judiciall laws of Mofes,that are built upon moral equity;that is, where the reafon of a Law holds in one Nation as well as in another; in the New Teftament as in the Old. There are fundry Laws particular to that Polity, which had peculiar reasons for them, as to marry in their kindred, to keep their inheritance to their Tribe, we have not that reafon: But where the Laws are of like morall reafon,as will hold in all Ages, and in all Countreys,as it is in all the capitall Laws of Mofes, there is no reason why a Jew fhould be put to death for point of Adultery, or Inceft, or for ftealling a man,and felling him to a Pagan, more then a Chriftian. I fay therefore look what was the Law of God by Mofes,if it were of perpetuall reafon and equity, it lyes on every Common-wealth to eftablish the fame, and to take your felves as much bound to it as the Jews, why? for the Text tels us, the very righteoufneffe of God is in it: And looke as he was then a hater of all wickednes with a perfect hatred, and as he was just, fo he is ftill, herefie is no more pleafing to him, nor blafphemy, nor feducing,nor to change the way of his worship,and to draw men to wayes wherein they cannot enjoy the Lord in peace; murder of foules is no more welcome to him now, then of old. And therefore if there were a Law to punish fuch with capitall punishment, it is a like juftice of God to enjoyne fuch Laws in every Christian Common-wealth. And therefore if we look at Gods juftice as unchangeable, we may not prevaricate judiciall laws, fetting afide fome typicall confiderations, or fome peculiar confideration, in regard of their Polity: But fuch as were to punish men by death, or were received on morall equity and ground, looke what was for them to doe there, is the fame proportion for us; put the fame cafe, and you will finde the like reafon for the fame punishment. It is true,fome ceremonies were there punished with death, and fo the like kind of profaning the Sabbath, is as juftly punishable with us, if profaned with an high hand; to gather fticks with an high hand, in contempt of the Sabbath of the Lord, is as juftly punishable with death now as then. And fo you may fay of any other law juftly punishable by death,and that are built on perpetuall moral equity, Our God is the fame God that he was; and fo you shall have him count that righteous whiles the world stands.

For a fixt. This may ferve to take off a corrupt interpretation Vse 6. which fome have made of this place, or a collection that they

C 3

have

Tse 7.

have gathered from hence, that the Angels of God are deputed to feverall offices; here is one Angel of the waters; and fome are deputed to governe the earth, fome fire, fome the waters and fea,as I might tell you, if it were meet to trouble you with humane inventions, and collections of mens braines; the collection is chiefly grounded on this place, but it is wholly mistaken,for the Angel of the waters here is not any particular Angel of God, any of thofe heavenly fpirits, but the Angels and Minifters of Gods juftice, upon metaphoricall feas and waters. It is true,thofe here were Governours of the narrow feas,and she that gave commiffion to execute the righteous judgement of God upon those rivers, fhe was Admirall of the narrow feas, but that is not the meaning. But the Angel that poured out his vial upon the rivers and fountains of waters, it is he or she that did execute the righteous judgment of God upon the Popish Priests and Jefuites; and that did both Queene Elizabeth, and he that had a great hand in executing that judgement, and the Angel from under the Altar, they ratified that Law, and juftified it when they had done. Now it is true, the Angels of God aflift the fervants of God in this glorious work,but they are fent forth, indifferently, to protect Gods fervants by fea or by land: And Í finde no Scripture to fhew that they are more particularly fent to the fea, or to the earth, but indifferently to protect Gods fervants in their out-goings and in-commings.

Laftly,it may ferve to teach us a true eftimation of Ministers. If Popish Priefts be rivers and fountaines of waters, drinking bloud, because they have made Gods fervants and Prophets drink bloud, then it fhews what place other Minifters be in, where the fea is cleare as glaffe, like chryftall, where yon may fee the face of Chrift as in a glaffe, 2 Cor.3.18. what then? where the sea is pure, all Ministers of the Countrey, and Elders of Churches, carry forth the doctrine and worship of Christ, they are as rivers and fountaines, and being living water, rivers of fresh water, and water all the Countrey. This is the office of of them, in oppofition to thofe in 2 Pet.2.17. that are wells without water, without fweet water. Godly Minifters therefore are fountaines of fweet water, and from them iffue forth ftreames of living water. In Pfal.88. ult. All my fresh springs are in thee. I would onely apply it thus, and leave it and the Text with the time: That therefore looke as a man when he would

goc

forth

to

to a new Plantation, or fit downe in any place, or if he would fet his dwelling house in a place, he would wifely fore-caft to have a fountaine of living water, a living fpring neere to his house, or some sweet spring run neere him. Why? If he be without fresh water, it is a great want for the provifion of his houfhold: Water they must have, either a fresh tiver, or a fresh fpring, the one of the two; if they can have both, they covet both and there is great need of both, not onely to quench fire, and water gardens, &c. but for boiling of meat and drink,washing of cloathes, and fundry victuals. Water is ever neceffary, as any thing; nothing more. This is mens care, when they go about Plantations, or whether they plant townes or villages, or their owne dwelling houfes,they have a care to provide for fresh water. All I would fay is this, Take heed you doe not provide for fountaines of ordinary water, and neglect rivers of fweet water: That is,beware of going about fuch work, without carrying fuch fountaines with you,as may from the fea of pure Religion, pure doctrine, and pure worship, carry forth fome fuch fweet ftreams as may make glad the hearts of your families, and Church of God where you goe.

But you will fay, Have not Chriftians fo much liberty, a company of godly men liberty to enter into covenant,and make feme beginning of things, and fo call fome or other, whom they know are well gifted men, furnished with gifts, may we not call them to come and help us,and have we not that liberty purchafed by the bloud of the Lord Jefus ?

All this is true brethren, I would infringe no part of it: Onely this let me fay, you would be loth to provide no better for temporals, you would be loth to fet a towne where there are no rivers nor fountaines; and if you doe fit downe where there are no fountaines, yet you have liberty to fetch water from other places, Chrift hath purchased it: True, he hath purchafed all liberties for his Church, but you will not think it wifdome to fit downe where there are no rivers, becaufe you have no right to them by the bloud of Jefus; that would not be a fufficient reafon in things concerning this naturall life: why then doe not build further on the bloud of Chrift for fpirituall rivers,then you will doe for naturall; but rather prize fpirituall rivers above naturall,as more worthy then all naturall comforts to be looked after. Therefore when ever you are about fuch a work as this,

Ob.

Answ.

take

take the Lord Jesus Christ along with you, and take rivers and fountaines of waters; that as you look for rivers and fountains for the refreshment of your cattle, and fervants, and children, you may finde a living fountaine of the bloud of Christ, conveighed and running in the plantation where you intend to fit downe; otherwife you will finde the fprings there, and the fountains and rivers you fit downe by, rife up in judgement against you, that thefe are the things you fought for, and out of regard to thefe, you left the fountains and rivers of Gods house, the ordinances of God behind you, and goe and live in the outmoft corners of a countrey,or in fome other countrey,all is one; Therefore fit downe no where without good Ministers, if it be poffible, and fure poffible it is, elfe Chriftians may refolve to tarry where they are, as Ezra tarried by the river Ahava, in the 8. of Ezra 15. till he had got fome Levites to goe with them, that they might goe and make a comfortable worke of it, that they might not leave the Ordinances behind them; and yet there were fome there before, whither they went. It is true, fome may goe and make a beginning, but yet never make a beginning, but where you may come and partake of the waters of Gods houfe every Lords day,and let them that cannot fo trayell, let them continue where they are, and drink of the waters of eternall life, rather then run fuch hazards. You have feene when fome have made a beginning without Minifters, they have staid three or foure yeeres before they have got any help, and when they have got them,they have had much adoe to fettle: they have been fuddenly unfettled, though they have not gone rafhly about it,but with good advice: but for want of this there, not taking thefe rivers and fountaines with them, they have been at a loffe, and therefore in fuch a cafe let it be the wif dome of fincere hearted Christians, that come from old England for liberty and purity of Ordinances, not to leave them now for fresh medows and fountaines and for want of planting. ground, and the like, it will not be fuitable to thefe "ends for which you left your native Countrey.

The Fourth

VIAL

Revel. 16. 8, 9.

And the fourth Angel poured out his vial upon the Sun, and power mis given to him to fcorch men with fire. And men were fcorched with great heat, and blafphemed the name of Gods which had power over these plagues; and they repented not to give him glory.

LI the feven Angels that are defcribed to pour out the seven Vials of the last fierce wrath, are all of them faid to come out of the Tem ple of the Tabernacle opened in heaven in the 5 Verfe of the 15 Chapter: That is to fay, all of them to proceed, and to come

forth out of reformed Churches, fuch as had gotten the victory over the Beaft, and his Image, and his Name, and the number of his Name. In the 6 Verfe of this Chapter, they are all of them further defcribed, to be cloathed with pure and white linnen, and to have their breafts girded with golden girdles; that is to fay, all of them to be cloathed with the righteoufneffe of Chrift (which is pure linnen) both juftifying and fan&ifying of them, the one imputed, the other inherent, and all of them to be fincere profeffors of the truth of Christ, their breafts girded with the golden girdles of truth. Further, they are all of them fail to receive a command A

from