churches in Galatia were strangely and suddenly overrun with corrupt Doctrine. Hence the Apostle saith, Gal. 1. 6. I marvel that you are so soon removed unto another Gospel. He might well marvel, if the observation of Cap∣pellus in Histori Apostol, great Chronologers be true, that within a year after Paul was removed from Galatia to phesus, false Teachers succeeded him, and overthrew his Foundation, be endeavouring to advance a mixt Re∣ligion consilting of Judasine and Christianity. And I remember Jerom, testifyeth that in his time all Galatia was overrun with damnable Heresies. And as for the Church in Ephesus they quickly de∣clined, Rev, 2, 5. Remember from whence thou art fal∣and repent, and do the first works. It was (as Histori∣ans observe) about twenty years after the Ascention of Christ that Paul gathered a Church amongst the Ephesians. And sixty years after the Ascention, the Book of the Revelation was written; So that there had been a Church in that place about forty-years; In which time the first members of the Church must needs (in probability) as to the body of them be dead, and another Generation of Church members were risen up which were not like the first. The Church in Thyatira, though not so Apostate when the Reve∣lation was written as some other Churches, yet Ec∣clesiastical Story mentions how that in a few years after that, there was no Church in that place; which was one Reason why some antient Hereticks de∣nyed the divine Authority of the Apocalyps. Be∣cause therein mention is made of a Church in Thya∣tira, when as (said they) no Church is to be seen there. To which the Answer is that there had been a Church there only the Cataphrygian Heresy did pre∣vail so, as in a little time to swallow up the whole Church. In a word, in all those places, which we read of in the Scripture as having Churches in them, they that are the Successors at this day, are not like unto them that once were in those very places. In many places they have only the name not the Truth of Christianity, and in some not so much as the name. Albeit, when time was, famous Churches might have been seen in those places. In former Ages was the Seat of the Church, when as in these latter Ages Europe is so, Med which is judged the Reason why the Book of Revelation speaks of Events to come to pass chiefly in Europe; because since the ten Kings arose there, hath the Lord Christ seen meet to uphold and propagate his Church. What shall be said more? It is evident that in the Apostles dayes, the mystery of iniquity began to work, much more after they fell asleep, Ebion and Cerinthus sprang up whilst the Apostle John was yet living. The very next Ages to the Apostles began to depart from, and corrupt the simplicity of the Gospel, in divers re∣spects that might be mentioned, egesyp∣pus one long since ob∣served, that although the Church continued a Vir∣gin until after the Apostles death, then it was soon corrupted. It is conceived that Iude lived after most of the other Apostles were dead, which is judged to be the reason of his expressing himself as he doth in ver. 17. of his Epistle. Now he complaineth much of a great degeneracy amongst those that profossed Christianity. Consider, 3. The present Generation in New-Eng∣land is lamentably degenerate. As sometimes Moses spake to the Children of Israel, Numb. 32. 14. Behold ye are risen up in your Fathers stead an increase of sinful men. So may we say, the first Generation of Chri∣stians in New-England, is in a manner gone off the Stage, and there is another and more sinful Genera∣tion risen up in their stead. We have in former years enjoyed a sun shine of prosperity, and that hath been attended (as useth to be) with great Apostasy. It is an apt similitude which some use, that as the heat of the Sun in Summer breeds a multitude of In∣sects, so doth the warmth of prosperity a multitude of Apostates. Men are leth to hear on this Ear, but if we should deny it, the Lord doth testify against us that it is so, as Ioel. 1. 2. Hear this ye old men and give Ear all ye Inhabitants of the Land, hath this been in your dayes, or even in the dayes of your Fathers saith the Lord. Were there (saith the Prophet) such Judge∣ments for merly as now there are, you may therefore conclude that you are departed from God, and by your sins have provoked him so to punish you. Thus may it be spoken with reference to our State & Case, and the dispensations of God towards us, you old men that are here before the Lord this day, what say you to this Question, did you know such Judgements up∣on New-England formerly, as of late we have seen? was it so in the dayes of our Fathers? were there such general and killing diseases? such a long continuing warr? so many hundreds cut of by the Sword, yea, so many hundred Familyes brought to ruine? Can∣dlesticks removed out of their places, and Plantations made desolate! In former times we heard of little besides settlement of Plantations, and gathering of Churches, but of late years, in stead of that, ruines have been multiplyed, yea, mischief upon mischief. God hath been spending his Arrows, and heaping mis∣chief upon this Generation. This Generation is not like the first. How many ignorant ones? how many scandalous ones? There is great rudeness amongst young ones in this Land; and in that respect degene∣racy from the good manners of the Christian world. And such sins as formerly were not known in New-England are now become common, such as swearing, sinful gaming, &c. yea, the present Generation as to the body of it, is an unconverted Generation. I would not lessen the grace of God, I know that through grace many of the younger Generation are brought home to God in Jesus Christ, yet in many (I donbt in most) Congregations, the number of sincere converts is but smal, comparatively with those that re∣main still in a natural & unconverted Estate. And as for some that have the Root of the matter in them, yet they fall much short of their Fathers grace, Solomon was a good man and his Soul is now in Heaven, yet he was not like David his Father as to measure of grace and faithfulness, 1 King. 11. 6. we may see here and there, one that hath much of his blessed Fathers Spirit and Principles, but how rare are such amongst us? Nay, the Interest of New-England is now changed, from a Religious to a worldly Interest; and in this thing is the great Radical Apostasy of New-England. Is not this to chuse a strange God? Hence do we see warr in the gates. And the Lord hath been letting this Generation blood in the right vein, since be hath ta∣ken the world away from them. Trade is almost ruined. Farmes, Oxen, Merchandise, which things have been sought after in the first place, how have they failed? New-England is not like this twenty years, to be in that comfortable Estate it was in but two years agoe. Consider, 4. There is sad cause to fear what will at last come on this Generation. There is a consumption on Religion all the world over, as one well observeth v. Full filling Scripture In Epist. p. 2. the buryals of Christians are frequent and their birth is rare. And as for what concerns ourselves more peculiarly, we may fear that there will be greater Apostasy, because they that should have pre∣vented it are gone. Many times the removal of a few eminent Servants of God in the Common-wealth, or in the Churches, maketh way for great Apostafie quickly to ensue was it not so with the Children of Israel? when they had a good Judge over them, they would serve the Lord all the dayes of that Judge, but it came to pass when the Judge was dead, they re∣turned and corrupted themselves more then their Fathers, Judg. 2. 18, 19. In Nehemiahs time while he was Governour for twelve years together, things went well, and God blessed the Land wonderfully, but when he was removed, in one years time those sins of oppression, sensuality, Sabbath breaking, were become prevailing common evils, Neh. 13. 6. Alas! our Nehemiahs are gone, (I speak it not to reflect up∣on those that survive, but to awaken from the conside∣ration of our solemn bereavements) our Pauls are likewise departed from amongst us, in which respect we may fear corruption in Religion will follow, Acts 20, 29. Deut. 31. 27. Judg. 8. 33. Have we not seen it in some places, how that within a year after the death of such an eminent Servant of Christ, Apostasy to this day irrecoverable hath prevailed? Further∣more, the heads of the second Generation, that were most likely to have done good, the Lord hath snatch∣ed them away, and (like Enoch) translated them to Heaven, in the midst of their dayes; others that are most likely to prevent backsliding, and to be Instru∣ments of reforming a corrupted Generation, are not likely to continue long in this evil world, yea, and of late even since the present warr, that we are bleeding under, began, the Lord hath taken away many young ones, either by Sword or sickness, who were the hopes of the Generation. In many Plantations, they that have dyed of late, were the most hopeful and de∣sireable young men in the places where they lived, an Ominous sign that there is some terrible thing, which God will do, e're this Generation be passed away. Consider, 5. How sad it would be if succeeding Ge∣nerations should forsake the Lord. It is evident, from the considerations mentioned, that it may be so, but it would be dismal if indeed it should be so. New∣England would then become of all Lands the most dark and miserable. How doth the Prophet speak of Bethaven, now what was that Bethaven? even the same that was in former times Bethel, i. e. the house of God, Hos. 4. 15. with 1 King. 12. 29. Am. 5. 5. If such places where the house of God hath been erected do once degenerate, they are like to become Bethavens, places of greatest vanity and iniquity in the world. Hence is that, Hos. 9. 15. all their wick∣edness is in Gilgal. Gilgal was once famous upon Re∣ligious accounts. There was the Covenant renew∣ed by Circumcision, there was the first Passover kept by the Children of Israel, after their coming into the promised Land, there did God appear to Joshua, there was to be seen a famous Monument of the Lords do∣ing wonders for his people, there was the Taberna∣cle for some time, but in after Generations an Idola∣trous Temple was built there, so as that it was a foun∣tain of much wickedness. All their wickedness was in Gilgal. It seemeth the Altar of witness was near that place, which through mens corruptions might easily be abused unto much Superstition in after Ages. The Devil seeketh to corrupt those places especially, which once were famous for Religion. As Polanus ob∣serveth that Wittenberge in Germany was the Town where the Reformation in Luthers time began, and therefore the Devil did seek to corrupt that place especially, and caused it to become the Seat of grie∣vous Herosies. What Land under Heaven, hath been more noted for profession and Religion, then New-England? If Apostacy prevail amongst such a People, it is like to be a sad Apostacy indeed. We see it already; Hence there are such sad complaints of young men that have been bred and born in New∣England, when they go abroad into other Lands that none are so debauched and prophane as some of them. If the Lord should be provoked to pluck up the Hedge of civil government, what a fearful flood of iniquity would soon break in? How would mad∣ded and inraged profaneness know no bounds? yea, this Land would become as Sodom, and then most desolating plagues will in short time follow, Ezek. 33. 28. what became of Cain's degenerate race? when they were become, I know not how many millions, the flood swept away every mothers child of them. wherefore all the Children of men that are now in the world are styled the Children of Seth, Numb. 24. 17. Bel∣gick Annot because as for Cain's Apostate Generation they all perished in the flood. When the old world did Apostatize, after the Reformation in the dayes of Seth, that second Apostasy proved fatal. If Church∣es in New-England degenerate, it is an Apostasy af∣ter Reformation. How fatal is such a relapse like to be? will not the end thereof be with a flood? And truly to be amongst the last Apostates, will be most woful. Quest. But what shall be done in order to prevention of Apostasy? what shall be done, that so succeeding Ge∣nerations in New-England may not forsake the Lord God of their Fathers? Answ. As I have been meditating an Answer to this Enquiry, I could not but call to mind that Scrip∣ture which some of the chief of the Fathers (at least wise those two, My Father Cotton & My Father Mather. whom I have more Reason then any one in the world to think of) have upon the like solemn occasion, improved many years since, I mean that Scripture, Hag. 2. 4. Yet now be strong O Zerub∣babel saith the Lord, and be strong O Joshua, and be strong all ye People of the Land. If Zerubbabel, Joshua, and the People of the Land, if Magistrates, Ministers, and People all do what duty requireth, the feared. Apo∣stasy, together with the unavoidable calamity coming therewith, may be prevented, however in great measure and for a long time. 1. Let me apply my Speech unto Zerubbabels, h. e. Rulers in the Common-Wealth. Honoured and much esteemed, the welfare or ill fare of the present, yea, and following Generation doth much depend up∣on you, Magistrates are in the Scripture compared to Corner stones, because where there is a Common-Wealth erected, the safety of the whole building (under God) depends much upon them. Hence are they also termed Foundations, Psal. 11. 3. If the foun∣dations be destroyed what can the righteous do? If David had perished, Foundations had been destroyed, and the good People of the Land would have dearly felt the loss of him. And when in Sauls time there were corrupt Judges and Magistrates, it is therefore said, that the Foundations of the Earth were out of Course, Psal. 82. 5. And the Prophet Micah speaking to the Rulers in the Common-wealth of Israel saith, hear ye Foundations of the Earth, Mic. 6. 2. It is with you (by the help of Christ) to lay such Foundations as shall make Posterity either happy or miserable. David improved the power which God in his Provi∣dence entrusted him with, to serve his Generation ac∣cording to the will of God, Acts 13. 36. And therefore was an eminent blessing to all that Generation where∣in he lived. If the sins of the People under your care and charge should ever provoke the Lord, to leave you in an hour of Temptation, you cannot pos∣sibly turn aside from God alone, but many others will do so too. Regis ad Exemplum, People are apt to follow the Examples of those in place. you know it is mentioned concerning Rehoboam, that he within few years after his coming to the Government did forsake the Lord, and all Israel with him, 2 Chron. 11. 1. Let me then with all due respect to your pla∣ces, and to your worth, and yet with that freedome and faithfulness which becometh a Messenger of the Lord of Hosts, propound some things to you, which concern the welfare of this, and after Generations in New-England. 1. I pray you in the Name of the Lord, that a speedy & Effectul Course may be taken, that the great things that God did for our Fathers, in planting these Heavens, and laying the Foundations of this Earth, be faithfully record∣ed, and transmitted to Posterity. This hath been thought of, and spoken of long enough, but why is it not done? If it be neglected till the present Generation be pas∣sed away, the next will be less capable of doing it. The Title of the Book wherein my Text is, leads me to Insist on this. Why is this Book called the Chrom∣cles, but because it contains a Record and relation of the things which God did for his People in antient time, yea, from time to time. The Hebrews have termed it, [dibre hajamin] words of dayes probably (as some conceive) taken out of the royal Diaryes of those times, by divine direction and Inspiration; this Book of Chronicles being an unerring . Epito∣me of those Chronicles mentioned in the Kings. The Truth is, that above half the old-Testament is a Chro∣nicle of things done, by the Lord, for his People in the years of Antient Generations. You have then Scripture Example abundantly to encourage, in pro∣moting a work of this nature. Hence we read of the Book of Jasher, 2 Sam. 1. 18. and of the Book of Nathan the Prophet, and of Gad the Seer, 1 Chron. 29. 29. and of Abijah, the Shilonite, and of Shemaiah the Prophet, 2 Chron. 12. 15. and the Story of the Prophet Iddo, 2 Chron. 13. 22. There is also plain Scripture precept See Mr. Mar∣als Ser∣mon on Psal. 102. 18. p. 35. as well as Example to move hereunto, see Psal. 78. 5, 6 For he established a Testimo∣ny in Jacob, and appointed a Law in Israel which he com∣manded our Fathers, that they should make them known to their Children, that the Generations to come, might know these▪ even the Children which should be born, who should arise, and declare them to their Children. And again, Psal. 102. 18. This shall be written for the Generations to come. So that this is a duty incumbent upon present Genera∣tions to take care that there be a Record of the great works of God towards them, for the benefit of the Generations that shall follow, that so God may be glorified. I perceive that some good men are afraid lest our too great neglect in this matter, may be one thing that God is offended at. And there be two considerations. which may cause such apprehensions not to seem groundless, one is in that this thing hath been formerly urged. See Mr. She∣pards El∣ection S∣mon p. . That faithful Shepard who spake here in the Name of the Lord upon the like oc∣casion, five years agoe, insisted upon this very thing, and yet the matter remains unfinished to this day. Moreover, whilst the body of the first Generation, whom God planted in this Wilderness was alive, there were Essays this way, for it See of the Com∣mission Sept. 9. An. 16. was propound∣ed to, and concluded amongst the Commissioners of the united Colonies above thirty years agoe, that there should be a Collection of special Providences of God towards his New-England people; And that memorials being duly communicated, an History should be compiled according to Truth, for the bene∣fit of Posterity, that they might see how God had been with their Fathers, in laying the Foundation of the Churches, and of the Common-Wealth. Now that such things should be concluded, and yet never done cannot please God. Furthermore, how can we te∣stify to Posterity our gratitude towards God, for the great things he hath done for our Fathers, and for us their Children, in more respects then can be now mentioned, except such a lasting Record and Monu∣ment as is now spoken of, be brought to persection. In the Town house at Geneva, it is written on Mar∣ble Pillars in Letters of gold, such a year God deli∣vered this place from the Tyranny of Anti-Christ, and set up his true Religion amongst us, Clarks amples, p. 1. 36. therefore the Senate and People of Geneva, have erected this Monu∣ment, that so they might testify to Posterity their gratitude towards God. Let me then entreat you that are Sena∣tors of this Colony, that a work of this nature may not be alwayes delayed; and the rather, because you know not whether your opportunity to encourage such an undertaking, will be of long continuance. And this may (by the blessing of Christ) be one good means to prevent Apostasy, The Lord therefore commanded his People of old, to keep a Record of his works and signal Providences towards them, that so their Children after them might set their hope in God and keep his Commandments, Psal. 78. 7. 2. I pray you in the Name of the Lord, to take care for the propagation of the Interest of the Gospel, that the good knowledge of the Lord may be amongst the people under your Government in your time; yea, and af∣ter that also. If ignorance overspread the Land Apostasy will do so too. Hence David here saith, know thou the Lord God of thy Father and serve him, but if thou forsake him, &c. intimating, that except succeeding Generations know the Lord, they will not serve him, but forsake him. Therefore it con∣cerns the Magistrate, to take effectual care, that the Land be furnished with able and faithful Ministers; So we read of Jehoshaphat, that he caused Levites to be sent into all the Cities of Judah who taught the People, 2 Chron. 17. 8, 9. And this stands upon Re∣cord to his everlasting Renown. It is not every man that is fit to be employed as a pulick Teacher, Ez∣ra saith (Chap. 8. 17, 18. that he sent unto such and such, that they would bring unto him Ministers for the house of God, and that by the good hand of God they brought a man of understanding: He that is employed in holy things ought to be such an one. There∣fore you should endeavour that the future gene∣ration may be furnished with a learned Ministry. The Cen 2. c. 7. 3. c. 7. Writers of ecclesiastical Story, in∣form us, how carefull Christians in the primi∣tive times were, for the setling of Schools of Learning, in all places where Churches had been plan∣ted, that so there might be able instruments raised up for the propagating of truth in succeeding Gene∣rations. And some have well and truly observed, that the interest of Religion and good literature, hath risen and fallen together. It was Julians policy to pull down Schools among Christians, that so he might destroy Religion, Mr. of necessity of burn learning for a Gos∣pel Mini∣ster. concluding that the cause that should not have an able defendant would fall. Therefore let there be a pious and earnest sollicitude about that matter. One of the famous Kings Elfr v. Clari vol. 1. p. 173. in our nation caused a law to be esta∣blished, that all Parents should bring up their chil∣dren in Learning. I know there are good laws a∣mongst us, respecting inferiour Schools, though doubt as to execution there is great defect in that as well as in other matters. Let me also beseech you to endeavour that what concerns the Colledge may be revived, and if it may be in the place where it hath formerly flourished, I have nothing to say against that but much for it rather; & that greater encouragement be given to those that labour as Tutors there. M. Oakes Election Sermon 57. That was propounded to this general Assembly four years agoe, by him that did then so faithfully declare the counsel of God to this Generation. I would gladly second a motion of that nature, as supposing that more of the welfare of the uprising generations is concerned therein then many are aware of. I remember it is noted concerning the learned Chy∣troeus that he prevailed with the Princes of Megapol to bestow 3500 crowns of yearly Revenue, upon the Vniversity of Rostoch, by which means the interest of Religion was wonderfully promoved. And it was one of the usual wishes of that excellent man, Utinant Reges ac Potentes rerum Domini, majorem Ecclesioe ac Scholarum curam susciperent, O (said he) that Magi∣strates would be more carefull to encourage Schools of learning, and thereby promote the good of the Church. The Reformers, did in this way, and by this means carry on the interest of Religion,& propagate the Truth to after ages. Calvin therefore perswaded the Senate of Geneva to erect an illustrious School in that city wherein the Tongues and Arts were taught; and from whence many worthy Instruments issued forth. And that excellent Prince Cassmire did the like at Neostad, where Ursin and Zanchi were some∣times Professors. So the Senate of Grunberg erected a Colledge, and chose the learned Bucholtzer to go∣vern it. The like was done at Herborn by Prince John of Nassau at the perswasion of Olevian, where al∣so Piscator taught and flourished. So at Leyden in Holland. And (not to mention more places) the same course was taken at Edenborough in Scotland; of which Colledge that famous and holy man, Mr. Rol∣lock was the first president, and many choice Instru∣ments of Gods glory have there been educated. Wherefore let what concerns this matter, be amongst the chief of your cares and endeavours. Further, I entreat you, let it be your care, that none but faithfull ones (as far as men can judge) be em∣ployed as publick Preachers: Though the just liber∣ties of Churches should not be infringed, yet that every Plantation in the Country should have allow∣ance to chuse, whom they please to labour in the publick dispensation of the word, may be in time a great inlet to ignorance, error and profaness. There∣fore let me humbly propound to you, that you would think of some expedient, respecting the approbation of such, as shall be under a constant improvement as publick Teachers. Yea, and that there be not any place setled without such. No doubt but one reason why the Lord hath let loose the Heathen against us, hath been, because some Plantations have been ere∣cted, and yet no publick acknowledgement of God amongst them, but they have lived like Heathen, without Saths, without the word and Prayer, which are moral duties that all are bound to attend: and it is therefore incument on the Magistrates to see that they do so. People are ready to run wild into the woods again, and to be as heathenish as ever, if you doe not prevent it: Take care also I beseech you, for the propagation of the Gospel amongst these poor Indians. You know it is expressed in the Pátent, as one main end proposed by our Fathers in their coming into this Wilderness, that so they might en∣deavour the Conversion of the Natives, and set up the Kingdome of the Lord Jesus amongst them. God by the late War hath made way for the Gospel to be entertained amongst them, more then formerly; should not this be considered! 3. I beseech you in the Name of the Lord, that you would in special manner beware of that which was the sin of Solomon: and what was that? Truly sinfull Tole∣ration was Solomons great iniquity, whereby he did forsake the Lord. It is said of him, he built high places for Ashtaroth, 2 King.23. 13. because he did tolerate and give publick allowance, unto those Ido∣latryes: and that sin of his was the reason why the Lord stirred up Adveraryes against him. Doe we not find that all the godly reforming Magistrates, spoken of in the Scripture, thought it their concern to pull down false worship, as well as to set up the true worship of God. It is a most vain objection which some have made, that we doe not read in the New Testament, that the Magistrate did ever punish any, on account of Transgression against the first Table. No more (aith Calvin) doe we read in the New Testament, that the Magistrate; did ever punish men for murder, or other crimes, doth it therefore fol∣low that he ought not so to doe? But therein it is said that they ought to punish all evill doers. om. 13.4. 1. Tim.1.9. And that Transgressions against the first Table are evill deeds, Gal.5.19.20. Phil.3.2. 2. Joh. 10,11. And the holy Apostle wished those false Teachers, who disturbed the peace of the Churches in Galatia cut off. Gal.5.12. Some judicious Authors conceive v. Hi∣mym. in um. that he wisheth there had been a chri∣stian Magistrate in the world to take such a course with those seducing spirits as they deserved. More∣over, sinfull Toleration is an evil of exceeding dan∣gerous consequence. Men of corrupt minds, though they may plead for Toleration, and cry up liberty of Conscience, &c. yet if once they should become nu∣merous, and get power into their hands, none would persecute more than they: So the Donatits See arks artyro∣y p. 89. of old, and the Germane Anabaptitseidan,10.p. 9. in the last age. And the Arminien Remonstrantsoet. . Vol. . 795. 803. otius . Or∣. Hol∣d. in the Netherlands made hideous clamours for liberty of Conscience, and that the States of Holland were more cruel than the bloudy Spanish Inquisitors, yet when they be∣came potent, they did persecute the Orthodox Pro∣fessors of the Truth. And indeed the Toleration of all Religions and Perswasions▪ is the way to have no true Religion at all left. That was Julian the Apo∣state his device, in order to an extirpation of Christi∣anity. And it is a solemn word which Mr. Cotton (the first and famous Teacher in this Congregation) peaketh, Mr. Cottons blu Tenent washed. p. 19 I wish (aith he) that Antichrist doe not creep in at the back door of Toleration. I doe believe that Antichrist hath not at this day a more probable way to advance his Kingdome of Darkness, then by a To∣leration of all Religions and Perswasi∣ons. Hence some of the chief of the Popish Doctors Sic Becanu, Marana, Hardi contra J ellum. Hart in Rain dum. Sic Bozzius et R∣soeus, quos vide ita apud Kecerm. 'in po p. 983.t Paroeu Rom. 13. have written a∣gainst the Magistrates power in mat∣ters of Religion. But remember I pray you▪ how God hath punished this sin which I am testifying against. Of old (as some Mr. Strong Se Sermons. p. 263. 264. have truly observed) when once the Romane Emperours did indulge and tolerate Arrians, God was provoked to let the barbarous Goths loose to break in upon the Em∣pire and destroy it, so as that the Church fled into the wilderness, had like to have been swept away with that flood. And what misery this sin hath more then once brought upon our own Land and Nation, I need not tel you, It is a very memorable passage, which I find related in the life of that great learned Usher; when Popish Idolaters were by the Civil State al∣lowed, Well (said that Worthy of his time) you shall find that God will punish you forty years hence by those very men, whom you have sinfully indulged: and so it came to pass; for just forty years after that was the Irish Rebellion. This very sin which God calleth me to bear witness against this day, hath been subversive to the interest of Religion in some Chri∣stian Nations. The Toleration of Socinianime hath proved the ruin of the Churches in Poland and Tran∣silvania. Yet it is far from my design in speaking this, to stir up Magistrates to that which the Scripture calls Persecution: it were better to erre by too much indulgence wards those that have the root of the matter in them, than by too much severity. Nay, as to those that are indeed Heretical, I can for my own part say with Luther, Ad judicium san∣guinis toerdus sum, Sr. Simond D'Ewes Primitive Practice preserving Truth. 6, 7. I have no affection to sanguinary punishments in such cases. And certainly there are other wayes to suppress Hereticks besides Hereti∣cide, witness what was done by great Constantine for the suppression of Arrianisme. Ne∣vertheless, approved writers who are large e∣nough in the point of Toleration, declare, that they, the principles of whose Religion are disturbant, to the civil State and Constitution of any place, may not be indulged, (and that therefore Popish Priests and Jesuits are not to be permitted) sure then they whose Religion, and whose Profession doth warm in its bowels, a fatal Engine, against the Kingdome and Churches of the Lord Jesns, ought not to be tolera∣ted. Nor is it tolerable, for any sort of men a∣mongst us, to set up a Mount Gerizzim, that if these, or those are Justly cast out of the Churches of Christ, they shall be suffered to set up an Altar against the Lords Altar, and (it my be) to take those hands that are in the Name of the Lord Jesus delivered up to Satan, I say, to take those hands to administer Phrik∣nusie the dreadful mysteries of the Kingdome, it is an abomi∣nation enough to make desolate. Certainly (much honoured in the Lord) if your blessed Fathers, and Predecessors were alive, and in place, it would not be so; If Winthrop, See w-Eng∣ds me∣ial. Dudley, Endicot were upon the Bench, such profaneness as this would soon be sup∣pressed. And if it be so, that the Spirit of Rulers in New-England is changed, if you do become cold and indifferent in the things of God, departing from your former love, and zeal for the Name, Truth, and blessed Ordinances of the Lord Jesus, I will be bold to speak to you, as once Mr. Brightman said, to a grea∣ter man then any of you all, if it be so, you may be∣lieve it, that God will change either you, or your Go∣vernment ere long. I speak it to you with great so∣lemnity of Spirit, and in the Name of him that is high∣er then the highest. 4. Labour (I likemise pray you in the Name of the Lord) to the utmost of your power, that the work of Reformation may be promoted in this Generation. I shall not need to insist here, because this Argument was abundantly and worthily enlarged on Mr. Torrey in his Elect on Serm▪ by him that spake in the Name of the Lord on this occasion three years agoe. Since that, the holy dispensations of God towards this People have been very dreadful, so that the Lord calls for Reformation, now more then ever. If things should pass away thus, and the Generation that is to come should not see, that some notable thing was done with respect to a Reforma∣tion of provoking evils, it would be sad indeed; and the more sad, in that there have been Essays this way, and since the late (and to this day not fully ended) Warr, a Committee appointed by the general Court to enquire into the causes of the high displeasure of God, which hath been manifested, and such and such evils, concluded to be matters of provocation, and Laws enacted for the suppression of them,& shall it all come to just nothing at last? shall we dare to dally with the Almighty in things of this nature? The Lord may respite us for a while, but except there be a Reformation of provoking evils, we have no Rea∣son to expect otherwise, but that a worse thing will come unto us, & that he will punish us yet seven times for our sins. And how is there like to be that Refor∣mation which the Lord requireth, except you that are Leaders over this people, do you utmost to pro∣mote it? where do you read of any great and gene∣ral Reformation brought to pass, except the civil Magistrate did forward it? It is true, that many times God doth make use of his Messengers and Ministers to set the Wheel a going, but then Magistrates have fallen in with them. The Prophets Haggai and Za∣chary set the work of Reformation upon the Wheel, but Zerubbabel and Sheltiel (godly Magistrates) car∣ryed on the work to Effect, Ezra.5.1,2. Luther be∣gan the Reformation in Germany, yet if some of the Princes there, had not engaged with him, ead the ves of Lu er, Cal∣vin, Zuing us, Oec∣mpius, allerus. the work had never been carryed on with such success. Calvin (and other eminent Ministers of God) exhorted the People at Geneva, unto Reformation, but if the Se∣nators of that place had not hearkened to the voice of God in those Exhortations, the People would have remained unreformed still. Zwiglius by his Mini∣stry was instrumental towards the accomplishing a great Reformation in Zurick, but then the Magi∣strates of that place fell in with the Word of God. Oecolampadius was an happy Instrumeut in the hand of Christ to reform Basil; but if the Magistrates of that City had not set to their helping hand, Oecolampadius alone might have laboured in vain. The like is to be said concerning the Reformation of Bern, (not to insist on more Instances) where that learned Halle∣us was once a preacher of the Gospel. I know you cannot change mens hearts, yet you may do much (if God help you) towards the effecting an outward Re∣formation, which will, procure outward blessings and prevent outward Judgements and desolations. There is pride in the hearts of men, you cannot re∣form that, but there is pride in Apparel which the Lord hath said he will punish for, you may cause that to be reformed. There is drunkenness in the sight of God, which doth not fall under your Cognizance, but Drunkenness in the sight of men, and the occasions of it, do; which you may and ought to remove. I know not any evil, that hath brought more misery upon this generation then that hath, and some that have Rea∣son to know it, have told me that there hath been more Drunkenness amongst the Indians, since this war, then there was before; undoubtedly there is a fault somewhere, that good Laws are not executed upon those that shall transgress in this kind, and that the course propounded and enacted by the general Court, for the suppressing of this growing evil hath not been duly attended. Again, as for scandalous Contentions, you may do much towards the healing of them. All the world knoweth, that there hath been an unhappy breach between two of the Church∣es in this great Town. If every one of you that are in place, shall do what you can, and what the Lord Je∣sus would have you do, to help in this case, we may hope that wofnl breach will (by the help of Christ) soon be healed, and much sin and Judgement that is otherwise like to follow, will be prevented. And the Lord calls aloud about this matter; The burning which he hath kindled in this place, the voice of the Lord in it is, out with your sinful fires, let I give you burning for burning. And since that, this Town hath been endangered more by fire then ever it was since the day I knew it. Therefore I come to you in the Name of the Lord, and beseech you to consider of this matter, lest the Lord kindle another fire in Bo∣ston ere long, that shall burn to the Foundation of the Mountains. And I do the rather mention this thing, because the Subject I am upon, leads me to it, the welfare of Posterity being concerned therein, it may be the sowre grapes which the Fathers have eaten will set your Childrens teeth on edge, I Mr. Burroughs Irenicum▪ p. 220. remem∣ber blessed Mr. Burroughs in his Irenicum taketh no∣tice of it, that it is very dangerous for the Children of the Church to be brought up in the sight of Divisions amongst Professors. Was there not a young man that came to a lamentable end in this Country, Abra∣ham War∣er in artford. who pro∣fessed that the Divisions which he observed amongst godly men, had occasioned his ruine? Let us remem∣ber that Scripture, Jer.32.39. I will give them one heart to fear me, for the good of them, and of their Chil∣dren after them. If there be a divided heart among Christians, and these Divisions appear openly; it is a wrong to their Children after them. The Lord help us to consider of it. And now I shall turn my speech from you that are Zerubbabels amongst this People: I doubt not but you consider that I have spoken these things, not as a friend only, but as in the Capacity of an unworthy Ambassador of the most high God unto you this day. And methinks my Conscience bears me witness in the holy Ghost, that an earnest desire that the will of God might be done, hath caused me thus to express my self; As also a desire that you might have comfort both now and in that day when you must give up your account to the Son of God, concerning your Steward∣ship, which in his Providence he hath entrusted you with; and that your names might be honourably spoken of in the next Generation, when you shall be in your graves. It is no honour to Jehu's name that in his dayes God began to cut Israel short, 2 King.10.32. nor to Jehoram in that it is recorded to Posterity, that in his dayes the Edomites revolted, 2 Chron.21. 18. Nor will it be for your honour, if the next Generation shall say, once such and such Worthies and Patriots had the management of affairs in New-England, and in their dayes things went well, God did bless and build, and prosper the Land, but after they were gone, the work fell into other hands, and in their dayes there was trouble upon trouble, wars, sicknes∣ses, Sword, Fire, desolations in every corner of the Land, for it (thus to be spoken) would not be for your honour. But now that it should be said, though the Lord afflicted the Land for a while, you caused the People under your charge to turn unto the Lord, & then God did own them, and bless them more then ever, this will be to your honour amongst men in this world, and more to your joy when you shall appear before Jesus Christ, then if Crowns of Diadems should be set upon your heads. The Lord grant it may be so. 2. Let me humbly propose this Exhortation to those that are Ministers in the house of God. There are many such before the Lord in this great Assembly. My Fathers, and Brethren, the Generation that present, and that which is to come, will bless God for us, if we do our utmost to promote their welfare; We are many of us eminently the Children of the Pro∣phets. The Prophets do they live for ever; and our Fathers where are they? they are now in Heaven be∣holding the glory of Jesus Christ; And the Lord Je∣sus who sometimes said to the Angels of the Church∣es, I know your works, speaketh to us saying, the great affairs of my Kingdome, which once were in the hands of your Fathers to manage, are now come into your hands, they were faithful to my Name, and did acquit themselves as became them, now let me see what you will do: Follow them as they followed Christ. Give me leave to mention two or three words, which if the Lord help us to remember them, we shall serve our Generation according to the will of God. 1. Let us approve our selves faithful in what concerns the house of God. And therefore we ought to be care∣ful, who are admitted there. Though others are al∣so concerned therein, yet in a more peculiar manner, that matter belongs to us. We are in respect of sacred Office relation before the Lord, Porters that have the charge of his house; & we are solemnly charged, Ezek. 44.7. (it is a Scripture that concerns Ministers of the New-Testament) not to bring into the Lords Sanctu∣ary, uncircumcised in heart, to be in the Sanctuary to pollute it, and to eat the bread of God there. In∣deed as for thse whom God hath admitted into his house (in any degree) by any Rule of his, we must not turn them out till the Lord do it. But that which I intend, is the admission of persons into full Commu∣nion, we know what our Fathers have taught con∣cerning that matter, viz. that there ought to be an holding forth Faith and Repentance before admission to the Lords Table. And it is well said by blessed Mr. Mitchel Un An∣er to ol, re∣e▪ . that laxness in that point, would be a real departure from our former Profession; yet I wih there be not Teachers found in our Israel, that have espoused loose, large Principles here, designing bring all persons to the Lords Supper, who have an Historical Faith, and are not scandalous in life, al∣though they never had Experience of a work of Re∣generation on their Souls, and live in the neglect of secret duties, wherein the life and power of godli∣ness especially consists. Now this would corrupt Churches, and ruine all in a little time, The neglect wen Thol. c. 8. c4. of this principle of Truth, that such members of the Church, as are admitted to full Communion ought to be Regenerate, converted perns, the non attendance unto that did (as a worthy Divine of our own hath well noted) lay the Foundation to great Apostasy, which the Christian Church hath been long subject unto. Again, we would be faithful as to what concerns the house of God, we must en∣deavour that the building thereof be carried on to perfection: As David in this Context speaks to Solomon, Take heed now, for the Lord hath chosen thee to build an house for a Sanctuary, be strong and doe it. So hath the Lord been pleased to chuse us to be em∣ployed in building his house, which hath not been carried on to the desired perfection. Our Fathers did like David, He prepared Materials for the Tem∣ple, and then left it to his Son to goe on with the Building: So did our Fathers, leave us Principles of Truth, which they did with much cost and pains, dig out of the rich veins of the Scripture. We have need therefore to be much in Prayer, and Humiliations before the Lord, that so he might vouchsafe to shew us the form of the House, and the fashion thereof, and the goings out thereof, and the comings in thereof. 2. Let us make Convering work our main Design. Shall we be content to goe to heaven alone, and not strive to carry as many of the Generation we live in, along with us as possibly we can? Alas Apostacy will prevail, and these Churches cannot be kept pure long except converting work goe forward. O there∣fore let us preach for this, and pray for this, & study for this, that precious immortal Souls may be con∣verted to God through Jesus Christ. And to this end it will be good for us to attend personal instruction of those under our charge, as far time as & strength will permit us. I remember it is noted in the lives of Chrysostom and Austin, that besides their publick La∣bours, they did sometimes attend personal Instru∣ction of these and those of their hearers. When the Refer tur in Calvini. Ministers in Geneva did agree to divide the City, so as to call each Family to an account concerning their Faith: more good was thereby then by all their publick Teachings. me r. Mr. Joseph A leins life with M Baxters Preface. Ames Ca Cons. 1. c. 26. of latter time have been blessed with eminent success, as to the Conver∣sion of Souls, so as that whole Towns where they have lived have been wonderfully changed, upon ta∣king this course. I know that where there is but oe Elder in a Church (as alas that is now the case of these Churches generally) so much cannot be done that way as is to be desired; yet if we doe as much as we can, the Lord Jesus will accept of it; and it may be, success will be beyond expectation. Many an one that minds not a Sermon, yet when he is by a Messenger of God particularly spoken to, and told, you are yet in your sins: if you be not new born, bet∣ter you had never been born; he falls down under conviction. And possibly words that we little think any such thing of now, will be mentioned again to our exceeding joy and rejoycing in the day of Christ when we shall see and hear many Souls stand forth and bless the Lord Jesus that ever they knew us, & that ever we ake to them in the Name of the Lord both publickly and privately; even in the day when each of us that hath been faithfull in his Generation, shall say, Lord here am I, and the Children that thou ast given me. Moreover, if we would convert Souls, and be blessings indeed to this Generation, it con∣cerns us to be very careful of our personal Conversa∣tion, & what examples we set before others. If we doe not live Sermons as well as preach them, we are not likely to doe any great good. For a Minister of. Christ ▪See Dr. Tuckney on Exod. .36. P. 429. And Fuller, oly State, p. 268. And word word Ezek. 42. p. 334. And Mr. Dury in his Discourse on at Question, how far a Mini∣er of the Gospel may ingage mself in civil affairs. to be a Merchant, and entangle himself with the affairs of this life, against the express charge of the Holy∣Ghost; or for them to be Gos∣pel Lawyers, to handle the Cde instead of the Bible, and study the Statutes of the Land, instead of the Sta∣tutes of Heaven; for them to appear as Advocates, and plead Causes in civil Courts of Judicature, it is very uncomely. One of the Ancients observeth, Jerom. that Sacerdos in Foro, et Mercator in Templo is not to be tolerated. Certainly such Preachers are not like∣ly to be instruments of turning many to Righteous∣ness. Much more doe they hinder the Conversion of Souls▪ that shall call themselves Ministers of Christ, and yet be of a scandal Conversation. When the Prophets of Jerusalem are light Persons, Profaness goeth forth into all the Land. I have read some∣where of one that was grievously tempted to Athe∣ism on this account: For (said that poor creature) I live under a Minister that will preach good Sermons, but his conversation is not according thereunto, he will be drunk sometimes, and secretly vile and laci∣vious, and therefore how can I believe that there is any God or Devil, or heaven or hell, or any such thing? An evill Example in such an one, is enough to make those of the Generation amongst whom he liveth to become Atheits. 3. Oh! that our occasional Meetings might be impro∣ved for the good of this, and after Generations. Because of the capacity and holy Relation we stand in before the Lord, it is expected we should not be like other men, they may meet together, and spend that time in discourses of their own personal concerns; but we have the care and charge of Souls committed to us. Yea (in our measure) the care of all the Churches ought to be upon us: nay, more, we must be solli∣citous for those that shall come after us. Such a publick spirit well becometh our publick capacity, & therefore upon all occasions to speak and act accor∣dingly. And verily, the Lord will write down these discourses in his book of Remembrance, and we shall be glad to hear of them again at that day▪ we must every one of us, (Ministers as well as People) appear in a greater Congregetion than this, and then we shall not be sorry, that we have laid our selves out for God & for his People; yea, the more we have done for Christ, and for the Generation wherein we live, the greater will our glory be, when we shall hear the Lord Jesus saying, Well done thou faithfull Ser∣vant, enter thou into the joy of thy Lord. If the Lord help us to approve our selves faithfull unto the Death, when he the chief Shepherd shall appear, he will give unto us a Crown of Glory which fadeth not away. Let me in the last place, direct my speech and Ex∣hortation in the Name of the Lord, unto the people of this Land. There are here present those that are Deputed to act in the name and stead of the people of this Jurisdiction. You have a great opportunity put into your hands by the providence of God, to doe service for this and after Generations, viz. by endea∣vouring the establishment of righteous and religious Laws in the Common-wealth, that so the Lord Jesus might reign there. Especially, let me propound to you, that you would take some effectual course, that good Laws which are already established, may be du∣ly executed; And that some further care might be taken for the suppressing of that wickedness that is usually committed the night after the Sabbath, God hath lately kindled a fire in this place, and it was on the night after the Sabbath, why should we wonder at it? I cannot speak it without some anguish of Spi∣rit, there is more wickedness committed usually on that night then in all the week besides. Therefore think of some expedient to help in this case, Let me also mention another thing to you; I have former∣ly upon a solemn occasion mentioned it to the Ho∣noured Magistracy, and therefore now apply myself to you; it is this, that you would recommend unto the Churches in this Colony a solemn renewal of their Covenant with God and one another. That is a great Scripture expedient for Reformation. Do not think that this is any new notion, but it is a known Principle owned and avowed by Cart wright, Parker, Ames, &c. the good old non-Conformists, (whose Children we are) That re∣newl of Covenant is the way to attain Church Reforma∣tion, which Principle was much improved by the chief of the Fathers, of these New-English Churches, (and therefore I the rather insist upon it) this is the way to prevent Apostasy. The Covenant was renewed in the dayes of Joshua, when as the Scripture testify∣eth, that in his dayes the Children of Israel continued to serve the Lord, wherefore Divines observe, that Joshuahs special designe in putting the People upon renewing their Covenant, was that so they might be kept from future Apostay. I do therefore in the Name of the Lord, commend this matter to you, and leave it with you, and God incline your hearts to do that which shall be pleasing in his sight. And if the Lord intend not further shakings and deolations a∣mongst these Churches, I am perswaded that this motion will be hearkned unto, and complyed with. Moreover, there are many others of the People of the Land here, before the Lord this day, a considerable part of the present Generation is met together in this great Assembly; a few words let me speak to you, and leave with you, that so you may not forsake the Lord, the God of your Fathers. 1. Let us labour to be rightly informed respecting Prin∣ciples which our Fathers owned. There are mistakes in the minds of some, who think that the Fathers of this Colony, affirmed thus and so, albeit, it was fat from them, so to teach, or so to think, I shall not (be∣ing now in earnest, and desirous to speak with ut∣most solemnity) enter upon things which are more Controversal amongst us, but certain it is, that our Fathers alwayes owned and avowed this Principle of Truth, that nothing should be admitted into the worship of God but what there is Scripture warrant for, larkss. 493. nor anything neglected which the Lord ath instituted. The cause of the second Commandment was that which our Fa∣thers were ingaged in the defence of. And as to Church Administrations, that things should be reduced to the Primitive, Apostolical pattern. An excellent principle, albeit, that blessed Martyr, Mr. Laurence Saunders was accused of Heresy for asserting it. And I remember that great learned man and blessed Mar∣tyr Peter Ramus, professeth in one of his Epistles, that the deep consideration of this Principle, Ra∣ Epist. Cardi∣▪ Lotha∣gum p. 6, 257. that the Apostolical Age was the golden Age of the Church, and that things should be regulated according to what was then practised in the Churches of Christ, caused him to be∣come a Protestant; yea, and for the Congregational way of Church Government. And indeed the Con∣gregational way truly stated, is that which our Fathers have stedfastly owned and avowed, that is to say, as it is held forth in the platform of Discipline, and by Mr. Cotton in his Book of the Keyes; they were not for Presbyterianime, nor yet for Brownime. Remem∣ber blessed Mr. Nortons last words, in this place and under this Roof. 2. Keep up the power of Discipline in Churches. When Apostasy prevailed, in the Asiatick Churches there was the original wound. They did not bran∣dish the Sword of Discipline, which is Christs own expedient, and appointment, for the preservation of Churches in purity; yea, this was a fatal neglect, which by degrees proved ruinous to those once fa∣mous and glorious Churches. Some learned men Voe∣tius alicu∣bi inter disputati∣ones. have well observed, that the neglect of Discipline in the Churches of Asia brought in corruption of man∣ners, and corruption of manners was (through the just revenging hand of God) attended with corrupti∣on of Doctrine, and these together provoked the Lord, to lay those Churches most desolate. And as for the Children of the Covenant let Discipline be extended towards them, according as they are Sub∣jects capable thereof. Did not our Fathers come hi∣ther in hope that they should leave their Children, under the Discipline and Government of the Lord Jesus in his Church? Hath not Christ owned the ap∣plication of solemn publick Admonitions, &c. to some of them that have been Children of the Church, (though not in full Communion) even so as to con∣vert their Souls thereby? why then should disputes about the mode wholly evacuate the thing, when so much of the welfare of Souls, and the Interest of Christs Kingdome is concerned therein 3. Look to your Families. Families are the Nurce∣ryes for Church and Common-wealth, ruine Fami∣lies, and ruine all. Order them well and the pub∣lick State will fare the better; the great wound and misery of New-England is that Familes are out of Order. As to the generality of house holders, Read Mr. Stockton of Family Instruction▪ Family Government is lost, & gone; Servants do not fear their Masters, Children do not honour their Parents, in that respect the English are become like unto the In∣dians. Let Christians make conscience of it as their duty, to rule their own houses well, and be careful that Family Instruction be upheld; the Judgements of God should awaken to this. In some Families the Children have no Father left to instruct them, in other Families Fathers have no Children left to be instructed by them, by these terrible Judgements they that have Familyes, should learn to be diligent in Instructing of them, whilst they, have an opportu∣nity so to do; And this is the way to prevent Aposta∣sy, for ignorance is the mother (not of devotion but) of Heresy. Vsually, they that prove Hereticks, are such as were never well grounded in the knowledge of Principles, never well instructed in Catechetical Fundamental Doctrines and points of Religion. The Waldenses Read Histo∣ the Wal∣denses. preserved and propagated the Interest of Religion by diligence, in catechising their Chil∣dren. When certain Jesuits were sent amongst them to entice them from the Truth to Idolatry, they returned amazed, professing that Children of seven years old amongst those Waldenses knew more in the Scripture, and of the Mysteries of the Gospel, then many of their learned Doctors did. Take heed al∣so how you dispose of your Children, you that are Parents look at Religion and the fear of God, in dis∣posing of your Children. That blessed man Mr. Dod (the Moses of his time) would sometimes bewail it, that Professors of Religion would say, there is a portion & Civiity, & we will hope for grace; but (said he) rather make sure of grace, and hope for riches, there is far greater Reason for it, since Godliness hath the Promises, riches have none. It may make us dread to think what's coming, in that it is with us, as it was with the old world, the Sons of God are marrying with the daughters of men. Church members in disposing of their Children look more at portion then at piety. If their Children are like to live well in the world, and their Familyes to be made richer, they look no further; a sad sign that Religion will expire, and such Familyes be cut off from the Covenant, within a few Generations, and the branches thereof perish for ever. 4. Pray with all manner of prayer and supplication in the Spirit▪ Pray as sometimes the Martyr did, Lord do not thou forsake me, left I forsake thee. Pray for your poor Children and Posterity, as David did for his Son Solomon, 1 Chron.29. 19. give unto my Son Solomon a perfect heart. He did not only exhort & charge his Son to labour after such an heart, but earnestly prayed to God, that such an heart might be given to him▪ And truly, if there were more prayers poured forth before the Lord, for the conversion of the Rising Ge∣neration, we may hope that there would a blessed Ef∣fect follow. I have been told that there is a Church in New-England, that hath set dayes apart only to seek unto the Lord, for converting grace to be vouch∣safed to their children. O that all other Churches would do as they have done, even seek unto the Lord by Fasting and Prayer, for a poor, perishing, dying, unconverted Generation. 5. Lastly, Be faithful in improving of your Civil Liber∣tyes. Beware of two extreams, of an Issacharian Spi∣rit, to coch under every Imposer: if you foolishly lose your Libertyes, your Posterity, yea, the children that are yet to be born will rue it. Beware also of a wanton Spirit, lest you provoke the Lord, by bitter bondage to make you know the worth of Liberty. It is a great priviledge which you enjoy this day, that you may chuse Rulers from amongst yourselves. And although as to what concerns the Tnsactions of this day, it is almost too late to speak, yet you may hear for the time to come. Freemen remember the Oath of God that is upon you. I doubt there is lamentable guilt upon many, who in Elections are acted more by Interest and Faction, then by Conscience. You know what the Rule is, viz. that you should chuse men that are Just and that fear God, and that hate Covetous∣ness. Chuse men that shall approve themselves (like Eliakim) Fathers to the Inhabitants of Jerusa∣lem, chuse men of Hezekiahs Spirit, who spake com∣fortably to all those that taught the good knowledge of the Lord. In a word, chuse those that will be zealous for the Interest of Reformation, and that therefore will improve their power, to suppress transgressions of the first, as well as of the second Table. If you will chuse such (which mercy forbid that ever it should be) un∣der whose shadow thorns and bryars shall thrive, and those weeds of pride, contention, Heresy shall receive nourishment, and encouragement; It will be an ominous sign, that God will ere long, deprive you of your Libertyes, until such time as you know better how to improve them. And now I hope I may say, that as to the opportunity put into my hands, this day, I have discharged my Conscience, delivered my Soul, and can lay down my head with peace. I con∣clude with Moses, calling Heaven and Earth to Re∣cord, that life and death hath been set before this Ge∣neration. O Generation see the Word of the Lord, chuse life, that both thou and thy Seed may live. And God from Heaven saith, O that there were such an heart in this Generation that they would fear me, that so it may go well with them, and with their Children for ever, Amen! Solomn in this Context doth apply himself to speak unto Young men, whom he doth, 1.Dehort. 2. Exhort. His Dehortation is in the two last verses of the former Chapter. And it is 1. Ironi∣cally propounded, v. 9. Rejoyce o young man in thy Youth, &c. It is such another form of speech as that of the Prophet unto Ahab, 1 King.22.15. Goe and pros∣per. wright n II 9▪ He saw that Ahab was set upon his design, & therefore by way of Irony bids him goe, and see what would come of it. Thus Solomon here, I see Young man (aith he) that thou art resolved to follow the pleasures and vanityes, whatever the event shall be, Doe so, and see what will come of it. Wherefore he addeth, Walk in the wayes of thy heart, and in the sight of thine eyes. This is expresly forbidden elsewhere in the Scripture Mer∣cer in A cleer evidence that the wise man here speaketh by way of holy derision, & thence it is urther added, Know thou that for these things God will bring thee to judgement. q. d. Though its possible thou mayest escape judgement from men, parents, Magistrates, &c. yet not from the Lord. 2. This Dehortation is plainly expressed in the Verse imme∣diately preceding this Text. Remove sorrow from thy heart. The Hebrew word translated sorrow, : ▪ d. Beware of inordinate passions which young men are usually subject unto: And put away evill from thy flesh, h.e. avoid sinfull pleasures. Passions and sinfull pleasures are evills which young men are most in danger of being carried away by; therefore he doth in special caution them against ini∣quityes of that nature: withall adding this Reason, for childhood and youth are vanity. h.e. its soon gone, Thy time (young man!) to enjoy sinfull and foolish pleasures will soon be past and gone, it abideth not▪ therefore set not thy heart upon such things. 2. We have Solomons Exhortation unto young men in this verse. Wherein is expressed, 1. The act that ought to be done, Remember. 2. The Object, thy Creator, i.e. God, for he and he only is the Crea∣tor; since it requireth an infinite power to be able to produce a work of Creation. Hebr.[Boreeca.] Thy Cre∣ators. Not that there are more Gods or more Crea∣tors then one; But there is a plurality of persons in the Godhead. Though the work of Creation be more especially ascribed to the Father, as Redempti∣on to the Son, and Application to the Spirit, yet each of the persons in the sacred and eternal Trinity, doth concur therein. 3. The time or season, when this duty ought to be attended, is expressed, viz. now in the dayes of thy youth▪ not that they that are past the dayes of their youth may forget God, or be exempted from this remembrance of him, but young men are under special obligations and advantages to remember him. That as it is the Duty of all, Doctr. so more especially of young men, to remember God their Creator. Remembring God may not be deferred untill old Age, but ought to be attended in the dayes of youth. In the Doctrinal prosecution of this Truth, there are three things to be enquired into. . What is im∣plyed in this Remembring? 2. How it doth appear that young men ought to remember God? 3. The Reason why they especially should doe so? Quest. 1 What is requed in this Remembring which the Text▪ speaks of? Answ. It is a known Rule, that in the Scripture words of Sense doe imply the affections and actions. So here, it is not every kind of Remembrance of God, but that which is affectionate and practical that is inten∣tended▪ Particularly, 1. This Remembring doth imply a Turning to the Lord, Psal.22.27. All the ends of the Wld shall remember, and Tur to the Lord: Vnfeigned Repentance is imply∣ed in this Remembrance. Rev.2.5. Remember from whnce thou art fallen, and Repent. Ezek.6.9. They th escape of you shall Remember me among the Nations▪ .e. They shall Repent and turn unto the Lord. A it is a penitential Remembrance which Solomon here speaketh of▪ Remember thy Creator, that is, Re∣member to make thy peace with him, and therefore to Repent of Sin, and turn to God in the dayes of thy Youth. 2. This Remembrance which the Text speaketh of, doth imply Service and Obedience. Psal. 119. 55. I have remembred thy name, and have ept thy law. As they that neglect the worship and Service which they owe to the blessed God, are said to forget him▪ Psal.9.17. The wicked shall be turned into dll, and all the Nations that forget God. That is to say, they that doe not serve God. When the Children of Israel had forsaken the wayes, and corrupted the worship of God, it was said, Israel hath forgotten his Maer▪ Hos.8.14. So on the other hand, the Service of God is noted by that of Remembring him▪ Remember thy Creator in the dayes of thy Youth, h.e. Seek and serve him betimes. As David exhorted his Son So∣lomon, whilst yet in his Youth, 1.Chron.28.9.Know, and serve the Lord with a perfect heart and a willing mind. Hence the Performance of all religious dutyes, es∣pecially that great duty of Prayer, is implyed in this Remembring which the Text speaketh of. Jon.2.7. I Remembred the Lord▪ (aith the Prophet) and how was that? it followeth, my Prayer came unto thee, into thine holy Temple. We read in the Gospel of Children that prayed unto the Lord, they said Hosann, i. e. Save now we beseech thee. Math. 21. 15. That is implyed in Remembring God the Crea∣tor, 3. It doth also imply frequent thoughts and Medita∣tions of God, Psal.63.6. When I remember thee upon my bed, and meditate on thee in the night watches. Where there is that Remembrance of God which the Text requieth, there are frequent holy Meditations on him day and night. As Solomon exhorts, Prov.23.17. Be thou in the fear of the Lord all the day long. Set God before thine eyes; wherever thou comest think of him, from morning unto night, ever and anon, let there be awfull holy thoughts in thy heart con∣cerning the Omnipresence of God. And this is to Remember him. We come therefore to the second thing to be enquired into, viz. Quest.2. How it doth appear that Young men ought to remember God? Answ. 1. The Lord doth require this, the command∣ment aith expresly. Luk. 10. 27. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. If men are bound to serve God with their strength, then they must not forget him, untill those dayes are come wherein their strength is gone, and they able to doe him little service. Of old, God required that the first born and the first fruits should be given to him. Exod.22.29. thou shalt not delay to offer the first of thy ripe fruit, the first born shalt thou give unto me. This did intimate that men ought to give the prime of their Age, the first and best of their strength unto the Lord. 2. The Truth of this Doctrine is evident, in that Parents are bound to teach their Children the fear of the Lord whilst they are young, Deut.6▪6,7. The words which I command thee, thou shalt teach them dili∣gently unto thy Children. Again, it is said, Train up a Child in the way be should go, and when he is old, he will not depart from it, Prov.22.6. To the same purpose is that of the Apostle, Eph.6.4. Ye Fathers bring up your Children in the nurture and admonition of the Lord. And according unto this hath been the practice of Saints. The Lord himself doth testify concerning Abraham, that he would command his Children to keep the wayes of the Lord, Gen. 18. 19. And Solomon doth acknowledge that his Father David was careful to in∣struct him, and put him in mind of God, whilst he was yet in the dayes of his Youth, Prov.4.3,4. I was my Fathers Son, he taught me, and said unto me, let thi heart retain my words. Yea, not only his Father, but his Mother also taught him the fear of the Lord, Prov.31.1,2. The words of King Lemuel, the Prophes that his Mother taught him, what my Son! and what the Son of my womb! and what the Son of my voms! Now to what end were it, to teach Children and young ones to fear the Lord, if they were not bound to learn and do accordingly. 3. Young men as well as others owe service unto God; He is their Creato the Text expresseth. Now that one consideration hath great weight in it, to enforce duty and obedience. For certainly, all owe service unto him, from whom they have receiv∣ed their Beings, Psal.95.6. O come let us worship and from , let us keel before the Lord our Maker. He ath made all for himself: from him and for him are all things. He as Creator hath given unto men rea∣sonable Souls, in respect whereof, they are capable of knowing and serving the Lord: and he is able to destroy them: He that made them can destroy them: as it is said concerning that creature, He that made , can cause his sword to approach unto him, Job 40. 19 Therefore it concerns men to fear their Creator. But to proceed to the third Particular, namely, Quest. 3. Why Young men especially ought to remember their Cre∣ator? For these amongst other Reasons, Answ. Because youth is the fittest season to remember God in, eas.I. wherefore it is added in the Context, before the evil dayes come, when thou shalt say I have no pleasure in them. Old age is an evil time: and therefore (saith the wise man) thou must Remember and serve God in thy good dayes, if thou wouldest have him to re∣member and accept of thee in thy evil dayes: if thon neglectest God in the spring of thy years, what rea∣son is there to think that he will regard thee when winter Age is come upon thee? Moreover, it is not easy to Turn unto the Lord in old age: A young plant is more easily plucked up then an old tree; so are young men with less difficulty transplanted, and ucked up out of the Soyl of nature, then they that are grown old in the wayes of sin. Old Diseases are hardly cured: so when men by a long continuance in a course of sin, have contracted almost incurable ha∣bits of sin, how hard a work will it be to convert them? were it not that all things with God are possi∣ble, it could not be. Wherefore the Scripture saith, can the AEthiopian change his skin, or the Leopard his spots? then may you also de good, that are accustomed to doe evil. Jer. 13.23. When Satan hath hel possessi∣n a long-time, it is not an easy work to out , and disposses him. We read of one in the Gospel that had a most terrible dispossession, Mark 9.25,26. Jesus re∣buked the foul spirit, saying, I charge thee come out of him and enter no more into him: and the spirit cried, and rent him sore, and came out of him, and he was as one dead, in∣somuch that many said, he is dead. How difficult and how painfull was this Dispossession? Why? v.21. It is noted that the Father of that young man being en∣quired of, how long he had been in that condition, he said, Of a child. Truly, they that spend their childhood in the Service of Satan, if ever they be converted, are wont to have dreadfull Conversions at last. Therefore Young men should turn to God betimes, that so they may escape those bitter pangs, which otherwise they must expect to undergoe if e∣ver good come of them. From the good and benefit which doth follow up∣on Remembring and Turning to God betimes: Reas. as it is said, Lam.3.27. It is good for a man to bear the yoke in his Youth: so it is good for a man to turn to God, and to put his neck under his yoke in his Youth. It was the Saying of one, that if it were lawfull fo him to envy the happiness of any, he would envy the happiness of those that turn to God betimes, because they are freed from a world of sin and sorrow, which otherwise they would become subject unto. And this is the way to become eminent for God. There is a wretched Proverb in the world, viz. That a young Saint will prove an old Devill. I remem∣ber Inpietate Juven. Angelicus Javen is sebus in and is v. Heidfeldii sph Philos.p.395. Erasmus saith, the Devill was the Athor of that Proverb: For no∣thing can be more contrary to the Scriptu. The most eminent Saints that we read of there, were such as did Remember God in the dayes of their Youth. As now, Joseph proved an eminent good man: There is reason to think that all Jacobs Children were good men before they dyed, but none of them to be com∣pared with Joseph: and though he were the young∣est but one, yet it seemeth evident that he was con∣verted before any of his Brethren who were older then he. Job was an eminent Saint, not a man up∣on the face of the whole earth so good as he; and Job was one that made Conscience of his wayes even from his Youth. Job 31.18. David was a man that at∣tained a great measure of Grace before e dyed, and he was godly even from his Childhood. Therefore doth he speak as in Psal.71.5. Thou art my hope O Lord God, thou art my trust from my youth. & again, v.17. O God thou hast taught me from my Youth & hitherto have I declared thy wondrous works. So that David had Faith in Christ, and was savingly taught of God even from his Youth. Obadiah was an eminent Servant of God, and he could say, I fear the Lord from my Youth. 1.King.18.22. Josiah was eminent for God, and of him we read, that while he was young he began to seek after the Lord God of David his Father. He was truely converted when he was but sixteen years old.2.Chr.34.3. Timothy was an eminent Minister, & (as Eccle∣siastical Story reports) at last he dyed a Martyr of Jesus Christ; now he was savingly acquainted with the holy Scriptures [aporephous] from a little child. 2.Tim.3.5. Thus we se how God hath owned and blessed those that have Remembred their Creator in the dayes of their Youth. And for that Reason Young men should Remember God. . 3. Young men are subject to the stroke of Death as well as others, Job.21.23. One dyeth in his full strenth. The young man of Naim whom Christ restored to life; notwithstanding his Youth, was subject to the stroke of Death, Luk.7.14. And Jairus his daugh∣ter was but about twelve years of Age, when she lay a dying, Luk.8.42. was not Eutichus a young man? and yet he fell down from an upper Chamber, and was taken up dead, Act.20.9. were not Jobs Chil∣dren young men? and yet they dyed suddenly. Was not Absalom a young man, and his brother Adoni∣jah a young man when death surprized them? Did not Ely's Sons dye in the flower of their Age? 1 Sam.2.33. Now if young men Remember their Creator so as to repent of sin, and make sure of an Interest in Christ before death cometh, then happy shall they be. As Jeroboams good Son, though he were a child e dyed; 1 King.14.17. but inasmuch as in him there was found some good thing toward the Lord God of Israel, death did him no hurt, only he was taken a∣way from the evil to come, that his eyes might not behold the miserable ruine, that was coming upon his Fathers Family. But if death find a young man in his sins, in an unconverted, Christles estate, woe to him that ever he was born! His naked Soul must ap∣pear before God his Creator, and receive a Sentence of eternal Damnation. USE. I proceed therefore to apply this Truth, by way of Exhortation. O let young men this day be Exhorted in the Name and fear of God, to follow the counsel of the wise man, even to Remember their Creator in the dayes of their Youth. All you young men that are here before the Lord, (and there are many such in this Assembly) hear me this day, that so God may hear you another day, now turn to the Lord, now repent of sin, now make sure of an Interest in Jesus Christ, And there∣fore lay to heart some motives and perwaives. Consider, Mot. what special Reason they that are of the young∣er Rising Generation in New-England have to Remember their Creator. Now there is cause for it more then ever, In that there are so few that do so. Multitudes of young men are risen up in this Land, who have been forgetting God all their dayes; unto whom the Lord may say as Jer.22.21. This hath been thy ∣ner from thy youth, that thou obeyest not my voice. And as it was said, concerning them of old, the Children of Is∣rael, and the Children of Jua have only done evil before from their Youth; Jer.32.30. It is true, that there are some young ones that are Remembring, & turn∣ing to the Lord, which ought to be acknowledged to the praise of his glorious grace, yet it must be said with lamentation, that the generality of the Youth in this Land, walk in wayes of loosness, profaneness, pride, drinking, gaming, o in a careless neglect of God, and of their own Souls. Hence the Lord doth not seem to take pleasure in many of the Youth of this Country. it is a sad word that is spoken, Isai.9.17 The Lord shall have no joy in their young men. How ma∣ny young men even in New-England, that have been cut off either by Sword or sickness within these two years? now shall the Lord have cause to complain as he doth by the Prophet, (Amos 4.10.) your young men have I slain with the Sword, yet have you not returned un∣to me. Moreover, young men in this Country enjoy means of grace plentifully dispensed, God is calling from Heaven to them, and striving with them, in the dayes of their youth, and therefore if they forget him, they will be left most inexcusable before his Judge∣ment Seat. Yea, and many are the Children of god∣ly Parents, the Chron. . 9. and in that respect under peculiar en∣gagement to seek and serve the Lord, who is not on∣ly their Creator, but the God of their Fathers. Their God not only by right of Creation, but in respect of his holy Covenant. 2. Consider, How pleasing it will be to the Lord, if you do indeed Remember him in the dayes of your Youth, Jer.2.2. I remember the kindness of thy Youth. You heard but now, how the Lord is pleased with first, fruits, When Abel brought of the firngs of his Flock the Lord respect to Abel and his offering, Gen.14.4. we read also, how the Lord chose the Almond Tree, Numb. 17. 8. now that's the first Tree that blossoms. The fruit of it is ripe in the Spring; The Hebrew word for Almond Tree is Sheked, cometh from a Verb signifying make hast, Jer.1.11. that Tree above all others in maketh haste to bear fruit. Flo∣omnium prima Amygd Mense Januario Martio pomum maturat. Bochar Plin. Nat. Hist. 1. 16.c. Drus. Miscell Ce. 1. c. R. Kimchi in verbo Shak yea, (as riters affirm) in the first moneth of the year. So when young men shall bring forth the fruit of Repentance, Faith, and holiness, that plea∣seth the Lord. He hath a sp∣cial delight in young men who truly fear and serve him, Hos. 11.1. When Israel was a Child then I loved him: One of the Antients obserth that Christ loved his youngest Disciple best. John was the be∣loved Disciple, and he is reported to be younger at his first calling, then any of the Disciples of the Lord Jesus. And we find in the Scripture how the Lord blessed little Children when they came to him, or were brought to him, Mar. 10.13,14,16. They brought young Children to him, and when Jesus saw it, he said, suffer little Children to come unto me, and for bid them not—and He took them up in his Arms, and blessed them. You young ones hearken, would you not have the Son of God to bless you, O come to him, now in the dayes of your Youth, and he will surely bless you, for his Arms are open to receive you. And such are the spe∣cial Subjects of a gracious promise, Prov.8.17. They that seek me early shall find me. If you will be perswa∣ded to seek the Lord whilst it is yet early dayes with you, Christ hath promised, that you shall find him, and Everlasting Life and happiness by him. 3. Consider the danger of neglecting God in the dayes of Youth. It may be it will cost thee thy life, yea, the life of thy Soul for ever. Who knoweth but that the Time of Youth is the only time which the Lord will allow you to repent, and make your peace with God in, through Jesus Christ? If these golden dayes be lost, probably thou wilt be undone for ever. I must needs tell you, that for the most part it is so, that men are either converted in youth or not at all. We read but of one that was called at the eleventh hour. If a Tree do not blossome in the Spring▪ it is commonly dead all the year after. So they that are not con∣verted in the Spring of their Age, are rarely convert∣ed at all. Now and then one is converted in old Age, but such Examples are exceeding rare. Especial∣ly, it is true with respect unto those that have in the dayes of their youth lived under the means of grace, heard many Sermons, experienced frequent strivings of the Spirit of God with their hearts, if they remain unconverted until the dayes of their Youth are past and gone, the Lord usually giveth them up to Judi∣cial hardness of heart, that they shall never be con∣verted, never saved. Young men think sadly of it in the fear of God. 4. Consider, what Examples have been set before you, of early Conversions. Have you not read or heard of those that have turned to God in the dayes of their Youth? nay, that in their Childhood, the fear of God hath been planted in their hearts, that they have no sooner began to have the use of Reason, but one might discern signs and effects of grace in their souls. There is a Mr. neays ken for ildren. Book which many of you have in your houses, that giveth an account of thirteen Children, the eldest of them not above fourteen years old, some of them but seven years old, some not so much, that nevertheless it was evident that the fear of God and unfeigned love to Jesus Christ was wrought in their hearts. And there is a printed Relation of John p. a Child that dyed not long since in this Country, who for several years before his death, had his heart chang∣ed and was made a new Creature. O how may this shame many young ones that are here before the Lord this day, who are older then that Child was, it may be fifteen years old, nay, perhaps twenty years old; and for all that, in a natural, Christless Estate to this day. Lamentable is thy condition, that hast lived so▪long under means of grace, and yet con∣tinuest an unconverted Creature. God be merci∣ful to thee, and help thee to think of it. 5. Consider you have a great work to doe before you go out of this world,&but a little time to doe it in. As young as you are, you have much sin to repent of, and to obtain the pardon of, Original sin thou art guilty of, and that must be mortified. And who can declare how many actual sins thou hast committed in words, thoughts, and deeds, that have been evil? and all those to repent of, and endeavour that they may be mortified: and but little time to be attending works of this nature: for what is your life? It is but a vapor that appeareth for a little while, and then vanisheth away. Jam. 4. 14. If a man have a long journey to goe in a winters day, he had need set out betimes. Thou hast a long journey to goe: Is it not a long journey from earth to heaven? and but a winters day to dispatch this journey. When once the short day of thy life is expired, then it will be too late. There is no work in the Grave whether thou art go∣ing. O then up betimes, be going, he doing, and the Lord be with thee. By way of Direction. 1. Beware of those sins especially which they that are in their Childhood and Youth are most subject unto, and apt to be carried away from God by. 2.Tim.2.22. Flee youth∣full lusts, , those sins which Youth is mostly expo∣sed unto. It is infinite mercy to be kept pure from the corruptions of Youth. If ever you should find grace to repent of the sins of Youth, and so to obtain the pardon of them, yet they will be bitterness and shame to you all your dayes. Those vanityes of Youth, which now thou art so foolish as to dellght in, it may be they will be a trouble to thee forty years hence, should'st thou live so long. Doth not Job complain saying, Thou makest me to possess the iniqui∣tyes of my youth. Job.13.26. And did not holy David pray, as in Psal.25.7. Remember not the sins of my youth, And doth not converted Ephraim make an humble confession concerning the sins of Youth, Jer. 31. 19. I was ashamed, yea even confounded, because I did bear the reproach of my Youth. So it is, that the remembrance of the sins & vanityes of Youth, are matter of reproach & shame a long time after: yea the very thought of them doth fill the soul that is truly converted, with an holy confusion of face. Beware then of the sins of Youth▪ To instance in some particulars, Pride is a that young ones are very much under the power of Hence we see that young people are strangly ad∣dicted to vanity in Apparel: Proud fashions they must and will follow, there's no perswading them to the contrary: but beware of that sin. So for stub∣borness and disobedience to Superiours, it is an evill that Youth is very subject unto. You that are Ser∣vants, young men and maids that are here before the Lord; have not you been guilty of stubborn, disobe∣dient carriage towards your Masters? though God in his word tels you that you ought to be obedient to them with fear and trembling, Eph.6.5. And you that are Children, have not you disobeyed-your Pa∣rents? Thou hast been disobedient to thy Father sometimes, but especially to thy Mother. Thy heart may ake to think what is like to come on thee, if thou repent not speedily, Did you ever know any dye upon the Galows, but they confessed they had been guilty of this sin, and thereby provoked the Lord to leave them unto those things which have brought them to untimely, unhappy ends? And this is but according to what the Scripture speaketh, Prov.30.17. The eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Egles shall eat it. Intimating that such Children are like to come unto miserable and shame∣ful deaths at last. Again, lying is a sin, which Child∣hood and Youth is for the most part deeply guilty of, Psal.58.3. They go astray as soon s they be born speaking Lyes. How natural is it for Children to commit a fault, and then to excuse it by telling a Lye? Art thou a lying Child? then the Devil is thy Father, and ex∣cept thou repent of this sin, and beware of it for the time to come, when once thy Soul is out of thy bo∣dy, it must be cast into that Lake which burneth with fire and brimstone which is the second Death, Joh.8.44. Rev▪21.8. So for breaches of the seventh Com∣mandment, they are Youthful Lusts. Wherefore Solomon aith, that he looked out at the window of his house, and discerned amongst the Youths a young man void of understanding, and he was going to an whore house like an Ox to the slaughter, or a fool to the correction of the Stocks, not knowing that it is for his life, nor considering that her house is the way to Hell, going down to the chambers of Death, Prov. 7.7,&c. Young men whose natures are not changed by the regenerating grace of the Spirit of God, do usually live in some unclean lust or other. Either Foication, or self-pollution, or in secret wanton pranks of darkness. You young men whose Con∣sciences accuse you of guilt before the Lord in respect of these evils, I charge you in the Name of God, that you humble your selves deeply in his sight for past transgressions, and sin no more, as ever you de∣sire to escape eternal Damnation. Though these cursed Lusts may be as dear to you as life and limbs, yet better to pluck out thy right eye, to cut off thy right hand, then that thy whole body▪ should be cast into Hell fire, where▪ the worm dieth not, and where the fire never shall be quenched. Again, Sabbath breaking is a sin which Young ones are often found guilty of before the Lord. There was a young man . Thomas Savage, who was executed t Ratcliff Dtb.28. 1668. (whom many of you have heard of) that came to an untimely end, and that sin of Sabbath breaking made way to his ruine: when he should have been hearing the word on the Lords day, he would rather go to wicked houses; that at last, God was so provoked with him, as to leave him to commit a Capital sin upon the Sabbath day, for which he was brought to deserved executi∣on. And when in Prison, he said to some that came to visit him, O Wretch that I was! I studied how I might spend the Lords day in the Devills work: that time which I should have served God in, I did most for Satan it: O (said he) tell young men from me, that the break∣g of the Sabbath is a dangerous and costly sin. And therefore young men beware of that sin. Remember the Sabbath to keep it holy, or you will never Re∣member your Creator as you ought to doe. Once more: Sinfull Company keeping is an evill that young men are apt to be drawn away from God their Creator by. Many an hopefull young man, that hath been well instructed, that hath had great con∣victions upon his spirit, and friends that wished him him well, have been comforted in him; yet hath af∣terwards fallen in with bad Company, and that hath proved the eternal ruine of his Soul. I have known young men that upon sick-beds, and death-beds, have made lamentable cryes, O my sinfull Company keeping hath undone me for ever! Therefore let young men remember what the Scripture speaketh to them, My son if sins intice thee consent thou not▪ Walk not thou in way of them, refrain thy foot from their path, Prov.1.10.15. Again, He that walketh with the wise shall be wise▪ but a Companion of Fools shall be destroyed, Prov.13.20. Young man, wouldest thou not be destroyed? then be not a Companion of Fools. Remember also what David faith, and follow his example, Psal.26.4,5,9. I have not sate with vain persons. I have hated the Con∣gregation of evill doers, and will not sit with the wicked. Gather not my Soul with Sinners. When thou dyest, thou would'st not have thy soul to be gathered to the place where sinners must be for ever▪ then it not with them, hold not familiarity with them now: For they that are thy Companions and Familiars here, are like to be so to eternity. 2. Hearken to good Instruction. In the holy Scrip∣tures God himself instructs you. And therefore let young ones be diligent in reading the Scripture, that is the way to become like unto Timothy, to whom it was said, from a Child thou hast known the holy Scriptures which are able to make thee wie ∣to Salvation, through the Faith that is in Christ Je∣sus, 2 Tim.3.15. And when David had propounded that Question, wherewithal shall a young man cleanse his way? the Answer given is, by taking heed thereto ac∣cording to thy Word, Psal.119.9. For the most part it is so, that the wayes of young men need much clean∣sing. Youth is commonly the unclean part of a mans Age, but those young men that will make conscience to order their wayes and walkings according to the Word of God, shall thereby be cleansed. And, the Word preached, and publickly dispensed, is a means appointed by the Lord for the instruction of young ones, that they may learn the fear of God, Deut. 31▪12,13. Gather the People together, men and women, and Children, that they may hear, and that they may learn, and fear the Lord your God, and that their Children which have not known any thing may learn to fear the Lord. And therefore mind seriously what the Ministers of God speak in his Name. Mind it young men, let you mourn at last, and say, How have I hated Instruction, and have not obeyed the voice of my Teachers, nor inclined mine Ear to them that instructed me! Yea, and hearken to the good Instructions which you re∣ceive from those whom God hath set over you. Have you not Masters, Fathers, Mothers, that admonish you and give you good counsel from day to day! de∣spise them not. Doth not the Scripture say to you, ear ye Children the Instruction of a Father, Prov.4.1. And again, My Son hear the Instruction of thy Father and forsake not the Law of thy Mother, Chap.1.18.▪ Eternal woe is like to be the portion of those Chil∣dren that regard not what Father and Mother say to them: Remember Eli his Sons; they were proud and head-strong; their Father reproved them, and exhorted them to amend their wayes, it is said, Not∣withstanding they earkned not to the voice of their Father because the Lord would slay them. 1.Sam.2▪25. Art thou the young man that wilt not hearken to the voice of thy Father when he giveth thee good Counsel? This is a sign that the Lord will slay thee: a sad sign that thou art appointed to some terrible destruction at the last. 3. Remember those things which if duly thought on, may cause you to Remember your Creator in the dayes of your Youth. e.g. Think sadly of the preciousness of Time, that so you may pass the time of your sojourn∣ing here in fear. You Young men, are exceeding apt to mipend precious hours, nay dayes in sin and vanity, but it is because you do not consider how precious time is. Are not some that were once your companions in sin, dead, and (as there is cause to fear) dropped down into Hell? They would give Worlds (were it in their power) to enjoy that preci∣ous time, that is lost & can never be regained. Shortly your time to remember your Creator in, will be past and gone forever. Remember also the worth of your own souls, what shall a man give in Exchange for his Soul? If he should gain the whole world,&loose his own Soul, what is he profited? young men & children, do you think of this! As young as you are, you have immortal Souls that must be either saved or damned, that when once you are dead, your Souls must go to be either in Heaven or Hell to all Eternity. And remember Death, which may b on you, ere you bé aware of it. Thou knowest not but that this night thy Soul may be taken from thee. It hath been tru∣ly said, Aqu∣ns. An old man hath death before his face, but in young man hath death behind his back, that may over∣take him before he thinks of any such thing. Chil∣dren may dye as well as others, Rev.2.23. I will Children with Death. I remember I have somewhere read, of a serious godly child, that would not speak vain words like other Children, but was careful to improve his time well, and being asked the Reason of his seriousness, O (aith he) I remember that I must dye. When some replyed to him, you are young▪ and may live many a fair day, what should you think of Death for? nay (said he) I was in the burying place,& there I saw a grave, that was shorter then I am. So Chil∣dren, look into the burying place, and there you will see graves that are shorter then you are; there you will see that those that have been as young as you are, and younger too, have dyed and been put into their graves, and therefore it may be so with you. O then Remember your Creator in the dayes of your Youth. And remember the day of Judgement. As Solomon in this Context aith, Know O young man; that God will bring thee to Judgement. Young men are apt to put the thoughts of death and Judgement far away, and therefore they remember not their Cre∣ator. Think with thy self, I must stand before Jesus Christ the Son of God at the great day; and what shall I then say to him? and what will the Lord in that day say unto me? will he say, come thou blessed? or will he not say to me, depart thou cursed. 4. Look unto Jesus Christ. O betake your selves to him. He calls from Heaven unto you young me and children, that are here before the Lord this day, goe to him by Prayer, and to God by him. Some of you, when you are asked that Question, do you pray, Answer, I cannot pray. You would do it, you say, but you know not how to pray. Why, get into a secret place, and there lift up thine Eyes and heart to the Lord Jesus, and if thou can'st say nothing else, yet say, O thou Son of God have mercy on me! O convert me, and save my poor Soul! who knoweth but the Lord from on high, may look upon thee, since the Lord Je∣sus himself hath said, They that seek me early shall find ▪
N00218.p4	A confession of faith owned and consented unto by the elders and messengers of the churches assembled at Boston in New-England, May 12. 1680. Being the second session of that Synod. : [Three lines of Scripture texts]	[ "Boston Synod", "Mather, Increase, 1639-1723.", "Cambridge Synod (1646-1648: Cambridge, Mass.) Platform of church discipline." ]	1680.	Printed by John Foster.,	Boston; :	eng	[ "Covenants (Church polity).", "Congregational churches -- New England.", "New England -- Church history." ]	ALthough the Light of Nature, and the Works of Creation and Provi∣dence, do so far manifest the Good∣ness, Wisdom and Power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto Salvation: Therefore it pleased the Lord at sundry times, and in diverse manners to reveal himself, and to declare that his Will unto his Church; and afterwards for the better preser∣ving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to com∣mit the same wholly to writing: which maketh the holy Scripture to be most necessary; those former wayes of Gods revealing his will unto his People being now ceased. Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: Genesis, Exodus, Leviticus, Numbers, Deute∣ronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Eze∣kiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Matthew, Mark, Luke, John, The Acts of the Apostles, Pauls Epistle to the Romans, 1 Co∣rinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 hessalonians, 1 to Timothy, 2 to Timothy, To Titus, To Philemon. The Epistle to the Hebrews, The Epistle of James, The first and second Epistles of Peter, The first, second and third Epistles of John, The Epistle of Jude, The Revelation. All which are given by the inspiration of God to be the Rule of Faith and life. The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of, then other humane writings. The Authority of the holy Scripture, for which it ought to be believed and obeyed, depend∣eth not upon the Testimony of any man or Church, but wholly upon God (who is Truth it self) the Author thereof; and therefore it is to be received, because it is the Word of God. We may be moved and induced by the Te∣stimony of the Church, to an high and reverent esteem of the holy Scripture. And the heavenliness of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the parts, the scope of the whole (which is, to give all glory to God) the full discovery it makes of the only way of mans Salvation, the the many other incomparable excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God; Yet notwithstanding, our full perswasion and assurance of the infallible Truth and Divine Authority thereof, is from the inward work of the holy Spirit, bearing witness by and with the Word in our hearts. The whole Counsel of God concerning all things necessary for his own Glory, Mans Salva∣tion, Faith and Life, is either expresly set down in Scripture, or by good and necessary conse∣quence may be deduced from Scripture; unto which nothing at any time is to be added, whe∣ther by new Revelations of the Spirit, or Tra∣ditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: And that there are some circumstances concerning the Worship of God and Government of the Church, common to humane actions and Soci∣eties, which are to be ordered by the Light of Nature, and Christian Prudence, according to the general Rules of the Word, which are al∣ways to be observed. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, belie∣ved and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understand∣ing of them· The Old Testament in Hebrew (which was the native Language of the People of God of old) and the New-Testament in Greek (which at the time of writing of it was most gene∣rally known to the Nations) being immediately inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authentical; so as in all Controversies of Reli∣gion the Church is finally to appeal unto them. But because these Original Tongues are not known to all the people of God, who have right unto and interest in the Scriptures, and are commanded in the fear of God to read and search them; therefore they are to be transla∣ted into the vulgar Language of every Nati∣on unto which they come, that the Word of God dwelling plentifully in all, they may wor∣ship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope. The infallible Rule of Interpretation of Scripture, is the Scripture it self; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by o∣ther places, that speak more clearly. The Supream Judge by which all controver∣sies of Religion are to be determned, and all Decrees of Councils, Opinions of Ancient Writers, Doctrines of men and private Spirits, are to be examined, and in whose Sentence we are to rest can be no other, but the holy Scrip∣ture delivered by the Spirit; into which Scrip∣ture so delivered, our Faith is finally resolved. THere is but one onely living and true God; who is infinite in Being and Perfection, a most pure Spirit, invisible, without body, parts▪ or passions, immutable, immense, eternal, in∣comprehensible, almighty, most wise, most ho∣ly, most free, most absolute, working all things according to the Counsel of his own immutable and most righteous Will, for his own Glory, most loving, gracious, mercifull, long-suffering, abundant in goodness and truth, forgiving ini∣quity, transgression and sin, the rewarder of them that diligently seek him, and withall, most just and terrible in his Judgements, hating all sin, and who will by no means clear the guilty. God hath all Life, Glory, Goodness, Bles∣sedness, in, and of himself; and is alone in, and unto himself, All-sufficient, not standing in need of any Creatures which he hath made, nor de∣riving any glory from them, but only manife∣sting his own glory in, by, unto and upon them. He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; and hath most Soveraign dominion over them, to do by them for them, or upon them, what∣soever himself pleaseth: In his sight all things are open and manifest, his knowledge is infi∣nite, infallible and independent upon the Crea∣ture, so as nothing is to him contingent or un∣certain. He is most holy in all his Counsels, in all his Works, and in all his Commands. To him is due from Angels and Men, and every other Creature, whatsoever Worship, Service or O∣bedience, as Creatures, they owe unto the Creator, and whatever he is further pleased to require of them. In the Unity of the God-head there be three Persons, of one Substance, Power, and Eter∣nity, God the Father, God the Son and God the holy Ghost: The Father is of none, neither begotten, nor proceeding, The son is eter∣nally begotten of the Father; The holy Ghost eternally proceeding from the Father and the Son. Which Doctrine of the Trinity is the foundation of all our Communion with God, and comfortable dependence upon him. GOD from all eternity did by the most wise and holy Counsel of his own Will, freely & unchangeably ordain whatsoever comes to pass: Yet so, as thereby neither is God the Author of sin, nor is violence offered to the will of the Creatures, nor is the liberty or contingency of second Causes taken away, but rather esta∣blished. Although God knows whatsoever may or can come to pass upon all supposed Conditions, yet hath he not decreed any thing, because he fore∣saw it as future, or as that which would come to pass upon such Conditions. By the Decree of God for the manifestation of his Glory, some Men and Angels are prede∣stinated unto everlasting life, and others fore-ordained to everlasting Death. These Angels and Men thus predestinated, and fore-ordained, are particularly and un∣changeably designed, and their number is so certain and definite, that it cannot be either increased or diminished. Those of mankind that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternal and immuta∣ble purpose, and the secret counsel and good pleasure of his Will, hath chosen in Christ unto everlasting Glory, out of his meer free Grace and Love, without any foresight of Faith or good Works, or perseverance in either of them, or any other thing in the Creature, as Conditi∣ons or Causes moving him thereunto, and all to the praise of his glorious Grace. As God hath appointed the Elect unto Glo∣ry, so hath he by the eternal and most free purpose of his Will fore-ordained all the means thereunto: Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto Faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through Faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the Elect only. The rest of mankind God was pleased, ac∣cording to the unsearchable Counsel of his own Will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sove∣raign power over his Creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious Justice. The Doctrine of this high Mystery of Pre∣destination, is to be handled with special pru∣dence and care, that men attending the will of God revealed in his Word, and yielding obe∣dience thereunto, may from the certainty of their effectual Vocation, be assured of their eternal Election. So shall this Doctrine afford matter of praise, reverence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the Gos∣pel. IT pleased God the Father, Son and holy Ghost, for the manifestation of the glory of his eternal Power, Wisdom and Goodness, in the beginning to create or make of nothing the World, and all things therein, whether visible or invisible, in the space of six dayes and all very good. After God had made all other creatures, he created Man, male and female, with reasonable and immortal Souls, endued with knowledge, righteousness and true holiness, after his own Image, having the Law of God written in their heart, and power to fulfil it; and yet under a possibility of transgressing, being left to the li∣berty of their own Will, which was subject to change. Besides this Law written in their hearts, they received a command not to eat of the Tree of the Knowledge of good and evil, which whiles they kept, they were happy in their communion with God, and had dominion over the Creatures. GOD the great Creator of all things, doth uphold, direct, dispose and govern all creatures, actions, and things from the greatest even to the least by his most wise and holy Pro∣vidence, according to his infallible fore-know∣ledge, and the free and immutable counsel of his own Will, to the praise of the glory of his Wisdom, Power, Justice, Goodness & Mercy. Although in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet by the same Providence he ordereth them to fall out, according to the nature of second Causes, either necessarily, freely, or contingently. God in his ordinary Providence maketh use of means, yet is free to work without, above, and against them at his Pleasure. The almighty Power, unsearchable Wisdom and the infinite Goodness of God, so far mani∣fest themselves in his Providence, in that his de∣terminate Counsel extendeth it self even to the first Fall, and all other sins of Angels and Men, (and that not by a bare permission) which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold Dispensation, to his own most holy ends, yet so as the sinfulness thereof proceedeth only from the Creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or approver of sin. The most wise, righteous and gracious God doth oftentimes leave for a season his own chil∣dren to manifold temptations, and the corrup∣tion of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitful∣ness of their hearts, that they may be humbled, and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends. As for those wicked and ungodly men, whom God as a righteous Judge, for former sins, doth blind and harden, from them he not only with∣holdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had and exposeth them to such objects, as their corrup∣tion makes occasions of sin; and withal gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softning of others. As the Providence of God doth in general reach to all Creatures, so after a most special manner it taketh care of his Church, and dispo∣seth all things for the good thereof. GOD having made a Covenant of Works and Life thereupon, with our first Pa∣rents, and all their posterity in them, they being seduced by the subtilty and tempta∣tion of Satan, did wilfully transgress the Law of their Creation, and break the Covenant in eat∣ing the forbidden fruit. By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. They being the Root, and by Gods appoint∣ment standing in the room and stead of all man∣kind, the guilt of this sin was imputed, and corrupted nature conveyed to all their posteri∣ty descending from them by ordinary genera∣tion. From this Original corruption, whereby we are utterly indisposed, disabled and made op∣posite to all good, and wholly inclined to all evil, do proceed all actual Transgressions. This Corruption of nature during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both it self, and all the motions thereof are truely and properly sin. Every sin, both original and actual, being a transgression of the righteous Law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the Law, and so made subject to death, with all miseries spiritual, temporal and eternal, THE distance between God and the Crea∣ture is so great, that although reasonable creatures doe owe obedience to him as their Creator, yet they could never have attained the reward of life, but by some voluntary con∣descension on Gods part, which he hath been pleased to express by way of Covenant. The first Covenant made with man, was a Covenant of Works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience. Man by his fall having made himself unca∣pable of life by that Covenant, the Lord was pleased to make a second, commonly called the Covenant of Grace; wherein he freely offereth unto Sinners life and salvation by Jesus Christ▪ requiring of them Faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his holy Spirit to make them willing and able to believe. This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting Inheritance, with all things belonging to it, therein be∣queathed. Although this Covenant hath been different∣ly and variously administred in respect of Or∣dinances and Institutions in the time of the Law, and since the coming of Christ in the flesh; yet for the substance and efficacy of it, to all its spi∣ritual and saving ends, it is one and the same; upon the account of which various dispensati∣ons, it is called the Old and New Testament. IT pleased God in his eternal purpose, to chuse and ordain the Lord Jesus his onely begotten Son, according to a Covenant made between them both, to be the Mediator between God and Man; the Prophet, Priest, and King, the Head and Saviour of his Church, the Heir of all things, and Judge of the World: unto whom he did from all etertity give a People to be his feed, & to be by him in time redeem∣ed, called, justified, sanctified and glorified. The Son of God, the second Person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him Mans nature with all the essential propertyes and common infirmities thereof, yet without sin, being conceived by the power of the holy Ghost in the womb of the Virgin Mary, of her substance: So that two whole perfect and di∣stinct natures, the Godhead and the Man∣hood, were inseperably joyned together in one Person, without conversion, composition, or confusion; which Person is very God and very Man, yet one Christ, the onely Mediator be∣tween God and Man. The Lord Jesus in his humane nature, thus united to the Divine in the Person of the Son; was sanctified and anointed with the holy Spi∣rit above measure, having in him all the trea∣sures of Wisdom and Knowledge, in whom it pleased the Father that all fulness should dwell, to the end that being holy, harmless, undefiled and full of grace & truth, he might be through∣ly furnished to execute the Office of a Mediator and Surety; which Office he took not unto him∣self, but was thereunto called by his Father, who also put all power and Judgement into his hand, and gave him Commandment to execute the same. This Office the Lord Jesus Christ did most willingly undertake; which that he might dis∣charge, he was made under the Law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have born and suf∣fered, being made sin and a curse for us, en∣during most grievous torments immediately from God in his Soul, & most painful sufferings in his body, was crucified, and died, was buried and remained under the power of death, yet saw no corruption, on the third day he arose from the dead with the same body in which he suffered, with which also he ascended into Hea∣ven, and there sitteth at the right hand of his Father, making intercession, and shall return to judge Men and Angels at the end of the world. The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eter∣nal Spirit once offered up unto God, hath fully satisfied the Justice of God, and purchased not only reconciliation, but an everlasting inheri∣tance in the Kingdome of heaven, for all those whom the Father hath given unto him. Although the work of Redemption was not actually wrought by Christ▪ till after his Incar∣nation, yet the virtue, efficacy and benefits thereof were communicated to the Elect in all ages successively from the beginning of the world, in and by those Promises, Types and Sacrifices▪ wherein he was revealed and signified to be the Seed of the Woman, which should bruise the Serpents head, and the Lamb slain from the beginning of the world, being yester∣day and to day the same, and for ever. Christ in the work of Mediation acteth accor∣ding to both Natures, by each nature doing that which is proper to it self; yet by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attribu∣ted to the Person denominated by the other Nature. To all those for whom Christ hath purchased Redemption, he doth certainly and effectually apply and communicate the same, making inter∣cession for them, and revealing unto them in & by the Word, the Mysteries of salvation, effe∣ctually perswading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit, overcoming all their enemies by his almighty power & wisdom, in such man∣ner and wayes as are most consonant to his wonderful and unsearchable dispensation. God hath endued the Will of Man with that natural liberty & power of acting upon choice, that it is neither forced, nor by any absolute necessity of Nature determined to do good or evil. Man in his state of Innocency had freedom and power to will and to doe that which was good and well pleasing to God; but yet mu∣tably, so that he might fall from it. Man by his Fall into a state of sin, hath wholly lost all ability of will to any spiritual good ac∣companying Salvation, so as a natural man being altogether averse from that good▪ and dead in sin, is not able by his own strength to convert himself, or to prepare himself there∣unto. When God converts a Sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone inables him freely to will and to doe that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil. The will of Man is made perfectly and immu∣tably free to good alone in the state of Glory only. ALl those whom God hath predestinated un∣to life, & those onely, he is pleased in his ap∣pointed & accepted time effectually to call by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace & salvation by Jesus Christ, inlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them an heart of flesh, renewing their wills, and by his almighty power determi∣ning them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace, This effectual Call is of Gods free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickned and renewed by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the grace offered and conveyed in it. Elect Infants dying in infancy, are regenera∣ted and saved by Christ, who worketh when, and where and how he pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word. Others not elected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither doe nor can come unto Christ, and therefore cannot be saved; much less can men not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that Religion they doe profess: And to assert and maintain that they may, is very pernicious, and to be de∣tested. THose whom God effectually calleth, he also freely justifieth▪ not by infusing righteous∣ness into them, but by pardoning their sins, & by accounting and accepting their persons as righteous▪ not for any thing wrought in them, or done by them, but for Christs sake alone; nor by imputing Faith it self, the act of believing, or any other Evangelical Obedience to them, as their righteousness, but by imputing Christs active obedience unto the whole Law, and pas∣sive obedience in his sufferings and death, for their whole and sole righteousness, they re∣ceiving and resting on him and his righteousness by Faith; which Faith they have not of them∣selves, it is the gift of God. Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of Justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead Faith, but work∣eth by Love. Christ by his Obedience and Death did fully discharge the debt of all those that are justified, and did by the sacrifice of himself, in the blood of his Cross, undergoing in their stead the pe∣nalty due unto them make a proper, real, and full satisfaction to Gods Justice in their behalf: Yet inasmuch as he was given by the Father for them, and his Obedience and Satisfaction accepted in their stead, and both freely, not for any thing in them, their Justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of Sinners. God did from all eternity decree to justifie all the Elect, and Christ did in the fulness of time dye for their sins, and rise again for their justification: Nevertheless, they are not justi∣fied personally▪ until the holy Spirit doth in due time actually apply Christ unto them. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under Gods fatherly displea∣sure: and in that condition they have not usu∣ally the light of his Countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance. The Justification of Believers under the old Testament, was in all these respects one and the same with the justification of Believers under the new Testament. ALL those that are justified, God vouchsa∣eth in and for his only Son Jesus Christ to make partakers of the grace of Adoption, by which they are taken into the number, and en∣joy the Libertyes and Priviledges of the Child∣ren of God, have his Name put upon them, re∣ceive the Spirit of Adoption, have access to the throne of Grace with boldness, are enabled to cry Abba Father, are pitied, protected, provi∣ded for, and chastned by him as by a Father, yet never cast off, but sealed to the day of Re∣demption, and inherit the Promises as Heirs of everlasting Salvation. THey that are effectually called and regene∣rated, being united to Christ, having a new heart, & a new spirit created in them, through the virtue of Christs death and resurrection are also further sanctified really and personally through the same virtue, by his Word and Spi∣rit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakned and mortified, and they more and more quickned, and strengthened in all saving graces, to the practice of all true holiness, without which no man shall seeth ord. This Sanctification is throughout in the whole man, yet imperfect in this life, there a∣bide stil some remnants of corruption in every part, whence ariseth a continual and irrecon∣cileable war▪ the flesh lusting against the spirit, and the spirit against the flesh. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regene∣rate part doth overcome, and so the Saints grow in grace, perfecting holiness in the fear of God. THE grace of Faith, whereby the Elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the Mini∣stry of the Word; by which also, and by the administration of the Seals, Prayer, and other means, it is increased and strengthened. By this Faith a Christian believeth to be true whatsoever is revealed in the word, for the Au∣thority of God himself speaking therein, and acteth differently upon that which each parti∣cular passage thereof containeth, yielding obe∣dience to the commands, trembling at the threatnings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving Faith are accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of Grace. This Faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakned, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the Author and Finisher of our Faith. SUch of the Elect as are converted at riper years, having sometime lived in the state of nature, and therein served divers lusts and plea∣sures, God in their effectual calling giveth them Repentance unto life. Whereas there is none that doth good, and sinneth not, and the best of men may through the power and deceitfulness of their corrupti∣ons dwelling in them, with the prevalency of temptation, fall into great sins and provocations; God hath in the Covenant of Grace mercifully provided that Believers so sinning and falling, be renewed through repentance unto Salvation. This saving Repentance is an Evangelical Grace, whereby a person being by the holy Ghost made sensible of the manifold evils of his sin, doth by Faith in Christ humble himself for it with godly sorrow, detestation of it, and self-abhorrency, praying for paon and strength of Grace, with a purpose and endeavour by sup∣plyes of the Spirit, to walk before God unto all well-pleasing in all things. As Repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every mans duty to repent of his particu∣lar known sins particularly. Such is the provision which God hath made through Christ in the Covenant of Grace, for the preservation of Believers unto salvation, that although there is no sin so small but it deserves damnation; yet there is no sin so great, that it shall bring damnation on them who truly re∣pent; which makes the constant preaching of Repentance necessary. GOOD works are only such as God hath commanded in his holy word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions. These good works done in obedience to Gods commandments, are the fruits and evidences of a true and lively Faith, and by them Believers manifest their thankfulness, strengthen their assurance, edifie their Brethren, adorn the pro∣fession of the Gospel, stop the mouthes of the adversaries, and glorifie God, whose workman∣ship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life. Their ability to doe good works is not at all of themselves, but wholly from the Spirit of Christ: And that they may be enabled there∣unto, besides the graces they have already re∣ceived, there is required an actual influence of the same holy Spirit to work in them to will and to doe, of his good pleasure; yet are they not hereupon to grow negligent as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to doe more then God requires, as that they fall short of much, which in duty they are bound to doe. We cannot by our best works merit pardon of sin▪ or eternal life at the hand of God, by reason of the great disproportion that is be∣tween them, and the glory to come; and the in∣finite distance that is between us, and God, whom by them we can neither profit, nor satis∣fie for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants: And be∣cause as they are good, they proceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the seve∣rity of Gods judgement. Yet notwithstanding, the persons of Believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblameable and unreproveable in Gods sight, but that he look∣ing upon them in his Son is pleased to accept & reward that which is sincere, although accom∣panied with many weaknesses & imperfections. Works done by unregenerate men although for the matter of them they may be things which God commands, and of good use both to themselves and to others: yet because they proceed not from an heart purified by Faith, nor are done in a right manner, according to the Word▪ nor to a right end, the glory of God; they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God; & yet their neglect of them is more sinful and displeasing to God. THey whom God hath accepted in his belo∣ved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly per∣severe therein to the end, & be eternally saved. This Perseverance of the Saints depends not upon their own free-will, but upon the immuta∣bility of the Decree of Election, from the free and unchangeable love of God the Father upon the efficacy of the merit and intercession of Je∣sus Christ, & union with him, the Oath of God, the abiding of his Spirit, and the seed of God within them, and the nature of the covenant of Grace, from all which ariseth also the certainty and infallibility thereof. And though they may through the temp∣tation of Satan, & of the world, the prevalency of Corruption remaining in them, and the neg∣lect of the means of their preservation▪ fall into grievous sins, and for a time continue therein, whereby they incur Gods displeasure▪ & grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardned, and their Consciences wounded, hurt and scan∣dalize others, and bring temporal judgements upon themselves; yet they are and shall be kept by the power of God through Faith unto salva∣tion. ALthough temporary believers, & other un∣regenerate men may vainly deceive them∣selvs with false hopes & carnal presumptions of being in the favour of God, and state of salvati∣on, which hope of theirs shall perish▪ yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him may in this life be cer∣tainly assured that they are in the state of grace▪ and may rejoyce in the hope of the glory of God, which hope shall never make them asha∣med. This certainty is not a bare conjectural and probable perswasion, grounded upon a fallible hope, but an infallible assurance of faith, found∣ed on the blood and righteousness of Christ, revealed in the Gospel, and also upon the in∣ward evidence of those graces unto which pro∣mises are made, and on the immediate witness of the Spirit, testifiing our Adoption, and as a fruit thereof, leaving the heart more humble and holy. This infallible assurance doth not so belong to the essence of Faith, but that a true believer may wait long, and conflict with many difficul∣tyes before he be partaker of it; yet being inabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation, in the right use of ordinary means attain thereunto: And there∣fore it is the duty of every one to give all dili∣gence to make his calling and election sure, that thereby his heart may be inlarged in peace & joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness. True Believers may have the assurance of their salvation divers wayes shaken diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which woundeth the Conscience, and grieveth the Spirit, by some sudden or vehement tempta∣tion, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they neither utterly destitute of that seed of God, and life of Faith▪ that love of Christ and the Brethren, that sincerity of heart and consci∣ence of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair. GOD gave to Adam a Law of universal obe∣dience written in his heart, and a particu∣lar precept of not eating the fruit of the tree of Knowledge of good and evil, as a Covenant of Works, by which he bound him and all his po∣sterity to personal, entire, exact and perpetual obedience, promised life upon the fulfilling, and threatned death upon the breach of it, and in∣dued him with power and ability to keep it. This Law so written in the heart, continued to be a perfect Rule of righteousness after the fall of man, & was delivered by God on mount Sinai in ten Commandments, and written in two Tables; the four first Commandments con∣taining our duty towards God, and the other six our duty to man. Beside this Law commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremonial Laws, contain∣ing several Typical Ordinances, partly of Wor∣ship, prefiguring Christ, his Graces, Actions, Sufferings and benefits, and partly holding forth divers Instructions of moral Dutyes: All which Ceremonial Laws being appointed only to the time of Reformation, are by Jesus Christ the true Messiah and onely Law-giver, who was furnished with power from the Father for that end, abrogated and taken away. To them also he gave sundry Judicial Laws, which expired together with the state of that People, not obliging any now by virtue of that Institution, their general equity only being stil of moral use. The Moral Law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the Authority of God the Creator, who gave it: neither doth Christ in the Gospel any way dis∣solve, but much strengthen this obligation. Although true Believers be not under the Law▪ as a Covenant of Works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that, as a Rule of life, informing them of the Will of God, and their duty, and directs and binds them to walk accordingly, discovering also the sinfull pollu∣tions of their nature, hearts and lives, so as ex∣amining themselves thereby, they may come to further conviction of▪ humiliation for, and ha∣tred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin, and the threatnings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threat∣ned in the Law. The promises of it in like man∣ner shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the Law, as a Covenant of Works; so as a mans doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law, and not under Grace. Neither are the forementioned uses of the Law contrary to the grace of the Gospel, but doe sweetly comply with the Spirit of Christ subduing and enabling the will of man to doe that freely and chearfully which the will of God revealed in the Law required to be done. THE Covenant of Works being broken by sin and made unprofitable unto life, God was pleased to give unto the Elect the promise of Christ; the seed of the Woman, as the means of calling them, and begetting in them Faith & Repentance: in this promise, the Gospel, as to the substance of it, was revealed, and was there∣in effectual for the conversion and salvation of sinners. This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither doe the works of Creation or Provi∣dence, with the light of Nature, make discovery of Christ, or of Grace by him, so much as in a general or obscure way; much less that men de∣stitute of the revelation of him by the Promise or Gospel, should be enabled thereby to attain saving Faith or Repentance. The revelation of the Gospel unto sinners made in divers times and by sundry parts, with the addition of Promises and Precepts for the obedience required therein, as to the nations and persons to whom it is granted, is meerly of the soveraign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of mens natural abilityes, by virtue of common light received without it, which none ever did make, or can so doe: And therefore in all Ages the Preaching of the Gos∣pel hath been granted unto Persons and Nati∣Nations, as to the extent or straightning of it, in great variety, according to the Counsel of the Will of God. Although the Gospel be the only outward means of revealing Christ and saving Grace, & is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickned or regenerated, there is moreover necessary an effectual, irresistible work of the holy Ghost upon the whole soul, for the producing in them a new spiritual life, with∣out which no other means are sufficient for their conversion unto God. THE Liberty which Christ hath purchased for Believers under the Gospel, consists in their freedom from the guilt of sin, the condem∣ning wrath of God▪ the rigor and curse of the Law, and in their being delivered from this present evil world, bondage to Satan, and domi∣nion of sin, from the evil of afflictions, the fear and sting of death, the victory of the grave, and everlasting damnation; as also in their free ac∣cess to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind: All which were common also to Believers under the Law, for the substance of them, but under the New Testament the liberty of Christians is further inlarged in their free∣dom from the yoke of the Ceremonial Law, the whole legal administration of the Covenant of Grace, to which the Jewish Church was subject∣ed, and in greater boldness of access to the throne of Grace, and in fuller communications of the free Spirit of God, then Believers under the Law did ordinarily partake of. God alone is Lord of the Conscience, and hath left it free from the Doctrines and Com∣mandments of men, which are in any thing con∣trary to his Word, or not contained in it; so that to believe such Doctrines, or to obey such Commands out of Conscience, is to betray true liberty of Conscience, and the requiring of an implicit faith, and an absolute and blind obedi∣ence, is to destroy Liberty of Conscience, & Reason also. They who upon pretence of Christian Liberty doe practice any sin, or cherish any lust, as they doe thereby pervert the main design of the Grace of the Gospel to their own destruction; so they wholly destroy the end of Christian Li∣berty, which is that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness be∣fore him all the dayes of our life. THE light of Nature sheweth that there is a God, who hath Lordship and Sove∣raignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and ser∣ved with all the heart and all the soul, and with all the might: But the acceptable way of wor∣shipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagi∣nations and devices of men, or the suggestions of Satan▪ under any visible representations, or any other way not prescribed in the holy Scrip∣ture. Religious Worship is to be given to God the Father, Son, and holy Ghost, and to him alone; not to Angels▪ Saints, or any other Creatures; and since the Fall, not without a Mediator, nor in the Mediation of any other but of Christ a∣lone. Prayer with thanksgiving, being one special part of natural worship, is by God required of all men; but that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his Will, with understanding, reverence, humility, fervency, faith, love, and perseverance: and when with others, in a known tongue. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live here∣after, but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death. The reading of the Scriptures, Preaching and hearing of the word of God singing of Psalms, as also the administration of Baptism and the Lords Supper, are all parts of religious worship of God, to be performed in obedience unto God with understanding, faith, reverence and godly fear. Solemn Humiliations with Fastings, and Thanksgiving upon special occasions, are in their several times and seasons to be used in an holy and religious manner. Neither Prayer, nor any other part of religi∣ous Worship, is now under the Gospel either tyed unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worship∣ed every where in spirit and in truth, as in pri∣vate familyes daily, and in secret each one by himself, so more solemnly in the publick Assem∣blyes, which are not carelesly nor wilfully to be neglected, or forsaken, when God by his word or providence calleth thereunto. As it is of the law of Nature, that in general a proportion of time by Gods appointment be set apart for the worship of God; so by his Word in a positive, moral and perpetual com∣mandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ, was the last day of the week, & from the resurrection of Christ was changed into the first day of the week, which in Scripture is called the Lords day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished. This Sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs be∣forehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly imployments and recreations, but also are taken up the whole time in the publick and private exercises of his Worship, and in the duties of necessity and mercy. A Lawful Oath is a part of religious Wor∣ship, wherein the person swearing in truth, righteousness and judgement, solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth or falshood of what he sweareth. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear & reverence: Therefore to swear vainly or rashly by that glorious and dreadfull name, or to swear at all by any other thing, is sinfull, and to be abhorred: yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful Oath, being imposed by lawful authority in such matters, ought to be taken. Whosoever taketh an Oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully perswaded is the truth: neither may any man bind himself by Oath to any thing, but what is good & just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an Oath touching any thing that is good and just, being lawfully imposed by Au∣thority. An Oath is to be taken in the plain and com∣mon sense of the words, without equivocation, or mental reservation: It cannot oblige to sin, but in any thing not sinful being taken it binds to performance, although to a mans own hurt; nor is it to be violated, although made to Hereticks or infidels. A Vow, which is not to be made to any Creature▪ but God alone, is of the like nature with a promissory Oath, and ought to be made with the like religious care, and to be performed with the like faithfulness. Popish monastical Vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfe∣ction that they are superstitious & sinful snares, in which no Christian may intangle himself. GOD the supream Lord and King of all the world, hath ordained civil Magistrates to be under him over the People for his own glo∣ry and the publick good; and to this end hath armed them with the power of the sword, for the defence and encouragement of them that doe good, and for the punishment of evil doers. It is lawfull for Christians to accept and ex∣ecute the office of a Magistrate, when called thereunto: in the management whereof as they ought especially to maintain Piety, Justice and Peace, according to the wholsom Laws of each Commonwealth, so for that end they may lawfully now under the new Testament wage war upon just and necessary occasion. They who upon pretence of Christian liber∣ty shall oppose any lawful power, or the lawful exercises of it, resist the Ordinance of God, and for their publishing of such opinions, or main∣taining of such practices as are contrary to the Light of Nature, or to the known principles of Christianity, whether concerning faith, worship or conversation, or to the power of godliness, or such erronious opinions or practices, as ei∣ther in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church, they may law∣fully be called to account, and proceeded a∣gainst by the censures of the Church, and by the power of the civil Magistrate; yet in such diffe∣rences about the Doctrines of the Gospel, or wayes of the worship of God, as may befal men exercising a good conscience, manifesting it in their conversation, and holding the foundation, and duely observing the Rules of peace and or∣der, there is no warrant for the Magistrate to abridge them of their liberty. It is the duty of People to pray for Magi∣strates, to honour their persons, to pay them Tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference in religion, doth not make void the Magistrates just and legal Authority, nor free the people from their due obedience to him: from which ecclesiastical persons are not exempted, much less hath the Pope any power or Jurisdiction o∣ver them in their dominions, or over any of their people, and least of all to deprive them of their dominions or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever. MArriage is to be between one man and one woman: neither is it lawful for any man to have more then one wife, nor for any woman to have more then one husband at the same time. Mariage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed, and for preventing of uncleanness. It is lawfull for all sorts of people to marry, who are able with judgement to give their con∣sent. Yet it is the duty of Christians to marry in the Lord, and therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: neither should such as are godly, be unequally yoked by marrying such as are wicked in their life, or maintain damnable Heresie. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word, nor can such incestuous Marriages ever be made lawful by any law of man, or consent of partyes, so as those persons may live together as man and wife. THE Catholick or Universal Church, which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one under Christ the head thereof, and is the Spouse, the Body, the fulness of him that filleth all in all. The whole body of men throughout the world, professing the faith of the Gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any Errors everting the foundation, or unholiness of conversation they and their children with them are▪ and may be called the visible Catholique Church of Christ, although as such it is not in∣trusted with any Officers to rule or govern over the whole body. The purest Churches under heaven are sub∣ject both to mixture and error, and some have so degenerated as to become no Churches of Christ, but Synagogues of Satan: Nevertheless Christ alwayes hath had, and ever shall have a visible Kingdome in this world, to the end thereof, of such as believe in him, and make profession of his name. There is no other Head of the Church but the Lord Jesus Christ, nor can the Pope of Rome in any sense be Head thereof, but is that Anti∣christ, that man of sin, and son of perdition, that exalteth himself in the Church against Christ, and all that is called God, whom the Lord shall destroy with the brightness of his coming. As the Lord in his care and love towards his Church, hath in his infinite wise providence ex∣ercised it with great variety in all ages for the good of them that love him, and his own glory: so according to his promise, we expect that in the latter dayes, Antichrist being destroyed, the Jews called, and the adversaryes of the King∣dome of his dear Son broken▪ the Churches of Christ being enlarged and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition then they have enjoyed. ALL Saints that are united to Jesus Christ their Head by his Spirit and Faith, al∣though they are not made thereby one person with him, have fellowship in his Graces, Suffe∣rings, Death, Resurrection and Glory: And being united to one another in love, they have communion in each others gifts and graces and are obliged to the performance of such dutyes, publick and private, as doe conduce to their mutual good, both in the inward and outward Man. All Saints are bound to maintain an holy fel∣lowship & communion in the Worship of God, and in performing such other spiritual services as tend to their mutual edification, as also in relieving each other in outward things, accor∣ding to their several abilityes and necessityes: which communion, though especially to be ex∣ercised by them in the relations wherein they stand, whether in Familyes or Churches▪ yet as God offereth opportunity, is to be extended un∣to all those who in every place call upon the Name of the Lord Jesus. SAcraments are holy Signs and Seals of the Covenant of Grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God in Christ, ac∣cording to his word. There is in every Sacrament a spiritual relati∣on, or sacramental union between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other. The grace which is exhibited in or by the Sacraments rightly used, is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of Institution, which contains together with a precept autho∣rizing the use thereof, a promise of benefit to worthy receivers. There be only two Sacraments ordained by Christ our Lord in the Gospel▪ that is to say, Baptism and the Lords Supper; neither of which may be dispensed by any but by a Minister of the Word lawfully called. The Sacraments of the old Testament, in re∣gard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New. BAptism is a Sacrament of the New Testa∣ment, ordained by Jesus Christ, to be unto the party baptized a sign and seal of the Cove∣nant of Grace, of his ingraffing into Christ, of regeneration, of remission of sins, and of his gi∣ving up unto God through Jesus Christ to walk in newness of life; which ordinance is by Christs own appointment to be continued in his Church until the end of the world. The outward Element to be used in this Or∣dinance is Water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the holy Ghost, by a Minister of the Gospel lawfully called thereunto. Dipping of the person into the water is not necessary, but Baptism is rightly administred by pouring or sprinkling water upon the person. Not only those that doe actually profess Faith in, and Obedience unto Christ, but also the In∣fants of one or both believing parents are to be baptized, and those only. Although it be a great sin to contemn or neg∣lect this Ordinance, yet grace and salvation are not so inseparably annexed to it, as that no per∣son can be regenerated or saved without it; or that all that are baptized are undoubtedly re∣generated. The efficacy of Baptism is not tyed to that moment of time wherein it is administred, yet notwithstanding, by the right use of this Ordi∣nance, the grace promised is not only offered, but really exhibited and conferred by the holy Ghost to such (whether of age or infants) as that grace belongeth unto, according to the counsel of Gods own will in his appointed time. Baptism is but once to be administred to a∣ny person. OUR Lord Jesus in the night wherein he was betrayed, instituted the Sacrament of his Body and Blood called the Lords Supper, to be observed in his Churches to the end of the world, for the perpetual remembrance, and shewing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further ingagement in and to all dutyes which they owe unto him, and to be a bond and pledge of their communion with him, and with each other. In this Sacrament Christ is not offered up to his Father, nor any real Sacrifice made at all for remission of sin of the quick or dead, but only a me¦morial of that one offering up of himself upon the Cross once for all, and a spiritual Ob∣lation of all possible praise unto God for the same; so that the Popish Sacrifice of the Mass (as they call it) is most abominable injurious to Christs own only Sacrifice, the alone propiti∣ation for all the sins of the Elect. The Lord Jesus hath in this Ordinance ap∣pointed his Ministers▪ to declare his word of In∣stitution to the People, to pray and bless the E∣lements of Bread and Wine, and thereby to set them apart from a common to an holy use, and to take and break the Bread, to take the Cup, and (they communicating also themselves) to give both to the Communicants, but to none who are not then present in the Congregation. Private Masses, or receiving the Sacrament by a Priest, or any other alone, as likewise the denial of the Cup to the People, worshipping the Elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ. The outward Elements in this Sacrament duely set apart to the uses ordained by Christ, have such relation to him crucified, as that tru∣ly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; albeit in substance and nature they stil remain truly and only Bread and Wine as they were before. That Doctrine which maintains a change of the substance of Bread and Wine into the sub∣stance of Christs Body and Blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way, is repugnant not to the Scripture alone, but even to common sense and reason overthroweth the nature of the Sa∣crament and hath been, and is the cause of ma∣nifold Superstitions, yea of gross Idolatryes. Worthy Receivers outwardly partaking of the visible Elements in this Sacrament, doe then also inwardly by Faith, really and indeed, yet not carnally and corporally, but spiritually, re∣ceive and feed upon Christ crucified, and all be∣nefits of his death; the Body and Blood of Christ being then not corporally or carnally in, with, or under the Bread and Wine, yet as really, but spiritually present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lords Table, and can∣not without great sin against him, whilst they remain such, partake of these holy Mysteryes, or be admitted thereunto; yea whosoever shall receive unworthily, are guilty of the Body and Blood of the Lord, eating and drinking Judge∣ment to themselves. THE Bodies of men after death return to dust and see corruption, but their souls (which neither dye nor sleep) having an im∣mortal subsistence, immediately return to God who gave them, the souls of the righteous be∣ing then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: And the souls of the wicked are cast into Hell, where they remain in torment, and utter darkness, reserved to the Judgement of the great day: Besides these two places of souls separated from their bodies, the Scripture acknowledgeth none. At the last day such as are found alive shall not dye, but be changed, and all the dead shall be raised up with the self same bodies, and none other, although with different qualityes, which shall be united again to their souls for ever. The Bodies of the unjust shall by the Power of Christ be raised to dishonour; the bodies of the just by his Spirit unto honour, and be made conformable to his own glorious Body. GOD hath appointed a day wherein he will judge the World in righteohsness by Jesus Christ, to whom all power and Judgement is given of the Father; in which day, not only the Apostate Angels shall be judged, but likewise all persons that have lived upon earth, shall ap∣pear before the Tribunal of Christ to give an ac∣count of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil. The end of Gods appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the Elect, and of his Ju∣stice in the damnation of the Reprobate, who are wicked and disobedient: for then shall the righteous go into everlasting Life, and receive that fulness of joy and glory, with everlasting reward in the presence of the Lord, but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eter∣nal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. As Christ would have us to be certainly per∣swaded that there shall be a Judgement, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will he have that day unknown to men, that they may shake of all carnal security, and be alwayes watchful, because they know not at what hour the Lord will come, and may be ever prepared to say Come Lord Jesus, come quickly. Amen.

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