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To THE Christian Reader.

Although no good Christian^ or indeede mgenuous nian. can doe anything less, than approove of such endeavors, as aime at the glory of God, and a Common good, especially when they are mannaged by a cleare warrent from Gods word. Yet for aymes and ends that men put to their actions being hidden hi their hearts, there is no way to declare them, but by an honest profession of them, which is sufficient where we are entertained but with that conunon charity one man is boimd to yeeld another ; But for the grounds afid rule an action is wrought by, and the praise of it in that respect, there is aftother judgement than that of charity to guide us by, namely, by proving it by the touch-stone of Gods word.

Now because many may either not know, or doe not consider upon how full a ground and warrant out of the word of God that U7idertaki?ig {which was the occasion of this Sermon) hath hitherto proceeded, I thought good {Courteous Reader) leave being -cvith some difftcultie obtained of the Reverend Author) to present unfa thy view and co?tsideratio?i that which may in part give thee satisfac-tio7i in th^sparticular.

Ere long {if God will) thou shalt see a larger declaration of the first rise and ends of this enterprise, and so cleare and full a justification of this designe, both in respect of that warrant it hath from Gods ivord, dj^ also i?t 7-espect of any other ground and circumstance of weight, that is considerable in the zuarrant of such a worke, as (/ hope) there will easily be ?'emoved any scruple of 7?tome?tt, which hitherto hath bee7ie 7noved about it.

If thou hast any doubts yet unresolved, rather be i7itreated to understa7id fro77i us, what may be the a7iswer of them, tha7i to discourage a7iy ma7i by them: so shalt thou be a helper a7id a frie7id, whereas otherwise {it may be against thy will) thou 77iaist be an e7iemie to. a worke {for ought thou yet knowest) God is the Authour of.

It is hoped; there is 7ione but willfijtde cause to approve of the worke, and of the77t that i7igage themselves i7i it; But espe^ally they who any way, at least by sile7ice {a seemi7ig applause) cipproved the Plantations of Virginia, St, Christophers. Bermudas, this havi7ig e7ids i7iferiour to no7ie^pf the7n, a?id men {not to compare but to give due honour to all e7?iployed in such noble e7iterprises) pro7nisi7ig as much by their usefullnesse, indust7'ie, love to their Countrie, piety, a7id other qualificatio7is as those did. It is enough they adve7itu7'e, that hazard their perso7is, fa77iilies a7id estates, for

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that worke, which it i7iay appeare to thee ere long thou art bound as zvell as they to further.

Now it were mjurious, if not impious, not onely to denie the right and benefit of thy prayers to such, but also to loade theni with causelesse aspersions {though but in thy thoughts) for that, for which thou hast great cause to praise God for thefn, who hath stirred up their spirits to that which hath beene a maine meane of peopling the world, and is likely to be of propagating the Go spell. For the furtherance of which worke in the hands of those that sificerely intend it, let as fervent prayers passe from thee to the throne of grace for them, as I am confident, {thy occasions being inade knowne unto them) would be put up from them in thy behalfe. Thine I. H.

2 Sam. 7. 10.

Moreover I will appoint a place for my people Israeli^ and I will plant the?n, that they may dwell in a place of their owne, afid move no more.

In the beginning of this chapter we reade of Davids purpose to baild God an house, who thereupon consulted with Nathan about it, one Prophet standing in neede of anothers help in such waightie matters. Natha7i incourageth the Kins; unto this worke, verse 3. God the same night meetes Nathan and tells him a contrary purpose of his: Wherein God refuseth Davids offer, with some kind of earnest and vehement dislike, verse 4, 5 : Secondly, he refuseth the reason of Davids ofifer, from his long silence. For foure hundred yeares together he spake of no such thing, unto any of the Tribes of Israel saying, Why build you not mc an house I in 6. 7. verses.

Now lest David should be discouraged with this answer, the Lord bids Nathan to shut up his speech with words of encouragement, and so he remoues his discouragement two wayes

First, by recounting his former favours dispensed unto David. Secondly, by promising the continuance of the like or greater: and the rather, because of this purpose of his. And five blessings God promiseth unto David, and his, for his sake.

The first is in the 10. verse: I will appoint a place for my people Israeli.

Secondly, seeing it was in his heart to build him an house, God would therefore, build him an house renowned forever. verse 11.

Thirdly, that he would accept of an house from Solomon, verse 12.

Fourthly, hee will be a Father to his sonne, vers. 14. 15.

Fifthly, that he will establish the throne of his house for ever.

In this 10 verse is a double blessing promised :

First, the designment of a place for his people.

Secondly, a plantation of them in that place, from whence is promised a threefold blessing.

First, they shall dwell there like Free-holders in a place of their owne.

Secondly, hee promiseth them firme and durable possession, they shall move no more.

Thirdly, they shall have peaceable and quiet resting there, The sonnes of wickedness shall afflict them no more : which is amplified by their former troubles, as before time.

From the appointment of a place for them, which is the first blessing, you may observe this note.

The placing of a people in this or that Coimtrey is from the ap-pointme7it of the Lord.

This is evident in the Text, and the Apostle speakes of it as grounded in nature. Acts 17. 26. God hath determi?ied the ti7nes before appointed, and the bounds of our habitation. Dut. 2 chap. 5. g. God would not have the Israelites meddle with the Edom-ites, or the Moabites, because he had given them their land for a possession. Go.d assigned out such a land for such a posterity, and for such a time.

Quest. Wherein doth this worke of God stand in appointing a place for a people ?

Answ. First, when God espies or discovers a land for a people, as in Ezek. 20. 6. he brought them into a land that he had espied for them : And that is, when either he gives them to discover it themselves, or heare of it discovered by others, and fitting them.

Secondly, after he hath espied it, when he carrieth them along to it, so that they plainly see a providence of God leading them from one Country to another : As in Exod. 19. 4. You have seene how I have borne you as on Eagles wings, and brought you unto my selfe. So that though they met with many difficulties, yet hee carried them high above them all, like an eagle, flying over seas and rockes, and all hindrances.

Thirdly, when he makes roome for a people to dwell there, as in Psal. 80. 9. Thou preparedst roome for them. When Isaac sojourned among the Philistines, he digged one well, and the Fhilistines strove for it, and he called it Esek. and he digged another well, and for that they strove also, therefore he called it Sitnah: and he removed thence, and digged an other well, and for that they strove not, and he called it Ro-hoboth, and said. For 7iow the Lord hath made roomee for us, and we shall be fruitfnll in the La7id. Now no Esek, no Sit?iah, no quarrel or contention, but now he sits downe in Rohoboth in a peaceable roome.

Now God makes room for a people 3 wayes :

First, when he casts out the enemies of a people before them by lawfull warre with the inhabitants, which God cals them unto: as in Ps. 44. 2. Thou didst driue out the heathen before them. But this course of warring against others, & driving

them out without provocation, depends upon special! Commission from God, or else it is not imitable.

Secondly, when he gives a forreigne people favour in the eyes of any native people to come and sit downe with them either by way of purchase, as Abraham did obtaine the field of Machpelah ; or else when they give it in courtesie, as Pharaoh did the land of Goshen unto the sons of Jacob.

Thirdly, when h-ee makes a Countrey though not altogether void of inhabitants, yet voyd in that place where they reside. Where there is a vacant place, there is liberty for the sonne of Adam or Noah to come and inhabite, though they neither buy it, nor aske their leaves. Abraham and Isaac^ when they * sojourned amongst the Philistines, they did not buy that land to feede their cattle, because they said There is roome enough. And so d^\A Jacob pitch his Tent by Sechem, Gen. 34. 21. There was r001716 enough as If amor said, Let them sit down amongst us. And in this case if the people who were former inhabitants did disturbe them in their possessions, they complained to the King, as of wrong done unto them : As Abraham did because they took away his well, in Gen. 21, 25 For his right whereto he pleaded not his immediate calling from God, (for that would have seemed frivolous amongst the Heathen) but his owne industry and culture in digging the well, verse 30. Nor doth the King reject his plea, with what had he to doe to digge wells in their soyle? but admitteth it as a Principle in Nature, That in a vacant soyle, hee that taketh possession of it, and bestoweth culture and husbandry upon it, his Right it is. And the ground of this is from the grand Charter given to Adam and his posterhy in Paradise, Gen. i. 28. Multiply, and replenish the earth., and subdue it. If therefore any sonne of Adam come and finde a place empty, he hath liberty to come, and fill, and subdue the earth there. This Charter was renewed to Noah, Gen. 9. i. Fulfill the earth and multiply: So that it is free from that comon Grant for any to take possession of vacant Countries. Indeed no Nation is to drive out another without speciall Commission from heaven, such as the Israelites had, unless the Natives do unjustly wrong them, and will not recompence the wrongs done in peaceable fort, & then they may right themselves by lawfull war, and subdue the Countrey unto themselves.

*-This sojourning was a constant residence there, as in a possession of their owne; although it be called sojourning or dwelling as strangers, because they neither had the sov-eraigne government of the wjiole Countrey in their owne hand, nor yet did incorporate themselves into the Commonwealth of the Natives, to submit themselves unto their government.

This placeing of people in this or that Countrey, is from Gods soveraignty over all the earth, and the inhabitants thereof: as in Psal. 24. I The earth is the Lords, and the fuhiesse thereof. And in ler. 10. 7. God is there called, The King of Nations: and in Deut. 10. 14. Therefore it is meete he should provide a place for all Nations to inhabite, and haue all the earth replenished. Onely in the Text here is meant some more speciail appointment, because God tells them it by his owne mouth; he doth not so with other people, he doth not tell the children of Sier, that hee hath appointed a place for them : that is, He gives them the land by promise; others take the land by his providence, but Gods people take the land by promise: And therefore the land of Canaan is called a land of promise. Which they discerne, first, by discerning themselves to be in Christ, in whom all the promises are yea, and amen.

Secondly, by finding his holy presence with them, to wit, when he plants them in the holy Mountaine of his Inheritance : Exodus. 15. 17. And that is when he giveth them the liberty and purity of his Ordinances. It is a land of promise, where they have provision for soule as well as for body. Ruth dwelt well for outward respects while shee dwelt in Moab, but when shee Cometh to dwell in Israel, shee is said to come under the wings of God: Ruth 2. 12. When God wrappes us in with his Ordinances, and warmes us with the life and power of them as with wings, there is a land of promise.

This may teach us all where we doe now dwell, or where after wee may dwell, be sure you looke at every place appointed to you, from the hand of God: wee may not rush mto any place, and never say to God, By your leave; but we must discerne how God appoints us this place. There is poore comfort in sitting down in any place, that you cannot sa}^, This place is appointed me of God. Canst thou say that God spied out this place for thee, and there hath setled thee above all hinderances ? didst thou finde that God made roome for thee either by lawfuU descent, or purchase, or gift, or other warrantable right? Why then this is the place God hath appointed thee; here hee hath made roome for thee, he hath placed thee in Rehoboth, in a peaceable place : This we must discerne, or els we are but intruders upon God. And when wee doe with-all discerne, that God giveth us these outward blessings from his love in Christ, and maketh comfortable provision as well for our soule as for our bodies, by the meanes of grace, then doe we enjoy our present possession as well by gracious prom-

ise, as by the common,- and just, and bountifull providence of the Lord. Or if a man doe remove, he must see that God hath espied out such a Countrey for him.

Secondly, though there be many difficulties yet he hath given us hearts to overlook them all, as if we were carried upon eagles wings.

And thirdly, see God making roome for us by some lawfuU means.

Quest. But how shall I know whether God hath appointed me such a place, if I be well where I am, what may warrant my removeall 1

Answ. There be foure or five good things, for procurement of any of which I may remove. Secondly, there be some evill things, for avoiding of any of which wee may transplant our selves. Thirdly, if withall we find some speciall providence of God concurring in either of both concerning our selves, and applying general grounds of removall to our personall estate.

First, wee may remove for the gaining of knowledge. Our Saviour commends it in the Queene of the south, that she came from the utmost parts of the earth to heare the wisdom of Solomon: Matth. 12. 42. And surely with him she might have continued for the same end, if her personall calling had not recalled her home.

Secondly, some remove and travaile for merchandize and gaine-sake ; Daily bread may be sought from farre, Frov. 31. 14. Yea our Saviour approveth travaile for Merchants, Matth. 13. 45, 46. when hee compareth a Christian to a Merchantman seeking pearles: For he never fetcheth a comparison from any unlawfuU thing to illustrate a thing lawfull. The comparison from the unjust Steward, and from the Theefe in the night, is not taken from the injustice of the one, or the theft of the other; but from the wisdome of the one, and the sodainnesse of the other; which in themselves are not unlawfull.

Thirdly, to plant a Colony, that is, a company that agree together to remove out of their owne Country, and settle a Citty or commonwealth elsewhere. Of such a Colony wee reade in Acts 16. 12. which God blessed and prospered exceedingly, and made it a glorious Church. Nature teacheth Bees to doe so, when as the hive is too full, they seeke abroad for new dwellings: So when the hive of the Common wealth is so full, that Tradesmen cannot live one by another, but eate up one another, in this case it is lawfull to remove.

Fourthly, God alloweth a man to remove, when he may employ his Talents and gift better elsewhere, especially when

where he is, he is not bound by any speciall engagement. Thus God sent Joseph before to preserve the Church : Josephs wisedome and spirit was not tit for a shepheard, but for a Counsellour of State, and therefore God sent him into Egypt. To whom fmich is given of him God will require the more: Luk 12. 48.

Fifthly, for the liberty of the Ordinances. 2 Chro?i. 11. 13, 14, 15. When Jeroboam made a desertion from Judah, and set up golden Calves to worship, all that were well affected, both Priests and people, sold their possessions, and came to Jerusalem for the Ordinances sake. This case was of seasonable use to our fathers in the dayes of Queene Mary; who removed to France and Germatiy in the beginning of her Reign, upon Proclamation of alteration of religion, before any persecution began.

Secondly, there be evills to be avoyded that may warrant removeall. First, when some grievous sinnes overspread a Country that threaten desolation. Mic. 2. 6 to 11 verse : When the people say to them that prophecie, Prophecie not; then verse 10. Arise thefi, this is not your rest. Which words though they be a threatning, not a commandement j yet as in a threatning a wise man foreseeth the plague, so in the threatning he seeih a commandement, to hide himselfe from it. This case might have been of seasonable use unto them of the Palatinate, when they saw their Orthodox Ministers banished, although themselues might for a while enjoy libertie of conscience.

Secondly, if men be overburdened with debts and miseries, as Davids followers were; they may then retire out of the way (as they retired to David for safety) not to defraud their creditors (for God is an avenger of such things, i Thess. 4. 6.) but to gaine further opportunity to discharge their debts, and to sat-islie their Creditors, i Sam. 22. i, 2.

Thirdly, in case of persecution, so did the Apostle in Acts

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Thirdly, as these generall cases, where any of them doe fall out, doe warrant removeall in generall: so there be some speciall providences or particular cases which may give warrant unto such or such a person to transplant himselfe, and which apply the former generall grounds to particular persons.

First, if soveraigne Authority command and encourage such Plantations by giving way to subjects to transplant themselves, and set up a new Commonwealth. This is a lawfull and expedient case for such particular persons as be designed and

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sent: Matth. 8. 9. and for such as they who are sent, have power to command.

Secondly, when some speciall providence of God leades a man unto such a course. This may also single out particulars. Psal. 32. 8. / will mstrnct, an I guide thee with mine eye. As the childe knowes the pleasure of his father in his eye, so doth the child of God see Gods pleasure in the eye of his heavenly Fathers providence. And this is done three wayes.

First, if God give a man an inclination to this or that course, for that is the spirit of man; and God is the father of spirits: Rom. I. II, 12. I Cor. 16. 12. Paul discerned his calling to goe to Rom, by his ro TrpoOvixov, his ready inclination to that voyage; and Apollos his loathing to goe to Corinth, Paul accepted as a just reason of his refusall of a calling to goe thither. And this holdeth, when in a mans inclination to travaile, his heart is set on no by-respects, as to see fashions, to deceive his Credijtours, to fight Duels, or to live idly, these are vaine inclinations; but if his heart be inclined upon right judgement to advance the Gospell, to maintaine his family, to use his Talents fruitfully, or the like good end, this inclination is from God. As the beames of the Moone darting into the Sea leades it to and fro, so doth a secret inclination darted by God into our hearts leade and bowe (as a byas) our whole course.

Secondly, when God gives other men hearts to call us as the men of Mecedo?i did Paul, Come to us into Macedonia, a7id helpe us. When wee are invited by others who have a good calling to reside there, we may goe with them, unlesse we be detained by waightier occasions. One member hath interest in another, to call to it for helpe, when it is not diuerted by greater employment.

Thirdly, there is another providence of God concurring in both these, that is, when a mans calling and person is free, and not tyed by parents, or Magistrates, or other people that have interest in him. Or when abroad hee may doe himselfe and others more good than he can doe at home. Here is then an eye of God that opens a doore there, and sets him loose here, inclines his heart that way, and outlookes all difficulties. When God makes roome for us, no binding here, and an open way there, in such a case God tells them, he will appoint a place for them.

Vse. 2. Secondly, this may teach us in every place where God appoints us to sit downe, to acknowledge him as our Landlord. The earth is the Lords and the fullnesse thereof; his are our Countries, our Townes, our houses; and therefore let us acknowledge him in them all. The Apostle makes this

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use of it amongst the Atheiiia?is, Acts 17. 26, 27. He hath appointed the times a?id places of our habitation ; that we might seeke and grope after the Lord. There is a threefold use thaat we are to make of it, as it appeareth there; Let us seek after the Lord, why? Because if thou commest into an house thou wilt aske for the owner of it: And so if thou commest into a forreigne land, and there findest an house and land provided for thee, wilt thou not enquire, where is the Landlord ? where is that God that gave me this house and land? He is missing, and therefore seek after him.

Secondly, thou must feele after him, grope after him by such sensible things, strive to attaine the favour of your Landlord, and labour to be obedient to him that hath given you such a place.

Thirdly, you must labour to finde him in his Ordinances, in prayer and in Christian communion. These things I owe him as my Landlord, and by these I find and enjoy him. This use the very Pagans were to make of their severall Plantations : And if you knew him before, seeke him yet more, and feele after him till you find him in his Ordinances, and in your consciences.

Vse T^. Thirdly, when you have found God making way and roome for you, and carrying you by his providence into any place, learne to walke thankfully before him, defraud him not of his rent, but offer yourselves unto his service : Serve that God, and teach your children to serve him, that hath appointed you and them the place of your habitation.

2 Observation. A people of Gods phmiatio7i shall e?iJoy their owne place with safety and peace.

This is manifest in the Text: I will plant them and what foUowes from thence ? They shall dwell in their owne place ; But how ? Peaceably, they shall not be moved any more. Then they shall dwell safely, then they shall live in peace. The like promise you reade of in Psal. 89. 21, 22. The enemie shall not exact upon them any more. And in Psal. 92. 13. Those that be planted in the house of the Lord, shall flourish in the Courts of our God. Gods plantation is a florishing plantation, Amos

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Quest. What is it for God to plant a people ?

Answr. It is a Metaphor taken from young Impes ; I will plant them, that is, I will make them to take roote there ;'and that is, where they and their soyle agree well together, when they are well and sufficiently provided for, as a plant suckes nourishment from the soyle that fitteth it.

Secondly, When hee causeth them to grow as plants doe, in Psal. 80. 8, 9, 10, II. When a man growes like a tree in tall-nesse and strength, to more firmnesse and eminency, then hee may be said to be planted.

Thirdly, When God causeth them iofrndifie. Psal. i. 5

Fourthly, When he establisheth them there, then he plants, and rootes not up.

But here is something more especiall in this planting; for they were planted before in this land, and yet he promiseth here againe, that he will plant them in their owne land ; which doth imply, first. That whatever former good estate they had already, he would prosper it, and increase it.

Secondly, God is said to plant a people more especially, when they become Trees of righkous?tesse, Isay 61. 3 : That they may be called trees of righteousnesse, the planting of the Lord. So that there is implyed not onely a continuance of their former good estate, but that hee would make them a good people, a choice generation : which he did, first, by planting the Ordinances of God amongst them in a more glorious manner, as he did in Saloinons time.

2. He would give his people a naile, and a place in his Taber-nable, Isay 56. 5. And that is to give us part in Christ; for so the Temple typified. So then hee plants us when hee gives us roote in Christ,

Thirdly, When he giveth us to grow up in him as Calves ift the stall. Mai. 4. 2, 3.

Fourthly, & to bring forth much fruit., Joh, 15. i, 2.

Fifthly, and to continue and abide in the state of grace. This is to plant us in his holy Sanctuary, he not rooting us up.

Reasons. This is taken from the kinde acceptance of Davids purpose to build God an house, because he saw it was done in the honesty of his heart, therefore he promiseth to give his people a place wherein they should abide forever as in a house of rest.

Secondly, it is taken from the ofBce God takes upon him, when he is our planter, hee becomes our husbandman ; and if he pla?it us, who shall plucke us up? Isay. 27. i, 2. Job. 34. 29. When he giveth quiet, who can make trouble ? If God be the Gardiner, who shall plucke up what he sets down ? Every plantation that he hath not planted shall be plucked up, and what he hath planted shall surely be established.

Thirdly, from the nature of the blessing hee conferres upon us : When he promiseth to plant a people, their dayes shall be as the dayes of a Tree, Isay 65. 22 : As the Oake is said

to be an hundred yeares in growing, and an hundred yeares in full strength, and an hundred yeares in decaying.

Quest: But it may be demanded, how was this promise fulfilled by the people, seeing after this time they met with many persecutions, at home, and abroad, many sources of wickednesse afflicted them ; leroboam was a sonne of wicked-nesse, and so was Ahab, and Ahaz, and divers others.

Answ. Because after Davids time they had more setled-nesse than before.

Secondly, to the godly these promises were fulfilled in Christ.

Thirdly, though this promise was made that others should not wrong them, yet it follow^es not but that they might wrong themselves by trespassing against God, and so expose themselves to affliction. Whilst they continued Gods plantation, they were a noble Vine, a right seede, but if Israel will destroy themselves, the fault is in themselves. And yet even in their captivity the good amongst them God graciously provided for: The Basket of good figges God sent into the land of Caldea for their good : Jer. 24. 5. But if you rebell against God, the same God that planted you will also roote you out againe, for all the evill which you shall doe against your selves : y^r. n. 17. When the Israelites liked not the soile, grew weary of the Ordinances, and forsooke the worship of God, and said. What part have we in David 1 after this they never got so good a King, nor any settled rest in the good land wherein God had planted them. As they waxed weary of God, so hee waxed wearie of them, and cast them out of his sight.

Vse I. To exhort all that are planted at home, or intend to plant abroad, to looke w^ell to your plantation, as you desire that the sonnes of wickedness may not afflict you at home, nor enemies abroad, looke that you be right planted, and then you need not to feare, you are safe enough: God hath spoken it, I will plant them, and they shallnot be moved, neither shall the sonnes of wickedness afflict them any more.

Quest. What course would you have us take ?

Answ. Have speciall care that you ever have the Ordinances planted amongst you, or else never looke for security. As soone as Gods Ordinances cease, your security ceaseth likewise; but if God plant his Ordinances among you, feare not, he will mainetaine them. Isay 4. 5, 6. Vpon all their glory there shall be a defence; that is, upon all Gods Ordinances : for so was the Arke called the Glory of Israel, i Sam. 4. 22.

Secondly, have a care to be implanted into the Ordinances, that the word may be ingrafted into you, and you into it: If

you take rooting in the ordinances, grow up thereby, bring forth much fruite, continue and abide therein, then you are vineyard of red wine, and the Lord will keepe you, Isay 27. 2. 3. that no sonnes of violence shall destroy you. Looke into all the stories whether divine or humane, and you shall never finde that God ever rooted out a people that had the Ordinances planted amongst them, and themselves planted into the Ordinances: never did God suffer such plants to be plucked up; on all their glory shall be a defence.

Thirdly, be not unmindful! of our Jerusalem at home, whether you leave us, or stay at home with us. Oh pray for the peace of lenisalem^ they shall prosper that love her. Psal. 122. 6. They shall all he confounded and turned backe that hate Sion, Psal, 129. 5. As God conlinueth his presence with us (blessed be his name) so be ye present in spirit with us, though absent in body: Forget not the wombe that bare you and the brest that gave you sucke. Even ducklings hatched under an henne, though they take the water, yet will still have recourse to the wing that hatched them : how much more should chickens of the same feather, and yolke? In the amity and unity of brethren, the Lord hath not onely promised, but commanded a blessing, even life forevermore : Psal. 133. i, 2.

Fourthly, goe forth, every man that goeth, with a publick spirit, looking not on your owne things onely, but also on the things of others: Phil. 2. 4. This care of universall helpfuU-nesse was the prosperity of the first Plantation of the Primitive Church, Acts 4. 32.

Fifthly, have a tender care that you looke well to the plants that spring from you, that is, to your children, that they doe not degenerate as the Israelites did; after which they were vexed with afflictions on every hand. How came this to passe 1 ler. 2. 21. I planted them a 7ioble Vine, holy, a 7'ight seede, how then art thou degenerate into a strange Vine before mee / Your Ances-tours were of a noble divine spirit, but if they suffer their children to degenerate, to take loose courses, then God will surely plucke you up: Otherwise if men have a care to propagate the Ordinances and Religion to their children after them, God will plant them and not roote them up. For want of this, the seede of the repenting Ni7iivites was rooted out.

Sixthly, and lastly, offend not the poore Natives, but as you partake m their land, so make them partakers of your precious faith : as you reape their temporalis, so feede them with your spiritualls: winne them to the love of Christ, for whom Christ died. They never yet refused the Gospell, and therefore more

hope they will now receive it. Who knoweth whether God have reared this whole Plantation for such an end:

Vse 2. Secondly, for consolation to them that are planted by God in any place, that finde rooting and establishing from God, this is a cause of much encouragement unto you, that what hee hath planted he will maintaine, every plaatation his right hand hath not planted shalbe rooted up, but his owne plantation shall prosper, & flourish. When he promiseth peace and safety, what enemies shalstbe able to make the promise of God of none effect? Neglect not walls, and bulwarkes, and fortifications for your owne defence; but

ever let the name of the Lord be your strong Tower; and the word of his Promise the Rocke of your refuge. His word that made heaven and earth will not faile, till heaven and earth be no more

A7ne?i. FIiVIS.

Cotton's sermon on Goif s Frotnise to his Plantation, here reprinted, holds the same place in relation to the Massachusetts colony which Robinson's famous sermon at Delfthaven holds in relation to the Plymouth colony. It was the farewell sermon to Winthrop's company, as Robmson's sermon was the farewell to the Pilgrim Fathers. Yet the great historical significance of this sermon has been strangely overlooked. The fact of its delivery is hardly mentioned in any of the well-known histories; and one of Cotton's later biographers (McClure) even assigns it to a date after Cotton had taken up his residence in New England. The reading of the sermon itself should have prevented such a mistake, as its character is apparent. Explicit information concerning it we have in Scottow's Narrative of the Planting of the Massachusetts Colony, 1694 (reprinted in the Mass. Hist. Soc. Collections, fourth series, vol. iv., 1858). " Some of their choice friends," says Scottow, speaking of the departure of t,he Massachusetts company, " as the Reverend Mr. Cotton and others, went along with them from Boston in Lincolnshire to Southampton, where they parted and he preacht his farewell sermon." "Not long after this, Mr. Cotton's farewell sermon (above mentioned) was printed at London, and since reprinted at Boston, entituled, GoiVs Promise to his Plantation, wherein he exhorted them to rememlDer England, their mother, and that they should not be like those ingrateful birds, who when they had swum over a stream or river, forgot the wing that had hatcht them," The first London edition of the sermon was printed in 1630. There is a copy of

this in the library of the Mass. Hist. Soc. Another edition was printed in London in 1634; and this was "Reprinted at Boston in New England, by Samuell Green; and are to be sold by John Usher. Anno. 1686." The address "To the Christian Reader," signed by J. H., which prefixes the sermon, was probably written. Prince says, by John Humphrey. The sermon has an added historical value in being the first printed work by Cotton of which we have any record. (See Charles Deane, in N.E. Hist. and Geft. Register, ii. 151, 318.)

John Cotton was born in Derb}^, Eng., in'i5S5. He studied at Cambridge, where he gained a high reputation for learning, and where he imbibed Puritan opinions. He became vicar of St. Botolph's Church at Boston, in Lincolnshire,, about 1612, remaining there for twenty years, and becoming known as one of the leading preachers in England. He came to New England in 1633, was immediately chosen teacher of the First Church in Boston, and retained his connection with this church till his death, in 1652. He took a leading part in the controversies with Anne Hutchinson and Roger Williams. He was a voluminous writer, being the author of nearly fifty books, all of which were sent to London for publication. His Way of the Churches of Christ in New Engla?td is one of the ablest expositions of Congregationalism. His Keys of the Kingdo?n of Heaven expounds his theocratic ideas of government. His Bloody Tenent IVashed and made IVhite in the Blood of the Lamb is his principal work in opposition to Roger Williams. His Milk for Babes, drawn out of the Breasts of both Testaments, chiefly for the Spiritual Nourishment of Boston Babes in either England, but ?nay be of use for any children, was a famous catechism in its day, and was translated for the Indians.

The Life of Cotton, by his friend, Rev. Samuel Whiting, of Lynn, is included in Young's Chronicles of Massachusetts, together with several important letters by Cotton, one giving the reasons for his removal to New England. Both Cotton Mather and John Norton wrote lives of Cotton, drawing largely upon Whiting. See the valuable article on "John Cotton in Church and State," by Rev. George E. Ellis, in the International Review, October, 18S0.

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