The day of a godly man's death, better than the day of his birth. Shewed in a sermon, preach'd, Feb. 25. 1722. / By Thomas Foxcroft, Pastor to a church in Boston. ; [Eight lines of quotations]

JER. XVIII. 20.

—Remember, that I stood before thee to Judas good for them, and to turn away thy 〈◊〉〈◊〉 from them.

THESE are the words of Jeremiah, who (we may observe) was the last Prophet, sent to the 〈◊〉〈◊〉 Nation before their captivity in Babylon. He was one of the common Priests in Anathoth. He was advanc'd to the extraordinary office of a Prophet (in the days of good Josiah) when very Young: and continu'd a long whole; thô not nigh so long as Hosea (the first writing Prophet, us some think) who is said † 1.1 to have prophesy'd near Ninety Years. And yet Je|remiah's Book is larger considerably than his. We have reason to think that Hosea preach'd as much as he, and perhaps had as many Revelations: but there was not so much of his publish'd, or at least not handed down in the sacred Records.

Many ex|cellent Prophets wrote nothing, and others but little; who yet were very useful in their day. And so in the Christian Church there have been many burning and shining Lights, who are not known to Posterity by their Writings; and yet were no way inferior in gifts & graces, and servi|ceableness to their own Generation, than those that are; and some that have left but little behind

them, and make no great figure among Authors, yet were as valuable men as the more voluminous Writers.

Men's natural Gentus, as well as Op|portunities vary; and to this may the difference in part be owing: thô there is a special direction of Divine Providence in this affair.

THE Style even of the inspir'd Writers is very curious; the Spirit of GOD serving his own designs by the different genius and capacity of those▪ by whom he spake, at sundry times and in divers men|ers. As Pan•• & Apolles, & 〈◊〉〈◊〉, under the New Testament are noted as very different Speakers; so were Hosea, Isaiah, and Jeremiah under the old.

HOSEA (as Criticks observe) us'd a Style ve|ry close & sententions, peculiar to himself; and in some places it seems to be like Solomon's Proverbs.

ISAIAH used a Style more copious & flowing, but incomparably curious & polite, full of majesty, and full of oratory; sometimes sublime & towering always elegant and lively. But

JEREMIAH was less of an Orator: his man|ner of speaking was more familiar, plain, and un|polish'd. However, there appears a great deal of holy flame & server in his Preaching. He was a very painfull, faithfull, zealous Prophet. In the nineteen first chapters of his Book of Prophecies, we have some of his Sermons; (I suppose, in abstract; perhaps Baruck's Roll might have many of the En|largements) and here we find a Variety of the most pathetical Exhortations, with the most mo|ving Admonitions, Reproofs and Warnings. But all very little regarded by the Men of that gene|ration, to whom he preach'd. It was a great favour

to the People, that this excellent Minister so long continu'd laboring in the word, and zealously af|fecting them. And yet it seems he had but little success in his Ministry; which is the melancholy Lot of many of the best Preachers in all times of the World. They had him a great while among them, but to very little purpose. They des|pis'd his youth, and regarded not his age. They gave him very base, harsh, and ungrateful Treat|ment. He seems to have met with more ill Usage and Persecution, than any of his brethren the Pro|phets. He calls himself a man of Contention to the whole Earth; and complains of his people, saying, Every one doth curse me, thô I have done no man any wrong. Neither the innocence of the Dove, nor the Wisdom of the Serpent, cou'd secure him from unjust Calumny, Malice, and Ill will. As became a faithful Prophet, he set himself to bear Witness a|gainst, and to reform, the Corruptions of the Times: but was always oppos'd, and malign'd by his thank|less and ungenerous Country-men. They despis'd his preaching, sought to ruin his Reputation, and even to take away his Life. This in many places be pathetically complains of; and particularly in our Context, which I shall read to you, and make some brief Remarks upon. Verse 18 & 19. Then said they, Come, and let us devise devices against Je|remiah: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the pro|phet: come and let us smite him with the tongue, and let us not give beed to any of his words. Give heed to me, O LORD, and bearken to the voice of them that contend with me.

Now if we reflect, we shall find, that the Occasion of the People displeasure at the Prophet was his plain dealing with them, his faithfull reproving their Sins, and warning them of approaching Judgments. The occasion is hinted in the introductory word, THEN said they, &c. Which affords us this Obser|vation; That it is sometimes the Humour of a vain World, to be enrag'd at the Ministers of GOD, for their Fidelity and holy Zeal: because they don't prophesy smooth things, and flatter Sinners in their Carnality and Hypocrisy? but with plainness of speech tell them their whole Duty, sharply rebuke their Sins, & set the awfull Threatnings of GOD before them; This kindles their Anger.—But what an unrea|sonable humour is this, and how very wicked? 'Tis as if the Patient shou'd fly in his Physician's face: and as if one shou'd rudely spurn at a Messenger from his Royal Master.

AGAIN, if we consider Who the Persons were, that thus malign'd the Prophet, namely Professors of Religion; we may very naturally observe, That Formalists in Religion, when their Lusts are touch'd and grated upon in the faithful preaching of the Word, do usually turn the vilest Haters of GOD's Servants, and shew the most implacable Enmity to them: and this many times under the cloke of sanctimonious Zeal and with a carnal dependence on their Temple-Privileges: For thus they insinua|ted. The Law shall not perish from the priest, nor Counsel from the Wise, nor the Word from the Pro|phet; Come, let us smite him, &c. As if they shou'd have said, He is a false Prophet, and contradicts our Teachers, (who have the promise of GOD's perpe|tual

presence) and therefore 'tis no Injustice to op|pose & persecute such a ••roubler of Israel: or he is but 〈◊〉〈◊〉 Prophet; and whatever becomes of him, we shall yet have others, and enjoy our Church-privi|leges still.

AGAIN, We might observe, That when any are enrag'd at the Servants of GOD, it is too common for them to propagate their undue Prejudices among their Companions.—Then said they, come let us &c.—They call'd on & stir'd up one another. And by this unhappy means, the Wise Man's observation is too often verify'd, One sinner destroys much Good.

AGAIN, We might note; Sinners often lay their heads together to plot against the Just. Then said they, Come, and let us devise Devices against Jere|miah; consult what to do and say against him.

AGAIN, It is observable; One common method of Revenge is Defamation & Derision. They said, Let us smite him with the Tongue; heap Reproaches upon him, and make a Laugh at him; banter, bely, and expose him.—And thus Jeremiah afterwards complains they abus'd him. Chap. 20. 7., &c. I am in 〈◊〉〈◊〉 daily every one mocketh me. For since I spake,—the word of the LORD was made a re|proach unto me.—Then I said,—I will not speak any more in his name. But his word was in mine heart, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. For I heardth defaming of many fear on every side: Report say they, and we will report it; all my Fa|miliars watched for my halting saying, Peradven|ture he will be enticed, and we shall prevail against him, & we shall take our revenge on him. But the

LORD is with me as a mighty terrible one: there|fore my Persecutors shall stumble, and be greatly ashamed, &c.

WE may further observe; It is often the unhap|py fruit of Persons Rage & Prejudices against the LORD's Ministers, that they despise their Preaching and disregard the solemn Messages of GOD deliverd ••y them.—And they said, Let us smite him with the tongue, and let us not 〈◊〉〈◊〉 beed to any of his words.—They call them His words the Prophet's Persons under prejudice against Ministers, are apt to look on what they deliver, as the word of Man, and not the word of GOD: and accordingly turn a deaf ear to all their Admonitions; prophanely scoff at their Warnings and Reproofs; and revile them as only serving their own Passions, when per|swading by the Terrors of the LORD.

NOTE again, Sometimes the Masice & Rage of Sinners proceeds to such a height, as to conspire he Death, and offer violence to the persons of GOD's servants. This was Jeremiah's C••se; v.20. They free digged a pit for my soul. They took counsel to|gether, (as he tells us in Chap. 11. 19.) saying, let us cut him off from the Land of the Living, that his name may be no more remembred.—It was a true, but infamous Character given by our Savi|our of Jerusalem in his day, and was put on Record for the Jews shame and Christians admonition; Je|rusalem, Jerusalem, thou that killest the Prophets, & stonest them which are sent unto thee, &c. Matth. 〈◊〉〈◊〉. 〈◊〉〈◊〉. See also a like Charge upon them by the Apostle, 1. Thes. 2. 15.

FINALLY observe, Tis too common among Men

to require Good with Evil. Jeremiah complains v. 20. That Evil was recompensed him for Good, And so doth the Psalmist, Psal.109.4. For my Love they are my Adversaries, &c. And Psal.35.12. They rewarded me Evil for Good, to the spoiling of my soul. Some of the best of Zion's Friends have many times been ill-requited by an ungratefull People. But how base is such ungratitude, and how cutting to ••••ngenuous Spirits! How cruel & barbarous, and de|vilish is such usage! To return Good for Good, is to act like Men; To return Good for Evil, is to act like GOD: but to render Evil for Evil, is to act like Brutes, and to render Evil for good is to act like Devils. But what will not Malice, Envy, and Hypocrisy do!

THUS I've noted several things from the People's Carriage to the Prophet. Now let us see what was his Conduct under all this wicked and unsufferable Treatment.

HE sadly resented their evil Carriage, laid to heart their Perverseness & dreadful Impiety; and was a mournful; Spectator of the Judgments coming upon them. This is imply'd in the Text, and fully express'd in many places. As where he says; My Soul shall weep in secret places for your Pride, and mine eye shall weep sore and run down with tears, because the LORD'S flock is carry'd away captive, And again, When I would comfort my self against sorrow, my heart is saint in me.—Oh that I had in the wilderness a Lodging-place of way-faring men, that I might leave my People! for they be all A|dulterers an assembly of treacherous men: and they bend their tongues like their bows for Lies &c. J••r. 13. 1.—8. 13.—9. 2.

HE appeal'd to GOD, to vindicate his innocence 〈◊〉〈◊〉 apply'd to him for Redress of his Difficulties. He car|ry'd his Complaint to the Throne of Grace,& open'd his Cause to GOD; asserting his own Integrity and begging Divine appearance for him v. 19. 28. Give beed to me, O LORD, and 〈◊〉〈◊〉 to the voice of them that contend with me. Shall evil be recompensed for good: for they have digged a 〈◊〉〈◊〉 for my soul: re|member that I stood before thee to speak good for them, and to turn away thy wrath from them.

WE may observe here in general, He makes his Complaint to GOD; and from hence infer,—When the Servants of the LORD meet with Reproaches and Vexations from Men, especially for Righteousness sake, their Way and Wisdom is to bring their case to GOD; to shew him their trouble, and pair out their complaint before him † 1.2, Thus did holy 〈…〉〈…〉 Hezekiah, Hannah, and others.—The Saints know that GOD is their chief Friend, and permits them to speak to him as a Man to his Friend: Unto whom therefore shou'd they unbosom themselves but to Him?—Moreover, they know, they may depend upon Secrecy with him: They can talk ever to him the frowardness, and follies of their Relatives or Neighbours, which Charity or Prudence requires them to conceal from Men.—Again, they know that GOD is infinitely wise & discerning, king & inparti|al: that he cannot mistake their Case or pervert their words; that he is acquainted with all their Ways, and knows their Thoughts even afar 〈◊〉〈◊〉 and will judge righteous Judgment. And upon this view, they open their Cause unto him. 〈◊〉〈◊〉 More|over,

over, they know that GOD is able & ready to relieve the Oppressed, and hear the prayer of the Destitute: and therefore they make him their Refuge, who is a Patron of the Innocent: They spread all their Cures before him, and pour out their Griefs & Re|sentments into his ear, & bosom. By which means, they often obtain Peace & Ease of Mind, and re|fresh their oppressed Spirits.—'This is a Method, which all in the present Case shou'd pursue. But then they must see to it, that they mourn in the'r Complaint after a godly sort. They shou'd make their Complaints, in a penitent and humble frame, 〈◊〉〈◊〉 the hand of GOD, and acknowledging his Justice, in all they meet with: Also in a meek and patient frame; free from all sinfull Passions, re|vengefull Motions and rancorous Invectives: And in a durable frame; blessing such as curse them and praying for such as despitefully use them: Fi|nally, with hope & trust in GOD; encouraging them|selves in the LORD: as David did, in his distress when the People spake of stoning him, I Sam.30. 6.

But now more particularly, we may observe what the Prophet says in his Complaint and Prayer to GOD. We have first that petition, Give bred to me, O LORD, He had before complain'd that the People whom he preach'd unto, were resolv'd to give 〈◊〉〈◊〉 unto him. MEN wou'd not hear the World from his mouth, nor give heed to his Preaching: however, he trusts that GOD will have regard to this labour of Love, and accept him in it. NOTE, It is matter of comfort to faithful Ministers, that thô 〈…〉〈…〉 & despite their Preaching, yet they may hope that GOD will accept & 〈◊〉〈◊〉 their Endea|vours;

and thô Israel be not gathered, yet their Re|ward is with GOD.—Or, Men wou'd not take no|tice of his Grievances, and do him Justice: he there|fore applies himself to GOD, who is a Refuge for the Oppressed; and refers his Cause to him, who is an upright Judge. 〈◊〉〈◊〉 d. Thô men will not receive my Complaints; yet LORD, do then admit them, and judge between me & my adversaries: Hearken to the voice of them that contend with me; hear how clamorous they are in their false Accusations, and appear for my vindication; take notice of all their Rage & Spite, and take me under thy Protection; Let them be blasted in their cruel Designs & Wick|ed Attempts; let them be confounded & dismayed; but let not me be confounded nor dismayed † 1.3.

AND then he backs his petitions with several Pleas. Shall Evil be recompensed for Good? Shall such base Ingratitude go unpunish'd? For they have digged a Pit for my Soul: and shall such Malice and Wickedness pass unrevenged? Thou hast seen it; for thou beholdest, mischief & spite to requite it with thine own hand:—Break thou the arm of the wick|ed * 1.4, Save me from all them which persecute me. My Defence is of GOD, who saveth, the upright in heart ‖ 1.5. Let them curse, but bless thou † 1.6—Remem|ber,. that I stood before thee to speak Good for them, and to turn away thy wrath from them. He humbly ap|peals to GOD concerning his Fidelity & Compassion to that sinfull People. Q. d. Thô I have met with many Abuses from them; yet LORD, thou knowest I have faithfully done my duty as a prophet, in preaching & praying for their good: Or as he ex|presses

it (in Chap.17.16.) As for me, I have not bastned from being a Pastour in follow thy Instructi|ons; neither have I desired that woful day; thou knowest that which came 〈◊〉〈◊〉 of my lips was right be|fore thee.— Thô I have met with much Opposition, Injury, & Discouragement from them; yet LORD, thou knowest, I have not ceased from my work, nor given over my Labours among them in the Word & Prayer: but have stood in the Gap. & done my utmost to turn away thy wrath from them.—LORD, remember this—Herein he seems to refer unto some Promise of GOD, engaging spe|cial mercy to such as tremble at his word, and es|pouse his cause, and intreat his favour, In a day of wrath on a professing People. He throws himself upon the Divine Pity, and Covenant-faithfulnes. Q. d. Thô the People forget my Kindness to them; yet, LORD, do Thou remember and accept it. Thô I cannot prevale to turn away thy wrath from them yet, LORD, remember that I faithfully & compas|sionately endeavour'd it; Think upon me, my GOD, for good; according to all that I have done for this People: & hide me under the shadow of thy wings in the day of thine Indignation, hastning upon them.—This is probably the Prophet's Meaning in the Text; as may he infer'd from like Express|ions else-where. Thus Chap. 15. 15. O LORD Thou knowest; remember me 〈◊〉〈◊〉 the and revenge me of (or rather, vindicate & distinguish me from) my Persecuters; take me not away, but spare ine it thy Long-Suffering: Ruine that for thy sake I have suffered Rebuke. And also, Chap.17. 14, 17. ••ave me O LORD, and I shall be saved: for thought

my Praise. Be not a terror to me; Thou art my Hope in the day of evil.—My dependence is upon thee and my hope in thee for comfort in the worst of times; let thy favour rejoyce my heart, when my Enemies do all they can to terrify me; and now such an awfull day of common Calamity is in|evitably approaching, LORD, in the midst of my tho'ts let thy Comforts delight my Soul.

FROM the Text thus explain'd we might raise se|veral Observations. As; That the true Servants of GOD and Friends of Zion will be resolute & hearty in seeking the Good of Jerusalem, thô they may be very unworthily requited for it.—Again It becomes the Servants of GOD to be very mournfull Specta|tors of the Sins of a professing People, and of the Judgments inflicted, or threaten'd therefor.—Again They shou'd labor by all possible methods to prevent Judgments coming on a People; or if come, to remove them.—Again, They shou'd keep up a chearfull Hope in GOD in the worst times & under the darkest prospects. Finally, when they have done their best Endeavour, and yet cannot prevale, to turn away Divine Wrath, they may humbly plead it with GOD, that they have done their Duty; and may comfortably expect, that GOD will re|member this, and think on them for Good, according to all they have done or desired to do; although the same may be ill resented & ill requited by men. The testimony of a good Conscience may be their Rejoycing in the day of Evil, and their Support un|der the unjust Reproches, & ungrateful Treatment of such as they deserve better Usage from.

BUT the only DOCTRINE, I design to insist upon is this—

WHEN a professing People have by their Sins provoked GOD to Anger, it is a Duty in|cumbent on the Saints & Servants of GOD among them, to use all proper means to turn away the Divine Wrath, and obtain a Recovery of the Divine Favour towards them.

IT is the work & office of GOD's Ministers not only to warn the Wicked and reprove the Unruly: but likewise to admonish the Godly, to teach them in the things of GOD, and put them in mind to be ready to every good Work, Tit.3. 1.—My business now is, in the name of CHRIST, and by his help, to exhort the Children and Servants of GOD to a Duty, very seasonable at this time, though too much neglected; I mean the endeavouring to reconcile a provoked GOD to a sinning People, & using pro|per methods to put a stop to the course of his Judg|ments that we may not be consumed utterly.

IN the Doctrin are several Propositions ex|press'd, or imply'd. As,

PROP. I GOD is angry with his own professing People, when they sin against Him. Sin exposes them, as well as others to the wrath and destructive ven|geance of the Almighty. An External Profession and Covenant-Privileges are no sure Defense of a People; no Screen from wasting Judgments, if they sin against the holy One of Israel. GOD sees Sin in his own People, as well as others: and the Provocation in them is not at all the less; nay, 'tis vastly greater,

being aggravated by the Advantages they enjoy a boy•• others.—That GOD is angry at Sin in a pro|fessing People, might be evidenced from Divine De|clarations, Threatnings and Warnings; and from many sorrowfull Examples of Vengeance, &c.—National Sins bring national Judgments every where. But if Israel, (the holy Nation) sin, they shall be punish'd seven times more.

PROP. II. WHEN GOD's wrath is kindled against a provoking People, He is yet reconcilable to them; ready to forgive, and to turn from the fierceness of his holy anger; easy to be intreated, and willing to reverse the sentence of wrath, upon the easiest and most condescending Terms. Hence when he is, angry at a People, he often spares them a while, & only threatens and warns them, and uses means to prevent their Ruin. And when he comes to the Ex|tention, he ordinarily begins with fewer and lesser Judgments, proceedings gradually, from gentler strokes to severer scourges * 1.7. And he is represen|ted as not knowing how at last to give the fatal Blow, & bring total Destruction, even on the obsti|nately, Impenitent, See. Hos.6.4. and, Chap. 11. 8, 9.

PROP. III. THERE are certain Means and Ways to appease the Divine Angry, when incensed against a People. And these are Humiliation under the hand of GOD, Deprecation of his Wrath, and Reformation of Sin, the procuring Cause thereof. GOD hath so limited the Threatning, that if these Duties be generally attended by a People, they may expect a stop of Judgments begun. Jer.3. 12, 12. J••cl.2. 12, &c. And we've Instances of GOD's

staying his Controversy, & Suspending the Inflicti|ons of his Wrath, upon a Peoples thus doing; thô indeed it were only in Shew and Hypocrisy. Thus Psal.78.34.—38.—38. So. Jon.3. 8—10.

PROP. IV. AMONG a prosessing People, even in times of the greatest degeneracy, there is ordina|rily a Remnant of GOD's faithful Saints & Ser|vants. Thus at the times, which our text refers to, thô all Religion seem'd in a manner to be lost among the Jewish Nation; yet there was Jeremiah, Barach, and some few others perhaps, whose hearts, were right with GOD.—So in Elijah's time, when there was so little appearance of Religion among the Peo|ple of GOD, that Elijah complain'd, saying, I am left alone and they seek my Life; yet what saith the Answer of GOD to the Prophet? I have reserved to my self seven thousand men, who have not bowed the knie to Baal. And the Apostle Paul speaking of the Jewish Nation in his day, says, Even so at this time also there is a Remnant according to the Electi|on of Grace ‖ 1.8.—Abraham, when interceding for So|dom, hop'd there were Fifty Righteous within the City: which Hope of his was not only owing to his Charity (the nature of which Grace is to hope all things, and to think all the Good it can) but was grounded on the common conduct of GOD's Provi|dence, in casting some of his Elect into the most wicked places, and in the most degenerate times to maintain a Seed to serve the LORD. And thô there was not as Abraham hoped, Fifty of GOD's Chosen ones in Sodom, yet there was righteous Lot, and his Family in it.

PROP. V. WHEN GOD has a Controversy with his People, it is the Duty of all his Saints and Servants among them, to do what they can to turn away his wrath from them, and obtain a blessed Re|conciliation. In all approved methods they must do what in them lies, to recover the Divine Fa|vour, and secure the Divine Presence with such a People, which is all their Safety, Glory and Hap|piness. They shou'd thrust into the Gap, and stand between an offended GOD, and a provoking Peo|ple; doing their utmost by interceding with Him to stop the Current of his Judgments. And then likewise they should endeavor to repair the Breach, that Sin has made; and remove the provoking Cause of Divine Wrath, by using most diligently all pro|per means to effect a true and thorough Reforma|tion among a backsliding People. Thus there is Work, first respecting GOD, and secondly, respect|ing Men; which they are called to attend.

[1.] THEY shou'd stand before GOD, making In|tercession for an afflicted People. This was one me|thod, which Jeremiah took to turn away GOD's Wrath, as he professes in our Text: I stood before thee, to speak Good for them, &c. Jeremiah as a Prophet, foretold the approaching Ruin and Des|lation of Judah & Jerusalem; and yet we find him, in all the postures of Grief and Anxiety, praying for their Preservation, hoping perhaps the Decree were not absolute. We do not find him out of frame as Elijah, who male Intercession to GOD against Israel for like Jonah, who quarrel'd with GOD. because He delay'd the Execution of Vengeance on

Niniveh. No; he was far from desiring the evil day, as he professes, Jer.17. 15. Thô he was perse|cuted, malign'd, and reproached by the People; and thô they lightly esteem'd his Prayers; yet he was a fervent Intercessor for them: for so it be|cemes the Children of GOD, (who is kind to the evil and unthankfull) to overcome Evil with Good, and to return Blessing for Cursing. Indeed some|times we find this Man of GOD passionately beg|ing the Divine Appearances for him against his more malignant Persecutors, & prophetically imprecating Judgments upon them; but as to the People in gene|ral he was a hearty & constant Intercessor for their peace & welfare; & herein has set a worthy Example, to Posterity, which challenges universal Imitation.—Now to excite the Servants of GOD hereunto, I shall here briefly represent to them some of those Obliga|tions, which the Saints are under to make interces|sion for a professing People, among whom they dwell, to turn away the Divine Wrath from them.

Wherefore,

1. THE Command of GOD obliges them hereto. A divine Precept constitutes any thing a Duty. Now it is in several places of Scripture expressly en|joyn'd on the Saints to pray for the People of GOD, especially in a day of the LORD's anger. Thus; Psal. 122. ••. pray for the peace of Jerusalem. So, Isa. 62. 6. Ye that make mention of the Lord keep not 〈◊〉〈◊〉, and give him no rest, till be establish, and till 〈◊〉〈◊〉 make Jerusalem a praise in all the earth.—And in the New-Testament: Eph.6. 18. Praying always with all prayer and supplication in the spirit, and because there unto with 〈◊〉〈◊〉, and suppli|cation

for all Saints. Heb. 13. 3. Remember them (in Prayer) that are in bonds, as bound with them. Jam.5. 16. Pray one for another, that ye may be boal|ed. These are plain Commands to our purpose, & evidently infer the Saints Obligation to the Duty before us. It is not then a matter of Indifferency, to be attended or neglected as Men please; but they are oblig'd to the doing of it, by the inviolable Au|thority of GOD, their great Lawgiver and King.

2. THIS is very pleasing to GOD, The LORD loveth the gates of Sion, and desireth it for his ha|bitation. And th•••• he will be angry with his Peo|ple, if they forsake his Law, and will visit their Iniquity with stripes; yet he doth not afflict willing|ly. Judgment is his strange work. He delighteth in Mercy. And when his anger is kindled against Israel. he doth not at once utterly cast off his Peo|ple, and forsake his Inheritance. He for a long while keeps somes Reserves of Kindness for them; sympathizes with them under their Adversity; in his love and pity he long bears with and forbears them; and in all their affliction be is afflicted, as the Prophet tells us, Isa. 63. 9. And in such a case, He looks to see, if there be none to help; to call upon him in the day of trouble; to turn away his anger, and stir up his bowels, and set his wisdom & power o'work, to bring Deliverance. Ezek.22. 30. I sought for a man among them, that should make up the Hedge, and stand in the Gep before me for the Land, that I should not destroy it.—If there are none to be found, the LORD is represented as bro't to a stand, and not knowing what to do: Isa.59. 16. He saw that there 〈◊〉〈◊〉 man, and wonder'd that

there was no Intercessor,—was displeas'd & amac'd astonish'd as it were, not knowing what method to take.—Whereas if any of his Saints stir up them|selves to call on GOD, and stand before him to speak good for his afflicted Israel; with this he is well pleased. The LORD hearkens, and hears, and a Book of Remembrance is written before him for them that fear him, and that think upon his name † 1.9. The LORD taketh pleasure in them, that hope in his Mercy ‖ 1.10, and are sincere Suppliants at the Throne of Grace for his People; and the Prayer of the Righteous is, eminently on such an occasion, his Delight* 1.11. Moses, that memorable Intercessor for Israel, is emphatically styled the Man of GOD; and the LORD is said, to have spoken to him face to face. So, David was much in Prayer for Jerusalem; and he is called a Man after GOD's own Heart, So, Daniel, when interceeding for Jerusalem, had an Angel from Heaven dispatch'd to him, with an An|swer of Peace; approving his Serious Address to this Daty, and pronouncing him a Favorite of Heaven. Dan. 9. 20. &c. Whiles I was presenting my suppli|cation before the Lord my God, for the holy moun|tain of my God; yea, whiles I was speaking in prayer, even the man Gabriel,—being caused to flie swiftly, touched me—and he talked with me, & said, O Daniel,—At the beginning of thy supplications the commandment came forth; and I am come to shew thee; for thou art greatly beloved.—GOD is very ready to hear the Prayer of the upright, espe|cially when it is for his holy mountain. And when the Saints pour out their hearts before him in such

a Prayer, it renders them greatly belov'd, and very acceptable to him.—Which consideration affords a very strong argument to enforce the duty upon them: since they are bidden to chuse the things that please GOD, and to walk worthy of the LORD, unto all pleasing.

3. THE Glory of GOD requires this of them. The Name and Honour of GOD is what his Saints shou'd be very tender of, and jealous for: This shou'd be dearer to them, than all other interests and concerns whatsoever: This challenges their first care and highest regards. Now the Glory of GOD's Name is eminently concern'd in the Feace and Prosperity of his professing People,—When the ways of Zion mourn, and her gates are desolate; when the horn of Israel is cut off, and the beauty of Jacob cover'd with a cloud, in the day of GOD's holy indignation: when the adversaries of Zion mock at her Sabbaths; and they that honoured her, despise her; and they that pass by, hiss and wagg their head at the daughter of Jerusalem, saying, Is this the city, that men call the perfection of beauty, the joy of the whole earth;—I say, when it is thus, the Name of GOD suffers, and his manifestative Glory is eclipsed. Hence the LORD is said to have had pity for his body Name, When he turned the captivity of Jacob, Ezek.36. 21.—Will not all the Friends of GOD then be concern'd for his suffering honour; and from this Principle, be fervent Inter|cessors for Zion? This was the governing Motive with the Royal Psalmist, when he made that Prayer for Jerusalem, Peace be within thy walls; (Psal. 122. 7.) For he adds, (V. 9) Because of the house of

the LORD our GOD, I will seek thy Good,—Holy Jeremiah was sway'd by this argument, and there|fore made use of it to strengthen his faith, in plea|ding for Zion. Jer. 14. 21. Do not abbor us; for thy names sake do not disgrace the throne of thy Glory.—So, Joshua, (Chap.7. 8, 9.) O Lord, what shall I say, when Israel turn their backs before their enemies?—And what will thou do unto thy great Name?

IN praying for Israel, the Saints shew their Love to the House and Cause of GOD; and their Desire toward the Remembrance of his Name.— Besides, by their prayers to GOD, they make an open Acknow|ledgment of their dependence on him for needfull salvations, and their belief of his ability & willing|ness to save his People, &c. And thus they give him the Glory of his Sovereign Dominion, Power, Wisdom, and Goodness.—Moreover, hereby they discover a generous and enlarged mind; which is an ornament and glory to Religion, and ultimately reflects honor on GOD.—Which Considerations speak the duty of Prayer, to be very incumbent on the Saints, in a day of Israel's distress. The 〈◊〉〈◊〉 Regard they owe to the Glory of GOD, demands this of them.

4. THE Regard, which they owe to the professing People of GOD, among whom they dwell, requires it of them. To illustrates this Argument, consider,—

(1.) THEY owe a peculiar regard to the Wel|fare and Prosperity of the Place and People, where and among whom they dwell. The Public has a Right to the benefit of their Prayers, and all other good Offices. Every one shou'd seek the Good of the

Country and Community, where Divine Providence casts his Lot. No. man is born to seek his own things: but to serve his own Generation, according to the Will of GOD. Every one shou'd be a Well-wisher especially to the Land of his Nativity: and if it be Christian Land, all the Servants of CHRIST are under double obligations, to concern themselves for he welfare of it. Where there is near Relation, here shou'd be also tender Affection. All the Pro|cessors of Religion are very nearly allied to one a|nother. They are Fellow-brethren by Nature, as Men; and by religious Profession, as Christians: And it is requir'd of them, that they love as Bre|thren; having compassion one of another, being pi|tifull, and courteous, 1 Pet. 3. 8. Yea, they are Fellow-members; being all baptized into one Body, (1 Cor. 12. 13.) And the Members shou'd all have the same Care one for another, and every one for the whole; and whether one member suffer, all the members suffer with it: or the Body in general suffer, all the members in particular shou'd suffer with it. Rom. 12. 15. keep with hem that weep. Heb. 13. 3. Remember them which suffer adversity, as being your selves also in the body: Members of one and the same Body with them.—Queen Esther (of glorious memory) so lov'd the Jews, (then the only professing People of GOD, and the Nation she be|long'd to) that when Royal Letters were written to destroy them, she put her L••fe in her hand; and went in unto the King, uncalled, which was cont|ry to Law, to beg the Lives of her Nation; thus arguing with her self, (••••th.8.6.) For ••ow can I en|dure to see the evil that shall come unto my people

or how can I hear to see the destruction of my kind|red?—This Consideration was one motive of King David's noble Resolution, to seek the good of Jerusalem: Psal. 122. 8. For my brethren and com|panions sakes, I will now say, Peace be within thee. So great was the Love of this good King unto Zion, that of her he says, (Psal.87. 7.) All my springs are in thee. Consider,—

(2.) PRAYER is necessary, if they wou'd obtain from GOD the Mercies, which they desire, and the People need. The Saints must ask, if they wou'd receive; and seek, if they wou'd find. Even when GOD has promis'd to do great things for his People; yet for the exercise of their Faith, and to put ho|nour upon the Duty of Prayer, He demands that his Favours be asked for. Ezek.36. 36, 37. I the LORD have spoken, and will do it. Thus saith the LORD GOD, I will yet for this be inquir'd of by the house of Israel to do it for them: Some render it, for the house of Israel, or on their behalf. The Saints are the LORD's Remembrancers: They then shou'd, in the Name of the House of Jacob, inquire after GOD, and seek his face, in the day of trouble, Unless Prayer be made of the Church of GOD in such a season, a People cannot expect the Returns of divine Favour. Consider,—

(3.) THE Saints have a powerful Interest in Heaven, and by their earnest prayers do often turn away Wrath from a sinful People. Long and happy Experience testifys to the Truth of the Psalmist's Observation, Psal.34. 15. The eyes of the Lord are up|on the Righteous, and his ears are open unto their cry. We have heard with our Ears, and our Fathers have

told us, what Answers of Prayer they knew in their days: and the holy Scriptures tell us, what the Prayer of Faith has done in the times of old; how it has many a time stay'd the hand of GOD, when listed up to execute vengeance.

THUS the fervent Supplications of holy Lot Ob|tain'd deliverance for Zoar, when the LORD con|demned Sodom, and the Cities about it, with an utter overthrow. Thus Moses, being man mighty in Prayer, often prevaled with GOD by his inter|cessions for the Salvation of Israel. Psal. 106. 23. He said that he wou'd destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath. Thus when Sennacherih invaded Judah, and thought to win the fenced cities there|of for himself, Hezekiah the King, and Isaiah the Prophet prayed, and cry'd to Heaven; and the Lord saved Jerusalem from the Enemy. So when the Jews were in Captivity, and the walls of Jeru|salem broken down, Nehemiah wept, & fasted, and prayed to the GOD of Heaven, that he would grant him favour before the King of Persia, and incline him to smile upon his good design to rebuild the City and House of GOD. And in answer to his Request, the LORD so inclin'd the King's heart that Nehemiah has left it on record, The King granted me according to the good hand of my God upon me

THESE Instances may suffice to show, that the Saints have a strong Interest in the Court of Hea|ven; and by their Prayers do often prevale to keep off, moderate, or remove Judgments from a People; and sometimes obtain a Reprieve even for places ripe for Ruin and devoted to Confusion. Indeed

in some extraordinary cases, the LORD declares, as in Jer. 15. 1. Tho' Moses and Samuel stood before me. yet my mind could not be towards this people. And as in Ezek.14. 14. Tho' these three men, Noah Daniel and Job were in the land, they should deliver but their own souls by their righteousness, saith the Lord God:—Yet these words plainly carry this Intimation, that such men have Power with GOD, and that he will ordinarily forgive much, and for|bear long, for their sakes. Hence when the LORD is unalterably resolv'd to bring speedy Destruction on a People, he bids his Servants not to pray for 'em any more; because he wou'd not be put to the pam of denying their ardent requests. See Jer. 7. 16.

Now since the Godly have such an Interest at the Throne of Grace; and since GOD expects their Intercessions; and the Public has a just Title to the benefit of them; it hence evidently follows, they ought to give themselves unto prayer & supplication.

5. IN so doing, they will consult their own Peace and Welfare. They shall not seek God's face in vain. If he grant the Petitions that they ask, they will have their share in the public Tranquillity and Prosperity: The prospect whereof shou'd encourage 'em to Prayer. Jer. 29. 7. Seek the peace of the city,—and pray unto the Lord for it; for in the peace there of shall ye have peace.

BUT however, their Prayers shall return into their own bosoms, and shall not return empty. Ve|rily; it shall go well with praying Saints, thô it go if with a sinning People, Such are sometimes ex|ampled from common Calamities. GOD orders the destroying 〈◊〉〈◊〉 not to touch them. They are

mark'd for favor and protection. (Ezek.9. 4, 6.) And this prospect shou'd encourage them to pray. Zeph. 2. 3. Seek ye the Lord, all ye meek of the earth: it may be ye shall be bid in the day of the Lord's an|ger.—Howbeit, their prayers shall be accepted of GOD, and abound to their good Account in the day of the LORD. They are all hung upon the file; and shall be remember'd, and recompensed in that day when a Cup of cold Water given to a Disciple, shall not be forgotten, nor lose it's Reward. There is a blessed Promise in Psal. 122. 6. Pray for the peace of Jerusalem: They shall prosper that love thee: Which as it intimates, that they are not Zion's Friends, who do not pray for her welfare; so it as|sures a Reward to them that are her praying Friends.

HENCE from a principle of Self-Love, the Saints are strongly oblig'd to the Duty under considera|tion. Their own Interest is a Bond upon them, and bespeaks their diligent attendence to the Work.

6. THE Saints are many times oblig'd to pray for their People, when a day of GOD's anger is passing over them, because their own sins have conspir'd to pull down Judgments upon them. The Sins of GOD's own Children, which in times of Temp|tation they fall into, are peculiarly offensive to the pure Eyes of his glorious Holiness & Justice; and are instrumental, as well as the Sins of open and daring Transgressors, to kindle a fire in Zion, and call down Vengeance of a Place. The most zea|lous Magistrates the most faithfull Ministers, and even the best of GOD's people, can seldom acquit themselves from contributing to the publick guilt and misery, by their own personal sins, or by their

being someways accessory to the sins of others. Sometimes a Jonah, the LORD'S Prophet, the best man in the Ship, may more immediately occasion the Storm. Sometimes a good old Eli, the High-Priest of Israel, may by a criminal want of Zele, and a foolish Connivence at ways of wickedness, pro|voke GOD to make a Breach upon his house, and a dreadful Gap in the Walls of Jerusalem, Some|times a David, King in Israel, and a man after GOD's own heart, may by great transgressions provoke GOD to send a wasting Pestilence on his People, or lay them open to the devouring Sword. Sometimes a Solomon, the wisest man, may by his foolish ways provoke GOD to stir up Adversaries against Israel, and make a breach among the Tribes of his People. Sometimes an holy Hezekiah may, by the Pride of his heart, & a criminal Ingratitude to GOD (as well as a wicked Manasseh by his Murders & other horrid sins) have a peculiar hand in bring|ing wrath upon Judah and Jerusalem.—Thus the most eminent and faithful Servants of GOD may sometimes by their own Provocations help to lay open the Sluices of divine Vengeance, and make a Gap to let In Wrath upon a backsliding People. And it is very rare, that any of the Saints can ex|empt themselves altogether from this Imputation.

Now surely it must needs be very congruous, & most agreeable to the Rules of Equity and Propriety, that GOD's Children and Servants deeply sym|pathize with a People under Afflictive visitations, which they themselves have been in a greater or less degree Instruments of procuring to them; and to deprecate those Judgments, which their own Sins 〈…〉〈…〉 upon them

7. THE Saints shou'd be led to this duty, by the Example of GOD's Servants in all Ages. They have the practice of the Saints in all times of the World to confirm them herein. Thus the psalmist in innumerable places, breaths out his heart's de|sire and prayer to GOD for Israel: Thus particu|larly in Psal. 102. 13, 14. Thou shalt arise and have mercy upon Zion; for the time to favor her, you the sett time is come,. For thy servants take pleasure in her stones & favour the dust thereof.—So, Psal.137. 5, 6. If forget thee, O Jerusalem, let my right hand forget it's dexterity, If I do not remember thee, let my tongue cleave to the roof of my mouth; if I pre|fer not Jerusalem above my chief joy.—And what shall I more say? for the time wou'd fail me, to tell of Gideon, and Joshua, and Mordecai, and Nehe|miah, and the Prophets, of Moses, and Adron among the Priests of the LORD, and Samuel among them that call upon his name; with all those other Wor|thies, who thrô faith & prayer obtained deliveran|ces for Jacob.—It was a noble saying of the Prophet Samuel * 1.12, The Lord will not forsake his people for his great names sake:—Moreover, as for me, God forbid, that I should sin against the Lord, in ceasing to pray for you. As for Moses; he had such a Sense of his Duty in this Matter, and such an unalienable Love to his People, that he closely follow'd the LORD with his continual Intercessions for them, until the LORD space unto him saying, as in Deut.9. 13, 14. I have seen this people and behold, it is a stiff necked people; Let me alone, that I may destroy them. And then the LORD made him an

Offer, as it follows; And I will make of the 〈◊〉〈◊〉 Na|tion mightier and greater than they.—Yet this cou'd not bribe the man of GOD into Silence: but he went on to pray for his People, as we read in the following Verses. And he died blessing the children of Israel† 1.13. So great was his Zele for them; not|withstanding the Abuss he had receiv'd from them: which might seem enô to have stopt his mouth, and turn'd his heart from them.—Thus we have the Saints in former ages for our Pattern. These things were written for our Admonition and Imi|tation, upon whom the Ends of the World are come. They reproch our Neglect, and countenance our Discharge of the Duty under consideration.

FROM the Premisses, I think the Conclusion is sufficiently evident, That the Godly among a de|generate People ought to be Intercessors for them in the days of wrath, which roll over them. But it is time for me now to turn the Observation into an Exhortation.

Wherefore, LET me call upon them, that fear the LORD among you, to give your selves unto Prayer & Intercession. The LORD be blessed! that (as degenerate as the times are) we have still a Remnant among us of the S••ed of Jacob, who have Power with GOD, and are men for the Gap; qua|lified to stand in the Breach; and O that they might be more & more spirited thus to do! Let me then exhort every Jonah, to arise & call upon his GOD; if so be that GOD will think upon us, that we perish not ‖ 1.14. Pray for the Peace of Jerusalem * 1.15. Gather your selves together; before the fierce anger of

the LORD come upon us: Seek ye the LORD. all ye meek of the earth † 1.16. Arise, cry out in the night: in the beginning of the watches pour out your heart like water before the face of the LORD ‖ 1.17. Trust in him at all times; ye People, pour out your heart before him: GOD is a refuge for us * 1.18: And let the Priests, the, ministers of the LORD, weep between the porch and the altar; and let them say, Spare thy people O LORD † 1.19!—And then it may be the LORD will be jealous for his Land, and will speak peace to his people and to his saints.—Be|hold, it is now a day of Jacob's Trouble: by 〈◊〉〈◊〉 shall be arise? It is a day of darkness & perplexity and a time of rebukes from GOD. Thro the wrath of the LORD of hosts the Land is darkned, and the cry of the City goeth up to Heaven. And in such a day as this, the LORD looks to see if their be none to help by their prayers; and doth wonder if there be no Intercessor. O let there not be occa|sion to renew that Complaint of the Prophet, (Isa. 64. 7.) There is none that calleth upon thy 〈◊〉〈◊〉, th•••• stirreth up himself to take told of Thee. If the mouths of GOD's Children are shutt, and a spirit of Prayer for Zion be wanting, it will be a threat|ning Symptom. Such a stupid prayerless Frame is very criminal in it self, a high Provocation to GOD, as well as an awful Judgment on a People; and is a sad roguestick of Wrath to the uttermost coming upon them. As we are taught from, Ezek. 22. 30, 31. I sought for a man among them, that shou'd make up the bedge, and stand in the gap before me her the Land, that I should not destroy it; but I sound

none; therefore I have poured out mine Indignation upon them, &c. Whereas on the other hand When the Spirit of Prayer pr••vales among the Godly in the several orders and degrees of men, and the Children of GOD are awakened to cry mighti|ly unto him, this looks like a comfortable Pre|sage, as if the LORD were coming to such a People in the paths of Mercy & Kindness. Hence when GOD had designs of Love towards Jerusalem, he promis'd (Isa. 62. 6, 7.) as a Preparatory for and Earnest of approaching Salvations, that he wou'd stir up some to be fervent & constant in their Intercessi|ons to him.—Oh that there might be this Token for Good, this happy Symptom found on us! That this Light might dawn upon us in our present Clouds and Darkness!—Let Moses the Man of GOD, and Aaron his Priest, take their Censers, and stand be|tween GOD and his People, and make Atonement for us. Let Hezekiah the Ruler, and Isaiah the Prophet together, cry to Heaven for Divine Re|liefs. Yea, for this let every one that is godly, pray to the LORD, in a time wherein he may be sound. Pray, Pray, Pray, (as the Martyr said.) never more need than now. This is a Ge|neration-Service, which even the poorest and low|est of the People may attend. The least & weakest may be the Pillars of a Place, and instrumental Sa|viours of a People, by their powerfull Supplicati|ons. They that can do little in a Civil Capacity, may do much in their Spiritual Capacity, by their Prayers. Hear then, ye Righteous! Consider, and act up to your Character, given in Isa. 62. 6. Ye that make mention of the LORD, or are the LORD's Re|membrancers

Awake up, and watch unto Prayer. Resolve with the Psalmist, Psal. 122. 8, 9. For my brethren and companions sakes, I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good. And with the Prophet, Isa. 62. 1. For Zions sake will I not hold my peace and for Jerusalems sake I will not rest, until the righteousness thereof go forth as brightness, and the Salvation thereof as a lamp that burneth, Whatever you make mention of besides, you must besure remember Zion, and not leave the Public out of your Prayers. Let your Closets and your Families beat witness, that you pray particular|ly for the Peace of our Jerusalem, as those that prefer it above your chief Joy. Deprecate all, that destroys our Peace, and stirs up Divine Anger against us Implore the Returns of Divine Favour towards us, and all that which is necessary to prepare for and entitle to the same. Beg that GOD wou'd take a|way all Iniquity, which ft ins our Glory and with|holds good things from us: that he wou'd heal our Backslidings, receive us graciously, and love us free|ly. Beg, that he wou'd pour out his HOLY SPIRIT on Magistrates, and Ministers, and on all his Peo|ple; and succeed proper means used for promoting a general Repentance among us; that Glory may still dwell in our Land. All that have any Inte|rest at the Throne of Grace, are this day solemnly called upon to list up their servent Cries to GOD, in whom is all our Help; and by their Prayers to be emptying the Vials of Divine Wrath, which the Sins of this People are so constantly filling up. It is time to seek the LORD till he come, & rain Righ|teousness

and Showers of Blessings on his People

BUT then if you wou'd be heard in your Suppli|cations, you must take heed how you pray. Let me hint a few things here, by way of Direction.

(1.) YOU must pray, confessing the Publick Guilt: in the first place humbling your Souls before GOD for your own Sins, and then for the Sins of others. Herein you have holy Daniel for an Example, Dan.9. 20. I was speaking, and praying and confessing my Sin, and the Sin of my People Israel; and pre|senting my supplication before the LORD my GOD, for the holy mountain, &c. His Prayer and Con|session you may read, in the foregoing Context.—You have also the Example of pious Ezra: See the 9th Chapter of his Book. You have likewise the Example of godly Nehemiah; who when he pray'd day & night, for the Children of Israel, did also con|sess the Sins of the Children of Israel; his own Sins, & the Sins of his Father's House: the Sins of their Kings. & Princes, & Priests, & Prophets, & Fathers, & all the People. See the first & ninth Chapters of Ne|hemiah's Book. And the whole Book of Jeremiah's Prophecy, as well as that of his Lamentations, a|bounds with Humiliations, and with Consessions of the sins of GOD's People.—It has been the Tem|per & Practice of the Saints in all Ages to mourn the Public Guilt, when asking for Publick Mercies; to confess the Sins of the Times & Places in which they liv'd; the Sins of all Orders and Degrees of Persons; the Sins of Magistrates, Ministers and People. It is the Character of the Godly, that they sigh and cry for all the Abominations, that are done

in the midst of Jerusalem† 1.20. Even thus must you (Our praying Saints) humble your Souls before GOD, for the Sins that are found among us; and in the name of our Rulers, and Priests, and People of all degrees, make penitent Confessions to the LORD, if you expect to be heard in your Suppli|cations for the Restoring of his Favor and Pity to|wards his Land.

Again,

(2.) YOU must pray justifying of GOD. You must make such humble Acknowlegements, as those, to the Glory of GOD:—The Lord is righteous; for we have rebelled against his Commandment. It is of the LORD's Mercies that we are not consumed, because his Compassions fail not ‖ 1.21.—O LORD, Righteousness belongeth unto thee, but unto us Con|fusion of Faces, as at this day, because we have sinned against thee * 1.22.—After all that is come upon us for our evil Deeds, Thou our GOD hast pun|ished us less than our Iniquities deserve. O LORD GOD of Israel, thou art righteous. We cannot stand before thee, because of our Trespasses † 1.23—Let not all our Trouble seem little: Howbeit, thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly‖ 1.24.—Such Ac|knowledgments as these you must make, with GOD's Servants of old, when praying for this sinful People. You must, in their Name, take to your selves the Shame and Blame of their Destruction; ascribing Righteousness to your Maker, and sanctifying the HOLY ONE of Israel.

(3.) YOU should mix Thanksgivings with your Prayers. Thus you are directed in 1 Tim. 2. 1. So in Phil. 4. 6. In every thing by Supplication, with Thanks|giving let your Requests be made known to God. Thus, devout Ezra, when confessing the People's Sins, rehearsing GOD's Judgments, and imploring his Mercies, took occasion to praise GOD for Delive|rance begun: Ezra 9. 8, 9. And now for a little space, Grace hath been shewed from the Lord our God,—to give us a little Reviving,—our God hath not forsaken us in our Bondage, &c. So we read in Neh.9. 5. that the pious Levites, upon a solemn day of Fasting & Prayer, began their Confessions of Sin with Thanksgiving and Praise, saying, Bles|sed be thy glorious Name, which is exalted above all Blessing and Praise, &c. And afterwards they go on to celebrate particular Instances of Divine Good|ness. So likewise the 106th Psalm is a beautifull Mixture of Confessions, Prayers, and Praises. It principally contains a History of Israel's Rebellions and the Judgments inflicted therefor. And yet begins and ends with Hallelujah: for we must sing of Mercy, as well as Judgment † 1.25

(4) YOU must pray in Faith: humbly hoping in the Promises of GOD, and entirely Depending on the mediation of JESUS CHRIST, for ob|taining the Favours you are asking. You must pray in the Faith of our Father Abraham, that emi|nent and famous Intercessor. The LORD has gi|ven gratious Encouragement to his People to hope, that the Prayer of Faith shall save the Afflicted † 1.26. You must maintain and exercise a holy Trust in

the Promises of GOD, hope in his Mercy, & rely on his Fathfullness. I Joh.5. 14. This is the Con|fidence that we have in him, that if we ask anything according to his Will, He heareth us.—You must bring the LORD JESUS CHRIST in the Arms of your Faith, hold him up as the expiatory Sacrifice, and the only Atonement for the Congregation; and place your whole Affiance in his Merits and Inter|cession for the Audience of your Prayers. Let your Supplications be offer'd up in the Name of the bles|sed Mediator CHRIST JESUS. Pray in somesuch Words as those of the Prophet Daniel, (Chap.9. 17, 18) O our God, hear the prayer of thy servant and cause thy face to shine upon thy desolate Sanctu|ary, for the Lord's sake. O my God, incline thine ear and hear—, for we do not present our suppli|cations before thee for our righteousness, but for thy great mercies.

5. YOU must pray fervently and importunately. Tis the inwrought fervent Prayer of the Righteous, that avails much. They then, that would obtain the Blessing, must wrestle with GOD, and agonize in their Prayers, for the Peace & Welfare of Israel. You must pray, as those that have at Heart the Public Concerns; as those that indeed desire not the wofull Day; as those that are affected with every Token of GOD's holy Anger, are afraid of his Judgments; and tremble at his wrathfull Presence. This made Moses so importunate, Deut.9. 18, 19.I fell down before the Lord as at the first, forty days and forty nights; I did neither eat bread, nor drink water: because of all your sins which ye sinned in doing wickedly in the sight of the Lord, to provoke

him to anger. For I was afraid of the anger and hot displeasure, wherewith the Lord was wroth against you to destroy you. The Prophet Jeremiah was the more fervent in his Prayers for Jerusalem, because the Destruction from GOD, threatened to be bro't upon it, was a Terror to him. How pathetical & melting are his Complaints, Jer.4. 19. My bowels my bowels, I am pained at my very heart, &c.—You must be under the like Impressions; and from aw|ful Resentments of the Divine Displeasure, as well as from tender Compassions to this poor afflicted People, you must be very earnest in your suppli|cations for them. Beware of Formality and Re|missness in your Prayers. As Israelites indeed, you must plead hard with GOD, and fill every one his mouth with Arguments. Take to your selves Words, and plead as in Dan.9. O LORD I beseech thee, let thine anger be turned away from thy City Je|rusalem, thy holy Mountain: because for our sins, thy People are become a reproch to all about us. O LORD hear; O LORD, forgive, O LORD hearken and do, defer not, for thine own sake, O my GOD; for thy city & thy people are called by thy name.—Plead the Glory of GOD as Moses did, Deut. 9. 26.—19. And as Jeremiah likewise did, in those moving Words (in Jer. 14. 7, 8, 9, 19, 21.) which are too many to be here repeated.

(6.) YOU must pray without Ceasing. You must continue instant in Prayer, and not faint, nor be discouraged. You must never hold your. Peace, day nor night. You must cry mightily to GOD, and give him no Rest, till he stir up his Strength and come, and save his People. Ye that make

mention of the LORD, keep not silence, and give him no Rest, till he establish, and till he make our Jerusalem a Praise in the Earth ‖ 1.27. Thus Jeremiah stood before GOD to speak Good for his Jerusalem; which may denote the Constancy, as well as Vehe|mency, of his Supplications.

(7.) YOU must pray with due Resignation to the holy Will of GOD. Though you must be fervent and constant in your Prayers; yet you must not go about to limit the Holy One of Israel, or pre|scribe to Him, either as to Methods, or Seasons. You must intirely submit it to Him, in his infinite Wisdom, to answer your Prayers for Zion, in what Way, and at what Time he pleaseth. You must refer all to his good Pleasure, as the Psalmist, in Psal. 51. 18. Do Good in thy good pleasure unto Zion. You must leave it to Him to bestow what Good he pleases; by what Means, & in what Season, he shall see fit. You must wait patiently for the LORD, without Discontent or Despondency under delays of favourable Appearances, As he Isa.8. 17. I will wait upon the LORD, who hideth his face from the house of Jacob, and I will look for him. It is said of him that believeth that he maketh not baste* 1.28, doth not impatiently anticipate the Time set in GOD's Counsils, but with a fixed heart quietly waits for his Salvation. Indeed there is a lawful provoking or calling on him to hasten; which has been practis'd by the Saints, as you see in Psal.70. 1, 5. Psal. 102. 13. Rev.6. 10. & else where. But this preceeded from a Spirit of Faith in them & was not without a full Submission to the Divine Determinations.

(8.) YOUR Prayers must be accompany'd with the diligent Use of all proper Methods, tending to engage the Return of Divine Favour: & obtain the Averting of GOD's righteous Displeasure. Prayer, without the use of Means (when in our power) is Presum|tion, and profane Mockery of GOD. They are some of the main Articles of Prayer;—That GOD would direct to all proper Means, quicken 10 the diligent application of them, and follow regular Endeavours with his effications Blessing.—If then you wou'd have Success in your Prayers, you must joyn with them the Use of all wise and good Me|thods to turn away GOD's Anger from a sinful Peo|ple. Thus, You must inquire into the Grounds of GOD's Controversy with them, and indeavour to get the same removed; that the Provocations being taken away, his Wrath may cease.—You must care|fully call your selves to an Account for what you have done to provoke GOD to Anger against this People; repent of and reform all that is amiss in your selves, and take Care to make and keep Peace between GOD and your own Souls. You must sanctify your selves, there must be a personal Re|formation of Heart and Life, if you expect GOD to return in a way of Favour, and do Wonders among his People † 1.29. Let every Israelite, as once every Ninevite‖ 1.30, not only cry mightily to GOD, but also turn from his evil way; and then who can tell that GOD will yet return and repent, and leave a Blessing behind him? Lift up your Heart with your Hands unto GOD in the Heavens * 1.31. List up Hands † 1.32. Let the work of Reformation (that

great Charity to the Public) begin at Home; But let it not end there You must keep your selves from the Sins of the Times; and you must also contri|bute what you can to promote a happy Reformation of the Times; endeavor the Amendment of others as much as in you lies.—But this introduces the other general Head propos'd; which is,—

[2.] THE Saints shou'd jealously and reso|lutely labour, in their respective Places, to promote the Reformation of a degenerate People; to suppress those Sins, that ripen the Land for Judgments; and to propagate that Righteousness, which exalteth a Nation; that Repentance, which (according to the Tenor of the covenant) heals up the Breach, that Sin hath made, and turns away GOD's Anger from a backssiding Generation. If a Professing People humble themselves under the Judgments of GOD, & pray, & seek His face, & turn from all their evil ways; then will He hear in Heaven, and forgive their Sin, and heal their Land † 1.33. But if they 〈◊〉〈◊〉 not to him that smiteth them, he will punish them yet seven times more his Hand will be stretched out still, and his Anger not turned away † 1.34; not|withstanding the earnest Intercessions of his Ser|vants and Children for them. The Prayers and Tears of the Saints will be but like Water spilt on a Rock, as to any real Advantage to an evil and untoward Generation; and will not save them from deserved Ruin, except they likewise re|pent, and become a willing & obedient People In|deed the Humiliations & Prayers 〈…〉〈…〉

may obtain, for an unreformed Place, some little Respite, or Reprieve for a while from Destruction. But unless there by a Public Repentance and tho'ro' Reformation among a sinfull People, they can't ex|pect the Recovery of Divine Favour. The Inha|bitants of the Land must themselves learn Righte|ousness from Divine Threatnings and Judgments; else the LORD will not visit them with his Salva|tion, not be appeased to them.—Hence the Ser|vants of GOD must use their endeavors to find out and reform those Sins and Sinners that provoke GOD to anger, if they wou'd prevent or remove the Effects of his fiery Indignation. It is remarka|ble, when Achan had committed a Trespass in the accursed thing, and wrath fell on all the Con|gregation of Israel for it, that Joshua and the Elders, betaking themselves to Fasting and Prayer, without sutable Care to find out and punish the Sin they probably suspected, met with that Re|buke from GOD, (Josh. 7. 10, &c.) The Lord said to Joshua, Get thee up; wherefore liest thou upon thy face? Israel hath sinned; I will not be with you any more, except ye destroy the accursed Per|son from amongst you. Up sanctify the People, &c. This shou'd awaken the Saints to add unto their ar|dent Prayers the most active & vigorous Endeavours, in their several Stations, and according to their re|spective Capacities, to effect a blessed Reformation among us; and oppose the growth of Vice and Li|centiousness, which is too much become the genius and Complexion of the unhappy Times we live in, to the great dishonour of GOD, the reproch of our christian Profession. the injury of our common

Welfare, and the danger of our being laid waste by yet heavier Calamities, unless a speedy and ge|neral Repentance Prevent. To promote this is there|fore the Duty of all, and will be the Endeavour of such as have a just Regard to the public Good.

BELIEVE it; without a tho'ro' Reformation there will be no Remission of the crying Sins of our Land; and unactive Wishes are not sufficient to obtain the desired Reformation. Indeed we must acknowlege and affirm constantly, that it belongs to GOD alone (as the efficient Cause) to revive dying Religion among his People. Means and Instruments can't by any Virtue or Efficacy of their own, pro|duce this great and noble Effect; but need a Divine Hand to actuate and Succeed them. It is only the Ministration of the Spirit, that can turn away Un|godliness from Jacob, and cause Righteousness to run down Jerusalem's Streets, as a River. And GOD expects to be inquired of, to be sought to by Prayer, till he come and bestow this comprehensive Blessing upon us. Nevertheless, he expects also, that his praying Saints use their utmost Endeavours in the Application of all those Means, that have a Ten|dency to the Revival of GOD's Work among us. You must study the best Methods or Expedients for this End, & every one in his place, according to his Talent, put them in Execution. You must search out the impediments or Obstructions that are in the way; & seek the speedy Removal of them. You must stand up for God against the Workers of iniquity, and la|bour to teach Transgressors his Ways.—Prayers and Tears are not all the Weapons, to be used in the defense of GOD's Cause among a declining Peo|ple:

those are not the only Instruments, which the work of Reformation calls for. Unactive Suppli|cations are like be as successless and insignificant, as prayerless Endeavours. You must not sit still, and idly neglect the due Use of Means, looking that GOD shou'd do the whole Work alone. You must not fit down astonied, (as Ezra in a like case) sup|posing all Attempts desperate, and in vain. No; but GOD expects, that you be up & doing; that in the strength of the LORD JESUS CHRIST you go forth to labor, and employ all your Opportuni|ties with Zele & Vigor, in setting forward and car|rying on a Work of so great Importance to the Glo|ry of GOD, to the Publick Safety and Prosperity, as well as to your own Comfort & Security. Suffer ye then the word of Exhortation; and let every one apply himself to the diligent performance of the Duty incumbent on him in his place.

I know, indeed the Discouragements, that lie in the way, seem not a few, nor very small. They sail against Wind & Tide, that attempt to reduce the exorbitant power of Profaneness & Immorality and to correct the Iniquity of the Times. They that zealously (thô it be also with the utmost Meekness of Wisdom) reprove the works of darkness, shall be voted precise Fools, or Hypocrites; and be secret|ly laught at by the daring Heroes of Wickedness, or openly hufft & insulted by the more outragious Sons of Violence. There are many scoffing Ishmaels,& cursing Shimei's in the World, from whom you may expect to meet with rude Affronts & unjust Measures, whatsoever methods you take to prosecute the great Work of Reformation, whether more gentle or se|vere

Neither John the Baptist, by his rigid Aus|terity; nor our Blessed Saviour, by his free and obliging (thô most innocent) Conversation, cou'd escape the bitter Scoffs & Reproches of that wick|ed and perverse Generation of Vipers they liv'd amongst, who were always fastning their inve|nom'd Teeth upon them.

BUT surely his Zele for GOD and Love to his Country are very remiss, who will suffer himself to be flatter'd flouted, or frighten'd out of his just and reasonable Duty; and beaten off this great & noble Design of reforming a vitious Age; which is so be|neficial to Mankind, and which every good Man is therefore call'd to engage in with zele & courage—O! where is your Love to CHRIST? Where are your Bowels, towards the Souls of Sinners? Where is your public Spirit, and regard to the common Welfare & Safety, if some Difficulties, in the way of this blessed Undertaking, damp your Resolution, and prevent your warm and active Engagement in it? What pusillanimous Souls they, who dare not appear in the Cause of GOD in evil times, and here|by approve themselves hearty Friends to their Country: but tamely yield to the Enemies of both, without ever regularly confronting them!—To ani|mate you, let me lay before you those Words of the Apostle, (I Pet. 3. 13, 14.) Who is He that will harm you, if ye be Followers of that which is good? But and if ye suffer for Righteousness sake, happy are ye, and be not afraid of their Terrour, neither be troubled. Let me bring you that Exhortation of the Prophet, (Hag. 2. 4, 5. Yet now be strong, O Zerubbabel; and be strong, O Joshua; and be strong all ye People of the

land, and work; for I am with you, saith the Lord of hoss—my spirit 〈◊〉〈◊〉 among you: fear ye not. If the Servants of GOD among us in every Order & Degree wou'd unite their active & Zelous Efforts and with Prudence, Fidelity & Constancy use their Power & Interest, to restrain Sin and pro|mote Virtue, We might hope that a revolting Peo|ple wou'd he reclamed; and so the dreadful Fruits of that desolating Vengeance which seems to an eye of Reason hanging over our guilty Heads, preven|ted and the gratious Presence of GOD recover'd, which in this dark day is very awfully withdrawn from us—Let me then with all humble free|dom and faithfulness call upon Christians of every Character among us, to do their utmost for the Re|formation of those provoking Evils, which so a|bound in the Land.—A word of Exhortation this, which (if I mistake not) will be voted a word in season, by all that have understanding in the Times: but whether addresst by a Person not so sutable, I must submit to the free Censure of others; and shall not decline apprehended Duty for fear of unjust Reflections. It wou'd be proper here to consider distinctly what Duties lie upon the several Members of a Christian Community, in their different ranks, capacities and relations, in order to prevent the In|crease of Sin, and serve the support & Flourishing of Religion amongst them.

LET it then be a humble Address (in the first place) to all that are in Civil Authority, or entrusted with the Administration of Justice, in one degree and another. Honored Fathers, and Brethren, will you suffer me to be your humble, but faithful Mo|nitor

this day? May I put you in mind to be ready to every good Work, and call upon you to appear with greater Warmth & Vigour, in oppositi|on to rampant Vice, and in vindication of despised Virtue and Religion? The Apostle pronounces the Magistrate a Minister of GOD for Good, to the Pub|ic: inasmuch as he is ordain'd a Revenger to exe|cute wrath upon him that doth Evil; a Terror to evil Works, and an Encourager of them that do that which is good † 1.35.—GOD expects from you, that you be active in your several places to promote the Publick Tranquillity and Prosperity; and in order to this, that you faithfully use all your Abi|lity and Interest to serve the Support and Progress of Reformation, and practical Godliness among us, GOD expects that you be ••••tterns of good Works in your own Lives; and that you be Patrons and Promoters of Religion & Virtue in others. GOD ex|pects that you not only be strict Observes, but like|wise faithfull Guardians & Assertors of his holy Laws (as well as the Laws of the Land) and that you be just Animadvertrs on the Transgressions of them, as far as your Authority extends, in your several Posts and Districts.—You have singular Powers and Advantages in your hands (which are so many Talents you are accountable for) that afford you special Opportunities to promote the good Work of Reformation among us. Your very Example car|ries with it Authority & attractive Influence. And then you have a Coercive Power, and can by the due ministration of Justice compel Men to cease to do Evil, when others can only persuade by the

Terrors of the LORD. A great deal might every one in Authority do towards the desired Amend|ment of the Times, by a Zelous prudent and impar|tial Execution of the Laws against Profaneness and Immorality; and truly if our Civil Rulers do not very vigorously engage in this Affair, 'tis to be fear'd others will but in vain urge & persuade to Refor|mation.—I know you can't change and renew the Heart of any, althô in truth you shou'd propose & desire this, in all your attempts for the restraint and reformation of Offenders ‖ 1.36. However, you can do much towards amending the Lives of many; which external Amendment (if general wou'd by a natural and proper Efficiency prevent many Ca|lamities, and produce those things that are neces|sary to our temporal Prosperity: and peradventure GOD wou'd turn from the Fierceness of his Anger. Thus; you can do a great deal (by the due Pro|vision and careful Execution of wise & good Laws) to guard the first Table of the Divine Precepts, as well as the second: to reform the growing Neglect of GOD's Public Worship; to stop the Mouths to profane Swearers and Evil Speakers; to vindi|cate the Honor, and correct the criminal Violation of GOD's holy Sabbath; to suppress the visible Pride, notorious Idleness, Intemperance and Tavern|haunting, Wantonness, and Unchastity; and to heal the scandalous Contentions among us: which are the reigning Evils of this unhappy day, do un|dermine the foundations of our public Peace, and threaten to bury us all (with the guilty Actors)

in a general Desolation, unless there be some sea|sonable Remedy.—Hear then, Ye that tremble at the Commandment of the Lord, and let it be done according to the Law. Arise, for this matter be|longeth unto you; we also will be with you•• be of good Courage, and do it* 1.37. It belongs to you to search out the Works of Darkness, and to punish haughty Sons of Wickedness: to countenance them that re|buke in the Gate, and to discipline with the Rod those that will not be won by the Word; by whose sins the Land is greatly defiled, and our holy LORD highly incensed against us. And he will be yet more dreadfully incensed, if the Leaders of this People do not stand up for GOD against the Evil-Doers, & tho'ro'ly execute Judgment. Isa. 59. 14, 15. Justice standeth afar off; Truth is fallen in the street, and equity cannot enter. Yea Truth faileth and be that departeth from evil maketh himself a prey: and the LORD saw••t, and it displeased him, that there was no Judgment.

Sin is a publick Evil; and if Vice pass uncontrolled, Religion will soon be brought into Contempt, with your Authority; and then a Deluge of Miseries and Judgments will be the fatal Consequence.

As then you wou'd not be Instruments of our Ruin; as you wou'd approve your selves the Shields of the Earth, a Defense and Glory to us; as you wou'd answer the Oath of GOD which is upon you, and obtain Honour from the LORD; let us beseech you, SIRS, to do the utmost you can, in your respective places, with a resolute Industry to discountenance Sin, and advance Re|formation. Remember and imitate Nehemiah,

that famous Reformer and excelling Ruler, who testified against those that bro't wrath upon Israel by profaning the Sabbath, and contended with the Nobles of Judah, who connived at them. Remem|ber Job, who put on Righteousness, and it clothed him: his Judgment was as a Robe and a Diadem: He was Eyes to the Blind, and Feet was he to the Lame: He was a Father to the Poor; and the Cause which he knew not, he searched out, and he brake the Jews of the Wicked, and pluckt the Spoil out of his mouth † 1.38. Remember how Phinchas in a holy Zele stood up and executed Judgment on the two Criminals in the very Act of Sin: by which means he turned away Wrath from the Children of Israel, & stayed the Plague that was begun among them ‖ 1.39. By these Examples, let every one be awakened to put on Judgment, and cloth himself with Zele. Resolve not to bear the Sword of Justice in vain. Neglect not giving due Discipline, from a carnal Fear, at any time: but boldly interpose your Au|thority, without Connivence or Toleration, where the Honor of GOD, and the public Good call you to do your Office; crying to the LORD (with Ne|hemiah in a like case) to strengthen your hands and expostulating with your self, as he did, Shou'd such a man as I flee* 1.40?—It was a pityfull Excuse out of the Mouth of a supreme Magistrate once in the neglect of his Duty, (1 Sam 15. 24) I have sin|ned: for I have transgressed the commandment of the Lord; because I scared the People—pretty agree|able to Pilate's Pretence for condemning the Just One, Luk. 23. 23, 24. They were instant with loud

Voices, requiring that be might be crucified:—and Pilate gave Sentence, that it should be as they requi|red.—Remember Jehoshaphat's solemn Charge and Counsil to his Judges, 2 Chron. 19. 9, &c. He char|ged them saying, Thus shall ye do in the Fear of the Lord, faithfully, and with a perfect Heart: And what Cause soever shall come to you of your Brethron,—ye shall worn them that they trespass not against the Lord, and so wrath come upon you, and upon your Brethren: this do ye and ye shall not trespass.—Deal couragiously, and the Lord shall be with the Good.—Hear also the Exhortation that speaks to you in Amos. 5. 15. Hate the Evil, and love the Good, & establish Judgment in the Gate: it may be the Lord 〈…〉〈…〉 will be gratious to the Remnant of Joseph.

BUT in the next Place,—

THE Ministers of the Gospel are under very special Obligations, by the awful Charges of GOD upon them, as well as by their own solemn Engage|ments, to put forth their most diligent Endeavors in promoting the Conversion and Reformation of Sinners. The sacred and the civil Orders must con|spire, and conjoyn Heart and Hand (according to the various ways of their administration and Influ|ence) for the Support and Propogation of Religion: as when Zerubbabel and others began to build the House of the LORD at Jerusalem, there were with them the Prophets of God helping them, Ezra.5. 2. Thus our Prophet Jeremiah was in his early days raised up very seasonably to assist, and encourage Young King 〈◊〉〈◊〉 in that good work of Reformation which he had enter'd upon. As it is an Encouragement 〈…〉〈…〉 to be counteranced and preached by

such pious Magistrates as Josiah was: So it is a great Help to Magistrates in any Attempts of Reforma|tion to be advised & animated, and to have a great Deal of their Work done for them, by such faith|full zelous Ministers as Jeremiah was ‖ 1.41. With what glorious Success (thrô the Blessing of CHRIST) might we hope the Work of Reformation wou'd be carry'd on, by the united Labours of a wife and zelous Magistracy and Ministry! The one reaches the outer Man, t'other the inner Man: Both combi|ned wou'd soon bring Religion into deserved Credit, but make Vice and Impiety sneak into a corner, and hide it's head in darkness.—Having then Gifts and Offices, differing according to the Grace that is given to us, whether Civil or Ecclesiastical, let us wait on our Ministring: He that teacheth, on Teach|ing; He that exhorteth, on Exhortation; and be that ruleth, let him do it with Diligence† 1.42. Whatsoever is commanded by the God of Heaven let it be dili|gently done, for the House of the God of Heaven* 1.43: For why should there be Wrath against the Land?

MINISTERS bear a public Character; and we owe this duty to the Public, to wish and endeavor it's Prosperity in every proper way: also the Office we sustain is of common Concernment, and has an immediate Reference to the general Good. It'•• are peculiarly oblig'd to be under the Rule & Conduct of a public Spirit. Ministers are as Luminaries in a public Orb; and shou'd study to communicate Light and Heat to all about them. An idle, or narrow-spi|rited, self-seeking Minister is a Contradiction in

terms. It most highly becomes and behoves the LORD's Ministers to be very solicitous for the Pub|lic Weal of GOD's People every where, but espe|cially for the Good of the Places where they live. We shou'd rejoice in the Prosperity of a People, and tenderly sympathize with them in a day of Ad|versity. We shou'd lay to heart the Frowns of Heaven, and mourn the Sins of a backssiding Ge|neration: grieved to behold our People, printing a|way in their Iniquities, and perishing under the Judgments of a provoked GOD. And from a deep Compassion to them (as well as in Fidelity to CHRIST, whose we are and whom we serve) we shou'd employ all our Tho'ts, and Cares, and con|tribute our utmost Assistences to save a People, con|suming under GOD's holy Wrath. GOD hath pla|ced Ministers as Watch-men upon the walls of Jeru|salem; and requires that we set our selves to search into the Grounds of his Contending with the Inha|bitants of the Land; and diligently inquire what meaneth the Heat of his Anger; that we study to find our and bear faithfull Testimony against the Sins of the Times; that with all boldness & plain|ness we declare the whole Council of GOD, and impartially exercise the holy Discipline of his House towards Offenders. Let us hear the Apostle's Charges to young Timothy;— These things command and teach: let no man despise thy Youth † 1.44. Them that Sin, rebuke before all, that others also may fear. I charge thee before GOD and the LORD JESUS CHRIST, and the elect Angels, that thou observe these things without preferring one before another,

doing nothing by partiality,— Neither be par|takers of other men's sins: keep thy self pure * 1.45. I charge thee before GOD, and the LORD JESUS CHRIST, who shall judge the quick and the dead at his appearing & his kingdom: Preach the word, be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. For the time will come, when they will not endure sound doctrine † 1.46.—Let us hear also what the LORD said, to young Jeremiah;—Say not, I am a Child: for thou shalt go to all, to whom I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their face; for I am with thee, saith the LORD ‖ 1.47. He that hath my word, let him speak my world faithfully † 1.48—In like manner the LORD spake to Ezekiei, saying, Thou, Son of man, be not afraid of them, neither be afraid of their words, thô briers and thorns be with the, and thou dost dwell among Scorpions: be not afraid of their words, nor dismayed at their looks, thô they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear. Be not thou rebellious like that rebellious House * 1.49.—An Expositor (‡ 1.50) on this last Place has these Notes; "Those that will do anything to purpose in the Service of GOD, must not be afraid of the Face of Man; for the Fear of Men will bring a snare, which will be very en|tangling to us in the Work of GOD.—"The Un|tractableness and Unprofitableness of People under the Word is no good Reason why Ministers shou'd

leave off Preaching to them; nor must we decline an Opportunity by which Good may be done, thô we have a great deal of Reason to think no Good will be done.—"If Ministers, that are Reprovers by Office, connive at Sin, and indulge Sinners; either shew them not their Wickedness, or shew them not the fatal Consequences of it, for fear of displeasing them; They hereby make themselves Partakers of their Guilt, and are rebellious like them. If People will not do their Duty in reforming, yet let Ministers do theirs in reproving; and they will have the Com|fort of it in the Reflection, whatever the Success be". As that Prophet had, (Isa. 49. 4, 5.) I have labour|ed vain, yet surely my judgment is with the Lord. Though Israel be not gathered, yet I shall be glo|rious in the eyes of the Lord. And as the Apostles had, (2 Cor. 2. 14, 15.) Now thanks be to God, who always causeth us to triumph in Christ;—for we are unto God a sweet Savour of Christ, in them that are saved, and in them that perish—So I Thes. 2. 2,&c. We were bold in our GOD to speak unto you the Gospel of GOD with much Contention, For our Exhortation was not of Deceit:—But as we were allowed of GOD to be put in Trust with the Gospel, even so we speak not as pleasing Men, but GOD who trieth our Hearts. For neither at any time used we flattering words, as ye know, &c.—It is sadly true that Sinners love to hear smooth things and hate him that rebuketh in the Gate: They abhor him that speaketh uprightly* 1.51. And when the Pro|phets accommodate themselves to the evil Humours of a degenerous People, speak the Deceits of their

own Heart, and do not cause Israel to hear the Words of the LORD; as the LORD is against such Prophets that thus Smooth their tongues, so it is an awfull Sign of his Departure from such a People, & the hastning of destructive Vengeance upon them † 1.52. But if GOD hath any Reserves of Benignity & Pity for them, He will raise up some that will dare to carry to 'em the most awfull, Messages, the most unwelcome Tidings, and to Preach the Preaching watch he has bid then whatever it be; not sparing any Pains; not sparing the greatest of Men; nor sparing the most popular Vices.—Thus must every one be temper'd and dispos'd, if he wou'd be found faithfull to GOD, to his own soul, or to the Public Weal. We must be bold in our GOD, and not fear the Faces of Men: nor spare their Lusts in favour to their Persons, or from any finister Views whatsoever. Neither the Pride and Imperiousness of some, nor the Peevishness. Rage, and Rancour of others must break our Courage, cool our Zele, or slacken our Endeavours in the pursuit of a Design, so really excellent in it self, and so abundantly be|neficial to Mankind, as the Intention of recovering a revolted World to GOD and Goodness. We shou'd patiently endure the Contradiction of Sinners as our blessed LORD has set us an Example: Yea we shou'd rather be animated by Discouragements & Oppositions and in spite of all, with Patience, A|lacrity, and Fidelity Prosecute the Cause of GOD, and the Public Interest: setting our faces as a stint, and being full of Power and Judgment by the SPI|RIT of the LORD; thô for our Faithfullness, Zele.

and Activity we may by Venomous Tongues be made the Subjects of impotent Raillery, be branded as the Troublers of Israel, and doom'd unprofitable Burdens of the Earth. But if this is to be vile, let us (with David) be more vile than thus, and he base in our own sight* 1.53.

In all our dealings with Men, let us be plain and faithfull: let us do all we can (and more than we do) if it be possible, to save a Generation from the wrath of GOD, and impending Calamities: Let us be still more plain, more particular, more serious [and zelous] in this great Work

† 1.54. Let us pursue that solemn Charge, (Jer. 15. 19.) Let them return unto thee, but return not thou unto them. Let us gird up our Loyns, and put on the whole Ar|mour of GOD; not be slothfull in business, but fervent in Spirit, serving the LORD; warning every man, and teaching every man in all wisdom: be|ing bold and resolute and strong in the LORD, thô also humble and meek and wise: of some having Compassion, and pulling others out of the Fire. If any go on still in their Trespasses, and hate to be reformed: spurn at all the endearing methods of Persuasion, yea laugh at the shaking of the Spear, and account our most awfull spiritual Weapons but as Stubble; yet let them know that the Irophers of God have been among them. Let us not shun to de|clare unto them all the Counsil of God; being instant in season, and out of season; Exhorting and rebu|king with all Authority; and ceasing not to warn every one night & day with tears, if by any means we may save some; at least deliver our own souls,

and keep them pure from the blood all men,—Now to quicken ourselves to such Fidelity &Diligence, let us labour to get our Hearts inspired with a greater Hatred of Sin; with a more tender Pity towards the Souls of Sinners; with a more generous Ardour for the public Good; with a more confirmed Hope in the Mercy of our LORD JESUS CHRIST, and a more inflamed Zele for the Glory of GOD.—I shall only add under this head; I wou'd not be mistaken, as to what I have said here with respect to those in the Ministry: it is not design'd to in|struct, excite or reprove my reverend Fathers and Brethren, so much as to admonish and quicken my|self; and to let the People know what is the Duty of Ministers: that seeing what Obligations lie upon us to be faithfull & open-hearted in our dealing with them, in this dark and degenerate day, they may not so angrily resent the performance of our Duty, as they are apt to do.

BUT now I proceed to offer a word or two to Christians who move in a less public Sphere, Thus I might call upon the Teachers of our Schools, the Tutors of our Children & Youth, to use their utmost Endeavors for the propagating of Religion among the rising Generation. You have peculiar Advan|tages in your hands for this End; which GOD and the Public justly expect you improve with the greatest Care & Diligence. You shou'd use your Au|thority in reforming the Manners of vitious Youths & Children. You shou'd use your Knowlege & Learn|ing in giving them seasonable Instructions about their Spiritual Concerns and opening to them sa|cred Doctrines, in the most familiar manner. You

shou'd use your utmost Wisdom and Care to affect their Consciences with Divine Truths, and bring them to reverence all serious Dictates, from within; to study and conform to the practical Lessons of the Gospel; to love and practise secret Prayer, Reading GOD's Word daily, &c. You shou'd in|quire into the State of their Souls, and watch over their Ways: frown on the first appearances of Evil and check the beginnings of Sin; but cherish and encourage every hopefull Symptom. You shou'd labour to mortify betimes their youthfull Lusts; to restrain their exorbitant Passions, & rectify all irregu|lar Affections;

to subdue every proud, ambitious and haughty Spirit at it's first appearance; to re|duce every peevish and discontented Humour, to correct every selfish niggardly Temper; to civi|lize & reform every ungenerous ungratefull Dis|position; and to kill all the seeds of Vice:

On the Contrary endeavor to implant good and sober Prin|ciples in their young minds; to bring them into the Liking and Practice of all Theological & Moral Virtues; and form their Souls to worthy ge|nerous Designs, and excellent Tempers; that they may be "usefull Citizens of this World, and hope|full Candidates for heaven". In thus doing, you'll show a just Concern for the Good of both the present and succeeding Generations; and such a public Spirit, well becomes your public Capacity.

FURTHER, I might direct the Exhortation to Heads of Families, and call upon them to walk within their Houses (like David) with a perfect heart, and like Abraham to command their Chil|dren and Houshold to serve the LORD. Families

are the first Source and Seminary of the Church & Common-Wealth: and upon the well-ordering of them does not a little depend the Flourishing and Prosperity of both. The Neglect of Domestic Go|vernment and Houshold-Piety is the Rise and Spring of innumerable Mischiefs to a People; and speaks all Religion to be in a decaying expiring posture among them. This is the great Wound & Disease of this Place & People, that Family Worship and Discipline is shamefully cast off by multitudes, and so remisly attended by the Generality; that there are so many Tabernacles of Iniquity, so ma|ny Houses of the Wicked among us, wherein GOD is not served; and that among the Godly themselves, there is such a lamentable Decay of Family-Reli|gion in all the parts of it. Family-Prayer is too much degenerated into a Formality. Family-In|struction is not duely upheld: and Family-Govern|ment seems to be almost lost and perisht out of the Earth. Children do not honour their Parents, and Servants do not 〈◊〉〈◊〉 their Masters; nor do Heads of Families take regular Methods to maintain their Au|thority, and govern their respective Charges, accor|ding to the Will of GOD. They don't bring up their Children in the Admonition of the LORD, nor command their Household to keep his ways; but a criminal Indulgence reigns & prevales.—Now these Family-Disorders are very provoking to GOD, the GOD of all the Families of the Earth, who looks down from his holy Habitation, into the Ha|bitations of Men, and beholds all that is amiss in our Houses, For these things among others, Divine Justice has lately been visiting us with corro|••ive

Dispensations. GOD has been distributing Sorrows in his Anger, and smiting our Houses with the Rod. How many are there among us that may take up the Lamentation, and say, I am the man that hath seen affliction by the rod of his Wrath: my Virgins end my young men are fallen: the Children and the sucklings thou hast slain them in the day of thine An|ger. Thou hast called at in solemn day my Ter|rors round about, and best compassed me with Gall, and Travel: thou hast covered me with ashes, and made my Chain heavy. Thou hast pulled me in pieces, and, made me Desolate— How great have our Fa|mily-Distresses been of late, by reason of the Conta|gious Sickness spreading so swiftly thro' the Town, and so fatally? The Slain of the LORD have been many: GOD hath been breaking our Families with great Breaches, with very grievous Blows. And has he not been herein pouring our Wickedness up|on us? Have not our Family-Sins drawn down these Effects of his holy Vengeance on our guilty Heads? Shou'd we not hearken to the voice of his Rod, which loudly calls upon us to put away all Iniquity far from our Tabernacles? And since he has been mixing so much Mercy with his Judgments however severe, shou'd we not by his Goodness be led to Repentance? After all that is come upon us for our evil Deeds, if we go on to break his Commandments, may we not justly fear, that GOD in his holy Providence will renew the Tokens of his Displeasure? If young People, like the Sons of good old Eli, make themselves vile, and their Parents, like him, restrain them not; what can they expect but to be punished like him,

and to have their Houses visited with still heavier Judgments? Wherefore, if you wou'd not drink yet deeper of the Cup of Divine Fury, & when you are come out of one Fire, go into another which shall devour you, be ••elous & repent. Get your Hearts and Houses purged from Sin, that abomina|ble thing, which GOD's Soul hateth. Let this Fa|mily-Reformation be vigorously and generally en|gag'd in; and it will open to us the fairest Prospects of a public Reformation. For the most zelous Attempts of Magistrates, Ministers, Tutors, &c. towards the Reformation of Manners, particu|larly among the rising Generation, will be but of little Significancy, without the concurrent Endea|vors of Heads of Families. The work must begin and take it's Rise here. Salt must be first cast into these little Springs; else the waters in general are not like to be healed. Let every Parent and Master then take up Joshua's pious Resolution, (Josh. 24. 15.) As for me, and my house, we will serve the Lord—And that of David (Psal. 101. 2, &c.) I will walk within my house with a perfect heart. I will set no wicked thing before mine Eyes. I will not know a wicked Person. Whoso privily standreth his neighbor, him will I cut off from my Family and Employ. He that worketh Deceit, shall not dwell within my house, &c. Let every one resolve upon and set a|bout Reforming his own House, keep up a strict Discipline there, and diligently use the Influence and Authority he has over his Children & Servants, to engage them in a real Love and Obedience to the Law of the LORD. This is the way to form and fit them to be Blessing to the Public, in their

day and generation; this is an excellent Medium to revive and propagate Religion in the Land; and consequently to regain the lost Presence and Favour of GOD, and secure the same to rising Posterity: which (methinks) shou'd be every one's solicitous Care and Ambition.

NOW in the last place, I come to speak unto Christians at Large, to all Professors of Religion con|sider'd in a private Capacity. Every one of the meanest Rank and lowest Circumstances in the World, had some Occasions and Opportunities to promote and strengthen the Interests of Religion; and in his place shou'd lend a helping Hand, for this Purpose, Christians in private (as well as those in public) Stations, are indispensably oblig'd, for the honor of GOD and the general Good, each of them in their respective places to be buisy and in|tent in the Cause of Reformation. This is incum|bent on you as Christians, & as Subjects; as Mem|bers of the Church, and as Members of the Common Wealth. A Regard to the Good of the World, to the Safety and Prosperity of the Land, the Town, and N••i borhood where you dwell, shou'd influence you to do your utmost for the averting and ap|peasing of GOD's righteous Anger; and by Conse|quence for the suppressing those Sins, which have inflamed the Divine Displeasure against us.—You must not go about to shift off from yourselves this Work of Reformation, as if it belong'd only to Ma|gistrates, Ministers, and other Authorities. No, it shou'd be every single Person's Concern. It is a common Duty, and universally obliging. Some undeed have greater Advantages than others. How|ever

ever, let your sphere of Activity be never so small, and your Opportunities never so few; yet you are not without your Opportunities.—The least Star has it's Light; the meanest Member, it's use. There are various Ways, in which private Christians may display their zele for Religion, and minister to it's Support & Increase. Thus, You may contribute not a little to serve the Design of Reformation, as by your fervent Prayers, so by a bright Example of all Virtue & Goodness. Let your Light plan so shine before others, that they seeing your good Works, may likewise be induced to glorify GOD.—You may also do good by serious Discourse in your friendly Converses with others. Wherefore let your Speech be always with Grace, seasoned with Salt, and good to the use of godly edifying: such as may manifest grace in him that speaks, & minister Grace to him that hears.—Again, You may be serviceable, by brotherly Watch over your Fellow Christians, and a faithful attending the several Duties, which Chruch|Order doth require at your hands. 1 Thes. 5. 14. Now we exhort you Brethren, Warn them that are unruly, comfort the feeble-minded, &c. Heb. 3. 13. Exhort one another daily while it is called, To day, lest any be hardned through the deceitfulness of Sin. Tit. 2. 1, 3. Speak thou the things which become sound doctrine;—that the aged Women be teachers of good Things; that they may teach the young women to be sober, &c. How narrow and inferiour soever your sphere is, undoubtedly there are some within it. some Relatives or Acquaintance, that you may use a Freedom with, who need your Counsils, Cau|tions Admonitions, and the like; which you shou'd

be ready to dispense unto them, as the Case may require—Moreover, You may do much Ser|vice by making prudent & seasonable Informations or Complaints to Authority against open & daring Offenders. You shou'd call for Civil Justice, to be done upon criminal Delinquents; and for Ecclesi|astical Discipline to be exercised upon scandalous Impenitents. If it be an Iniquity to be punish'd by the Judges, a Sin that exposes to Temporal Cor|rections, You must inform the Magistrate; Go and tell Moses of it, as they, Lev. 24. 11. Or, if it be an offence that exposes to Spiritual Censures, Go tell it unto the Church, as our Saviour directs, Mattb.18. 17. This you must do, if you wou'd not partake of other mens sins & plagues. Deut. 13. 6. &c. If thy Brother, or thy Son, or thy Daughter, or the Wise of thy Bo|som, or thy Friend which is as thine own Soul offend, thine eye shall not pity him, neither shalt thou spare, neither shalt thou conceal him. And all Israel shall hear & fear, and shall do no more any such wick|edness. To inform Authority is the way to wash your own hands from the Guilt; and to put away the Evil from the Community, if Justice be duly administer'd. As then you would be just to your own Souls, and true to the Public Interest, you must be faithfully in this Matter; and especially are you called to be so, in this time of prevailing Iniquity.—In a word, You must rejoyce in acts I Justice, against provoking Evils among us; thankfully re|sent the holy Zele & faithful Service of Pious Ru|lers, Ministers, & Tutors; and do and you can encourage their hearts, and strengthen their hand in their Work. Approve the laudable 〈…〉〈…〉

of such as are diligent & faithful in their respective Trusts: And what they do for the honour of GOD, and for the welfare of this People, let it be accepted always with all thankfulness by you, as becometh Saints. Don't cherish a penarious Spirit, or indulge querulous: Behaviours towards them. Don't play the Busy Body in other men's matters, either by words or actions: not by irregular Excursions from your proper Line of private Duty, make a breach on public Order, and justle with others, regularly mo|ving in their appointed Spheres. The wild Zele of pragmatical restless Spirits is one of the greatest Ene|mies to the desired Reformation, & tends to produce inconceivable Mischiefs They are not the best Refor|mers, that by an envious or over-Officious Zele are frequently transported out of their proper Post into the Province of others; undertaking the actual Ma|nagement of Work that belongs not to them, or set|ting up for Inspectors, & Censors of others Manage|ments & making critical Remarks & perverse Com|ments on all that is said or done by the Servants of the Public.

Those are not the best Reformers, that make the most tragical Outcries against the Aposta|sy of the Times, & are always making Invectives against these or those, as the only in others of it: & in the mean time considers 〈◊〉〈◊〉 what hand they themselves have 〈◊〉〈◊〉 in the prevailing Disorders; nor what they can do in their own place to bring things under a better Regulation, Reformation will never be carr••••d on by popular Glamours or the un|govern'd Emotions of an ••••gitimate Zele: But by every mans keeping to his 〈◊〉〈◊〉 est, & there regu|lating What he has advantage for very man must

first reform himself, his Family; & then do all that he may regularly in his sphere to promote this Work in those about him

‖ 1.55: without interfering with others in their just & proper motions; without envying the dignity of superiours, or uncharitably reflecting on the fidelity of those that sit at Helm. It was a happy day in Israel, when the People took a thankful notice of what Good David did; and what|soever be King did, it pleased all the People. It was a good Time, when there were of the Heads of Iss••char, Men that had under standing of the Times, to know what Israel ought to do; & all their Brethren were at their Commandment. But it was an unhappy Time, when the People in the Wilderness murmured against Mo|ses the Ruler, & against Aaron the Priest; & found fault with almost all their Conduct & Administra|tions. Such a Spirit reigning is one of the most threat|ning Symptoms on a People. O let not this evil Frame be found among US. And if there he any that indulge themselves in it, I wish that all their Complaints were turned into Praises for the good, & Prayers for the bad. Observe the Apostles Direction, (1 Tim. 2. begt.) I exhort therefore that first of all Supplica|tions, prayers, Intercessions, & giving of Thanks be made for all men: for Kings, & for all that are in Authority; that (under them) we may lead a quiet and peaceable life, in all godliness & honesty, For this is good & acceptable in the sight of God our Savi|our. Take this method: & who knows how far the Prayers of the Righteous may prevale to reform a degenerate Magistracy & Ministry, if they must be

stigmatiz'd as such? O set your selves to pray down a blessed Effusion of the holy Spirit; that the work of Grace may be revived on the hearts of GOD's Children & Servants, in Places of Public Trust; that they may be inspirited to serve their Generation with better Fidelity, with greater In|dustry, & the wisest Application of all their Powers. Brethren, pray for us: for we trust we have a good Conscience, in all things willing to live honestly. But We beseech you the rather to do this† 1.56 at this time, because our Work is now peculiarly great & difficult, our strength is small, & an uncommon day of Temp|tation seems to be before us. Now therefore I beseech you, Brethren, for the Lord Jesus Christ's sake, & for the Love of the Spirit, that ye strive together with us in prayers to God for us‖ 1.57.—They that can do little or nothing in an active way towards the desired Reformation, may thus help together by Prayer for us* 1.58. They that can do nothing further towards the preventing of Sin, may stand in the Breach and weep in secret Places, and shine down the works of darkness by the Light of an holy Example.

AND now upon the whole; Did all the Servants of GOD, as well public Persons, as private People, unite their zelous Attemts, in a regular discharge of the Duties respectly incumbent on them, together with their fervent Supplications at the Throne of Grace: we might hope quickly to see a happy Change of the Times, a blessed Resurrection of practical Christia|nity, with the joyfull Return of GOD's favourable Presence.

I shall here crave Leave to add a few Sentences borrow'd, and then conclude this long Discourse. "Here is a wide and noble Field (says one) before us, for all good Men to shew their Zele, and exert themselves in: and cou'd but all good. People so far agree, as to lay down their undue Heats and Animosities; and to let their Warmth and Zele run together for a while, in this Channel; to imploy their Prayers, their Labours their Parts, and their Purses, to extirpate that Impiety and Profaneness, which reigns amongst us, and is the occasion of separating the Favour and gratious Presence of GOD from us; who (though He may bear for a while in expectation of our A|mendment) can never delight to do good to a re|bellious and impenitent People: we need not doubt when we have thus made our Peace with GOD, He will heal our Divisions among our selves (which probably are a just Judgment of GOD upon us for our other Sins, one of the bitter Fruits of that Im|morality, Unbelief and Contempt of the Gospel, which first took Root amongst us) and incline our hearts to Peace one with another.

"LET me tell you (says eminent Divine of our own ‖ 1.59) that for the Divisions of Reuben there are great Searchings of Heart. Those Evil Surmisings and uncharitable Jealousies one of a|nother; those Aspersions cast one upon another, and upon some of the best Friends of our Zion; [those Strifes and Contention among us. in Towns, Churches, Families, &c.] are very provoking to GOD. and like to be ruinating to our selves. See. Hos.10. 2. Gal.5. 15. Jam 3. 15, 16. Our safety is only in Unity: Our Security in being one for GOD, one with CHRIST, and one among our selves. O let us consider how little GOD's Work goes forward, and how his Glory

suffers, while men spend their little Zele, in Oppositions & Invectives one against another. This picketh out the Cement, and crumbles away the Mort••••, which is the Strength of the Building; and when gone, with what ease may it be made to fall? To remedy this put on Charity. Brotherly Love, & Christian Forbearance. There are enough abroad, that watch for our Halting; we need not lay open one another's Infir|mities Devouring Beasts enough there are, which with open mouths wait to make a Prey of us".—'Tis Pity, we shou'd destroy our selves. As we love the peace of our Jerusalem, let all Bitterness, and Wrath, and Clamour, and Evil speak|ing be put away from us. with all Malice: and let us be kind one to another, tender hearted pityfull, and courteous ha|ving the same Love, being of one Accord, of one Mind: Seeking the Things, which make for Peace, and whereby one may edify another: Following Peace with all Men, and Ho|liness: without which no Man shall see the LORD. Thus shall the Breaches in our Hedge be made up: Other|wise they will be but widen'd and aggravated. Men of a censorious dividing Spirit, how specious foever their Pretences of Zele for Reformation may be, are no real Friends to this Cause; but its most effectual Adversaries. Unpeaceable, Party|spined Reformers are dangerous Coals, fitted to kindle a destroying Fire 〈◊〉〈◊〉 a Place. The Spirit of holy Zele is a Spirit of holy Love, and of Meekness, and of a sound Mind. O that such a Spirit might rest upon us! May the GOD of Peace, who maketh Men to be of one mind in an house unite us all in the Bonds of TRUTH, HOLINESS & LOVE! May He give us ONE HEART & ONE WAY, that we may fear him for ever, for the good of our selves, and of our Children after us. May he turn away his Wrath from us, and re|joyce over us to do us good, with his whole Soul. May he purge away our Dross, and take away all our Tin! May he restore us Rulers, as at the First: Counsillers and Judges, as at the Beginning; make our Officers Peace, and our Ex|acters Righteousness! May he purify the Sons of Levi, and clothe his Priests with Salvation! May Zion be redeemed with Judgment, and her Converts shout aloud for Joy! May our Jerusalem be called, The City of Righteousness, the faithfull City, a City that is Compact together, and fitly framed: The Habitation of Holiness. The Perfection of Beauty, and the Joy of all the Earth! May Glory dwell; in our Land, and peace be upon Israel, and the whole Earth be filled with the Knowlege of JESUS CHRIST. AMEN

Notes

• † 1.1

  Mr. Henry's Expos. of itself.—The Introduct.
• † 1.2

  〈◊〉〈◊〉 142. 2.
• † 1.3

  Jer.17.18.
• * 1.4

  Isal.10. 14, &c.
• ‖ 1.5

  Psal.7. 1, 10.
• † 1.6

  Isal 〈◊〉〈◊〉 ••.
• * 1.7

  Psal.78.38. Lav.26.18. &c.
• ‖ 1.8

  Rom.11. 3. 4 5.
• † 1.9

  〈…〉〈…〉.
• ‖ 1.10

  〈◊〉〈◊〉 147 11.
• * 1.11

  Prov.15 8.
• * 1.12

  I Sam.12. 22. 23.
• † 1.13

  Deut.33. 1.
• ‖ 1.14

  Jonah.1 6.
• * 1.15

  Psal. 122. 6.
• † 1.16

  Zeph. 2. 1. 〈◊〉〈◊〉 3.
• ‖ 1.17

  Lam.2. 19.
• * 1.18

  Psal. 62. 8.
• † 1.19

  Joe!. 2. 17. 13.
• † 1.20

  Ezek 9. 4
• ‖ 1.21

  Lam. 1. 18.—3. 22
• * 1.22

  Dam 9. 7, &c.
• † 1.23

  Ezra 9 13, 15.
• ‖ 1.24

  Neh 9. 33.
• † 1.25

  Jam 5 15.
• † 1.26

  〈…〉〈…〉
• ‖ 1.27

  Isai. 62. 7, 8.
• * 1.28

  Isai. 28. 16.
• † 1.29

  Jesa. 3. 5.
• ‖ 1.30

  Jonah 3 9, 10.
• * 1.31

  Lam.3. 41.
• † 1.32

  1 Tim 2. 8.
• † 1.33

  〈…〉〈…〉
• † 1.34

  〈…〉〈…〉
• † 1.35

  Re••. 13. 3. 4.
• ‖ 1.36

  See the Revd. Mr. Column's Sermon on Psal. 51. 13. pag. 19. where this is urged on the Magistrate.
• * 1.37

  〈…〉〈…〉
• † 1.38

  〈…〉〈…〉
• ‖ 1.39

  〈…〉〈…〉
• * 1.40

  Neh.6 9. 11.
• ‖ 1.41

  Mr. Henry's Note on 〈◊〉〈◊〉 1. 2.
• † 1.42

  Rom.12. 6.—8.
• * 1.43

  〈…〉〈…〉
• † 1.44

  1 Tim. 4. 11, 12.
• * 1.45

  •• Tim.5. 20, &c.
• † 1.46

  2. Tim. 4. begin
• ‖ 1.47

  Jer 1. 7.
• † 1.48

  Chap.23. 28.
• * 1.49

  Ezek.2. 6.—8.
• ‡ 1.50

  Mr. Henry.
• * 1.51

  Amos 5. 10.
• † 1.52

  Jer.23. 31, 33.
• * 1.53

  〈…〉〈…〉
• † 1.54

  Mr. Will'ard 〈…〉〈…〉
• ‖ 1.55

  The late 〈◊〉〈◊〉 Mr. Pemberton's excellent Discourse, enti••ul'd, The Christian fixed in his Post, page 29.
• † 1.56

  Heb.13 18, 19.
• ‖ 1.57

  Rom 〈…〉〈…〉
• * 1.58

  〈…〉〈…〉
• ‖ 1.59

  Mr. Willard's Elections Sermon