THese Words, are a gracious Invitation from Heaven, unto a sinfull backsliding People: in which Invita­tion, there are four Particulars contained. 1. The Subjects concerned, Israel. i. e. the Lords Covenant People. The very name of Israel, did put them in mind of the Covenant that was between the Lord and them. They were descended from Israel an holy man, that was ominently interested in Gods Covenant, and did themselves profess that they were the Lords People. 2. Here is the matter of the Invitation, in that word Return; implying, that they had not been duly mindfull of that Covenant and ingagement unto God, which was upon them, and that therefore it did concern them to Repent, and in that way to Renew their Covenant. 3. Here is the Object unto which they should return, The Lord. In the Hebrew it is [ gnad Jehovah, usque ad Dominum] usque ad Dominum i. e. perfecte, non desistens, do­nec Deum con­tingas. OEco­lampadius in lo­cum. Ita Mer­cerus & alii. even as far as unto the Lord: intimating, that they had departed farr from him, and that a continued and through Conversion was ne­cessary. It was requisite, that they should not only begin to Re­turn, but never leave Turning, until they were come quite over unto the Lord, so as to become wholly subject unto him in every thing. Even unto the Lord, who is here described from his Re­lation unto them as their God, Thy God. Which also doth respect the Covenant between God and them, whereby God became theirs, and they His. Both expressions doe imply strong Mo­tives [Page 2] unto Repentance. q. d. The Lord Jehovah, is an universal good, and the fountain of all mercies and good things, without whom there is no life, no happiness to be had or to be hoped for. Therefore Return unto him. And inasmuch as He is Thy God, He is gracious and willing to accept of thee, in case thou shalt unfeignedly Return unto Him. Therefore Return. 4. This duty is urged from the necessity of it, For thou hast fallen by thine iniquity Quoni [...]m corru­isti. Metaphora a caesis aut pal­pantibus in te­nebris loco sa­lebroso, quos necesse est im­pingere et corruere. Pa­reus in Loc. q d. Thou art Fallen into a wofull pit of sin and mise­ry, into a gulfe of destruction, and art not able to save thy self, so that there is no way left but this one, of Returning to thy God. Wherefore the Doctrine from the words, is,

Doctr. That when the Lords Covenant People are fallen by Iniquity, it doth highly concern them, to Return unto their God.

There are three things may be enquired into for the clearing of this Doctrine, 1. What Falling in respect of Iniquity, it is, which the Lords People are subject unto? 2. What is implyed in this Returning which the Lord speaks of? 3. The Reason why the Lords People should Return unto him.

Q. 1. What Falling in respect of Iniquity is it, that the Lords People are subject unto?

Answ. 1. The Lords own People are subject to decayes of Grace. Indeed they that are sincere, cannot fall totally and finally, yet they may be subject to partial Apostasyes from God, and from his blessed wayes. They may be, and too often are, on the lo­sing hand, as to the degrees and measures of Grace. There may be sad intermissions as to the timely actings & exercise of Grace. The Spouse in the Canticles, confesseth that she was asleep. And all the Virgins, (wise as well as foolish) slept and slumbred. Mat. 25. 8. And it was said to the Church in Ephesus, Thou hast left (though not wholly lost) thy first Love, and that therefore they should remember whence they were Fallen, and doe the first works. Rev. 2. 5. Intimating, that Grace was not so lively in them, nor were they so much in the practice of Religion, as some­times they had been. Thus is it noted concerning Solomon, that in his Old age, when one would have thought, he should have walked most closely with God, His heart was turned after other Gods, and he did evil in the sight of the Lord. 1. Kin. 11. 4, 6. And Asa was much declined in his latter time: which judicious Interpreters Sic Junim [...]t Malvenda. take to be the true meaning and intendment of [Page 3] that Scripture, 2 Chron. 17. 3. where it is said of Jehosaphat, that he walked in the first wayes of David his Father, so it is expressed in our Translation, but in the Hebrew, the words run thus, He walked in the wayes of David, of his father the first. Now Asa was Jehoshaphats Father, and his first wayes were better then his last. He acted so in his latter times, as we doe not read the like of any good man, mentioned in the Scripture: whence a judici­ous Divine Mr. Hooker on Act. 2. 37. P. 66 [...]. doth question whether Asa was indeed a godly man, and whether that expression of his Heart being perfect, doth intend any more, then his not being an Idolater, &c. But sup­posing him to have the root of the matter in him, it was a dread­ful Fall into iniquity that he was subject unto: Therefore,

2. The Lords own Servants may possibly fall into scandalous ini­quity: and that both as to Judgement and Practice. A godly man may for a time be sainted with a scandalous error: yea, with Heresy in his Judgement, albeit he cannot live and dye so without Repentance and Recovery. Hence, the Apostle said to the Corinthians, How say some among you, there is no Resurrection from the dead? 1 Cor. 15. 12. Whereas the denial of the Resurre­ction is a fundamental error. Moreover, a godly man may be­come guilty of scandalous practices, both against the first Table, as we see in Aaron, who was by the people perswaded and pre­vailed with to set up the golden Calfe in the Wilderness: And in Peter, who was once guilty of cursing and swearing falsely. As also against the second Table, as we see in Davids Adultery, and in Noah's and Lot's being guilty of such Intemperance, as is in the Scripture mentioned concerning them.

3. They that are the Lords People in respect of a visible Covenant Interest only, may fall totally and finally. I say they may Fall totally: For though special Grace shall not, yet com­mon Grace may be wholly lost. Such Professors may degenerate into meer Formalists, even so as to become dead, sapless, & life­less altogether, even twice Dead. Jude 12. As having lost those Quicknings, and gracious Illuminations which once they had ex­perience of. Yea, of forward Professors, they may become bit­ter Persecutors. Thus concerning Saul, that which he had was taken from him, his gifts and common graces withered; the Spi­rit of the Lord departed from him, and an evil spirit took posses­sion of him, that he became a most malignant Persecutor of holy [Page 4] David, whom once he had loved and honoured. And Joush, when a young man, was very forward and zealous in the wayes of God, but after the Death of his Uncle, under whom he had his education he did persecute the Prophet Zachary (his next Cou­zen) unto Death, for bearing witness against his and the Peoples Apostasy. And Alexander the Copper smith, became a bitter & bloudy enemy to Paul, 2 Tim. 4. 14. & yet it is Sic Crotius Fstius & alii in 2 Tim. 4. 14. conceived that that Alexander was the same, who when time was, stood up in the defence of, and shewed himself willing to suffer with that holy Apostle, Act. 19. 33. Yea, such Professors as are Hypocrites in Heart, may Fall finally as well as totally. The Apostle saith concerning Demas, He hath forsaken me, having loved this present world. 2. Tim. 4. 10. Which is the very description of an unre­generate man. 1. Joh. 2. 15. Nor doth the Scripture say any thing of his Return: but in Dorotheus in Synops [...]. Ecclesiastical Story, he is reported to be one that lived and died an Idolater. Nay, such Professors may possibly become guilty of the sin against the Holy Ghost, which is alwayes attended with final Impenitency. They that have been enlightened, and had some tast of the heavenly gift, may fall away so as that it shall be impossible to renew them by Repentance, Heb. 6. 4, 5, 6. So true is that word of Christ, From him that hath not, shall be taken away that which he hath, he that hath not true Grace, that common grace which he hath, he is in danger of losing it.

4. The Lords People may fall under heavy Judgements because of their Iniquity. Impegisti. h. e. incidith in multas & gra­ves Calamita­tes. Drusius in Locum. There is a falling [...] Iniquity, and a falling by, for, or because of iniquity. Doubtless both are intended in the Text. Sore breaking Judgements are expressed in the Scrip­tures, by that of a miserable Fall, Hos. 5. 5. Israel and Ephraim shall Fall in their iniquity, Judah also shall Fall with them: Israel, or Ephraim, h. e. the ten Tribes, had the worst Fall, viz. in re­spect of the Assyrian Captivity, they Fell so as never to rise a­gain: But Judah Fell also, viz. under that Judgement of the Babylonian Captivity. The saddest temporal Judgements and Desolations, may possibly overtake the People of God, inasmuch as their Sins are most dishonourable to his blessed Name. We hear the Church complaining. Is there any Sorrow like unto my Sorrow, where with the Lord hath afflicted me in the day of his fierce Anger. And the Prophet Daniel saith, Under the whole heaven [Page 5] hath not been done, as hath been done unto Jerusalem, Now when it is so, Iniquity is the cause of it. Isa. 3. 8. Jerusalem is ruined, and Judah is [Fallen] because their tongue and their doings are against the Lord, to provoke the eyes of his Glory.

5. The Lords People may Fall from their visible Church estate. So did Israel, Jer. 3. 8. When back sliding Israel committed Adulte­ry, I put her away, and gave her a bill of Divorce. As for the ten Tribes, God hath called them Loammi, and written over them Lo-ruhama, saying, He would no more have mercy them on. Hos 1. 6, 9. And some Learned men De Israelitis qui per cap­tivitatem Assyriam transpor­tati sunt, dicendum est, eos partim in Gentiles degene­rasse, partim Judaicis Syna­gogis se adjunxisse, et cum [...]is coalluisse. Voet. Disput. de Convers. Judaeor. p. 133, 144 145. Sic. & Hornbeck in Disput. contra Judaeos. Pro­log. P. 4. have observed, that those Israelites that were carri­ed into Captivity by the Assyrians, were many Ages since, swallowed up with Gentilisme, being (as to the Body of them) degenerated into meer Heathens. The Jews also are deprived of their Church estate: the Kingdome is taken from them, and given to the Gentiles, h. e. The Church of God (which is his Kingdome) is not now to be found amongst them, but among the Gentiles, who are planted in their Room. Hence, the Apostle speaketh of their Fall, Rom. 11. 11 12. inasmuch as they are Fallen from their Relation to God as his visible Covenant People. And the like hath hapned unto ma­ny particular Gospel Churches, in these dayes of the New-Te­stament: witness all the Churches in Asia. In some places in the lesser Asia, where once glorious Churches were seen, at this day, there is not so much as one Christian. So in Ephesus; in [...]aodicea, not an house, not a man to be seen. In Smy [...]ne, Pergamus, Thy­atira, Sardis, Philadelphia, no Inhabitants except barbarous Turks, and a few superstitious Greeks who call themselves Chri­stians Mr. Thomas Smith in his Survey of the 7 Churches in Asia as they now lye in their Ruins. One that within these ten years did visit those desolate places, professeth, that he could not look upon such amazing Ruines without horror and Admiration. And there was once a famous Church in Rome; but the Lord hath long since given her a bill of Divorce: And therefore Paul spoke like a Pro­phet, when he said to the Church of Rome, Behold the goodness, & severity of God, on them which Fell severity; but towards thee good­ness, if thou continue in his goodness; otherwise thou shalt be cut off. Rom. 11. 22. Nor is there any particular Church in the world, but this may in time befall it. Never any Church enjoyed such [Page 6] a Priviledge as that of Indefectibility, or impossibility of loosing their Church estate, which the Romanists do vainly pretend unto. Churches may degenerate, so as to lose that which is the true Matter of a Church, sc. visible Saints. The faithfull City may be­come an Harlot: It was full of Judgement, Righteousness lodged in it, but now Murtherers. Isa. 1. 21. And they may lose that which is the Form of a Church, sc. Covenant with God and one another. Those two Staves, Beauty and Bands, may be broken, Zech. 11. 10, 14. Or, if Churches should not degenerate as to their Prin­ciples, they may be unchurched other wayes, and by other means e. g. By Divisions: An House (so a Church, which is an House of God) divided cannot stand. Or, the Lord may remove Instru­ments whereby the affairs of his Kingdome in this or that place are managed. Sometimes the plucking up of one Pillar, maketh way for the whole house to Fall speedily and irrecoverably. Or a Storm of Persecution may arise, which shall blow the Lights out of the Candlesticks, yea and overset the Candlesticks too. The Church had like to have been carried away with that Flood of the Arrian Heresy and Persecution, Rev. 12. 15. In Austins time, whilst he was yet living, all the Churches in Africa, (ex­cepting three) v. Austin's Life. P. 159, 160. were laid waft by the barbarous Goths and Vandals, whom the Lord let loose upon them, Yea, and so it was with the old Church of Rome, Se my Bro­thers Defence of the Prote­stant Religion against Pope­ry. P. 13. they were (about 400. years after Christ) cut off by the sword of the Goths and Vandals, and another people, viz. those whom we call Italians, substituted in their room. Like as the ten Tribes being fallen to Idolatry, were destroyed by the Assyrians, and Samaritans placed in their stead.

We come then to the second Enquiry, viz. What is implyed in this Returning which the Text speaks of?

Answ. It is the same with Repentance. Sin is a departing from God, but Repentance is a Returning to Him again. Where­fore Repentance is often expressed in the Scripture by that of Turning and Returning unto the Lord and by that of Conversi­on, the Phrase being a Metaphor taken from those that are gone out of the right way, but doe Return back again into the way wherein they should goe. Repentance is nothing else but a Tur­ning from all Sin unto God. It implyeth a change of the whole man. The mind is renewed. As in Returning, v. Dr. Sibs on Hos. 14. P. 10. there is a [Page 7] change of the posture of the Body, so where there is Repentance the mind is bent quite another way. It was looking Sin-ward, Earth ward, Hell-ward, but now is fixed upon God, and Christ, and Heaven. In Returning the further a man goeth from a place, the lesser doe things seem that he hath left behind him, so in Re­turning to God, the more a man doth Return, the world & the va­nityes of it seem little, yea as nothing to him. Again, Repentance Implyes a great Turn in the heart & affections, so that those sins and corruptions, which were most loved and delighted in, are become the most hatefull, as we see in Returning Ephraim, Hos. 14. 8. What have I any more to doe with Idols? Before his Return, nothing so dear as Idols, but after that, nothing more abomina­ble. Repentance implyeth also, a change in a mans Actions and Conversation. The true Penitent is Turned into another way, Isa. 55. 7. Let the wicked for sake his way, and let him Return unto the Lord. He was in the way to Hell, but he is in the way to Heaven. He was going in the broad way, but is come about, and got into the narrow way, which leads to everlasting life.

Q. 3. But why should the Lords People Return unto Him?

A. I shall mention only that Reason implyed in the Text, namely, The Consideration of the holy and gracious Covenant which they are under. Return unto the Lord thy God O Israel: He is thy God, and therefore thou art to Return to Him. Therefore, this consideration of the Covenant is often used in the Scripture as an Argument to enforce Repentance, Jer. 3. 14. Turn O back­sliding Children, for I am married unto you, viz. in respect of the Covenant which was between God and them. And the Apo­stle calls upon the Jews to Repent and be Converted, Act. 3. 19. and presseth his Exhortation with this Argument, You are the children of the Covenant which God made with our Fathers, v. 25. So doe the Seals of the Covenant, ingage the subjects of them to repent and return unto the Lord more and more. Hence it is said of John, that he did baptize unto Repentance, Mat. 3. 112 because those whom he baptized, were thereby ingaged to pra­ctise Repentance. Its true, that they who are in Covenant with God, are bound to walk closely with him and to be carefull that they doe not make work for Repentance. Nevertheless, in case they doe through Temptation fail and Fall, the Covenant doth ingage them to renew their Repentance, and to make hast to [Page 8] Return unto the Lord again, when they have backsliden from Him. They that lye under their Falls, continue breaking the everlasting Covenant. Moreover, the Lord in the Covenant of Grace, declareth unto men, that he will pardon their Sins, in case they doe unfeignedly Return unto him. The Gospel is some­times called the Covenant. It was prophesied concerning Christ, that he should confirm the Covenant with many for one week, h. e. for seven years, which is a Prophetical Week. The Lord Christ did himself L'empereur. preach the Gospel to the Jews for the space of three years and an half, and after that (as some observe) his A­postles did offer the Gospel other three years, and something more, before ever they preached to the Gentiles. Thus was the Covenant confirmed for one week, Dan. 9. 27. Now the Gospel doth command men every where to Repent, and doth promise the Remission of Sins in case they doe so. And if they that are under the external offer of the Covenant only, are bound to re­pent, how much more they that are indeed in Covenant?

USE. Let us hence be exhorted, perswaded and prevailed with to Return unto the Lordour God. Return unto thy God O Israel, O New-England, for thou hast Fallen by thine iniquity.

Consider. 1. What cause we have every one of us, to be Return­ing unto the Lord our God. Certainly we have need to be turning from sin & from the world, yet more & more. Repentance is the work of a Christian as long as he liveth in this world. There are many that are in a state of sin; an universal Repentance is of absolute necessity to every such Soul. There are others that are under the prevailing power of some special Corruption or Tem­ptation, and they stand in need of a Particular Repentance. There­fore Christ said to his Disciples, notwithstanding their being converted as to their State, Math. 18. 3. Except ye be Conver­ted, ye shall not exter into the Kingdome of Heaven, meaning that except they were converted from that particular sin of Pride, which was then too apparent in them, they could not be saved. And are there not many particular Persons, that are under wo­full decayes as to their spiritual estate? Alas! they are not the same men that they were thirty or forty years agoe: And what cause have such to be thinking of Returning to the Lord, from whom they have deeply revolted. Nay, is there not a general [Page 9] Declension amongst Professors in New-England! May we not confess, as the Lords People sometimes did, Jer. 14. 7. Our Ini­quities testifie against us, for our Back slidings are many. Again, that which is spoken, Jer. 2. 21. may in too sad a degree be ap­plyed unto New-England, I planted thee a noble Vine, wholly a right seed; how then art thou turned into the degenerate Plant of a strange Vine unto me. How did the Power of Godliness flourish in this Land, and in these Churches, when time was! But is it so at this day? Is there not a general decay as to the power of godliness? How have Christians left their first Love? It was an Expression in the Sermon preached on the day when this Church was gathered, By Mr. Sa­muel Mather, my most dear, and now bles­sed Brother. near upon thirty years agoe, It is too plain to be denied, that there is a dying Spirit in New-England to the wayes of God. If it were so then, how much more now? Men have forgot their Errand into this Wilderness, What came ye into the Wilderness to see? It hath often and truely been said, That New-England differs from other outgoings of our Nation, in that Religion was the design of our Fathers in transporting them­selves and Familyes into this waft and howling Wilderness. But men are now pursuing a worldly Interest, with their whole hearts. The things of God, and the great Concernments of his Holy Kingdome, are not sought after in the first place. If the body of the present standing Generation, be compared with what was here forty years agoe, What a sad Degeneracy is evident to the view of every man, that hath his heart exercised, in discerning things of this nature?

Consider 2. How solemnly God hath been calling upon us to Re­turn. And that more wayes then one. By lesser and greater Judgements. The Lord hath come upon us, as a moth, and after that as a Lion, in tearing wrath, and furious Judgements that have rent & born down all before them. When lighter Afflictions would not do, the Lord hath made bare his Arm against us, brandishing a glittering Sword, making it bright for the slaugh­ter, yea, & drunk with blood, & the voice of the Lord was in it call­ing aloud from Heaven, Return unto thy God, O New-England; for thou hast Fallen by thine Iniquity. The Lord hath also sent the de­stroying Angel among us, with a besom of destruction, whereby many hundreds were swept away into the Land of darkness. Ah! poor N-England; Ah! poor Boston; wilt thou not yet hear, & turn [Page 10] and live? Once more; The Lord hath fallen upon us of late, and rendred his Rebukes in flames of Fire. May not we call the Name of this place Taberah, because the Fire of the Lord hath burnt a­mongst us? Come and behold the desolations which the Lord hath made. Bewaile the burning which the Lord hath kindled. What is the voice of the Lord in all these solemn dispensations, if this be not it? O New-England, and thou Boston especially, Return unto the Lord thy God, for thou hast fallen by thine Iniquity.

And O Congregation, hear the Word of the Lord. We in this Congregation, in a more peculiar manner, have been under solemn and awakening calls from Heaven. When the Vessel was blown up in the harbonr five years agoe, and several desireable persons lost their lives, what a solemn blow was that. The Lord hath made aweful breaches upon us. One of this Church Capt. Lake. and a most desireable and useful man, that dyed by the Sword of the Heathen: and some by Mr. Brack­enbury, & seve­ral other hope full and desira­ble Persons. the late mortal Conta­gion, and divers, that by other providences have been ta­ken away from us. God hath thinned our glory. And do we not remember the dismal Fire that was in this part of the Town a­bove three years agoe, when this house was most desolate; the house wherein we have been wont to praise the Lord, was burnt with fire; and this Candlestick was then under aweful shakings. Some ob­serve, See Mr. Fullers Ser­mon on Rev 2. 5. that God useth to move the Candlestick, before he doth quite remove it. Truly, God hath been moving this Candle­stick, and I must needs solemnly declare, that it looketh like an ominous sign, that the Lord doth intend at last, to remove and break this Candlestick, if there be not a returning to him. Let us not be high minded, but fear. God can bring it to pass in one day, by one fatal stroke. O then, what cause have we, to say af­ter the Lords people, come, let us Return unto the Lord, he hath torn, He hath smitten. Hos. 6. 1.

Moreover, the Lord hath been calling upon his people in this Wilderness, by his Word and faithful Ambassadors, by whose mouth he hath threatned aweful Judgements, except we repent. The watchmen of Ephraim that have been with God, have blown the Trumpet, and given the Alarm. Not only by some who are yet alive, but by the former Prophets, who have finished their course, and are gone to receive their Crown, the Lord hath been speaking and solemnly warning this people. O New England, [Page 11] the day of thy Watch-men is come upon thee; even the day which thy Watch-men have told thee was coming. How inex­cusable then shall we be, if we do not return? And the Lord hath very lately said, He would try one experiment more, with a sin­ful people, it may be they will hear. He hath therefore so ordered by his Providence, as that the Messengers of these Churches here met together in his Name, to enquire into the causes of that dismal displeasure, which hath been written against us, in fiery and bloody Characters; and to fix upon Scripture expedients for Reformation. If what cometh in that way, and the voice of the Lord in it, be despised and rejected, we may fear, that there is a woful day, not far off. It was a serious and weighty word which a Mr. Natha­niel Collins, Pastor of the Church in Middletown on Connection. faithful Minister of Christ, who liveth in another Colony, not long since expressed in a great Assembly, Your hearing the mind of God, declared by the Synod, will be a signal Testimony of an humbled People; but if you will not hear what is so presented to you, I testifie unto you in the Name of the Lord, it may be written over your doors, They are not humbled unto this day.

Consider. 3. As yet there hath not been that Returning unto the Lord which ought to be, and which He doth expect from this Peo­ple. The generality of men doe not frame their doings to Turn unto the Lord. If they Return, it is not to the most High. It was a sad word which the Lord took up against his People of old Hos. 11. 7. My People are bent to backsliding from me: though they called them to the most High, none at all would exalt Him. They that did Return when called upon thereunto, were so few, as that they seemed none at all. I doubt not, but that (through grace) there are many particular persons among us, unto whom God hath sanctified his awfull Dispensations, in order to their effectu­al Conversion and Reformation: but our misery is, in that there is no general Turning from Sin and World, unto God in Jesus Christ. Alas, that it may be said as in Am 4. I have with holden the rain from you, yet have you not returned unto me saith the Lord. I have smitten you with blasting and Mildew: yet have ye not returned unto me: I have sent among you the Pestilence, after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses; yet you have not Returned unto me. He that was proud, is so stil; he that was a Worldling, is so stil, he that was a Pot-compani­on, & that did haunt Ale houses or Ordinaryes, doth so stil. That [Page 12] which is spoken of the Children of Israel, is sadly true concern­ing the most of men amongst us, Psal. 78. 32. For all this, they sinned still. Devouring Plagues had been round about them, for all this they sinned still. Most wonderfull mercies and emi­nent deliverances did the Lord vouchsafe unto them: For all this they sinned still. And is it not so with us [...] War, Mortality, Fires have been amongst us; Yet men continue sinning still. The Lord hath by a Miracle of mercy, restored peace and health to the Land, that the inhabitant thereof is not sick: yet men con­tinue sinning still.

Consider. 4. What blessed encouragement we have to be Return­ing unto God. He had a delight in our Fathers, and hath chosen us their children to be his People. He is Our God still. He hath not written over us Lo-ammi and Lo-ruhamah. As yet we have a day of Grace. As particular persons, so Churches and Congre­gations have their day of Grace. Christ said unto Jerusalem, (and be wept when he said it) O that thou hadst known in this thy day the things that belong unto thy peace, Luke 19. 42. And O that in this New-Englands Day, we knew the things that belong unto our peace, before they be hid from our eyes. We may be hap­py, if we have an heart to consider it. The Lord we see, is loth to make us as Admah, to set us Zeboim. He is not willing to give up his own Interest here: He waits to be gracious: He waits to see if we will Return unto him, that so we may be fit for mer­cy, and then we shall have it. O then, let us return before the Decree bring forth, before the day pass as the chaff, before the day of the Lords anger come upon us. Therefore,

Consider 5. The good that will follow in case we doe Return. If we Return to the Lord, He will Return unto us, with mercies & blessings more then ever. Mal. 3. 7. Even from the dayes of your Fathers, you are gone away from mine Ordinances, and have not kept them: Return unto me, and I will return unto you, saith the Lord of Hosts. The Lord will then make it appear that he is our God, & that he is Jehovah. As he was known unto his People in the years of ancient Generations by his Name Jehovah, when he did fulfil & give Being to his gracious Promises. Mark how the Prophet Daniel speaketh, Ch. 9. v. 13. that we might turn from our Ini­quityes, and understand thy truth. q. d. The Lord hath promised to save and bless those that Turn from their iniquities: and if we [Page 13] had done so, we should have known by gracious experience, the truth of Gods word. So then, if we Return, the benefit will be our own: Good will come unto our selves thereby: and to o­thers too. Ezek. 18. 30. Repent and turn your selves, so we read it, but the Hebrew word [...] [ Jehashibu] signifieth, to make to be Converted, Repent and make others to be Converted. It is al­wayes the property of true Repentance, that it maketh men en­deavour that others may repent too. And usually, If one Re­pent, another followeth: Examples are very powerfull: your Zeal saith the Apostle, hath provoked many, 2 Cor. 9. 2. If one Church set a good example, it may be, many will follow: And then, O what glory will come to the blessed Name of God. If a People should become all Righteous, the Lord is glorified, Isa. 60. 21. And what joy doth this cause in heaven? If there be joy in Heaven, when one Sinner Returns unto God; how much more, when a whole Church shall become zealous and Repent, and in­gage themselves to a more close and holy walking with God, then ever before?

Consider. 6. We must of necessity Return unto the Lord our God. As ever we desire to escape destruction, this concerns us. What an awfull Scripture is that, Jer. 15. 7. I will destroy my People, saith they Return not from their wayes. It is not being visibly the Lords People; it is not the external enjoyment of spiritual Privi­ledges that can secure or save us, except we Return: We have no other way left in heaven or on earth, but this. We have many enemies, not only in Hell, but on Earth, ready to swallow us up, if the Lord be not on our side. If God be not our Friend, we are the miserablest people under heaven: And we have little reason to expect, that the Lord will stand by us, if we will not Return unto him. Either we shall have no deliverance, or none in mercy, if we Return not. It's true, that God to shew his So­vereignty, doth sometimes save an Apostate People, as he did Is­rael in the dayes of Jehoahaz, and of Jeroboam the second, 2 Kin. 13. 5, 6. & 14. 27. But such Deliverances leave men the more inexcusable, and usually end in the saddest destructions and desolations, except there be Repentance.

Quest. But what shall be done that so we may Return unto the Lord our God?

Answ. Let us now up and be doing. The longer a person or [Page 14] a People shall defer their Repentance, the harder work will they find of it: Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also doe good, that are accustomed to doe evill. Therefore the Lord urgeth men unto present Obedi­ence: Jer. 25. 5. The Lord hath sent unto you all his Servants the Prophets, rising early and sending them,—they said, Turn ye again [Now] every one from his evill way, and from the evill of his do­ings. Ephraim is an unwise son when he stayeth long in the birth. Is not Repentance a good work? And are not the Ex­pedients in order thereunto good to be attended? Then the sooner we doe it, the better. It was sometimes said to the Elders of Judah, Why are ye the last to bring back the King to his house? 2 Sam. 19. 11. Every Church is an house of David (i. e. of Christ the true David) Why should any of us, especially, why should any Churches seek to be the last that doe by Renewing their Re­pentance and solemn Ingagements unto the Lord, endeavour to establish Christs Throne amongst us.

2. Let us pray and promise better Obedience. O cry to Heaven as Ephraim did, Turn thou me and I shall be turned. Men say, they cannot turn themselves. Must they sit stil then, & doe nothing, under pretence that God must do all? Nay, but they must stir up themselves, and call upon God. It is a precious Truth, that the Lord has in his gracious Covenant, promised that his people shall return unto him: Nevertheless, he saith, I will yet for this be enquired of by the house of Israel, to do it for them, Ezek. 36. 37 Nor is it enough for us to pray, but we must, (though not in our own strength) promise better obedience. And this particular, doth not only suit with the solemn work, which we are now to attend, and which hath occasioned our being thus before the Lord this day: but it is the very direction, which God himself doth give un­to his Israel in this Context, that so they might become a Return­ed, Reformed people. Take with you words, and turn to the Lord. What words? even words of prayer, therefore it is ad­ded, say unto him, take away all Iniquity, &c. And words of pro­mise too, so will we render the Calves of our lips. The Lord puts them upon promising, that they would live more to his praise and glory for the time to come, then ever they had done before. And accordingly we see them Renewing their Covenant, ver. 3. Ashur shall not save us, we will not say any more, to the works of our [Page 15] hands, ye are our Gods. So that they engage against the special reigning sins of the Times, which they had been guilty of, and that for the future, they would endeavour to love God more, and to serve him better.

And that this Renewing of Covenant, is a duty incumbent upon these Churches, in a Sermon on Neh. 9. 38, published 3 years agoe. I have formerly shewed, and shall not now insist much upon it, especially considering, that there is a great voice out of the Temple calling unto it, I mean in respect of what the Messengers of the Churches, have lately and unanimously de­clared to be the mind of Christ concerning this matter. The Truth is, See Mr. Willards Ser­mon on Josh. 24. 22. that if there were no visible Apostasy amongst us, yet it might be good to Renew our Covenant with God, that so we may be the better able to stand our ground, if a Temptation to forsake the Truth should overtake us. The Children of Israel ser­ved the Lord all the dayes of Joshuah, yet he put them upon Renewing their Covenant, that so they might be kept from Apo­stasy for the future, Josh. 24. 27.

There seems to be an hour of Temptation coming upon all the World, i. e. upon the Churches of Christ dispersed throughout the World, Prov. 3. 8. And if so, these New English Churches, must expect a day of Trial are long, though what the particular Temp­tation will be, is with God. Now for us, in the most solemn man­ner, to Renew our Ingagements to the Lord, and one to another, is the way (by the grace of Christ) to stand fast in the Profession of the Faith, and order of the Gospel. There See Dr. Reynolds on Hos. 14. P. 71. is miserable per­sidiousness in the Revolting hearts of men; upon which accounts, all Bonds that may be, are expedient and necessary. Yet I per­ceive, that there are needless scruples and objections in the minds of men, against so good and holy a work.

1. Some object, what need any particular sins be mentioned, must we tell the World of our particular sins?

Answ. As for secret sins, which only God knoweth of, men ought not to declare them before the World; But such evils as are publick, they ought publickly and particularly to be engaged against. Thus when the Lords people renewed their Covenant in Nehemiahs Time. They did engage particularly against those evils of unlawful Marriages, Oppression, Sabbath breaking, neg­lect of Divine Institutions, &c. which were the special prevailing iniquities of that Time and place, Neh. 10, 30, 31, 35. A general [Page 16] confession of sin, is not true Repentance, except there be this and that particular sin bewailed before the Lord. No more are ge­neral promises for Reformation sufficient.

Object. 2. Some say, our Fathers forty years agoe, did not pra­ctise any such Renewing of Covenant, as that which is now urged, nor did they approve of it.

Answ. If when Asa called upon the Lords people to attend this work, they should have put it of, by saying, in the dayes of David (your great grand-Father) there was no such thing practi­sed, and therefore why should we do it now? Had it not been ca­sy to Answer, the state of things then and now doth greatly dif­fer. There is more cause, and a greater call, to attend such a [...]luty now, then there was then, she like may be said in this case. There was not such Pride, Intemperance, Formality in Religion, & other evils amongst Professors, as is now to be seen, and therefore not so much need to engage against those sins for­merly, as at this day. Nor is it truly said that this is any new Practice, or not approved of by those, who were Instruments in the hand of Christ, in planting these Churches. For they pro­ceeded much upon this Principle, v. Norton in Resp. ad Ap­pol. c. 2. & Ames. Theol. I. 1. Cap. 32. and Parker de Eccles. Polit. Cap. 3. P. 172, 173. That Renovation of Cove­nant is an expedient for Church Reformation. And their practice was accordingly. They were in Covenant with God, before they knew this Land; and therefore what they did here, was a Renew­ing of Covenant.

Object. 3. But what shall become of the old Covenant?

Answ. If when Moses called upon the Children of Israel to Re­new their Covenant in the plains of Moab, Deut. 20. 1. it should have been said, but what shall become of the old Covenant, which we entred into at Horeb, forty years agoe? Would it not have been replyed, that Covenant is hereby, not nullified but confirmed. So is that Covenant which we are now engaging our selves unto the Lord by, a confirmation of what hath been for­merly done by us. There is not any one particular mentioned in this Covenant, which is a new duty, or not required in the ever­lasting Covenant, nor indeed any thing but what was contained in that expression of the Covenant formerly. We promise to cleave unto the Lord as our God, & to him only, and to the Lord Jesus Christ, as our only Priest, Prophet and King. He that observeth the first and great Commandment, can not but keep all the rest. [Page 17] So if this general and comprehensive Covenant be duely remem­bred and observed, no more is required. The particulars which this Covenant is branched out into, do but explain and so confirm our former Ingagements. And it is of great advantage, to have the Covenant thus particularly expressed and explained, that so any one may see what they are bound unto.

Object. 4. Although the Old-Testament speaketh much about Renewing Covenant, yet we read nothing of that matter in the New­Testament.

Answ. And is the Old-Testament become Apocrypha in these dayes? Men consider not, that by this Objection they strike at the Foundation of all these Churches, & introduce a principle, that is destructive to the very Form and being of a Congregational Church. Where doth the New-Testament in so many express words speak of any explicite Church Covenant? The New Testa­ment is more sparing, as to the mentioning of things, abundantly insisted on in the Old-Testament. When the Anabaptists object, that the New-Testament faith nothing of Childrens right to the Seal of the Covenant; do we not rightly answer them, but their right thereunto is plainly asserted in the Old-Testament, and no where repealed in the New? even so, we have Examples for Renovation of Covenant in the Old Testament, and it is no where condemned in the New. But as the Judgements which befel the Lords people of old were recorded for our Admonition, so the course which they took, in order to Reformation, is writ­ten for our Instruction and Imitation, 1 Cor. 10. 11. It is a great Truth, that practices mentioned in the Old Testament, not pe­culiar to that Poedagogi, but of moral and perpetual Equity, do bind men in the dayes of the Gospel; and of this sort, is the Re­novation of Covenant, with the Lord our God. Nor must it be granted that the New-Testament is a stranger to any such pra­ctice. For the Jews that we read of in the second Chapter of the Acts, were in Covenant with God, before the Time of Refor­mation came, as the Apostle speaketh, Heb. 9. 10. yet it is past doubt, that when three thousand were added to them, (i. e. to the Church at Jerusalem) they renewed their Covenant with God, and with the Lord Jesus Christ. And I would desire those that make this Objection, to give us an Instance of any Gospel Church which being under spiritual declensions, was recovered from their [Page 18] backslidings, without Renewing their Covenant. When the Churches in Asia, (some of them) had fallen by their Iniquity, the Lord Jesus called upon them to Repent and Return, and that implyeth that they ought to attend Scripture expedients for Reformation; of which this Renovation of Cove­nant is none of the least.

Object. 5. Some say, The Covenant is so strict, we shall make men afraid to joyn to the Church?

Answ. The Covenant is no stricter then God hath made it, who saith un­to every one that hates to be Reformed, What hast thou to doe to take my Co­venant into thy mouth? In the Covenant which we are about to Renew, there is nothing expressed but plain clear dutyes, required in the Gospel. They that are sincere will not be afraid of Church Communion, because they must be under obligation to practise according to the Scripture. And as for those that are not sincere, they are better out of the Church then in it. It was a mercy to the primitive Church, Read Mr. Cotton of the holiness of Church-mem­bers. when as those that were not true Believers no man durst joyn himself unto them. Act. 5. 13, 14. The fewer Hy­pocrites (who are loth to come up to the practice and power of godliness) in a Church, the better. Though such will creep in unawares, Jude. 4. yet we should not let them in, if we knew them to be such. Sincere Professors are Golden Members; and therefore to have Churches consist of such, as much as may be, is the way to have them continue Golden Candlesticks.

Object. 6. This Covenant is either of Grace or of works: if of works, we dare not meddle with it: if of Grace, why should we Renew it?

Answ. How is it possible for any understanding Christian to imagine, that a Covenant made with God through Jesus Christ, is the Covenant of works, or that a Covenant wherein men profess themselves unable to doe any thing of themselves, and that wherein they fail in their Obedience, they look for pardoning mercy through the Mediator, is a Covenant of works? All which is true with reference unto the Covenant before us. And whereas it is said that men under the Covenant of Grace, need not to Renew their covenant­ing with God, nothing can be spoken more contrary to Scripture, or to the practice of Saints. Was not Jacob under the Covenant of Grace? Was he in a state of Salvation by virtue of any other Covenant then that of Grace? Yet in the time of his distress, he Renewed his Covenant, in giving himself up to God, and promising to cleave unto the Lord as his God. Gen. 28. 20. Doth not Faith in Christ give men an Interest in the Covenant of Grace? Then as often as Believers renew their closing with Christ, they doe on their parts, Renew their Covenant. But they that doe already believe, may and should again and again give themselves up to the Lord Jesus. Joh. 2. 11. Christians, every time that they worship the Lord Jesus Christ, and more especially in that Ordinance of the Lords Supper, doe implicitly Renew their Consent to the Covenant of Grace. And if an implicit Renovation of Covenant be necessary, then sometimes to doe it after the most solemn and express manner that may be, will certainly tend to the glory of God, and to the good of Souls.

Obj. 7. In the last place some object, What should we Renew Covenant for, we shall not keep Covenant when we have done?

Answ. That's no good Objection. It makes me think of the man whom [Page 19] Luther speaketh of, that had made many Vows to God, but broken them all; and therefore he resolved, that for the future, he would live at a loose end, and covenant no more, that so he might be at the more liberty to sin. Is it so with any of your souls? Then in the Name of God, how can you, how dare you approach unto the Table of the Lord? I solemnly declare unto you in the Name of the Lord Jesus, that if any man or woman amongst you, be secretly in league with sin, and therefore unwilling to be further ingaged to the holy and glorious God, you will eat and drink Judge­ment to your selves, and the oftner you come to that [...]. Ordinance, the greater will your Damnation be at the last day. Let us every one be sincere and watchfull, then shall we Keep Covenant. 1. Be Sincere: let us not give up our Names only, but our Hearts unto God in Jesus Christ. It is recorded concerning the Lords Peo­ple in the dayes of Asa, that they entered into a Covenant to seek the Lord God of their Fa­thers, with all their heart and with all their soul, 2 Chron. 15. 12. Let us be sure that our hearts be in this work: then shall we be like to keep Covenant when we have done; otherwise not. Good Josiah, when he renewed Covenant, he did it with [...] his [...], 2 Chron. 34. 31. And thence he performed what he promised. But the People too generally did what they did, out of compliance with him, but their hearts were not in it, Jer. 3. 10. And therefore they quickly broke their Covenant with God, O then let us be sincere in this matter. 2. And Watchfull. For a sincere godly man may be guilty of great violations of the Covenant, and by his iniquity in that respect, Fall un­der the heavy judging hand of God; and all this for want of due Watchfullness. How have the Lords Servants come to Fall after such a fearfull manner, as some of them have done, and that soon upon the most solemn Ingagements unto God? But be­cause they did not duely Watch, and take heed to their spirits lest they should deal treacherously. Peter renewed his Covenant with the Lord Jesus, when he promised never to forsake him, but to dye rather; and yet he presently acted contrary to that Ingagement, because he depended too much upon his own strength, and was not humbly watchfull as he ought to have been.

Lastly. Look up to Christ. O look unto Jesus: let us look unto him for pardoning mercy. He hath offered Sacrifice, whereby Attonement is made for the whole Con­gregation. Look to Him for all supplyes of grace continually. He hath grave enough for us all. Joh. 1. 16. Of his fullness have we all received grace for grace. And what is all that can be done or thought of, without Christ? What are Vows and Covenants except Christ be in them? Alas! many poor souls, when outward or inward distress and anguish is upon them, they will vow and swear to God that they will never com­mit such & such sins any more: & yet when strong temptations come, they break all bonds, & their corruptions are as much unmortified as ever. Why? Because they pro­mise in their own strength, and know not what it is by Faith to fetch supplyes of grace and strength from the blood, and from the Spirit of the Lord Jesus. We say in that Covenant, which we are here met before the Lord to ingage our souls in this day, that we will doe this and the other thing which God requireth [by the help of Christ] O remember that it may be by the Help of Christ, if we doe anything. And there­fore let us depend upon God in Jesus Christ, to doe all our works in us and for us. Amen Lord Jesus!

Tibi Domine.