The character of Anna, the prophetess, consider'd and apply'd. In a sermon preach'd after the funeral of that honourable and devout gentlewoman, Dame Bridget Usher; who deceas'd at Boston, N.E. May 25th. 1723. Being a widow of a great age. Publish'd (with some enlargements) at the desire of the honoured executors to her will. / By Thomas Foxcroft, M.A. and a Pastor to the Old Church in Boston. ; With a preface by the Rev. Mr. Wadsworth.

The Character of Anna, the Prophetess, Consider'd and Apply'd.

LUKE II. 37.

She was a Widow of about Fourscore & four Years, which departed not from the Temple—.

THEY are some of the excellent Proverbs of wise Solomon,—That, The Memory of the Just is blessed: That, A Woman which feareth the Lord, she shall be praised:—And that, The hoary Head is a Crown of Glory, being found in the way of Righteousness.

THAT is the just Character of all Saints, which we find given of some Women, (Act. 1350.) Devout and Honourable. And none 〈◊〉〈◊〉 ••••|norable than the Aged Saints, the Old Disci|ples. These sacred Pieces of Antiquity are truly beautiful and glorious: they should be venerable in our eyes, and ought to have a double Reverence paid them. Great is the respect, which GOD has put on his aged Saints. Special Honours have been done them many times in Providence, both living and

dying: and the Regards shown them in holy Scripture, are not small no•• common.

THE ancient Women as well as Men, have had singular Honours do••e them. These Mo|thers in Israel have always been much esteem'd and reverenc'd in the Church: Many of them have their Names recorded▪ and their virtuous Lives celebrated in Scripture story: and in Divine Providence many times signal Favours and Dignities have been confer'd upon them.

TO pass over other Things, that might be mention'd,—I shall only cite two famous In|stances. We may justly esteem it a superior Glory to the female Sex, That GOD sent forth his Son, made of a Woman, and this by a mira|culous Conception: by which means He has in a great measure wiped off the Reproach, that was fallen upon that Sex, upon account of the Woman's being first in the Transgression.

BUT another thing, whereby this Sex hath been not a little dignify'd, is the extraordinary Honour 〈◊〉〈◊〉 upon godly Anna, in her being imploy'd (together with devout Simeon) to 〈◊〉〈◊〉 publick Testimony to the holy Child Jesus: An account of which we have before us, in the Chapter containing our Text.

OUR Lord Jesus Christ being made under the Law, humbled himself to attend & observe all the Institutions and Ceremonies of it. He was circumcis'd, on the day and in the manner appointed. Afterwards at the time prescribed, when he was about Six Weeks old, His Parents brought Him to Jerusalem, (being a First-born

Son) to present Him to the Lord, and offer a Sacrifice, according to the custom of the Law.

NOW, at the time when the Child Jesus was presented in the Temple, there came thi|ther (by the direction of the Holy Ghost) a cer|tain Jew, named Simeon, a just and devout and (probably) an aged Man, waiting for the Con|solation of Israel: who, seeing the Child, the Lord's Christ, (as it had been revealed to him, He should do before his Death) He took him up into his venerable Arms, with the greater Affection & Joy, with loud Thanksgiving and Praise, and with publick Declarations and Pre|dictions, upon the solemn and glad Occasion. [See, Ver. 25, &c.]

AND then (that one of each Sex might bear

witness to Him, in whom both Men & Women are invited to believe, that they may be saved

) there came in also at that happy juncture a godly aged Woman, to help make up a harmony of Confessions, and joyn with Simeon in a Testimony to the holy Jesus:—which was not only a Reputation to the Child, and a Comfort to his Parents, but also an•• ••••|nour to that venerable Matron. A high Pri|vilege and Favour 'twas she partook of! And 'tis a double Honour put upon her, that Record was made of this; so that wheresoever the Bible comes in the whole World, there is this told for a Memorial of her.—But 'tis still a greater piece of Respect done her, that in the account thereof, we have not only her Name mention'd, but a very honorable Character

given of her; and this rather more large and particular than that given of Simeon, though an eminent Man in Jerusalem, 'tis suppos'd.

HER Name is called Anna; which in Hebrew is Hannah, and in English is often abbreviated into Ann. It signifies Gracious, or Gratify'd, Answered, Comforted. The Woman in our Text, according to her Name, was both graci|ous and gratify'd. She was strong in the Grace of the Lord. Great Grace was upon her. She was highly favoured, and sweetly comforted, when she saw the Holy Jesus presented in the Temple.

Further, WE have her Parentage mentioned. She was the Daughter of Phanuel: A Man of Note, we may suppose; or, his Name signifying The Face of God, it might be bro't in to remind us of Jacob's Penuel or Phanuel‖ 1.1; that now (as one observes) the mystery of that should be unfolded, when in Christ we should, as 'twere, see God face to face, and our Lives be pre|served.

Again, WE are told the Tribe she belong'd to which was that of Asher; one of the Ten 〈◊〉〈◊〉, that revolted (under the Conduct of Jeroboam) from the House of David, and from the true Worship or God, and that were after|wards carried into the Assyrian Captivity. But tho' the Generality were in the defection, yet many particular Persons continu'd in their Alle|giance to David's Family, united themselves to Judah, and remov'd their Habitations thither,

to express their Zeal for the true Line of Succession, and to enjoy the true Religion, the pure Worship of God. The pious Woman in our Text, was (probably) the remote O••••spring of one that did do so, according to that anci|ent Prophecy, Jer. 50. 4. In those days—the Chil|dren of Israel shall come [to Jerusalem] they and the Children of Judah together, going & weeping,—to seek the Lord their God.

Further, WE have her Age, and her Circum|stances described. She is said to be a Widow, and she had long been so. She liv'd in a mar|ry'd State but about seven years; and that it seems was in her Youth. 'Tis said, She lived with an Husband seven years from her Virginity; which denotes her tender Age as well as un|defiled Chastity. Her Husband dying, and leaving her a young Widow, she spent all the Remain of her Life in a solitary State, never marrying again; which the sacred Historian seems to take notice of to her Commendation. For, in some Cases, this may be a wise part, and very praise worthy. (See the Apostle's Judgment, 1 Cor. 7. 8, & 40.) Yet there are other Cases, wherein 'tis adviseable to marry again. (See 1 Tim. 5. 14. 1 Cor. 7. 9.) What Anna's Case was, and what the Mo|tives or Reasons of her abiding in a single State, it doth not appear. But so it was, and it seems to be commended in her, that she con|tinued a Widow to her dying Day.—And she lived to very advanced Years. Tis said, she was of a great Age: She was a Widow of a|bout fourscore and four Years. Some take it, she

liv'd so long a Widow, which must make her to be upwards of an hundred. But others reckon it from her Birth, and call it the measure of her Life, not the duration of her Widowhood. Which seems rather the more probable: For it is unlikely that a Woman so very old, should be capable of fasting and praying at that rate as she is said to have done. And supposing her to be but Eighty four Years old, this were a great Age; what but very few attain to; and which seldom permits any ex|traordinary Fastings and Devotions; such as we may think that godly Woman was emi|nent for.

BUT again, in the Description of Her, we may observe, She is styled a Prophetess. By which some think is meant, she had the Spirit of Prophecy, and was inspired to foretell future Events. But this Title is very ambiguous, and often used in a different Sense in both Testaments. Deborah that judged Israel, is call'd a Prophe|tess: Which, for ought appears, only bespeaks her to be a Woman of eminent Holiness and Prudence, and Knowledge in the Law, whereby she was singularly qualified for judging of the People, though not endowed with any mi|raculous Gifts and Graces† 1.2. And perhaps nothing of extraordinary Inspiration is intend|ed when the Word is applied to Anna. It may only mean that she was a Mother in Isra|el; a wise Woman, knowing in the Scriptures,

and dispensing her Instructions, Counsels and Blessings to all about her, as a Mother to her Children, or a Prophetess to the People. It was perhaps her special Employment to teach Children, and she might make it her business to instruct the younger Women, which the Apostle makes a special Duty of aged Matrons. (Tit. 2. 3.) She was a Teacher of good Things: Not a public Preacher, but a private Instructor; full of godly Discourse at all times, and (which is the least that can be meant) applying her self to instruct those about her. Like another Bathsheba, of whom ('tis thought by many) her Son Solomon designs those words as part of her excellent Character, Prov. 31. 26, 29. She open|eth her mouth with Wisdom, and in her tongue is the law of Kindness.—Many Daughters have done vertuously, but thou excellest them all.—Anna might be call'd a Prophetess on the account of her pious Discourse, whereby her lips fed many. For godly Counsels & Exhortations are oft-times (as well as Predictions) called Prophecies. Prov. 31. 1. The words of King Lemuel, the Prophecy that his mother taught him.

Furthermore, Another Excellency of this Woman celebrated in our Text, is her uncommon Piety and Devotion. 'Tis said, She departed not from the Temple, but served God with Fastings and Prayers night and day.

'TIS the Fear of God that crowns & completes the Character of the virtuous Woman. No doubt, Anna was in her general behaviour as becometh Holiness,—sober, grave and tempe|rate in all things, just and honest, true and

faithful, charitable and peaceable, and sat an Example of moral Virtue in all the Instances of it. But 'tis only her Piety towards God, that is expressly mentioned▪ all the rest being of little account without this, and being ne|cessarily comprehended in it.

'TIS said of Her, She departed not from the Temple: which implies at least her constant attending on the public Worship of God. The Generality of Expositors think it means no more. Not that she had her Habitation in the Temple, but only gave her Attendence there constantly at the times of Divine Service. Thus the Priests were bid, (Lev. 10. 7) n••t to go out of the door of the Tabernacle; that is, during the appointed time of their holy Ministrations. So 'tis said of the Disciples, Luk. 24. 〈◊〉〈◊〉. They were continually in the Temple, praising & blessing God: that is frequently, and always at Tem|ple-hours of Worship; as the Sacrifice offer'd Morning and Evening is call'd the continual Burnt offering. It may be explain'd by, Act. 5. 42. where it is said, DAILY in the Temple, and in every House, they ceased not to teach & preach Jesus Christ.—Even so Anna kept close to the Public Worship, was daily in the Temple at the hours of Prayer, Morning and Evening.—It is said, She departed not from the Temple, with Fastings and Prayers worshipping night and day‖ 1.3. Some think 'tis Public Worship is still spoken of. She strictly observ'd the Weekly Fasts of the Church, as well as attended the daily Prayers.

In our Saviour's time, some tell us, the Jews were wont to have two stated and common Fasting days every Week† 1.4. And the Disciples of John, as well as the Pharisees, are said to fast o••t* 1.5, that is, twice in a Week.—Others think that latter Clause relates to her private Conduct, and understand it of her voluntary occasional Fasts and retir'd Worship‖ 1.6. She was in Fastings and Watchings often (as 'tis said of the Apostles, 2 Cor. 11. 27.) and as it's said of Epaphras (Col. 4. 12.) She laboured always fervently in Prayers. She not only observ'd the stated hours of common and daily Prayer, but in her Retirements pray'd night and day. She abounded in all private Acts of Devotion: Fasting and Prayer being put for the rest, and including Meditation, Reading, &c. Religious Exercises fill'd up her whole Life almost; she having little worldly Business and Care to take her off, or being past Labour.

Note (says Mr. Baxter) "It is not prov'd that she deserted all outward Calling or Labour in the World, on pretence of Religion, while she was able for it: and if it be done but when Age or Sickness disableth one, it is lawful and well.—Again, 'Tis another Note of his on the place, She was not of the sick mind of the pro|phane nominal Christians, that cannot abide long Prayers and religious Strictness'. No, but she gave her self to Prayer (says Mr. Henry on the place) was always in a praying Frame, fre|quent

in pious Ejaculations, large in solemn Prayers, and very particular in her Intercessions". And if she had a Family, we may well conclude, she also worship'd God with all her House, and thus pray'd to God alway, as is said of devout Cornelius. Like one that's a Widow indeed, (whom the Apostle describes in 1 Tim. 5.) She trusted in God, and continued in Supplications and Prayers night and day. She was very frequent in her Devotions, like the Psalmist, who said, Morning and Evening and at Noon will I pray to thee; and at Midnight I will arise to give Thanks to thee: Seven times a day I will praise thee.

THUS, this devout Widow liv'd a Life of Prayer; and to help her Devotion, she was much in Fasting. She led a Life of Mortifica|tion, us'd her self to all proper acts of Disci|pline and Self-denial, and often employ'd those hours in Fastings and Prayers, which others generally waste in sleeping and feeding and diverting themselves.—We may well then conclude Her to be an uncommon Saint, one of high Attainments in Grace and Knowlege. For The diligent band maketh rich. And indeed (as our famous and apostolical Hooker was wont to say) such extraordinary Favours, as the Life of Religion, and the Power of Godliness, must be attain'd and preserved by the frequent use of such extraordinary Means, as Prayer with Fast|ing: But (he adds) if Professors grow negligent of these Means, iniquity will abound, and the Love of many wax cold.—Our Anna was doubt|less a very improved Saint, having so long and

so diligently used the best of Means; and so uprightly. For she was an Israelite indeed; in singleness of heart, fearing God, and whatso|ever she did, doing it, as unto the Lord.

IN all, she served God. She fasted to the Lord, and worship'd God in Spirit and in Truth. There was a real and an intended Homage to God, in her Fastings and religious Exercises public and private. She glorify'd and pleas'd God. She made this her governing Aim; and this made her Prayers & Fastings turn to so good Account, and come up for a Memorial before God.—The Pharisees (as one† 1.7 observes) fasted oft, and made long Prayers, but they served themselves, and served divers Lusts, their own Pride and Covetousness particularly, in their Fastings and Prayers: But this Good Woman not only did that which was good, but did it from a good Principle, did it with a good End; aiming at the honour of God; doing the will of God from the heart; with good will, doing service to the Lord, abounding in his work, and not being weary of well-doing.

AND O! how happily, how abundantly was this pious Woman in the issue recompenc'd for her long attendence on the Temple, and unweary'd Services and Devotions,—by the Favour of seeing the Messiah come, & the Honour of bearing an early Testimony to Him! As follows in the 38th verse, And she coming in at that Instant (while Simeon had the Child in his Arms, prophesying and praying over him) she

gave Thanks likewise (in like manner, just as Simeon) unto the Lord.—It might be read, She confessed, or gave her Testimony, to the Lord, profess'd her Faith in the Lord Jesus: This, at least, is imply'd. 'Tis added, And she spake of him to all them that looked for Redemption in Jerusalem. There were those then in Jerusalem, who looked for the Redemption of Israel by the Messiah. In the most degenerate Times & Places God hath usually a Remnant among his pro|fessing People, whose Hearts are upright towards him, who seek him diligently. Even so then at that time, tho' so dreadfully corrupted, there was a Remnant according to the Election of Grace, as the Apostle speaks, Rom. 11. 5. There was a devout Simeon, and a praying Anna, and some others, waiting for the Consolation of Israel. And those the Holy Ghost taketh more notice of than of all the Jewish Doctors, all the Scribes and Pharisees, whose Names are ••••rish'd, while those Just Ones are had in ever|lasting Remembrance, and what they said and did 〈◊〉〈◊〉 on durable Record, to their Praise. The 〈◊〉〈◊〉 of the Just is blessed; but the Name of the Wicked shall rot, Prov. 10. 7.

THERE were a ••ew Names in Jerusalem at that time, and 〈◊〉〈◊〉 seems, but a few. For Anna, as it should seem, knew them all, knew where to find them, or they where to find her. She spake to all them which 〈◊〉〈◊〉 for Redemption, in Jerusalem. She told 〈◊〉〈◊〉 the good and great News of the Messiah's being come, and in|structed them concerning Him.—This may teach us what the Saints, especially aged ones,

should make the grand Subject or Topick of their Discourse, even Christ Jesus. We read, Mal. 3. 16. Then they that scared the Lord, spake often to one another, and the Lord hearkned and heard, and a book of remembrance was written before him for them that scared the Lord, and that thought upon his Name,—and doubtless spake of what they thought upon. The Saints should comfort themselves together, and edify one another, and exhort each other daily. And they that have Understanding in the mysteries of the Kingdom, should be ready to impart their Knowlege to others.

They that have got an Acquaintance with Christ themselves, should do all they can to bring others to be acquainted with Him.

Thus did holy and zealous Anna.

AND so I have gone through the whole Account here given of this gracious Widow. But it's only one single branch of her excellent Character, that I have pitch'd upon to be the more special Subject of our present Medita|tions; and that is, her constant devout Atten|dence at the Temple.

YOU need not (I presume) be told the solemn occasion, which determin'd my thoughts at this time† 1.8 to such a Subject; it being known to all, what repeated Bereavements have lately befallen us, in the Death of several excellent aged Women* 1.9 of our Communion; who were,

as in general exemplary for their Virtue, for their Religion, their Knowlege in Divine Things, their edifying Conversation, their great Freedom from the too common Vices of Speech, and the like: So more particularly remarkable for their most diligent and reverent Attendence at the House and Table of the Lord. They were Patterns of Constancy to the Publick Worship, and a readiness to hear the Word, in season, and out of season, upon the Lord's Day, and all other Occasions: and (which was pretty singular in them) they practiced (even to the last) the good old Way of writing after the Minister. They Were swift to hear; and by this laudable (but now too unfashionable) Me|thod, took care to hear for the time to come, as the Prophet speaks. Of them we may say, as Luke of Anna, They were Prophetesses; were Widows of a great Age, which departed not from the Temple, (and as we trust) served God with Fastings and Prayers, night and day.

BUT 'tis Time now to come to the Observations, that I particularly intended to discourse upon, from the Text. We may take occasion to observe—

I. PUBLIC Worship is part of that Homage we owe to GOD, and what has been the usual Practice of His People in all Ages.

BY the Temple in our Text, is meant the Place of God's solemn and public Worship, in Jerusalem.

IN that Age and in every Generation, the People of God have had their stated Assemblies

for religious Worship: And they have general|ly had some public and settled Places of Con|vention.—In the beginning of times, even in Abel's days, we read of open and social Wor|ship. The Patriarchs, in one age and another, we find erecting Altars for this Purpose. The Israelites in the Wilderness and in Canaan, had their Tabernacle (called, the Tabernacle of the Congregation) for the name of the Lord. In Solomon's days, and afterwards, they had their Temple at Jerusalem, and Synagogues through all the Land.—And in the times of the Gospel, Christians have ever had their Assemblies for public Worship; and have ge|nerally had their appointed Places or Meeting|houses for it.

YEA, the very Heathens have been wont al|ways to pay some public Homage to their Deities.

INDEED, I think, the worshipping God publickly is to be refer'd to the head of natu|ral Religion, in the first place. Though there be positive Appointment of Gospel Churches for the maintaining and carrying on the pub|lic Worship of God; yet this public Homage is founded in natural Reasons principally, at least is supported by them. There are special Ordinances administred in Church-Societies, which are purely grounded on the Institution of the Lord Jesus Christ, who is absolute Head of the Church, and to whom supremely be|longs the Regulation of the House of God: But public Worship in the general, is a Dic|tate of Nature. Natural Light tells us, that

as we are God's Creatures, and made for His Service, we do (by consequence) owe Wor|ship to Him: And also that seeing we are for|med for Society, we ought (as we have op|portunity) to worship God in a social Way.—God is the Author, Benefactor, Lord and Judge of Communities, as well as of particu|lar Persons: Therefore worship in Societies is due to God.—Further, The Interest we have in each others Welfare as Members of the same Body, (and which we are jointly to pray for, and give Thanks for, and endeavour the Pro|motion of) does afford another and good Ar|gument. The Law of Nature does oblige Men to combine and convene in ecclesiastical Socie|ties and Assemblies, for mutual Edification, as well as to unite in civil Communities for mu|tual Security, Strength and Order.

BUT I wou'd not enlarge here. Some fur|ther Hints may be given under the next Ob|servation: Which is,—

II. GOD's Public Worship ought to be constant|ly and diligently attended.

WE should be ambitious of Anna's excellent Character, of whom 'tis said, She departed not from the Temple night nor day. We should love the House of God, the place where His Honour dwells. We should desire to dwell there al|ways; take all Opportunities to come into God's Sanctuary, and constantly wait upon him there in all the Ways of His appointment.

HERE I shall only consider the Reasons of the Doctrine, or show the Obligations lying on Christians to be constant and diligent in their

attending on the public Worship. They are various and numerous: But I shall endeavour to reduce them all under the following Heads. Now then, consider—

1. GOD requires this of us in His Word.

THE revealed Will of God is the Rule of Man's Duty. That then must be of the greatest Weight with us in every case; and whatsoe|ver that prescribes to us, we must attend and observe.

NOW it's evident, that God in His Word requires us to frequent his House, and wait on Him in public Worship diligently. It is plain, God required this of the Jews. And 'tis as plainly demanded of Christians. That Pro|phecy which looks forward to Gospel times, is a declaration of God's preceptive Will, and Expectations concerning us: Isai. 2. 3. Many people shall say, Come ye and let us go up to the house of the God of Jacob; and he will teach 〈◊〉〈◊〉 of his ways, and we will walk in his paths.

WE have an Apostolic Canon expresly forbid|ding and rebuking Negligence in this Matter. Heb. 10. 25. Forsake not the assembling yourselves together as the manner of some is. This Prohi|bition of Negligence implies a Demand of Di|ligence and Constancy in attending upon God's Worship. It directs Christians to keep up pub|lick Assemblies for religious Purposes, and requires all to frequent them.—That ancient Command is not yet out of Date. Lev. 19 30. Ye shall keep my Sabbaths and reverence my Sanc|tuary: I am the Lord. We must shew a due Respect and Reverence to the House of God;

and in taken hereof, it is our duty constantly to frequent it. The Reverence required is to be understood in Opposition 〈◊〉〈◊〉 contemp|tuous Neglect, as well as careless Attendence. We implicitly 〈◊〉〈◊〉 the Church of God, by needless Absence from it; as well as by pro|fane Behaviour in it. Eccl. 5. 1. Keep thy Foot when 〈◊〉〈◊〉 g••••st to the House of God, and be—ready to hear—the Word read and preach|ed there every Sabbath.

BUT ••arther, The weekly Revolution of the Lord's Day calls for our frequent attending on his Public Worship. God has instituted a ho|ly Sabbath, which returns once every Week, and is to be solemnized partly, yea principal|ly, by Public Worship. The Sabbath is not to be devoted to meer Idleness; nor to be em|ployed in private Duties only, but in public Exercises also.—One End of the Sabbath is to acknowledge God as the common Creator and Benefactor of Mankind. And this End is best attained by a publick Appearance and joint Worship. Now to accommodate this, one certain Day is appointed to be the Sabbath. And this divine appointment does very evidently bespeak the Sabbath to be design|ed peculiarly for public Worship. For, what need is there of a public Day for private Wor|ship? Every Man might have chosen his own Time for this, and suited the Day to his own Affairs. But God hath seen meet to fix the Sabbath on one particular Day and common Season: And why has He done so, but that we might assemble together; and might know

when to assemble ourselves, without the con|stant Trouble of agreeing upon the Time?—This Sabbath (as I said) returns every week. The Seventh part of our Time is devoted to it, by the Fourth Commandment: which also obliges all to keep the Sabbath, and to observe it carefully. Remember the Sabbath to keep it holy. We must no•• forget the Sabbath at any time, nor wilfully neglect any of the Duties of it.—By virtue of this Precept therefore, we are bound to give our constant Attendence on the public Worship, one day every Week. Thus often at least there must be a holy Convocation. Thus often we are, with|out Fail, to worship God publickly, if we can.

MOREOVER we may observe, The Lord Jesus Christ has instituted particular Churches, which are Societies for Worship, united and agreeing to walk together in the Faith and Order of the Gospel. Now the Nature, Ends, and Occasions of these Societies call for their frequent Convention. There are Duties and Ordinances of a public Nature, to be observ'd by Christians; which can't be attended by us in our own Closets or Families, but require a general Meeting of the several Members of the religious Body. And these Things we are call'd upon to attend with Frequency.

THUS, Prayer is one Part of public Worship, and a Church-Duty† 1.10 Hence God's House is called an House of Prayer, Isai. 5. 7. And how often are we bidden to pray without ceasing,

to pray always, &c. Wherefore Prayer should be made without ceasing of the Church, unto God* 1.11 Every Church should with one accord continue in Prayer & Supplication as in primitive times‖ 1.12.

AGAIN, Singing of Psalms and Praising of God, is another public Du••y; and what we are bid to be frequent in. Heb 13. 15. Let us offer the sacrifice to praise to God continually, that is, the fruit of our lips, giving Thanks to his Name. Eph. 5. 19, 20. Speaking to your selves in Psalms, Hymns, and spiritual Songs, singing and making Melody in your heart to the Lord; Giving Thanks always—.

AGAIN, Preaching the Word is a public Ordinance. It supposes the presence of some to hear, and requires a Convention of the Flock to be fed with Ministerial Instructions. Now this Work is to be diligently attended by Gos|pel-Ministers. 2 Tim. 4. 1, 2. I charge thee before God—, Preach the Word, be instant in sea|son, out of season, &c. So 1 Tim. 4. 13. Give attendence to Reading, to Exhortation, to Doctrine. And if Ministers must be diligent in preaching, the People should be diligent in attending.

YEA, Christians are expresly requir'd to be diligent Hearers of the Word. Jam. 1. 19, 20. My beloved Brethren, let every man be swift to hear;—and receive with meekness the Ingra••••ed word, which is able to save your souls.

AGAIN, The Sacraments of Baptism and the Lord's Supper are public Ordinances. Baptism is so. Tho' in some extraordinary cases it has

been and may be administred not in a public Congregation: yet (I presume) 'tis expedient that it should ordinarily be dispensed in Pub|lick, in the Face of the Church. The Nature, Ends, and Uses of Baptism speak it proper and requisite that it should be openly administred and receiv'd. Now the Calls and Occasions for this Ordinance are frequent: and therefore religious Assemblies for the Administration of this (among other Ordinances) shou••d be fre|quent.—Again, The Lord's Supper is a pub|lic Ordinance. Christians must come together in the Church, into one place, when they would eat the Lord's Supper. (1 Cor. 11. 18, 20.) It is a common Feast, and one Instrument of the Communion of Saints, with one another as well as with Christ. 1 Cor. 10. 16, 17. The Bread which we break, is it not the Communion of the Body of Christ? For, we being many, are one Bread and one Body; for we are all partakers of that one Bread, or Loaf; the visible sign of Christ's Body, and emblem of the Union and Fraternity of His People. Now this Ordinance is of standing Obligation, and to be frequently cele|brated in the Church of Christ. 1 Cor. 5. 8. Let us keep the Feast. 1 Cor. 11. 26, 28. As often as ye eat this bread and drink this Cup, shew ye the Lord's Death ••ill he come. Let a man examine himself, and so let him eat. This Ordinance is to continue in the Church 'till Christ's second and personal Coming at the day of Judgment. 'Till then it must be kept up and observ'd in the Christian World. And every real Christian ought to attend upon it diligently.—It should

be celebrated frequently; as seems to be imply'd in the Apostle's repeated Phrase, As often a•• ye eat, &c. Besure the Nature and Designs of the Institution call for a frequent Administra|tion. It is a Feast; and we should often seed upon our spiritual Food, for our Soul's nourish|ment and growth in Grace. Whenever the Feast is made, we are invited to come; and if we carelesly neglect it, we are guilty of turn|ing our backs on God, and slighting his Kind|ness. It is the Memorial of Christ's dying and redeeming Love: which we are oblig'd in Gratitude to be often commemorating in all proper ways. It is called the Communion; being a special Means of sweet Fellowship with God and near Access to Him. Now we should, be much in Communion with God, frequent in our religious Visits and Approaches to Him. And therefore we should be often at his Table, in his House—Frequent Participation of the Lord's Supper is then the Duty of Christians; and it is to be continu'd in to the end. Shew ye the Lord's Death, 'till He come; that is, 'till He come to judge the World, or (which is all one) 'till He call you away by Death.

THUS I have made it appear, that by many Divine Precepts (direct of oblique) we are required to give our Attendence on the public Worship constantly and diligently.—We may now proceed to another Argument. Wherefore let us consider—

2. A constant devout Attendence on public Worship is very honorary & pleasing to God.

IT is peculiarly well-pleasing to God. Psal. 87. 2. The Lord loveth the Gates of Z•••• more than all the dwellings of Jacob. The Prayer of the Upright in His Delight. He taketh Pleasure in his Saints, in their Persons, & their sincere Performances. These are compared to pleasant Fruits, and to Spices that are of a sweet smell† 1.13 There is a special per••ume in public Duties. Here is a Union of the Graces of many together, a confluence of Pious Breath|ings; and their united Devotions like some Pillar of Smoak or Cloud of Incense) go up f•••• a Memorial before God. 'Tis like a Collection of many Waters, emptying themselves out of va|rious Rivulets into one common Channel, which makes a pleasant, a mighty and flowing stream. Or it may ••e compar'd to a Consort of Musick. A single instrument well tun'd and well handl••d, will make a pleasant sound: but to the musical Ear, a Consort will afford vastly greater Delight. Even so a Conjunction of the Graces of a devout Multitude in public Worship, will make a very grateful Harmony in the Ears of our God. When a whole Choir of holy Souls send up their concurring Prayers and Praises to Heaven, With what a mighty Force must they needs ascend! How loud the Sound, and how sweet the Melody to the Lord!

HENCE there are special Promises and Encouragements given to Social Prayer. Mat. 18. 20. Where two or three are met together (••aith Christ) in my Name, there am I in the midst of

them. Exod. 20. 24. In all places where I record my Name, I will come unto thee, and I will bless thee.—And that of the Apostle refers especially to public Worship. 1 Tim. 2. 1, 3. I exhort that first of all, Supplications, Prayers, Inter|cessions, and giving of Thanks, he made for all Men. For this is good and acceptable in the sight of God.—Now it is the Duty of Christians to chuse the Things which please God, and to walk before Him to all well pleasing: and therefore 'tis incumbent on them diligently to attend the public Worship, which is thus dear and delightful to Him.

AND further, It is also peculiarly honorary to God. Public Worship duly performed, contributes more to the Honour of God, and the Credit of Religion, than any private and unseen Devotions. Public Worship is the most open Testimony to the Being and Per|fections and Providence of God. 'Tis a visible Homage to God, whereby we glorify Him with our Bodies as well as Spirits; and honour Him with our Lips, as well as sanctify Him in our Hearts. Hereby we confess and acknowlege God and Christ in the face of the World: and in the ••ight of all Israel, do avouch Him to be our God, and our common Benefactor, profess our selves his willing Subjects, submit to His Ordinances, own our Dependence upon Him and our Obligations to Him.—It is a manifest Approbation of Religion, and a public Con|demnation of Vice and Infidelity. It affords the most conspicuous Example. The more open our Worship is, and the more Company joyns

in it, so much the more exemplary and valua|ble it is; carrying in it the most illustrious Testimony for God, a magnificent Homage, and a most powerful Influence to preserve a Sense of His Existence and Excellence and Beneficence in the minds of Men; to strike an awe upon them, and prom••te the belief and practice of Religion in the World. And so it necessarily brings a greater Tribute of Glory to God. Hence it's the Duty of Christians to attend on His public Worship. This is impli|citly required in that sacred Injunction, Ma••. 5. 16. Let your Light so shine before Men▪ that they may see your good Works, and glorify your heavenly Father. And that Exhortation is more express, Heb. 10. 24, 5. Let us consider one another to provoke unto Love, and to good Works: not forsaking the assembling of our selves together.—By duly frequenting the public Assemblies, we honour God before o|thers, and take one method to do good to others, by our Example. By this means we make our Light to shi••e before Men, which by a natural efficacy tends to engage them in an imitation of us. Whereas, if our Religion ••e confin••d to our Closets and private Houses, the Candle is hid under a Bushel; and tho' it may perhaps burn bright within, yet it doth not shine out and give Light to our surrounding Neighbours.—

If the public Assemblies fall, Religion cannot long stand, but will be in danger of being lost.

THESE Reflections abundantly show us what an Aspect the public Worship of God hath upon

his Glory; what an Influence to the promoting of his Honour. And hence it is of the highest Obligation upon us. ••Tis the chief End of Man to glorify God: And devoutly to Wor|ship Him in His public Ordinances, is one spe|cial way of putting honour upon him. And this certainly should be a prevailing Argument with us, to be frequent and diligent in at|tending public Worship. Nothing is more reasonable than that we study to glorify God in all things, and give Him the highest Honour, the best Homage we are capable of: and there|fore that we be constant and diligent in our public Attendence on Him; which carrying in it the appearance of Love to Him, and Zeal towards his House, and being of happy Ten|dency as it sets a good Example to others, it must be voted signally subservient to the Glory of God. With what Force and Impres•••••• 〈◊〉〈◊〉 ••••en should those Exhortations come, which we have in the inspired Psalms! Give unto the Lord the Glory due to his Name: bring an offering an•• come into his Courts. O worship the Lord in the beauty of Holiness. Exalt ye the Lord our God, and worship at his holy Hill. O magnify the Lord with me, and let us exalt his Name together. I will declare thy Name among my Brethren; in the midst of the Congregation will I praise thee. O that Men would praise the Lord! Let them exalt him also in the Congregation of the People, and praise Him in the Assembly of the Elders.

BUT thus much for the Second Reason of the Doctrine.

3. WE might draw an Argument from the gracious PROMISES of God to such as do their Duty in this matter.

I mention'd several Promises before, as Evi|dences of public Worship's being acceptable to God. Here I mention them, as an Argument of it's being incumbent on us. I shall add in this place but two other Promises; and they are great and precious ones. Isai. 56. 6, 7. Such as joyn themselves to the Lord, to s••••ve him, and to love the Name of the Lord; every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant: Even them will I make joyful in my house of Prayer: their Sacrifices shall be accepted upon min•• Altar—The other place is that; Isai. 58. 1••, 1••. If thou—call the Sabbath a delight, the holy of the Lord, honourable▪ and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then thou shalt delight thy self in the Lord.—I will feed thee with the heritage of Jacob thy Father.

THESE and many other Promises there be to such as are consciencious Sabbatizers, and therefore strict to the public Worship. Now these words of Promise are so many Bonds to Duty; Bonds as well as Motives; not only Invitations, but Obligations to it. The In|ference is natural and reasonable, of our Duty from God's Promises. For, as one observes well, "There seems to be little difference betwixt what a Superior positively commands, and what He Kindly encourages". We should

resolve then with them, Neh. 10. 39. We will no•• ••orsake the house of our God.

4. I might draw another Argument from the constant Inclination and Tendency of the New Nature in real Christians.

THE Fruit of the Spirit is Love: Love to God, to his Name, Worship, and Service; Love to his Day, to his Ministers and People: A Delight in the Communion of Saints; A Zeal for the public Good; Resentment of public Evils, &c. All which gracious Disposi|tions have a tendency to bring us to the House of God frequently: and they are all to be put into the Character of a devout Soul. David speaks the common Language of real Saints, when he says, How amiable are thy Taberna|cles, O Lord of Hosts! I have ••••ved the Habi|tation of thy House. I was glad, when they said unto me, Let us go into the House of the Lord. Our feet shall stand within thy Gates, O Jerusa|lem.—Because of the House of the Lord our God, I will seek thy Good. If I forget thee, O Jeru|salem, let my right Hand forget her Cunning. Let my Tongue cleave to the roof of my mouth, If I prefer not Jerusalem above my chief Joy; which is builded as a City, whither the Tribes go up, the Tribes of the Lord, unto the testimony of Israel.

THESE are the Dispositions of a renewed Soul; and they are the fruits of the Spirit. These divine Principles and Passions are in|spir'd from above. And they are not implant|ed in vain: but must be improv'd and pursu'd into agreeable practice. This is the Temper

and Conduct of real Saints; and becomes so by the direction and operation of the Holy Spirit.

WE may hence then very well form an Argument for public Worship, and strongly infer our Obligations to a diligent Attendence on it, as we would approve our selves the true Children of God, and not forfeit the Character of Christ's Disciples.

BUT let us consider in the next place,—

5. OUR Duty is enforced and recommended by many worthy and warranted Patterns of it.

WE have the best Examples (worthy of all Imit••••ion and Regard) to quicken, direct and encourage us in this matter. I shall only in|stance in the Example of Christ and His pri|mitive Disciples.

WHAT more engaging Consideration is there than the Example of our blessed Lord? Whose practice it was, in the days of His Flesh▪ to appear at the public Worship in season and out of season, sometimes hearing and sometimes teaching, in the Tem|ple and in the Synagogues▪ and herein He has le••t us an Example, that we should follow his Steps, and walk as he also walked.

THE Apostles and primitive Christians were zealous Imitators of Christ in this: Of whom we read, Luke 24. 53. They were continually in the Temple, praising and blessing God. So Act. 2. 42. They continued stedfastly in the Apos|tles Doctrine and Fellowship, and in breaking of Bread and Prayers. They continued daily with one accord in the Temple (ver. 46.) So

Act. 9. 41. We read, that the Churches were edi|fyed, walking in the fear (the Worship) of the Lord. So we read of some (Act. 11. 2••.) That a whole year they assembled themselves with the Church at Antioch; where the Disciples were first called Christians. And it seems to be spoken of as the Custom of the primitive Christians to assemble every first day; Act. 20. 7. Upon the first day of the Week, when the Disciples came together to break Bread, Paul preached to them. And therefore the Apostle John calls the first day the Lord's Day (Rev. 1. 10)

NOW these Things were written for our Ensample. And we are called upon to be Imi|tators, Heb. 6. 12. Be ye followers of them who through faith and patience inherit the Promises. So 1 Cor. 11. 1, 2, Be ye followers of me (••aith Paul) as I also am of Christ. Now I praise you, Brethren, that you remember me in all things, and keep the Ordinances, as I delivered them un|to you; For (as it follows ver. 23.) I have receiv|ed of the Lord that which also I delivered unto you.

BUT now in the next place,—

6. THE Evidence of our Duty will shine with a more convincing Light, if we consider the frequent, returning Occasions there are for pub|lic Worship. There are public Occasions often calling us up to the House of God. Thus are there not public Mercies, which we share in continually? And do not these demand pub|lic Thanksgivings from every Member of the Body, and that frequently▪ Again, Is there not continual occasion for public Prayers? Are there not public Judgments to be deprecated?

Public▪ Wants to be pray'd over? And the Cases of public Persons to be commended to God? And should we not therefore frequent|ly meet together for solemn Supplications and Intercessions? Again, Is there not occasion for public Confessions? Is there not public Guilt, to which every particular person's Sins do add, which calls for public Humiliations? And should we not therefore frequently assemble to offer up our joynt penitent Ac|knowledgments to God, our Lawgiver and Judge? Again, Are there not religious Cove|nant-Transactions, that demand public Meetings, and which need to be often repeated? Finally (in a Word) Have we not frequent occasions to inquire at the Oracles of God, to know our Duty; and do we not continually want new Supplys of Grace and Strength to do our Duty? We should often go then to the House of God; where He makes the brightest Discoveries and most blessed Communications of Himself unto His Children.

THUS, Necessity is laid upon us, by a constant succession of various Occasions, calling us to the House of God continually. How unrea|sonable then must we be if we neglect that, which there is so much need for! The Reasons of public Worship never cease; the Occasions for it are continually recurring. We ought then most diligently to attend it.

BUT yet further to excite us to our Duty, let us, in the next place,—

7. CONSIDER the Advantages and happy Consequences of a diligent Attendence on God's public Worship.

THESE are very many and very valuable: So that our Interest makes a strong Demand upon us, and loudly pleads for the discharge of our Duty.

THERE are many great and glorious Bene|fits to be had in and by the devout Worship of God in His House. Hence those Expressions of the Psalmist, Psal. 5. 7. As for me, I will come into thy House, in the multitude of thy Mercy. Psal. 27. 4. One thing have I desired of the Lord, that will I seek after; that I may dwell in the House of the Lord all the days of my Life, to beh••ld the Beauty of the Lord, and to inquire in his Temple. So Psal. 6••. 4. Blessed is the Man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts; we shall be satisfyed with the goodness of thy House. Psal. 84. 10. A day in thy Courts is better than a thousand: I had rather be a Door-keeper in the House of my God than to dwell in the tents of Wicked|ness.—O that we all had more of David's Spi|rit! More of his just Sentiments, and devout Affections!

THE Blessings, the Comforts, the Glories, that are to be seen and received in the House of our God, are innumerable and invaluable! O let us consider, what it is we turn our backs upon, and how we neglect our own Interest, while we needlesly absent our selves from the Assemblies of the Saints.

IN the Temple and Worship of God, we en|joy ••••estimable Honours and Privileges. It is a signal Honour to have our Feet planted in

the Courts of the Lord. David thought it more honorable to be 〈◊〉〈◊〉 P••rter in the House of his God▪ and ••it in the very lowest Seat among his public Worshippers, than to be a Prin••e and dwell in Palaces of Wickedness.

GOD is peculiarly present in the Congrega|tion of the Righteous: And a high honour it is to dwell in his Presence, to approach his sacred Majesty, to stand before him, and wor|ship at his Footstool.

IN his House we are admitted to approach the Throne of Grace; and God is present to hear our united Prayers and Praises. And there we have God speaking to us in his Word, and entertaining us at his Table, and confirm|ing his Covenant with us by visible Seals! There we ••it before Him, as his People, are treated as his Domesticks, as those that are in a special sense of his Family, have his Name called upon us; have the King ••itting with us in his banqueting House, and his Banne•• over us is Love! There we behold as in a glass the Glory of the Lord, & are changed in|to the same Image, from glory to glory, as by the Spirit of God. Strength and Beauty are in his Sanctuary; and we see his goings there. O what Honour from God is here!

AND what signal Blessings are to be enjoy|ed and received in the House of God! Here there is the most profitable Company, the most beneficial Employments, together with the best and most satisfying Entertainments. Here we are in the way of all manner of Bles|sings!

HERE many Benefits often accrue to Sin|ners, to unregenerate Souls. In God's House is exhibited and held forth a blessed Saviour, with all his saving Blessings, to every Sinner present. And here it pleases God ordinarily to meet his Elect, and begin his good Work in them. Here He graciously (by his Word and Spirit) convinces and converts them, opens their eyes, and turns them from darkness to light; from the power of Satan unto God: causes them to behold wondrous Things out of his Law and Gospel: brings them to a fight of their Sin and Misery by Nature, and of their Remedy by Christ▪ to a sense of their need of Christ, and to a saving closure with him. In a Word, Here Sinners are brought to know the Things of their Peace, and to acquaint themselves with God; and are begotten by his word of truth. Psal. 87. 5. Of Zion it shall ••e said, This and that Man was born in her.—O what Blessings are these: Worthy of all Acceptation! Infinitely worth all the Pains that Sinners can be at (and loudly calling upon them) to come unto the House of God for them.

BUT further, Here are many Benefits accru|ing to the Saints and Children of God. Here Believers are edify'd in Knowledge, Grace, and Comfort. We read (fore-cited Act. 9. 31.) Then had the Churches rest, and were edifyed, walking in the Fear of the Lord, and in the Comfort of the Holy Ghost. Hence those expressions of the Psalmist, Psal. 84. Blessed are they that dwell in thy House.—Blessed is the man, whose strength is in thee:—They go from strength to strength;

every one of them in Zion, appeareth before God. By the Word and Ordinances of God the new Creature begotten here, is maintained, cherish|ed, and invigorated. Here all the Graces of the Divine Nature in the Saints do receive Vigour and Nourishment: and they that wait on God renew their strength, so that they mount up, as with Eagles Wings, and have their Conversation in Heaven.

THE public Worship of God, if duly at|tended, has a natural Efficacy, to promote our Holiness and Heavenly-mindedness. The very calling us out of our Houses, and taking us off from our Secular Affairs, and engaging in religious Exercises, even these Things have a tendency to wean us from the World, and make us spiritually minded.—Again, The Presence of our Fellow Saints is profitable to us in the Worship of God. This hath a natural influence to unite our hearts in brotherly Love; to dispose us unto a becoming Reverence and Solemnity; to awaken our at|tention, to strengthen our Faith, and to inflame our Devotion. The union of many devout Souls in a joint presence, mutually raises and enlivens their affections. As the Collection of many dispersed Rays into a narrow Compass, gives them a greater strength and heat; or as the laying Coals of Fire together in a body, makes them burn the fiercer: Even so the Concurrence of a Multitude in the Solemnities of God's House, tends to kindle and diffuse a common Ardour in the worshipping Assembly. The grave Faces, the serious Airs, and reverent

Gestures, the solemn Voices and Example of our Fellow-worshippers, all conspire to warm our Hearts, and compose us to a like serious frame and carriage, by a natural efficacy.

BUT then there is also a supernatural Influ|ence and Presence of the Holy Spirit, our supreme Teacher and only Sanctifier; from whom the Saints often receive blessed Discove|ries of God, and special Communications, when waiting on him in his House. Here they re|ceive increase of Knowlege, and fresh supplies of Grace in the use of holy Ordinances: new Recruits of Strength, to fortify them against Temptations, to enable them unto Duty, &c. I might observe, 'Twas, when they were all with one accord in one place, assembled for the Wor|ship of God, that there was such a marvellous Effusion of the Holy Ghost upon the Apostles, as we read of, A••t. 2. 1.

FURTHER, How often in the Assemblies of the Saints, are there the most refreshing Com|forts derived to pious Souls! Here the Lord meets his People, and speaks Peace unto them. They see him in his power and glory in his Sanctuary. They sometimes ••it under his shadow with great delight, and his fruit is sweet unto their taste. They are abundantly satisfy'd with the fatness of his House, and made to drink of the River of his pleasures. Here he regales them with the bread of Life, and with wine of Consolation.

HERE are those Exercises, as well as Enter|tainments, that afford the truest, the sweetest Pleasure and Satisfaction to the spiritually

minded. Here they sing the Songs of Sion, and celebrate the Praises of their God and Saviour. Here they pour out their Souls in humble Prayer, and are permitted familiarly to unbosom themselves (in all their troubles) to their chief Friend and mighty Helper, the blessed God. Here they preach or hear the Word of Christ, which is better to them than their necessary food, sweeter also than honey, and rather to be chosen than fine Gold. Here also they are admitted to faederal Transactions with God, which are the most awful, and yet joyful acts of Devotion. Here they sit down at the Table of the Lord; where they are brought nigh by the blood of the Lamb, and behold the King in his beauty. Here they feast upon the Memorials of Christ's dying Love, have their nearest and most delightful approaches to God, and have their whole Souls sometimes drawn out in ardent breathings and elevations heavenward. Their Hearts are inspired with devout Fervours: and O how sublime, how sweet, the pleasures of true Devotion! We read of the primitive Christians, They gladly received the word; and they continued daily with one accord in the Temple, being stedfast in the Apostles doctrine and fellowship, and in breaking of bread & prayers; and did eat their meat with gladness and singleness of heart, praising God. How often are the Saints enlarged and carried out in Communion with God; and made joyful in his house of Prayer, by gra|cious answers of Peace, so that they cannot but say, It's good being here! Hither they

come (it may be) with their various bur|dens, their griefs, or fears, their doubts and temptations; as Hannah of old in the bitter|ness of her Soul came to Shiloh, or as Asaph in his darkness and perplexity went into the Sanctuary of God: And here (like them) they receive help from above, obtain light and peace many times, so that they go away with their countenances no more sad, and with their Mouths full of chearful Praises.

IN a word, Here our Lord commands the Blessing, even Life for evermore. This is the Blessing out of Sion, the Blessing out of the house of God. This is the Benediction pro|nounced (from the Priests lips) upon the Congregation of the Lord: And if there be any Sons of peace among them, it comes down and rests upon these devout Souls. This Bless|ing is on the head of the Just. In the house of God they have Him by his witnessing Spi|rit, saying Amen to ministerial Benedictions given in his Name. Here he seals them to the Day of Redemption. Here they often re|ceive blessed Assurances of their title to Hea|ven, as well as are trained up and advanced in their meetness for Heaven; being inur'd to the Employments and anticipating the En|joyments of it. So that we may say with Jacob, Verily, this is none other but the house of God, and this is the gate of Heaven.

WE may well then conclude with the Psal|mist, That it is good for us to draw near to God: And truly, the nearer the better. A devout and diligent waiting upon God in his house

is the sure way, and ordinarily necessary, to our obtaining those rich and great Blessings. Thus runs the Promise Draw nigh to God, and he will draw nigh to you, Jam. 4. 8. So Prov. 8. 34. Blessed is the man that heareth me, (saith Christ) watching daily at my Gates. Psal. 92. 1••. Th••se that be plan••ed in the house of the Lord, shall flourish in the Courts of our God. And the more frequently, and diligently we do attend on the public Worship, the greater Benefit we shall (by a common blessing) receive. The oftner we come to the house of God, the better prepared for it we are like to be. E|very opportunity duly imployed, will serve to confirm our Souls, to quicken and streng|then our Graces, and improve our Comforts.

IN a word, Waiting on God in his Ordi|nances is the way to obtain those spiritual Blessings we need: And the more diligent and constant we are in the Application of proper means, the more likely we are to se|cure the desired End.

NONE are got above the need of outward Helps and Means, whatever Proficiency they have already made in Knowledge and Grace.

THE Benefit, the Success of Ordinances is absolutely in Christ's gift.

WE have ground to hope for this Blessing to prosper us in the regular use of the Means at one time as well as another: And at all times, his Institutions as means, have a like aptitude and tendency to the blessed End.

FROM these Reflections then it appears, that we may look for a more abundant Blessing

to be upon us, the more constant and diligent we are in our serious attendence on the pub|lic Worship of God.

NOW, what a strong Incentive to our Duty is here, and what an irresistible Argument is brought us? For every regular Motive affords a good Reason, and infers our just Obligations to a Thing. When Interest and Duty meet together and unite in their Demands, there is a double Bond upon us: And I would here add; None can rationally imagine but that, what hath such an Aspect upon our present and future Well-being, and so great a Tenden to our real Happiness, as a close Adherence to the public Worship of God thus apparent|ly hath, must needs be our very important Duty, and bound upon us by the Laws of our own Constitution. For Self-love is a fundamental Principle in human Nature. Every thing has an innate and invincible Conatus or Endeavour and Propensity towards it's own Perfection and Welfare: And every regular Exercise of this natural Passion is undoubtedly our proper Duty.

BUT in the last place, I shall only add this one Hint further, to inforce all that has been said,viz.

BY a frequent, steddy and devout Atten|dence on the Worship of God in his House, we shall imitate and hold a correspondence with the blessed Congregation of Saints in the upper world, who are continually prais|ing God and serving him in his temple above

day and night, and shall go no more ••••t. By worshipping God aright here, we begin the Employment, that a blessed Eternity is to be spent in. And by Temple-Worship, in a par|ticular manner, we do resemble and have Communion with the glorious Society above, where Millions perhaps at once join their melodious Songs, and pay their exalted De|votions together. By this means there's a Harmony between Heaven and Earth; yea, in some sort, a Heaven upon Earth. Churches walking in the faith and order of the Gospel, are so many little Emblems of Heaven: and every pious Soul, when joyning in the public Assemblies, may justly look upon himself as transported into the very suburbs of the Hea|venly Jerusalem; it being the nearest Resem|blance and Approach to it in this World. In the ardours of his Devotion, the pious Soul mounts up, as upon Eagles Wings, and by faith joyns with the innumerable Company of glorify'd Spirits; mingling his humble praises with their triumphant adorations, and having sometimes Joy unspeakable and full of glory.—Altho' indeed, it is a Joy that a stranger intermeddles not with, and a Glory which the carnally minded know nothing of.

BUT thus I have somewhat largely (much more largely than I at first intended) shown our manifold Obligations and Induce|ments to be very constant and diligent in the practice of public Worship.

AND now, to apply in some general hints, what has been said:

HENCE much Compassion is due to such pious Souls, as love and long for the House of God, but are deny'd the advantage of public Worship, either wholly or frequently.

Such are truly to be pity'd and pray'd for, and (as there is opportunity) visited and comforted† 1.14.

AGAIN, Hence 'tis a fault and folly in Christians (for the sake of worldly Accommo|dations) to settle, and content themselves in such places, where the public Worship of God cannot be enjoy'd; where they forsake God, and forget his holy Mountain.

AGAIN, Hence 'tis the important duty of every Place and People destitute of God's pub|lic Worship, to seek after the Settlement of Gospel-Ordinances among them.

AGAIN, Christians should quicken and ex|hort and call upon one another (as there is occasion) to go up to the House of the Lord. Heads of Families should command their Houshold to keep the way of the Lord. Parents should bring their Children betimes (as soon as can be convenient) with themselves to the House of God, and should reach them an early Reverence and Esteem for his public Worship.

AGAIN, Great is the Folly and Impiety of those, who despise or lightly esteem the pub|lic Worship, or any part of it; who count

the public Attendence in God's House a Burden, and the Sabbath a Weariness, and his Table or any of his Ordinances contemptible. Some there are who altogether absent themselves from public Worship: others that come to it but seldom; and Multitudes that attend it very carelesly; or very defectively, omitting some of the main duties of it.—But how great is the folly and guilt of all such! O that they might be brought to Conviction and Re|formation; and no longer let any foolish Lusts, or carnal Reasonings, or small Inconveniences, detain them from the House of God, or hinder them from their Duty in any Instance!

BUT again, What has been said, suggests matter of Humiliation to us all; in that we have no more affection and zeal towards the House of God; that we are no more thankful for the Sanctuary-Opportunities we are so happily distinguished withal above most in the World; that we bring forth no better fruit; and that we are so dispos'd upon any trivial pretences many times to tarry away from the public Worship. O what a heavy Account, have multitudes of us to give up to God, of our abused or neglected Privileges!

FURTHER MORE, What has been said may serve to encourage and comfort such as are careful duly to attend upon and to maintain the public Worship of God. Surely these shall receive the Blessing from the Lord, and Righ|teousness from the God of their Salvation! They take the best method to secure their own Happiness, as well as to promote the Glory of

God; and herein approve themselves Men of Wisdom and good Understanding.—And O how happy is the People, how happy the Places, that abound with Persons of such an excellent Spirit, and among whom the House of God flourishes, and his Children like Olive-plants stand round about his Table. Happy is the People, that is in such a Case. Surely Salva|tion is nigh to such a People, and Glory dwells in their Land. Peace will be within their Wails and Prosperity in their Palaces. This they have ground to hope for, from that Pro|mise, in Jer. 17. 24, &c.

Finally, LET what has been said, excite us all diligently and devoutly to frequent the public Worship of God, and not depart from his holy Temple. Let us all be firmly per|suaded of our Duty, and Interest, and innume|rable Obligations, in this matter. Let none neglect the House of God out of Profaneness. Take heed lest there be any prophane Person among you, as Esau, despising Gospel-privileges. Let none neglect the public Worship out of spiritual Pride, as thinking themselves wiser than their Teachers, or better than their Neigh|bours, and of too high Attainments to stoop to the common forms of Worship. Let none neglect public Worship from a mistaken notion as if they could perform their Devotions as acceptably, and get as much Good, at Home, as in the Church of God. This will appear a mischievous Error, if what has been said before be impartially weigh'd. O let there not be occasion to complain, as to any of us,

Wherefore is there a price in the hand of a Fool to get wisdom, seeing he hath no heart to improve it.—Let us consider how inexcusable an un|necessary Absence at any time from the House of God is; how dangerous frequent Absence, and what a sad symptom of a carnal mind it carries in it. And let us not indulge at any time those frivolous and scandal••••s Pleas (as One† 1.15 well calls them) which are too com|monly made use of by many, in excuse of their profane Absence from public Worship. Those little pretences of Weather, Indispositions, want of Cloaths, or Distance, and the like, will not justify us at the bar of God. These Evasions only speak our Pride & Sloth & Lukewarmness. They are Refuges of Lies, & will afford us no cloke for our Sin. Let ••ot then a little inconveniencie, a seeming indecency, or any such slight occasions, keep us at home, when call'd to the House of God. But notwithstanding these sorry Ob|jections, these tri••••ing difficulties, let us take all Opportunities to wait on our God in his Sanctuary; bringing with us as many of our Houshold as we conveniently may. Let us as often as we can attend the Occasional Meetings for public Worship, as on Lecture-days, Fast-days, &c. But especially let us be constant on the Lord's-Day; and not content our selves with one part of it, as the manner of some is, but make Conscience to attend both Morning and Evening-Exercises, if possible, as becomes those to whom sacred Time is precious, and God's

Altars amiable. And let us attend all the parts of divine Service: coming seasonably, that we may not miss the Prayer (or any branch of it) which usually begins the public Worship; and ••arr••ing patiently, that we may not miss the Benediction, which usually concludes it. And let none content themselves with the standing Exercises only, without attending those more solemn and extraordinary parts of public Worship, the Sacraments of Baptism and the Lord's Supper. They that neglect these, are very defective in their Worship & Christianity: and such are now solemnly call'd on to repent of and reform their criminal Delinquencies. If we would be accounted righteous before God, we must walk in all the Ordinances & Commandments of the Lord, without any blameable Omissions. And (I might add) without any blameable mixture of humane Inventions. Let us adhere stedfastly then to that way of Worship, which we find to be most Scriptural; and stick close to those Assemblies, in which we impartially judge is the most of true Gospel-Order & pure Religion.—But then let us not satisfy our selves with enjoying pure Institutions and right Methods of Worship and Discipline: there must be in us a clean Heart, and a right Spirit; else bodily Exercise will profit us little. We must be sincere and serious, as well as regular and frequent and abounding in our Worship. Let us then be careful in our Preparation at all times, and watchful in our Attendence, fervent in Spirit, serving the Lord: and whatever we do, do all in the name of Christ. So shall we secure the great

and good Ends of our public Worship, and our Souls shall be ••at and flourishing in the Courts of the Lord.

BUT it is time now to come to the other Observations from the Text; which I must give only a few Glances upon, having extended my Discourse already beyond the usual Limits. Wherefore—

III. WE may observe, it's mention'd here in COMMENDATION of Anna, that she departed not from the Temple: and it affords us this Lesson, That 'tis a commendable thing, in Aged Persons especially, to be constant and diligent (as they are able) in attending upon the public Wor|ship of God; and 'tis what they should study to be exemplary for.

IT is a Duty, incumbent on them, in common with others. However establish'd & improv'd in Grace they may be, yet they are not above the need of Ordinances: and however advanc'd in Years, they must never think themselves past them, as ••it only for young Beginners. It is expected of them that have dwelt in the House of the Lord, that they still bring forth Fruit even in old Age, (Psal. 92. 14.) That they continue their Attendence on public Ordinan|ces, and grow in their Fruitfulness under them.

MOST commonly Aged Persons have singu|lar Advantages and Accommodations to attend God's House with a greater frequency than others; I mean particularly, in respect of freedom from Business, and worldly Avocati|ons. They have ordinarily more Leisure, and fewer Impediments from the World. And hav|ing

thus special Opportunities, it is peculiarly incumbent on them, to be living a Life of De|votion & Communion with God; and therefore to ••it loose from the Cares and Business of the World, as well as to be weaned much from the Diversions & Conversation of it. Indeed Elder Persons, as well as Younger, should have some Calling or Employment, in which they ought to spend part of their Time, for the serving of their Generation, and not devote themselves (as the manner of some is) to Sloth and Ease; which often betrays them into many foolish and hurtful Lusts. However, It is not expected of the Ancient, nor is it commonly needful, that they attend their secular Affairs with that Industry and Application, which is both law|ful and commendable in younger People. Persons in Years may be allowed more Relax|ations, and may in some cases exchange a difficult or inferiour Calling, for a more easy and honourable Employment. Nevertheless, in their serving of God and working out their own Salvation, it is incumbent on them and becomes them to be eminently zealous and industrious. The ••igher their Life is to a Period, the more should they abound in the work of the Lord, and in the Communion of Saints. Heb. 10. 25. Not forsaking the assembling of our selves together, as the manner of some is; but exhorting one another: and so much the more as ye see the day approaching.

THE House of God is an Emblem of Heaven, whither aged Saints are hastning to take up their everlasting Abode. How amiable then

should God's Tabernacles be to them; and his Worship how much their Delight, how con|stantly their Business▪ 〈◊〉〈◊〉 beautiful to them should be the Feet of those, that bring the Tidings of Salvation and preach the good Word of God! How pleasant his Sabbaths; and how glad ought they to be, when called upon to go up to the House of the Lord! There they should be waiting for the Salvation of God! And not depart from his Temple!

IT is expected of aged Saints, that their long Experience of the Sweetness and many Benefits of God's public Worship do inflame their Zeal and Love to his House.

AND then who should be Examples to others▪ if not the aged Saints? These surely are in an eminent degree obliged to be exemplary. They should study to be living Rules to their Juni|ors; bright Patterns of all Piety, and Virtue; particularly of a love to and diligent attend|ence at the house of God. It is required of the Aged, that they be in behaviour as becometh Ho|liness, and that they be Teachers of good things by pattern as well as precept. (Tit. 2. 3.) A steddy and zealous Attendence upon the public Worship and Ordinances of God's house, is one instance of good Behaviour becoming Holiness, in aged Saints especially; and is one of those good things, which they are requir'd to teach the Younger, and lead them into by their own inviting practice. Example is generally more attractive and engaging than bare Instruction. The Example of Aged Persons carries a peculiar Authority & Impression with it; their Juniors

being led, by a principle of Reverence and Esteem, to the Imitation of them. When therefore Aged People are careless and indiffe|rent about the public Worship, and omit any Duties or Ordinances of it. They set an ill Example, that will probably prove infectious and ins••aring, especially to younger Ones, to their Children, and Servants, and others. It is then a very aggravated mis-behaviour, and double Guilt in aged Persons, to neglect the House of God, or the Table of Christ. In them it seems to be an open condemning the Divine Appointments, and giving a Judgment in favour of Irreligion, upon long observation or expe|rience: whence it often proves a stumbling and Temptation to younger People. It is there|fore a very unseemly, unnatural, and criminal thing in them. Hence then aged Persons should beware they don't set an ill example in this matter: but on the contrary, let their Light so shine before others, that they may (by the winning Pattern) be induced in like manner to glorify God. Elder Christians should go before others, and lead by their example in a diligent, reverent and early attendence on the public Worship: Thus they'l take one happy method to propagate the spirit of De|votion, and a Love to God's house, unto coming Generations.

Finally. IN a word, It behoves aged People, to be very frequent, and double their dili|gence, in attending on public Worship, in order to redeem the many Opportunities they have lost in the course of their Lives, to repair

former Defects, and make amends for past Neglects, if it might be.

Omissions are a grievous Article of Guilt, in the Saints Ac|compts; Past Unprofitableness will lie heavy on a gracious heart, and be most sen|sibly resented by the most faithful Servant; And his Inference is, Then let me redeem and improve the few days to come, with so much the more Zeal! Let me lose ••o more of this short and expiring Life; Let me fill up the poor remains of it with more and better works.† 1.16

O Let this be the disposition & lan|guage of us all, and particularly of the Aged Disciples among us. Remember Brethren, the Time is short; and walk circumspectly, re|deeming the Time. And knowing you must shortly put off this your Tabernacle, consider what manner of Persons you ought to be in all holy Conversation and Godliness. You that look for Heaven in a little while, methinks, should be very spiritually minded, have your Conversation much in Heaven, and give your selves to Prayer and Devotion. With good old Simeon and Anna, you should be dwelling in the Temple of the Lord, and waiting for the Consolation of Israel.

BUT this may suffice for the Third Obser|vation. Another Note may be,—

IV. THERE have been Aged Persons, & devout Women in particular, very exemplary for a Spirit of Devotion, and a most unweary'd At••en|dence at the House of God.

IN every Generation God has had some, that have faithfully adhered to him, publickly own'd and worship'd him. Some of all Ages, some of both Sexes; Old and Young, Male and Female. My Text leads me only to take notice of the Ancient, and the Female. Anna is the Instance in our Text, who was a Widow of great Age, and departed not from the Tem|ple. And in the Chapter preceeding, we have another famous instance in aged Elisabeth, of whom that excellent Character is given, she was righteous before God, walking in all the Ordi|nances & commandments of the Lord blameless.—And how many may we suppose were Aged Women (besides Mary the Mother of our Lord) among the Daughters of Jerusalem, that fol|lowed Jesus to his Cross; concerning whom we have that honourable Record, Act. 1. 14. They continued (with the Brethren) in prayer and Supplication with one accord.—Also among the honourable Women & devout Greeks, of whom we read, (Act. 17.) that they received the word with all readiness, and searched the Scriptures daily,—We may suppose not a few were Aged Ones.—No doubt they were chiefly ancient Matrons, that compos'd the Women's Meeting, to which Paul preached; as we read, Act. 16. 13. On the Sabbath we went out of the City by a River|side, where Prayer was wont to be made, and we sat down and spake to the Women, which resorted thither. We read of Mark's pious Mother, at whose house many were gather'd together praying, Act. 12. 12. Furthermore, How cele|brated is Timothy's Grand-Mother Lois, and

his Mother Eunice, for the unfeigned Faith, that dwelt in them, and which (no doubt) was expressed in all Worship and Devotion. Again, What a notable Woman was Priscilla (one in Years Probably) whom we find attend|ing the Public Assemblies, and in private instructing Apollos a public Teacher; whom the Apostle calls his Helper in Christ, and unto whom says he) not only I give Thanks, but also all the Churches of the Gentiles. Again, we read of the Elect Lady (with her Sister) walking in the Truth, and beloved of all them that have known the Truth.—So we read of ••••••be, a Servant of the Church; whom the Apostle commends to the Christians at Rome, that they should receive her in the Lord, as be|cometh Saints.

BUT what shall I more say? For the time would fail me to tell of Eve (the Mother of all Living) and Sarah, and Rebekah, and Deborah her Nurse; of Miriam, who presided in an Assembly of pious Women of Israel, leading the Song in the praises of God, as afterwards did Deborah that judged Israel; so likewise Huldah, the Prophetess, who is said to dwell in the College at Jerusalem; and Naomi, and Hannah, and Bathsheba, and many other holy Women in old time, who trusted in God, and continued in Supplications and Prayers; who brought forth fruit in old Age, and were still flourishing in the Courts of the Lord.

IN all Ages of the Church there have been some such; Daughters that have done virtu|ously; and aged Mothers in Israel, that have

excelled in Virtue and been shining Patterns of vital Piety and Devotion. In Church History we meet with many Instances, worthy to be added unto those which the Scripture-Story presents us withal.

AND no part of the World (I believe) is capable of furnishing out a better History, than New-England, the place of our happy Abode; which (through the Grace of God) has hi|therto been very highly favoured and honored in this Regard. From the beginning to this day, our pious praying Mothers (who always make up a considerble part of our Congregations for Worship) have been in no little degree the Strength and Beauty of our Churches.

BUT alas! How is the Glory departing from us, in this respect as well as others! The first stock of godly Men & Women is long since extin|guished. Their Successors fell short of them abundantly, both in number and worth; as the present Generation does even of them. Yet (blessed be God) there is still a remnant among us, in whom the power and life of Religion is visi|ble; some aged Women as well as Men pro|fessing Godliness, whose grave Faces and good Deportment in the House of God and at his Table, add no little beauty and solemnity to our worshipping Assemblies.—May they still live, our Glory and Joy, our Strength and Safety! And the Lord God of our Fathers make them a thousand times so many as they are; and bless them as He hath promised, saying, Even to old age I am He, and even to hoar hairs will I carry you and deliver you! Isai. 46. 4.

BUT I hasten now to the last Observation from the Text; which is—

V. AMONG other Saints, the aged Handmaids of the Lord do particularly deserve a Name in Israel; are to be highly esteem'd and honour'd, and their Memory reverenc'd after their Decease.

WE are required to honor all them that fear the Lord, but especially the aged Saints. These are, while living, to have a peculiar Respect shown them. Whatsoever, Infirmities natural or moral may attend them, yet they are worthy of double Honour from us. Lev. 19. 32. Thou shalt rise up before the hoary Head, and honour the face of the old man, and fear thy God. So 1 Tim. 5. Rebuke not (magisteri|ally) an aged Person, but intreat him as a Fa|ther, and the elder Women as Mothers. Honour Widows that are widows indeed, who trust in God, and continue in prayers night and day, and are well reported of for good Works. Such aged Wo|men must be honour'd, valu'd, reverenc'd, and (if poor) well maintain'd. Especially the Children of such should put this Honour upon them. Hence the Apostle adds, If any Widow have Children or Nephews (Grand-children or other near Relations) let them learn first to shew Piety at home, and to requite their Parents, for this is good and acceptable before God.—The fifth Commandment requires Children to ho|nour their Father and Mother, and that how|ever aged. It is great Impiety to neglect, or any way disregard our Parents especially in their advanced Age. Hence that Caution,

Prov. 23. 22. Hearken to thy Father that begat thee, and d••sp••se not thy Mother when she is old. Our gracious Mothers are of great price in the sight of God: And they deserve to be of high Esteem with us. We should honour their hoary heads; study to make their age easy to them as much as possible; wish for the leng|thening out of their pious and useful Lives; and not be weary of them nor contemn them (as the manner of some is) altho' they should out-live their Serviceableness. Our blessed Saviour has set us a bright Example of filial Duty to our aged Parents, who seeing his poor widow-Mother standing by his Cross (as he was dying) said to his beloved Disciple, Be|hold thy Mother! And from that hour, that Disciple took her to his own home, (Joh. 19. 27.) The very light of Nature, and the custom of most civiliz'd Nations teach us to honour Old-Age, especially when crowned with Vir|tue: And particularly to honour it in our own Parents. Hence the Apostle passes that severe Sentence upon Children that do not shew Piety at home, That they have denied the Faith, and are worse than Infidels. Thus then we are obliged to put honour upon aged Saints, and particularly our aged Mothers while living. They are also to be honoured after their Decease.

THUS, the Death of such is to be la|mented. The Loss of any real Saint is to be consider'd and bewail'd: But especially the Loss of elder Christians. Yea, the Death of aged Women that fear the Lord (whatever

slighty thoughts some may have of the Loss) is to be resented: And the Death of such aged Women as have done good in Israel and been eminently useful in their places, doth chal|lenge a great Lamentation: Such as that was over Deborah (Rebekah's Nurse) whom Jacob bury'd under an Oak, and called the Name of it Allon-Backuth that is, The Oak of Weeping, in memorial of that aged godly Woman, and in allusion to the great Mourning over her there. Gen. 35. 8. So we read concerning. Do••cas, when she dy'd, The Saints and Widows stood about her weeping for their Loss, and extol|ling her piety and good Works. Acts. 9. 39.—When such godly Women die, they are not to be slid into their Graves with Silence and Contempt. Though full of days, and gather|ed as a Shock of Corn in it's season, Yet their Death is to be lamented. This is part of that Crown of Glory, which God has de|creed to the hoary Head found in the way of Righteousness.—O that this Church then may suitably resent and improve the repeated Strokes of this nature, which we are from time to time called to mourn over: Let us feel our Losses, and lament them with a godly Sorrow.

THEY are also to be had in Remembrance, and their Memory to be blessed. They are to be remembered with Love and Honour; and being dead, yet with Abel to be still spoken of with Praise. This is part of the Duty requi|red in the fifth Commandment. This is what the Evangelist sets us an Example of. Godly

Anna (of whom we have such an honorable Mention here) doubtless was deceased long before the Gospel of Luke was written; tho' her Death be not expresly taken notice of. The deceased Children of God are not to be soon forgotten. Especially eminent Saints whether Men or Women, their Names should live with us, after they are dead; and their Memories be dear and precious to us. As to their Infirmities and Blemishes, these indeed ought to be bury'd in oblivion and silence: But their Virtues and Excellencies are to be remembered and spoken of with honour. The Dead may be praised (as they deserve it) with good Authority, the inspired Historian having set us a pattern; as well as the royal Prophet (long before) in his funeral Encomi|um on his Brother Jonathan. And how full of Elegy is the Eleventh Chapter to the He|brews; wherein we have the Apostle celebrat|ing the Names of many ancient Worthies, and summarily rehearsing their Story: A|mong whom we find several Women (menti|on'd or refer'd to) as aged Sarah; the Wi|dow of Sareptha; and the Shunammite, who was (probably an aged as well as) a great Person.

AND did not our Saviour decree that honour to a Woman (Mark 14. 9.) Verily I say unto you, Wheresoever this Gospel shall be preached through|out the whole world, this also that she hath done, shall be spoken of for a memorial of her! He re|commends this Woman's Piety to the Applause

of his People in all succeeding ages; and by his direction, the memory of it is perpetuated in the sacred Records, which of all the Trum|pets of Fame, will sound the longest as well as loudest.

Though the honour of Christ is principally designed in the Gospel, yet the honour of his Saints and Servants is not al|together overlook'd.

The memory of this Woman was to be embalmed; not by

dedicat|ing a Church to her, (as One† 1.17 remarks,) or keeping an annual Feast in honour of her, or preserving a piece of her broken Box for a sa|cred Relique: but by reserving a Record of her Piety, in the Archives of the Church, and making mention of it in the preaching of the Gospel: wherby Honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his Saints, and admired in them that believe.

Finally, AS their Memory is to be preserv'd and reverenc'd, so their exemplary Piety is to be imitated by Survivers.

The Dying of old Christians should be the Quickning of young Ones.

As the old Stock of Professors goes off, there should be a fresh Supply out of the succeeding Generation, that the Cause of God may not ••ink, and the work of Christ fail, for want of Hands to support and prosecute it.

LET it then be a brief Address to the rising and standing Generations among us, in the

Words of the Apostle, (Heb. 6. 12.) Be ye fol|lowers of them, who through faith and patience do inherit the promises. Let us endeavour by a diligent Imitation of them (as well as we can) to fill up the Vacancies that are made by the removal of one and another of the passing Generation. Let the Daughters of Zion parti|cularly be exhorted, to study a Conformity to the excellent Patterns, which you have seen in the holy Lives of some of the devout Mothers in Israel. Let our young Women preserve a great Esteem for the aged Handmaids of the Lord; improve them while they live; lament them when they die; and as you rise up in their room, labour to make good their ground, stand in the gaps, and repair the breaches; that there may be as little miss of them as possible. Seek God betimes. Seek first the Kingdom of God. Flee youthful Lusts. Fol|low Holiness, and adorn your selves with good Works, as did the holy Women in the old time. Wherein they followed Christ do you follow them. Whatsoever you have seen vir|tuous, pious, & praise-worthy in any gone before you, diligently imitate the same. Cry to God for a double portion of that good Spirit which was in them, and give him no rest, till it be fallen upon you. With God is the residue of the Spirit. Ask and ye shall receive.

TO conclude, Let all the Servants of Christ among us send up their fervent Cries to the Throne of Grace, in behalf of the rising Gene|ration, that God would pour out his Spirit

from on high upon them, that they may be a godly Seed, a Generation of his praise. Beg of God, that He would graciously close up the Breaches made in our Walls by the removal of the Prudent and the Ancient, the Honorable and the Devout, of both Sexes: That He wou'd raise up of our Sons and our Daughters to be Nazarites, separated and sanctified ones, in or|der to repair the Losses, and bind up the Wounds we are at present bleeding under: That our Sons may be as Plants grown up in their Youth, and our Daughters as Corner-Pillars, polished and prepared for the Tem|ple of God. That the Lord would appear in his Glory, and build up our Sion; streng|then the bars of her Gates, and bless her Children within her.

THUS shall the Generation going off, lay down their hoary Heads in the Grave, with Comfort, seeing a hopeful Progeny coming on, to take and fill their places.

THUS shall the Throne of Christ endure among us, and our Candlestick not be re|moved.

THE Beauty of the Lord our God will be upon us, and Glory dwell in our Land. Wisdom and Knowlege will be the Stabi|lity of our Times, and the Fear of the Lord our Treasure. Happy is that People, that is in such a case: Happy is that People whose God is the Lord!

PRAISE the Lord, O Jerusalem: Praise thy God, O 〈◊〉〈◊〉!

PRAISE the Lord, all ye People; both Youngmen and M••••••••ens, Oldmen and Chil|dren: Let them ••••aise the Name of the Lord; for his Name ••••one is excellent. AMEN, AMEN.

FINIS.

Notes

• ‖ 1.1

  Gen. 32. 30.
• † 1.2

  Pool's Annota. on Judg. 4. 4.
• ‖ 1.3

  See the Original.
• † 1.4

  See Pool's Annota. on Luk. 18. 12.
• * 1.5

  Mat. 9. 14.
• ‖ 1.6

  Dr. Whitby refers it to this. See his Appendix to Mat. 6. 16.—So likewise Mr. Henry, & others.
• † 1.7

  Henry in lo••.
• † 1.8

  Being before the Administration of the Lord's Supper.
• * 1.9

  Particularly Mrs. Martha Dasset, who dy'd suddenly, and went to Rest on the Lord's Day, Mar. 17.—And, D••me Bridgit Usher, who finish'd her long Pilgrimage on Earth, May 25.—
• † 1.10

  〈◊〉〈◊〉 Tim. 2. 1. 〈…〉〈…〉
• * 1.11

  Act. 1••. 〈◊〉〈◊〉.
• ‖ 1.12

  Act. 1. 14.
• † 1.13

  Cant. 〈◊〉〈◊〉. 16.
• † 1.14

  See a Sermon, by my Rev. Father & Collegu•• Mr. Wadsworth, on Psal 122 1. Where you will find most of the Heads of Application, that I only hint at, pathetically enlarg'd upon.
• † 1.15

  See the Monitory Letter to such as absent themselves from Public Worship.
• † 1.16

  Mr. Colman's Sermon on the Duty and Honour of Aged Women. p. 32.
• † 1.17

  Mr. Henry.